# Homilies and Sermons - Author: [Basil of Caesarea](https://sophiascriptura.com/fathers/authors/basil-of-caesarea/) - Latin title: *Homiliae et sermones* - Date: ca. 363-378 (approximate) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 31 (Paris: Migne, 1857), reprinting the Benedictine edition of J. Garnier and P. Maran (Paris, 1721-1730), cols. 163-617 - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/basil-homiliae-variae/ - Passages: 109 ## Homilies 1.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-1 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil opens the Lenten fast: it is to be welcomed cheerfully, practised without display, and it is older than the law. ### Greek text Σαλπίσατε, φησὶν, ἐν γεομηνίᾳ, σάλπιγγι. ἐν εὐσήμῳ ἡμέρᾳ ἑορτῆς ὑμῶν. Τοῦτο πρόσταγμα ἔστι προφητιχόν. Ἡμῖν δὲ πάσης σάλπιγγος μεγαλοφωνότερον, καὶ παντὸς ὀργάνου μουσικοῦ εὐσημότερον, τὴν προάγουσαν τῶν ἡμερῶν ἑορτὴν ὑποσημαίνει τὰ ἀναγνώσματα. Ἐγνωρίσαμεν γὰρ τῶν νηστειῶν τὴν χάριν ἐκ τοῦ Ἡσαΐου, τὸν μὲν Ἰουδαῖχὸν τῆς νηστείας τρόπον παρωσαμένου, τὴν δὲ ἀληθινὴν νηστείαν ἡμῖν παραδείξαντος. Ἠὴ εἰς κρίσεις καὶ μάχας γηστεύετε, ἀλλὰ 1ὐε πάντα σύν δεσμον ἀδικίας. Καὶ ὁ Κύριο;" Μὴ γίνεσθε σκυθρωποὶ, ἀλλὰ νίψαι σου τὸ πρόσωπον καὶ ὕὍου τὴν κεφαλήν. Διατεθῶμεν τοίνυν, ὡς ἐδιδάχθη“ μεν, μὴ κατασχυθρωπάζοντες ἐπὶ ταῖς προσιούσαιφ ἡμέραις, ἀλλὰ φαιδρῶς πρὸς αὐτὰς, ὡς πρέπει … οὐδεὶς στυγνάζων τρόπαιον ἵστησι. Μὴ σχυθρωπάσῃς θεραπευόμενος. "λτοπον μὴ καίρειν ἐπὶ ὑγείᾳ ψυχῆς, ἀλλὰ λυπεῖσθαι ἐπὶ βρωμάτων ὑπαλλαγῇ (ὃ). καὶ πλείονα χάριν φαίνεσθαι διδόντας ἡδονῇ γαστρὸς ἣ ἐπιμελείᾳ ψυχῆς. Κόρος μὲν γὰρ εἰς γαστέρα τὴν χάριν ἴστησι " νηστεία δὲ πρὸς ψυχὴν ἀναθιθάζει τὸ κέρδος. Εὐθύμησον, ὅτι σοι δέδοται παρὰ τοῦ ἰατροῦ φάρμαχον ἁμαρτίας ἀναιρετικόν. “Ὥσπερ γὰρ οἱ ἐν τοῖς ἐγχάτοις τῶ» παίδων ζωογονούμενοι σχώληχες ἁμαρτίαν, ὑποιχουροῦσαν τῷ βάθει, ἐναποχτείνει τῇ ψυχῇ ἐπεισελθοῦσα νηστεία, ἦνε ὡς ἀληθῶς τῆς … "Αλειψαί σου τὴν κεφαλὴν, καὶ γίψραι τὸ πρόσὠξον. Ἐπὶ μυστήριά σε καλεῖ ὁ λόγος. Ὁ ἀλειψάμένος ἐχρίσατο" ὁ νιψάμενος ἀπεπλύνατο (δ). Ἐπὶ τὰ ἕνδον λάμδανε τῶν μελῶν τὴν νομοθεσίαν. ᾿Ἀπόπλυνε τὴν ψυχὴν ἀμαρτημάτων. Χρῖσαι τὴν χεφαλὴν χρίσματι ἁγίῳ, ἵνα μέτοχος γένῃ Χριστοῦ, καὶ οὕτω πρόσελθε τῇ νηστείᾳ. Μὴ ἀφανίσῃς τὸ πρόσωπόν σου ὥσπερ οἱ ὑποχριταί. ᾿Αφανίζεται πρόσωπον, ὅταν ἡ ἕνδον διάθεσις ἐπιπλάστῳ σχήματι τῷ ἔξωθεν ἐπισχοτῆται, ὥσπερ ὑπὸ παραπετάσματι τῷ ψεύδει χαλυπτομένη. Ὑποχριτής ἔστιν ὁ ἐν θεάτρῳ ἀλλότριον πρόσωπον ὑπελθών " δοῦλος ὧν, πολλάχις τὸ τοῦ δεσπότου, καὶ ἰδιώτης, τὸ τοῦ βασιλέως. Οὔ - “ὦ καὶ ἐν τῷ βίῳ τούτῳ, ὥσπερ ἐπὶ ὀρχήστρας τῆς ἑαυτῶν ζωῆς οἱ πολλοὶ θεατρίξουσιν, ἄλλα μὲν ἐν τῇ καρδίᾳ φέροντες, ἄλλα δὲ ἐν τῇ ἐπιφανείᾳ τοῖς ἀνθρώποις δεικνύντες. Μὴ ἀφάνιξε οὖν τὸ πρόσωπον. Οἷος εξ, τοιοῦτος φαίνου- μὴ; χατασχηματίζον σεαυτὸν πρὸς τὸ σχυθρωπὸν, τὴν ἐχ τοῦ δοχεῖν ἐγχρατὴς εἶναι δόξαν θηρώμενος. Οὔτε γὰρ εὐποιίας χέρδος οὐδέν. Τὰ γὰρ ἐπιδειχτιχῶς γινόμενα οὐ πρὸς τὸν αἰῶνα τὸν μέλλοντα τὸν χαρπὸν ἐχτείνει, ἀλλ᾽ ( εἰς τὸν τῶν ἀνθρώπων ἔπαινον χαταστρέφει, Πρόσὄραμε τοίνυν φαιδρῶς τῇ δωρεᾷ τῆς νηστείας. ᾽Αρχαῖον δῶρον ἧ νηστεία οὐ παλαιούμενον καὶ γηράεχον, ἀλλ᾽ ἀνανεούμενον ἀεὶ, καὶ εἰς ἀχμὴν ἐπανὅ. Οἴει μὲ τὴν ἀρχαιογονίαν αὐτῆς ἀπὸ τοῦ νόμου τίθεσθαι; Καὶ νόμου πρεσδυτέρα νηστεία, Ἐὰν μιχρὸν ἀναμείνῃς, εὑρήσεις τοῦ λόγου τὴν ἀλήθειαν. Μὴ οἵου τὴν ἡμέραν τοῦ ἱλασμοῦ, τὴν διατεταγμέγὴν τῷ Ἰσραὴλ τῷ ἑδδόμῳ μηνὶ, τῇ δεχάτῃ ἡμέρᾳ ποῦ μηνὸς, ταύτην εἶναι τῆς νηστείας τὴν ἀρχήν. Δεῦρο δὴ διὰ τῆς ἱστορίας βαδίζων, ἀνερεύνησον τὴν ἀρχαι:ογονίαν αὐτῆς. Οὐ γὰρ νεώτερον τὸ ἐφεύρεμα πατέρων ἐστὶ τὸ χειμήλιον, Πᾶν τὸ ἀρχαιότητι διαφέρον, αἰδέσιμον. Δυσωπήθητι τὴν πολιὰν τῆς νη- στεία ἐν τῷ παραδείσῳ “ἐνομοθετήθη. Τὴν πρώτὴν ἐντολὴν ἔλαόεν ᾿Αδάμ- Ἀπὸ τοῦ ξύλου τοῦ γιγώσχειν καιλὸν καὶ πονηρὸν οὐ φάγεσθε. Τὸ δὲ, οὐ φάγεσθε, νηστείας ἐστὶ καὶ ἐγχρατείας νομοθεαία. Εἰ ἐνήστευσεν ἀπὸ τοῦ ξύλου ἡ Εὔα, οὐχ ἂν ταύτης νῦν ἐδεόμεθα τῆς νηστείας. Οὐ γὰρ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ᾽ οἱ κακῶς ἔχοντες. Ἐκαχώθημεν διὰ τῆς ἁμαρτίας" ἰαθῶμεν διὰ τῆς μετανοίας" μετάνοια δὲ χωρὶς νηστείας … μὴ γὰρ τρυφᾷν. Διὰ νηστείας ἀπολόγησαι τῷ Θεῷ. ᾿Αλλὰ καὶ ἡ ἐν παραδείσῳ διαγωγὴ νηστείας ἐστὶν εἰχὼν, οὐ μόνον καθότι τοῖς ἀγγέλοις ὁμοδίαιτος ὧν ὁ Β ἄνθρωπος, διὰ τῆς ὀλιγαρχίας τὴν πρὸς αὐτοὺς ὁμοίωσιν χατώρθου, ἀλλ᾽ ὅτι καὶ ὅσα ὕστερον ἡ ἐπίνοια τῶν ἀνθρώπων ἐξεῦρεν, οὕπω τοῖς ἐν τῷ παραδείσῳ θυσίαι, οὐχ ὅσα τὸν νοῦν ἐπιθολοῖ τὸν ἀνθρώπινον. ### English translation (Claude) "Blow the trumpet," it says, "at the new moon, on the well-marked day of your feast." This is a command of the prophet. But to us the readings announce the feast of the days ahead louder than any trumpet and more clearly than any musical instrument. For we have learned the grace of fasting from Isaiah, who rejected the Jewish manner of fasting and showed us true fasting: "Do not fast for lawsuits and quarrels, but loose every bond of injustice." And the Lord: "Do not be gloomy, but wash your face and anoint your head." Let us then be disposed as we have been taught: not sullen at the approaching days, but cheerful toward them, as befits … No one who is downcast sets up a trophy. Do not be gloomy while you are being healed. It is absurd not to rejoice at the health of the soul, but to grieve at a change of diet, and to be seen to give more favor to the pleasure of the belly than to the care of the soul. For satiety confines its favor to the belly, but fasting brings its profit up to the soul. Take heart that the physician has given you a medicine that destroys sin. For as the worms bred in children's bowels …, so fasting, entering the soul, kills the sin that lurks in its depths … [2] "Anoint your head and wash your face." The word calls you to mysteries. He who has been anointed has been chrismated; he who has washed has been cleansed. Take the legislation about the members to the inward parts. Wash your soul clean of sins. Anoint your head with holy chrism, that you may become a partaker of Christ, and so come to the fast. "Do not disfigure your face like the hypocrites." A face is disfigured when the inward disposition is darkened by a counterfeit outward appearance, hidden by the lie as by a curtain. A hypocrite is one who on the stage puts on another's face: being a slave, he often plays the master, and being a private man, the king. So too in this life most people play a part on the stage of their own lives, carrying one thing in their heart and displaying another to people on the surface. Do not, then, disfigure your face. Show yourself as you are. Do not put on a gloomy look, hunting the reputation of seeming to be self-controlled. For there is no gain in doing good for show: what is done for display does not stretch its fruit to the age to come but ends in human praise. Run, then, cheerfully to the gift of fasting. Fasting is an ancient gift, which does not grow old or wear out but is always renewed and comes back to its prime. Do you think I place its antiquity in the law? Fasting is older even than the law. If you wait a little, you will find the truth of what I say. Do not suppose that the day of atonement, appointed for Israel in the seventh month, on the tenth day of the month, was the beginning of fasting. Come, go through history and search out its antiquity. For it is no recent invention; it is a treasure of the fathers. Everything that excels in antiquity is venerable. Respect the gray hair of fasting. [fast]ing was legislated in paradise. Adam received the first commandment: "From the tree of the knowledge of good and evil you shall not eat." And "you shall not eat" is a law of fasting and self-control. If Eve had fasted from the tree, we would not now need this fast. For "those who are strong have no need of a physician, but those who are sick." We have been made sick through sin; let us be healed through repentance. But repentance without fasting … not to live in luxury. Make your defence to God through fasting. Indeed the life in paradise is an image of fasting, not only because man, sharing the angels' way of life, achieved likeness to them by having little, but also because the things that human ingenuity later invented, not yet were there for those in paradise … sacrifices, nor the things that cloud the human mind. ### Scripture references - Ps 81:3 (80:4 LXX): quotation, high confidence - Isa 58:4: quotation, high confidence - Isa 58:6: quotation, high confidence - Matt 6:16: quotation, high confidence - Matt 6:17: quotation, high confidence - Lev 23:27: allusion, high confidence - Gen 2:17: quotation, high confidence - Matt 9:12: quotation, high confidence ### Translation notes - Ps 81:3 (80:4 LXX); Isa 58:4, 6; Matt 6:16-17. Lev 23:27 for the day of atonement. - The OCR of this passage is interrupted by Migne's Latin and footnotes, removed by logged corrections. Words are lost after 'as befits' (probably 'saints') and in the comparison with intestinal worms; marked '…'. - The stray numeral before 'Anoint your head' is probably Migne's section 2; the staged ref holds sections 1-2 and the start of 3 (whose exact opening is not identifiable in the OCR). - 'He who has been anointed has been chrismated': Basil reads the anointing and washing of Matt 6:17 as pointing to the rites of initiation (chrism and baptism). - Gen 2:17; Matt 9:12. - The staged text began with footnotes, Migne's Latin and a misplaced line of section 9 ('But you, fattening yourself…'), removed by logged corrections; the line is restored in its place in ref 1.10. - Lines are lost after 'repentance without fasting' and near the end (the list of things not yet in paradise, probably wine and animal sacrifice); marked '…'. ### Citation (SBL) Basil, Hom. 1.1 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-1). ## Homilies 1.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-4 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one may plead weakness to avoid fasting, since a light diet keeps the body healthier than luxury. ### Greek text Ἐπειδὴ οὐχ ἐνηστεύσαμεν, ἐξεπέσομεν τοῦ παθωμεν. Οὐχ ὁρᾷς τὸν Λάζαρον, πῶς διὰ νηστείας εἰσἦλθεν εἰς τὸν παράδεισον; Μὴ μιμήσῃ τῆς Εὔας τὴν παραχοὴν, μὴ πάλιν σύμδουλον παραδέξῃ τὸν ὄφιν, φειδοῖ τῆς σαρχὸς τὴν βρῶσιν ὑποτιθέμενὸν. Μὴ προφασίζου ἀῤῥωστίαν σώματος καὶ ἀδυναμίαν. Οὐ γὰρ ἐμοὶ τὰς προφάσεις, ἀλλὰ τῷ εἰδότι λέγεις. Νηστεύειν οὐ δύνασαι (εἰπέ μοι); χορέννυσθαι δὲ διὰ βίου, καὶ συντρίδειν τὸ σῶμα τῷ βάρει τῶν ἐσθιομένων δύνασαι; Καὶ μὴν τοῖς ἀσθενοῦσιν οὐχὶ βρωμάτων ποιχιλίαν, ἀλλ᾽ ἀσιτίαν καὶ ἔνδειαν οἶδα τοὺς ἰατροὺς ἐπιτάσσοντας. Πῶς οὖν ὁ ταῦτα δυνάμενος, ἐχεῖνα προφασίζῃ μὴ δύνασθαι; Τί εὐχοπώτερον τῇ γαστρί; λιτότητι διαίτης παρενεγχεῖν τὴν νύχτα, ἣ δαψιλείᾳ βρωμάτων βεδαρημένην χεῖσθαι; μᾶλλον δὲ μηδὲ χεῖσθαι, ἀλλὰ πυχνὰ μεταστρέφεσθαιε διαῤῥηγνυμένην καὶ στένουσαν; εἰ μὴ καὶ τοὺς … εὐκολώτερον σώζειν τῆς εὐσταλεστέρας καὶ χούφης. Τὴν μὲν γὰρ πεπιεσμένην τῷ πλήθει βραχεῖα χύματος ἐπανάστασις χατεδάπτισεν᾽ ἡ δὲ συμμέτρως τῶν ἀγωγίμων ἔχουσα ῥᾳδίως ὑπεραίρει τοῦ χλύδωνος, οὔδενὸς ἐμποδίζοντος αὐτὴν ὑψηλοτέραν γενέσθαι. Καὶ τοίνυν τὰ τῶν ἀνθρώπων σώματα, συνεχεῖ μὲν τῷ χόρῳ καταθαρυνόμενα, εὐχόλως ὑποόρύχια ταῖς ἀῤῥωστίαις γίνεται" εὐσταλεῖ δὲ καὶ κούφῃ τῇ τροφῇ χεχρημένα, καὶ τὸ προσδοχώμενον ἐχ νόσου χαχὸὺν ὥσπερ χειμῶνος ἐπανάστασιν ὑπεξέφυγε, καὶ τὸ ἤδη αὶ παρὸν ὀχληρὸν ὥσπερ τινὰ σπιλάδος ἐπιδρομὴν διεχρούσατο. Ἧπου καὶ τὸ ἡσυχάξειν χατὰ σὲ τοῦ τρέχειν ἐπιπονώτερον, καὶ τοῦ παλαΐειν τὸ ἢρεμεῖν" εἴπερ οὖν καὶ τὸ τρυφᾶν τοῦ λιτῶς διαιτᾶσθαι «οἷς ἀσθενοῦπι φὴς εἶναι χαταλληλότερον. Ἧ γὰρ οἷχονομοῦσα τὸ ζῶον δύναμις αὐτάρχειαν μὲν καὶ λιτότητα ῥᾳδίως χατειργάσατο, καὶ χείωσε τῷ τρεφομένῳ: πολυτέλειαν δὲ καὶ ποιχιλίαν βρωμάτων παραλαδοῦσα, εἶτα ἀντισχεῖν πρὸς τὸ πέρας οὐκ ἐξαρχέσασα, τὰ ποικίλα γένη τῶν νοσημάτων ἐποίησεν. ### English translation (Claude) Because we did not fast, we fell from [paradise; let us fast, then, that we may return to it] … Do you not see how Lazarus entered paradise through fasting? Do not imitate Eve's disobedience; do not again accept the serpent as counsellor, who suggests eating out of concern for the flesh. Do not plead bodily sickness and weakness. For you are giving your excuses not to me but to him who knows. You cannot fast, tell me? Yet you can stuff yourself all your life and crush your body with the weight of what you eat? And yet I know that doctors prescribe for the sick not a variety of foods but abstinence and want. How then, when you can do the one, do you plead that you cannot do the other? Which is easier for the stomach: to pass the night on a plain diet, or to lie weighed down with an abundance of food, or rather not to lie at all but to keep tossing about, bursting and groaning? … [as a ship that is heavily laden is harder] to save than one that is trim and light. For a small rising of the wave swamps the one pressed down by its load, but the one that carries a moderate cargo easily rises over the surge, since nothing prevents it from riding higher. So too human bodies, weighed down by constant satiety, easily go under in sickness; but those that use a trim, light diet both escape the expected evil of disease as if escaping the rising of a storm, and fend off the present trouble as if the onset of a reef. Surely, by your reckoning, being still would be more laborious than running, and resting than wrestling, if luxury is really more suitable for the sick, as you say, than a simple diet. For the power that governs the living creature easily works through sufficiency and simplicity and assimilates them to what it nourishes; but when it receives costly and varied foods and then is not able to master them to the end, it produces the various kinds of diseases. ### Scripture references - Luke 16:20: allusion, medium confidence - Gen 3:1: allusion, medium confidence ### Translation notes - The first line is mutilated in the OCR ('τοῦ παθωμεν'); the bracketed words give the probable sense, not a reading of the text. A line is also lost in the ship comparison; marked '…'. - Lazarus: Luke 16:19-25 (the poor man who went hungry). Eve and the serpent: Gen 3. ### Citation (SBL) Basil, Hom. 1.4 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-4). ## Homilies 1.5 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-5 - Source: PG 31:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fasting is older than wine and meat-eating; Moses received the law through fasting, while the people's feasting led to idolatry. ### Greek text ᾿Αλλ᾽ ἐπὶ τὴν ἱστορίαν βαδιζέτω ὁ λόγος, τὸ ἀρχαῖον τῆς νηστείας διεξιών " καὶ ὅπως πάντες οἱ ἅγιοι, ὥσπερ τινὰ χλῆρον πατρῷον διαδεξάμενοι, οὕτω διεφύλαξαν, πατὴρ παιδὶ παραδιδόντες " ὅθεν καὶ εἰς ἡμᾶς ἀκολουθίᾳ διαδοχῆς διεσώθη, τὸ χτῇμα. Οὐχ ἣν ἐν τῷ παραδείσῳ οἶνος, οὔπω ζωοθυσία:, οὕπω χρεωφαγίαι. Μετὰ τὸν χαταχλυσμὸν οἷγος μετὰ τὸν χαταχλυσμὸν, Φάγεσθε πάντα ὡς λάχανα χόρτου. “Ὅτε ἀπεγνώσθη ἡ τελείωσις, τότε συνεχωρήθη ἣ ἀπόλαυσις. Δεῖγμα δὲ τῆς τοῦ οἴνου ἀπειρίας Νῶε ἀγνοῶν τοῦ οἴνου τὴν χρῆσιν. θὕπω γὰρ εἰς τὴν βίον παρεληλύθει, οὐδ᾽ ἑτέτριπτο ἐν τῇ συνηθείᾳ τῇ τῶν ἀνθρώπων. Οὔτε οὖν ἄλλον τεθεαμένος, οὔτε αὑτὸς πειραθεὶς, τῇ ἀπ᾽ αὐτοῦ βλάδῃ Νῶε, καὶ ἔπιεν ἀπὸ τοῦ καρποῦ, καὶ ἐμεθύσθη, οὐχὶ τῷ πάροινος εἶναι, ἀλλὰ τῷ ἄπειρος εἶναι τῶν μέτρων τῆς μεταλήψεως. Οὕτω νεαρώτερον παραδ-:ίτου τὸ εὕρημα τῆς οἰνοποσίας, καὶ οὕτως ἀρχαῖον τὸ τῆς νηστείας σεμνόν. ᾿Αλλὰ καὶ Μωῦσέα διὰ νηστείας ἔγνωμεν προσδαλόντα τῷ ὄρει, Οὐ γὰρ ἂν χατετόλμησε χαπνιζομένης τῆς χυρυφῆς, οὐδ᾽ ἂν ἐβάρσησεν εἰσελθεῖν εἰς τὸν γνόφον, εἰ μὴ νηστείᾳ χαθώπλιστο. Διὰ νηστείας τὴν ἐντολὴν ὑπεδέξατο διχτύλῳ Θεοῦ γραφεῖσαν ἐν ταῖς πλαξί. Καὶ ἄνω μὲν ἡ νηστεία νομοθεσίας πρόξενος ἦν, κάτω δὲ ἧ γαστριμαργία εἰς εἰδωλολατρείαν ἐξέμηνεν - Ἐχάθ- “σὲ γὰρ ὁ λαὸς φαγεῖν καὶ πιεῖν, καὶ ἀνέστησαν παΐζειν. Τεσσαράχοντα ἡμερῶν προσεδρίαν νηστεύοντος καὶ δεομένου τοῦ θεράποντος ἄχρηστον ἀπέδειξεν οἰνοφλυγία μία. “Ἂς γὰρ ἡ νηστεία ἔλαδε πλάκας δαχτύλῳ Θεοῦ γεγραμμένας, ταύτας ἡ μέθη συνέτριψεν, οὐκ ἄξιον χρίναντος τοῦ προφήτου μεθύοντα λαὴν νομοθετεῖσθαι παρὰ τοῦ Θεοῦ. Ἐν μιᾷ καιροῦ ῥοπῇ διὰ γαστριμαργίας ὁ. λαὸς ἐχεῖνος ὁ τὸν Θεὸν διὰ τῶν μεγίστων τεραστίων δεδιδαγμένος, … ληλαθὲς ἀμφότερα" πῶς νηστεία Θεῷ προσάγει, … ### English translation (Claude) But let our discourse walk through history, going over the antiquity of fasting, and how all the saints received it like an inheritance from their fathers and kept it, father handing it on to son, so that by orderly succession the possession has been preserved down to us. There was no wine in paradise, no slaughter of animals, no eating of meat. After the flood, wine; after the flood, "You shall eat all things as green plants." When perfection was despaired of, then enjoyment was permitted. A proof that wine was unknown is that Noah did not know how to use it. For it had not yet come into common life, nor become familiar in human use. So, having neither seen another drink it nor tried it himself, Noah fell into its harm unawares: "he drank of the fruit and became drunk," not because he was a drunkard but because he did not know the measure of partaking. So much younger than paradise is the discovery of wine-drinking, and so ancient the dignity of fasting. We also know that Moses approached the mountain through fasting. For he would not have dared approach the smoking summit, nor had the courage to enter the darkness, had he not been armed with fasting. Through fasting he received the commandment written on the tablets by the finger of God. And above, fasting was the agent of lawgiving; below, gluttony drove the people mad into idolatry: "For the people sat down to eat and drink, and rose up to play." A single bout of drunkenness made useless the forty days' attendance of the servant who fasted and prayed. For the tablets, written by the finger of God, which fasting had received, drunkenness broke, since the prophet judged that a drunken people was not worthy to receive law from God. In one moment, through gluttony, that people which had been taught by God through the greatest wonders … both. [See] how fasting brings one to God … ### Scripture references - Gen 9:3: quotation, high confidence - Gen 9:21: quotation, high confidence - Exod 24:18: allusion, high confidence - Exod 31:18: allusion, high confidence - Exod 32:6: quotation, high confidence - Exod 32:19: allusion, high confidence ### Translation notes - Gen 9:3, 20-21; Exod 24:18; 31:18; 32:6, 19; 34:28. - Migne's Latin and footnotes interrupt the text and are removed by logged corrections; χάχας is read as πλάκας ('tablets'). Lines are lost near the end; marked '…'. ### Citation (SBL) Basil, Hom. 1.5 (PG 31:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-5). ## Homilies 1.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-6 - Source: PG 31:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Examples from Esau to Daniel show the power of fasting, which also brings peace to households and rest to servants. ### Greek text Τί τὸν Ἡσαῦ ἐθεδήλωσε, καὶ δοῦλον ἐποίησε τοῦ ἀδελφοῦ; Οὐ βρῶσις μία, δι᾽ ἣν ἀπέδοτο τὰ πρωτοτόχια; Τὸν δὲ Σαμουὴλ οὐχ ἡ μετὰ νηστείας προσευχὴ ἐχαρίσατο τῇ μητρί; Τί τὸν μέγαν ἀρ:στέα τὸν Σαμψὼν ἀχαταγώνιστον ἀπειργάσατο; Οὐ ἡ νηστεία, μεθ᾽ ἧς ἐν τῇ γαστρὶ τῆς μητρὸς σὺνελήφθη; Νηστεία αὐτὸν ἐχύησε - νηστεία αὐτὸν ἔτιθηνήσατο᾽ νηστεία αὐτὸν ἤνδρωσεν, ἣν ὁ ἄγγελος διετάξατο τῇ μητρί " “Ὅσα ἐκπορείεται ἐξ ἀμπέ- «ἴου, οὐ μὴ φάγῃ, καὶ οἵνον καὶ σίκερα οὐ μὴ πίῃ. Νηστεία προφήτας γεννᾷ, δυνατοὺς ῥώννυσι", νηστεία νομοθέτας σοφίζει, ψυχῆς ἀγαθὸν φυλαχτήριον, σώματι σύνοικος ἀσφαλὴς, ὅπλον ἀριστεύουσιν, ἀθληταῖς γυμνάσιον. Τοῦτο πειρασμοὺς ἀποχρούεται, τοῦτο ἀλείφει πρὸς εὐσέδειαν, νήψεως σύνοιχος, τωφροσύνης δημιουργός. Ἐν πολέμοις ἀν δραγαθεῖ, ἐν εἰρήνῃ ἡσυχίαν διδάσχει. Τὸν Ναξιραῖον ἁγιάζει, τὸν ἱερέα τελειοζ, Οὐ γὰρ δυνατὸν ἄνευ νηστείας ἱερουργίας χατατολμῇσαι, οὐ μόνον ἐν τῇ μυστιχῇ νῦν καὶ ἀληθινῇ λατρείᾳ, ἀλλὰ καὶ ἐν τῇ τυπικῇ τῇ κατὰ τὸν νόμον προσαγομένῃ. Αὕτη θεατὴν ἐποίησε τοῦ μεγάλου θεάματος τὸν Ἡλίαν " τεσσαράχοντα γὰρ ἡμέραις νηστείᾳ τὴν ψυχὴν ἀποχαθάρας, οὕτω: ἐν τῷ σπηλαίῳ τῷ ἐν Χωρὴδ ε ἰδεῖν χατηξιώθη, ὡς δυνατόν ἐστιν ἰδεῖν ἀνθρώπῳ, τὸν Κύριον. Νηστεύων ἀπέδωχε τῇ χήρᾳ τὸν παῖδα, ἰσχυρὸς φανεὶς χατὰ τοῦ θανάτου διὰ νηστείας. ᾿Απὸ νηστεύοντος στόματος φωνὴ ἐξελθοῦσα ἀπἐχλεισε. τῷ παρανομοῦντι λαῷ τὸν οὐρανὸν τρία ἔτη καὶ μῆνας ἕξ. ἵνα γὰρ μαλάξῃ τὴν ἀδάμαστον καρδίαν τῶν σχληροτραχήλων, εἵλετο καὶ ἑαυτὸν τῇ χαχοπαθείᾳ συγχαταδιχάσαι. Διὰ τοῦτο, Ζῇ Κύριος, ἔφη, εἰ ἔσται ὕδωρ ἐπὶ τῆς γῆς, εἰ μὴ διὰ στόματός μου. Καὶ ἐπήγαγε παντὶ τῷ λαῷ νηστείαν διὰ τοῦ λιμοῦ, ὥστε τὴν ἐχ τῆς τρυφῆς καὶ τοῦ ἀνειμένου βίου χαχίαν ἐπανορθώσασθαι. Ἑλισσαίῳ δὲ ποταπὸς ὁ βίος; πῶς μὲν παρὰ τῇ Σουναμίτιδι τῆς ξενίας ἀπέλαυσε; πῶς δὲ αὐτὸς τοὺς προφῆτας ἐδεξιοῦτο; Οὐχὶ λάχανα ἄγρια καὶ … ἀλεύρου βραχὺ τὴν φιλοξενίαν ἐπλήρου; ὅτε, καὶ … τῆς ἁψάμενοι, … εἰ μὴ τῇ εὐχῇ τοῦ νηστευτοῦ ἡμαυρώθη τὸ δηλητήριον. Καὶ … νηστείαν πάντας τοὺς ἁγίους εἰς τὴν κατὰ Θεὸν πολιτείαν χειραγωγήσασαν. Ἔστι τις φύσις σώματος, ἐν χαλοῦσιν ἀμίαντον", ἀνάλωτος πυρὶ, ἥτις, ἐν μὲν τῇ φλογὶ χειμένη, ἀπηνθραχῶσθαι δοχεῖ, ἐξαιρεθεῖσα δὲ τοῦ πυρὸς, ὡς ὕδατι λαμπρυνθεῖσα, καθαρωτέρα γίνεται. Τοιαῦτα ἣν τὰ τῶν τριῶν παίδων ἐχείνων σώματα ἐπὶ τῆς Βαβυλωνίας ἐχ τῆς νηστείας ἔχοντα τὸ ἀμίαντον. Ἐν γὰρ τῇ μεγάλῃ φλογὶ τῆς καμίνου, οἱονεὶ χρυσοῖ τὴν φύσιν ὄντες, οὕτω χρείττους τῆς ἀπὸ τοῦ πυρὸς διεδείχνυντο βλάδης. Ἧ που καὶ χρυσοῦ δυνατώτεροι διεδείχνυντο οὐ Ὑὰρ ἐχώνευεν αὐτοὺς τὸ πῦρ, ἀλλ᾽ ἐφύλασσεν ἀχεραίους. Καίτοι οὐδὲν ἂν ἐχείνην τότε τὴν φλόγα ὑπέστη, ἣν νάφθα καὶ πίσσα καὶ χληματίδες ἔτρεφον, ὡς ἐπὶ τεσσαραχονταεννέα πήχεις αὐτὴν διαχεῖσθαι, καὶ τὰ χύχλῳ αὐτῆς ἐπινεμομένην͵ τρλλοὺς τῶν Χαλδαίων ἐξαναλῶσαι. Ἐχείνην τοίνυν πον πυρχαϊὰν μετὰ νηστείας εἰσελθόντες χατεπάτῶῦν οἱ παῖδες, λεπτὸν ἀέρα καὶ ἔνδροσον ἐν οὕτω λάδρῳ πυρὶ ἀναπνέοντες. Οὐδὲ γὰρ τῶν τριχῶν τὸ πῦρ χατετόλμησε, διὰ τὸ ὑπὸ νηστείας αὐτὰς ἔχτραφῆναι. Δανιὴλ δὲ ὁ ἀνὴρ τῶν ἐπιθυμιῶν, ὁ τρεῖς ἐδδο- ὁ μάδας ἄρτον μὴ φαγὼν, καὶ ὕδωρ μὴ πιὼν, καὶ τοὺς λέοντας νηστεύειν ἐδίδαξε, χατελθὼν εἰς τὸν λάχχον. Ὥσπερ γὰρ ἐχ λίθου ἢ χαλχοῦ, ἣ ἄλλης στεῤῥοτέρας τινὸς ὕλης συμπεπηγότι, οὐκ εἶχον τοὺς ὀδόντας οἱ λέοντες. Οὕτως οἱονεὶ αὶ βαφὴ σιδήρου τὸ σῶμα τοῦ ἀνδρὸς ἢ νηστεία στομώσασα, ἀδάμαστον ἐποίει τοῖς λέουσιν " οὐ γὰρ ἔνοιγον χατὰ τοῦ ἁγίου τὸ στόμα. Νηστεία ἔσόεσε δύναμιν πυρὸς. ἔφραξε στόματα λεόντων. Νηστεία προσευχὴν εἰς οὐρανὸν ἀναπέμπει, οἱονεὶ πτερὸν αὐτῇ γινομένη πρὸς "τὴν ἄνω πορείαν. Νηστεία οἵχων αὔξησις, ὑγείας μήτηρ, νεότητος παιδαγωγὸς, ἀσφαλὴς ὁμόσχηνος τοῖς συνοίχοις. Οὐχ ὑποπτεύει γάμων ἐπιδουλὴν ὁ ἀνὴρ, νηστείαις ὁρῶν τὴν γυναῖχα συζῶσαν. Οὐ τήχεται ζηλοτυπίαις γυνὴ, πὴν ἄνδρα βλέπουσα νηστείαν χαταδεχόμενον. Τίς τὸν ἑαυτοῦ οἶἰχον ἡλάττωσεν ἐν νηστείᾳ; ᾿Αρίθμησον … διὰ τὴν νηστείαν λείψει τῶν ἐν τῷ οἴκῳ. Οὐδὲν ζῶον ὀδύρεται θάνατον, οὐδαμοῦ αἷμα. οὐδαμοῦ ἀπόφασις παρὰ τῆς ἀπαραιτήτου γαστρὸς ἐχφερομένη χατὰ τῶν ζώων. Πέπαυται μαγείρων ἡ μάχαιρα" ἢ τράπεζα ἀρχεῖται τοῖς αὐτομάτοις. Τὸ Σάδδατον ἐδόθη τοῖς Ἰουδαίοις, ἵνα ἀναπαύσηται, φησὶ, τὸ ὑποζύγιόν σου καὶ ὁ παῖς σου. Γινέσθω ἡ νηστεία ἀνάπαυσις ἐχ τῶν συνεχῶν πόνων τοῖς διὰ τοῦ ἐνιαυτοῦ παντὸς ὑπηρετοῦσιν οἰχέταις. ᾿Ανάπαυσόν σου τὸν μάγειρον, δὸς ἄδειαν τῷ τραπεζοποιῷ " στῆσον τὴν χεῖρα τῷ οἰνοχόῳ ᾿ παυσάσθω ποτὲ καὶ ὁ τὰς ποιχιλίας τῶν πεμμάτων ἐπιτηδεύων. Ἡσυχασάτω ποτὲ καὶ ὁ οἶχος ἀπὸ τῶν μυρίων θορύθων, καὶ τοῦ χαπνοῦ, καὶ τῆς χνίσσης, καὶ τῶν ἄνω καὶ χάτω διατρεχόντων, καὶ οἱονεὶ ἀπαραι πήτῳ δεσποίνῃ τῇ γαστρὶ λειτουργούντων. Πάντως ποτὲ καὶ οἱ φορολόγοι τοῖς ὑποχειῤίοις ἐλευθεριάσαι μιχρὸν ἐπιτρέπουσι. Δότω τινὰ ἐχεχειρίαν καὶ ἡ γαστὴρ τῷ στόματι, σπεισάσθω ἡμῖν πενθ-ἡμέρους σπονδὰς, ἣ ἀεὶ ἀπαιτοῦσα καὶ οὐδέποτε λήγουσα, ἡ λαμδάνουσα σήμερον καὶ αὔριον φιλοσοφεῖ" ὅταν διαπνευσθῇ, ἐπιλανθάνεται τῶν δὸμάτων. ### English translation (Claude) What profaned Esau and made him his brother's slave? Was it not a single meal, for which he sold his birthright? And was it not prayer with fasting that granted Samuel to his mother? What made the great champion Samson invincible? Was it not fasting, with which he was conceived in his mother's womb? Fasting conceived him, fasting nursed him, fasting made him a man: the fasting the angel prescribed to his mother: "Whatever comes from the vine she shall not eat, and wine and strong drink she shall not drink." Fasting begets prophets, strengthens the mighty, makes lawgivers wise; it is a good safeguard of the soul, a safe companion for the body, a weapon for the valiant, a training ground for athletes. It repels temptations, anoints for piety; it is the companion of sobriety, the maker of self-control. In war it acts bravely; in peace it teaches quiet. It sanctifies the Nazirite, perfects the priest. For it is not possible to venture on sacred ministry without fasting, not only in the mystical and true worship now, but also in the figurative worship offered under the law. Fasting made Elijah a spectator of the great vision: for having cleansed his soul by a fast of forty days, he was thus counted worthy to see the Lord in the cave at Horeb, as far as it is possible for a human being to see. Fasting, he gave the widow back her son, showing himself strong against death through fasting. A voice coming from a fasting mouth shut heaven against the lawless people for three years and six months. For to soften the untamed heart of the stiff-necked, he chose to condemn himself also to hardship. That is why he said, "As the Lord lives, there shall be no water on the earth except through my mouth." And he brought a fast on all the people through the famine, to correct the wickedness that came from luxury and a dissolute life. And what was Elisha's life like? How did he enjoy hospitality with the Shunammite woman, and how did he himself receive the prophets? Was it not with wild herbs and … a little meal that he fulfilled his hospitality? When even … had touched it, [they would have perished] had not the poison been rendered harmless by the prayer of the faster. And … fasting that led all the saints by the hand into the life that accords with God. There is a kind of substance, which they call amiantus, that fire cannot consume: lying in the flame it seems to be turned to charcoal, but taken out of the fire it becomes cleaner, as if washed with water. Such were the bodies of those three young men in Babylon, which had from fasting this incorruptible quality. In the great flame of the furnace, as if they were gold by nature, they proved superior to harm from the fire. Indeed they proved stronger even than gold, for the fire did not melt them but kept them unharmed. And yet nothing could have withstood that flame, fed by naphtha, pitch and brushwood, so that it poured out to forty-nine cubits and, spreading round about, consumed many of the Chaldeans. Into that pyre, then, the young men went with fasting and trod it underfoot, breathing a fine, dewy air in so fierce a fire. The fire did not dare touch even their hair, because it had been nourished by fasting. [7] And Daniel, "the man of desires," who ate no bread and drank no water for three weeks, taught even the lions to fast when he went down into the den. For as if he had been put together of stone or bronze or some other harder material, the lions could not get their teeth into him. As tempering hardens iron, so fasting had steeled the man's body and made it invincible to the lions: they did not open their mouths against the saint. Fasting "quenched the power of fire, stopped the mouths of lions." Fasting sends prayer up to heaven, becoming as it were a wing for it on the journey upward. Fasting is the growth of households, the mother of health, the tutor of youth, a safe tentmate for those who live together. A husband does not suspect plots against his marriage when he sees his wife living with fasts. A wife does not pine with jealousy when she sees her husband embracing the fast. Who has diminished his household by fasting? Count … [nothing] of what is in the house will be lacking because of the fast. No animal mourns its death; nowhere is there blood; nowhere is a sentence pronounced against animals by the inexorable belly. The cooks' knife has stopped; the table is content with what grows of itself. The Sabbath was given to the Jews "that your beast of burden and your servant may rest," it says. Let fasting be a rest from constant labors for the servants who wait on us all year round. Give your cook a rest; give your table-servant leave; stay the hand of your cup-bearer; let the man who devises varieties of pastries stop for once. Let the house too be quiet for once from its countless noises, from the smoke and the smell of roasting, and from those who run up and down serving the belly as an inexorable mistress. Even tax collectors sometimes allow their subjects a little freedom. Let the belly also give the mouth some truce; let it make a five-day treaty with us, the belly which always demands and never stops, which takes today and tomorrow plays the philosopher; when it has been relieved, it forgets what it was given. ### Scripture references - Gen 25:33: allusion, high confidence - 1 Sam 1:7: allusion, medium confidence - Judg 13:14: quotation, high confidence - 1 Kgs 19:8: allusion, high confidence - 1 Kgs 17:22: allusion, high confidence - Luke 4:25: allusion, medium confidence - 1 Kgs 17:1: quotation, high confidence - 2 Kgs 4:8: allusion, high confidence - 2 Kgs 4:39: allusion, high confidence - Dan 3:19: allusion, high confidence - Dan 10:2: allusion, high confidence - Dan 10:11: quotation, medium confidence - Dan 6:22: allusion, high confidence - Heb 11:33: quotation, high confidence - Heb 11:34: quotation, high confidence - Deut 5:14: quotation, high confidence ### Translation notes - Gen 25:29-34; 1 Sam 1; Judg 13:4, 14; 1 Kgs 17:1, 17-23; 19:8-13; Luke 4:25 (three years and six months); 2 Kgs 4:8-41; Dan 3; Dan 10:2-3, 11 ('man of desires', LXX); Dan 6; Heb 11:33-34; Deut 5:14. - Lines are lost in the Elisha passage; the bracketed words give the probable sense. Migne's Latin and notes interrupt 'Count …' and are removed by logged corrections. - The numeral before 'And Daniel' is Migne's section 7, whose numeral was not found when the text was divided; section 7 is translated inside this ref and marked [7]. - 'Five-day treaty': the fast was kept on the five weekdays, Saturday and Sunday excepted. ### Citation (SBL) Basil, Hom. 1.6 (PG 31:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-6). ## Homilies 1.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-8 - Source: PG 31:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fasting frees from debt and makes food more enjoyable by interrupting continual luxury. ### Greek text Νηστεία δανείου φύσιν οὐχ οἶδεν" οὐχ ὄξει τόχων πράπεζα τοῦ νηστεύοντος - οὐχ ἄγχουσιν ὀρφανὸν νηστευτοῦ παῖδα τόχοι πατρῷοι, ὥσπερ ὄφεις περιπλεχόμενοι. Καὶ ἄλλως δὲ ἀφορμὴ εἰς εὐφροσύνην ᾿ ἐστὶ τὸ νηστεύειν. Ὡς γὰρ ἡ δίψα ἡδὺ τὸ ποτὸν εὑτρεπίζει, καὶ λιμὸς ἡγησάμενος ἡδεῖαν παρασχευάζει τὴν τράπεζαν" οὕτω καὶ τὴν τῶν βρωμάτων ἀπόλαυσιν νηστεία φαιδρύνει. Μέσην γὰρ ἑαυτὴν παρενθεῖσα, καὶ τὸ συνεχὲς τῆς τρυφῆς διακόψασα, ποθεινὴν σοι τὴν μετάληψιν φανῆναι ποιῇσει ὥσπερ ἀπόδημον. Ὥστε, εἰ βούλει σεαυτῷ ἐπιθυμητὴν κατασκευάσαι τὴν τράπεζαν, δέξαι τὴν ἐχ τῆς νηστείας μεταδολήν. Σὺ δὲ, ὑπὸ τοῦ σφόὃρα τῆς τρυφῆς περιέχεσθαι, λέληθας σεαυτῷ ἀμαυρῶν τὴν τρυφὴν, καὶ ὑπὸ φιληδονίας τὴν ἡδονὴν ἀφανίζων. Οὐδὲν γὰρ οὕτως ἐπιθυμητὸν, ὡς μὴ τῇ συνεχείᾳ τῆς ἀπολαύσεως εὐχαταφρόνητον γίνεσθαι. - ἣν δὲ σπανία ἡ χτῆσις, τούτων περισπούδαστος ἡ ἀπόλαυσις. Οὕτω καὶ ὁ χτίσας ἡμᾶς, διὰ τῆς … τῶν δεδομένων ἐμηχανήσατο. Οὐχ ὁρᾷς, ὅτι καὶ ἥλιος φαιδρότερος μετὰ τὴν νύχτα; καὶ ἐγρήγορσις ἡδίων μετὰ τὸν ὕπνον; καὶ ὑγεία ποθεινοτέρα μετὰ τὴν πεῖραν τῶν ἐναντίων; Καὶ τράπεζα τοίνυν χαριεστέρα μετὰ τὴν νηστείαν " ὁμοίως μὲν πλουσίοις καὶ εὐτραπέζοις, ὁμοίως δὲ τοῖς λιτοῖς καὶ ### English translation (Claude) Fasting does not know the nature of a loan. The table of one who fasts does not smell of interest. The orphaned child of one who fasts is not strangled by his father's debts, coiling round him like snakes. Besides, fasting is an occasion of good cheer. For as thirst makes drink sweet, and hunger going before makes the table pleasant, so fasting brightens the enjoyment of food. By placing itself in between and interrupting the continuity of luxury, it will make partaking seem desirable to you, like a friend returned from abroad. So if you wish to make your table desirable to yourself, accept the change that fasting brings. But you, by being so wholly given to luxury, are unawares dimming your luxury, and through love of pleasure destroying pleasure. For nothing is so desirable that it does not become contemptible through continual enjoyment; but the things whose possession is rare are eagerly enjoyed. So too he who made us, through the … of the things given, contrived [variety]. Do you not see that the sun is brighter after the night? And waking sweeter after sleep? And health more desirable after experience of its opposite? So too the table is more pleasing after fasting, alike for the rich who keep a good table and for those who live simply and … ### Translation notes - Migne's Latin and footnotes interrupt the text and are removed by logged corrections; words are lost in the sentence on the Creator and at the end; marked '…'. ### Citation (SBL) Basil, Hom. 1.8 (PG 31:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-8). ## Homilies 1.9 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-9 - Source: PG 31:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich man's luxury and the fasting of the saints, of John the Baptist, of Paul and of Christ himself show the value of fasting. ### Greek text Φοδήθητι: τὸ ὑπόδειγμα τοῦ πλουσίου. Ἐχεῖνον παρέδωχε τῷ πυρὶ ἡ διὰ βίου τρυφή. Οὐ γὰρ ἀδικίαν, ἀλλὰ τὸ ἀδροδίαιτον ἐγχληθεὶς, ἀπετηγανίζετο ἐν τῇ φλογὶ τῆς χαμίνου. Ἵνα τοίνυν σδέσωμεν ἐχεῖνο τὸ πῦρ, ὕδατος χρεία. Καὶ οὐ πρὸς τὰ μέλλοντα μόνον ὠφέλιμος ἡ νηστεία, ἀλλὰ καὶ αὐτῇ τῇ σαρχὶ λυσιπελεστέρα. Αἱ γὰρ εἰς ἄχρον εὐεξίαι ἔχουσι καὶ μεταπτώσεις, ὀχλαζούσης τῆς φύσεως, καὶ ἀνατέρειν τὸ βάρος τῆς εὐεξίας ἀδυνατούσης. Ὅρα μὴ, νῦν διαπτύων τὸ ὕδωρ, ὕστερον δανίδος ἐπιθυμήσῃς, ὡς καὶ ὁ πλούσιος. Οὐδεὶς ἐχραιπάλησεν ἀπὸ ὕδατος. Οὐδενὸς κεφαλὴ ὠδυνήθη ποτὲ ὕδατι βαρηθεῖσα. Οὐδεὶς ἀλλοτρίων ποδῶν ἐδεήθη, ὑδροποοἰᾳ συζῶν. Οὐδενὸς ἐδέθησαν πόδες, οὐδενὸς χεῖρες ἀπηχρειώθησαν, ὕδατι χαταρδόμεναι. Τὸ γὰρ περὶ τὴν πέψιν πλημμελὲς, ὃ τοῖς τρυφῶσιν ἀναγκαίως ἀχολουθεῖ, τοῦτο τὰ σφοδρὰ νοσήματα τοῖς σώμασιν ἐνεργάξεται. Νηστεύοντος σεμνὸν τὸ χρῶμα, οὐκ εἰς ἐρύθημα ἀναιδὲς ἐξανθοῦν, ἀλλ᾽ ὠχρότητι σώφρονι δισμα, πρόσωπον σύννουν, ἀχολάστῳ γέλωτι μὴ καθυθριζόμενον, συμμετρία λόγου, καθαρότης καρδίας. Μνήσθητι τῶν ἀπ᾽ αἰῶνος ἁγίων, Ὧν οὐκ ἣν ἄξιος ὁ κόσμος. οὗ περιῆιθον ἐν μημωταῖς, ἐν αἱγείοις μενοι" ἐχείνων μίμησαι τὴν ἀναστροφὴν, εἴπερ ἐπιζητεῖς αὐτῶν τὴν μερίδα. Τί τὸν Λάξαρον ἐνανέπαυσε τοῖς χόλποις τοῦ ᾿Αδραάμ.; Οὐχὶ νηστεία; Ἰωάννου δὲ ὁ βίος μία νηστεία ἧν᾽ ὃς οὐ χλίνην εἶχεν, οὐ τράπεζαν, οὗ γῆν ἀροσίμην, οὐχ ἀροτῆρα βοῦν, οὐ σἴτον, οὐ σιτοποιὸν, οὐχ ἄλλο τι τῶν χατὰ τὸν βίον. Διὰ τοῦτο Μείζων ἐν γεγγητοῖς γυναικῶν οὐκ ἀνέστη ᾿Ιωάγγου τοῦ Βαπτιστοῦ. Παῦλον μετὰ πῶν ἄλλων καὶ ἡ νηστεία, ἣν ἐν τοῖς ὑπὲρ τῶν θλίψεων ᾿'χαυχήμασιν ἀπηριθμήσατο, εἰς τὸν τρίτον οὐρανὸν ἀνήγαγε. Κεφάλαιον δὲ ἐπὶ τοῖς εἰρημένοις, ὁ Κύριος ἡμῶν νηστείᾳ τὴν σάρκα, ἣν ὑπὲρ ἡμῶν ἀνἔλαθεν, ὀχυρώσας, οὕτως ἐν αὐτῇ τοῦ διαθόλου τὰς προτδολὰς ὑπεδέξατο, ἡμᾶς τε παιδεύων νηστείαις ἀλείΞειν καὶ παιδοτριδεῖν ἑαυτοὺς πρὸς τοὺς ἐν τοῖς πειρασμοῖς ἀγῶνας, καὶ τῷ ἀντιπάλῳ διὰ τῆς ἐνδείας, οἷον λαδὴν ἐνδιδούς. ᾿Απρόσιτος γὰρ ἦν αὐτῷ διὰ τὸ τος τῆς θξότητος, εἰ μὴ διὰ τῆς ἐνδείας ὑπέδη πρὸς πὸ ἀνθρώπινον. Ἐπανιὼν μέντοι εἰς οὐρανοὺς, τρο-. φῇς ἥψατο, τὴν φύσιν τοῦ σώματος τοῦ ἀναστάντος πιστούμενος. Σὺ δὲ ὑπερπιαίνων μὲν σεαυτὸν καὶ κατασαρκῶν, οὐκ ἀνίης; ἐκτήκων δὲ τὸν νοῦν ἐν ἀτρο φίᾳ, τῶν σωτηρίων καὶ ζωοποιῶν διδαγμάτων οὐδένα λόγον ποιῇ; Ἢ ἀγνοεῖς, ὅτι, ὥσπερ ἐπὶ παρατάξεως ἡ τοῦ ἑτέρου συμμαχία ἧτταν ποιεῖ τοῦ ἐτέρου, οὕτως ὁ τῇ σαρχὶ προσθέμενος τὸ πνεῦμα χατἀγωνίζεται, καὶ ὁ πρὸς τὸ πνεῦμα μεταταξάμενος χαταδουλοῦται τὴν σάρχα; Ταῦτα γὰρ “ἀλλήλοις ἀντίκειται. Ὥστε, εἰ βούλει ἰσχυρὸν ποιῆσαι τὸν νοῦν, δάματον τὴν σάρχα διὰ νηστείας. Τοῦτο γάρ ἔστιν ὅ φησιν ὁ ᾿Απόστολος, ὅτι ὅσον ὁ ἔξωθεν ἄνθρωπος διαφθείρεται, τοσοῦτον ὁ ἔσωθεν ἀναχαινοῦται " καὶ τό" Ὅταν ἀσθεγῶ, τότε δυγατός εἰμι. Οὐ καταφρονήσεις τῶν φθειρομένων βρωμάτων; οὐχ ἐπιθυμίαν λήψῃ τῆς ἐν τῇ βασιλείᾳ τραπέζης, ἣν πάντως ἡ ἐνθάδε νηστεία προευτρεπέσει; ᾿Αγνοεῖς τῇ ἀμετρίᾳ τοῦ χόρου παχὺν σεαυτῷ τὸν βασανιστὴν χατασχευάζων σχώληχα; Τίς γὰρ ἐν τροφῇ δαψιλεῖ καὶ τρυφῇ διηνεχεῖ ἐδέξατό τινα χοινωνίαν χαρίσματος πνευματιχοῦ; Μωῦσῇς, δεὺ τέραν λαμθάνων νομοθεσίαν, δευτέρας νηστείας προσεδεήθη. Νινευΐταις εἰ μὴ καὶ τὰ ἄλογα συνενήστευσεν, οὐκ ἂν διέφυγον τὴν ἀπειλὴν τῆς χαταστροφῆς. Τίνων ἔπεσε τὰ χῶλα ἐν τῇ ἐρήμῳ; Οὐ τῷν χρέεονφαγίαν ἐπιζητούντων; Ἐχεῖνοι, ἕως μὲν ἢρχοῦντο τῷ μάννα καὶ τῷ ἐχ τῆς πέτρας ὕδατι, Αἰγυπτίους ἐνέχων, διὰ θαλάσσης ὥδευον" Οὐκ ἦν ἐν ταῖς ρυκαῖς αὐτῶν ὁ ἀσθεγῶν " ἐπειδὴ δὲ ἐμνήσθησαν τῶν χρεῶν τῶν λεδήτων, καὶ ἐστράφησαν ταῖς ἐπιθυμίαις εἰς Αἴγυπτον, οὐχ εἶδον τὴν γῆν τῆς ἐπαγγε- λίας. Οὐ φοδῇ τὸ ὑπόδειγμα; οὐ φρίσσεις τὴν ἀδηφαγίαν, μήπου σε τῶν ἐλπιζομένων ἀγαθῶν ἀποχλείσῃ; ᾿Αλλ᾽ οὐδ᾽ ἂν ὁ σοφὸς Δανιὴλ τὰς ὀπτασίας εἴδεν, εἰ μὴ νηστείᾳ διαυγεστέραν ἐποίησε τὴν ψυχήν. Ἐχ γὰρ τῆς παχείας τροφῆς οἷον αἰθακυχνῆς, τὰς ἀπὸ τοῦ ἁγίου Πνεύματος ἐγγινομένας ἐλλάμψεις ἐπὶ τὸν νοῦν διακόπτουσιν. Εἰ δὲ καὶ ἀγγέων ἐστί τις τροφὴ, ἄρτος ἐστὶν, ὥς φησιν ὁ προφήτῆς ΓΑρτον ἀγγέλων ἔφαγεν ἄνθρωπος " οὐ κρέα, οὐδὲ οἶνος, οὐδὲ ὅσα (Ὁ) τοῖς δούλοις τῆς γαστρὸς διεσπούδασται. Νηστεία ὅπλον ἐστὶ πρὸς τὴν χατὰ τῶν δαιμόνων στρατιάν: Τοῦτο γὰρ τὸ γένος οὐκ ἐξέρχεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ. Καὶ τὰ μὲν αὶ ἐχ τῆς νηστείας ἀγαθὰ τοσαῦτα" ὁ δὲ χόρος ὕδρεων ἀρχὴ. Εὐθὺς γὰρ συνεισπίπτει τῇ τρυφῇ καὶ τῇ μέθῃ καὶ ταῖς παντοδαπαῖς χαρυχείαις πᾶν εἶδος ἀχολασίας βοσχηματώδους. Ἔνθεν ἵπποι θηλυμανεῖς οἱ ἄνθρωποι διὰ τὸν ἐχ τῆς τρυφῆς οἴστρον ἐγγινόμενον τῇ ψυχῇ. Παρὰ τῶν μεθυόντων αἱ τῆς φύσεως ἐναλλαγαὶ, ἐν ἄῤῥενι μὲν τὸ θῆλυ, ἐν δὲ τῷ θήλει τὸ ἄῤῥεν ἐπιξητούντων. Νηστεία δὲ καὶ γαμιχῶν ἔργων μέτρα γνωρίξει, καὶ τῶν ἐκ νόμου συγχεχωρημέγων τὴν ἀμετρίαν χολάζουσα, σύμφωνον σχολὴν ἐμποιεῖ, ἵνα παραμείνωσι τῇ προσευχῇ. ### English translation (Claude) Fear the example of the rich man. Lifelong luxury delivered him to the fire. For he was charged not with injustice but with soft living, and he was roasted in the flame of the furnace. To quench that fire, then, we need water. Fasting is useful not only for what is to come but is more profitable for the flesh itself. For extreme good health has its reversals, when nature gives way and cannot bear the weight of its good condition. Take care that you do not now spit out water and later long for a drop, like the rich man. No one ever got a hangover from water. No one's head ever ached from being weighed down with water. No one living on water ever needed someone else's feet. No one's feet were ever bound, no one's hands made useless, by being watered. For faulty digestion, which necessarily follows those who live in luxury, produces violent diseases in the body. The complexion of one who fasts is dignified, not breaking out in a shameless flush but adorned with a modest pallor; his face is thoughtful, not outraged by unbridled laughter; his speech is measured, his heart pure. Remember the saints of old, "of whom the world was not worthy," who "went about in sheepskins and goatskins"; imitate their way of life, if you seek a share with them. What gave Lazarus rest in Abraham's bosom? Was it not fasting? And John's life was one fast: he had no bed, no table, no arable land, no ploughing ox, no grain, no baker, nothing else of the things of ordinary life. That is why "among those born of women there has not risen one greater than John the Baptist." Fasting too, with everything else, which he counted among his boasts in afflictions, brought Paul up to the third heaven. And to crown what has been said, our Lord, having fortified with fasting the flesh he took up for us, in it received the devil's assaults, teaching us to anoint and train ourselves with fasts for the contests of temptation, and giving the adversary a hold, as it were, through his hunger. For because of the height of his divinity he was unapproachable to the devil, had he not stooped to the human level through his hunger. But on his return to heaven he took food, to give proof of the nature of the risen body. But you, fattening yourself and pampering your flesh, do not let up, while you waste your mind away in starvation … … of the saving and life-giving teachings, and take no account of them? Do you not know that, as in a battle line help given to one side brings defeat on the other, so he who sides with the flesh overpowers the spirit, and he who goes over to the spirit enslaves the flesh? For "these are opposed to one another." So if you wish to make your mind strong, tame the flesh by fasting. This is what the apostle says: "Though our outer man is wasting away, our inner man is being renewed," and "When I am weak, then I am strong." Will you not despise perishable foods? Will you not conceive a desire for the table in the kingdom, which fasting here certainly prepares? Do you not know that by immoderate satiety you are fattening for yourself the tormenting worm? For who, with abundant food and continual luxury, ever received any share of a spiritual gift? Moses, when he received the law a second time, needed a second fast. If the Ninevites had not fasted, with even the brute beasts fasting with them, they would not have escaped the threat of overthrow. Whose bodies fell in the wilderness? Was it not those who craved meat? As long as they were content with the manna and the water from the rock, they defeated the Egyptians and passed through the sea; "there was not one feeble among their tribes." But when they remembered the flesh-pots and turned back to Egypt in their desires, they did not see the land of promise. Do you not fear the example? Do you not shudder at gluttony, lest it shut you out from the good things you hope for? Not even the wise Daniel would have seen his visions had he not made his soul clearer by fasting. For from rich food rise fumes like a kind of soot, which cut off the illuminations that come from the Holy Spirit upon the mind. And if there is any food of angels, it is bread, as the prophet says: "Man ate the bread of angels"; not meat, nor wine, nor the things that the slaves of the belly are eager for. Fasting is a weapon against the army of demons: "This kind does not go out except by prayer and fasting." So great are the goods of fasting; but satiety is the beginning of outrage. For along with luxury, drunkenness and every kind of delicacy there at once rushes in every form of beastly licentiousness. Hence men become "horses mad for females" because of the frenzy that luxury breeds in the soul. From drunkards come the perversions of nature, seeking the female in the male and the male in the female. But fasting teaches measure even in married acts, and restraining excess even in what the law permits, it brings about leisure by agreement, "that they may devote themselves to prayer." ### Scripture references - Luke 16:24: allusion, high confidence - Heb 11:38: quotation, high confidence - Heb 11:37: quotation, high confidence - Luke 16:22: allusion, high confidence - Matt 11:11: quotation, high confidence - 2 Cor 11:27: allusion, high confidence - 2 Cor 12:2: allusion, high confidence - Matt 4:2: allusion, high confidence - Luke 24:43: allusion, medium confidence - Gal 5:17: quotation, high confidence - 2 Cor 4:16: quotation, high confidence - 2 Cor 12:10: quotation, high confidence - Mark 9:48: allusion, medium confidence - Exod 34:28: allusion, high confidence - Jonah 3:7: allusion, high confidence - Heb 3:17: quotation, medium confidence - Num 11:4: allusion, high confidence - Ps 105:37 (104:37 LXX): quotation, high confidence - Exod 16:3: allusion, medium confidence - Dan 10:3: allusion, medium confidence - Ps 78:25 (77:25 LXX): quotation, high confidence - Mark 9:29: quotation, high confidence - Jer 5:8: allusion, high confidence - Rom 1:26: allusion, medium confidence - 1 Cor 7:5: quotation, high confidence ### Translation notes - Luke 16:19-25; Heb 11:37-38; Matt 11:11; 2 Cor 11:27; 12:2; Matt 4:1-2; Luke 24:42-43. - 'On his return to heaven he took food': Basil apparently refers to the risen Christ eating before his ascension (Luke 24:42-43); the wording is his own. - The footnotes and Migne's Latin at the end are removed by logged corrections; the text continues in refs 1.10-1.11, which belong to the same section. - The staged text of this ref is almost all footnotes and Migne's Latin, removed by logged corrections. The surviving words continue ref 1.9 and run on into ref 1.11; the missing words were printed out of place at the start of ref 1.3 and are moved here by a logged correction. - This ref continues the sentence begun in refs 1.9-1.10 (the same section). Footnotes and Migne's Latin removed by logged corrections. - Gal 5:17; 2 Cor 4:16; 12:10; Mark 9:48 (Isa 66:24); Exod 34:28; Jonah 3:7; Heb 3:17; Num 11:4-5; Ps 105:37 (104:37 LXX); Dan 10; Ps 78:25 (77:25 LXX); Mark 9:29; Jer 5:8; Rom 1:26-27; 1 Cor 7:5. - 'Like a kind of soot': the OCR reads οἷον αἰθακυχνῆς, which is corrupt; translated by sense. - On married relations Basil echoes 1 Cor 7:5; translated as written. ### Citation (SBL) Basil, Hom. 1.9 (PG 31:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-9). ## Homilies 1.10 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-10 - Source: PG 31:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True fasting is abstaining from evils, and no one should prepare for the fast by getting drunk, since every passion is a kind of drunkenness. ### Greek text Μὴ μέντοι ἐν τῇ ἀποχῇ μόνῃ τῶν βρωμάτων τὸ Β ἐχ τῆς νηστείας ἀγαθὸν ὁρίζου. Νηστεία γὰρ ἀληθὴς ἣ τῶν χαχῶν ἀλλοτρίωσις. Αύε πάντα σύνδεσμον ἀδικίας" ἄφες τῷ πλησίον τὴν λύπην ἄφες αὐτῷ τὰ ὀφλήματα. Μὴ εἰς χρίσεις καὶ μάχας νηστεύετε. Κρεῶν οὐχ ἐσθίεις, ἀλλ᾽ ἐσθίεις τὸν ἀδελφόν. Οἵἴνου ἀπέχῃ, ἀλλ᾽ ὕδρεων (δ) οὐ χρατεῖς. Τὴν ἑσπέραν ἀναμένεις εἰς μετάληψιν, ἀλλὰ δαπανᾷς τὴν ἡμέραν "εἰς διχαστήρια, Οὐαὶ οἱ μεθύοντες, οὐχ ἀπὸ οἴνου. θυμὸς μέθη ἐστὶ τῆς ψυχῆς, ἔχφρονα αὐτὴν ποιῶν ὡς ὁ οἶνος. Λύπη μέθη ἐστὶ καὶ αὐτὴ, χαταδαπτίζουσα τὴν διάνοιαν. Φόδος ἑτέρα μέθη, ὅταν ἐφ' ἃ μὴ δεῖ γένηται - ᾿Απὸ φόδου γὰρ, φησὶν, ἐχθροῦ ἐξελοῦ τὴν ψυχήν μου. Καὶ ἔλως ἕχαστον τῶν παθημάτων, ἐχστατιχὸν διανοίας ὑπάρχον, μέθη ἂν δικαίως προσαγορεύοιτο. Ἐννόησόν μοι τὸν ὀργιζόμενον ὅπως μεθύει τῷ πάθει. Οὐχ ἔστιν αὐτὸς ἑαυτοῦ χύριος, ἀγνοεῖ ἑαυτὸν, ἀγνοεῖ τοὺς παρόντας" ὥσπερ ἐν νυχτομαχίᾳ πάντων ἅπτεται, πᾶσι προσλοιδορεῖται, τύπτει, ἀπειλεῖ, διόμνυται, βοᾷ, διαῤῥήγνυται. Φύγε ταύτην τὴν μέθην, μηδὲ τὴν διὰ τοῦ οἴνου προτδέξῃ. Μὴ προλάδῃς πολυποσίᾳ τὴν ὑδροποσίαν. Μὴ μυσταγωγείτω σε ἐπὶ νηστείαν ἡ μέθη. Οὐχ ἔστι διὰ μέθης εἴσοδος εἰς νηστείαν" οὐδὲ γὰρ διὰ πλεονεξίας εἰς διχαιοσύνην, οὐδὲ δι᾽ ἀχολαοίας εἰς σωφροσύνην, οὐδὲ, συλλήδδην εἰπεῖν, διὰ τῆς χαχίας εἰς ἀρετήν. ΓΑλλη θύρα ἐπὶ νηστείαν. Μέθη εἰς ἀχολασίαν εἰσάγει, ἐπὶ νηστείαν αὐτάρχεια. Ὁ ἀθλῶν προγυμνάζεται" ὁ νηστεύων προεγχρατεύε- Ν ται. Μὴ ὡς ἀμυνόμενος τὰς ἡμέρας, μὴ ὡς κατασοφιζόμενος τὸν νομοθέτην, τῶν πέντε ἡμερῶν τὴν χραιπάλην προαποτίθεσο. Καὶ γὰρ ἀνόνητα πο… δὲ τὴν ἔνδειαν. "᾿Απιστόν ἔστι τὸ ταμεῖον, εἰς τετρημένον πίθον ἀντλεῖς. Ὁ μὲν γὰρ οἶνος διαῤῥέει, τὴν ἰδίαν ὁδὸν ἀποτρέχων - ἣ δὲ ἁμαρτία ἐναπομένει; Οἰχέτης δραπετεύε: δεσπότην τύπτοντα᾽ σὺ δὲ παραμένεις τῷ οἴνῳ, καθ᾽ ἑχάστην ἡμέραν τὴν χεφαλὴν σου τύπτοντι; Μέτρον ἄριστον τῆς τοῦ οἴνου χρήσεως ἡ χρεία τοῦ σώματος. Ἐὰν δὲ ἔξω τῶν ὅρων γένῃ» σεσηπότος οἴνου ἀπόζων" πάντα σοι περιφέρεσθαι, πάντα δονεῖσθαι δόξει. Μέθη γὰρ ὕπνον μὲν ἐπάγει, ἀδελφὸν θανάτου, ἐγρήγορσιν δὲ ὀνείροις προσεοι- ### English translation (Claude) Do not, however, limit the good of fasting to abstinence from foods alone. For true fasting is estrangement from evils. "Loose every bond of injustice." Forgive your neighbor the injury; forgive him his debts. "Do not fast for lawsuits and quarrels." You do not eat meat, but you devour your brother. You abstain from wine, but you do not restrain your insolence. You wait for evening to take food, but you spend the day in the law courts. "Woe to those who are drunk, but not from wine." Anger is drunkenness of the soul, making it senseless as wine does. Grief too is drunkenness, drowning the understanding. Fear is another drunkenness, when it is felt for what it should not be: "From fear of the enemy," it says, "deliver my soul." And in general each of the passions, since it drives the understanding out of itself, may rightly be called drunkenness. Picture to yourself an angry man, how he is drunk with his passion. He is not master of himself; he does not know himself, he does not know those present; as in a night battle he lays hands on everyone, abuses everyone, strikes, threatens, swears, shouts, bursts. Flee this drunkenness, and do not accept the drunkenness of wine either. Do not anticipate water-drinking with heavy drinking. Do not let drunkenness initiate you into fasting. There is no entrance into fasting through drunkenness, any more than into justice through greed, or into chastity through licentiousness, or, in a word, into virtue through vice. There is another door to fasting. Drunkenness leads into licentiousness; self-sufficiency into fasting. The athlete trains beforehand; the one who fasts practises self-control beforehand. Do not, as if taking revenge on the days or outwitting the lawgiver, lay up a debauch beforehand for the five days. For it is useless labor … the want. The storehouse cannot be trusted: you are drawing water into a leaking jar. For the wine runs through and goes its own way, but the sin remains. A slave runs away from a master who beats him; do you stay with wine, which beats your head every day? The best measure for using wine is the body's need. But if you go beyond the limits, reeking of stale wine, everything will seem to you to spin round and shake. For drunkenness brings on sleep, the brother of death, and a waking like dreams. ### Scripture references - Isa 58:6: quotation, high confidence - Isa 58:4: quotation, high confidence - Isa 51:21: allusion, medium confidence - Isa 28:1: allusion, medium confidence - Ps 64:1 (63:2 LXX): quotation, high confidence ### Translation notes - Migne's section 10 (the numeral was read wrongly when the text was divided). - Isa 58:6, 4; Ps 64:1 (63:2 LXX). 'Woe to those who are drunk, but not from wine' combines Isa 28:1 with Isa 51:21 (LXX). - Footnotes and Migne's Latin removed by logged corrections; words are lost in the sentence 'For it is useless labor … the want'. - 'A leaking jar': the proverbial jar of the Danaids, which could never be filled. ### Citation (SBL) Basil, Hom. 1.10 (PG 31:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-10). ## Homilies 1.11 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-11 - Source: PG 31:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Drunkenness drives away the Lord and the Spirit, while fasting brings calm to the city; Basil closes with a prayer for the coming Pascha. ### Greek text ἴΑρα οἶδας τίς ἐστιν ὃν ὑποδέχεσθαι μέλλεις; Ὁ ἐπαγγειλάμενος ἡμῖν, ὅτι ᾿Εγὼ καὶ ὁ Πατὴρ ἐλευσόμεθα, καὶ μονὴν παρ᾽ αὐτῷ ποιήσομεν. Τέ οὖν προλαμδάνεις τῇ μέθῃ, καὶ ἀποχλείεις τῷ Δεσπότῃ τὴν εἴσοδον; τί προτρέπῃ τὸν ἐχθρὸν προχατασχεῖν σου τὰ ὀχυρώματα; Μέθη Κύριον οὐχ ὑποδέἴχεται" μέθη Πνεῦμα ἅγιον ἀποδιώχει. Καπνὸς μὲν γὰρ ἀποδιώχει μελίσσας , χαρίσματα δὲ πνευματιχὰ ἀποδιώχει χραιπάλη. Νηστεία πόλεως εὐσχημοσύνη, ἀγορᾶς εὐστάθεια, οἴχων εἰρήνη, σωτηρία τῶν ὑπαρχόντων. Βούλει αὑτῆς ἰδεῖν τὴν σεμνότητα; Σύγχρινόν μοι τὴν σήμερον ἑσπέραν τῇ αὔριον, καὶ ὄψει τὴν πόλιν ἐχ ταραχῆς καὶ ζάλης εἰς γαλήνην βαθεῖαν μεταβαλοῦσαν. Εὔχομαι δὲ καὶ τὴν σήμερον τῇ αὔριον ἐοιχέναι χατὰ τὴν σεμνότητα " … Ὁ δὲ ἀγαγὼν ἡμᾶς εἰς τὴν περίοδον τοῦ χρόνου Κύριος παράσχοι ἡμῖν, οἷον ἀγωνισταῖς, εἰς τοὺς προαγῶνας τούτους τὸ στεῤῥὸν καὶ εὔτονον τῆς χαρτερίας ἐπιδειξαμένους, φθάσαι καὶ ἐπὶ τὴν χυρίαν τῶν στεφάνων ἡμέραν’ νῦν μὲν τῆς ἀναμνήδεως τοῦ σωτηρίου πάθους, ἐν δὲ τῷ μέλλοντι “ αἰῶνι τῇς ἀνταποδόσεως τῶν βεδιωμένων ἡμῖν ἐν τῇ διχαιοχρισίᾳ τοῦ Χριστοῦ αὐτοῦ, ὅτι αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμήν. ### English translation (Claude) Do you know who it is you are about to receive? He who promised us, "I and the Father will come and make our dwelling with him." Why then do you forestall him with drunkenness and shut the door on the Master? Why do you urge the enemy to occupy your strongholds first? Drunkenness does not receive the Lord; drunkenness drives away the Holy Spirit. As smoke drives away bees, so debauchery drives away spiritual gifts. Fasting is the decorum of a city, the stability of the marketplace, the peace of households, the safety of possessions. Do you wish to see its dignity? Compare this evening with tomorrow, and you will see the city turned from confusion and turmoil to deep calm. I pray that today too may be like tomorrow in dignity … May the Lord, who has brought us to this turn of the year, grant us, like athletes who have shown firmness and vigour of endurance in these preliminary contests, to reach also the principal day of the crowns: now the day of the remembrance of the saving passion, and in the age to come the day of the recompense for the lives we have led, in the righteous judgment of his Christ; for to him be the glory for ever. Amen. ### Scripture references - John 14:23: quotation, high confidence ### Translation notes - Migne's section 11. John 14:23. - A line is lost before the closing prayer; marked '…'. The variant notes and Migne's Latin at the end are removed by logged corrections. ### Citation (SBL) Basil, Hom. 1.11 (PG 31:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/1-1/#p-1-11). ## Homilies 2.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-1 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As generals and trainers exhort their men, Basil exhorts Christ's soldiers to train for spiritual warfare by fasting. ### Greek text Παρακαλεῖτε, φησὶν, ἱερεῖς, τὸν λαόν" σατε εἰς τὰ ὦτα Ἱερουσαλήμ. Ἱχανὴ τοῦ λόγου ἡ φύσις τῶν μὲν σπουδαίων τὰς ὁρμὰς ἐπιτεῖναι, τῶν δὲ στρατηγοὶ μὲν, εἰς παράταξιν τὸν στρατὸν χαθιστῶντες, τοῖς παραχλητιχοῖς λόγοις πρὸ τῶν ἀγώνων χέχρηνται, καὶ τοσαύτην ἔχει δύναμιν ἡ παραίνεσις, ὥστε πολλοῖς καὶ θανάτου πολλάχις καταφρόνησιν ἐμποιεῖν" γυμνασταὶ δὲ καὶ παιδοτρίθαι, πρὸς τοὺς ἐν τοῖς σταδίοις ἀγῶνας τοὺς ἀθλοῦντας προσάγοντες, πολλὰ περὶ τοῦ χρῆναι πονεῖν ὑπὲρ τῶν πολλοὶ τῇ περὶ τὴν νίχην φιλοτιμίᾳ τῶν σωμάτων ὑπεριδεῖν, Καὶ τοίνυν καὶ ἐμοὶ, τοὺς Χριστοῦ στρατιώτας πρὸς τὸν χατὰ τῶν ἀοράτων ἐχθρῶν πόλεμον διατάσσοντι, καὶ τοὺς ἀθλητὰς τῆς εὐσεδείας ἐπὶ τοὺς τῇς διχαιοσύνης στεφάνους διὰ τῆς ἐγχρατείας παρασχευάζοντι, ἀναγκαῖος ὁ λόγος τῆς παραχλήσεως. Τί οὖν φημι, ἀδελφοί; Ὅτι τοὺς μὲν τὰ ταχτιχκὰ μελετῶντας, καὶ τοὺς ἐν παλαίστραις διαπονουμένους, ἀχόλουθόν ἐστι τῇ δαψιλείᾳ τῆς τροφῆς κατασαρχοὺν ἑαυτοὺς, ὡς ἃν εὐτονώτερον τῶν πόνων ἀντιλαμδάνοιντο" οἷς δὲ Οὐχ ἔστιν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀ.1λὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς χοσμοχράτορας τοῦ σχότους τούτου, πρὸς τὰ χνευματιχὰ τῆς πονηρίας, τούτοις διὰ τῆς ἐγκρατείας καὶ τῆς νηστείας ἀναγκαῖόν ἐστι τὸ χρὸς τὸν ἀγῶνα χαταγυμνάξεσθαι. "Ἔλαιον μὲν γὰρ πιαίνει τὸν ἀθλητήν "νηστεία δὲ τὸν ἀσχητὴν τῆς εὐσεβείας χρατύνει. Ὥστε ὅσον ὑφαιρεῖς τῆς σαρχὸς, τοσοῦτον ποιήσεις τῆς πνευματιχῆς εὐεξίας τὴν ψυχὴν ἀποστῶδειν. Οὐ γὰρ σωματιχοῖς τόνοις, ἀλλὰ χαρτερίᾳ ψυχῆς καὶ τῇ πρὸς τὰς θλίψεις ὑπομονῇ τὸ πρὸς τοὺς ἀοράτους ἐχθροὺς περιγίνεται χράτος. ### English translation (Claude) "Comfort the people, you priests," it says; "speak into the ears of Jerusalem." The nature of speech is able to quicken the impulses of the zealous and … Generals, when they draw up their army for battle, use speeches of exhortation before the fighting, and exhortation has such power that it often instils in many even contempt for death. Trainers and gymnastic masters, bringing their athletes to the contests in the stadium, [say] much about the need to toil for the [crowns], so that many, through ambition for victory, disregard their bodies. So for me too, as I draw up the soldiers of Christ for the war against the invisible enemies, and prepare the athletes of piety for the crowns of righteousness through self-control, a word of exhortation is necessary. What, then, do I say, brothers? That those who practise tactics and those who labor in the wrestling schools naturally fatten their flesh with abundant food, so that they may take hold of their labors more vigorously; but those whose "wrestling is not against blood and flesh, but against the principalities, against the powers, against the world rulers of this darkness, against the spiritual forces of wickedness" must train for the contest through self-control and fasting. For oil fattens the athlete, but fasting strengthens the one who trains in piety. So the more you take from the flesh, the more you will make the soul shine with spiritual health. For strength against invisible enemies is won not by bodily vigor but by endurance of soul and patience in afflictions. ### Scripture references - Isa 40:1: quotation, high confidence - Isa 40:2: quotation, high confidence - Eph 6:12: quotation, high confidence - 2 Tim 4:8: echo, low confidence ### Translation notes - Isa 40:1-2 (LXX, in Basil's form); Eph 6:12. - Lines are lost in the OCR after 'the zealous and' and in the sentence about trainers; the bracketed words give the probable sense. Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 2.1 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-1). ## Homilies 2.2 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-2 - Source: PG 31:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fasting is fitting for every rank, age and condition, and Christ's soldiers, armed differently from the world's, are strengthened not by food but by doctrine. ### Greek text Ἔστι μὲν οὖν πάντα τὸν χρόνον ἡ νηστεία ὡφέλιμὸς τοῖς αἱρουμένοις αὐτὴν (οὔτε γὰρ ἐπήρεια δαιμόνων κατατολμᾷ τοῦ νηστεύοντος, καὶ οἱ φύλαχες τῆς ζωῆς ἡμῶν ἄγγελοι φιλοπονώτερον παραμένουσ: τοῖς διὰ νηστείας τὴν ψυχὴν χεχαθαρμένοις)" πολλῷ δὲ πλέον νῦν, ὅτε εἰς πᾶσαν τὴν οἰχουμένην περιαγγέλλεται τὸ χέρυγμα. Καὶ οὔτε τις νῆσος, οὐχ Ἕπειρος, οὐ πόλις, οὐχ ἔθνος, οὐχ ἐσχατιὰ ἀνήχοός ἔστι τοῦ χτρύγματος. ᾿Αλλὰ καὶ στρατόπεδα, καὶ ὁδοιπόροι, καὶ πλωτῆρες, καὶ ἔμποροι, πάντες ὁμοίως καὶ ἀχούουσι τοῦ παραγγέλματος, καὶ περιχαρῶς ὑποδέχονται. “Ὥστε μηδεὶς ἑαυτὸν ἔξω ποιείτω τοῦ “αταλόγου. τῶν νηστευόντων, ἐν ᾧ πάντα γένη, καὶ πᾶσα ἡλιχία, καὶ ἀξιωμάτων διαφοραὶ πᾶται χαταλέγονται. “Αγγελοί εἰσιν οἱ χαθ᾽ ἑχάστην ἐχχλησίαν ἀπογραφόμενοι τοὺς νηστεύοντας. Ὅρα μὴ διὰ μι- - χρὰν ἡδονὴν βρωμάτων ζημιωθῇς μὲν τὴν ἀπογραφὴν τοῦ ἀγγέλου, ὑπόδιχον δὲ σαυτὸν λειποταξίου γραφῆς τῷ στρατολογήσαντι καταστήσῃς. Ἐλάττων ὁ κίνδυνος ῥίψασπιν ἐπὶ παρατάξεως ἀπελεγχθῆναέ τινα, ἣ τὸ μέγα ὅπλον τὴν νηστείαν ἀποδαλόντα φανῆναι. Πλούσιος εἶ; Μὴ χαθυδρίσῃς τὴν νηστείαν, ἀπαξιώσας λαθεῖν αὐτὴν ὁμοτράπεζον, μηδὲ τῆς οἱχίας σεαυτοῦ ἄτιμον ἀποπέμψῃ ὑπὸ τῆς ἡδονῆς, μήποτέ σε χαταγγείλῃ ἐπὶ τοῦ νομοθέτου τῶν νηστειῶν, καὶ πολλαπλασίονά σοι ἀπὸ χαταδίχης ἐπαγάγῃ τὴν ἔνδειαν, ἣ ἐξ ἀῤῥωστίας σώματος, ἣ ἐξ ἄλλης τινὸς σχυθρωπῆς περιστάσεως. “Ὁ πένης μὴ εἰρωνευέσθω πρὸς τὴν νηστείαν, πάλαι σύνοιχον αὐτὴν καὶ ὁμοδίαιτον ἔχων. Γυναιξὶ δὲ, Β ὥσπερ τὸ ἀναπνεῖν, οὕτω καὶ τὸ νηστεύειν οἰχεῖόν ἐστι καὶ χατὰ φύσιν. Οἱ παῖδες, ὥσπερ τῶν φυτῶν τὰ εὐθαλῇ, τῷ τῆς νηστείας ὕδατι χαταρδενέσθωσαν. Τοῖς πρεσδυτέροις κοῦφον ποιεῖ τὸν πόνον ἡ ἐχ παλαιοῦ πρὸς αὐτὴν οἰχείωσις “ πόνοι γὰρ ἐχ μαχρᾶς τοῖς γεγυμνασμένοις. Τοῖς ὁδοιπόροις εὐσταλήῆς ἐστι συνέμπορος ἣ νηστεία. "Ὥσπερ γὰρ ἡ τρυφὴ ἀχθοφορεῖν αὐτοὺς ἀναγχάζει, τὰς ἀπολαύσεις περιχομίζοντας, οὕτω χούφους αὑτοὺς καὶ εὐζώνους ἡ νηστεία παρασχευάξει. Εἶτα, στρατείας μὲν ὑπερορίου προγραφείσης, τὰ ἀναγχαῖα, οὐχὶ τὰ πρὸς τρυφὴν, ἐπισιτίζονται στρατιῶται - ἡμῖν δὲ πρὸς τὸν χατὰ τῶν ἀοράτων ἐχθρῶν πόλεμον ἐξιοῦσι, καὶ μετὰ τὴν τούτῶν νίχην πρὸς τὴν ἄνω πατρίδα ἐπειγομένοις, οὐ … αιτωμένοις, αὐτοῖς ἀρχεῖσθαι τοῖς ἀναγκαίοις; Καχοπάθησον ὡς χαλὸς στρατιώτης, καὶ ἄθλησον νομίμως, ἵνα στεφανωθῇς, ἐχεῖνο εἰδὼς, ὅτι πᾶς ὁ ἀγωνιζόμενος πάντα ἐγχρατεύεται. Ὃ δέ με ὑπῆλθεν ἀρτίως λέγοντα, ἄξιον μὴ παριδεῖν: ὅτι τοῖς μὲν τοῦ κόσμου στρατιώταις χατὰ τὴν τῶν χαμάτων ἀναλογίαν. τὸ σιτηρέσιον αὔξεται" τοῖς δὲ πνευματιχοῖς ὁπλίταις ὁ τὸ ἔλαττον ἔχων τῆς τροφῆς τὸ μεῖζὴὸν ἔχει τοῦ ἀξιώματος. Ὡς γὰρ ἣ περιχεφαλαία ἡμῶν παρήλλαχται τὴν φύσιν πρὸς τὴν φθαρτήν " τῆς μὲν γὰρ ὕλη ἐστὶν ὁ χαλχὸς, ἡ δὲ ἐχ τῆς ἐλπίδος τοῦ σωτηρίου συνέστηχε᾽ καὶ ὁ θυρεὸς ἐχείνοις μὲν ἐχ ξύλου καὶ βύρσης πεποίηται, ἡμῖν δὲ … τῷ τῆς διχαιοσύνης περιπεφράγμεθα, ἐχεῖνοι δὲ χιτῶνά τινα ἁλυσιδωτὸν περιφέρουσι" καὶ μάχαιρα ἡμῖν μὲν ἡ τοῦ πνεύματός ἔστι πρὸς ἄμυναν, ἐκεῖνοι δὲ τὴν ἐχ σιδήρου προδάλλονται " οὕτω δῆλον, ὅτι τροφαὶ οὐχ αἱ αὐταὶ ἀμφοτέροις τὴν ἰσχὺν ἐμποιοῦσιν" ἀλλ᾽ ἡμᾶς μὲν τὰ δόγματα τῆς εὐσεδείας ῥώνγυσιν, ἐχείνοις δὲ ἡ πλησμονὴ τῆς γαστρὸς ἀναγκαία. Ἐπεὶ οὖν ἤγαγεν ἡμῖν περιτρέχων ὁ χρόνος τὰς πολυποθήτους ταύτας ἡμέρας, ὡς παλαιὰς τροφοὺς, ἄσμενοι πάντες ὑποδεξώμεθα, δι᾽ ὧν ἐτιθηνήσατο ἡμᾶς ἡ Ἐχχλησία πρὸς τὴν εὐσέδειαν. Μέλλων τοίγὺν νηστεύειν μὴ σχυθρωπάσῃς Ἰουδαϊχῶς - ἀλλ᾽ εὐαγγελιχῶς σεαυτὸν χαταφαίδρυνον, μὴ πενθῶν τῆς γαστρὸς τὴν ἔνδειαν, ἀλλὰ συνηδόμενος τῇ ψυχῇ τῶν πνευματιχῶν ἀπολαύσεων. Οἶδας γὰρ, ὅτι Ἡ σὰρξ ἐπιθυμεῖ χατὰ τοῦ πνεύματος, τὸ δὲ πγεῦμα Ὦ χατὰ τῆς σαρχός. Ἐπεὶ οὖν ταῦτα ἀλλήλοις ἀντίχεῖται, ὑφέλωμεν τῆς σαρχὸς τὴν εὐπάθειαν, αὐξήσωμεν δὲ τῶν ψυχῶν τὴν ἰσχὺν, ἵνα, διὰ τῆς γηστείας χατὰ τῶν παθῶν λαθόντες τὰ νιχητήρια, τοὺς τῆς ἐγχρατείας στεφάνους ἀναδησώμεθα. ### English translation (Claude) Fasting, then, is profitable at all times for those who choose it (for the assault of demons does not dare attack one who fasts, and the angels who guard our life stay more diligently with those whose souls have been cleansed by fasting), but much more now, when the proclamation is being announced throughout the whole inhabited world. There is no island, no mainland, no city, no nation, no remote land that has not heard the proclamation. Armies, travellers, sailors, merchants: all alike hear the command and receive it with joy. So let no one put himself outside the roll of those who fast, on which every race, every age, every difference of rank is enrolled. There are angels in each church who register those who fast. Take care that you do not, for a small pleasure of food, lose the angel's enrolment and make yourself liable to a charge of desertion before the one who enlisted you. It is less dangerous to be convicted of throwing away one's shield in battle than to be seen to have thrown away the great weapon of fasting. Are you rich? Do not insult fasting by disdaining to have it at your table, and do not send it away from your house dishonored for the sake of pleasure, lest it accuse you before the lawgiver of fasts and bring on you, by sentence, a want many times greater, either from bodily sickness or from some other grim circumstance. Let the poor man not make light of fasting, having long had it as the companion of his house and his table. For women, fasting is as natural and proper as breathing. Let children be watered with the water of fasting like flourishing plants. For the old, long familiarity with it makes the labor light: for labors long practised [are easy] to those trained in them. For travellers fasting is a light-equipped fellow traveller. For as luxury forces them to carry burdens, taking their enjoyments about with them, so fasting makes them light and unencumbered. Then again, when a campaign beyond the frontiers is proclaimed, soldiers provision themselves with necessities, not with luxuries; and for us, who are going out to war against invisible enemies and, after victory over them, hastening to our fatherland above, [is it not fitting] to be content with necessities alone? "Suffer hardship as a good soldier," and "compete according to the rules, that you may be crowned," knowing this, that "everyone who competes exercises self-control in all things." What occurred to me just now as I was speaking is worth not passing over: that for the soldiers of the world, rations are increased in proportion to their toils, but among spiritual men-at-arms, the one who has less food has the greater rank. For as our helmet differs in nature from the perishable one (the material of theirs is bronze, ours is made of the hope of salvation), and their shield is made of wood and hide, while ours … we are fenced about with that of righteousness, while they wear a coat of chain mail; and our sword for defence is that of the Spirit, while they hold out one of iron: so it is plain that the same foods do not give strength to both. Us the doctrines of piety strengthen; for them a full belly is necessary. Since, then, the circling year has brought us these much-desired days, let us all gladly welcome them like old nurses, through whom the church nursed us to piety. When you are about to fast, then, do not be gloomy like the Jews, but brighten yourself in the manner of the gospel, not mourning the want of the belly but rejoicing with the soul in its spiritual delights. For you know that "the flesh desires against the spirit, and the spirit against the flesh." Since these are opposed to one another, let us take away the flesh's comfort and increase the strength of our souls, so that, having won through fasting the victory over the passions, we may bind on the crowns of self-control. ### Scripture references - 2 Tim 2:3: quotation, high confidence - 2 Tim 2:5: quotation, high confidence - 1 Cor 9:25: quotation, high confidence - 1 Thess 5:8: allusion, high confidence - Eph 6:14: allusion, high confidence - Eph 6:17: allusion, high confidence - Matt 6:16: allusion, medium confidence - Gal 5:17: quotation, high confidence ### Translation notes - The staged ref holds Migne's sections 2 and 3; the numeral of section 3 was lost in the OCR and its opening is not identifiable. - 2 Tim 2:3, 5; 1 Cor 9:25; 1 Thess 5:8; Eph 6:14-17; Gal 5:17. - Words are lost where the shield of faith and the breastplate were named, and in 'for us … is it not fitting'; marked '…' or bracketed. Migne's Latin and the variant readings in the margin removed by logged corrections. - 'Gloomy like the Jews': Basil's contrast with Matt 6:16, translated as written. ### Citation (SBL) Basil, Hom. 2.2 (PG 31:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-2). ## Homilies 2.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-4 - Source: PG 31:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one should prepare for the fast by getting drunk; fasting brings order to households and to the whole city. ### Greek text Ἤδη οὖν σεαυτὸν ἄξιον παρασχεύασον τῆς σεμνοτάτης νηστείας" μὴ τῇ σημερινῇ μέθῃ τὴν αὔριον διαφθείρῃς ἐγχράτειαν. Καχὸς ὁ λογισμὸς, πονηρὰ ἣ ἐπίνοια. Ἐπειδὴ πέντε ἡμερῶν νηστεία ἡμῖν προχεχήρυχται, σήμερον ἑαυτοὺς τῇ μέθῃ χαταθδαπτίσωμεν. Οὐδεὶς, γυναῖχα νόμοις γαμιχοῖς ἐπάγεσθαι μέλλων, παλλαχίδας καὶ ἑταίρας προλαδὼν εἰσοιχίξεται. Οὐ γὰρ ἀνέχετα: ἣ νομίμη τὴν μετὰ τῶν διεφθαρμένῶν συνοίκησιν. Μὴ τοίνυν καὶ σὺ, προσδοχωμένης νηστείας, προεισαγάγῃς τὴν μέθην, τὴν πάνδημον πόρνην», τὴν ἀναισχυντίας μητέρα, τὴν φιλόγελων, τὴν μαινάδα, τὴν πρὸς πᾶσαν ἰδέαν ἀσχημοσύνης εὕχολον. Οὐ γὰρ μὴ εἰσέλθῃ νηστεία καὶ δέησις εἰς Φφυχὴν ῥυπωθεῖσαν ὑπὸ τῆς μέθης. Τὸν νηστεύοντα εἴξτω τῶν ἱερῶν περιδόλων παραδέχεται ὁ Κύριος" τὸν … Ἐὰν γὰρ ἔλθῃς αὔριον οἴνου ἀπόζων, καὶ τούτου σεσηπότος, πῶς εἰς νηστείαν σοι τὴν χραιπάλην λογίσομαι; Μὴ γὰρ ὅτι πρόσφατον οὐχ ἐνεχέω τὸν ἄχρατον, ἀλλ᾽ ὅτι οὐ χαθαρεύεις οἴνου, τοῦτο λογίζου. Ποῦ σε τάξω; Ἕν τοῖς μεθύσοις, ἢ ἐν τοῖς νηστευ- «αἴς; Ἧ παρελθοῦσα οἰνοφλυγία πρὸς ἑαυτὴν ἐπισπᾶται. ἡ παροῦσα ἔνδεια νηστείαν προσμαρτυρεῖ. ᾿Αμφισδητήσιμος εἶ τῇ μέθῃ ὥσπερ ἀνδράποδον, καὶ 0 οὐχ ἀφέξεταί σου δικαίως, ἐναργεῖς τὰς ἀποδείξεις τῆς δουλεέας παρεχομένη, τὴν ὀσμὴν τοῦ οἴνου ὥσπερ ἀγγείῳ ἐναπομείνασαν. Εὐθὺς ἣ πρώτη τῶν νηστειῶν ἀδόχιμός δοι γενήσεται, διὰ τὸ ἐναποχεῖσθαί σοι … καὶ τὸ πᾶν ἀπόθλητον δηλονότι. Μέθυσοι Θεοῦ βασι- “είαν οὐ κιηρογομήσουσιν. Εἰ μεθύων ἔρχῃ ἐπὶ τὴν νηστείαν, τί σοι τὸ ὄφελος; Εἰ γὰρ ἀποχλείει σε τῆς βασιλείας ἡ μέθη, ποῦ σοι λοιπὸν χρήσιμον τὸ νὴστεύειν; Οὐχ ὁρᾷς, ὅτι καὶ τῶν ἵππων τοὺς ἀγωνιστὰς οἱ ἐμπειρότατοι πωλοδάμναι, τῆς ἀγωνίας προσ» δοχωμένης, διὰ τῆς ἐνδείας προευτρεπίζουσι; Σὺ δὲ ἐξεπίτηδες σεαυτὸν καταπιέζεις τῷ χόρῳ" τοσοῦτὸν τῇ γαστριμαργίᾳ καὶ τὰ ἄλογα παρελαύνεις. Βαρουμένη γαστὴρ οὐχ ὅπως πρὸς δρόμον, ἀλλ᾽ οὐδὲ πρὸς ὕπνον ἐπιτηδεία" διότι, καταθλιδομένη τῷ πλῆ θει, οὐδὲ ἢρεμεῖν συγχωρεῖται, ἀλλ᾽ ἀναγχάζεται πολλὰς ποιεῖσθαι τὰς περιστροφὰς ἐφ᾽ ἑχάτερα. Νηστεία φυλάσσει νήπια, σωφρονίξει τὸν νέον» σεμνὸν ποιεῖ τὸν πρεσδύτην᾽ αἰδεσιμωτέρα γὰρ πολιὰ νηστείᾳ χεχοσμημένη. Γυναιξὶ κόσμος ἁρμοδιώτατος, ἀκμαζόντων χαλινὸς, συζυγίας φυλακτήριον, παρθενίας τροφός. Τοιαῦται μὲν αἱ καθ᾽ ἕκαστον οἷχον αὐτῆς ἐπιμέλειαι, Δημοσίᾳ δὲ πῶς τῷ βίῳ ἡμῶν ἐμπολιτεύεται; Πᾶσαν ἀθρόως τὴν πόλιν, καὶ πάντα "τὸν δῆμον μεθαρμόξε: πρὸς εὐταξίαν, χοιμίζει χραυγὴν, ἐξορίζει μάχην, λοιδορίαν χατασιγάζει. Τίνος διδασχάλον παρουσία παίδων θόρυδον οὕτως ἁθρόως καθίστησιν, ὡς ἡ νηστεία παραφανεῖσα ταραχὴν πόλεως χαταστέλλει; Ποῖος χωμαστὴς ἐν νὴστείᾳ προῆλθε; ποῖος χορὸς ἀσελγὴς ἀπὸ νηστείας συνέστη; ᾿Απαλοὶ γέλωτες, χοὶ ἄσματα πορνιχὰ, καὶ ὀρχήσεις ἐχμανεῖς ἐξαπίνης τῆς πόλεως ὑπεξέρχονται, ὥσπερ ὑπὸ δικαστοῦ τινος αὐστηροῦ τῆς νηστείας φυγαδενθεῖσαι. Εἰ δὲ πάντες αὐτὴν εἰς τὴ» ὑπὲρ τῶν πραχτέων σύμύουλον παρελάμθανον, οὐδὲν ἐκώλνε βαθεῖαν εἰρήνην εἶναι κατὰ πᾶσαν τὴν οἴχουμένην' μὴτε ἐθνῶν ἐπανισταμένων ἀλλήλοις, μῆτε ὅπλα, νηστείας κρατούσης, οὐδ᾽ ἂν διχαστέρια συυἐχροτεῖτο, οὐδ' ἂν ᾧχουν τινὲς τὰ δεσμωτήρια, οὐδ᾽ ἂν ὅλως εἶχον αἱ ἐρημίαι τοὺς χαχουργοῦντας, ἣ αἱ πόλεις τοὺς συχοφάντας, ἣ τοὺς χαταποντιστὰς ἣ θάλασσα. Εἰ πάντες ἧσαν μαθηταὶ τῆς νηστείας, οὐδ᾽ ἂν Ἰχούσθη ὅλως, χατὰ τὸν τοῦ Ἰὼδ λόγον, φωνὴ φορολόγου, οὐδ᾽ ἂν οὕτως ἣν ὁ βίος ἡμῶν πολυστέναχτος γαὶ κατηφείας πλήρης, εἰ νηστεία τὸν βίον ἡμῶν ἐπρυτάνευε. Δῆλον γὰρ, ὅτι ἐδίδαξεν ἄν πάντας οὐχὶ βρωμάτων μόνον ἐγχράτειαν, ἀλλὰ καὶ φιλαργυρίας, καὶ πλεονεξίας, καὶ πάσης χαχίας παντελῇ φυγὴν καὶ ἀλλοτρίωσιν, Ὧν ἐξαιρεθέντων, οὐδὲν ἣν. οὐξ' ἂν ἐχώλυεν ἐν εἰρήνῃ βαϑεί: ᾽'καὶ ἀταραξίᾳ ψυχῶν τὴν ζωὴν ἡμᾶς παραπέμπειν. Νῦν δὲ οἱ μὲν τὴν νηστείαν ἀποπεμπόμενοι, τὴν πρυφὴν δὲ ὡς μαχαριότητα βίου μεταδιώχοντες, τόν τε πολὺν ἐχεῖνον τῶν χαχῶν ἐσμὸν ἐπεισήγαγον, καὶ μοι τῶν προσώπων τὴν διαφορὰν, τῶν τε σήμερόν σοι χατὰ τὴν ἑσπέραν φανησομένων καὶ τῶν αὔριον. ὁ μενα, ὀφθαλμοὶ δίυγροι, προπετεῖς, τὸ ἀχριδὲς τῆς αἰσθήτεως ἐκ τῆς ἔνδοθεν ἀχλύος ἀφῃρημένοι" αὔριον ζὰ χατεσταλμένα, σεμνὰ, τὴν ἐχ τῇς φύσεως χρόαν ἀπολαδόντα, συννοίας γέμοντα καὶ πάσης αἱ- ἢ σθήσεως ἀχριθδοῦς, οὐδεμιᾶς ἔνδοθεν αἰτίας ταῖς φυσιχαῖς ἐνεργείαις ἐπισχοτούσης. Νηστεία ἡ τῶν ἀγγξλων ὁμοίωσις, ἧ τῶν δικαίων ὁμόσχηνος, ὁ τοῦ βίου σωφρονισμός. Αὕτη νομοθέτην ἐποίησε τὸν Μωῦστν" νηστεία- ἐστὶ χαρπὸς Σαμουήλ. Νηστεύουσα προσηύξατο τῷ Θεῷ Ἄννα: Αδωγαῖ Κύριε, «Ἰην σου, καὶ δῷς μοι σπέρμα ἀνγδρὲς, δώσω αὐτὸν ἐνώπιόν σου δοτόν. Οἶνον καὶ σίκερα οὐ μὴ «ἰός, ἕως ἡμέρας θανάτου αὐτοῦ. Αὕτη τὸν μέγαν Σαμψὼν ἐτιθηνήσατο, καὶ ἕως ὅτε συμπαρῆν τῷ ἀνδρὶ, χατὰ χιλίους ἔπιπτον οἱ πολέμιοι, καὶ πύαι πόλεων ἀνεσπῶντο, καὶ λέοντες τῶν χειρῶν τὴν ἰσχὺν οὐχ ὑφίσταντο. “Ὅτε δὲ μέθη αὐτὸν καὶ πορνεία παρέλαδον, ἀλώσιμος ἣν τοῖς ἐχθροῖς, καὶ (αὶ κῶν ὀφθαλμῶν στερηθεὶς, παίγνιον προέχειτο τοῖς παιδαρίοις τῶν ἀλλοφύλων. Νηστεύσας Ἠλίας ἀπέχλεισε τὸν οὐρανὸν τρία ἔτη καὶ μῆνας ἕξ. Ἐπειδὴ γὰρ εἶδε πολλὴν ἐχ τοῦ χόρου τιχτομένην τὴν ὕθριν, ἀναγκαίως αὐτοῖς τὴν ἀκούσιον ἐχ τοῦ λιμοῦ νηστείαν ἐπήγαγε" δι᾽ ἧς πρὸς τὸ ἄμετρον ἤδη χεομένην αὐτῶν τὴν ἁμαρτίαν ἔστησεν, οἷον καυτῆρί τινι ἣ τομῇ τῇ γηστείᾳ τὴν εἰς τὸ πλέον πρόοδον τοῦ χαχοῦ διαχόψας. Δέξασθε αὐτὴν, οἱ πένητες, τὴν τύνοιχον ὑμῶν καὶ ὁμοτράπεζον. Οἱ δοῦλοι, τὴν ἀνάπαυσιν τῶν συνεχῶν τῆς ὑπηρεσίας χαμάτων. Οἱ πλούσιοι, τὴν ἰατρεύουσὰν ὑμᾶς τς ἐχ τοῦ χόρου βλάθης, καὶ τῇ μεταθολῇ περπνότερα ποιοῦσαν. τὰ ὑπὸ τῆς συνηθείας χκαταςρονούμενα. Οἱ ἄῤῥωστοι, τὴν τῆς ὑγείας μητέρα, Οἱ εὐεχτοῦντες, τὸ τῆς εὐεξίας ὑμῶν φυλαχτήριον. ἝἜρώτησον τοὺς ἰατροὺς, καὶ ἀναγγελοῦσί σοι, ὅτι σφαλερώτατόν ἐστι πάντων ἣ ἐπ᾽ ἄχρον εὐεξία. Διόπερ διὰ νηστείας ὑφαιροῦσι τὸ πλεονάζον οἱ ἐμπειρόπατοι, ὡς μὴ τῷ βάρει τῆς πολυσαρχίας γαι τὴν δύναμιν. Ἐξεπίτηδες γὰρ διὰ τῆς ἐνδείας … τροφὴν, καὶ ἀρχὴν δευτέρας αὐξήσεως τῇ θρεπτιχῇ δυνάμει παρασχευάζουσιν. Οὕτω παντὶ ἐπιτηδεύματι καὶ πάσῃ σώματος ἕξει τὸ παρ᾽ αὐτῆς ὠφέλιμον ἀπαντᾷ, καὶ πᾶσιν ὁμοίως ἐπιπρέπει, τοῖς οἴχοις, ταῖς ἀγοραῖς, ταῖς νυξὶ, ταῖς ἡμέραις, ταῖς πόλεσι, ταῖς ἐρημίαις, Τὴν τοίνυν διὰ τοσούτων ἡμῖν τὸ παρ᾽ ἑαυτῆς καλὸν χαριζομένην φαιδρῶς ὑποδεξώμεθα, χατὰ τὸν τοῦ Κυρίου λόγον, μὴ χατασχυθρωπάζοντες ὡς οἱ ὑποχριταὶ, ἀλλὰ τὸ ἱλαρὸν τῆς ψυχῆς ἀνεπιτηδεύτως διαδειχνύντες, Καὶ οὐ τοσούτου μοι δεῖν ἀγῶνος ἡγοῦμαι τὴν] περὶ νηστείας παράχλησιν, ὅσου τὸ μὴ σήμερόν τινα τοῖς χαχοῖς τῆς μέθης περιπεσεῖν. Τὴν μὲν γὰρ νηστείαν καὶ διὰ τὴν συνήθειαν καὶ διὰ τὴν πρὸς ἀλλήλους αἰδὼ οἱ πολλοὶ καταδέ- Β χονται-" φοδοῦμαι δὲ τὴν μέθην, ἣν, ὥσπερ τινὰ χκλῇρὸν πατρῷον, οἱ φίλοινοι διασώζξζουσιν. Ὡς γὰρ οἱ. πρὸς τὰς μαχρὰς ἀποδημίας ἀπαίροντες, οὕτω τινὲς τῶν ἀνοῆτων σήμερον πρὸς τὰς πέντε τῶν νηστειῶν ἡμέρας οἰνίζονται. Τίς οὕτως ἀνόητος, ὥστε, πρὶν ἄρξασθαι πίνειν, τὰ τῶν μεθυόντων παραφρονεῖν -: Οὐχ οἶδας, ὅτι γαστὴρ παραχαταθέχην οὐ διασώζει; ἀφύλαχτον, πολλῶν ἐναποτεθέντων, τὴν μὲν βλάδην. παραχατέχουσα, τὰ μέντοι παρατεθέντα οὐ διασώξουσα. Ὅρα καὶ βῆ σοι αὔριον ἀπὸ μέθης ἐλθόντε τὰ νῦν ἀναγνωσθέντα λεχθῇ" Οὐ ταύτην τὴν» νηστείαν ἐξελεξάμην, έγει Κύριος. Τί μιγνύεις τὸ ἄμιχτα; Τίς μετοχὴ νηστείας πρὸς μέθην; τίς κοιγωνία τῇ οἰνοφλυγίᾳ πρὸς τὴν ἐγχράτειαν; Τίς συγχατάθεσις γαῷ Θεοῦ μετὰ εἰδώλων; Ναὺς μὲν γὰρ Θεοῦ εἰσιν ἐν οἷς τὸ Πνεῦμα τοῦ Θεοῦ ἐνοικεῖ, ναὸς δὲ εἰδώλων οἱ διὰ τῆς μέθης τὸν συρφετὸν τῆς ἀχολα σίας ὑποδεχόμενοι. Ἡ σήμερον ἡμέρα προπύλαιόν ἔστι τῶν νηστειῶν. Οὐ δήπου δὲ ὁ ἐν τοῖς προθύροις βεθδηλωθεὶς ἄξιός ἐστιν εἰσελθεῖν εἰς τὰ ἅγια. Οὐδεὶς οἰχέτης, ἐξευμενίσασθαι θέλων τὸν ἑαυτοῦ δεσπότην, τῷ ἐχθρῷ αὐτοῦ προστάτῃ καὶ διαλλαχτῇ χέχρηται. Μέθη ἔχθρα ἐστὶν εἰς Θεόν" νηστεία δὲ ἀρχὴ μετανοίας. Εἰ οὖν βούλει διὰ τῆς ἐξομολογήσεως ἐπανελθεῖν πρὸς τὸν Θεὸν, φεῦγε τὴν μέθην, μή σοι χαλεπωτέραν κατασχευάσῃ τὴν ἀλλοτρίωσιν. Οὐ μέντοι ἐξαρχεῖ χαθ᾽ ἑαυτὴν ἡ ἀποχὴ τῶν βρωμάτων πρὸς τὴν ἐπαινετὴν νηστείαν, ἀλλὰ νηστεύσωμεν νηστείαν δεχτὴν, εὐάρε-στον τῷ Θεῷ. ᾿Αληθὴς νηστεία ἡ τοῦ χαχοῦ ἀλλοτρίωσις, ἐγχράτεια γλώσσης, θυμοῦ ἐποχὴ, ἐπιθυμιῶν χωρισμὸς, χαταλαλιᾶς, ψεύδους, ἐπιορχίας. Ἡ τούτων ἔνδεια νηστεία ἐστὶν ἀληθής. Ἐν τούτοις μὲν οὖν ἡ νηστεία καλόν. : ### English translation (Claude) Prepare yourself now, then, to be worthy of the most venerable fast; do not ruin tomorrow's self-control with today's drunkenness. Evil is the reasoning, wicked the thought: "Since a five-day fast has been proclaimed to us, let us drown ourselves in drunkenness today." No one who is about to bring home a wife by the laws of marriage first brings concubines and courtesans into his house. For the lawful wife does not tolerate living with corrupt women. So do not you either, when the fast is expected, bring drunkenness in first, the common harlot, the mother of shamelessness, the lover of laughter, the maenad, ready for every form of indecency. For fasting and prayer will never enter a soul soiled by drunkenness. The Lord receives the one who fasts within the sacred enclosure; the … For if you come tomorrow smelling of wine, and stale wine at that, how am I to count your debauch as fasting? Do not reckon that you have not just now poured out the unmixed wine, but that you are not clean of wine. Where am I to place you? Among the drunkards, or among those who fast? Your past wine-bibbing claims you for itself; your present abstinence bears witness to fasting. You are disputed by drunkenness like a slave, and it will rightly not let go of you, offering clear proofs of your servitude, the smell of wine remaining in you as in a jar. Straight away the first of the fasts will be unacceptable to you, because there lies stored up in you … and the whole is plainly to be rejected. "Drunkards will not inherit the kingdom of God." If you come to the fast drunk, what profit is it to you? For if drunkenness shuts you out of the kingdom, of what further use is fasting to you? Do you not see that the most experienced horse-breakers, when a contest is expected, prepare their racehorses by short rations? But you deliberately weigh yourself down with surfeit; so far do you outdo even the brute beasts in gluttony. A loaded belly is fit not only not for running but not even for sleep, since, crushed by the quantity, it is not allowed to rest but is forced to turn this way and that again and again. [5] Fasting guards infants, chastens the young man, makes the old man venerable: for gray hair adorned with fasting is more to be respected. For women it is the most fitting adornment; for those in their prime, a bridle; for marriage, a safeguard; for virginity, a nurse. Such is its care in each household. And how does it share in our public life? It brings the whole city at once, and the whole populace, into good order: it puts shouting to sleep, banishes fighting, silences abuse. What teacher's presence so suddenly settles the uproar of boys as fasting, when it appears, calms the turmoil of a city? What reveller ever came out in a fast? What lewd chorus was ever formed from fasting? Soft laughter, harlots' songs and frenzied dances suddenly slip out of the city, as if by some severe judge of … … fasting, banished. If everyone took fasting as counsellor in what is to be done, nothing would prevent deep peace throughout the whole inhabited world: nations would not rise against one another, nor [take up] arms; while fasting prevailed, courts would not be convened, no one would live in prisons, the deserts would hold no evildoers at all, nor the cities informers, nor the sea pirates. If all were disciples of fasting, "the voice of the tax collector" would not be heard at all, in the words of Job, nor would our life be so full of groaning and dejection, if fasting ruled our life. For plainly it would have taught everyone not only abstinence from foods but complete flight from and estrangement from love of money, greed and every vice. Once these were removed, nothing would prevent us from passing our life in deep peace and tranquillity of soul. [6] But as it is, those who send fasting away and pursue luxury as the blessedness of life have brought in that great swarm of evils, and … [consider] the difference between the faces you will see this evening and those of tomorrow. [Today] … swollen, the eyes watery and wanton, robbed of sharp perception by the fog within; tomorrow they will be composed, dignified, with their natural color restored, full of thought and of all keen perception, with no inner cause darkening their natural activities. Fasting is likeness to the angels, the companion of the righteous, the discipline of life. It made Moses a lawgiver; Samuel is the fruit of fasting. Fasting, Hannah prayed to God: "Adonai, Lord, … [if you will look on] your [handmaid] and give me male offspring, I will give him to you as a gift before you. Wine and strong drink he shall not drink until the day of his death." It nursed the great Samson, and as long as it stayed with the man, enemies fell by thousands, city gates were torn up, and lions could not withstand the strength of his hands. But when drunkenness and sexual immorality took hold of him, he was easily captured by his enemies and, deprived of his eyes, was set out as a plaything for the boys of the foreigners. Elijah, fasting, shut heaven for three years and six months. For when he saw that great insolence was born of satiety, he necessarily brought on them the involuntary fast of famine, by which he halted their sin as it was already spreading beyond measure, cutting off, as by cautery or surgery, the further advance of the evil. [7] Welcome it, you poor, your housemate and table-companion. You slaves, welcome the rest from the constant toils of service. You rich, welcome the one that heals you of the harm done by satiety and by the change makes more delightful what habit had made contemptible. You sick, welcome the mother of health. You healthy, the guardian of your good health. Ask the doctors, and they will tell you that extreme good health is the most precarious of all. That is why the most experienced reduce the excess by fasting, so that … the strength … by the weight of corpulence. For on purpose, by deprivation, … food, and prepare for the nutritive power the beginning of a second growth. Thus the benefit of fasting meets every pursuit and every condition of body, and it suits all alike: homes, marketplaces, nights, days, cities, deserts. Let us then cheerfully welcome the one who bestows its good on us in so many ways, according to the Lord's word, not putting on gloomy looks like the hypocrites but showing the cheerfulness of the soul without affectation. I do not think the exhortation to fasting requires so great an effort from me as keeping anyone from falling today into the evils of drunkenness. For most people accept fasting both from custom and from respect for one another; but I fear drunkenness, which the lovers of wine keep up like an inheritance from their fathers. As people setting off on long journeys [stock up], so some foolish people today fill themselves with wine for the five days of the fast. Who is so foolish as to be out of his mind like a drunkard before he begins to drink? Do you not know that the belly does not keep a deposit? … unguarded: when much is put into it, it retains the harm but does not keep what was deposited. Take care that tomorrow, when you come from drunkenness, the words just read are not said to you: "I have not chosen this fast," says the Lord. Why do you mix what cannot be mixed? What share has fasting with drunkenness? What fellowship has wine-bibbing with self-control? "What agreement has the temple of God with idols?" Those in whom the Spirit of God dwells are temples of God; those who through drunkenness receive the refuse of licentiousness are temples of idols. Today is the forecourt of the fasts. Surely one who has been profaned at the entrance is not worthy to enter the sanctuary. No slave who wishes to appease his master uses his master's enemy as patron and mediator. Drunkenness is enmity toward God; fasting is the beginning of repentance. If then you wish to return to God through confession, flee drunkenness, lest it make your estrangement worse. Yet abstinence from foods does not suffice of itself for a praiseworthy fast; let us fast an acceptable fast, pleasing to God. True fasting is estrangement from evil: control of the tongue, restraint of anger, separation from desires, from slander, lying and perjury. Abstinence from these is true fasting. In these things, then, fasting is good. ### Scripture references - 1 Cor 6:10: quotation, high confidence - Job 3:18: quotation, high confidence - 1 Sam 1:11: quotation, high confidence - Judg 15:15: allusion, high confidence - Judg 16:3: allusion, high confidence - Judg 14:6: allusion, high confidence - Judg 16:21: allusion, high confidence - Luke 4:25: allusion, medium confidence - 1 Kgs 17:1: allusion, high confidence - Matt 6:16: allusion, high confidence - Isa 58:5: quotation, high confidence - 2 Cor 6:14: quotation, high confidence - 2 Cor 6:16: quotation, high confidence - 1 Cor 3:16: allusion, high confidence ### Translation notes - The staged ref holds Migne's sections 4 and 5 (the stray numeral before 'Fasting guards infants' is 5); its last sentence runs on into ref 2.5. - 1 Cor 6:10 (Basil's wording 'drunkards will not inherit the kingdom of God'). - Lines are lost after 'the sacred enclosure; the' (the contrast with the drunkard) and after 'stored up in you'; marked '…'. Footnotes and Migne's Latin removed by logged corrections. - This ref continues the last sentence of ref 2.4 (Migne's section 5) and holds sections 6 and 7, whose numerals stand in the OCR text; the staged boundary falls mid-sentence. - Job 3:18 (LXX 'the voice of the tax collector'); 1 Sam 1:11 (LXX); Judg 15:15-16; 16:3; 14:6; 16:1, 21-25; Luke 4:25; 1 Kgs 17:1; Matt 6:16; Isa 58:5; 2 Cor 6:14-16; 1 Cor 3:16. - Lines are lost in the description of the faces, in Hannah's prayer and in the medical comparison; marked '…' or bracketed. Footnotes and Migne's Latin removed by logged corrections. - 'Sexual immorality' renders πορνεία. ### Citation (SBL) Basil, Hom. 2.4 (PG 31:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-4). ## Homilies 2.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-8 - Source: PG 31:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil closes by urging his hearers to feast instead on the Spirit's teaching, lest they suffer the famine of the word threatened in Amos. ### Greek text Κατατρυφήσωμεν δὲ τοῦ Κυρίου, ἐν τῇ μελέτῃ τῶν λογίων τοῦ Πνεύματος, καὶ ἐν τῇ ἀναλήψει τῶν σωτηρίων νομίμων, καὶ ἐν πᾶσι τοῖς διορθωτιχοῖς τῶν ψυχῶν ἡμῶν δόγμασιν. ᾿Απὸ μέντοι τῆς ἐν τῷ χρυπτῷ νηστείας φυλαξώμεθα, περὶ ἧς καὶ ὁ … ψυχὰς δικαίων" καὶ τό Οὐκ εἶδον δίκαιον ἐγχατα.ϊε.ϊειμμέγνον, οὐδὲ τὸ σπέρμα αὐτοῦ ζητοῦν ἄρτους. Οὐ γὰρ ἂν περὶ αἰσθητῶν ἄρτων εἶπεν ὁ εἰδὼς τοὺς παῖδας τοῦ πατριάρχου ἡμῶν Ἰαχὼδ ἄρτων ἕνεχεν χαταδάντας εἰς Αἴγυπτον, ἀλλὰ περὶ τῆς πνευματιχῆς λέγει τροφῆς, χαθ᾽ ἣν ὁ ἔσω ἡμῶν ἄνθρωπος τελειοῦται. Μὴ ἔλθῃ καὶ ἐφ᾽ ἡμᾶς ἡ κοῖς Ἰουδαίοις ἀπειληθεῖσα νηστεία - Ἰδοὺ γὰρ ἡμέραι ἔρχονται, «1έγει Κύριος, καὶ ἐπάξω ἐπὶ τὴν ΤὴΡ ταύτην «ἱιμὸν, οὐ Διμὸν ἄρτου, οὐδὲ δίψαν … ὃν διὰ τοῦτο ἐπήγαγεν ὁ δίχαιος χριτὴς, ἐπειδὴ ἑώρα αὑτῶν τὸν μὲν νοῦν ἐν τῇ ἁτροφίᾳ τῶν τῆς ἀληθείας αὑτῶν καὶ χατασαρχούμενον τὸν ἔξω ἄνθρωπον. Πάσας τοίνυν τὰς ἐφεξῖς ἡμέρας ἑστιάσει ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ἑωθιναῖς τε καὶ ἑσπεριναῖς εὐφροσύναις. Μηδεὶς ἐχουσίως ἀπολιμπανέσθω τῆς πνευματιχῆς εὐωχία:. Πάντες μετάσχωμεν τοῦ νηφαλίου χρατῆρος, ὄν[ἢ σοφία, χεράσασα, προέθηχεν ἡμῖν ἐξίσου, χαθ᾽ ὅσον ἐστὶ χωρητιχὸς ἕχαστος ἀπαρύεσθαι. Ἐκέρασε γὰρ τὸν ἑαυτῆς κχρατῆρα, καὶ ἔσφαξε τὰ ἑαυτῆς θύματα: τουτέστι, τὴν τῶν τελείων τροφὴν, Τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγτυμνασμένα ἐχόντων πρὸς διάχρισιν καλοῦ τε … ἄξιοι καὶ τῆς ἐν τῷ νυμφῶνι εὐφροσύνης ἐν Χριστῷ Ἴησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ χράτος εἰς; τοὺς αἰῶνας. ᾿Αμήν. ### English translation (Claude) But let us take our delight in the Lord, in meditation on the oracles of the Spirit, in receiving the saving commandments, and in all the teachings that correct our souls. But let us guard against the fast … of which the … ["The Lord will not starve] the souls of the righteous," and "I have not seen the righteous forsaken, nor his offspring seeking bread." For he would not have said this of bread for the senses, knowing that the sons of our patriarch Jacob went down to Egypt for bread; he speaks of spiritual food, by which our inner man is perfected. Let not the fast threatened to the Jews come upon us too: "For behold, days are coming, says the Lord, and I will bring a famine on this land, not a famine of bread, nor a thirst [for water, but a famine of hearing the word of the Lord]"; which the righteous Judge brought on them because he saw their mind wasting in starvation of the [teachings] of truth, and their outward man fattened. All the following days, then, the Holy Spirit will feast you with morning and evening delights. Let no one willingly be left out of the spiritual banquet. Let us all partake of the sober mixing bowl, which Wisdom has mixed and set before us equally, so that each may draw from it as much as he can hold. For "she has mixed her bowl and slaughtered her victims," that is, the food of the perfect, of those "who because of practice have their senses trained to distinguish good" … and [be made] worthy of the joy in the bridal chamber, in Christ Jesus our Lord, to whom be glory and might for ever. Amen. ### Scripture references - Ps 37:4 (36:4 LXX): allusion, medium confidence - Prov 10:3: quotation, medium confidence - Ps 37:25 (36:25 LXX): quotation, high confidence - Gen 42:3: allusion, high confidence - 2 Cor 4:16: allusion, medium confidence - Amos 8:11: quotation, high confidence - Prov 9:2: quotation, high confidence - Heb 5:14: quotation, high confidence ### Translation notes - Migne's section 8 (the numeral was read when the text was divided but fitted as 6). - Lines are lost after 'guard against the fast' (probably the fast from God's word, with a reference to the secret fasting of Matt 6:18) and near the end; marked '…' or bracketed. Footnotes and Migne's Latin removed by logged corrections. - Ps 37:4 (36:4 LXX, 'delight in the Lord'); Prov 10:3; Ps 37:25 (36:25 LXX); Gen 42:3; 2 Cor 4:16; Amos 8:11; Prov 9:2; Heb 5:14; Matt 22:10 (bridal chamber). - 'The Jews': Basil applies Amos 8:11 to them; translated as written. ### Citation (SBL) Basil, Hom. 2.8 (PG 31:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-8). ## Homilies 3.0 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/3-0/#p-3-0 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Title of the homily on Deut 15:9. ### Greek text Πρόσεχε σεαυτῷ. ### English translation (Claude) "Give heed to yourself." ### Scripture references - Deut 15:9: quotation, high confidence ### Translation notes - Title of the homily, from Deut 15:9 (LXX). A footnote marker removed by logged correction. ### Citation (SBL) Basil, Hom. 3.0 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/3-0/#p-3-0). ## Homilies 3.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/3-0/#p-3-1 - Source: PG 31:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil introduces Deut 15:9 and expounds 'give heed to yourself' as watchfulness over one's thoughts and soul, applied to every calling and to every state of fortune. ### Greek text Τοῦ λόγου τὴν χρῆσιν δέδωχεν ἡ μῖν ὁ χτίσας ἡμᾶς Θεὺς, ἵνα τὰς βουλὰς τῶν χαρδιῶν ἀλλήλοις ἀποχαλύπτωμεν, καὶ διὰ τὸ χοινωνιχὸν τῆς φύσεως ἕχαστος τῷ πλησίον μεταδιδῶμεν, ὥσπερ ἔχ τινων ταμιείων, τῶν τῆς χαρδίας χρυπτῶν, προφέροντες τὰ βουλεύματα. Εἰ μὲν γὰρ γυμνῇ τῇ ψυχῇ διεζῶμεν, εὐθὺς ἄν ἀπὸ τῶν νοημάτων ἀλλήλοις συνεγινόμεθα" ἐπειδὴ δὲ ὑπὸ παραπετάσματι τῇ σαρχὶ χαλυπτομένη ἡμῶν ἡ ψυχὴ τὰς ἐννοίας ἐργάζξεται, ῥημάτων δεῖται καὶ ὀνομάτων πρὸς τὸ δημοσιεύειν τὰ ἐν τῷ βάθει κείμενα. Ἐπειδὰν οὖν ποτε λάδηται φωνῆς σημαντιχῖς ἡ νοια ἡμῶν, ὥσπερ πορθμείῳ τινὶ τῷ λόγῳ … μένου μεταβαίνει πρὸς τὸν ἀχούοντα - χἂν μὲν εὕρῃ γαλήνην βαθεῖαν καὶ ἡσυχίαν, ὥσπερ λιμέσιν εὐδίοις καὶ ἀχειμάστοις ταῖς ἀχοαῖς τῶν μανθανόντων ὁ λόγος ἐγχαθορμίζεται - ἐὰν δὲ οἷον ξάλη τις τραχεῖα ὁ παρὰ τῶν ἀχουόντων θόρυδος ἀντιπνεύσῃ, ἐν μέσῳ τῷ ἀέρι διαλυθεὶς ἐναυάγησε. Ποιήσατε τοίνυν γαλήνην τῷ λόγῳ διὰ τῆς σιωπῆς. Ἴσως γὰρ ἄν τι φανείη χρήσιμὸν ἔχων τῶν ἀγωγίμων. Δυσθήρατός ἐστιν ὁ τῆς ἀληθείας λόγος, ῥᾳδίως δυνάμενος ἐχφεύγειν τοὺς μὴ προσέχοντας, οὕτω τοῦ Πνεύματος οἰχονομήσαντὸς συνεσταλμένον αὐτὸν εἶναι καὶ βραχὺν, ὥστε πολλὰ ἐν ὀλίγοις δηλοῦν, καὶ διὰ συντομίαν εὔχολον εἶνα: τῇ μνήμῃ παραχατασχέσθαι. Καὶ γὰρ φύσει ἀρετὴ λόγου μήτε ἀσαφείᾳ χρύπτειν τὰ σημαινόμενα, μήτε περιττὸν εἶναι καὶ μάταιον εἰχῇ τοῖς πράγμασι περιῤῥέοντα. Ὁποῖος οὖν δή ἐστι καὶ ὁ ἀρτίως ἡμῖν ἐχ τῶν Μωῦσέως βίδλων ἀνεγνωσμένος λόγος, οὗ μέμνησθε πάντως οἵ γε φιλόπονοι, πλὴν εἰ μὴ ποὺ διὰ βραχύτητα παρέδραμεν ὑμῶν τὰς ἀχοάς. Ἔχει δὲ ἡ λέξις οὕτως" Πρόσεχε σεαυτῷ, μὴ ποτε γένηται ῥῆμα χρυπτὸν ἐν τῇ καρδίᾳ σου ἀνόμημα. Ἑύχολοί ἔσμεν πρὸς τὰς χατὰ διάνοιαν ἁμαρτίας οἱ ἄνθρωποι. Διόπερ ὁ πλάσας καταμόνας τὰς χαρδίας ἡμῶν, εἰδὼς, ὅτι τὸ πλεῖστον τῆς ἁμαρτίας ἐν τῇ ὁρμῇ πληροῦται τῇ χατὰ πρόθεσιν, τὴν ἐν τῷ ἡγεμονιχῷ καθαρότητα πρώτην ἡμῖν διετάξατο. Ὧ γὰρ μάλιστα προχείρως ἐξαμαρτάνομεν, τοῦτο πλείονος φυλαχῆς χαλ' ἐπιμελείας ἠξίωσεν. Ὥσπερ γὰρ τῶν σωμάτων τὰ ἀσθενέστερα οἱ προμηθέστεροι τῶν ἰατρῶν ταῖς … οὕτως ὁ χοινὸς χηδεμὼν, καὶ ἀληθινὸς τῶν ψυχῶν ἰατρὸς, ὅ μάλιστα ἡμῶν οἷδε πρὸς ἁμαρτίαν φυλακαῖς. Αἱ μὲν γὰρ διὰ τοῦ σώματος πράξεις καὶ χρόνου δέονται, καὶ εὐχαιρίας, καὶ καμάτων, καὶ συνεργῶν, καὶ τῆς λοιπῆς χορηγίας " αἱ δὲ τῆς διανοίας κινήσεις ἀχρόνως ἐνεργοῦνται, ἀχόπως ἐπιτελοῦνται, ἀπραγματεύτως συνίστανται, πάντα χαιρὸν ἐπιτήδειον ἔχουσι. Καί πού τις τῶν σοδαρῶν καὶ χατωφρυωμένων ἐπὶ σεμνότητι, πλάσμα σωφροσύνης ἔξωθεν περικείμενος, ἐν μέσοις καθεζόμενος πολλάχι; τοῖς ἐπ᾽ ἀρετῇ αὐτὸν μαχαρίζουσιν, ἀπέδραμε τῇ διανοίᾳ πρὸς τὸν τῆς ἁμαρτίας τόπον ἐν τῷ ἀφανεῖ Ὁ τῆς χαρδίας χινήματι. Εἶδε τῇ φαντασίᾳ τὰ σπουδαξόμενα, ἀνετυπώσατό τινα ὁμιλίαν οὐκ εὐπρεπῆ, καὶ ὅλως ἐν τῷ χρυφαίῳ τῆς καρδίας ἐργαστηρίῳ, ἐναργῆ ἐν ἑαυτῷ τὴν ἡδονὴν ζωγραφήσας, ρὸν ἔσω τὴν ἁμαρτίαν εἰργάσατο, ἄγνωστον πᾶσιν, ἕως ἂν ἔλθῃ ὁ ἀποχαλύπτων τὰ χρυπτὰ τοῦ σχότους, καὶ φανερῶν τὰς βουλὰς τῶν καρδιῶν: Φύλαξαι οὗν, μὴ ποτε γένηται ῥῆμα κρυπτὸν ἐν τῇ χαρδίᾳ σου ἀνόμημα. Ὁ γὰρ ἐμδλέψας γυναικὶ πρὸς τὸ ἐπιθυμῆσαι, ἤδη ἐμοίχευσεν ἐν τῇ καρδίᾳ αὐτοῦ. Διότι αἱ μὲν τοῦ σώματος πράξεις ὑπὸ πολλῶν δια- Α χόπτονται, ὁ ὃὲ χατὰ πρόθεσιν ἁμαρτάνων, τῷ τάχει τῶν νοημάτων συναπαρτιζομένην ἔχει τὴν ἁμαρτίαν. Ὅπου οὖν ὀξὺ τὸ παράπτωμα, ταχεῖα δέδοται ἡμῖν ἡ φυλαχή. Διαμαρτύρεται γὰρ, Μήποτε γένηται ῥῆμα κρυπτὸν ἐν τῇ καρδίᾳ σου ἀνόμημα. Μᾶλλον δὲ ἐπ᾽ αὐτὴν τοῦ λόγου τὴν ἀρχὴν ἀναδράμωμεν. Πρόσεχε, φησὶ, σεαυτῷ. Τῶν ζώων ἕκαστον παρὰ ποῦ τὰ πάντα συστησαμένου Θεοῦ οἴχοθεν ἔχει τὰς ἀφορμὰς πρὸς τὴν φυλαχὴν τῆς οἰχείας συστάσεως. Καὶ εὕροις ἄν, εἰ χαταμάθοις ἐπιμελῶς, τῶν ἀλόγων τὰ πλεῖστα ἀδίδαχτον ἔχοντα τὴν πρὸς τὸ βλάπτον Β διαθολήν καὶ φυτιχῇ τινι πάλιν ὀὁλχῇ πρὸς τὴν τῶν ὠφελούντων ἀπόλαυσιν ἐπειγόμενα. Διὸ καὶ ἡμῖν ὁ παιδεύων ἡμᾶς Θεὸς τὸ μέγα τοῦτο παράγγελμα δέδωχεν, ἵνα, ὅπερ ἐχείνοις ἐκ φύσεως, τοῦτο ἡμῖν ἐχ πῆς τοῦ λόγου βοηθείας προσγένηται " καὶ ὕπερ κατορθοῦται: τοῖς ἀλόγοις ἀνεπιστάτως, τοῦτο παρ᾽ ἡμῶν ἐπιτελῆται διὰ τῆς προσοχῆς καὶ τῆς συνεχοῦς τῶν λογισμῶν ἐπιστάσεως καὶ φύλαχες ὧμεν ἀχριθεῖς τῶν παρὰ Θεοῦ δεδομένων ἡμῖν ἀφορμῶν φεύγοντες μὲν τὴν ἁμαρτίαν, ὥσπερ τὰ ἄλογα φεύγει τῶν βρωμάτων τὰ δηλητήρια - διώχοντες δὲ τὴν διχαιοσύνην, ὥσπερ χἀχεῖνα μεταδιώχει τῆς πόας τὸ τρόφιμον. Πρόσεχε οὖν σεαυτῷ, ἵνα δυνατὸς ἧς διαχρίνειν τὸ βλάπτον ἀπὸ τοῦ σώζοντος. Ἐπειδὴ δὲ διπλοῦν τὸ προσέχειν " τὸ μὲν, σωματικοῖς ὀφθαλμοῖς (ὶ ἐνατενίζειν τοῖς ὁρατοῖς" τὸ δὲ, τῇ νοερᾷ τῆς ψυχῆς δυνάμε: ἐπιδάλλειν τῇ θεωρίᾳ τῶν ἀσωμάτων ἐὰν μὲν ἐπὶ τῆς τῶν ὀφθαλμῶν ἐνεργείας χεῖσθαι εἴπωμὲν τὸ παράγγελμα, εὐθὺς αὐτοῦ τὸ ἀδύνατον ἀπελέγξομεν. Πῶς γὰρ ἄν τις ὅλον ἑαυτὸν τῷ ὀφθαλμῷ χαταλάδοι Οὐδὲ γὰρ αὐτὸς ἐφ᾽ ἑαυτὸν ὁ ὀφθαλμὸς χέχρηται τῷ ὁρᾷν - οὐ χορυφῆς ἐφιχνεῖται, οὐ τὰἀ νῶτα οἶδεν, οὐ πρόσωπα, οὐ τὴν ἐν τῷ βάθει τῶν σπλάγχνων διάθεσιν. ᾿Ασεδὲς οὖν τὸ λέγειν ἀδύνατα εἶναι τὰ τοῦ Πνεύματος παραγγέλματα. Λείπεται τοίνυν ἐπὶ τῆς χατὰ νοῦν ἐνεργείας τοῦ προστάγμα- «τος ἐξαχούειν. Πρόσεχε οὖν σεαυτῷ " τουτέστι, παχόθεν σεαυτὸν περισχόπει. ᾿Αχοίμητον ἔχε πρὸς τὴ» σεαυτοῦ φυλαχὴν τὸ τῆς ψυχῆς ὄμμα. Ἔν μέσῳ ἐχθροῦ πολλαχόθεν καταπεπήγασι. Πάντα οὖν περ:σχόπει, Ἵνα σώζῃ ὥσπερ δορκὰς ἐκ βρόχων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος. Ἢ μὲν γὰρ δορχὰς ἀνἀλωτός ἐστι ποῖς βρόχοις δι᾽ ὀξύτητα τῆς ὁράσεως " ὅθεν καὶ ἐπώνυμός ἐστι τῆς οἰκείας ὀξυδορχίας " τὸ δὲ ἔρνεον χούφῳ τῷ πτερῷ ὑψηλότερον τῆς ἐπιβουλῆς τὸ … μὴ χείρων φανῇς τῶν ἀλόγων πρὸς τὴν σεαυτοῦ φυλαχήν μήποτε, ταῖς παγίσιν ἁλοὺς, θήραμα γένῃ τοῦ διαθόλου, ἐζωγρημένος ὑπ᾽ αὐτοῦ εἰς τὸ ἐχείνου θέλημα. Πρόσεχε οὖν σεαυτῷ" τουτέστι, Μήτε τοῖς σοῖς μῆτε τοῖς περὶ σὲ, ἀλλὰ σεαυτῷ μόνῳ πρόσεχε. Ἄλλο γάρ ἐσμεν ἡμεῖς αὐτοὶ, καὶ ἄλλο τὰ ἡμέτερα, καὶ ἄλλο τὰ περὶ ἡμᾶς. Ἡμεῖς μὲν οὖν ἐσμεν ἡ ψυχὴ καὶ ὁ νοῦς, καθὸ χατ᾽ εἰκόνα τοῦ χτίσαντος γεγενήμεθα " ἡμέτερον δὲ τὸ σῶμα καὶ αἱ δι’ αὐτοῦ αἰσθήσεις" περὶ ἡμᾶς δὲ, χρήματα, τέχναι καὶ ἡ λοιπὴ τοῦ βίου κατασχευή. Τί οὖν φησιν ὁ λόγος; Μὴ τῇ σαρχὶ πρόσεχε, μηδὲ τὸ ταύτης ἀγαθὸν ἐχ παντὸς τρόπου δίωχε ὑγείαν καὶ κάλλος καὶ ἡδονῶν ἀπολαύσεις, καὶ μακροθίωτιν " μηδὲ χρήματα καὶ δόξαν, καὶ δυναστείαν θαύμαζε - μηδὲ ὅσα σοι τῆς προσκαίρου ζωῆς τὴν ὑπηρεσίαν πληροῖ, ταῦτα μεγάλα νομίσας, τῇ περὶ ταῦτα σπουδῇ τῆς προηγουμένης σεαυτοῦ ζωῆς χαταμέλει" ἀλλὰ πρόσεχε σεαυτῷ" τουτέστι, τῇ ψυχῇ σου. Ταύτην καταχόσμει, καὶ ταύτῆς ἐπιμελοῦ, ὥστε πάντα μὲν τὸν ἐχ τῆς πονηρίας ἐπιγινόμενον αὐτῇ ῥύπον ἀποιχονομεῖσθαι διὰ τῆς προσοχῆς, πᾶν δὲ τὸ ἀπὸ χαχίας αἴσχος ἀποκαθαίρεσθαι, παντὶ δὲ τῷ ἐξ ἀρετῆς χάλλει χκαταχοσμεῖν αὐτὴν καὶ φαιδρύνειν. Ἐξέτασον σεαυτὸν τίς εἶ, γνῶθι σαυτοῦ τὴν φύσιν’ ὅτι θνητὸν μέν σου τὸ σῶμα, ἀθάνατος δὲ ἡ ψυχή" καὶ ὅτι διπλῇ τίς ἐστιν ἡμῶν ἡ ζωή" ἡ μὲν οἰκεία τῇ σαρχὶ, ταχὺ παρερχομένη " ἡ δὲ συγγενὴς τῇ ψυχῇ, μὴ δεχομένη περιγραφήν. Πρόσεχε οὖν σεαυτῷ, μήτε τοῖς θνητοῖς ὡς ἀϊδίοις ἐναπομείνης, μήτε τῶν ἀϊδίων ὡς παρερχομένων χαταφρονήσῃ:.- Ὑπερόρα σαρχὺς, παρέρχεται γάρ᾽ ἐπιμελοῦ ψυχῆς, πράγματος ἀθανάτου. μετὰ πάσης ἀκχριθείας σεαυτῷ, ἵνα εἰδῇς διανέμειν ἑχατέρῳ τὸ πρόσφορον, σαρλὶ μὲν διατροφὰς καὶ σχεπάσματα, ψυχῇ δὲ δόγματα εὐσεδείας, ἀγωγὴν ἀστείαν, ἀρετῆς ἄσκησιν, παθῶν ἐπανόρθωσιν" μήτε ὑπερπιαίνειν τὸ σῶμα, μήτε περὶ τὸν ὄχλον τῶν σαρχῶν ἑσπουδαχέναι. Ἐπειδὴ γὰρ ᾿Επιθυμεῖ ἡ σὰρξ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκὸς, ταῦτα δὲ ἀ.λλήλοις ἀντίκειται (. ὅρα μὴ ποτε, προσθέμενος τῇ σαρχὶ, πολλὴν παράσχῃ τὴν δυναστείαν τῷ χείρονι. "Ὥσπερ γὰρ ἐν ταῖς ῥοπαῖς … κουφοτέραν πάντως τὴν ἀντιχειμένην ποιήσει: " οὕτω καὶ ἐπὶ σώματος καὶ ψυχῆς, ὁ τοῦ ἑτέρου πλεονασμὸς ἀναγκαίαν ποιεῖ τὴν ἐλάττωσιν ποῦ ἑτέρου. Σώματος μὲν γὰρ εὐπαθοῦντος καὶ πολυσαρχίᾳ βαρυνομένου, ἀνάγκη ἀδρανῆ καὶ ἄτονον εἶναι πρὸς τὰς οἰχείας ἐνεργείας τὸν νοῦν" ψυχῆς δὲ εὐεχτούσης καὶ διὰ τῆς τῶν ἀγαθῶν μελέτης πρὸς τὸ οἰκεῖον μέγεθος … ὑψουμένης, ἐπόμενόν ἔστι τὴν τοῦ σώματος ἕξιν … Τὸ αὐτὸ δὲ τοῦτο παράγγελμα καὶ ἀσθενοῦσι χρήσιμον, καὶ ἐῤῥωμένοις ἀρμοδιύντατον. Ἐν μέν γε ταῖς ἀσθενείαις οἱ ἰατροὶ τοῖς χάμνουσι παρεγγυῶσαι προσἔχειν αὐτοὺς ἑαυτοῖς, καὶ μηδενὸς τῶν εἰς θεραπείαν ἠχόντων χαταμελεῖν. Ὁμοίως δὲ καὶ ὁ ἰατρὸς τῶν ψυχῶν ἡμῶν λόγος τὴν ὑπὸ τῆς ἁμαρτίας χεχαχωμένην Ψυχὴν διὰ τοῦ μιχροῦ τούτου βοηθήματος ἐξιᾶτα!. Πρέσεχε οὖν σεαυτῷ, ἵνα κατὰ ἀναλογίαν τοῦ πλημμελήματος καὶ τὴν ἐχ τῆς θεραπείας βοήθείαν χαταδέξῃ. Μέγα καὶ χαλεπὸν τὸ ἁμάρτημα" πολλῖις σοι γρεία τῆς ἐξομολογήσεως, δαχρύων πιχρῶν, συντόνου τῆς ἀγρυπνίας, ἀδιαλείπτου τῆς νηστείας. Κοῦφον καὶ φορητὸν τὸ παράπτωμα" ξέσθω καὶ ἡ μετάνοια. Μόνον πρόσεχε σεαυτῷ, ἵνα νωρίζῃς ψυχῆς εὐρωστίαν καὶ νόσον. Πολλοὶ γὰρ ἀπὸ «ἧς ἄγαν ἀπροσεξίας μεγάλα καὶ ἀνίατα νοσοῦντες, οὐδὲ αὐτὸ τοῦτο ἴσασιν, ὅτι νοσοῦσι. Μέγα δὲ τὸ ἐχ τοῦ παραγγέλματος ὄφελος καὶ τοῖς ἐῤῥωμένοις περὶ τὰς πράξεις " ὥστε τὸ αὐτὸ καὶ νοσηῦντας ἰᾶται, καὶ ὑγιαίνοντας τελειοῖ. Γἕχαστος γὰρ ἐμῶν τῶν μαθητευομένων τῷ λόγῳ μιᾶς τινος πράξεώς ἐστιν ὑπηρέτης, τῶν κατὰ τὸ Εὐαγγέλιον διατεταγμένων ἡμῖν. Ἔν γὰρ τῇ μεγάλῃ οἰχίᾳ τῇ Ἐχχλησίᾳ ταύτῃ οὐ μόνον σχεύη ἐστὶ παντοδαπὰ, χρυσᾶ καὶ ἀργυρᾶ, καὶ ξύλινα καὶ ὀστράχινα, ἀλλὰ καὶ πέχναι παντοῖαι. Ἔχει γὰρ ὁ οἶχος τοῦ Θεοῦ, ἥτις ἐστὶν Ἐχχλησία Θεοῦ ζῶντος, θηρευτὰς, ὁδοιπόρους, ἀρχιτέκτονας, οἰχοδόμους, γεωργοὺς, ποιμένας, ἀθλη- ο «ἃς, στρατιώτας. Πᾶσι τούτοις ἐφαρμόσει τὸ βραχὺ «τοῦτο ῥῆμα, ἑκάστῳ καὶ ἀχρίθειαν τοῦ ἔργου καὶ σπουδὴν τῇς προα:ρέσεως ἐμποιοῦν. Θηρευτὴς εἶ ἀπεἐσταλμένος ὑπὸ τοῦ Κυρίου τοῦ εἰπόντος" ᾿Ιδοὺ ἐγὼ αὑτοὺς ἐπάνω παντὸς ὄρους. Πρόσεχε οὖν ἐπιμελῶς, μὴ πού σε διαφύγῃ τὸ θήραμα, ἵνα, συλλαθόμενος τῷ λόγῳ τῆς ἀληθείας, τοὺς ὑπὸ τῆς καχίας ἀγριωθέντας προσαγάγῃς τῷ σώζοντι. Ὁδοιπόρος εἶ ὁμοίως τῷ εὐχομένῳ- Τὰ διαδήματά μου κατεύϑυνον. Πρόσεχε σεαυτῷ, μὴ παρατραπῇς τῆς ὁδοῦ, μὴ ἐχκλίντι; δεξιᾷ ἢ ἀριστερᾷ " ὁδῷ βασιλιχῇ πορεύον. Ὁ πῆς πίστεως, ὅς ἔστιν Ἰησοῦς ὁ Χριστός. Ὁ οἰχοδόμος βλεπέτω πῶς ἐποιχοδομεῖ μὴ ξύλα, μὴ χόρτον, μὴ χαλάμην, ἀλλὰ χρυσίον, ἀργύριον, λίθους τιμους. Ὁ ποιμὴν, πρόσεχε μὴ τι παρέλθῃ τῶν ἐπιβαλ… τὸ πεπλανημένον ἐπίστρεφε, τὸ συντετριμμένον ἐπίδη,σον, τὸ νοσοῦν ἴασαι. Ὁ γεωργὸς, περίσχαπτε τὴν ἄχαρπον συχῆν, καὶ ἐπίδαλλε τὰ πρὸς βοήθειαν τῆς Εὐαγγελίῳ, στρατεύου τὴν χαλὴν στρατείαν κατὰ τῶν πνευμάτων τῆς πονηρίας, χατὰ τῶν παθῶν πἧς σαρχὸς, ἀνάλαδε πᾶσαν τὴν πανοπλίαν τοῦ Θεοῦ" μὴ ἐμπλέχου ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃς. Ὁ ἀθλητὴς, πρόσεχε σεαυτῷ, μὴ πού τινα παραδῇς τῶν ἀθλητιχῶν νόμων. Οὐδεὶς γὰρ στεφανοῦται, ἐὰν μὴ νομίμως ἀθλήσῃ. Μιμοῦ τὸν Παῦλον, καὶ τρέχοντα, καὶ παλαίοντα, καὶ πυχτεύοντα " καὶ αὐτὸς, ὡς ἀγαθὸς πύχτης, ριστον ἔχε τὸ τῆς ψυχῆς βλέμμα. Σχέπε τὰ Β καίρια τῇ προδολῇ τῶν χειρῶν ἀτενὲς τὸ ὄμμα πρὸς τὸν ἀντίπαλον ἔστω. Ἐν τοῖς δρόμοις τοῖς ἔμπροσθεν ἐπεχτείνου. Οὕτω τρέχε, ἵνα χαταλάδῃς. Ἐν τῇ πάλῃ τοῖς ἀοράτοις ἀνταγωνίζου. Τοιοῦτόν σε εἶναι διὰ βίου ὁ λόγος βούλεται, μὴ ἀναπεπτωχότα, μηδὲ χαθεὐδοντα, ἀλλὰ νηφόντως καὶ ἐγρηγορότως ἑαυτοῦ προεστῶτα.; Ἐπιλείψει με ἡ ἡμέρα διηγούμενον τά τε ἐπιτηδεύματα τῶν συνεργούντων εἰς τὸ Εὐαγγέλιον τοῦ Χριστοῦ, καὶ τὴν δύναμιν τοῦ προστάγματος, ὅπως εὐαρμόστως ἔχει πρὸς ἅπαντας. Πρόσεχε σεαυτῷ" νηφάλιος ἔσο, βουλευτιχὸς, τῶν παρόντων φύλαξ, προνοητιχὸς τοῦ μέλλοντος. Μὴ τὸ μὲν ἤδη παρὸν διὰ ῥᾳθυμίας προῖεσο, τῶν δὲ μήτε ὄντων μήτε ἐσομένων τυχὸν, ὡς ἐν χερσὶν ὄντων, τὴν ἀπόλαυσιν ὑποτίθεσο. Ἢ οὐχὶ φύσει ὑπάρχει τὸ ἀῤῥώστημα τοῦτο τοῖς νέοις, χουφότητι γνώμης ἔχειν ἤδη νομίζειν τὰ ἐλπισθέντα; Ὅταν γάρ ποτε ἢρεμίας λάόωνται, ἢ ἡσυχίας νυχτερινῆς, ἀναπλάττουσιν ἑαυτοῖς φαντασίας ἀνυποστάτους, τῇ εὐχολίᾳ τῆς διανοίας ἐπὶ πάντα φερόμενοι" ὑποτιθέμενοι περιφανείας βίου, γάμους λαμπροὺς, εὐπαιδίαν, γῆρας βαθὺ, τὰς παρὰ πάντων τιμάς. Εἶτα μηδαμοῦ. στῆναι τῶν ἐλπίδων δυνάμενοι, πρὸς τὰ μέγιστα τῶν ἐν ἀνθρί,ποις ὑπερφυσῶνται. Οἴχους χτῶνται χαλοὺς καὶ μελίων, γῆν περιθάλλονται, ὅσην ἂν αὐτοῖς ἡ ματαιότῆς τῶν λογισμῶν τῆς ὅλης χτίσεως ἀποτέμηται. Πάλιν τὰς ἐντεῦθεν εὐπορίας ταῖς τῆς ματαιότητος … οἰκετῶν πλῆθος ἀριθμὸν ὑπερθαῖνον, ἀρχὰς πολιτιχὰς, ἡγεμονίας ἐθνῶν, στρατηγίας, πολέμους, τρόπαια, βασιλείαν αὐτὴν. Πάντα ταῦτα τοῖς διαχένοις τῆς διανοίας ἀναπλασμοῖς ἐπελθόντες, ὑπὸ τῆς ἄγαν ἀνοίας ἀπολαύειν δοχοῦσι τῶν ἐχπισθέντων ὡς ἤδη παρόντων καὶ ἐν ποσὶ χε!μένων αὐτοῖς. Ἴδιον ἀῤῥώστημα τοῦτο ἀργῆς καὶ ῥᾳθύμου ψυχῆς; ἐνὑπνια βλέπειν ἐγρηγορότος τοῦ σώματος. Ταύτην τοίνυν τὴν χαυνότητα τῆς διανοίας, καὶ τὴν φλεγμονὴν τῶν λογισμῶν καταπιέζων ὁ λόγος, καὶ οἷον χαλινῷ τινι ἀναχρούων τῆς διανοίας τὸ ἄστατον, παραγγέλλει τὸ μέγα τοῦτο καὶ σοφὸν παράγγελμα- Σεαυτῷ, φησὶ, πρόσεχε" μὴ ὑποτιθέμενος τὰ ἀνύπαρχτα, ἀλλὰ τὰ παρόντα πρὸς τὸ συμφέρον διατιθέμενος. Οἶμαι δὲ, κἀχεῖνο τὸ πάθος ἐξαιροῦντα τῆς συνηθείας, ταύτῃ χρήσασθαι τῇ παραινέσει τὸν νομοθέτην. Ἐπειδὴ ῥᾷδιον ἑκάστῳ ἡμῶν πολυπραγμονεῖν τὰ ἀλλότρια, ἣ τὰ οἰκεῖα ἑαυτοῦ διασχέπτεσθαι. ἵνα μὴ τοῦτο πάσχωμεν, Παῦσαι, φησὶ, τὰ τοῦ δεῖνος χαχὰ περιεργαζόμενος " μὴ δίδου σχολὴν τοῖς λογισμοῖς τὸ ἔλλότριον ἐξετάζειν ἀῤῥώστημα " ἀλλὰ σαυτῷ πρόδἐεχε- τουτέστιν, ἐπὶ τὴν οἰχείαν ἔρευναν στρέφε σου “ὃ ὄμμα τῆς ψυχῆς. Πολλοὶ γὰρ, κατὰ τὸν λόγον τοῦ Κυρίου, τὸ μὲν χάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ χατανοοῦσι, τὴν δὲ ἐν τῷ οἰκείῳ ὀφθαλμῷ δοχὸν οὐχ ἐμδλέπουσι. Μὴ παύσῃ τοίνυν διερευνώμενος σεαυτὸν, εἴ σοι χατ᾽ ἐντολὴν ὁ βίος πρόεισιν - ἀλλὰ μὴ τὰ ἔξω περισχόπει, εἴ πού τινος μῶμον ἐξευρεῖν δυνηθείης, κατὰ τὸν Φαρισαῖον τὸν βαρὺν ἐχεῖνον καὶ ἀλαζόνα, ὃς εἱστήχει ἑαυτὸν διχαιῶν, καὶ τὸν τελώνην χατευτελίξζων " ἀλλὰ σεαυτὸν ἀναχρίνων μὴ διαλίπῃς, μή τι χατὰ τὰς ἐνθυμήσεις ἥμαρτες, μή τι ἡ γλῶσσα παρώλισθε τῆς διανοίας προεχδραμοῦσα, μὴ ἐν τοῖς ἔργοις τῶν χειρῶν πέπραχταί τι τῶν ἀδουλήτων. Κἂν εὕρῃς ἐν τῷ βίῳ σεαυτοῦ πολλὰ τὰ ἁμαρτήματα (εὑρήσεις δὲ πάντως ἄνθρωπος ὦν), λέγε τὰ τοῦ τελώνου - Ὁ Θεὸς, [.14-σθητί μοι τῷ ἁμαρτωλῷ. Πρόσεχε οὖν σεαυτῷ. Τοῦτό σοι τὸ ῥῆμα καὶ λαμπρῶς εὐημεροῦντί ποτε, καὶ παντὸς τοῦ βίου κατὰ ῥοῦν φερομένου, χρησίμως παραστήσεται, ὥσπερ τις ἀγαθὸς σύμθδουλος σιν φέρων τῶν ἀνθρωπίνων. Καὶ μέντοι καὶ ὑπὸ περιστάσεων πιεξομένῳ ἐν χαιρῷ ἂν γένοιτο τῇ χαρδίᾳ χατεπαδόμενον, ὡς μήτε τύφῳ πρὸς ἀλαζονείαν ὑπέρογχον ἐπαρθῆναι, μήτε ἀπογνώσει πρὸς ἀγενῇ δυσθυμίαν καταπεσεῖν. Πλούτῳ χομᾷς, καὶ ἐπὶ προγόοις μέγα φρονεῖς; καὶ ἐπαγάλλῃ πατρίδι καὶ χάλλει σώματος, καὶ ταῖς παρὰ πάντων τιμαῖς; Πρόσεχε σξαυτῷ, ὅτι θνητὸς εἴ, Ὅτι γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. Περίδλεψαι τοὺς πρὸ σοῦ ἐν ταῖς ὁμοίαις περιφανείαις ἐξετασθέντας. Ποῦ οἱ τὰς πολιτιχὰς δυναστείας περιθεθδλημένοι; ποῦ οἱ δυσμαχώπατοι ῥήτορες; ποῦ οἱ τὰς πανηγύρεις διατιθέντες; οἱ λαμπροὶ ἑπποτρόφοι, οἱ στρατηγοὶ, οἱ σατράπα!, υἱ τύραννοι; Οὐ πάντα χόνις; οὐ πάντα μῦθος; Οὐχ ἰν ὀλίγοις ὀστέοις τὰ μνημόσυνα τῆς ζωῆς αὐτῶν … ὁ οἰχέτης, καὶ τίς ὁ δεσπότης " τίς ὁ πτωχὸς, καὶ τίς ὁ πλούσιος. Διάχρινον, εἴ τίς σοι δύναμις, τὸν δέσμιον ἀπὸ τοῦ βασιλέως" τὸν ἰσχυρὸν ἀπὰ τοῦ ἀσθενοῦς, τὸν εὐπρεπῆ ἀπὸ τοῦ δυσειδοῦς. Μεμνημένος οὖν τῆς φύσεως, οὐχ ἐπαρθήσῃ ποτέ" μεμνήσῃ δὲ σαυτοῦ, ἐὰν προσέχῃς σεαυτῷ. ### English translation (Claude) God who created us gave us the use of speech so that we might reveal the counsels of our hearts to one another and, because our nature is social, each share them with his neighbor, bringing out our thoughts as from storehouses, the hidden places of the heart. If we lived as naked souls, we would at once communicate with one another by our thoughts; but since our soul does its thinking hidden under the curtain of the flesh, it needs words and names to publish what lies in its depths. So when our thought takes on a meaningful sound, it is carried across by speech as by a ferry … and passes over to the hearer. If it finds deep calm and quiet, the word comes to anchor in the ears of the learners as in calm harbors sheltered from storms; but if the noise of the hearers blows against it like a rough squall, it breaks up in mid-air and is shipwrecked. Make calm, then, for the word by your silence. For perhaps it will prove to carry some useful cargo. The word of truth is hard to catch; it can easily escape those who do not give heed, since the Spirit has arranged for it to be concise and brief, so as to express much in few words and, by its brevity, to be easily retained in the memory. For it is by nature the virtue of speech neither to hide what it signifies by obscurity nor to be superfluous and vain, flowing aimlessly around the matter. Such is the word just read to us from the books of Moses, which the diligent among you surely remember, unless perhaps its brevity slipped past your ears. The text runs thus: "Give heed to yourself, lest there be a hidden word in your heart, a lawless thing." We human beings are prone to sins of thought. That is why he who fashioned our hearts one by one, knowing that the greater part of sin is accomplished in the impulse of the will, commanded us first of all purity in our ruling faculty. For the point at which we most readily sin he judged worthy of the greater watchfulness and care. As the more provident physicians protect the weaker parts of the body with … precautions, so the common guardian and true physician of souls [protected] with precautions that part of us which he knows is most [prone] to sin. For actions done through the body need time, opportunity, labor, helpers and other resources; but the movements of the mind work without time, are completed without toil, come about without trouble, and find every moment suitable. Some solemn person, with eyebrows raised in dignity, wearing an outward mask of self-control, sitting in the midst of those who often call him blessed for his virtue, has run off in his mind to the place of sin by a hidden movement of the heart. He has seen in his imagination the things he longs for, has pictured some unseemly encounter, and altogether, painting the pleasure vividly within himself in the secret workshop of the heart, he has committed the sin inwardly, unknown to all, until he comes "who will bring to light the hidden things of darkness and disclose the counsels of hearts." Beware, then, "lest there be a hidden word in your heart, a lawless thing." For "he who looks at a woman to desire her has already committed adultery with her in his heart." For the actions of the body are hindered by many things, but one who sins by intention has his sin completed with the speed of thought. Where the fall is swift, then, a swift guard has been given us. For he solemnly warns, "lest there be a hidden word in your heart, a lawless thing." [2] But let us rather go back to the very beginning of the saying. "Give heed," it says, "to yourself." Every living creature has from God, who constituted all things, resources within itself for preserving its own constitution. And if you study carefully, you will find that most of the irrational animals have an untaught aversion to what is harmful and, again, are drawn by a natural attraction to the enjoyment of what is beneficial. That is why God who trains us has given us too this great command, so that what they have by nature may come to us through the help of reason, and what the irrational creatures achieve without oversight may be accomplished by us through attention and constant watch over our thoughts; and that we may be exact guardians of the resources given us by God, fleeing sin as the irrational creatures flee poisonous foods, and pursuing righteousness as they seek out nourishing grass. Give heed to yourself, then, that you may be able to distinguish what harms from what saves. Since heeding is twofold (one kind is to fix the bodily eyes on visible things, the other to apply the mind's power to the contemplation of incorporeal things), if we say the command refers to the activity of the eyes, we shall at once show it to be impossible. For how could anyone take in the whole of himself with his eye? The eye does not use its sight on itself: it does not reach the top of the head, it does not know the back, nor the face, nor the condition of the inward parts. It is impious, then, to say that the commands of the Spirit are impossible. It remains, therefore, to understand the precept of the activity of the mind. "Give heed to yourself," that is, look around yourself on every side. Keep the eye of the soul sleepless in guarding yourself. "You walk in the midst of snares"; the enemy's [traps] are set on every side. Look around at everything, then, "that you may be saved like a gazelle from the nooses and like a bird from the snare." For the gazelle cannot be caught in nooses because of the keenness of its sight (whence it is named for its sharp sight), and the bird with its light wing [rises] above the plot … [See that you do not prove] worse than the irrational creatures in guarding yourself, lest you be caught in the snares and become the devil's prey, "taken captive by him to do his will." [3] "Give heed to yourself," then: that is, give heed neither to what is yours nor to what is around you, but to yourself alone. For we ourselves are one thing, what is ours another, and what is around us another. We are the soul and the mind, inasmuch as we have been made in the image of our Creator; ours are the body and the senses that work through it; around us are possessions, crafts and the rest of life's equipment. What, then, does the saying mean? Do not give heed to the flesh, nor pursue its good by every means (health, beauty, enjoyment of pleasures, long life); do not admire wealth, glory and power; and do not consider great the things that serve this temporary life and so, in your eagerness for them, neglect your own principal life. But give heed to yourself, that is, to your soul. Adorn it and care for it, so that by attention every stain that comes on it from wickedness may be removed, every disgrace of vice cleansed away, and it may be adorned and made bright with every beauty of virtue. Examine yourself, who you are; know your own nature: that your body is mortal but your soul immortal, and that our life is twofold, one proper to the flesh, quickly passing, the other akin to the soul, admitting no limit. Give heed to yourself, then, so that you neither cling to mortal things as if eternal, nor despise eternal things as if passing. Disregard the flesh, for it passes away; care for the soul, a thing immortal. [Give heed] to yourself with all exactness, so that you may know how to give each what is fitting: to the flesh nourishment and covering, to the soul the doctrines of piety, a refined way of life, the practice of virtue, the correction of the passions; neither to overfatten the body nor to be busy about a mass of flesh. For since "the flesh desires against the spirit, and the spirit against the flesh, and these are opposed to one another," take care that you do not, by siding with the flesh, give great power to the worse. For as in the tipping of a balance … [if you weigh down one pan] you will certainly make the opposite one lighter, so too with body and soul: the increase of one necessarily brings about the diminution of the other. When the body lives in comfort and is weighed down by corpulence, the mind is necessarily inert and slack for its own activities; but when the soul is in good health and is raised by the study of good things to its own greatness, it follows that the condition of the body [is reduced] … [4] This same command is useful to the sick and most fitting for the healthy. In sicknesses doctors urge their patients to give heed to themselves and to neglect nothing that bears on their treatment. In the same way the Word, the physician of our souls, heals by this small remedy the soul made sick by sin. Give heed to yourself, then, that you may receive help from the treatment in proportion to your fault. Is the sin great and grievous? You need much confession, bitter tears, intense vigils, unceasing fasting. Is the fault light and bearable? Let your repentance also [be equal to it]. Only give heed to yourself, that you may recognize the health and the sickness of the soul. For many, through great inattention, are gravely and incurably sick and do not even know that they are sick. Great too is the benefit of the command for those who are vigorous in action, so that the same saying both heals the sick and perfects the healthy. For each of us who are disciples of the Word is the servant of some one of the tasks assigned to us in the gospel. For in this great house, the church, there are not only vessels of every kind, of gold and silver, of wood and clay, but also crafts of every kind. For the house of God, "which is the church of the living God," has hunters, travellers, master builders, builders, farmers, shepherds, athletes, soldiers. To all of these this short saying will be fitting, producing in each both exactness in his work and zeal of purpose. Are you a hunter, sent by the Lord who said, "Behold, I will send many hunters, and they will hunt them on every mountain"? Give careful heed, then, that the prey does not escape you, so that, catching with the word of truth those made wild by wickedness, you may bring them to the Savior. Are you a traveller, like the one who prays, "Direct my steps"? Give heed to yourself, that you do not turn aside from the road, that you do not swerve to the right or to the left; walk on the royal road. [Let the master builder lay the foundation] of faith, which is Jesus Christ. Let the builder see how he builds, not wood, not hay, not straw, but gold, silver, precious stones. You shepherd, give heed that you do not neglect any of your duties: … bring back the straying, bind up the broken, heal the sick. You farmer, dig round the barren fig tree and apply what helps its … [You soldier, suffer hardship with the] gospel; fight the good fight against the spirits of wickedness, against the passions of the flesh; take up the whole armor of God; do not entangle yourself in the affairs of life, that you may please the one who enlisted you. You athlete, give heed to yourself that you do not transgress any of the athletic laws. For "no one is crowned unless he competes according to the rules." Imitate Paul, running, wrestling, boxing; and like a good boxer, keep the soul's gaze [undistracted]; protect your vital parts with your guarding hands; keep your eye fixed on your opponent. In the races, "strain forward to what lies ahead." "So run that you may obtain." In wrestling, contend against the invisible ones. The word wishes you to be such all your life: not slackening nor sleeping, but standing guard over yourself soberly and watchfully. [5] The day would fail me if I told of the pursuits of those who work together for the gospel of Christ, and the power of the command, how well it fits all of them. Give heed to yourself: be sober, prudent, a guardian of the present, provident for the future. Do not throw away through carelessness what is already present, and do not imagine the enjoyment of things that neither are nor perhaps will be, as if they were in your hands. Is this sickness not natural to the young, through lightness of mind, to think they already have what they hope for? For whenever they find quiet or the stillness of night, they fashion for themselves baseless fantasies, carried everywhere by the facility of their thought: they imagine brilliant careers, splendid marriages, fine children, ripe old age, honors from everyone. Then, unable to stop anywhere in their hopes, they puff themselves up to the greatest things among men. They acquire fine large houses, they surround themselves with as much land as the vanity of their reasonings can cut off for them from the whole creation. Again, the wealth from these [they store] in the [storehouses] of vanity …, a multitude of servants beyond counting, civic offices, the government of nations, generalships, wars, trophies, kingship itself. Having gone through all these in the empty fictions of the mind, through their great folly they think they enjoy what they hoped for as if it were already present and lying at their feet. This is the peculiar sickness of an idle and careless soul: to see dreams while the body is awake. Repressing this vanity of mind and this inflammation of thought, and checking as with a bridle the instability of the mind, the word gives this great and wise command: "Give heed to yourself," it says: do not imagine what does not exist, but order what is present to your advantage. I think too that the lawgiver used this exhortation to remove that other passion from our habits. Since it is easier for each of us to busy himself about other people's affairs than to examine his own, so that we may not suffer this, he says: Stop prying into so-and-so's faults; do not give your thoughts leisure to examine someone else's sickness, but give heed to yourself: that is, turn the eye of your soul to the examination of yourself. For many, as the Lord said, notice the speck in their brother's eye but do not see the beam in their own. Do not cease, then, searching yourself, whether your life goes forward according to the commandment; and do not look around outside, in case you might find some fault in someone, like that heavy and boastful Pharisee who stood justifying himself and belittling the tax collector; but do not stop examining yourself, whether you have sinned in your thoughts, whether your tongue has slipped, running ahead of your mind, whether something you did not intend was done in the works of your hands. And if you find many sins in your life (and you surely will, being human), say the words of the tax collector: "God, be merciful to me, the sinner." Give heed to yourself, then. This saying will stand by you usefully when you are prospering brilliantly and your whole life is flowing with the current, like a good counsellor [bringing to mind] human things. And again, when you are pressed by hardships, it may be sung over your heart at the right moment, so that you are neither lifted up by conceit into overweening boasting nor cast down by despair into ignoble dejection. Are you proud of your wealth, and do you think much of your ancestors? Do you exult in your country, the beauty of your body, the honors you receive from everyone? Give heed to yourself, that you are mortal, "that you are earth, and to earth you will return." Look round at those who before you were in similar positions of splendor. Where are those who held civic power? Where are the invincible orators? Where are those who put on the festivals, the brilliant horse-breeders, the generals, the satraps, the tyrants? Is not all dust? Is not all a tale? Are not the memorials of their life [kept] in a few bones? … [Look into the tombs and see who was] the slave and who the master, who the poor man and who the rich. Distinguish, if you can, the prisoner from the king, the strong from the weak, the handsome from the ugly. If you remember your nature, then, you will never be puffed up; and you will remember yourself if you give heed to yourself. ### Scripture references - Deut 15:9: quotation, high confidence - 1 Cor 4:5: quotation, high confidence - Matt 5:28: quotation, high confidence - Prov 6:5: quotation, high confidence - 2 Tim 2:26: quotation, high confidence - Gen 1:27: allusion, high confidence - Gal 5:17: quotation, high confidence - 2 Tim 2:20: allusion, high confidence - 1 Tim 3:15: quotation, high confidence - Jer 16:16: quotation, high confidence - Ps 119:133 (118:133 LXX): quotation, high confidence - Num 20:17: allusion, medium confidence - Deut 5:32: allusion, medium confidence - 1 Cor 3:12: allusion, high confidence - 1 Cor 3:10: allusion, high confidence - Ezek 34:4: allusion, high confidence - Luke 13:8: allusion, high confidence - 1 Tim 1:18: allusion, high confidence - Eph 6:12: allusion, high confidence - Eph 6:11: allusion, high confidence - 2 Tim 2:4: allusion, high confidence - 2 Tim 2:5: quotation, high confidence - 1 Cor 9:26: allusion, high confidence - Phil 3:13: quotation, high confidence - 1 Cor 9:24: quotation, high confidence - Matt 7:3: allusion, high confidence - Luke 18:11: allusion, high confidence - Luke 18:13: quotation, high confidence - Gen 3:19: quotation, high confidence - 2 Tim 1:8: allusion, medium confidence ### Extrabiblical texts - Sir 9:13 (Sirach): quotation, medium confidence ### Translation notes - Deut 15:9 (LXX: 'Give heed to yourself, lest there be a hidden word in your heart, a lawless thing'). - The staged ref holds Migne's sections 1-5; the numerals of sections 2, 3 and 5 stand in the OCR text and are removed by logged corrections; the opening of section 4 is placed by the change of theme (its numeral is lost). Mark [2]-[5]. - The start of this ref is interrupted by the footnotes and the end of the previous homily, Migne's Latin, and a liturgical note; removed by logged corrections. Lines are also lost in the comparison with physicians, the gazelle and bird, the balance, the list of callings (traveller, farmer, soldier, boxer) and the young men's dreams; marked '…' or bracketed. - 1 Cor 4:5; Matt 5:28; Prov 6:5; 2 Tim 2:26; Gen 1:27; Gal 5:17; 2 Tim 2:20; 1 Tim 3:15; Jer 16:16; Ps 119:133 (118:133 LXX); Num 20:17; Deut 5:32; 1 Cor 3:10-12; Ezek 34:4, 16; Luke 13:8; 1 Tim 1:18; Eph 6:11-12; 2 Tim 2:4-5; 1 Cor 9:24-26; Phil 3:13; Matt 7:3; Luke 18:11-13; Gen 3:19. - 'Named for its sharp sight': δορκάς (gazelle) is connected with δέρκομαι, 'see'. - 'A hidden word … a lawless thing' renders the LXX literally. - Sir 9:13 ('You walk in the midst of snares'). ### Citation (SBL) Basil, Hom. 3.1 (PG 31:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/3-0/#p-3-1). ## Homilies 3.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/3-0/#p-3-6 - Source: PG 31:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poor and lowly should not despair, since as human beings made by God's hands and in his image they possess gifts of nature and of grace greater than wealth. ### Greek text Πάλιν δυσγενής τις εἶ καὶ ἄδοξος, πτωχὸς ἐκ πτωχῶν, ἀνέστιος, ἄπολις, ἀσθενὴς, τῶν ἐφ᾽ ἡμέραν ἐνδεὴς, τρέμων τοὺς ἐν δυναστείᾳ, πάντας ὑποπτήσσων διὰ ταπεινότητα βίου; Πτωχὸς γὰρ, φησὶν, οὐχ ὑξρίσταται ἀπειλήν. Μὴ τοίνυν ἀπογνῷς σεαντοῦ, μηδ᾽ ὅτι οὐδὲν ζηλωτὸν ἐν τῷ παρόντι σοι πρόσεστι, πᾶσαν ἀγαθὴν ἀποῤῥίψης ἐλπίδα" ἀλλ᾽ ἀνάγαγε σεαυτοῦ τὴν Ψυχὴν πρός τε τὰ ἤδη ὑπηργμένα σο: παρὰ τοῦ Θεοῦ ἀγαθὰ, καὶ πρὸς τὰ δι᾽ ἐπαγγελίας ὕστερον ἀποχείμενα. Πρῶτον μὲν οὖν ἄνθρωπος εἶ, μόνον τῶν ζώων θεόπλαστον " ἄρ᾽ οὐκ ἐξαρχεῖ τοῦτο, σωφρόνως λογιζομένῳ, πρὸς εὐθυμίαν τὴν ἀνωτάτω, τὸ ὑπ᾽ αὐτῶν τῶν χειρῶν τοῦ Θεοῦ τοῦ τὰ πάντα συστησαμένου διαπλασθῆναι; ἔπειθ᾽ ὅτι καὶ, κατ᾽ εἰκόνα γενόμενος τοῦ χτίσαντός σε, δύνασαι πρὸς τὴν τῶν ἀγγέλων ὁμοτιμίαν δι᾽ ἀγαθῆς πολιτείας ἀναδραμεῖν; Ῥυυχὴν ἔλαθες νοερὰν, δι᾽ ἧς Θεὸν περινοεῖς, τῶν ὄντων τὴν φύσιν λογισμῷ χαθορᾷς, σοφίας δρέπῃ χαρπὸν ἥδιστον. Πάντα μέν σοι τὰ χερσαῖα ζῶα, ἥμερά τε καὶ ἄγρια, πάντα δὲ τὰ ἐν ὕδασι διαι… ἐστι καὶ ὑποχείρια. Οὐ σὺ μέντοι τέχνας ἐξεῦρες, καὶ πόλεις συνεστήσω, καὶ ὅσα ἀναγχαΐα, καὶ ὅσα πρὸς τρυφὴν ἐπενόησας; Οὐ βάσιμά σοι τὰ πελάγη διὰ τὸν λόγον; Οὐ γῇ καὶ θάλαττα ὑπηρετεῖ τῷ βίῳ τῷ σῷ; Οὐχ ἀὴρ καὶ οὐρανὸς, καὶ ἀστέρων χορεῖαι σοὶ τὴν ἑαυτῶν ἐπιδείκνυνται τάξιν; Τί οὖν μικροψυχεῖς, ὅτι ἵππος σοι οὐχ ἔστιν ἀργυροχάλινος; ᾿Αλλ᾽ ἥλιον ἔχεις ὀξυτάτῳ δρόμῳ διὰ πάσης ἡμέρας δαδουχοῦντά σοι τὴν λαμπάδα. Οὐχ ἔχεις ἀργύρον καὶ χρυσοῦ λαμπηδόνας, ἀλλὰ σελήνην ἔχεις μυρίῳ σε τῷ παρ᾽ αὐτῆς φωτὶ περιλάμπουσαν. Οὐκ ἐπιδέδηχας ἁρμάτων χρυσοχολλήτων, ἀλλὰ πόδας ἔχεις οἰχεῖον ὄχημα καὶ συμφυὲς σεαυτῷ. Τί οὖν ᾿ μαχαρίζεις τοὺς τὸ ἀδρὸν βαλάντιον χεχτημένους, καὶ ἀλλοτρίων ποδῶν εἰς τὴν μετάδασιν δεομένους; Οὐ χαθεύδεις ἐπὶ χλίνης ἐλεφαντίνης, ἀλλ᾽ ἔχεις τὴν γῆν πολλῶν ἐλεφάντων τιμιωτέραν, καὶ γλυχεῖαν ἐπ᾿ αὐτῆς τὴν ἀνάπαυσιν, ταχὺν τὸν ὕπνον καὶ μερίμνης ἀπηλλαγμένον. Οὐ χατάχεισαι ὑπὸ χρυσοῦν ὄροφον ἀλλ᾽ οὐρανὸν ἔχεις τοῖς ἀῤῥήτοις τῶν ἀστέρων κχάλλετι περιστῇμδοντα. Ταῦτα μὲν δὴ τὰ ἀνθρώπινα ' τὰ δ᾽ ἔτι μείζω. Διὰ σὲ Θεὸς ἐν ἀνθρώποις, Πνεύματος ἁγίου διανομὴ, θανάτου χατάλυσις, ἀναστάσεως ἐλπὶς, θεῖα προστάγματα τελειοῦντά σου τὴν ζωὴν, πορεία πρὸς Θεὸν διὰ τῶν ἐντολῶν, βασιλεία τῶν οὐρανῶν εὐτρεπὴς, στέφανοι δικαιοσύνης ἕτοιμοι τοὺς ὑπὲρ τῆς ἀρετῆς πόνους μὴ ἀπο- ### English translation (Claude) Again, are you of low birth and without reputation, poor from a poor family, without home or city, weak, lacking your daily bread, trembling before those in power, cowering before everyone because of your humble life? "For the poor man," it says, "does not stand up to a threat." Do not, then, despair of yourself, and do not, because nothing enviable belongs to you at present, throw away all good hope; but lift up your soul to the good things already given you by God and to those laid up for later by promise. First, then, you are a human being, the only living creature fashioned by God. Does this not suffice, for one who reasons soberly, for the highest cheer: to have been formed by the very hands of God who constituted all things? Then, that having been made in the image of your Creator you can rise by a good life to equal honor with the angels? You have received an intelligent soul, by which you comprehend God, see by reason the nature of what exists, and pluck the sweetest fruit of wisdom. All the land animals, tame and wild, and all that live in the waters … are subject to you. Did you not invent the arts, found cities, and devise all that is necessary and all that serves for luxury? Are not the seas passable for you because of reason? Do not earth and sea serve your life? Do not air and heaven and the dances of the stars display their order to you? Why then are you downcast because you have no horse with a silver bridle? But you have the sun, running its swift course all day long and carrying its torch for you. You do not have the gleam of silver and gold, but you have the moon shining round you with its countless light. You have not mounted chariots inlaid with gold, but you have feet, a vehicle of your own and grown with you. Why then do you call blessed those who own a fat purse and need others' feet to get about? You do not sleep on an ivory bed, but you have the earth, more precious than much ivory, and sweet rest on it, quick sleep free from care. You do not lie under a gilded ceiling, but you have the sky, gleaming all round with the inexpressible beauty of the stars. These are human things; but there are still greater. For you God came among men; there is the distribution of the Holy Spirit, the destruction of death, the hope of resurrection, divine commands perfecting your life, the journey to God through the commandments, the kingdom of heaven made ready, crowns of righteousness prepared for those who do not shirk the labors for virtue … ### Scripture references - Prov 13:8: quotation, high confidence - Gen 2:7: allusion, high confidence - Gen 1:27: allusion, high confidence - 2 Tim 4:8: allusion, high confidence ### Translation notes - Migne's section 6 (numeral read as 6 but fitted as 2). The last sentence breaks off in the OCR; marked '…'. - Prov 13:8; Gen 2:7; Gen 1:26-27; 2 Tim 4:8. - Migne's Latin and variant readings removed by logged corrections; words are lost in the sentence on the animals. ### Citation (SBL) Basil, Hom. 3.6 (PG 31:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/3-0/#p-3-6). ## Homilies 3.7 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/3-0/#p-3-7 - Source: PG 31:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heeding oneself curbs anger and lust, keeps reason ruling the passions, and leads from the soul and the marvellous structure of the body to the knowledge of God. ### Greek text Ἐὰν προσέχῃς σεαυτῷ, ταῦτα χαὺξτι πλείω εὑρήσεις περὶ σεαυτόν “ καὶ ἀπολαύσεις μὲν τῶν παρὄντων, οὐ μιχροψυχήσεις δὲ πρὸς τὸ ἐνδέον. Πανταχοῦ σοι παριστάμενον τὸ παράγγελμα μεγάλην παερέξεται τὴν βοήθειαν. Οἶον, ὀργή σου τῶν λογισμῶν χατεχράτησε, καὶ ἐχφέρῃ ὑπὸ θυμοῦ πρός πε ῥήματα ἀπρεπῆ καὶ πράξεις χαλεπὰς καὶ θηριώδεις; Ἑὰν προσέχῃς σεαυτῷ, καταστελεῖς μὲν τὸν θυμὸν ὥσπερ τινὰ πῶλον ἀπειθῇ καὶ δυσήνιον, τῇ πληγῇ τοῦ λόγου οἱονεὶ μάσκιγι καθαπτόμενος. Κρατήσεις δὲ καὶ γλώσσης, τὰς δὲ χεῖρας οὐχ ἐπἀφήσεις τῷ παροξύναντι. Πάλιν ἐπιθυμίαι πονηραὶ ἐξοιστρῶσαί σου τὴν ψυχὴν, εἰς ὁρμὰς ἀχρατεῖς καὶ ἀχολάστους ἐμδάλλουσιν. Ἔὰν οὖν προσέχῃς σεαυτῷ, καὶ μνησθῇς, ὅτι τοῦτο μέν σοι τὸ παρὸν ἡδὺ εἰς πιχρὸν γαταντήσει πέρας, καὶ ὁ νῦν ἐχ τῆς ἡδονῆς ἐγγινόμενος τῷ σώματι ἡμῶν γαργαλισμὸς, οὗτος ᾿ γεννήσει τὸν ἰοδόλον σχώληχα ἀθάνατα χολάζοντα ἡμᾶς ἐν τῇ γεέννῃ, καὶ ἣ πύρωσις τῆς σαρχὸς μήτηρ γενήσεται τοῦ αἰωνίου πυρός" εὐθὺς οἰχήσονκαι φυγαδευθεῖσαι αἱ ἡδοναὶ, καὶ θαυμαστή τις ἔνδον γαλήνη περὶ τὴν ψυχὴν καὶ ἡσυχία γενήσεται, οἷον δεσποίντς τινὸς σώφρονος παρουσίᾳ. Πρόσεχε τοίνυν σεαυτῷ, καὶ γνῶθι, ὅτι τὸ μὲν λογιχόν ἔστι καὶ νοερὸν τῆς ψυχῆς, τὸ δὲ παθητικόν τε καὶ ἄλογον. Καὶ τῷ μὲν φύσει τὸ χρατεῖν ὑπάρχει, τοῖς δὲ τὸ ὑπαχούειν τῷ λόγῳ καὶ χαταπείθεσθαι. Μήποτε οὖν ἑάσῃς ἐξανδραποδισθέντα τὸν νοῦν δοῦλον γενέσθαι τῶν παθῶν μηδ᾽ αὖ πάλιν ἐπιτρέψῃς τοῖς πάθεσι χατεξαναστῆναι τοῦ λόγου, καὶ εἰς ἑαυτὰ τὸ χράτος τῆς ψυχῆς περιστῆσαι. Ὅλως δέ σοι ἡ ἀκριβὴς σεαυτοῦ χατανόησις αὐτάρχη παρέξει χειραγωγῶν καὶ πρὸς τὴν ἔννοιαν τοῦ Θεοῦ. Ἐὰν γὰρ προσἐχῃς σεαυτῷ, οὐδὲν δεήσῃ ἐχ τῆς τῶν ὅλων κατασχευῦῖς τὸν Δτ μιουργὸν ἐξιχνεύειν, ἀλλ᾽ ἐν σεαυτῷ, μικρῷ τινι διακόσμῳ … όψει τοῦ Κτίσαντός σε σοφίαν. ᾿Ασώματον νόει: τὸν Θεὸν ἐκ τῆς ἐνυπαρχυύσης σοι ψυχῆς ἀσωμάτον, μὴ περιγραφόμενον τόπῳ" ἐπειδὴ οὐδὲ ὁ σὸς νοῦς προ-ηγουμένην ἔχε! τὴν ἐν τόπῳ διατριδὴν, ἀλλὰ διὰ τῆς πρὸς τὸ σῶμα συναφείας ἐν τόπῳ γίνεται. ᾿Λόρατὸν εἶναι τὸν Θεὸν πίστευε, τὴν σεαυτοῦ ψυχὴν ἐννοήσας, ἐπειδὴ καὶ αὐτὴ σωματιχοῖς ὀφθαλμοῖς ἄληοὔτε τινὶ σωματιχῷ χαραχτῆρι περιείληπται, ἀλλ᾽ ἐχ τῶν ἐνεργειῶν γνωρίζεται μόνον. Ὥστε μήτε ἐπὶ Θεοῦ ξητήσης τὴν δι᾽ ὀφθαλμῶν κατανόησιν, ἀλλὰ τῇ διανοίᾳ ἐπιτρέψας τὴν πίστιν, νοητὴν ἔχε τὴν περὶ αὐτοῦ χατάληψιν. Θαύμαξε τὸν τεχνίτην, πῶς τῆς ψυχῇς σοὺ τὴν δύναμιν πρὸς τὸ σῶμα συνέδησεν, ὡς μέχρι τῶν περάτων αὐτοῦ διιχνουμένην, τὰ πλεῖστον διεστῶτα μέλη πρὸς μίαν σύμπνοιαν καὶ χοινωνίαν ἄγειν. Σχόπει τίς ἡ ἀπὸ ψυχῆς ἐνδιδομένη τῇ σαρχὶ δύναμις" τίς ἡ ἀπὸ σαρχὸς πρὸς ψυχὴν ἐπανιοῦσα συμπάθεια" πῶς δέχεται μὲν τὴν ζωὴν ἐκ τῆς Ψυχῆς τὸ σῶμα, δέχεται δὲ ἀλγηδόνας ἀπὸ τοῦ σώματος ἡ ψυχή ποίας ἀποθῆχας τῶν μαθημάτων ἔχει" διὰ τί οὐχ ἐπισχοτεῖ τῇ γνώσει τῶν προλαθόν-τῶν ἢ τῶν ἐπιγινομένων προσθήχη, ἀλλ᾽ ἀσύγχντοι καὶ εὐχρινεῖς αἱ μνῆμαι, οἷον χαλχῇ τινι στήλῃ τῷ ἡγεμονιχῷ τῆς ψυχῆς ἐγχεχαραγμέναι, ται" πῶς μὲν, πρὸς τὰ τῆς σαρχὸς ὑπολισθαίνουσα πάθη, τὸ οἰχεῖον ἀπόλλυσι χάλλος" πῶς δὲ πάλιν, τὸ ἀπὸ χαχίας αἴσχος ἀποχαθηραμένη, δι’ ἀρετῆς πρὸς ᾿τὴν ὁμοίωσιν ἀνατρέχει τοῦ Κτίσαντος, … ρίαν, καὶ τῇ τοῦ σώματος χατασχενῇ, καὶ θαύμασον ὅπως πρέπον αὐτὸ χαταγώγιον τῇ λογικῇ ψυχῇ ὁ ἀριστοτέχνης ἐδημιούργησεν. “Ὄρθιον ἔπλασε μόνον τῶν ζώων τὸν ἄνθρωπον, ἵν᾽ ἐξ αὐτοῦ τοῦ σχήματος εἰδῇς, ὅτι ἐχ τῆς ἄνωθεν συγγενείας ἐστὶν ἣ ζωὴ σου. Τὰ μὲν γὰρ τετράποδα πάντα πρὸς τὴν γῆν βλέπει, καὶ πρὸς τὴν γαστέρα νένευχεν " ἀνθρώπῳ δὲ ἑτοίμη πρὸς οὐρανὸν ἡ ἀνάθλεψις, ὥστε μὴ σχολάξειν γαστρὶ, μηδὲ τοῖς ὑπὸ γαστέρα πάθεσιν, ἀλλ᾽ ὅλην ἔχειν τὴν ὁρμὴν πρὸς τὴν ἄνω πορείαν. "Ἔπειτα τὴν χεφαλὴν ἐπὶ τῶν ὑψηλοτάτων θεὶς, ἐν αὐτῇ τὰς πλείστου ἀξίας τῶν αἰσθήσεων χαθιδρύσατο. Ἐχεῖ ὄψις καὶ ἀχοὴ, καὶ γεῦσις, καὶ ὄσφρησις, πᾶσαι ἐγγὺς ἀλλέλων χατῳχισμέναι. Καὶ οὕτως περὶ βραχὺ χωτῇ ἐνεργείᾳ τῆς γείτονος. Ὁφθαλμοὺ μέν γε τὴν ὑψηλοτάτην σχοπιὰν χατειλήφασιν, ὥστε μηθὲν αὖποἷς τῶν τοῦ σώματος μορίων ἐπιπροσθεῖν, ἀλλὰ μιχρᾷ τινε προδολῇ τῶν ὀφρύων ὑποχαθήμενοι, Α ἐχ τῆς ἄνωθεν ἐξοχῆς πρὸς τὸ εὐθὲς ἀποτείνονται. Πάλιν ἡ ἀχοὴ οὐχ ἐπ᾽ εὐθείας ἥνοιχται, ἀλλ᾽ ἑλιχοειδεῖ τῷ πόρῳ τῶν ἐν τῷ ἀέρι ψόφων ἀντιλαμβάνεται. Σοτίας καὶ τοῦτο τῆς ἀνωτάτω, ὥστε τὴν μὲν φωνὴν ἀχωλύτως διιέναι, ἢ καὶ μᾶλλον ἐνηχεῖν, περιχλωμάνην ταῖς σχολιότησι, μηδὲν ὃὲ τῶν ἔξωθεν παρεμ πιπτόντων χώλυμα εἶναι δύνασθαι τῇ αἰσθήσει. Ματάμαθε τῆς γλώττης τὴν φύσιν, ὅπως ἁπαλή τέ ἔστι καὶ εὔστροφος, καὶ πρὸς πᾶσαν χρείαν λόγου τῷ ποιχίλῳ τῆς χινήσεως ἐξαρχοῦσα. Ὀδόντες ὁμοῦ μὲν φωνῆς ὄργανα, ἰσχυρὰν τῇ γλώττῃ τὴν ἀντέρεισιν παρεχόμενοι, ὁμοῦ δὲ καὶ τροφῆς ὑπηρέται " οἱ μὲν τέμνοντες αὐτὴν, οἱ δὲ λεαίνοντες. Καὶ οὕτω πάντα λογισμῷ ἐπιπορευόμενος τῷ προσήχοντι, καὶ καταμανθάνων ὁλχὴν ἀέρος διὰ τοῦ πνεύμονος, τοῦ θερμοῦ φυλαχὴν ἐπὶ τῆς χαρδίας, ὄργανα πέψεως, ὀχετοὺς αἵματος " ἐχ πάντων τούτων τὴν ἀνεξιχνίαστὸν σοφίαν ποῦ ποιήσαντός σε χατόψει, ὡς ἂν καὶ αὑτόν σε εἰπεῖν μετὰ τοῦ Προφήτου" Ἐθαυμαστώθη ἡ γγῶσίς σου ἐξ ἐμοῦ. Πρόσεχε οὖν σεαυτῷ, ἵνα προσέχῃς θεῷ - ᾧ ἡ δόξα καὶ τὸ χράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) If you give heed to yourself, you will find these things and still more about yourself, and you will enjoy what is present and not be downcast about what is lacking. Everywhere this command, standing by you, will give you great help. For example, has anger overpowered your reasonings, and are you carried away by rage to unseemly words and harsh, brutal deeds? If you give heed to yourself, you will check your anger like a disobedient, hard-mouthed colt, laying the stroke of reason on it like a whip. You will control your tongue and will not lay your hands on the one who provoked you. Again, do wicked desires goad your soul into frenzy and drive it into uncontrolled and licentious impulses? If you give heed to yourself and remember that this present sweetness will come to a bitter end, that the tickling which pleasure now produces in our body will beget the venomous worm that punishes us everlastingly in Gehenna, and that the burning of the flesh will become the mother of eternal fire, at once the pleasures will be put to flight and vanish, and a wonderful calm and quiet will come within the soul, as at the presence of a sober mistress. Give heed to yourself, then, and know that one part of the soul is rational and intelligent, the other passible and irrational. To the former it belongs by nature to rule; to the latter to obey and be persuaded by reason. Never, then, allow the mind to be enslaved and become the slave of the passions, nor again permit the passions to rise up against reason and bring the government of the soul round to themselves. In short, an exact consideration of yourself will be sufficient to lead you by the hand even to the knowledge of God. For if you give heed to yourself, you will have no need to trace the Creator from the structure of the universe, but in yourself, … … as in a small world, you will see the wisdom of your Creator. Think of God as incorporeal from the incorporeal soul within you, not circumscribed by place; since your mind too does not primarily dwell in a place, but comes to be in a place through its union with the body. Believe that God is invisible, considering your own soul, since it too is not grasped by bodily eyes, nor is it contained in any bodily form, but is known only from its activities. So do not seek in the case of God either to perceive him with the eyes, but entrusting faith to the mind, have an intelligible apprehension of him. Marvel at the craftsman, how he bound the power of your soul to the body so that it reaches to its very extremities and brings the most widely separated members into one concord and fellowship. Consider what power the soul gives to the flesh, what sympathy rises from the flesh to the soul; how the body receives life from the soul, and the soul receives pains from the body; what storehouses of learning it has; why the addition of what comes later does not darken the knowledge of what came before, but the memories are unconfused and distinct, as if engraved on a bronze pillar in the ruling part of the soul …; how, slipping down to the passions of the flesh, it loses its own beauty, and how again, cleansed of the disgrace of vice, it runs back through virtue to the likeness of its Creator … in the structure of the body too, and marvel how fitting a dwelling the supreme craftsman made it for the rational soul. He fashioned man alone of the living creatures upright, so that from the very shape you might know that your life is of heavenly kinship. For all the quadrupeds look toward the earth and incline toward the belly; but for man the upward gaze toward heaven is ready, so that he may not be occupied with the belly nor with the passions below the belly, but have his whole impulse toward the journey upward. Then, placing the head at the highest point, he set in it the most valuable of the senses. There are sight and hearing and taste and smell, all housed near one another. And so, [though set] in a small space, [none hinders] the activity of its neighbor. The eyes have taken the highest watchtower, so that none of the parts of the body may stand in their way, but sitting under a slight projection of the brows they extend straight out from their high position. Again, the hearing is not opened in a straight line but takes in the sounds in the air through a spiral passage. This too is of the highest wisdom: that the voice may pass through unhindered, or rather resound the more as it is turned in the windings, while nothing that falls in from outside can hinder the sense. Learn the nature of the tongue, how soft and supple it is, and sufficient by the variety of its movement for every use of speech. The teeth are at once instruments of the voice, giving the tongue firm support, and servants of nourishment, some cutting it, others grinding it. And so, going through everything with fitting reason, and learning about the drawing of air through the lungs, the keeping of heat in the heart, the organs of digestion, the channels of the blood, from all these you will see the unsearchable wisdom of him who made you, so that you too will say with the prophet, "Your knowledge has been made wonderful from me." Give heed to yourself, then, that you may give heed to God, to whom be glory and might for ever and ever. Amen. ### Scripture references - Mark 9:48: allusion, high confidence - Gen 1:26: allusion, medium confidence - Ps 139:6 (138:6 LXX): quotation, high confidence ### Translation notes - Migne's sections 7-8: the numeral of 7 was read as '1' when the text was divided, and ref 3.4 continues this ref mid-sentence; the opening of section 8 (its numeral lost) is not identifiable with certainty. - Mark 9:48. - Footnotes, variants and Migne's Latin removed by logged corrections. - This staged ref begins mid-sentence and continues ref 3.3 (Migne's sections 7-8); the stray number '15' was fitted as a section numeral. Merge into 3.3. - Mark 9:48; Gen 1:26 (likeness); Ps 139:6 (138:6 LXX). - 'As in a small world': restored from words printed among Migne's notes (variant 'a small world'); the verb's first syllable is lost. - Lines are lost after 'a bronze pillar' and in the passages on the body's structure and the senses; marked '…'. Footnotes, variants and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 3.7 (PG 31:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/3-0/#p-3-7). ## Homilies 4.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/4-1/#p-4-1 - Source: PG 31:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil opens his homily on 1 Thess 5:16-18 by stating the objection that unceasing joy, prayer and thanksgiving are impossible. ### Greek text Ἠκούσατε τῶν ῥημάτων τοῦ ᾿Αποστόλου, δι᾽ ὧν θεσσαλονιχεῦσι διαλέγεται, παντὶ νομοθετοῦντος τῷ βίῳ. Ἡ μὲν γὰρ διδασχαλία πρὸς τοὺς ἑχάστοτε αὐτῷ παρατυγχάνοντας ἣν" τὸ δὲ ἀπ᾿ αὐτῆς ὠφέλιμον ἐπὶ πᾶσαν διαδαίνει τὴν τῶν ἀνθρώπων ζωήν. Πάντοτε καίρετε, φησίν- ἀδιαλείπτως προσεύχεσθε, ἐν παντὶ εὐχαριστεῖτε. Τί μὲν οὖν τὸ καίρειν αὐτὸ, καὶ τί τὸ ἐξ αὑτοῦ ὠφέλιμον, καὶ πῶς δυνατὸν τὴν ἀδιάλειπτον προσευχὴν χατορθοῦν, καὶ τὴν ἐπὶ πᾶσιν εὐχαριστίαν ἀποδιδόναι τῷ Θεῷ, ὡς δυνατὸν μιχρὸν ὕστερον διτγησόμεθα. Ἃ γε μὴν παρὰ τῶν ἐναντίων ἡμῖν ἀπαντᾷ, διαδαλλόντων τὸ τῆς νομοθεσίας ἀδύνατον, ταῦτα προδιαλαδεῖν ἀναγχκαῖον. Τίς γάρ ἔστιν ἀρετὴ, φησὶ, νυχτὸς καὶ Ἱμέρας ἐν διαχύσει ψυχῆς φαιδρὸν καὶ γεγανωμένον διάγειν; Πῶς δὲ καὶ δυνατὸν χατορθωθῆναι τοῦτο, ἀνηνγκαίαν τῇ ψυχῇ τὴν χατήφειαν ἐμποιούντων, ἐξ ὧν καίρειν καὶ διευθυμεῖσθαι πλέον ἀδύνατον, ἣ τὸν ἀποτηγαν!:ζόμενον μὴ ἀλγεῖν, καὶ τὸν χαταχεντούμενον μὴ ὀδυνᾶπθαι; Ἢ πού τις καὶ τῶν ἡμᾶς ἐνταῦθα, τὴν ἀσθένειαν ταύτην τῶν λογισμῶν … ὃς διὰ τὸ περὶ τὴν τήρησιν τῶν ἐντολῶν ὀχνηρὸν τῷ νομοθέτῃ περιτρέπειν τὰς μέμψεις ἐπιχειρεῖ, ὡς ἀδύνατα διορίζοντι. Καί φησι - Πῶς δυνατόν μοι πάντοτε καίρειν, τῶν αἰτιῶν τῆς χαρᾶς οὐχ ἐπ᾽ ἐμοὶ κειμένων; Ἔξωθεν γάρ ἐστι τὰ ποιτ,τιχὰ τοῦ καίρειν, καὶ οὐκ ἐν ἡμῖν ἀποχείμενα “ φῇλου παρονσία, γονέων χρονία συντυχία, χρημάτων εὑρέσεις, τιμαὶ παρὰ τῶν ἀνθρώπων, πρὸς ὑγείαν ἐχ χαλεπῆς ἀῤῥωστίας ἀποχατάστασις, ἡ λοιπὴ τοῦ βίου εὐημερία " οἶχος εὐθηνῶν διὰ πάντων, τράπεζα πλήθουσα, χοινωνοὶ τῆς εὐφροσύνης οἱ ἐπιτήδειοι, ἀχούσματα καὶ θεάματα ἡδονὴν φέροντα, ὑγεία τῶν οἰχειοτάτων, καὶ ἢ λοιπὴ αὐτοῖς τοῦ βίου εὕροια. Λυπηρὰ γὰρ οὐ τὰ ἡμῖν προσπίπτοντα μόνον τῶν Β ἀλγεινῶν, ἀλλὰ καὶ τὰ φίλους καὶ συγγενεῖς ἀνιῶν τα. Ὥστε ἐχ πάντων τούτων ἀνάγχη ἀθροίζεσθαι τὸ περιχαρὲς καὶ εὔθυμον τῆς ψυχῆς. Καὶ πρὸς τούτοις, ὅταν ὁρᾷν ὑπάρχῃ ἐχθρῶν χαταπτώσεις, ἐπιθούλων πληγὰς, εὐεργετῶν ἀμοιθδὰς, καὶ ἀπαξαπλῶς ἐὰν μήτε παρόν τι τῶν δυσχόλων, μὴτε προσδοχώμενον ὅλως τὴν ζωὴν ἡμῶν ἐπιταράσσῃ τότε δυγατὸν ἐγγίνεσθαι τῇ ψυχῇ τὴν χαράν. Πῶς οὖν πρόσταγμα ἡμῖν δέδοται τὸ μὴ ἐχ προαιρέσεως χατορθούμενον, ἀλλ᾽ ἐπαχολούθημα ἑτέρων προηγουμένων. ὑπάρχον; Πῶς δὲ καὶ ἀδιαλείπτως προσεύξομαι, τῶν τοῦ σώματος χρειῶν ἀναγκαίως τὴν ἔννοιαν τῆς ψυχῆς περιστρεφουσῶν πρὸς ἑαυτὰς, ἀδυνάτου ὄντος κατὰ ταυτὸν πρὸς δύο μερίμνας τὴν διάνοιαν χατατέμνεσθαι; ### English translation (Claude) You have heard the words of the apostle in which he addresses the Thessalonians, giving a law for all of life. For his teaching was addressed to those who happened to be with him at the time, but its benefit extends to the whole life of mankind. "Rejoice always," he says; "pray without ceasing; in everything give thanks." What rejoicing itself is, and what benefit comes from it, and how it is possible to achieve unceasing prayer and to render thanks to God for everything, we shall explain a little later as best we can. But the objections our opponents raise against us, attacking the commandment as impossible, must be dealt with first. "What virtue is there," they say, "in spending night and day cheerful and glad in a relaxed state of soul? And how can this even be achieved, when we are beset by things that necessarily produce dejection in the soul, from which it is more impossible to rejoice and be of good cheer than for a man being roasted not to feel pain, or for one being stabbed not to suffer?" Or perhaps someone among those around us here, [putting forward] this weakness of reasonings … who, because of his sluggishness in keeping the commandments, tries to turn the blame on the lawgiver as one who lays down impossibilities. And he says: "How can I rejoice always, when the causes of joy do not lie with me? For the things that produce rejoicing are external and not stored up in us: the presence of a friend, a long-awaited meeting with parents, finding money, honors from people, recovery of health after a grievous sickness, the rest of life's prosperity: a house well supplied with everything, a full table, friends to share our good cheer, pleasant things to hear and see, the health of those dearest to us, and the rest of their life's good fortune. For not only the painful things that befall us are grievous, but also those that distress friends and relatives. So the gladness and good cheer of the soul must be gathered from all these things. And besides, when one can see the downfall of enemies, blows on those who plot against us, rewards to benefactors, and in short when nothing hard, present or expected, disturbs our life at all, then joy can arise in the soul. How then has a command been given us that is not achieved by choice but is the consequence of other things that come first? And how am I to pray without ceasing, when the needs of the body necessarily turn the attention of the soul to themselves, and it is impossible for the mind to be divided between two concerns at once? ### Scripture references - 1 Thess 5:16: quotation, high confidence - 1 Thess 5:17: quotation, high confidence - 1 Thess 5:18: quotation, high confidence ### Translation notes - Migne's section 1 (the staged ref 0 holds it; the heading 'Homily' and the numeral are removed by logged corrections). - 1 Thess 5:16-18. - A line is lost after 'this weakness of reasonings'; marked '…'. Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 4.1 (PG 31:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/4-1/#p-4-1). ## Homilies 4.2 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/4-1/#p-4-2 - Source: PG 31:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To the objection that one cannot give thanks under torture or loss, Basil answers that the apostle speaks to those whose souls, united to God, are above the sufferings of the flesh, and who have abundant reasons for joy. ### Greek text ᾿Αλλὰ καὶ ἐν παντί μοι εὐχαριστεῖν διατέταχται.. Εὐχαριστήσω στρεδλούμενος, αἰκιζόμενος, ἐπὶ τροχοῦ χατατεινόμενος, τοὺς ὀφθαλμοὺς ἐχχοπτόμενος; Εὐχαριστήσω τυπτόμενος τὴν ἄτιμον πληγὴν παρὰ τοῦ μισοῦντος; πηγνύμενος ὑπὸ τοῦ κρύους, λιμῷ χαταγχόμενος, ἐπὶ τοῦ ξύλου δεδεμένος, ἀτεχνωθεὶς ἀθρόως, ἣ καὶ τῆς γυναιχὸς αὐτῆς ἐστερημένος; ἐκ ναυαγίων ἐξαίφνης ἐχπεσὼν εὐπορίας; πειραταῖς χατὰ θάλασσαν, ἣ λῃσταῖς χατ᾽ ἤπειρον περιτυχών; τραύματα ἔχων, συχοφαντούμενος, ἀλητεύων, τὸ δεσμωτήριον οἰχῶν; Ταῦτα καὶ ἔτι πλείω τούτων, χατηγοροῦντες τοῦ νομοθέτου, συνείρουσιν, ἀπολογίαν τῶν ἁμαρτημάτων ἑαντοῖς εὐτρεπίζειν … ἀδυνάτοις, διαθολήν. Τί οὖν φαμεν; Ὅτι, πρὸς ἕτερα βλέποντος τοῦ ᾿Αποστόλον, καὶ τὰς ψυχὰς ἡμῶν πειρωμένου χαμόθεν πρὸς ὕψος μετεωρίζειν, καὶ ἐπὶ τὸ φϑὑράνιον μετατιθέναι πολίτευμα, οἱ μὴ ἐφιχνούμενοι τῆς μεγαλονοίας τοῦ νομοθέτου, περὶ γῆν καὶ σάρχας, ὡς περὶ τέλμα σχώληχες, ἰλυσπώμῆνοι ἐν τοῖς τοῦ σώματος πάθεσι, τὸ δυνατὸν τῶν … εἰς τὸ πάντοτε καίρειν οὐχὶ τὸν τυχόντα, ἀλλὰ τὸν οἷος αὐτὸς ἦν, οὐχέτι ζῶν ἐν σαρκὶ, ἀλλὰ ζῶντα ἔχων ἐν ἑαυτῷ τὸν Χριστὸν, ὡς τῆς πρὸς τὸ ἀχρότατον τῶν ἀγαθῶν συναφείας μτδαμῶς τὴν ἀπὸ τῶν ὀχληρῶν τῆς σαρχὸς συμπάθειαν δεχομένης. ᾿Αλλὰ χἂν διαχόπτηται ἡ σὰρξ, ἡ τῆς συνεχείας διάλυσις ἐναπομένει τῷ πεπονθότι τοῦ σώματος μέρει, τῆς διαδόσεως τοῦ λυποῦντος οὐ δυναμένῆς διιχνεῖσθαι πρὸς τὸ νοερὸν τῆς ψυχῆς. Εἰ γὰρ ἐνεχρώσαμεν τὰ μέλη τὰ ἐπὶ τῆς γῆς, κατὰ τὰς ὑποθήχας τοῦ ᾿Αποστόλου, καὶ τὴν νέχρωσιν τοῦ Ἰπσοῦ ἐν τῷ σώματι περιεφέρομεν, ἀναγκαίως ἡ ἀπὸ τοῦ νενεχρωμένου σώματος πληγὴ πρὸς τὴν ἀπολελυμένην τῆς συναφείας αὐτοῦ ψυχὴν οὐ χωρή… οὐχ ἀναθή,σονται πρὸς τὸν νοῦν, οὐδὲ καταστρέψουσι τὸ ὑψηλὸν τῆς Ψυχῆς πρὸς τὴν ὧδε συμπάθειαν. Εἰ μὲν γὰρ τὰ αὐτὰ φρονοῦσι τῷ σπουδαίῳ οἱ ταῖς ξυσχολίαις περιπεσόντες, οὐ παρέξουσι λύπας ἑτέρῳ, «ἴ γε μηδ᾽ αὐτοὶ λυπηρῶς διαφέροντες τὰ συμπίπτοντα΄ εἰ ὃὲ χατὰ σάρχα ζῶσιν, οὐδ᾽ οὕτω λυπήσουσιν, ἀλλ᾽ ἐλεεινοὶ κριθήσονται, οὐ τῶν περιστάπεων μᾶλλον, ἣ τοῦ μὴ προαιρεῖσθαι τὰ δέοντα. “Ὅλως ὃὲ Ψυχὴ, ἢ ἅπαξ προσδεθεῖσα τῷ πόθῳ τοῦ Κτίσαντος, καὶ τοῖς ἐχεξ χάλλεσιν ἐνειθισμένη φαιδρύνεσθαι, τὸ περιχαρὲ; αὐτῆς καὶ εὔθυμον ὑπὸ «ἧς ποικίλης μεταπτώσεως τῶν σαρχιχῶν παθημάτῶν οὐ μεταύαλεῖ - ἀλλὰ τὰ τοῖς ἄλλοις λυπηρὰ προσθήχην εὐφροσύνης ποιήσεται, Οἷος ἦν ὁ ᾿Απόστολος, εὐδοχῶν ἐν ἀσθενείαις, ἐν θλίψεσιν, ἐν διωγμοῖς, ἐν ὀνάγκαις, χαυχήματα ἑαυτοῦ τὰς ἐνδείας ποιούμενος" ἐ, λεμῷ καὶ δίψει, ἐν ψύχει καὶ γυμνότητι, ἐν διω- Ὑμοῖς καὶ στενοχωρίαις, ἐφ' οἷς ἄλλοι δυσανασχετοῦσι καὶ πρὸς τὸν βίον ἀπαγορεύουσιν, ἐπὶ τούποῖς αὐτὸς ἀγαλλιώμενος. Οἱ τοίνυν ἀπαιδεύτως ἔχοντες “τς ἀποστολιχῆς διανοίας, καὶ μὴ συνιέντες, ὅτι πρὸς τὴν εὐαγγελιχὴν ἡμᾶς προσχαλεῖται ζωὴν, τολμῶτ: χατηγορεῖν τοῦ Παύλου, ὡς ἀδύνατα ἡ αἷν διορίζοντος. Αλλὰ μὴν διδασχέσθωσαν ὅσαι τοῦ καίρειν εὐλόγως αἱ ἀφορμαὶ διὰ τῆς τοῦ Θεοῦ μεγαλοδωρεᾶς ἡμῖν πρόχεινται, Παρήχθημεν εἰς τὸ εἶναι, μὴ ὄντες " χατ᾿ εἰχόνα τοῦ χτίσαντος ἐγενέθημεν " νοῦν καὶ λόγον συμπληροῦντα ἡμῶν τὴν φύσιν ἔχομεν, δι᾽ οὗ θεὸν ἐγνωρίσαμεν. Καὶ τὰ χάλλη τῆς χτίσεως ἐντέχνως χαταμανθάνοντες, δι᾽ αὐτῶν, οἱονεὶ διὰ γραμμάτων τινῶν, τὴν μεγάλην τοῦ Θεοῦ περὶ πάντα … … ἔσμεν ἀγαθοῦ καὶ τοῦ χείρονος " ἐχλογὴν τοῦ συμφέροντος καὶ ἀποστροφὴν τοῦ βλαθεροῦ ἐξ αὐτῆς τῆς φύσεως δεδιδάγμεθα. ᾿Αλλοτριωθέντες Θεοῦ διὰ τῆς ἁμαρτίας, πάλιν εἰς τὴν οἰχειότητα ἀνεχλήθημεν, τῷ αἵματι τοῦ Μονογενοῦς ἐκ τῆς ἀτίμου δουλείας ἐξαιρεθέντες. ᾿Αναστάσεως ἐλπίδες, ἀγγελιχῶν ἀγαθῶν ἀπολαύσεις, ἡ ἐν οὐρανοῖς βασιλεία, τὰ ἐν ἐπαγγελίαις ἀγαθὰ, καὶ διανοίας καὶ λόγου δύναμιν ὑπερὅ. Πῶς οὐχὶ ταῦτα προσήχει χαρᾶς ἀλήχτου καὶ εὐφροσύνης διηνεχοῦς ἐξαρχεῖν νομίξειν αἴτια, ἀλλ᾽ οἴεσθαι τὸν γαστριζόμενον, καὶ χαταυλούμενον, καὶ τοῦτον ἀξίως χαρᾶς διαζῆν; ᾿Εγὼ δὲ τούτοις μὲν τὸ θρηνεῖσθαι φαίην ἂν πρέπειν παρὰ τῶν νοῦν ἐχόντων" μακαρίζειν δὲ τοὺς ἐπ᾽ ἐλπίδι τοῦ μέλλοντος αἰῶνος πὴν παροῦσαν ζωὴν διαφέροντας, καὶ τὰ παρόντα τῶν αἰωνίων ἀμειδομένους, χἂν ἐν φλογὶ διάγωσιν οἱ Θεῷ συνημμένοι, ὡς οἱ τρεῖς παῖδες ἐπὶ τῆς Βαδυλωνίας, χἂν λέουσιν ὧσι συγχαθειργμένοι, χἂν ὑπὸ χήτους χαταποθέντες, ὑφ᾽ ἡμῶν τε χρῆναι μαχαρίξεσθαι, καὶ αὐτοὺς ἐν χαρᾷ διάγειν, οὐχὶ τοῖς παροῦσιν ἀλγυνομένους, ἀλλὰ τῇ ἐλπίδι τῶν εἰς ὕστερὸν ἡμῖν ἀποχειμένων εὐφραινομένους. Οἶμαι γὰρ τὸν ἀγωνιστὴν τὸν χαλὸν, ἅπαξ ἐπὶ τὸ τῆς εὐσεθείας στάδιον ἀποδύντα, φέρειν χρῆναι γενναίως τὰς πληγὰς τῶν ἀντιπάλων ἐλπίδι τῆς δόξης τῆς ἀπὸ τῶν στεφάνων. Καὶ γὰρ ἐν τοῖς γυμνιχοῖς ἀγῶσιν οἱ κατὰ ς πόνοις προσεθισθέντες οὐ πρὸς τὸ ἀλγεινὸν συστέλλονται τῆς πληγῆς, ἀλλ᾽ ὁμόσε χωροῦσι τοῖς ἀντιπάλοις ἐπιθυμίᾳ τῆς ἀναῤῥήσξως, τῶν παραυτίχα πόνων ὑπερορῶντες. Οὕτω τῷ σπουδαίῳ χἂν παρῇ τι τῶν τραχυτέρων, οὐχ ἐπισχοτήσει τῷ καίρειν. Διότι Ἡ θλῖψις ὑπομονὴν κατεργάζεται" ἡ δὲ ὑπομονὴ δοκιμήν " ἡ δὲ δοκιμὴ ἐλπίδα" ἡ δὲ ἐλπὶς οὐ καταισχύνει. Διὸ καὶ ἑτέρωθι τῇ θλίψει ὑπομένειν, καὶ τῇ ἐλπίδι καίρειν παρὰ τοῦ αὐτοῦ προσετάχθημεν. Ἐλπὶς οὖν ἐστιν ἣ τὴν χαρὰν σύνοιχον τῇ ψυχῇ τοῦ σπουδαίου παρασχευάζουσα. ᾿Αλλ᾽ ὁ αὐτὸς ᾿Απόστολος καὶ χλαίειν χρῆναι ἡμᾶς προστάσσει μετὰ χλαιόντων " καὶ Γαλάταις γράφων. ἔχλαιε περὶ τῶν ἐχθρῶν τοῦ σταυροῦ τοῦ Χριστοῦ. Καὶ τί δεῖ λέγειν Ἱερεμίαν κλαίοντα; καὶ Ἰεζεκιὴλ θρήνους ἀρχόντων ἐχ προστάγματος Θεοῦ γράφοντα, καὶ πολλοὺς δὲ τῶν ἀγίων οἰμώζοντας; Οἴμοι, μῆτερ, ὡς τίνα με ἔτεκες; καὶ, Οἴμοι, ὅτι ἀπόλωυκλεν εὐταδὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐκ ἔστι" καὶ, Οἴμοι, ὅτι ἐγενόμην ὡς συνάγων καμάμηνγ ἐν ἀμήτῳ. Καὶ ὅλως ἐρεύνησον τὰς φωνὰς τῶν δικαίων, χἄν πού τινα εὕρῃς σχυθρωποτέραν φωνὴν ἀφιέντα, πεισθήσῃ, ὅτι πάντες τοῦ χόσμου τούτου καὶ τῆς ἐν αὐτῷ ζωῆς τῆς δυστήνου ταύτης χαταστενάζουσιν. Οἴμοι, ἔτι ἡ παροικία μον ἐμαχρύνθη. ἙἘπιθυμίαν γὰρ ἔχει ἀναλῦσαι, καὶ σὺν Χριστῷ εἶναι. 'ῆς οὖν ἐμπόἔιον τῆς χαρᾶς, τῆς παροιχίας ταύτης τὴν παράτασιν δυσχεραίνει. Δαβὶδ δὲ καὶ ἐν μέλεσιν ἡμῖν θρῆνον τοῦ φίλου χατέλιπεν Ἰωνάθαν " ᾧ συναπεθρήνησε καὶ τὸν ἐχθρὸν ἑαυτοῦ. ᾿Α.1γῶ ἐπὶ σοὶ, μου, Ἰωνάθαν" καὶ, θυγατέρες Ἰσραὴ.1, θρηγήσατε ἐπὶ Σαού.1. Τὸν μὲν γὰρ θρηνεῖ, ὡς ἐναποθανόντα τῇ ἁμαρτίᾳ, τὸν δὲ Ἰωνάθαν, ὡς μέχρι πανπὸς αὐτῷ χοινωνήσαντα τοῦ βίου. Καὶ τί δεῖ τὰ ἄλλα λέγειν; ᾿Αλλ᾽ ἐδάχρυσε καὶ ὁ Κύριος ἐπὶ Λαζάρῳ, ἐδάχρυσε καὶ ἐπὶ Ἱερουσαλήμ. Καὶ μαχαρίξει δὲ τοὺς πενθοῦντας, καὶ πάλιν τοὺς χλαίοντας. Καὶ πῶς σύμφωνα ταῦτα, φασὶ, τῷ, Πάντοτε καίρετε; Οὐδὲ γὰρ ἐχ τῶν αὐτῶν ἀρχῶν δάχρυόν τε καὶ χαρὰ τὴν γένεσιν ἔχουσι. Τὸ μὲν γὰρ, οἷον ἐχ πληγῆς τινος, τῆς προσδολῆς τοῦ ἀθουλήτου τὴν ψυχὴν τύπτοντος καὶ συστέλλοντος, ἡ ὃὲ χαρὰ οἷον σχίρτημά τί ἐστι τῆς ψυχῆς ἐπαγαλλομένης τοῖς χατὰ γνώμην. Ὅθεν καὶ τὰ περὶ τὸ σῶμα συμπτώματα διενένοχε. Τοῖς μὲν γὰρ λυπουμένοις ὕπωχρος καὶ πελιδνὸς καὶ χατεψυγμένος ὁ ὄγχος" “οἷς δὲ φαιδρυνομένοις ἐξανθοῦσα καὶ ὑπέρυθρος ἡ ποῦ σώματος ἕξις, μονονουχὶ πηδώσης τῆς ψυχῆς, καὶ προωθουμένης ὑφ᾽ ἡδονῆς εἰς τὸ ἔξω. Πρὸς δὴ ταῦτα ἐροῦμεν, ὅτι καὶ οἱ θρῆνοι καὶ τὰ δάκρυα τῶν ἁγίων διὰ τὴν πρὸς Θεὸν ἀγάπην ἐγίγνοντο. ᾿Αεὶ οὖν ἐνορῶντες τῷ ἀγαπητῷ, καὶ τὴν ἐχεῖθεν ἑαυτοῖς εὐφροσύνην συναύξοντες, τὰ περὶ τοὺς ὁμοδούλους ἑαυτῶν ᾧχονόμουν " πενθοῦντες τοὺς ἁμαρτάνοντας, ἐπανορθούμενοϊ αὐτοὺς διὰ τῶν δαχρύων. “Ὥσπερ δὲ οἱ επὶ τῶν αἰγιαλῶν ἑστῶτες, τοῖς ἐν τῇ θαλάττῃ βαπτιζομένοις συμπάσχοντες, οὐ προΐενται τὴν οἰχείαν ἀσφάλειαν ἐν τῇ περὶ τῶν χινδυνευόντων φροντίδι " οὕτως οὐδὲ οἱ τοῖς ἁμαρτήμασι τῶν πέλας ἐπιστυγνάζοντες τὴν οἰχείαν ἀφανίζουσιν εὐφροσύνην. Τὸ ἐναντίον μὲν οὖν, καὶ μείζονα ποιοῦσιν αὐτὴν, ὑπὲρ … χαταξιούμενοι. Διὰ τοῦτο μακάριοι οἱ χλαίοντες, καὶ μαχάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παραχληθήσονται, καὶ αὐτοὶ γελάσουσι. Γέλωτα δὲ λέγει οὐ τὸν διὰ τῶν παρειῶν ἐκπίπτοντα ψόφον ἐν τῷ αἴματος ἀναδρασμῷ, ἀλλὰ τὴν ἄχρατον καὶ ἀμιγῆ παντὸς σχυθρωποῦ ἰλαρότητα. Κλαίειν οὖν μετὰ κλαιόντων συγχωρεῖ ὁ ᾿Απόστολος, ἐπειδὴ τὸ δάκρυον τοῦτο οἱονεὶ σπέρμα καὶ δάνεισμα γίνεται τῆς αἰωνίου χαρᾶς. ᾿Ανάδα μοι τῇ διανοίᾳ, καὶ θέασαι τὴν ἀγγελικὴν κατάστασιν, εἰ ἄλλη τις αὐτοῖς πρέπει χατάστασις, πλὴν τοῦ καίρειν καὶ διευθυμεῖσθαι" ὅτι ἠξίωνται παρεστάναι θεῷ, καὶ ἀπολαύειν τοῦ ἀποῤῥήτου χάλλους τῆς δόξης τοῦ χτίσαντος ἡμᾶς. Πρὺς ἐχεῖνον οὖν τὸν βίον παρορμῶν ἡμᾶς ὁ ᾿Απόστολος, πάντοτε καίρειν ἡμῖν διετάξατο. ᾿Αλλὰ μὴν πρός γε τὸ δαχρῦσαι τὸν Κύριον ἐπὶ Λαζάρῳ καὶ ἐπὶ τῇ πόλει ἐχεῖνο εἰπεῖν ἔχομεν, ὅτι καὶ ἔφαγε, καὶ ἔπιεν, οὐκ αὑτὸς τούτων δεόμενος, ἀλλά σοι μέτρα καὶ ὄρους τῶν ἀναγκαίων τῆς ψυχῆς παθημάτων χαταλιμπάνων. Οὕτω γοῦν καὶ ἐδάχρυσε, καὶ ταπεινὸν ἐπανορθούμενος. Εἰ γάρ τι ἄλλο, καὶ τὸ δαχρύειν τῆς ἐχ τοῦ λόγου συμμετρίας προσδεῖται" ἐπὶ τίσι γίνεσθαι, καὶ ἐπὶ πόσον, καὶ πότε, καὶ ὅπως προσῆχεν. Ὅτι γὰρ οὐχ ἐμπαθὲς ἣν τὸ δάχρυον τοῦ Κυρίου, ἀλλὰ διδασχαλιχὸν, ἐχεῖθεν δῆλον - Λάἕαρος ὁ φίλος ἡμῶν κεχοίμηται, ἀ.1.1ὰ πορεύομαι ἴγα ἐξυπνίσω αὑτόν. Τὶς ἡμῶν χοιμώμενον ὀδύρεται φίλον, ὃν μιχρὸν ὕστερον προσδοχᾷ διυπνίζειν; Λάζαερε, δεῦρο ἔξω. Καὶ ὁ νεχρὸς ἐξωοποιεῖτο " καὶ ὁ δεδεμένος περιεπάτει. Θαῦμα ἐν θαύματι " χειρίαις δεδέσθαι τοὺς πόδας, καὶ μὴ χωλύεσθαι πρὸς τὴν κίνησιν. Μεῖζον γὰρ ἣν τὸ ἐν:σχύον τοῦ ἐμποδίξοντος. Πῶς οὖν ὁ τοιαῦτα ἐνεργεῖν μέλλων δαχρύων ἄξιον τὸ συμθὰν ἔχρινεν; Ἢ δῆλον, ὅτι, πανταχόθεν τὸ ἀσθενὲς ἡμῶν ὑπερείδων, μέτροις τισὶ καὶ ὅροις τὰ ἀναγχαῖα περιέλαξε πάθη; τὸ μὲν ἀσυμπαθὲς ὡς θηριῶδες ἐχχλίνων, τὸ δὲ φιλόλυπον καὶ πολύθρηνον ὡς ἀγενὲς παραιτούμενος. Διόπερ, ἐπιδακρύσας τῷ φίλῳ, αὑτός τε τὴν χοινωνίαν πῆς ἀνθρωπείας φύσεως ἐπεδείξατο, καὶ ἡμᾶς τῶν λαχίζεσθαι πρὸς τὰ πάθη, μήτε ἀναισθήτως ἔχειν. τῶν λυπηρῶν ἐπιτρέπων. Ὡς; οὖν κατεδέξατο τὴν πεῖναν ὁ Κύριος, τῆς στερεᾶς τροφῆς διαπνευσθείσης αὐτῷ, καὶ τὴν δίψαν προσήχατο, τῆς ὑγρότητος ἀναλωθείσης τῆς ἐν τῷ σώματι" καὶ ἐχοπίασε, τῶν μυῶν καὶ τῶν νεύρων ἐχ τῆς ὁδοιπορίας ὑπερταθέντων " οὐ τῆς θεότητος τῷ χαμάτῳ δαμαζομένης, ἀλλὰ τοῦ σώματος τὰ ἐχ φύσεως ἑἐπαχολουθοῦντα συμπτώματα δεχομένου “ οὕτω καὶ τὸ δάχρυον προσήχατο, τὸ φυσιχὸν τῇ σαρχὶ ἐπιγίνεσθαι σύμπτωμα συγχωρῶν. Ὅπερ συμύαίνει, ὅταν τὰ κοῖλα τοῦ ἐγχεφάλου, κῶν ἐχ τῆς λύπης ἀναθυμιάσεων πληρωθέντα, οἷον δι᾿ ὀχετῶν τινων τῶν χατὰ τοὺς ὀφθαλμοὺς πόρων τοῦ ὑγροῦ τὸ βάρος ἀποσχευάζηται. Ὅθεν ἦχοί τινες, καὶ Ὧλιγγοι, καὶ σχοτώσεις ἐπὶ ταῖς ἀδοχήτοις τῶν λυπηρῶν ἀχοαῖς ἐγγίνονται, περιδονουμένης τῆς χεφαλτς ὑπὸ τῶν ἀτμῶν, οὃς ἡ ἐπὶ τὸ βάθος τοῦ θερμοῦ συστολὴ ἀναπέμπει. Εἶτα, οἶμαι, ὥσπεο τὸ νέφος εἰς ψεχάδα, οὕτως τὸ πάχος τῶν ἀτμῶν εἰς δάχρυον διαλύεται. Ἔνθεν καὶ ἡδονή τίς ἐστι τοῖς λυπουμένοις περὶ τὸν θρῆνον, λανθανόντως διὰ “οὔ χλαίειν χενουμένου αὐτοῖς τοῦ βαρύνοντος. Συνἔστησι δὲ τοῦ λόγου τὸ ἀληθὲς ἡ πεῖρα τῶν γινομένων. Πολλοὺς γὰρ ἔγνωμεν ἐν συμφοραῖς ἀνηχέστοις ἀποστάξαι τὸ δάκρυον βιαίως ἐγχαρτερήσαντας " εἶτα τοὺς μὲν εἰς ἀνήχεστα ἐμπεσόντας πάθη, ἀποπληξίας ἢ παραλύσεις, τοὺς δὲ, καὶ παντελῶς ἀποψύξαντας, ὥσπερ ἐρείσματος ἀσθενοῦς, τῆς δυνάμεως αὐτῶν τῷ βάρει τῆς λύπης ὑποχλασθείσης. Ὅ γὰρ ἐπὶ τῆς φλογὸς ὁρᾷν ὑπάρχει, ὑπὸ τοῦ οἰχείου αὑτὴν χαπνοῦ χαταπνίγεσθαι, μὴ ὑπεξιόντος, ἀλλὰ περὶ αὐτὴν εἵλουμένου, τοῦτό φασι καὶ ἐπὶ τῆς οἰχονομούσης τὸ ζῶον δυνάμεως γίνεσθαι" ἀπομαραίνεσθαι γὰρ ὑπὸ τῶν ὁδυνη ρῶν, καὶ χατασθέννυσθαι, μηδεμιᾶς γινομένης ἐπὶ τὸ ἔξω διαπνοῆς. ### English translation (Claude) "But I have also been commanded to give thanks in everything. Am I to give thanks while being racked, tortured, stretched on the wheel, having my eyes gouged out? Am I to give thanks when I am struck a shameful blow by someone who hates me? When I am frozen by the cold, choked by hunger, bound to the stocks, suddenly bereaved of my children, or even deprived of my wife herself? When I have suddenly fallen from prosperity through shipwreck? When I have fallen in with pirates at sea or robbers on land? When I am wounded, slandered, wandering homeless, living in prison?" These things and more besides they string together in accusing the lawgiver, preparing for themselves a defence of their sins … by slandering [the commandments] as impossible. What then do we say? That while the apostle was looking at other things and trying to lift our souls from the ground to the height and to transfer them to the heavenly commonwealth, those who do not reach the greatness of mind of the lawgiver, wallowing about the earth and the flesh like worms in a swamp, in the passions of the body, [demand of the commands] what is possible … [He calls] to rejoicing always not the ordinary man, but one such as he was himself, no longer living in the flesh but having Christ living in him, since union with the highest of goods does not at all admit sympathy with the troubles of the flesh. Even if the flesh is cut, the dissolution of its continuity remains in the part of the body that suffers, since the transmission of the pain cannot reach the intelligent part of the soul. For if we have put to death our members that are on the earth, according to the apostle's counsel, and carry about in the body the dying of Jesus, then necessarily a blow to the deadened body does not reach the soul, which has been freed from union with it … will not rise up to the mind, nor turn the soul's height down to sympathy with things here. For if those who have fallen into hardships think as the earnest man does, they will cause no grief to another, since they themselves do not bear what happens to them with grief; but if they live according to the flesh, even so they will not grieve him; rather they will be judged pitiable, not so much for their circumstances as for not choosing what they ought. In short, a soul once bound to the longing for its Creator, and accustomed to delight in the beauties there, will not exchange its gladness and good cheer for the changing vicissitudes of the flesh's sufferings, but will make what is grievous to others an addition to its joy. Such was the apostle, who was content with weaknesses, with afflictions, with persecutions, with hardships, making his wants his boast, in hunger and thirst, in cold and nakedness, in persecutions and distresses; in the very things at which others are vexed and give up on life, he exulted. Those, then, who are untaught in the apostle's mind, and do not understand that he is calling us to the life of the gospel, dare to accuse Paul of laying down impossibilities. Let them learn, rather, how many occasions for rejoicing with good reason lie before us through God's munificence. We were brought into being when we did not exist; we were made in the image of our Creator; we have mind and reason, which complete our nature, through which we have come to know God. And studying skilfully the beauties of creation, through them, as through letters, [we read] God's great [providence and wisdom] in all things … … we have knowledge of good and of worse; we have been taught by nature itself to choose what is advantageous and to turn away from what is harmful. Estranged from God through sin, we have been called back again to kinship with him, delivered from shameful slavery by the blood of the Only-begotten. The hopes of resurrection, the enjoyment of angelic goods, the kingdom in heaven, the good things of the promises, surpassing the power of mind and speech: how is it not fitting to think these sufficient causes of unceasing joy and continual gladness, rather than to suppose that the man who stuffs his belly and is entertained with flute music is the one who lives worthily of joy? I would say that it is fitting for such people to be lamented by those who have sense, and that we should call blessed those who pass the present life in hope of the age to come and exchange the present for the eternal. Even if those who are united to God live in the flame, like the three young men in Babylon, even if they are shut up with lions, even if they are swallowed by a sea monster, they ought to be called blessed by us and themselves to live in joy, not pained by the present but gladdened by the hope of what is stored up for us later. For I think that the noble contestant, once he has stripped for the stadium of piety, must bear the blows of his opponents bravely in hope of the glory of the crowns. For in the gymnastic contests too, those accustomed to … labors do not shrink at the pain of a blow but close with their opponents in desire of being proclaimed victor, disregarding the immediate pains. So for the earnest man, even if something harsher is present, it will not darken his rejoicing. For "affliction produces endurance, and endurance proven character, and proven character hope, and hope does not put to shame." That is why elsewhere the same apostle commands us to be patient in affliction and to rejoice in hope. It is hope, then, that makes joy the companion of the earnest man's soul. [3?] "But the same apostle," they say, "commands us to weep with those who weep, and writing to the Galatians he wept over the enemies of the cross of Christ. And why need I mention Jeremiah weeping, and Ezekiel writing laments for princes at God's command, and many of the saints groaning? 'Woe is me, my mother, as what sort of man did you bear me?' and 'Woe is me, for the godly man has perished from the earth, and there is none among men who acts uprightly,' and 'Woe is me, for I have become like one gathering straw at harvest.'" And in general, search out the words of the righteous, and if you find someone uttering a gloomier word, you will be persuaded that all of them groan over this world and this wretched life in it. "Woe is me, that my sojourn has been prolonged." For he "has the desire to depart and be with Christ." So he is vexed at the prolonging of this sojourn as a hindrance to his joy. And David left us in songs a lament for his friend Jonathan, with whom he lamented his own enemy too: "I grieve for you, my brother Jonathan," and "Daughters of Israel, weep over Saul." He laments the one as having died in his sin, and Jonathan as one who had shared his life to the very end. And why mention the others? The Lord himself wept over Lazarus, and wept over Jerusalem. He calls blessed those who mourn, and again those who weep. [4] "And how," they say, "do these things agree with 'Rejoice always'? For tears and joy do not have their origin from the same principles. The one comes as from a blow, when the onset of something unwanted strikes and contracts the soul; joy is a kind of leaping of the soul exulting in what is to its liking. Hence the effects in the body differ too. In those who grieve the bulk of the body becomes pale, livid and chilled; in those who are cheerful the condition of the body blooms and is flushed, the soul all but leaping and pushed outward by pleasure." To this we shall say that the laments and tears of the saints came about through their love for God. Always looking at the Beloved, and increasing the gladness they had from him, they took care of their fellow servants, mourning those who sinned and correcting them by their tears. As those standing on the shore, sympathizing with those who are going under in the sea, do not give up their own safety in their concern for those in danger, so neither do those who grieve over the sins of their neighbors destroy their own gladness. On the contrary, they make it greater, … being counted worthy. That is why "blessed are those who weep" and "blessed are those who mourn, for they shall be comforted," and "they shall laugh." By laughter he does not mean the noise bursting through the cheeks when the blood boils up, but pure cheerfulness unmixed with anything gloomy. The apostle, then, allows us to weep with those who weep, because this tear becomes, as it were, a seed and a loan of eternal joy. Go up with me in your mind and behold the state of the angels, whether any other state befits them than rejoicing and good cheer, because they have been counted worthy to stand before God and to enjoy the inexpressible beauty of the glory of our Creator. It is to urge us toward that life that the apostle commanded us to rejoice always. [5] As for the Lord's weeping over Lazarus and over the city, we can say this: that he also ate and drank, not because he himself needed these things, but leaving you measures and limits for the necessary passions of the soul. So too he wept, … correcting what is mean. For if anything, weeping too needs the proportion that comes from reason: over what it should happen, and how much, and when, and how. That the Lord's tear was not one of passion but of teaching is plain from this: "Lazarus our friend has fallen asleep, but I go to wake him." Which of us mourns a friend who is asleep, whom he expects to wake a little later? "Lazarus, come out." And the dead man was brought to life, and the bound man walked. A wonder within a wonder: to have the feet bound with grave-bands and not be hindered from moving! For the power that strengthened him was greater than what hindered him. How then could the one who was about to do such things judge the event worthy of tears? Is it not plain that, supporting our weakness on every side, he bounded the necessary passions with certain measures and limits, avoiding insensibility as brutish and rejecting love of grief and much lamenting as ignoble? That is why, by weeping over his friend, he both showed his sharing of human nature and released us from both extremes, permitting us neither to be [softened] toward the passions nor to be insensible to what is grievous. As the Lord accepted hunger when the solid food in him had been spent, and accepted thirst when the moisture in his body had been consumed, and grew weary when the muscles and sinews were overstrained by the journey (not that the divinity was overcome by fatigue, but the body received the symptoms that follow from nature), so too he accepted the tear, allowing the symptom natural to the flesh to occur. This happens when the cavities of the brain, filled with the vapors from grief, discharge the weight of the moisture through the passages of the eyes as through channels. Hence ringing in the ears, dizziness and fainting come on at unexpected news of grief, as the head is whirled about by the vapors that the contraction of heat into the depths sends up. Then, I think, as a cloud dissolves into drops, so the thickness of the vapors is dissolved into tears. Hence there is even a certain pleasure in lamenting for those who grieve, as what weighs them down is emptied out without their noticing by weeping. Experience of what happens confirms the truth of this account. For we have known many who, in incurable misfortunes, forcibly held back their tears and then some fell into incurable afflictions, strokes or paralyses, and others died outright, their strength giving way under the weight of grief like a weak prop. For what one can see in a flame, that it is choked by its own smoke when the smoke does not escape but rolls round it, they say happens too to the power that governs the living creature: it withers away and is quenched by pains when there is no outward breathing. ### Scripture references - Gal 2:20: allusion, high confidence - Phil 3:20: allusion, medium confidence - Col 3:5: allusion, high confidence - 2 Cor 4:10: allusion, high confidence - 2 Cor 12:10: quotation, high confidence - 2 Cor 11:27: quotation, high confidence - Gen 1:27: allusion, high confidence - Dan 3:25: allusion, high confidence - Dan 6:22: allusion, high confidence - Jonah 2:1: allusion, high confidence - Rom 5:3: quotation, high confidence - Rom 5:4: quotation, high confidence - Rom 5:5: quotation, high confidence - Rom 12:12: allusion, high confidence - Rom 12:15: quotation, high confidence - Phil 3:18: allusion, high confidence - Jer 9:1: allusion, medium confidence - Ezek 19:1: allusion, high confidence - Jer 15:10: quotation, high confidence - Mic 7:2: quotation, high confidence - Mic 7:1: quotation, high confidence - Ps 120:5 (119:5 LXX): quotation, high confidence - Phil 1:23: quotation, high confidence - 2 Sam 1:26: quotation, high confidence - 2 Sam 1:24: quotation, high confidence - John 11:35: allusion, high confidence - Luke 19:41: allusion, high confidence - Matt 5:4: quotation, high confidence - Luke 6:21: quotation, high confidence - John 11:11: quotation, high confidence - John 11:43: quotation, high confidence - John 11:44: allusion, high confidence - Matt 4:2: allusion, medium confidence - John 4:6: allusion, medium confidence - John 19:28: allusion, medium confidence ### Extrabiblical texts - Wis 13:5 (Wisdom of Solomon): echo, low confidence ### Translation notes - Migne's section 2. Its last sentence runs on into ref 4.2. - Gal 2:20; Phil 3:20; Col 3:5; 2 Cor 4:10; 2 Cor 12:10; 2 Cor 11:27; Gen 1:26-27; Wis 13:5 (God known from the beauty of creatures) is echoed. - Lines are lost in the OCR in several places; marked '…' or bracketed. Migne's Latin and the variant readings at the end removed by logged corrections. - This staged ref begins mid-sentence and continues ref 4.1 (Migne's section 2); it holds sections 3-5. The numerals of 4 and 5 stand in the OCR text (removed by logged corrections); the opening of section 3 is lost and its place here is uncertain. - Dan 3; Dan 6; Jonah 2; Rom 5:3-5; Rom 12:12, 15; Phil 3:18 (Basil's text says 'to the Galatians'; the passage is in Philippians); Jer 9:1; Ezek 19:1; Jer 15:10; Mic 7:2, 1; Ps 120:5 (119:5 LXX); Phil 1:23; 2 Sam 1:26, 24; John 11:35; Luke 19:41; Matt 5:4; Luke 6:21; John 11:11, 43-44; Matt 4:2; John 4:6; John 19:28. - Lines are lost in several places; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. - On Christ's tears, hunger and weariness Basil distinguishes what belongs to the body from the divinity; translated as written. ### Citation (SBL) Basil, Hom. 4.2 (PG 31:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/4-1/#p-4-2). ## Homilies 4.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/4-1/#p-4-6 - Source: PG 31:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's tears are a measure, not a license, for grief; Job and the hope of resurrection teach Christians to bear bereavement and loss calmly and so to rejoice always. ### Greek text Μὴ τοῖνυν εἰς συνηγορίαν τοῦ οἰχείου πάθους τοῦ Κυρίου προδαλλέσθωσαν δάχρυον οἱ φιλόλυποι. Ὥς γὰρ ἡ βρῶσις, ἣν ὁ Κύριος ἔφαγεν, οὐκ ἔστιν ἡδυπαθείας ἡμῖν ἀφορμὴ, τὸ ἐναντίον μὲν οὖν, ἐγκρατείας καὶ αὐταρχείας ὄρος ὁ ἀνωτάτω" οὕτω καὶ τὸ δάχρυον οὐχ ἔστι νομοθεσία πρὸς τὸ θρηνεῖν, ἀλλὰ μέτρον εὐσχημονέστατον ἐχτεθὲν, καὶ χανὼν ἀχριδὴς, χαθ᾽ ὃν προσῆχε σεμνῶς καὶ εὐσχημόνως τοῖς τῆς φύσεως ὅροις ἐμμένοντας διαφέρειν τὰ λυπηρά. Οὔτε οὖν γυναιξὶν, οὔτε ἀνδράσιν ἐπιτέτραπται τὸ τοῖς λυπτιροῖς καὶ μιχρόν τι δάχρυον ἀποστάξαι, καὶ ποὔτο ἡσυχῇ, μὴ ἀναδρυχώμενον μηδὲ ὀλολύζοντα, μτιδ᾽ ἄλλο τι τοιοῦτον ἀσχημονοῦντα τῶν ἐπιτηδευομένων παρὰ τῶν ἀπαιδεύτως ἐχόντων πρὸς τὰ οὐράνια. ἢ Δεῖ γὰρ τὸν κεκαθαρμένον τῷ θείῳ διδασχαλίῳ, οἷον ὀχυρῷ τινι τειχίῳ τῷ ὀρθῷ λόγῳ πεφράχθαι, καὶ ἀνδοείως καὶ χαρτερῶς τὰς τῶν τοιούτων παθῶν προσ- Θολὰς ἀπαμύνασθαι καὶ μὴ χαθάπερ εἴς τι χωρίον ὑποκαθήμενον, τῷ ταπεινῷ καὶ ὑπείχοντι τῆς ψυχῆς, τὸν τῶν παθῶν ὄχλον ἐπιῤῥέοντα δέχεσθαι. ᾿Ανάνδρου γὰρ ψυχῆς, καὶ οὐδένα τόνον ἐχ τῆς ἐπὶ Θεὸν ἐλπίδος ἐχούσης, τὸ σφοδρῶς χαταῤῥήγνυσθαι καὶ ὑποπίπτειν τοῖς λυπηροῖς. Ὥσπερ γὰρ οἱ σκώλη…, οὕτως αἱ λῦπαι τοῖς μαλαχωτέροις ἔθεσι τῶν ἀνθρώπων ἐμφύονται. Μὴ γὰρ ἀδαμάντινος ἣν ὁ Ἰὼδ τὴν χαρδίαν; μὴ γὰρ ἐχ λίθου ἣν αὐτῷ πεποιημένα τὰ σπλάγχνα; ἼἜἜπεσον αὐτῷ δέχα παῖδες ἐν βραχείᾳ χαιροῦ ῥοπῇ, μιᾷ πληγῇ συντριδέντες ἐν τῷ οἴχῳ τῆς θυμηδίας, ἐν τῷ καιρῷ τῆς ἀπολαύσεως, ἐπικατασείσαντος αὐτοῖς τοῦ διαδόλου τὸ οἴχημα. Εἶδε τράπεζαν αἴματι μεμιγμένην " εἶδε παῖδας διαφόρως μὲν χατὰ τὸν χρόνον ἀποτεχθέντας, χοινῇ δὲ … τίλατο κόμην, οὐχ ἀφῆχέ τιδα φωνὴν ἀγενῆ, ἀλλὰ τὴν ἀοίδιμον ἐχείνην καὶ παρὰ πᾶσιν ἀνυμνου μένην εὑχαριστίαν ἀπεφθέγξατο. Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφεδίιιετο" ὡς τῷ Κυρίῳ ἔδοξεν, οὕτω καὶ ἐγέγετο" δἴη τὸ ὄγομα Κυρίου εὐμογημένον. Μὴ ἀσυμπαθὴς ὁ ἄνθρωπος; Καὶ πῶς; ὅς γε περὶ ἑαυτοῦ λέγει Ἐγὼ ἔχιλαυσα ἐπὶ παντὶ θ.1Πδομένῳ. ᾿Αλλ᾽ ἄρα μὴ ἐψεύδετο ταῦτα λέγων; Καὶ μὴν μαρ“ τυρεῖ αὑτῷ ἡ ἀλήθεια, ὅτι πρὸς ταῖς λοιπαῖς ἀρεταὶς καὶ ἀληθινὸς ἣν " !Αγθρωπος γὰρ, φησὶν, ἄμεμπτος, … πρὸς τὸ χατηφὲς πεποιημέναις παραθρηνεῖς, καὶ μέλεσι: καὶ ὥσπερ τῶν τραγῳδῶν ἴδιόν ἐστ' τὸ ἀνάπλασμα … οὕτως οἴει προσήχειν καὶ τῷ πενθοῦντι πρέπον εἶνα: σχῆμα, μέλαν ἱμάτιον, καὶ αὐχμηρὰν χόμην, καὶ σχότος ἐν οἰχίᾳ, καὶ ῥύπον, καὶ χόνιν, καὶ μέλος στυγνὸν, ἀεὶ νεαρὸν τῆς λύπης τὸ τραῦμα τῇ ψυχῇ διασῶξον. Κατάλιπε ταῦτα ποιεῖν τοῖς μὴ ἔχηυσιν ἐλπίδα. Σὺ δὲ ἐδιδάχθης περὶ τῶν ἐν Χριστῷ. χοιμηθέντων, ὅτι Σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ" σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει: σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματιχόν. Τί οὖν χλαίεις τὸν ἐξελ… τινος πρὸς τὸν βίον στερούμενος " ᾿Αγαθὸν γὰρ, φνοὶν, ἐλπίζειν ἐπὶ Κύριον, ἣ ἐλπίζειν ἐπ' ἄνθρωπον. Μήτε ἔχεῖνον ὀδύρου, ὡς δεινὰ πεπονθότα. Μιχρὸν γὰρ ὕστερον ἡ ἐξ οὐρανῶν σάλπιγξ αὐτὸν διυπνίσει, καὶ ὄψει αὐτὸν παριστάμενον τῷ βὴματι τοῦ Χριστοῦ. ΓΔφες οὖν ταύτας τὰς ταπεινὰς καὶ ἀπαιδεύτους φωνάς. Οἵ μοι τῶν ἀπροσδοχέτων γαχῶν " καὶ τό" Τίς δ' ἂν ταῦτα ᾧήθη γενέσθαι; καὶ, Πότε δ᾽ ἄν προσεδόχησα γῇ χαταχρύτειν τὴν φιλτάτην ἐμοὶ χεφαλήν; Ταῦτα γὰρ χἂν ἑτέρου λέγοντος ἀχούωμεν, ἐρυθριὰᾶν ἡμᾶς προσΐχε τοὺς ἔχ κε τῆς μνήμης τῶν παρελθόντων καὶ ἔχ τῆς τῶν παρόντων πείοας τὰ ἀναγκαῖα τῆς φύσεως πάθη δεδι… Οὔτε οὖν ἀωρίαι θανάτου, οὔτε ἄλλαι τινὲς δυσ… ποτε τοὺς παιδαγωγουμένους τῷ λόγῳ τῆς εὐσεθείας. Οἷον, παῖς μοι ἣν νεανίας, μόνος τοῦ βίου διάδοχος, παραμύθιον γήρως, ἐγχαλλώπισμα γένους, ἄνθος τῶν ὁμηλίκων, στήριγμα τῆς οἰχίας, αὐτὸ τῆς ἡλιχίας ἦγε τὸ χαριέστατον οὗτος ἀνάρπαστος οἴχεται" καὶ γῇ καὶ χόνις γέγονεν, ὁ πρὸ βραχέως ἡδὺ μὲν ἄχουσμα φθεγγόμενος, ἥδιστον δὲ θέαμα ὧν τοῖς τοῦ γεννήσαντος ὀφθαλμοῖς. Τί οὖν ποιήσομαι; Καταῤῥήχαμαὶ, καὶ ποτν:ᾶσθαι, καὶ δυσανασχετεῖν, καὶ δειχνύειν ἐμαυτὸν τοῖς παροῦσιν οἱονεὶ παῖδά τινα ὑπὸ πληγῶν ἐχδοῶντα καὶ ἀποσπαέροντα; Ἢ τῷ ἀναγκαίῳ τῶν γινομένων προσέχων, ὅτι ἀπαραίτητος ὁ τοῦ θανάτου νόμος, καὶ διὰ πάσης ὁμοίως ἡλικίας χωρῶν, καὶ πάντα ἐφεξῆς τὰ σύνθετα διαλύων, οὐ νοῦν ὡς ὑπὸ πληγῆς ἀπροσδοχήτου πάλαι προπεπαιδευμένος, ὅτι, θνητὸς ὧν, θνητὸν εἶχον τὸν παῖδα, καὶ ὅτι οὐδὲν τῶν ἀνθρωπίνων βέὅαιον, οὐδὲ εἰς τὸ παντελὲς παραμένειν τοῖς χττσαμένοις πέφυχεν; ᾿Αλλὰ καὶ πόλεις μεγάλαι καὶ περ'φανεῖς τῇ τε τῶν χατασχευασμάτων λαμπρότητι, καὶ τῇ δυνάμει τῶν ἐνοιχούντων, καὶ τῇ λοιπῇ χατά τε τὴν χώραν καὶ τὴν ἀγορὰν εὐθηνίᾳ δια πρέ- “πουσαι, ἐν ἐρειπίοις νῦν μόνοις τῆς παλαιᾶς σεμνότητος τὰ σύμθολα φέρουσι. Καὶ πλοῖον, πολλάχις ἐχ θαλάττης διασωθὲν, καὶ μυριάχις μὲν ταχυναυτήσαν, μυρίον δὲ φόρτον τοῖς ἐμπορευομένοις διακομίσαν, μιᾷ προσδολῇ πνεύματος ἠφανίσθη. Στρατό- «-εδα δὲ χρατήσαντα μάχαις πολλάχ:ς τῶν ἐναν… θέαμα καὶ διήγημα γέγονεν. ΓἜθνη δὲ ὅλα καὶ νῆσοι ἐπὶ μέγα δυνάμεως προελθοῦσαι, καὶ πολλὰ μὲν χατὰ γῆν, πολλὰ δὲ χατὰ θάλασσαν ἐγείρασαι τρόπαια, πολὺν δὲ πλοῦτον ἐκ λαφύρων ἀθροίσασαι, ἣ χρόνῳ χκαταναλώθησαν, ἣ αἰχμάλωτοι γενόμεναι, δουλείαν τῆς ἐλευθερίάς ἠλλάξαντο. Καὶ ὅλως, ὅπερ ἂν εἴπῃς τῶν μεγίστων καὶ ἀφορήτων χαχῶν, ἤδη προλαδὼν ὁ βίος ἔχει τὰ ὑποδείγματα. “Ὥσπερ οὖν τὰ βάρη ταῖς ἐπὶ τοῦ ζυγοῦ ῥοπαῖς διαχρίνομεν, καὶ τοῦ χρυσοῦ τὴν διαφορὰν τῇ λίθῳ προστρίδοντες δοχιμάξζομεν" οὕτω πρὸς τὰ ἐχτεθέντα ἡμῖν παρὰ τοῦ Κυρίου μέτρα τὴν μνήμην ἐπαναφέροντες, οὐδαμοῦ ἂν τῶν ὅρων τῆς σωφροσύνης ἐχπέσοιμεν. Ἐπειδὰν οὖν σοί ποτε προσπέσῃ τῶν ἀδουλήτων τι, μάλιστα μὲν τῷ προευτρεπισμένῳ τῆς διανοίας τὴν ταραχὴν μὴ παθεῖν, ἔπειτα δὲ τῇ ἐλπίδι τῶν μελλόντων χουφότερα ποιεῖν τὰ παρόντα. Ὥσπερ γὰρ οἱ ἀσθενεῖς τὰ ὕμματα, τῶν ἄγαν λαμπρῶν τὰς ἤψεις ἀπάγοντες, ἐν ἄνθεσι καὶ πόα!:ς προσαναπαύουσιν" οὕτω χρὴ καὶ τὴν ψυχὴν μὴ συνεχῶς χκαταδλέπειν τὸ λυπηρὸν, μηδὲ τοῖς παροῦσιν ἀνιαροῖς προσχεῖσθαι, ἀλλὰ πρὸς τὴν θεωρίαν τῶν ὄντως ἀγαθῶν περιάγειν αὐτῆς τὸ ὄμμα. Οὕτω κατορθωθήσεταί σοι τὸ πάνποτε καίρειν " ἐὰν ὁ μὲν βίος σοι ἀεὶ πρὸς Θεὸν ἀποθλέπῃ, ἡ δὲ ἐλπὶς τῆς ἀντιδόσεως χγυφίξῃ τοῦ βίου τὰ λυπηρά. Ἠτιμάσθης; ᾿Αλλὰ πρὸς τὴν δόξαν, τὴν διὰ τῆς ὑπομονῆς ἐν τοῖς οὐρανοῖς ἀποχειμέν γ, ἀπόδλεψον. Ἐζημιώθης; ᾿Αλλ᾽ ἑνατένισον τῷ πλούτῳ τῷ ἐπουρανίῳ καὶ τῷ θησαυρῷ, ὃν ἀπέθου σεαυτῷ διὰ τῶν ἀγαθῶν ἔργων. Ἐξέπεσες τὴς πατρίδος; ᾿Αλλ᾽ ἔχεις πατρίδα τὴν ἐπουράνιον Ἱερουσαλήμ. Τέχνον ἀπέδαλες; ᾿Αλλ᾽ ἀγγέλους ἔχεις, μεθ' ὧν χορεύσεις περὶ τὸν θρόνον τοῦ Θεοῦ, καὶ εὐφρανθήσῃ τὴν αἰώνιον εὐφροσύνην. Οὕτως ἀντιτιθεὶς τοῖς παροὔσιν ἀνιαροῖς τὰ προσδοχώμενα ἀγαθὰ, φυλάξεις σεαυτῷ τὸ ἄλυπον τῆς ψυχῆς καὶ ἀτάραχον, ἐφ᾽ ὃ προχαλεῖται ἡμᾶς ἡ νομοθεσία τοῦ ᾿Αποστόλου. Μήτε τὰ φαιδρὰ τῶν ἀνθρωπίνων πραγμάτων περιχαρείας ἀμέτρους ἐβποιείτω σου τῇ ψυχῇ, μήτε τὰ λυπηρὰ χατηφείαις καὶ συστολαῖς τὸ γαῦρον αὐτῆς καὶ ὑψηλὸν ταπεινούτω. Μὴ γὰρ οὕτω προπεπαιδευμένος περὶ τῶν χατὰ τὸν βίον, οὐδέ ποτε ἀχύμονα ζωὴν καὶ ἀτάραχον ζήσῃ. Τοῦτο δέ σοι ῥᾳδίως Ὁ κατορθωθήσεται, ἐὰν ἔχῃς τὴν ἐντολὴν σύνοιχον, τὴν πάντοτε καίρειν σοι παραινοῦσαν" ἀποπεμπόμενος μὲν τὰ ὀχληρὰ τῆς σαρχὸς, συνάγων δὲ τὰς τῆς ψυχῆς εὐφροσύνας" καὶ τῶν μὲν παρόντων τὴν αἴσθησιν ὑπερδαίνων, πρὸς δὲ τὴν ἐλπίδα τῶν αἰωνίων ἀποτείνων τὴν ἔννοιαν, ὧν καὶ μόνη ἡ φαντασία ἐξαρχεῖ τὴν ψυχὴν εὐφροσύνης πληρῶσαι, καὶ τὸ ἀγγελιχὸν ἀγαλλίαμα ταῖς χαρδίαις ἡμῶν ἐνοιχίσαι" ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ χράτος εἰς τοὺς αἰῶνας. ᾿Αμήν. ### English translation (Claude) Let not the lovers of grief, then, put forward the Lord's tear in defence of their own passion. For as the food the Lord ate is not an occasion of soft living for us, but on the contrary the highest rule of self-control and sufficiency, so too his tear is not a law to lament, but a most seemly measure set before us and an exact rule, by which we ought to bear what is grievous with dignity and decorum, keeping within the limits of nature. Neither women nor men, then, are permitted [more than] to shed a small tear over what is grievous, and that quietly, not roaring or wailing or behaving in any other such unseemly way, as those do who are untaught in heavenly things. For one who has been purified by the divine teaching must be fenced about with right reason as with a strong wall and must repel bravely and steadfastly the assaults of such passions, and not, as if crouching in some low place, receive the flood of the passions pouring in through the lowness and yielding of the soul. For it belongs to an unmanly soul, which has no strength from hope in God, to be violently broken down and to give way to grief. For as worms [grow in softer wood], so griefs grow in the softer characters of men. Was Job's heart made of adamant? Were his inward parts made of stone? Ten children fell to him in a brief moment of time, crushed by one blow in the house of feasting, in the time of enjoyment, when the devil shook the house down on them. He saw the table mixed with blood; he saw children born at different times but … in common … he tore his hair, he uttered no ignoble cry, but spoke that thanksgiving that is celebrated and sung by all: "The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it has happened; blessed be the name of the Lord." Was the man without feeling? How could he be, who says of himself, "I wept over every one in distress"? Was he lying, then, when he said this? But the truth bears witness that besides his other virtues he was also truthful: "a man," it says, "blameless, [true] …" … you lament with songs [made for] dejection; and as the masks of tragedians have their own make-up, so you think that a fitting appearance belongs to the mourner: a black garment, unkempt hair, darkness in the house, dirt and dust, and a doleful song, keeping the wound of grief always fresh in the soul. Leave these things to those who have no hope. But you have been taught about those who have fallen asleep in Christ that "it is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body." Why then do you weep for the one who has departed …? … being deprived of someone [as a support] for life: "For it is good," it says, "to trust in the Lord rather than to trust in man." And do not lament him as one who has suffered terrible things. For a little later the trumpet from heaven will wake him, and you will see him standing before the judgment seat of Christ. Let go, then, of these mean and uneducated cries: "Alas for these unexpected evils!" and "Who would have thought this would happen?" and "When would I have expected to bury that dearest head in the ground?" For even when we hear another say these things, we ought to blush, who from the memory of the past and the experience of the present have been taught the necessary passions of nature … [7] Neither untimely deaths, then, nor any other misfortunes … ever [cast down] those who are trained by the word of piety. For example: I had a son, a young man, the only successor of my life, the comfort of my old age, the ornament of the family, the flower of his generation, the prop of the house; he had reached the most charming time of life; he has been snatched away and is gone, and he has become earth and dust, who a little while ago spoke so sweetly to hear and was the sweetest sight to his father's eyes. What then am I to do? Tear my clothes, roll on the ground, bewail my lot, show myself to those present like a child crying out and writhing under blows? Or, heeding the necessity of what happens, that the law of death is inexorable and passes through every age alike and dissolves in turn everything that is composite, [shall I not bear it calmly,] not stunned as by an unexpected blow, having long been taught that, being mortal, I had a mortal son, and that nothing human is secure, nor is it its nature to remain forever with those who possess it? Great cities, famous for the splendor of their buildings, the power of their inhabitants and the prosperity of their countryside and marketplace, now bear only in ruins the tokens of their ancient dignity. A ship often saved from the sea, which has made countless swift voyages and carried countless cargoes for its merchants, has vanished at one gust of wind. Armies that have often conquered their enemies in battle … have become a spectacle and a tale. Whole nations and islands that rose to great power, set up many trophies on land and sea, and amassed great wealth from spoils, have either been consumed by time or, made captive, have exchanged freedom for slavery. In short, whatever you name of the greatest and most unbearable evils, life has already furnished examples of it. As, then, we judge weights by the tipping of the balance and test gold by rubbing it on the stone, so, if we bring our memory back to the measures the Lord has set before us, we shall never fall outside the limits of self-control. When something unwanted befalls you, then, the best is not to be troubled at all, because your mind is prepared beforehand; next, to make the present lighter by the hope of what is to come. For as people with weak eyes turn their gaze from things that are too bright and rest it on flowers and grass, so the soul should not look constantly at what is grievous, nor be fixed on present distresses, but turn its eye to the contemplation of what is truly good. So you will succeed in rejoicing always, if your life always looks toward God and the hope of reward lightens the griefs of life. Have you been dishonored? Look to the glory laid up in heaven through endurance. Have you suffered loss? Fix your gaze on the heavenly riches and on the treasure you have stored up for yourself through good works. Have you been driven from your country? But you have as your country the heavenly Jerusalem. Have you lost a child? But you have angels, with whom you will dance round the throne of God and rejoice with everlasting gladness. So by setting the good things expected against present distresses you will keep your soul free of grief and undisturbed, to which the apostle's law calls us. Let neither the bright side of human affairs produce immoderate exultation in your soul, nor its grievous side lower its pride and loftiness with dejection and shrinking. For unless you have been trained beforehand about the affairs of life, you will never live a life calm and undisturbed. And you will easily achieve this if you have as your companion the commandment that urges you to rejoice always: sending away the troubles of the flesh and gathering up the joys of the soul, rising above the perception of present things and stretching your thought toward the hope of eternal things, the mere imagining of which is enough to fill the soul with gladness and to settle angelic exultation in our hearts, in Christ Jesus our Lord, to whom be glory and might for ever. Amen. ### Scripture references - Job 1:19: allusion, high confidence - Job 1:21: quotation, high confidence - Job 30:25: quotation, high confidence - Job 1:1: quotation, high confidence - 1 Thess 4:13: allusion, high confidence - 1 Cor 15:42: quotation, high confidence - 1 Cor 15:43: quotation, high confidence - 1 Cor 15:44: quotation, high confidence - Ps 118:8 (117:8 LXX): quotation, high confidence - 1 Thess 4:16: allusion, high confidence - 2 Cor 5:10: allusion, high confidence - Heb 12:22: allusion, medium confidence - Matt 6:20: allusion, medium confidence ### Translation notes - Migne's sections 6-8 (numeral 6 read when the text was divided but fitted as 3; numeral 7 stands in the OCR text and is removed by a logged correction; the opening of section 8 is not identifiable). - Job 1:18-19, 21 (LXX); Job 30:25; Job 1:1; 1 Thess 4:13; 1 Cor 15:42-44; Ps 118:8 (117:8 LXX); 1 Thess 4:16; 2 Cor 5:10; Heb 12:22; Matt 6:20. - Lines are lost in several places (the comparison with worms, Job's grief, the description of the mourner, the address to the bereaved); marked '…' or bracketed. Variant readings, footnotes and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 4.6 (PG 31:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/4-1/#p-4-6). ## Homilies 5.0 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/4-1/#p-5-0 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of the title of the homily on the martyr Julitta, which completes the homily on thanksgiving. ### Greek text καὶ εἰς τὰ λειπόμενα τῆς προκλεχθείσης ὁμιλίας τῆς περὶ εὐχαριστίας. ### English translation (Claude) … and on the remaining parts of the homily on thanksgiving delivered earlier. ### Translation notes - Only the end of the title survives in the OCR; the full title in Migne is 'On the martyr Julitta, and on the remaining parts of the homily on thanksgiving delivered earlier'. ### Citation (SBL) Basil, Hom. 5.0 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/4-1/#p-5-0). ## Homilies 5.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/4-1/#p-5-1 - Source: PG 31:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil introduces the feast of the martyr Julitta: when a powerful man seized her property, he had her lawsuit barred unless she sacrificed and denied Christ. ### Greek text Ἢ μὲν ὑπόθεσις τῆς ἐχχλησίας ἐστὶ τὸ ἐπὶ τῇ μακαρίᾳ μάρτυρι γενόμενον χήρυγμα. Περιηγγείλαμεν γὰρ ὑμῖν τὴν ἡμέραν ταύτην, ὡς ὑπόμνημα ἔχουσαν τῆς μεγάλης ἀθλήσεως, ἣν ἐν γυναιχείῳ σώματι ἀνδρειοτάτην καὶ πᾶσαν ἔχπληξιν ἐμποιοῦσαν τοῖς τότε παροῦσι τῷ θεάματι καὶ τοῖς εἰς ὕστερον ἐχ τῆς τῶν πεπειραμένων διηγήσεως δεχομένοις τὴν ἀχοὴν … γυναῖκα προσαγορεῴειν εὐπρεπὲς τὴν τῷ μεγαλοφυεῖ τῆς ψυχῆς τῆς γυναιχείας φύσεως τὴν ἀσθένείαν ἀποχρύψασαν" ὑφ᾽ ἧς ἡγοῦμαι μάλιστα πεπλῆχθαι τὸν χοινὸν ἡμῶν ἀντίπαλον, οὐ φέροντα τὴν ἀπὸ τῶν γυναιχῶν ἧτταν. Ὃς, τὰ μεγάλα ἐχεῖνα ὑπερηφανευόμενος, σείειν πᾶσαν τὴν οἰχουμένην, καὶ χαταλήψεσθαι ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὠὰ αἴρειν, καὶ πόλεις ἐρημώσειν, ἐφάνη ἀρετῆς ἡττώμενος. Ἣν ἐπιχειρήσας ἐν καιρῷ πειρασμοῦ διελέγξαι, ὡς οὐ δυναμένην ὑπὸ τῆς χατὰ τὴν φύσιν ἀσθενείας μέχρι παντὸς τὴν εἰς Θεὸν εὑσέδειαν διασώσασθαι, εὗρε διὰ τῆς πείρας ἀνδρειοπέραν τῆς φύσεως, καὶ τοσοῦτον αὐτοῦ τῶν φοδερῶν χαταγελάσασαν, ὅσον αὐτὸς προσεδόχα τοῖς δεινοῖς αὐτὴν ὑποπτήξειν. Δίχης γὰρ αὐτῇ πρός τινα τῶν ἐν τῇ πόλει δυνατῶν συνεστώσης, πλεονεχτιχὸν ἄνδρα καὶ βίαιον, ἐξ ἁρπαγῆς καὶ λεηλασίας τὸν πλοῦτον ἑαυτῷ ἀθροίσαντα, ὃς, γῆς τε πλῆθος ἀποτε- Εόμενο:, καὶ ἀγροὺς καὶ χώμας, καὶ βοσχήματα καὶ οἰχέτας, καὶ πᾶσαν τὴν περιοῦσαν τοῦ βίου χα- «απτχευὴν ἐχ τῆς γυναιχὸς πρὸς ἑαυτὸν μεταστήσας, τειλήφει τὰ δικαστήρια, συχοφάνταις καὶ ψευδομάρτυσι, καὶ δωροδοχίᾳ τῶν διχαζόντων ἐπερειδόμενος ὡς δὲ παρῆν ἡ χυρία, καὶ ὁ χῆρυξ ἐχάλει, καὶ οἱ συνέγοροι εὐτρεπεῖς, ἀρχομένην διδάσχειν τοῦ δι… τόν τε τρόπον τῆς ἐξ ἀρχῆς χτήσεως, καὶ τοῦ χρένου τὸ μῆχος τοῦ βεδαιοῦντος τὴν δεσποτείαν, εἶτα τὴν βίαν τοῦ ἀνδρὸς καὶ τὴν πλεονεξίαν ὀδύρεσθαι" παρελθὼν, οὐχ ἔφη εἰσαγώγιμον εἶναι τὴν δίχην (μηδὲ γὰρ εἶναι θεμιτὸν τῶν χοινῶν μετέχειν τοὺς μὴ λατρεύοντας τοῖς θεοῖς τῶν βασιλέων, καὶ μὴ ἐξομνυμένους τὴν εἰς Χριστὸν πίστιν). Ἐδόχει δίχαια λέγειν τῷ ἄρχοντί, καὶ ἀναγκαῖα προτείνεσθαι. Καὶ εὐθὺς λιδανωτὸς, καὶ ἐσχάρα, καὶ πρότασις τοῖς διχαζομένοις " ἀρνουμένοις μὲν τὸν Χριστὸν, ἀπολαύειν τῶν νόμων καὶ τῆς ἀπ᾽ αὐτῶν ὠφελείας " ἀντεχομένοις δὲ τῆς πίστεως, μὴτε δικαστηρίων, μὴτε νόμων, μῆτε τῆς λοιπῆς πολιτείας μετέχειν, ὡς ἣτιμωμένοις κατὰ τὸν νόμον τῶν τότε χρατούντων. ### English translation (Claude) The occasion of this assembly is the proclamation made about the blessed martyr. For we announced this day to you as holding the memorial of her great contest, a contest most manly in a woman's body, which caused astonishment both in those then present at the spectacle and in those who later received the account from those who had witnessed it … [a woman, if one should] call a woman her who by the greatness of her soul concealed the weakness of the female nature. By her, I think, our common adversary was most of all stricken, unable to bear defeat at the hands of women. He who boasted those great things (that he would shake the whole world, and "seize it like a nest, and take it up like eggs that have been left," and lay waste cities) was shown to be defeated by virtue. Trying in the time of temptation to prove that, because of the weakness of her nature, she could not keep her piety toward God to the end, he found by experience that she was braver than her nature, and that she laughed at his terrors as much as he had expected her to cower before the dangers. She had a lawsuit against one of the powerful men of the city, a grasping and violent man who had amassed his wealth by plunder and robbery. He had cut off a great quantity of her land, and had transferred to himself from the woman fields and villages, cattle and slaves and all the remaining equipment of her life; he had taken possession of the courts, relying on informers and false witnesses and on bribing the judges. When the lady appeared, and the herald called, and the advocates were ready, and she began to inform the court … the manner of the original acquisition, and the length of time that confirmed the ownership, and then to lament the man's violence and greed, he came forward and said that the case was not admissible: for it was not lawful for those who do not worship the emperors' gods and do not abjure faith in Christ to share in the common rights. The magistrate thought he spoke justly and put forward what was necessary. At once there were incense and a brazier, and a proposal to the parties: if they denied Christ, they should enjoy the laws and the benefit from them; if they held to the faith, they should share neither in courts nor laws nor the rest of civic life, as people deprived of rights under the law of those then in power. ### Scripture references - Isa 10:14: quotation, high confidence ### Translation notes - Migne's section 1 (its numeral was read as '4' when the text was divided). The numeral of section 2 at the end is removed with Migne's Latin by a logged correction. - Isa 10:14 (LXX, the Assyrian's boast applied to the devil). - Lines are lost after 'those who had witnessed it' and after 'began to inform the court'; marked '…' or bracketed. Migne's Latin and variant readings removed by logged corrections. - Julitta (Ἰουλίττα) was martyred at Caesarea, probably under Diocletian; Basil's homily is the main source for her story. ### Citation (SBL) Basil, Hom. 5.1 (PG 31:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/4-1/#p-5-1). ## Homilies 5.2 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/5-2/#p-5-2 - Source: PG 31:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Julitta went joyfully to the fire, encouraging women to equal men in piety; Basil then explains unceasing prayer as a life directed to God and thanksgiving even in bereavement. ### Greek text Τί οὖν ἐπὶ τούτοις; ἾΑρα ἐδελεάσθη τῷ πλούτῳ; ἢ τῇ πρὸς τὸν ἀδικοῦντα φιλονειχίᾳ τὸ συμφέρον παρεεἴδεν; ἢ τὸν ἐκ τῶν διχαστῶν ἐπηρτημένον χίνδυνον ἐξεπλάγη; Οὐμενοῦν " ἀλλ᾽, Ἐῤῥέτω, φησὶν, ὁ βίος, οἰχέσθω χρήματα " μηδὲ τὸ σῶμά μοι περιλειφθείη, πρίν τινα φωνὴν ἀφιέναι ἀσεθῇ κατὰ τοῦ χτίσάντός με θεοῦ. Καὶ ὅσῳ πλέον ἑώρα τὸν ἄρχοντα τοῖς λόγοις τούτοις ἀγριαινόμενον, καὶ πρὸς τὴν ἐσχάτην κατ᾽ αὐτῆς ὀργὴν ἐχκαιόμενον, τοσούτῳ πλέον εὐχαρίστει τῷ Θεῷ, ὅτι, χρημάτων φθαρ. τῶν ἀμφισθητοῦσα, ἐφάνη τῶν οὐρανίων ἀγαθῶν ἑαυτῇ βεδαιοῦσα τὴν χτῆσιν " καὶ γῆν μὲν ἀφαιρουμένη, ἵνα παράδεισον χτήσηται, ἀτιμίαν δὲ χαταδι- ( χαζομένη, ἵνα τῶν στεφάνων τῆς δόξης κατα… μένη τὴν πρόσχαιρον, ἵνα τῶν μαχαρίων ἐλπίδων λάδηται, μετὰ πάντων τῶν ἁγίων ἐν τῇ χαρᾷ τῆς βασιλείας εὑρισχομένη. Ὡς δὲ πολλάχις ἐρωτωμένη, πολλάχις τὴν αὐτὴν ἠφίει φωνὴν, δούλην ἕαυτὴν τοῦ Χριστοῦ λέγουσα, καὶ κατηρᾶτο τοῖς πρὸς πὴν ἄρνησιν προχαλουμένοις " τότε δὴ ὁ χριτὴς τῆς ἀδιχίας οὐ μόνον τὰ χτήματα, ὧν ἀδίχως καὶ παρὰ τοὺς νόμους ἀφήρητο, ἀπεστέρησεν, ἀλλὰ καὶ τὴν ζωὴν αὐτὴν προσεζημίωσεν ὡς ἐνόμιξε, πυρὶ παραδοὺς αὐτὴν. Ἢ δὲ πρὸς οὐδὲν οὕτω τῶν κατὰ τὸν βίον τερπνῶν ἠπειγμένως ἔδραμεν, ὡς ἐπὶ τὴν φλόγα ἦλθεν ἐχείνην, προσώπῳ καὶ σχήματι, καὶ οἷς ἐφθέγγετο, καὶ τῇ ἐπανθούσῃ φαιδρότητι, τῆς ψυχῆς τὸ περιχαρὲς ἐμφαίνουσα - παραχαλοῦσα τὰς παρεστηχνίας τῶν γυναιχῶν, μὴ κχαταμαλαχίξεσθαι πρὸς τοὺς ὑπὲρ τῆς εὐσεδείας πόνους, μηδὲ τὴν τῆς φύσεως ἀσθένειαν προφασίζεσθαι. Ἐκ τοῦ αὐτοῦ φυράματος, λέγουσα, τοῖς ἀνδράσιν ἐσμέν. Κατ᾽ εἰχόνα Θεοῦ γεγόναμεν, ὡς καὶ οὗτοι. ᾿Αρετῆς δεχτιχὸν τὸ θῆλυ ὁμοτίμως τῷ ἄῤῥενι παρὰ τοῦ χτίσαντος γέγονε. Καὶ τί γὰρ ἣ συγγενεῖς τοῖς ἀνδράσι διὰ πάντων ἐσμέν; Οὐ γὰρ σὰρξ μόνον ἐλήφθη πρὸς γυναιχὺς χατασχευὴν, ἀλλὰ καὶ ὀστοῦν ἐχ τῶν ὀστέων. Ὥστε τὸ στεῤῥὸν, καὶ εὔτονον, καὶ ὑπομονητιχὸν, ἐξ ἔπου τοῖς ἀνδράσι καὶ παρ᾽ ἡμῶν ὀφείλεται τῷ Δεσπότῃ. Ταῦτα εἰποῦσα, πρὸς τὴν πυρὰν ἥλατο ἡ δὲ περισχοῦσα τῆς ἀγίας τὸ σῶμα, ὥσπερ τις θάλαμος φωτεινὸς, τὴν μὲν ψυχὴν ἐπὶ τὴν οὐράνιον χώραν, καὶ τὴν πρέπουσαν αὐτῇ λῆξιν ἀνέπεμψε, τὸ δὲ τίμιον σῶμα ἀχέραιον διεσώσατο τοῖς προσήχουσιν" ὅπερ ἐν τῷ χαλλίστῳ προτεμενίσματι τῆς πόλεως χείμενον ἁγιάζει μὲν τὸν τόπον, ἁγιάζει δὲ Β ποὺς εἰς αὐτὸν συνιόντας. Γῆ δὲ ἡ χατευλογηθεῖσα «ἡ ἐπιδημίᾳ τῆς μαχαρίας, ἐχ τῶν οἰχείων λαγόνων ὕδατος φύσιν χαριεστάτην ἀνῆχεν ὥστε τὴν μάρτυρα ἀντὶ μητρὸς γενομένην οἷόν τινι γάλαχτι χοινῷ τιθηνεῖσθαι τοὺς ἐν τῇ πόλει. Τοῦτο καὶ ὑγιαίνουσι φυλαχτήριον, καὶ τρυφῶσι σωφρόνως ἡδονῆς χορηγία, καὶ ἀῤῥωστοῦσι παραμυθία" τὴν τοῦ Ἑλισσαίου χάριν εἰς Ἱεριχουντίους, ταύτην εἰς ἡμᾶς παρασχομένης τῆς μάρτυρος, τὸ ἀλμυρὸν τῆς χοινῆς φύσεως πῶν περὶ τὸν τόπον ὑδάτων εἰς γλυχεῖαν καὶ ἁπαλὴν καὶ προσηνῆ πᾶσιν αἴσθησιν διὰ τῆς εὐλογίας μεταθαλούσης. Οἱ ἄνδρες, μὴ καταδέξησθε γυναιχῶν ἐλάττοὺς ὀφθῆναι πρὸς τὴν εὐσέδειαν. Αἱ γυναῖχες, μὴ ἀπολειφθῆτε τοῦ ὑποδείγματος " ἀλλ᾽ ἀπροφασίστως τῆς εὐσεδείας ἀντέχεσθε - ἔργῳ πεῖραν λαθοῦσαι, ὅτι πρὸς οὐδὲν ὑμῖν τῶν ἀγαθῶν τὸ ἐλάττωμα «τἴς φύσεως ἐμποδίζει. Πολλὰ περὶ τῆς μάρτυρος εἰπεῖν ὡρμημένον, ὁ χθὲς ἡμῖν χινηθεὶς λόγος, ἀτελὴς χαταλειφθεὶς, τὴν ἐπὶ πλεῖον ἐν τούτοις διατριδὴν οὐχ ἐπιτρέπει. Δυσχερὴς δέ τις ἐγὼ φύσει: πρὸς πᾶν τὸ ἀτέλεστον. ᾿Ατερπὲς μὲν γὰρ θέαμα, καὶ εἰχὼν ἐξ ἡμισείας τὴν μίμησιν ἔχουσα, ἄχρηστος δὲ ὁδοιπορίας πόνος, μὴ πρὸς τὸ προχείμενον πέρας, μηδὲ πρὸς τοὺς Καὶ θήρας τὸ παρὰ μιχρὸν ἴσον ἐστὶ τοῦ μηδενός " καὶ οἱ τρέχοντες ἐν τοῖς σταδίοις, ἑνὶ πολλάχις βήματι μόνῳ ἐλαττωθέντες, τῶν βραθείων ἐξέπεσον. Καὶ ἡμεῖς τοίνυν ἐπιμνησθέντες τῶν τοῦ ᾿Αποστόλου ῥημάτων χθὲς, καὶ ἐν βραχέσιν ἐλπίζοντες παραπολλαπλάσια τῶν εἰρημένων παραλιπόντες “ διόπερ ἀναγκαίαν ἡγούμεθα ὑμῖν τῶν ἐλλειφθέντων τὴν ἔχτισιν. Ἐλέγετο τοίνυν παρὰ τοῦ ᾿Αποστόλου " Πάντοτε καίρετε, ἀδιαλείπτως προσεύχεσθε, ἐν παντὶ εὐχαριστεῖτε. Ἰερὶ μὲν οὖν τοῦ πάντοτε καίρειν χρῆναι, εἰ καὶ μὴ τῇ ὑποθέσει ἀρχούντως, ἀλλ᾽ ἡμῖν Ὑε ἱκανῶς εἴρηται τῇ προτεραίᾳ εἰ δὲ καὶ δεῖ … άγγελμα, οἵ τε ἀπαιτοῦντες ὑμεῖς ἕτοιμοι, ἐγώ τε χατὰ δύναμιν τὴν συνηγορίαν τοῦ λόγου πληρώσω. Προσευχὴ ἐστιν αἴτησις ἀγαθοῦ παρὰ τῶν εὐσεθῶν εἰς Θεὸν γινομένη. Τὴν δὲ αἴτησιν οὐχ ἐν ῥήμασιν ὁριζόμεθα πάντως. Οὐδὲ γὰρ ἡγούμεθα τὸν Θεὸν τῆς διὰ τῶν λόγων ὑπομνήσεως δεῖσθαι, ἀλλ᾽ εἰδέναι, καὶ μὴ αἰτούντων ἡμῶν, τὰ χρήσιμα. Τί οὖν ἐστιν ὅ φαμεν; Ὅτι χρὴ μὴ ἐν συλλαδαῖς ἡμᾶς τὴν προσευχὴν ἀποπληροῦν, ἀλλὰ προαιρέσει μᾶλλον ψυχῆς, καὶ πράξεσι ταῖς κατ᾽ ἀρετὴν παντὶ τῷ βίῳ συμπαρεχτεινομέναις, τὴν δύναμιν πληροῦσθαι τῆς προσευχῆς. Εἴτε γὰρ ἐσθίετε, φησὶν, εἴτε πίνετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε. Καθεζόμενος ἐπὶ τραπέζης, προσεύχου " προσφερόμενος τὸν ἄρτον, τῷ δεδωχότι τὴν χάριν ἀποπλήρου " οἴνῳ τὸ ἀσθενὲς τοῦ σώματος ὑπερείδων, μέμνησο τοῦ παρεχομένου σοι τὸ δῶρον εἰς εὑφροσύνην χαρδίας, καὶ παραμυθίαν ἀῤῥωστημάτων. Παρῆλθεν ἡ χρεία τῶν βρωμάτων; Ἡ μέντοι μνήμη τοῦ εὑεργέτου μὴ παρερχέσθω. Τὸν χιτῶνα ἐνδυόμενος, εὐχαρίστει τῷ δεδωχότε " τὸ ἑμάτιον λόμενος, αὔξησον τὴν εἰς Θεὸν ἀγάπην, ὃς καὶ χειμῶνι καὶ θέρει ἐπιτήδεια ἡμῖν σχεπάσματα ἐχαρίσατο, τὴν τε ζωὴν ἡμῶν συντηροῦντα, καὶ τὸ ἄσχημον περιστέλλοντα. Ἐπληρώθη ἡ ἡμέρα; Εὐχαρίστει τῷ τὸν ἥλιον μὲν εἰς ὑπηρεσίαν τῶν ἡμερινῶν ἔργων χαρισαμένῳ ἡμῖν, πῦρ δὲ παρασχομένῳ τοῦ φωτίζειν τὴν νύχτα, καὶ ταῖς λοιπαῖς χρείαις ταῖς χατὰ τὸν βίον ὑπηρετεῖν. Ἡ νὺξ ἄλλας ὑποθέσεις προσευχῆς προξενείτω. Ὅταν ἀναὀλέψης εἰς τὸν οὐρανὸν, καὶ πρὸς τὰ τῶν ἄστρων ἐνατενίσῃς χάλλη, προσεύχου τῷ Δεσπότῃ τῷν ὁρωμένων, καὶ προσχύνει τὸν ἀριστοτέχνην τῶν ὅλων Θεὸν, ὃς ἐν σοφίᾳ τὰ πάντα ἐποίησεν. Ὅταν ἴδῃς πᾶσαν φύσιν ζώων ὕπνῳ χατεχομένην, πάλιν προσχύνει τὸν καὶ ἀχουσίως ἡμᾶς διὰ τοῦ ὕπνου τῆς συνεχείας ᾿τῶν πόνων λύοντα, καὶ ἐχ μιχρᾶς ἀναπαύσεως πάλιν πρὸς τὴν ἀχμὴν τῆς δυνάμεως ἐπανἁγοντα. Ἡ οὖν νὺξ μὴ ἔστω ὥσπερ τις ἴδιος καὶ ἐξαίρετος χλῆρος τοῦ ὕπνου πᾶσα" μηδὲ χαταδέξῃ διὰ τῖς χατὰ τὸν ὕπνον ἀναισθησίας τὸ ἤμισυ τῆς ζωῆς ἀχρειοῦν" ἀλλὰ μεριξέσθω σοι τῆς νυχτὸς ὁ χρόνος εἴς τε ὕπνον καὶ προσευχήν " ἀλλὰ καὶ οἱ ὕπνοι αὖτοὶ μελετήματα ἔστωσαν τῆς εὐσεθείας. Πεφύχασι γάρ πως αἱ καθ᾽ ὕπνον φαντασίαι, ὡς τὰ πολλὰ, ἀπηχήέματα εἶναι τῶν μεθημερινῶν φροντίδων. Ὁποῖα γὰρ ἂν ἢ τὰ χατὰ τὸν βίον ἡμῶν ἐπιτηδεύμᾶτα, τοιαῦτα ἀνάγχη εἶναι καὶ τὰ ἐνύπνια. Οὕτως ᾿Αδιαλείπτως προπεύξη" οὐχ ἐν ῥήμασι πληρῶν τὴν προσευχὴν, ἀλλὰ δι᾽ ὅλης τοῦ βίου τῆς διαγωγῆς συνάψας σεαυτὸν τῷ Θεῷ, ὡς συνεχῆ καὶ ἀδιάλειπτον εἶνα! προσευχὴν τὴν ζωὴν σου. ᾿Αλλὰ καὶ Εν παντὶ, φησὶν, εὐχαριστεῖτε. Καὶ πῶς δυνατὸν, φασὶ, τοῦτο γενέσθα:, ψυχὴν χατώδυνον συμφοραῖς, καὶ οἱονεὶ περιχεντουμένην τῇ αἰσθήσει τῶν ἀλγεινῶν, μὴ πρὸς θρήνους ἐχφέρεσθαι, καὶ δάχρυα, ἀλλ᾽ εὐχαριστεῖν ὡς ἐπ᾽ ἀγαθοῖς τοῖς ἀπευχταίοις κατὰ ἀλήθειαν; “Δ γὰρ ἂν ἐπαράσαιτό μοι ὁ ἐχθρὸς, ταῦτα παθὼν, πῶς ἐπ᾽ αὐτοῖς εὐχαριστεῖν δυνήσομαι; ᾿Ανήρπασται τὸ παιδίον ἄωρον, καὶ ὠδῖνες, τῶν πρώτων χαλεπώτεραι, ὀδυνωμένην ἐπὶ τῷ ἀγαπητῷ τὴν μητέρα χατατιτρώσχουσι " πῶς, καταλιποῦσα τοὺς θρήνους, εὐχαριστίας φωνὰς ἀναλάδῃ, Πῶς; Ἐὰν λογίσηται, ὅτι τῷ παιδὶ τῷ ἐξ αὐτῆς γεννηθέντ: οἰχειότερος πατὴρ ὁ Θεὸς, καὶ φρονιμώτερος προστάτης, καὶ οἰχονόμος τοῦ βίου. Τί οὖν οὐκ ἐπιτρέπουεν τὰ αὐτοῦ χτήματα πρὸς τὸ δοχοῦν διατίθεσθαι τῷ φρονίμῳ Δεσπότῃ, ἀλλ᾽ ὡς οἰχείων στερούμενοι ἀγαναχτοῦμεν, καὶ τοῖς ἀποθνήσχουσιν ὡς ἀδιχηθεῖαι συμπάσχομεν; Σὺ δὲ ἐχεῖνο λογίζου, ὅτι οὐχ ἀπέθανε τὸ παιδίον, ἀλλ᾽ ἀπεδόθη - οὐδὲ ἀπετελεύτησεν ὁ φίλος, ἀλλ᾽ ἀπεδήμησε, καὶ μιχρόν τι προείληφε τῆς ὁδοῦ, ἣν καὶ ἡμᾶς ἀναγκαίως δεήσει πορεύεσθαι. Ἔστω σοι ἐντολὴ τοῦ Θεοῦ σύνοικος, οἷόν τι φῶς καὶ διαύγειαν πρὸς τὴν τῶν πραγμάτων διάχρισιν παρεχοιλένη ἀδιαλείπτως - ἥτις, πόῤῥωθεν τὴν τῆς ψυχῆς σου ἐπιστασίαν προχατασχοῦσα, καὶ τὰς ἀληθεῖς περὶ ἐχάστου δόξας προευτρεπίζουσα, ὑπ᾽ οὐδενὸς ἐάσει σΞ τῶν προσπιπτόντων ἀλλοιωθῆναι" ἀλλὰ τῷ προευτρεπισμένῳ τῆς διανοίας ὥσπερ τινὰ σκόπελον θαλάσσης γείτονα, ἀσφαλῶς καὶ ἀσείστως τῶν τε βιαίων πνευμάτων, καὶ τῶν κυμάτων τὰς ἐπιδρομὰς ὑπομένειν. Διὰ τέ γὰρ οὐχὶ θνητὰ φρονεῖν περὶ τοῦ θνητοῦ προειθίσθης, ἀλλ᾽ ἀπροσδόχητον τοῦ παιδὸς τὸν θάνατον προσεδέξω; Ὅτε σοι πρῶτον ἐγγέλθη τοῦ υἱοῦ ἡ γέννησις, εἴ τίς σε ἤρετο, ποταπόν ἔστι τὸ τεχθέν; τί ποτε ἂν ἀπεχρίνω; Αρα ἄλλο τι ἄν εἶπες, ἣ ὅτι ἄνθρωπός ἐστι τὸ γεννηθέν; Εἰ δὲ ἄνθρωπος, καὶ θνητὸς δηλονότι. Τί οὖν παράδοξον, εἰ ἀπέθανεν ὁ θνητός; Οὐχ ᾿ὁρᾷς ἥλιον ἀνατέλλοντα καὶ δυόμενον; οὐχ ὁρᾷς τὴν σελήνην αὔξουσαν, εἶτα φθίνουσαν; οὐ τὴν γῆν θάλλουσαν, εἶτα ξηραινομένην; Τί τῶν περὶ ἡμᾶς ἕστηχε; κ-ἰ ἀχίνητον ἔχει τὴν φύσιν καὶ ἀμετάπτωτον; ᾿Ανάδλεψον εἰς τὸν οὐρανὸν, καὶ ἴδε τὴν γῆν. Οὐδὲ ταῦτα διαιωνίζει. Ὃ γὰρ οὐρανὸς καὶ ἡ γῆ παρἐλεύσεται, φησίν" οἱ ἀστέρες ἐκ τοῦ οὐρανοῦ πε… τὸ φέγγος αὐτῆς. Τί οὖν θαυμαστὸν, εἰ καὶ ἡμεῖς, μέρος ὄντες τοῦ χόσμου, ἀπολαύομεν τῶν ἐχ τοῦ χόσμου; ΗἩρὸς ταῦτα ἀποδλέπων, ὅταν καὶ ἐπὶ σὲ ἔλθῃ τῶν χοινῶν τὸ μέρος, ἕνεγχε μύσας, οὐκ ἀπαθῶς, οὐδὲ ἀναισθήτως (τίς γὰρ μισθὸς ἀναλγσίας;), ἀλλ᾽ ἐπιπόνως μὲν καὶ σὺν ἀλγηδόσι μυρίαις, Πλὴν ὑπένεγχε, ὥσπερ τις γενναῖος ἀγωνιστὴς, τὴν ἰσχὺν καὶ τὴν ἀνδρείαν οὐ μόνον ἐχ τοῦ τύπτειν τοὺς ἀντιπάλους, ἀλλὰ καὶ ἐχ τοῦ φέρειν στεῤῥῶς τὰς παρ᾽ αὐτῶν πληγὰς ἐπιδειχνύμενος “ καὶ ὥσπερ τις χυδερνήτης σοφὸς καὶ ἀτάρα χος ὑπὸ τῆς ἄγαν περὶ τὸν πλοῦν ἐμπειρίας, ὀρθὴν καὶ ἀδάπτιστον, καὶ παντὸς χειμῶνος ὑψηλοτέραν τὴν ψυχὴν διασώζων, Παιδὸς ἀγαπητοῦ. ἢ γυναιχὸς χαταθυμίας, ἣ ἄλλου τινὸς τῶν φιλτάτων καὶ κατὰ πᾶσαν εὔνοιαν συνημμένων στέρησις, οὐδὲν δεινὸν τῷ προεσχεμμένῳ, καὶ τὸν ὀρθὸν λόγον ἐγεμόνα τῆς ζωῆς ἔχοντι, ἀλλὰ μὴ κατὰ συνήθειάν τινα πορευομένῳ, ΓἜἜθους γὰρ χωρισμὸς καὶ τοῖς ἀλόγοις ἐστὶ δνυσφορώτατος. Καί ποτε εἶδον ἐγὼ βοῦν ἐπὶ φάτνης δαχρύοντα, τοῦ συννόμου αὑτῷ καὶ ὁμοζύγου τελευτήσαντος. Καὶ τὰ λοιπὰ τῶν ἀλόγων σφοδρῶς τῆς συνηθείας ἔστιν ἰδεῖν ἀντεχόμενα. Σὺ δὲ οὐχ οὕτως ἔμαθες, οὐδὲ ἐδιδάχθτς, ᾿Αλλ᾽ ἀρχὴν μὲν φιλίας λαμδάνειν ἐκ μαχρᾶς ὁμιλίας καὶ χρονίου ἔθους οὐδὲν ἀπεικός " ὀδύρεσθαι δὲ τὸν χωρισμὸν διὰ τὴν ἐπὶ πλεῖστον ἡμῖν γενομένην διατριδὴν παντελῶς ἄλογον. Οἷον, γυνὴ συνεχληρώθη σοι χατὰ τὴν χοινωνίαν τοῦ βίου, πᾶσαν ἡδονὴν σοι χατὰ τὸν βίον παρεχομένη, εὐθυμίας δημιουργὸς, θυμηδιῶν πρόξενος, τὰ χρηστὰ συναύξουσα, ἐν ταῖς λύπαις τὸ πλεῖστον μέρος τῶν ἀνιαρῶν ἀφαιρουμένη αὕτη ἐξαί… μηδὲ αὐτόματόν τινα εἴπῃς εἶναι συντυχίαν τῶν γινομένων, ὡς μηδενὸς προστάτου πὃν χόσμον οἶχονομοῦντος" μηδὲ χαχόν τινα δημιουργὸν ὑπόθῃς, ἐχ τῆς κατὰ τὴν λύπην ἀμετρίας πονηρὰ δόγματα ὑποτιθέμενος σεαυτῷ " ἀλλὰ μηδὲ ἐχπέσῇς τῶν ὄριον τῆς εὐσεδείας. Ἐπειδὴ γὰρ ὅλως ἐγένεσθε οἱ δύο εἰς σάρχα μίαν, πολλὴ συγγνώμη τῷ τὴν διχοτομίαν Ὁ καὶ τὴν τῆς συναφείας διαίρεσιν μετὰ ἀλγημάτων δεχομένῳ " οὐ μὴν τούτου γε ἕνεχεν ἣ διανοεῖσθαί τε τῶν οὐ προσηχόντων, ἢ φθέγγεσθαί σοι λυσιτελές. Ἐννόησον γὰρ, ὅτι ὁ πλάσας ἡμᾶς καὶ ψυχώσας Θεὸς ἰδίαν ἔδωχεν ἑχάστῃ ψυχῇ τὴν τοῦ βίου διαγωγὴν, καὶ ἄλλοις ἄλλους ὄρους ἔπηξε τῆς ἐξόδου. Τὸν μὲν γὰρ ἐπὶ πλεῖον παραμεῖναι τῇ παρουσίᾳ τἧς σαρχὺς χονόμησε " τὸν δὲ θᾶττον ἀπολυθῆῇναι τῶν δεσμῶν τοῦ σώματος διετάξατο, χατὰ τοὺς ἀῤῥήτους τῆς σοφίας ἑαυτοῦ καὶ τῆς δικαιοσύνης λόγους. Ὥσπερ οὖν οἱ ταῖς εἰρχταῖς ἐμπίπτοντες, οἱ μὲν ἐπὶ πλείονα χρόνον τῇ χαχώσει τῶν δεσμωτηρίων ἐναποχλείονται, οἱ δὲ ταχυτέραν εὑρίσχουσι τῆς χαχοπαθῆείας ἀπαλλαγὴν " οὕτω καὶ αἱ ψυκαὶ, αἱ μὲν ἐπὶ πολὺ προσχατέχονται τῇ ζωῇ ταύτῃ, αἱ δὲ ἐπ᾿ ἕλαττον, κατὰ τὴν ἀναλογίαγ τῆς ἀξίας ἑχάστου, σοφῶς καὶ βαθέως, καὶ ὡς οὐχ ἂν ἐφίχοιτο νοῦς ἀνθρώπων, τὰ περὶ ἔχαστον ἡ λῶν τοῦ χτίσαντος ἡμᾶς προδλεπομένου. Οὐχ ἀχούεις λέγοντος τοῦ Δαδιδ, Ἐξάγαγε ἐχ φυλακῆς τὴ» ψυχήν μου; Οὐχ ἤχουτας περὶ τοῦ ἁγίου, ὅτι ἀπελύθη αὐτοῦ ἡ φυχή; ΤΙ δὲ Συμεὼν, ὅτε ἐνεγχαλίσατο τὸν Κύριον ἡμῶν; ποίαν φωνὴν ἀφῆχεν; Οὐχ ὅτι Δῦν ἀποεἸύεις τὸν δοῦ1όν σου, Δέσποτα; Τῷ γὰρ μένῳ πρὸς τὴν ἄνω διαγωγὴν βαρυτέρα πάσης χολάπεω; καὶ δεσμωτηρίου παντὸς ἡ μετὰ τοῦ σώματός ἔστι διατριδή. Μὴ τοίνυν τῇ ἑαυτοῦ ἀπολαύσει ἐπιξήτει τὰς περὶ τῶν ψυχῶν διατάξεις ἀχολουθεῖν " ἀλλὰ λογίζου περὶ τῶν συναφθέντων χατὰ τὸν βίον, εἶτα θανάτῳ διισταμένων, ὅτι παραπλήσιοί εἶσιν ὁδοιπόροις μίαν ὁδὸν πορευομένοις, καὶ διὰ τὴν συνεχῆ μετ᾽ ἀλλήλων διατριδὴν ἐνωθεῖσιν ὑπὸ τῆς συνηθείας. Οἵ ἐπειδὰν τὴν χοινὴν ὁδὸν διεξελθόνπες χαταλάδωσι, λοιπὸν σχιζομένην αὐτὴν, τῆς χρείας ἤδη ἀναγκαίως μεριζούσης ἑχάτερον, οὐ τῇ συντθείᾳ προσχαθεζόμενοι ἀμελοῦσι τῶν προχειμένων, ἀλλὰ τῆς ἐξ ἀρχῆς χινησάτης αὐτοὺς αἰτίας ὑπομνησθέντες, πρὸς τὸ οἰχεῖον ἔχαστο; χυυσ: πέρας. Ὥς οὖν ἐχείνοις ἄλλος μὲν ἦν ὁ σχοπὸς «ἴς ὁδοῦ, συνέδη δὲ αὐτοῖς ἢ χατὰ τὴν ὁδοιπορίαν ἐχ τῆς συνηθείας οἰχείωσις - οὕτω καὶ τοῖς ἐν γάμῳ ἢ ἄλλῃ τινὶ χοινωνίᾳ βίου συνημμένοις ἴδιον προέχεῖτο δηλονότι τῆς ζωῆς τὸ πέρας - συναφθέντας ὃὲ ἀλλήλοις ἀναγκαίως τὸ προδιατεταγμένον τῆς ζωῆς τέλος ἐχώρισε καὶ διέλυσεν. ### English translation (Claude) What then? Was she enticed by wealth? Or did she, in her rivalry with the wrongdoer, overlook her advantage? Or was she terrified by the danger hanging over her from the judges? Not at all. "Let my livelihood go," she said, "let my money be gone; let not even my body be left to me, rather than I should utter any impious word against God who created me." And the more she saw the magistrate enraged at these words and inflamed to the utmost anger against her, the more she gave thanks to God, because in disputing about perishable goods she was seen to be securing for herself the possession of heavenly goods: losing land to gain paradise, condemned to dishonor that she might be counted worthy of the crowns of glory, [losing her] temporary [life] that she might lay hold of blessed hopes, to be found with all the saints in the joy of the kingdom. When, asked many times, she many times gave the same answer, calling herself a servant of Christ, and cursed those who urged her to deny him, then the judge of injustice not only deprived her of the possessions of which she had been robbed unjustly and against the laws, but also, as he thought, punished her with the loss of life itself, handing her over to the fire. And she ran to none of life's delights so eagerly as she went to that flame, showing the gladness of her soul by her face and bearing, by what she said, and by the cheerfulness that bloomed on her; urging the women standing by not to grow soft toward the labors for piety, nor to plead the weakness of their nature. "We are of the same lump as the men," she said. "We were made in the image of God, as they were. The female was made by the Creator capable of virtue in equal honor with the male. Why are we not akin to the men in everything? For not only flesh was taken for the making of the woman, but also bone from his bones. So firmness, vigor and endurance are owed to the Master by us equally with the men." Saying this, she leapt onto the pyre. And the fire, enclosing the saint's body like a chamber of light, sent up her soul to the heavenly country and its fitting lot, and preserved her precious body intact for her relatives. It lies in the most beautiful precinct of the city, and sanctifies the place and sanctifies those who come to it. And the earth, blessed by the coming of the blessed one, sent up from its own bosom a most pleasant spring of water, so that the martyr, becoming as it were a mother, nurses those in the city with a sort of common milk. It is a safeguard for the healthy, a supply of pleasure for those who live soberly, a comfort for the sick. The grace Elisha gave to the people of Jericho, the martyr has given to us, changing by her blessing the saltiness common to the waters of the region into a taste sweet, soft and pleasant to all. Men, do not consent to be seen inferior to women in piety. Women, do not fall short of the example, but hold to piety without excuse, having learned by experience that the deficiency of your nature hinders you from nothing good. [3] Though I am eager to say much about the martyr, the discourse we began yesterday and left unfinished does not allow us to spend longer on this. And I am by nature impatient of anything incomplete. For an image with only half its likeness is an unpleasing sight, and the labor of a journey is useless if it does not reach the destination set before it … and in hunting, almost is as good as nothing; and runners in the stadium, falling short often by a single step, have lost the prizes. So we too, having called to mind the apostle's words yesterday, and hoping [to treat them] briefly, left out many times more than we said; that is why we think it necessary to pay you what was omitted. The apostle said, "Rejoice always, pray without ceasing, in everything give thanks." About the need to rejoice always enough was said the day before, if not for the subject, at least for us. But if [we must also speak of praying without ceasing], you who demand it are ready, and I will, as far as I can, complete the defence of the [command]. Prayer is a request for good made by the pious to God. But we do not by any means limit the request to words. For we do not think that God needs to be reminded by words, but that he knows what is useful even when we do not ask. What then do we mean? That we must not fulfil prayer in syllables, but rather fulfil the power of prayer by the choice of the soul and by virtuous actions extending through our whole life. "Whether you eat," it says, "or drink, or whatever you do, do all to the glory of God." When you sit at table, pray. When you take bread, render thanks to him who gave it. When you strengthen the body's weakness with wine, remember him who provides you the gift for gladness of heart and relief of sickness. Has the need for food passed? Let not the memory of your benefactor pass. Putting on your tunic, give thanks to him who gave it; taking up your cloak, increase your love for God, who has granted us coverings suitable for winter and summer, both preserving our life and covering what is unseemly. Is the day completed? Give thanks to him who granted us the sun to serve the works of the day, and provided fire to light the night and to serve the other needs of life. Let the night furnish other occasions for prayer. When you look up at the sky and fix your gaze on the beauties of the stars, pray to the Master of what you see, and worship God, the supreme craftsman of the universe, who "made all things in wisdom." When you see the whole nature of living things held by sleep, worship again him who even against our will releases us through sleep from the continuity of our labors, and from a little rest brings us back to the peak of our strength. [4] So let not the whole night be, as it were, the private and special property of sleep; do not consent to make half of life useless through the insensibility of sleep; but let the time of the night be divided for you between sleep and prayer. Indeed, let your sleep itself be an exercise of piety. For the fantasies of sleep are by nature, for the most part, echoes of the day's concerns. Whatever the pursuits of our life are, such our dreams must be. So you will pray without ceasing, fulfilling prayer not in words but by joining yourself to God through your whole way of life, so that your life is one continuous and unceasing prayer. But also "in everything," it says, "give thanks." "And how," they say, "is this possible: that a soul pained by misfortunes and, as it were, pierced through by the sense of what hurts, should not be carried away to laments and tears, but give thanks for what is truly to be deprecated as though for good things? When I have suffered what my enemy would curse me with, how shall I be able to give thanks for it? A child has been snatched away untimely, and pangs worse than the first pierce the mother grieving for her beloved; how is she to leave her laments and take up words of thanksgiving?" How? If she reckons that God is a nearer father to the child born of her, and a wiser guardian and steward of his life. Why then do we not allow the wise Master to dispose of his own possessions as seems good to him, but are vexed as if robbed of our own, and pity the dead as if they had been wronged? Reckon rather this: that the child has not died but been given back; the friend has not perished but has gone on a journey, and has gone a little ahead on the road which we too shall necessarily have to travel. Let God's commandment be your companion, giving you unceasingly a kind of light and clearness for judging things; taking charge of your soul long beforehand and preparing true opinions about each thing, it will not let you be altered by anything that befalls you, but by the preparedness of your mind [will make you able], like a rock beside the sea, to endure safely and unshaken the onsets of violent winds and waves. Why were you not accustomed beforehand to think mortal thoughts about what is mortal, but received the death of your child as unexpected? When the birth of your son was first announced to you, if someone had asked you what kind of thing had been born, what would you have answered? Would you have said anything other than that what had been born was a human being? And if a human being, then obviously mortal. What is strange, then, if the mortal has died? Do you not see the sun rising and setting? Do you not see the moon waxing and then waning? The earth flourishing and then drying up? Which of the things around us stands still and has an unmoved and unchanging nature? Look up to the sky, and look at the earth. Not even these last for ever. "Heaven and earth will pass away," it says; "the stars will fall from heaven, [the sun will be darkened, and the moon will not give] its light." What wonder, then, if we too, being part of the world, share in what belongs to the world? Looking at this, when your share of the common lot comes to you, bear it with closed lips; not impassively or insensibly (for what reward is there for insensibility?), but with toil and countless pains; yet endure it, like a noble contestant who shows his strength and courage not only by striking his opponents but also by bearing their blows firmly; and like a wise pilot, undisturbed through his long experience of sailing, keeping the soul upright, unsubmerged and higher than every storm. The loss of a beloved child, or of a wife after one's heart, or of any other of those dearest and joined to us by every bond of affection, is nothing terrible to one who has considered it beforehand and has right reason as the guide of his life, and does not walk by mere habit. For separation from what one is used to is very hard to bear even for irrational creatures. I once saw an ox weeping at the manger when its fellow at pasture and yokemate had died. And the other irrational creatures can be seen clinging strongly to what they are used to. But you have not so learned, nor been so taught. It is not unreasonable that friendship should take its beginning from long intercourse and long custom; but to lament the separation because of the long time spent together is utterly unreasonable. [5] For example, a wife was allotted to you to share your life, providing you every pleasure in life, a maker of good cheer, an agent of delight, increasing your blessings, taking away in griefs the greatest part of your distress; she was suddenly [taken] … do not say that what happened is a chance occurrence, as though no guardian governed the world; and do not suppose some evil creator, adopting wicked doctrines out of immoderate grief; and do not fall outside the limits of piety. Since the two of you had become entirely one flesh, there is great allowance for one who receives the cutting in two and the severing of the union with pain; yet it is not profitable for you on this account to think or say anything unfitting. Consider that God who fashioned and ensouled us gave each soul its own course of life and fixed different limits of departure for different people. One he arranged to remain longer in the presence of the flesh; another he appointed to be released more quickly from the bonds of the body, according to the inexpressible reasons of his wisdom and justice. As, then, of those who fall into prison, some are shut up longer in the misery of the jail and others find quicker release from their hardship, so too some souls are held longer in this life and others for a shorter time, according to the proportion of each one's worth, since our Creator foresees what concerns each of us wisely and deeply and in a way the human mind cannot reach. Do you not hear David saying, "Bring my soul out of prison"? Have you not heard of the saint that "his soul was released"? And Simeon, when he took our Lord in his arms, what did he say? Was it not, "Now you are releasing your servant, Master"? For to one [hastening] toward the life above, staying with the body is heavier than any punishment and any prison. Do not, then, demand that the arrangements concerning souls follow your own enjoyment, but reckon about those joined in life and then separated by death that they are like travellers going along one road, united by habit through spending time continually with one another. When they have gone through the common road and find it then dividing, their needs now necessarily separating each of them, they do not sit down beside their habit and neglect what lies before them, but remembering the cause that set them moving at the beginning, each hurries to his own destination. As those travellers had another aim for their journey, and their familiarity on the way merely arose from habit, so too for those joined in marriage or any other partnership of life a proper end of life was plainly set for each; and the end of life appointed beforehand necessarily separated and parted those who had been joined to one another. ### Scripture references - Gen 1:27: allusion, high confidence - Gen 2:23: allusion, high confidence - 2 Kgs 2:21: allusion, high confidence - 1 Thess 5:16: quotation, high confidence - 1 Thess 5:17: quotation, high confidence - 1 Thess 5:18: quotation, high confidence - 1 Cor 10:31: quotation, high confidence - Ps 104:15 (103:15 LXX): allusion, medium confidence - Ps 104:24 (103:24 LXX): quotation, high confidence - Matt 24:35: quotation, high confidence - Matt 24:29: quotation, high confidence - Eph 4:20: echo, medium confidence - Gen 2:24: allusion, high confidence - Ps 142:7 (141:8 LXX): quotation, high confidence - Luke 2:28: allusion, high confidence - Luke 2:29: quotation, high confidence ### Translation notes - Migne's section 2, with sections 3, 4 and 5, whose numerals stand in the OCR text (removed by logged corrections); mark [3]-[5]. - Gen 1:27; Gen 2:23; 2 Kgs 2:19-22; 1 Thess 5:16-18; 1 Cor 10:31; Ps 104:15, 24 (103:15, 24 LXX); Matt 24:35, 29; Eph 4:20; Gen 2:24; Ps 142:7 (141:8 LXX); Luke 2:28-29. 'His soul was released': the source is unidentified. - Julitta's words on the equality of women in virtue are translated as written. - Lines are lost in several places (Julitta's sentence, the hunting comparison, the transition to prayer, the passage on the stars and on the dead wife); marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 5.2 (PG 31:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/5-2/#p-5-2). ## Homilies 5.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/5-2/#p-5-6 - Source: PG 31:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gratitude is lost by comparing ourselves with those above us; we should give thanks for God's countless gifts of creation and redemption, and weep only for what deserves tears. ### Greek text Εὐγνώμονος οὖν διανοίας οὐκ ἐπὶ τῷ χωρισμῷ δυσφόρως ἔχειν, ἀλλ᾽ ἐπὶ τῇ ἐξ ἀρχῆς συναφείᾳ χάριν ἔχειν τῷ συγχληρώσαντι. Σὺ δὲ καὶ ὅτε περιῆν δοι τὸ γύναιον, ἣ ὁ φίλος, ἢ τὸ παιδίον. ἢ ὃ τι οὖν ὧν ὀδύρῃ νῦν, οὐχὶ χάριν εἶχες τῶν παρόντων τῷ δεδωχότι, ἀλλ᾽ ἐνεχάλεις ὑπὲρ τῶν ἐλλειφθέντων. Ἑὶ μὲν γυναιχὶ μόνῃ συνῴκεις, ὅτι μὴ παῖδες ἧσαν οζους ἐδούλου εἰ δὲ καὶ παῖδες παρῆσαν, ὅτ' μὴ ὑπερεπλούτεις, ἢ καὶ ὅτι τῶν ἐχθρῶν τινας εὐημεροῦντας ἑώρας. Ὅρα τοίνυν μὴ ποτε αὐτοὶ ἑαυτοῖς ἀναγκαίας τῶν φιλτάτων τὰς στερήσεις κατασκευά… ζωμεν, παρόντων μὲν οὐχ αἰσθανόμενοι, παρελθόντων δὲ περιεχόμενοι. Ἐπειδὴ γὰρ παραχειμένων τῶν ἐχ Θεοῦ ἀγαθῶν οὐχ εὐχαριστοῦμεν, ἀναγκαία ἡμῖν ἡ ἀφαίρεσις διὰ τὴν αἴσθησιν γίνεται. Ὥσπερ γὰρ οἱ ὀφθαλμοὶ τὸ ἄγαν προσχείμενον οὐχ ὁρῶσιν, ἀλλὰ δέονται συμμέτρου τινὸς ἀποστάσεως " οὕτω καὶ αἱ ἀχάριστοι ψυκαὶ ἑοίχασιν ἐν τῇ ἀλλοτριώσει τῶν ἀγαθῶν τῆς παρελθούσης χάριτος ἐπαισθάνεσθαι. “Ὅτε γὰρ ἀπέλαυον τῶν χρηστοτέρων, οὐδεμίαν χάριν τῷ δεδωκότι γινώσχοντες, μετὰ τὴν στέρησιν τὸ παρελθὸν μαχαρίζουσιν. ᾿Αλλ᾽ οὐδεὶς ἡμῶν ἀποχλείεται τοῦ εὐχαριστεῖν ὑπ᾽ οὐδεμιᾶς περιστάσεως βίον, ἐὰν εὐγνωμόνως ἕκαστον ἐπιλογίζεσθαι θέλῃ. Πολλὰς γὰρ ἀναθεωρήσεις καὶ οὐχ ἀτερπεῖς ὁ ἑχάστου ἡμῶν βίος χέχτηται, ἐάνπερ ἄρα καταδεοξώμεθα πρὸς τὸ ὑποδεδηχὸς ἀποθλέπειν, καὶ οὕτως ἐχ τῆς πρὸς τὸ χεῖρον συγχρίσεως τὸ ὑπάρχον ἡμῖν ἀγαθὸν, πόσου τινὸς ἄξιόν ἐστιν, ἐχμετρεῖν. Οἰχέτης εἶ; "Ἔχεις τὸν σεσυτοῦ ταπεινότερον" εὐχαρίστει, ὅτι ἑνὸς ὑπερέχεις, ὅτι μὴ ἐν τῷ μυλῶνι χαταδεδίχασα!:, ὅτι μὴ πληγὰς λαμθάνεις. Οὐχ ἐπιλείψουσιν οὐδὲ τοῦτον αἱ τοῦ εὐχαριστεῖν ἀτφορμαί. Οὐ γὰρ ἔχει πέδας, οὐ δέδεται ἐν ξύλῳ. Ὁ δεσμώτης ἔχει τὸ ζῇν ἀρχοῦσαν ἀφορμὴν εἰς εὖχαριστίαν " ἥλιον ὁρᾷ, ἀναπνεῖ τὸν ἀέρα, ἐπὶ τούτοις εὐχαριστεῖ. ᾿Αδίχως χολάξῃ; Τῇ τῶν μελλόντων ἐ)πίδι χαῖρε. Δικαίως κατεδιχάτθης; Καὶ οὕτως εὖ λαρίστει, ἐνταῦθα τὴν δίχην τῶν τετολμημένων ἀποτιννὺς, ἀλλὰ μὴ ἐπ᾽ ἀχεραίοις τοῖς ἁμαρτήμασι τῇ αἰωνίᾳ κολάσει ταμιευθείς. Κατὰ δὴ τὸν αὐτὸν λόγον ἐπὶ παντὸς βίου καὶ πάντων ἐπιτηδευμάτων ἔξεστι τῷ εὐγνώμονι μεγάλας τῶν παρόντων ἀποδιδόναι τῷ εὐξργέτῃ τὰς χάριτας. Νὺν δὲ τὸ τῶν δυσαρεστουμένων πεπόνθασιν οἱ πολλοί" τὸ μὲν παρὸν τιμάζοντες, τῶν δὲ ἀπόντων ἐπιθυμοῦντες. Οὺ γὰρ τοὺς ὑποδεεστέρους αὐτῶν ἀπαριθμούμενοι, τὴν ὑπὲρ ὧν ἔχουσι χάριν ἀποπληροῦσι τῷ εὐεργέτῃ" ἀλλὰ τῇ πρὸς τὸ ὑπερέχον συγχρίσει, ὅσον ἀπολείπονται λογιζόμενοι, ὡς οἰχείων στερούμενοι τῶν ἑτέροις προσὄντων, οὕτως ἀνιῶνται καὶ χαταμέμφονται. Ὁ δοῦλος, ὅτι μὴ ἐλεύθερός ἐστι, δυσχεραίνει" ὁ ἐν ἐλευθερίᾳ τραφεὶς, ὅτι μὴ εὐπατρίδης, μηδὲ τῶν περιθλέπτων ἐπ᾽ εὐγενείᾳ, μηδ᾽ ὅτι ἑπτὰ πάππους ἔχει ἀριθμεῖν εἰς τὸ ἄνω, ἱπποτρόφους λαμπροὺς, ἣ μονομάχοις πὸν πλοῦτον ἐξαναλώσαντας. Ὁ χατὰ γένος περιφανὴς σχετλιάζει, ὅτι μὴ ἐπὶ πλούτῳ χομᾷ" ὁ πλούσιος λυπεῖται χἀὶ ὀδύρεται, ὅτι μὰ πόλεων καὶ ἐθνῶν ἐστιν ἄρχων : ὁ στρατηγὰς, ὅτι μὴ βασιλεύει" ὁ βασιλεὺς, ὅτι μὴ πάσης ὁμοῦ τἧς ὑφ᾽ ἡλίῳ χρατεῖ, ἀλλ᾿ ἔστιν ἔθνη τοῖς αὐτοῦ σχήπτροις μὴ ὑποχύπτοντα. Ἔχ πάντων δὲ τούτων συνάγεται τὸ ἐπὶ μηδενὶ τὸν εὐεργέτην εὐχαριστεῖσθαι. ᾿Δλλ᾽ ἡμεῖς, ἀφέντες τὰ ἐπὶ τοῖς ἀποῦσι λυπ… διδαχθῶμεν τὴν ἐπὶ τοῖς παροῦσιν εὐχαριστίαν ἀποδιδόναι. Εἴπωμεν ἐν μὲν ταῖς σχυθρωποτέραις περιστάσεσι τῶν πραγμάτων τῷ σοφῷ ἰατρῷ Ἐν θλίψει μιχρᾷ ἡ παιδεία σου ἡμῖν. Εἴπωμεν μοι, ὅτι ἐταπείνωσάς με. Ἐΐπωμεν, ὅτι Οὐκ ἄξια τὰ παθήματα τοῦ γῦν καιροῦ πρὸς τὴν. μέλλουσαν δόξαν ἀποχαϊλυφθῆγαι εἰς ἡμᾶς. Εἴπωμεν, ὅτι Ὁ λίγα ὧν ἡμάρτομεν μεμαστιγώμεθα. Παραχαλέσωμεν τὸν Κύριον, ὅτι Παίδευσον ἡμᾶς, Κύρις, “«1ὴν ἐν χρίσει, καὶ μὴ ἐν θυμῷ. ᾿Ελεγχόμεγοι γὰρ, ὑπὸ Κυρίου παιδευόμεθω, ἵνα μὴ σὺν τῷ κόσμῳ καταχριθῶμεν. Ἐν δὲ τῇ φαιδροτέρᾳ τοῦ βίου διαγωγῇ ἐχείνην λέγωμεν τοῦ Δαδὶδ τὴν φωνήν" Τί ἀνταποδώσω τῷ Κυρίῳ περὶ πάντων ὧν ἀνταπέδωχέ μοι; Ἔχ τοῦ μὴ ὄντος εἰς τὸ εἶναι παρήγαγε" λόγῳ ἐτέμησε " τέχνας ἡμῖν συνεργοὺς τῆς ζωῆς ἐχαρίσατο" τροφὰς ἐχ τῆς γῆς ἀνίησι" βοσχημάτων ἡμῖν ὑπηρεσίαν δέδωχε. Δι᾿ ἡμᾶς δμόροι" δι᾿ ἡμᾶς ἥλιος " ἡ ὀρεινῇ, ἡ πεδιάσιμος ἡμῶν ἕνεχεν διαχεχόσμηται, ἀποφυγὰς ἡμῖν πρὸς τὰς ἐχ τῶν ὁρῶν ἀχρότητας εὐτρεπίζουτα, Δι᾿ ἡ μᾶς ποταμυὶ ῥέουσι" δι᾽ ἡμᾶς βρύουσιν αἱ πηγαί " ἡ θάλασςα ἡμῖν ἀνεῖται πρὸς ἐμπορίαν" οἱ ἐχ μετάλλων πλοῦτοι, αἱ πανταχόθεν ἀπολαύσεις, πάσης τῆς χτίσεως δωροφορούσης ἡμῖν, διὰ τὴν πλουσίαν καὶ ἄφθονον εἰς ἡμᾶς χάριν τοῦ εὐεργέτου. Καὶ τί δεῖ τὰ μιχρὰ λέγειν; Δι᾿ ἡμᾶς Θεὸς ἐν αὶ ἀνθρώποις " διὰ τὴν χαταφθαρεῖσαν σάρχα Ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήγωσεν ἐν ἡμῖν. Μετὰ τῶν ἀχαρίστων ὁ εὐεργέτης πρὸς τοὺς χαθημένους ἐν σχότει ὁ ἕλιος τῆς διχαιοσύνης " ἐπὶ τὸν σταυρὸν ὁ ἀπαθής ᾿ ἐπὶ τὸν θάνατον ἡ ζωὴ " ἐπὶ τὸν ἄδην τὸ ὥς ἡ ἀνάστατις διὰ τοὺς πεσόντας " πνεῦμα υἱοθεσίας, χαρισμάτων διανομαὶ, στεφάνων ἐπαγγελίαι" τὰ ἄλλα, ὅσα οὐδὲ ἐξαριθμήσασθαι ῥάδιον, ἐφ᾽ οἷς πᾶσι πρέπουσά ἔστιν ἡ φωνὴ τοῦ προφήτου " Τί ἀνταποδῶμεν τῷ Κυρίῳ περὶ πάντων ὧν ἀνγταπἐδωχεν ἡμῖν; Καὶ γὰρ αὖ καὶ τοῦτο οὐχ εἴρηται δεδωχέναι, ἀλλ᾽ ἀντιδεδωχέναι ὁ μεγαλόδωρος, ὡς φύχὶ κατάρχων χάριτος, ἀλλ᾽ ἀμειθόμενος τοὺς ὑπάρξαντας τὸ γὰρ τῶν λαμδανόντων εὐχάριστον εἰς σίπεῖ παρὰ σοῦ τὴν ἐλεημοσύνην διὰ τῆς χειρὸς τῶν τοινῆτων " κἂν λάθῃ τὰ ἑαυτοῦ, ἀχεραίαν σοι τὴν χόρ'», ὡς ὑπὲρ οἰκείων, ἀποπληροῖ. Τί οὖν ἀνταποδῶμεν τῷ Κυρίῳ περὶ πάντων ὗν ἀνταπέδωχεν ἡμῖν; Οὐ γὰρ ἀφίεμαι τῆς φωνῆς τοῦ Προφήτου, χαλῶς ἀποροῦντος, καὶ περισχοποῦντος ἑαυτοῦ τὴν πενίαν, ὅτι οὐδὲν ἔχει πρὸς ἀντίδοσιν ἄξιον. Ὃς ἐφ᾽ οὕτω μεγάλαις καὶ λαμπραίς εὐεογεσίαις, οὗμενοῦν ἐχούσαις ὑπερδολὴν, πολλαπλασίονα ἡμῖν τὰ εἰς ὕστερον ἐπαγγέλλεται" παραδείσυυ τρυφὴν, καὶ δόξαν ἐν βασιλείᾳ, καὶ ἰσαγγέλους τιμὰς, καὶ Θεοῦ χατανόησιν" ὅπερ τοῖς ἀξιωθεῖσι τῶν ἀγαθῶν ἐστι τὸ ἀχρότατον᾽ οὗ πᾶσα ἐφίεται λογιχὴ φύσις " οὗ καὶ ἡμεῖς ἐπιτύχοιμεν, ἐχ τῶν παθῶν τῆς σαρχὸς ἑαυτοὺς ἐχχαθάραντες. Πῶς οὖν, φησὶ, τὸ χοινωνιχὸν καὶ φιλόστοργον (ὃ πρῶτόν ἐστι τῶν ἀγαθῶν καὶ τελειότατον, διότι πλήρωμα νόμου ἣ ἀγάπη)" πρὸς τοὺς πλησίον ἐπιδειξόμεθα; Ἐπειδὰν, πρός τινας ὑπὸ μεγάλων συμφορῶν κατεχομένους εἰσελθόντες, μὴ συγχλαίωμεν αὐτοῖς, μηδὲ συνδαχρύωμεν, ἀλλ᾽ εὐχαριστῶμεν ἐπὶ τοῖς γενομένοις. Οἰχεῖον μὲν γὰρ πάθος μετ᾽ εὐχαριστίας ὑπενεγχεῖν ὑπομονῆς ἔχει καὶ καρτερίας ἀπόδειξιν " ἐπ᾽ ἀλλοτρίαις δὲ συμφοραῖς εὐχαριστεῖν τῷ Θεῷ ἐπικαίροντός ἔστι τοῖς χαχοῖς καὶ παροξύνοντος τοὺς λυπουμένους " καὶ ταῦτα τοῦ ᾿Αποστόλου ἐπιτρέποντος ἡ μῖν χλαίειν μετὰ κλαιόντων. Τί οὖν ἐροῦμεν πρὸς ταῦτα; Ἢ πάλιν ἀναγκαίως τῶν τοῦ Κυρίου λόγων ὑπομνήσομεν ὑμᾶς, ἐπὶ τίσι καίρειν προσδτάχθημεν, καὶ ἐπὶ τίσι πενθεῖν; Χαίρετε, φησὶ, καὶ ἀγαλ- “τιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν ποιλὺς ἐν τοῖς οὐγαγοῖς" καὶ πάλιν: Θυγατέρες Ἱερουσαλὴμ, μὴ κιλαίετε ἐπ᾽ ἐμὲ, ἀλλὰ κιαύσατε ἐπὶ τὰ τέκνα ὑμῶν. Οὐχοῦν δικαίοις μὲν συσχιρτᾷν καὶ συναγάλλεσθαι ὁ θεῖος λόγος ἡμῖν ἐπιτρέπει, τοῖς δὲ ἐχ ρξσθαι, ἢ τοὺς ἀναλγήτως διαχειμένους ἀποχλα!:-. σθαι, ὅτ! οὐδὲ ἴσασι πῶς ἀπόλλυνται. ### English translation (Claude) It belongs to a grateful mind, then, not to be aggrieved at the separation but to be thankful to the one who joined us for the union at the beginning. But you, even when your wife or friend or child, or whatever it is you now lament, was still with you, did not give thanks to the giver for what you had, but complained about what was lacking. If you lived with a wife alone, [you complained] that there were no children …; if you had children too, that you were not very rich, or that you saw some of your enemies prospering. Take care, then, that we do not make the loss of those dearest to us necessary for ourselves … [we] live, not perceiving the things that are present but clinging to those that have passed. For since we do not give thanks for the good things from God while they lie before us, their removal becomes necessary for us so that we may perceive them. As the eyes do not see what lies too close but need a moderate distance, so ungrateful souls seem to perceive a past grace only when they are estranged from the good things. For when they enjoyed the better things they felt no gratitude to the giver; after the loss they call the past blessed. But none of us is shut out from giving thanks by any circumstance of life, if he is willing to reckon up each thing gratefully. For the life of each of us has many reflections, and not unpleasant ones, if only we consent to look at what is below us, and so, by comparison with the worse, to measure how much the good we have is worth. Are you a slave? You have someone lower than yourself; give thanks that you are above one person, that you have not been condemned to the mill, that you are not beaten. Not even he lacks occasions for giving thanks: he has no fetters, he is not bound in the stocks. The prisoner has life as a sufficient occasion for thanksgiving: he sees the sun, he breathes the air; let him give thanks for these. Are you punished unjustly? Rejoice in the hope of what is to come. Have you been justly condemned? Even so give thanks, paying here the penalty for what you have dared, and not being reserved with your sins intact for eternal punishment. By the same reasoning, in every walk of life and in every pursuit the grateful man can render great thanks to his benefactor for what he has. But as it is, most people suffer what discontented people suffer: they dishonor what they have and desire what is absent. They do not count those below them and so render thanks to their benefactor for what they have; but by comparison with those above them, reckoning how far they fall short, they are pained and find fault as if deprived of their own, when it belongs to others. The slave is vexed that he is not free; the man brought up in freedom, that he is not a patrician nor among those admired for noble birth, nor that he can count seven generations of grandfathers back, brilliant horse-breeders or men who spent their wealth on gladiators. The man of famous family complains that he does not abound in wealth; the rich man grieves and laments that he is not ruler of cities and nations; the general, that he is not king; the king, that he does not rule the whole world under the sun together, but there are nations that do not bow to his sceptre. From all this the result is that the benefactor is thanked for nothing. But let us leave grieving over what is absent and learn to render thanks for what is present. In the gloomier circumstances of affairs let us say to the wise physician, "In a small affliction your discipline was with us." Let us say, "[It is good] for me that you humbled me." Let us say that "the sufferings of the present time are not worth comparing with the glory that is to be revealed to us." Let us say that "we have been scourged for few of the sins we committed." Let us entreat the Lord: "Discipline us, Lord, but with judgment, and not in anger." For "when we are judged, we are disciplined by the Lord, so that we may not be condemned along with the world." And in the brighter course of life let us say that word of David: "What shall I render to the Lord for all that he has rendered to me?" He brought us from non-being into being; he honored us with reason; he granted us arts as helpers of life; he sends up food from the earth; he has given us the service of cattle. For us the rains, for us the sun; the mountains and the plains have been arranged for our sake, providing refuges for us on the mountain heights. For us the rivers flow, for us the springs gush; the sea is open to us for trade; the wealth from mines, enjoyments from every side, the whole creation bringing us gifts, through the rich and abundant grace of the benefactor toward us. [7] And why mention small things? For us God was among men; for the sake of the corrupted flesh "the Word became flesh and dwelt among us." The benefactor [came to live] with the ungrateful; to those sitting in darkness, the sun of righteousness; to the cross, the one beyond suffering; to death, the life; to Hades, the light; the resurrection, for the sake of the fallen; the Spirit of adoption, the distribution of gifts, the promises of crowns; and the other things which it is not easy even to count, for all of which the prophet's word is fitting: "What shall we render to the Lord for all that he has rendered to us?" For again, he is not said to have given, but to have rendered in return, the munificent one, as though he did not begin the grace but repaid those who had begun; for he counts the gratitude of those who receive as … the alms from you through the hand of the poor; and if [the poor man] receives what is his own, he repays you in full, as though it were his own. What then shall we render to the Lord for all that he has rendered to us? For I do not let go of the prophet's word, who rightly is at a loss and looks round at his own poverty, because he has nothing worthy to render. He who, besides such great and splendid benefits, which admit no surpassing, promises us many times more for later: the delight of paradise, glory in the kingdom, honors equal to the angels, and the contemplation of God, which for those counted worthy of the good things is the highest, which every rational nature longs for, and which may we too attain, having cleansed ourselves from the passions of the flesh. "How then," someone says, "shall we show our fellowship and affection toward our neighbors (which is the first and most perfect of good things, since 'love is the fulfilling of the law'), if, when we visit people held fast by great misfortunes, we do not weep with them or shed tears with them, but give thanks for what has happened? For to bear one's own suffering with thanksgiving gives proof of endurance and steadfastness; but to give thanks to God for others' misfortunes belongs to one who rejoices in evils and provokes those who grieve; and that when the apostle permits us to weep with those who weep." What shall we say to this? Shall we not again necessarily remind you of the Lord's words, at what we have been commanded to rejoice and at what to mourn? "Rejoice," he says, "and be glad, for your reward is great in heaven"; and again, "Daughters of Jerusalem, do not weep for me, but weep for your children." So the divine word permits us to leap and exult with the righteous, but … [to mourn] those who are insensible, because they do not even know how they are perishing. ### Scripture references - Isa 26:16: quotation, high confidence - Ps 119:71 (118:71 LXX): quotation, medium confidence - Rom 8:18: quotation, high confidence - Ezra 9:13: echo, low confidence - Jer 10:24: quotation, high confidence - 1 Cor 11:32: quotation, high confidence - Ps 116:12 (115:3 LXX): quotation, high confidence - John 1:14: quotation, high confidence - Luke 1:79: allusion, high confidence - Mal 4:2 (3:20 LXX): allusion, high confidence - Rom 8:15: allusion, high confidence - Prov 19:17: allusion, medium confidence - Rom 13:10: quotation, high confidence - Rom 12:15: quotation, high confidence - Matt 5:12: quotation, high confidence - Luke 23:28: quotation, high confidence ### Translation notes - Migne's sections 6 and 7 (numeral 6 read when the text was divided but fitted as 3; numeral 7 stands in the OCR text and is removed by a logged correction). The last sentence breaks off; ref 5.4 holds only a footnote. - Isa 26:16 (LXX); Ps 119:71 (118:71 LXX); Rom 8:18; Jer 10:24; 1 Cor 11:32; Ps 116:12 (115:3 LXX); John 1:14; Luke 1:79; Mal 4:2 (3:20 LXX); Rom 8:15; Prov 19:17; Rom 13:10; Rom 12:15; Matt 5:12; Luke 23:28. 'We have been scourged for few of the sins we committed': source uncertain (compare Ezra 9:13). - Lines are lost in several places; marked '…' or bracketed. Variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 5.6 (PG 31:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/5-2/#p-5-6). ## Homilies 5.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/5-2/#p-5-8 - Source: PG 31:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who visit mourners should share their sorrow with restraint and console them gently, rather than lamenting with them. ### Greek text Οὐχὶ δὲ ἐπὶ θανάτῳ ἀνθρώπων καταχλαύσαντα, καὶ συνεχδοήσαντα τοῖς πενθοῦσι, πληρωτὴν προσΐχει νομίζειν εἶναι τῆς ἐντολῆς. Οὔτε γὰρ ἰατοὺν ἐπαινῶ, τὸν ἀντὶ τοῦ βοηθεῖν τοῖς χάμνουσιν, … νήτην, ἀντὶ τοῦ χρατεῖν τῶν ἐμπλεόντων, καὶ τοῖς πνεύμασι μάχεσθαι, καὶ διαφεύγειν τὰ χύματα, καὶ Ὁ παραμυθεῖσθαι τοὺς δειλοτέρους, ναυτιῶντα καὶ συναλύοντα τοῖς ἀπειροθαλάττοις. Τοιοῦτος γάρ ἐστιν ὁ πρὺς τοὺς πενθοῦντας εἰσιὼν, καὶ μὴ τῆς ἐχ τοῦ οἰχξίου λόγου ὠφελείας μεταδιδοὺς, ἀλλὰ τῆς ἐχ τῶν ἀλλοτρίων παθῶν ἀσχημοσύνης μεταλαμδάνων. Ἐπιστυγνάξειν μὲν οὖν ταῖς συμφοραῖς τῶν πενθούντων, ἀκόλουθον. Οὕτω γὰρ ἑαυτὸν οἰκειώσῃ τοῖς πϑοχουσι, μὴ καθιλαρευόμενος τῶν συμφορῶν, μηδὲ ἀδιαφορῶν τοῖς ἀλλοτρίοις ἀλγήμασιν. Οὐ μὴν περαιτέρω γε συνεχφέρεσθαι τοῖς λυπουμένοις προσἧχεν, ὥστε ἣ συνεχθοᾷν, ἣ συνθρηνεῖν τῷ πεπονθότι, ἣ ἐν τοῖς ἄλλοις μιμεῖσθαι καὶ ζηλοῦν τὸν ἐσχοτωμένον ὑπὸ τοῦ πάθους " οἷον συγχαθειργνύναι ἑαυτὸν, καὶ συμμελανειμονεῖν, καὶ χαμαὶ συγχαθῇσθαι, καὶ χουρᾶς ἀμελεῖν. Ἐχ τούτων γάρ ἔστι μᾶλλον ἐπιτείνειν τὴν συμφορὰν, ἣ χαταπραῦνειν. Οὐχ ὁρᾷς, ὅτι βουθῶνες μὲν καὶ σπλῆνες, οἱ μὲν τραύμασιν, οἱ δὲ πτυρετοῖς ἐπιτιθέμενοι, τὰς ὀδύνας συνεπιτείνουσι; χεῖρες δὲ τὸ ἀλγοῦν τῇ πραείᾳ ἑαυτῶν ἐπαφῇ χαταστέλλουσι; Καὶ αὐτὸς δὴ οὖν μὴ ἐξαγριάνῃς τὸ πάθος τῇ παρουσία, μηδὲ συγχαταπέσῃς τῷ πεπτωχότι. Ὁ γὰρ τὸν χείμενον ἀνιστῶν ὑψηλότερος εἶναι τοῦ πεπτωχότος πάντως ὀφείλει" ὁ δὲ ἐξ ἴσου Β χαταπεσὼν ἑτέρου καὶ αὐτὸς τοῦ ἀναστήσοντος ἐπ:δεῖται. ᾿Αλλὰ δάχνεσθαι μὲν ὑπὸ τῶν γινομένων, καὶ ἡσυχῇ τοῖς λυπηροῖς ἐπιστυγνάζειν προσῆχεν, ἐν συννοίᾳ προσώπου, καὶ σεμνότητ': βάρος ἐχούσῃ, τὸ τῆς ψυχῆς πάθος διασημαίνοντα " φθεγγόμενον δὲ, οὐκ εὐθὺς ἐπιπηδᾷν ταῖς ἐπιτιμήσεσι προσῆχεν, ὥσπερ ἐναλλόμενον καὶ ἐπεμδαίνοντα τοῖς χειμένοις (φορτιχὸν γὰρ τοῖς ὑπὸ λύπης τὴν ψυχὴν χεχαχωμένοις αἱ ἐπιτιμήσεις " καὶ ἅμα δυσπαράδεχτοί εἰσι τοῖς χάμνουσι, καὶ πρὸς παρηγορίαν ἀπίθανοι «τῶν ἀπαθῶς παντάπασι διαχειμένων οἱ λόγοι)" ἀλλὰ συγχωρήσαντα χενὰ καὶ ἄπραχτα ἐχδοῆσα: καὶ ὀλοφύρεσθαι, ἤδη τοῦ χαχοῦ ὑπανέντος τι καὶ χαλάσαντος, τότε ἐμμελῶς καὶ πράως τῆς παραχλήσεως ἅπτεσθαι. Ἐπεὶ καὶ οἱ πωλοδάμναι τοὺς δυσηνίους τῶν πώλων οὐχ εὐθὺς χατάγχουσι τοῖς χαλινοῖς, οὐδὲ ἀναχρούουσιν ( ἀναχαιτίζειν γὰρ οὕτω καὶ ἀποσείεσθαι τοὺς ἐπιδάτας διδάσχουσιν)" ἀλλὰ συνενδιδόντες τὴν πρώτην, καὶ συνεξορμῶντες αὐτοῖς, ἐπειδὰν ἴδωσιν ὑπὸ τῆς οἰχείας ὁρμῆς καὶ βίας βασμένους, εὐπειθεστέρους ἤδη ποιοῦσι διὰ τῆς τέχνης. Οὕτως ἕσται χατὰ τὸν τοῦ Σολομῶντος λόγον" … εἰς οἶκον πότου" εἰ μέλλοι τις, ἐπιστημόνως καὶ πράως τῷ λόγῳ χρώμενος, μεταδιδόναι τῆς οἰχείας ὑγιείας τῷ κάμε οντι, ἀλλ᾽ οὐχὶ τῆς ἀλλοτρίας λύπης, ### English translation (Claude) But one should not think that the man who wails over human deaths and cries out with the mourners fulfils the commandment. For I do not praise a physician who instead of helping the sick … nor a pilot who, instead of mastering those on board, fighting the winds, escaping the waves and encouraging the more timid, is seasick and distraught along with the inexperienced passengers. Such is the man who visits mourners and does not give them the benefit of his own reason, but takes a share of the unseemliness of the others' passions. It is fitting, then, to be sad at the misfortunes of mourners; for so you will make yourself one with those who suffer, not making light of their misfortunes nor being indifferent to others' pains. But one ought not to be carried further along with those who grieve, so as to cry out or lament together with the sufferer, or in other ways imitate and emulate the one darkened by passion: for example, shutting oneself up with him, wearing black with him, sitting on the ground with him, and neglecting one's hair. For these things rather intensify the misfortune than soothe it. Do you not see that poultices and compresses, laid some on wounds and others on fevers, intensify the pains, while hands calm what hurts by their gentle touch? So do not you either inflame the passion by your presence, nor fall down along with the fallen. For one who raises up the man lying down must surely be higher than the fallen; but one who falls down equally needs another to raise him up. It is fitting, rather, to be stung by what has happened and quietly to be sad at what is grievous, showing the soul's feeling by a thoughtful face and a dignity that has weight; and when you speak, you should not leap at once to rebukes, as if jumping on and trampling those who lie down (for rebukes are burdensome to those whose souls are afflicted by grief; they are hard for the suffering to accept, and the words of people wholly free of feeling carry no conviction for consolation). Rather, having allowed them to cry out and lament in vain, when the evil has already abated and slackened somewhat, then you should take up consolation tactfully and gently. For horse-breakers too do not at once choke unruly colts with the bit or pull them up (for so they teach them to rear and throw their riders), but at first give way and run along with them, and when they see them [spent] by their own impulse and violence, they make them more obedient by their art. So, according to Solomon's word, [it will be better to go to the house of mourning than] to the house of drinking, if one is going to give the sufferer a share of one's own health by using reason skilfully and gently, and not to take a share of another's grief. ### Scripture references - Eccl 7:2: allusion, high confidence ### Translation notes - Migne's section 8 (numeral read when the text was divided but fitted as 5). - Eccl 7:2 (the house of mourning and the house of drinking). - Lines are lost in the comparison with the physician and in the Ecclesiastes quotation; marked '…' or bracketed. Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 5.8 (PG 31:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/5-2/#p-5-8). ## Homilies 5.9 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/5-2/#p-5-9 - Source: PG 31:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians should weep only for sin, as Paul and Jeremiah did, and not use grief as an excuse for drunkenness; Basil closes his exposition of 1 Thess 5:16-18. ### Greek text Κλαΐειν οὖν μετὰ χλαιόντων. Ὅταν ἴδῃς ἐπὶμεταγοίᾳ τῶν ἡμαρτημένων τὸν ἀδελφὸν ὀδυρόμενον, σὐγχλαυσον τῷ τοιούτῳ, καὶ συμπάθει. Οὕτω γάρ σοι ὑπάρξει ἐν ἀλλοτρίοις πάθεσι τὸ οἰχεῖον ἑπανορθοῦσθαι. Ὃ γὰρ ὑπὲρ τῆς τοῦ πλησίον ἁμαρτίας θερμὸν ἀποστάξας δάχρυον ἑαντὸν ἐξιάσατο, δι᾽ ὧν … ἀθυμία κατέσχε με ἀπὸ ἁμαρτωλῶν τῶν ἐγκαταῖιμπαγόντων τὸν γόμον σου. Ὑπὲρ ἁμαρτίας χλαξε. Αὕτη ἀῤῥωστία ψυχῆς αὕτη θάνατός ἔστι τῆς ἀθανάτου" αὔτη πένθους ἀξία καὶ ὀδυρμῶν ἀσιγήτων. Ἐπὶ ταύτῃ πᾶν δάχρυον ῥέοι, καὶ μὴ διαλείποι στεναγμὸς ἐχ βάθους χαρδίας ἀναπεμπόμενος. Ἔχλαιε Παῦλος τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ. Ἱερεμίας ἔχλαιεν ἐπὶ τοῖς ἀπολλυμένοις τοῦ λαοῦ" ὅς γε, ἐπειδὴ οὐκ ἤρχει: τὸ ἐχ φύσεως δάχρύον, πηγὴν ἐπεζήτει δαχρύων καὶ σταθμὸν ἔσχατον. Καὶ καθήσομαι, φησὶ, καὶ κλαύσομαι τὸν «λαὸν τοῦτον ἡμέρας ποιλλὰς, τοὺς ἀπολλυμένους. Τὸ τοιοῦτον δάκρυον καὶ τὸ τοιοῦτον πένθος ὁ λόγος μακαρίζει" οὐ τὸ πρὸς πᾶσαν λύπην εὐάγωγον, καὶ Π ἐκ πάσης προφάσεως εὐχκατάφορον πρὸς τοὺς θρήνους. Ἤδη δέ τινας εἶδον τῶν φιληδόνων δι᾽ ὑπερθολὴν ἡδυπαθείας ἐπὶ προφάσει τῆς λύπης πρὸς χραιπάλην καὶ μέθην ἐχτρεπομένους, καὶ τὸ ἀχραπὲς αὐτῶν ἐχ τῶν τοῦ Σολομῶντος λόγων παραμυθεῖσθαι πειρωμένους, λέγοντος " Δότε οἶνον τοὶς ἐν “ύπαις. Ἔστι δὲ ὁ παροιμιαχὸς λόγος οὐχὶ μέθης ἄδειαν παρεχόμενος, ἀλλὰ συνέχων τὴν ἀνθρωπίγὴν ζωήν. Ἵνα γὰρ τὸ αἰνιγματῶδες αὐτοῦ παραλείπω, οἶνον λέγοντος τὴν λογικὴν εὐφροσύνην, οὐδὲ ὁ πρόχειρος νοῦς μικρὰν ἔχει τὴν ἐπιμέλειαν, ἵνα μὴ τῷ σφοδρῷ τοῦ πένθους καταποθέντες, τῶν θεῖς " ἀλλ᾽ ἄρτῳ μὲν στηρίζηται ἡ καρδία τοῦ φιλολύπου, οἴνῳ δὲ τὸ συμπεπτωχὸς τῆς δυνάμεως ὑπερ… λύπην χαταπραῦνοντες, ἀλλὰ χαχὰ χαχῶν διαμειθόμένοι, καὶ πονηροί τινες γινόμενοι συναλλάχται, νοσήματα, ψυχῶν διαμείδουσι νοσημάτων " οἵ τοὺς ἐπὶ τῆς τρυτάνης τὰς ῥοπὰς ἐπανισοῦντας μιμούμενοι, τοσοῦτον ὑφαιροῦσι τῆς λύπης, ὅσον αὔξουσι πὸ φιλήδονον. ᾿Αλλ᾽ οἶμα: χρῆναι βοήθειαν τῇ φύσες παρέχειν τὸν οἶνον" καὶ μὴ τοσοῦτον ἐπιτρέπειν ἐγχεῖσθα! τὸν ἄχρατον, ὥστε σχότωσιν τοῖς λογισμοῖς ἐμποιεῖν, Οὔτε γὰρ συνεχρυήσεται τῷ οἴνῳ τὸ λυπηρόν᾽ καὶ τὸ τῆς μέθης χαχὸν τῇ ψυχῇ προσγενήσεται. Εἰ δὲ λύπης ἰατρός ἔστιν ὁ λογισμὸς, ἔσχατον ἂν εἴη τῶν χαχῶν ἡ μέθη, τῇ ἰατρείᾳ τῆς ψυχῆς ἐμποδίζουσα. ᾿Αλλ᾽ ἀνάλαδε τῷ λόγῳ τῶν εἰρημένων ἕχαστον, καὶ εὑρήσεις τό τε δυνατὸν τῆς ἀποστολιχῆς νομοθεσίας καὶ τὸ ὠφέλιμον " πῶς μὲν πάντοτε χαρήσῃ τῷ ὀρθῷ λόγῳ ἑπόμενος" πῶς δὲ προσεύξῃ ἀδιαλείπτως, πῶς δὲ ἐν παντὶ εὐχαριστήσεις " τίνι δὲ τρόπῳ παραχαλέσεις τοὺς λυπουμένους , ἵνα ἐκ πάντων ἄρτιος ἧς καὶ κατηρτισμένος, τῇ βοηθείχ τοῦ ἀγίου Πνεύματος, καὶ τῇ ἐπισχηνώσει τῆς χάριτος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ" ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) Weep, then, with those who weep. When you see your brother lamenting in repentance for his sins, weep with such a one and share his suffering. For so it will be yours to correct your own faults in the sufferings of others. For one who sheds a hot tear for his neighbor's sin heals himself, through [which] … "Dejection seized me because of the sinners who forsake your law." Weep for sin. This is the sickness of the soul; this is the death of the immortal; this deserves mourning and unceasing lament. For this let every tear flow, and let not the groaning sent up from the depth of the heart cease. Paul wept for the enemies of the cross of Christ. Jeremiah wept over the perishing of his people; since natural tears were not enough for him, he sought a fountain of tears and a last refuge: "And I will sit," he says, "and weep for this people many days, those who are perishing." Such tears and such mourning the word calls blessed; not the disposition that is easily led to every grief and on every pretext readily carried away to laments. I have already seen some lovers of pleasure who, from an excess of soft living, turned to debauchery and drunkenness on the pretext of grief, and tried to excuse their intemperance from Solomon's words, where he says, "Give wine to those in grief." But the proverb does not grant license for drunkenness; it upholds human life. For, to pass over its riddling sense (in which wine means the joy of reason), even the obvious meaning has no small concern: that we may not be swallowed up by the violence of mourning … but that the heart of the lover of grief may be strengthened with bread, and the collapse of strength be propped up with wine. … not soothing grief, but exchanging evils for evils, and becoming wicked traders, they exchange diseases of the soul for diseases; imitating those who equalize the scales of a balance, they take away from grief as much as they add to love of pleasure. But I think that wine should be given as a help to nature, and that unmixed wine should not be allowed to be poured in so much as to darken the reasonings. For grief will not flow away with the wine, and the evil of drunkenness will be added to the soul. If reason is the physician of grief, drunkenness would be the last of evils, hindering the healing of the soul. But take up each of the things said in reason, and you will find both the possibility and the benefit of the apostle's legislation: how you will rejoice always if you follow right reason, how you will pray without ceasing, how you will give thanks in everything, and in what way you will comfort those who grieve, so that you may be complete and fully equipped for everything, with the help of the Holy Spirit and the indwelling of the grace of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen. ### Scripture references - Rom 12:15: quotation, high confidence - Ps 119:53 (118:53 LXX): quotation, high confidence - Phil 3:18: allusion, high confidence - Jer 9:1 (8:23 LXX): quotation, high confidence - Prov 31:6: quotation, high confidence - Ps 104:15 (103:15 LXX): allusion, medium confidence - 2 Tim 3:17: allusion, high confidence - 1 Thess 5:16: allusion, high confidence ### Translation notes - Migne's section 9 (numeral read when the text was divided but fitted as 6). - Rom 12:15; Ps 119:53 (118:53 LXX); Phil 3:18; Jer 9:1 (8:23 LXX); Prov 31:6; Ps 104:15 (103:15 LXX); 2 Tim 3:17. - Lines are lost after 'heals himself, through' and in the exposition of Prov 31:6; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections; 'dejection' (ἀθυμία) is restored from its last letters. ### Citation (SBL) Basil, Hom. 5.9 (PG 31:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/5-2/#p-5-9). ## Homilies 6.0 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/6-0/#p-6-0 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Title of the homily on the rich fool of Luke 12:18. ### Greek text Εὐαγγελίου" ε Καθελῶ μου τὰς ἀποθήκας, καὶ μείζονας οἰκοδομήσω" ν καὶ περὶ πιεογε- ### English translation (Claude) [Homily on the words] of the Gospel, "I will pull down my barns and build larger ones," and on greed. ### Scripture references - Luke 12:18: quotation, high confidence ### Translation notes - The OCR keeps only the end of the title; the last word is mutilated ('περὶ πιεογε-', read as περὶ πλεονεξίας, 'on greed', as in Migne's title). ### Citation (SBL) Basil, Hom. 6.0 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/6-0/#p-6-0). ## Homilies 6.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/6-0/#p-6-1 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prosperity is a trial like affliction; the rich fool, blessed by God's kindness, answered with miserliness and was as troubled by his plenty as the poor by their want. ### Greek text Διπλοῦν τὸ εἶδος τῶν πειρασμῶν. Ἢ γὰρ αἱ θλίψξις βασανίζουσι τὰς χαρδίας, ὥσπερ χρυσὸν ἐν χαμένῳ, διὰ τῆς ὑπομονῆς τὸ δοχίμιον αὐτῶν ἀπελέγγουται" ἣ καὶ πολλάχις αὐταὶ αἱ εὐθηνίαι τοῦ βίου ἀντὶ πειρατηρίου γίνονται τοῖς πολλοῖς. ᾽Ομοίως γάρ ἐστι χαλεπὸν ἔν τε δυσχολίαις πραγμάτων ἀταπείνωτον τὴν ψυχὴν διασώσασθαι, καὶ ἐν ταῖς περιφανείαις μὴ ἐπαρθῆναι πρὸς ὕόριν. Παράδειγμα δὲ τοῦ μὲν προτέρου εἴδους τῶν πειρασμῶν ὁ μέγας Ἰὼόδ, ὁ ἀχαταγώνιστος ἀθλητής ᾿ ὃς, πᾶσαν τοῦ διαβόλου τὴν βίαν, ὥτπερ χειμάῤῥου φορὰν, ἀσείστῳ χαρδίᾳ καὶ λογισμοῖς ἀτρέπτοις ὑποδεξάμενος, τοσοὕτῳ μείζων τῶν πειρασμῶν ἀνεφάνη, ὅσῳ μεγάλα αὑτῷ καὶ δυσέχλυτα ἐδόχει παρὰ τοῦ ἐχθροῦ προδεδλῆσθαι τὰ παλαίσματα, Τῶν δὲ χατὰ τὴν εὐπμερίαν τοῦ βίου πειρασμῶν ὑποδείγματα ἄλλα τε τινὰ, καὶ οὗτος ὁ νῦν ἡμῖν ἀναγνωσθεὶς πλούσιος " ὃς τὸν μὲν εἶχε πλοῦτον, τὸν δὲ ἤλπιζε - τοῦ φιλανθρποὺ Θεοῦ ἐξ ἀρχῆς αὐτὸν ἐπὶ τῇ ἀγνωμοσύνῃ τῶν τρόπων μὴ χαταχρίναντος , ἀλλ᾽ ἀεὶ τῷ προϋπάρ… αὑτῷ κόρον ἐμποιῆσας ποτὲ, πρὸς τὸ χοινωνιχὸν καὶ ἥμερον τὴν ψυχὴν αὐτοῦ ἐχχαλέσαιτο" ᾿Αγθρώπου, γάῤ φησι, πλουσίου ηὐφρόρησεν ἡ χώρα, καὶ διε- «Ἰογίζετο καθ᾽ ἑαυτόν" Τί ποιήσω; Καθελῶ μου τὰς ἁποθήχας, καὶ μείζονας οἰχοδομήσω. Διὰ τί οὖν ηὐφόρησεν ἡ χώρα ἀνθρώπου μηδὲν ἀγαθὸν ἐχ τῆς εὐφορίας ποιήσειν μέλλοντος; Ἵνα μᾶλλον ἡ τοῦ Θεοῦ μαχροθυμία φανῇ, καὶ μέχρι τῶν τοιούτων ἐχτεινομένης αὐτοῦ τῆς χρηστότητος" ΠΒρέχει γὰρ ἐπὶ δικαίους καὶ ἀδίχους, καὶ ἀνατέλλει τὸν ἥλιον αὐτοῦ ἐπὶ πονηροὺς καὶ ἀγαθούς. Ἢ ὃὲ τοιαύτη τοῦ Θεοῦ ἀγαθότης μείζονα συνάγει τοῖς … ἐπὶ τὴν ὑπὸ τῶν πλεονεχτιχῶν χειρῶν γεωργουμένην Υἦν ἔδωχε τὸν ἥλιον ἐχθάλπειν τὰ σπέρματα, καὶ πολυπλασιάξειν τοὺς χαρποὺς διὰ τῆς εὐφορίας. Καὶ τὰ μὲν παρὰ Θεοῦ τοιαῦτα, γῆς ἐπιτηδειότης, ἀέρων συνεργίαι, τὰ ἄλλα, οἷς γεωργία πέφυχεν εὐθηνεῖσθαι" τὰ δὲ παρὰ τοῦ ἀνθρώπου οἷα; Τὸ πιχρὸν τοῦ ἤθους, ἡ μισανθρωπία, τὸ δυσμετάδοτον. Ταῦτα τῷ εὐεργέτῃ ἀντεπεδείχνυτο. Οὐχ ἐμνήσθη τῆς χοινΐς φύσεως" οὐχ ἡγήσατο χρῆναι τὸ περιττεῦον τοῖς ἐνδεέσι χαταμερίσαι" οὐκ ἔσχε τινὰ λόγον τῆς ἐντολῆς " Μὴ ἀπόσχῃ εὖ ποιεῖν ἐνδεῆ" καὶ, Ἐ.εημοσύγαι καὶ πίστεις μὴ ἐκλειπέτωσάν σε᾿ καὶ. Διάθρυπτε πειγῶγτι τὸν ἄρτον σου. Καὶ πάντες προφῆται, καὶ πάντες διδάσχαλοι ἐμθοῶντες, οὐκ εἰσηχούοντο " ἀλλ᾽ αἱ μὲν ἀποθῆχαι διεῤῥήγνυντο τῷ πλήθει τῶν ἀποχειμένων στενοχωρούμεναι, ἡ δὲ φειδωλὺς χαρδίᾳ οὐκ ἐνεπίμπλατο. ᾿Αεὶ γὰρ τὰ νέα τοῖς παλαιοῖς προστιθεὶς, καὶ ταῖς χατ᾽ ἔτος προσθῆχαις τὴν εὑπορίαν προσαύξων, εἰς τὴν ἀδιέξοδον ταύτην ἀμηχανίαν ἐνέπεσεν, ὑποχωρεῖν μὲν τοῖς παλαιοῖς διὰ τὴν πλεονεξίαν μὴ συγχωρῶν, ὑποδέχεσθα: δὲ τὰ νέα διὰ τὸ πλῆθος μὴ ἐξαρχῶν. Διὰ τοῦτο ἀνήνυτα μὲν αὑτῷ τὰ βουλεύματα, ἄποροι ὃὲ αἱ φροντίδες. Τί ποιήσω; Τίς οὐχ ἂν ἐλεήσειε τὸν οὕτω πολιορχούμενον; Δείλαιος τῇς εὐφορίας, ἐλεεινὸς τῶν παρόντων ἀγαθῶν, ἐλεεινότερος τῶν προσδοχωμένων. Μὴ γὰρ προσόδους αὐτῷ φέρει ἡ Υἵ, στεναγμοὺς αὐτῷ φύει" μὴ γὰρ χαρπῶν αὑτῷ εὐφορίαν συνάγει, φρονείδας καὶ λύπας καὶ ἀμηχανίαν δεινὴν. “Ὅμοια τοῖς πενομένοις ὀδύρεται. Ἢ οὐχὶ ταύτην ἀφήσει τὴν φωγὴν καὶ ὁ διὰ πτωχείαν στενοχωρούμενος ; Τί ποιήσω; Πόθεν τροφαί; πόθεν ἐνδύματα; Ταῦτα καὶ ὁ πλούσιος φθέγγεται. Ὀδυνᾶται τὴν χαρδίαν ὑπὸ τῆς μερίμνης διεσθιόμενος. Ὃ γὰρ τοὺς ἄλλους εὐφραίνει, τοῦτο τήχει τὸν πλεονέχτην. Οὐ γὰρ χαΐρει πάντων αὐτῷ πεπληρωμένων τῶν ἔνδον, ἀλλὰ νύσσει τὴν ψυχὴν αὐτοῦ περιῤῥέων ὁ πλοῦτος, τοὺς ἔξωϊεν παραχύψας, ἀγαθοῦ τινος ἀφορμὴ τοῖς … ### English translation (Claude) Temptations are of two kinds. Either afflictions test hearts like gold in a furnace, proving their genuineness through endurance; or often the very prosperity of life becomes a trial for many. For it is equally hard to keep the soul from being humbled in difficult circumstances and to keep it from being lifted up to insolence in brilliant ones. An example of the first kind of temptation is the great Job, the invincible athlete, who received the whole violence of the devil, like a rushing torrent, with unshaken heart and unswerving thoughts, and showed himself as much greater than his temptations as the bouts the enemy had brought against him seemed great and hard to escape. Of the temptations that come with prosperity there are other examples, and also this rich man who has just been read to us, who had wealth already and hoped for more; for God, the lover of mankind, did not condemn him from the beginning for the ingratitude of his ways, but always [added further wealth] to what he had, [to see] whether, having once produced satiety in him, he might call his soul out to fellowship and gentleness. "The land of a rich man," it says, "brought forth plentifully, and he reasoned within himself: What shall I do? I will pull down my barns and build larger ones." Why then did the land of a man who was going to do no good with the plenty bring forth plentifully? That God's long-suffering might appear the more, since his kindness extends even to such people. "For he sends rain on the just and the unjust, and makes his sun rise on the evil and the good." But such goodness of God brings greater [punishment] on those … He sent rain on the land farmed by grasping hands; he gave the sun to warm the seeds and multiply the fruits through fertility. Such, then, were the things from God: the suitability of the earth, favorable weather, and the other things by which farming naturally prospers. And what were the things from the man? Harshness of character, misanthropy, unwillingness to share. These he showed in return to his benefactor. He did not remember our common nature; he did not think he ought to distribute his surplus to the needy; he took no account of the commandment: "Do not hold back from doing good to the needy," and "Let not almsgiving and faithfulness forsake you," and "Break your bread to the hungry." And all the prophets and all the teachers crying aloud went unheard. His barns were bursting, too narrow for the quantity stored, but his miserly heart was not filled. Always adding the new to the old, and increasing his abundance by additions every year, he fell into this helpless impasse: through greed he would not let the old produce go, and because of its quantity he had no room to receive the new. That is why his plans are fruitless and his worries without resource. "What shall I do?" Who would not pity a man so besieged? Wretched in his plenty, pitiable for the goods he has, more pitiable for those he expects. For the earth does not bring him revenues; it grows groans for him. It does not gather a harvest of fruits for him, but cares, griefs and terrible helplessness. He laments like the poor. Will not the man hard pressed by poverty utter this very word: "What shall I do? Where shall I get food? Where clothing?" These things the rich man too says. He is pained in heart, eaten away by worry. For what gladdens others wastes away the greedy man. He does not rejoice that everything inside is full; rather his overflowing wealth pierces his soul, [lest perhaps, spilling over from his storehouses] and peeping out to those outside, it become an occasion of some good to [the needy]. ### Scripture references - Job 1:22: allusion, medium confidence - Luke 12:16: quotation, high confidence - Luke 12:17: quotation, high confidence - Luke 12:18: quotation, high confidence - Matt 5:45: quotation, high confidence - Prov 3:27: quotation, high confidence - Prov 3:3: quotation, high confidence - Isa 58:7: quotation, high confidence ### Extrabiblical texts - Wis 3:6 (Wisdom of Solomon): echo, low confidence ### Translation notes - Migne's section 1 (its numeral was read as '4' when the text was divided). - Luke 12:16-18; Matt 5:45; Prov 3:27-28; Prov 3:3; Isa 58:7; Wis 3:6 (gold in a furnace) is echoed. - The bracketed words at the end follow a displaced line ('overflowing his storehouses, lest perhaps … become … to the needy') printed among Migne's notes in the OCR, removed with them by a logged correction. Other lines are lost after 'added' and 'punishment'; bracketed or marked '…'. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 6.1 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/6-0/#p-6-1). ## Homilies 6.2 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/6-0/#p-6-2 - Source: PG 31:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich fool's miserliness is set against the generosity of the earth, the sufferings of the poor who must sell their children, and the judgment that condemns those who do not share; what the rich hold back belongs to the needy. ### Greek text Καὶ μοι δοχεῖ τὸ πάθος αὐτοῦ τῆς ψυχῆς τῷ τῶν γαστριμάργων προσεοικέναι" οἱ διαῤῥαγῆναι μᾶλλον ὑπὸ λαιμαργίας αἱροῦνται, ἢ τῶν λειψάνων μεταδοῦναι τοῖς ἐνδεέσι. Σύνες, ἄνθρωπε, τοῦ δεδωχότος. Ννήσθητι σεαυτοῦ, τίς εἶ, τί οἰχονομεῖ;, παρὰ κίνος ἔλαδες, διὰ τί τῶν πολλῶν προεχρίθης. ᾿Αγαθοῦ Θεοῦ γέγονας ὑπηρέτης, οἰκονόμος τῶν ὁμοδού-λων" μὴ πάντα οἵου τῇ γαστρὶ τῇ σῇ παρἐσχευάσθαι. Ὡς περὶ ἀλλοτρίων βουλεύου τῶν ἐν χιροαί- μικρὸν εὐφραίνει σε χρόνον, εἶτα διαῤῥνέντα οἰχήσεται, τὸν δὲ ἐπ᾽ αὐτοῖ; λόγον ἀπαιτηθέσῃ μετὰ αὶ ἀκχριδείας. Σὺ δὲ πάντα ὁμοῦ θύραις καὶ μοχλοῖς ξναποχλείσας ἔχεις - καὶ 'χαταδήσας σφραγἴσιν, ἐπαγφυπνεῖς ταῖς μερίμναις, καὶ βουλεύῃ κατὰ σαυτὸν, ἄφρων: συμδούλῳ σεαυτῷ χεχρημένος. Τί ποιήσω: Ἕτοιμον ἣν εἰπεῖν, ὅτι Ἐμπλήέσω τὰς ψυχὰς τῶν πεινώντων, ἀνοίξω τὰς ἀποθήχας, καὶ πάντας χαλέτω τοὺς ἐνδεεῖς. Μιμήσομαι τὸν Ἰωτὴφ τῷ -ἴς φιλαυθρωπίας χηρύγματι- φθέγξομαι φωνὴν μεγαλόψυχον- Ὅσοι ὑστερεῖσθε ἄρτων, ἔλθετε πρὸς μέ" πἴς παρὰ Θεοῦ δεδομένης χάριτος τὸ ἀρχοῦν ἔχαττος, οἵου ἐκ χοινῶν πηγῶν, συμμεθέξοντες. ᾿Αλλ᾽ οὐ τοιοῦτὸς σύ" πόθεν; Ὅς γε βατκαίνεις μὲν τοῖς ἀνθρώποῖς τῆς ἀπολαύσεως, πονηρὸν δὲ βουλευτήριον ἐν τῇ Ψυχῇ συνγχροτήσας. φροντίζεις, οὐχ ὅπως διαδῷς ἑχάστῳ τὰ πρὸς τὴν χρείαν, ἀλλ᾽ ὅπως, πάντα ὑποδεξάμενος, πάντας τῆς ἀπ᾽ αὑτῶν ὠφελείας ἀποστερήσῃς. Παρέστησαν οἱ τὴν Ψυχὴν ἀπαιτοῦνπες, χἀχεῖνος περὶ βρωμάτων τῇ ψυχῇ διελέγετο. Ταύτῃ τῇ. νυχτὶ παρελαμδάνετο, καὶ εἰς ἕτη πολλὰ τὴν ἀπόλαυσιν ἐφαντάξετο. Συνεχωρήθη πάντα βουλεύσασθαι, καὶ φανερὰν ἑαυτοῦ ποιῆται τὴν Ὑνώμην, ἵνα ἀξίαν τῆς προαιρέσεως δέξηται τὴν ἀπόφασιν. Ὃ μὴ πάθῃς σύ. Διὰ τοῦτο γὰρ γέγραπται, ἵνα φύγωμεν τὴν ὁμοίωσιν. Μίμησαι τὴν γῆν, ἄνθρωπε’ χαρποφόρηπον ὡς ἐχείνη, μὴ χείρων φανῇς τῖς ἀψύχου. Ἐχείνη μὲν οὖν τοὺς καρποὺς οὐχ εἰς ἑαυ- «ἧς ἀπόλαυσιν, ἀλλ᾽ εἰς τὴν σὴν ὑπηρεσίαν ἐξέθρεψε" σὺ δὲ ὃν ἂν ἐπιδείξῃ τῆς εὐποιίας χαρπὸν, σεαυτῷ “οὔτον συνάγεις, διότι τῶν ἀγαθῶν ἔργων αἱ χάριτες ἐπὶ τοὺς διδόντας ἐπαναστρέφουσιν. Ἔδωχας τῷ πεινῶντι, καὶ σὸν γίνεται τὸ δοθὲν μετὰ προσθήχης: ἐπανελθόν. Ὥσπερ γὰρ ὃ αἵτος, εἰς τὴν γῆν πεσὼν, χκέρζος τῷ προεμένῳ γίνεται - οὕτως ὁ ἄρτος, εἰς τὸν πεινῶντα χαταθληθεὶς, πολύχουν τὴν ὠφέλειαν εἰς ὕστερον ἀναδίδωσιν. Ἕστω οὖν το! τὸ πέρας τῆς γευργίας ἀρχὴ τῆς ἐπουρανίου σπορᾶς" Σπείρατε γὰρ, φητὶν, ἑαυτοῖς εἰς δικαιοσύγιρ". Τί οὖν ἀδημονεῖς, τί χόπτεις σεαυτὸν, πηλῷ καὶ πλίνθοις “πὺν πλοῦτον ἐναποχλεῖσα: φιλονειχῶν; κρεῖσσον τὰ χρήματα διὰ τὴν ἀπ᾽ αὐτῶν τιμὴν, σχόπει πότῳ πρὸς δόξαν λυσιτελέστερον, μυρίων παίδων παπέρα προταγορεύεσθαι, ἣ μυρίους ἔχειν στατῆρας ἐν βαλαντίῳ. Τὰ μέν γε χρήματα καταλείψεις ἐνταῦθα, καὶ μὴ βουλόμενος “ τὴν δὲ ἐπὶ τοῖς ἀγαθοῖς ἔργοις φιλοτιμίαν ἀποχομίσεις πρὸς τὸν Δεσπότην, ὅταν ὅτιμος ὅλης, ἐπὶ τοῦ χοινοῦ χριτοῦ περιστάντες σε, προφέα καὶ εὑὐεργέττυ καὶ πάντα τὰ τῆς φιλαὐθρωπίας ἀποχαλῶσιν ὀνόματα. Οὐχ ὁρᾶς τοὺς ἐν τοῖς θεάτροις, παγχρατιασταῖς, καὶ μίμοις, καὶ θηριομάχοις τιοῖν ἀνθρώποις, οὖς χἂν βοελύξαιτό τις προσιδεῖν, ὑπὲρ τῆς ἐν ὀλίγῳ τιμῆς, καὶ τῶν παρὰ τοῦ δήμον θορύδθων καὶ χρότων τὸν πλοῦτον νους; Καὶ σὺ μιχροπρεπὴς εἶ περὶ τὰ; δαπάνας, τηλιχαύτης μέλλων ἐπιθήσεσθαι δόξης; Θεὸς ἔστα’ ὁ ἀποδεχόμενος " ἄγγελοι εὐφημοῦντες " οἱ ἀπὸ χτίσεως ἄνθρωποι μαχαρίζοντες' δόξα αἰώνιος, στέφανο. δικαιοσύνης, βασιλεία τῶν οὐρανῶν, ἀθλά σοι ἔσται τῆς τῶν φθαρτῶν τούτων οἰχονομίας " ὧν οὐδενὸς φροντίζεις, τῇ περὶ τὰ παρόντα σπουδῇ τῶν ἐλπ’ιζομένων ὑπερορῶν. Δεῦρο δὴ οὖν ποιχίλως διάθου τὸν πλοῦτον, φιλότιμος καὶ λαμπρὸς περὶ τὰς δαπάνας τῶν δεομένων γενόμενος. Λεγέσθω καὶ περὶ σοῦ " Ἐσκόρπισεν, ἔδωχε τοῖς πένησιν" ἡ δικαιοσύνη αὑτοῦ μένει εἰς τὸν αἰῶνα. Μὴ βαρύτιμος ἔσο δημοκατάρατος. ᾿Μὴ λιμὸν ἐχδέχον διὰ χρυσὸν, μὴ χοινὴν ἔνδειαν δι᾽ εὐπορίαν ἰδίαν. Μὴ γίνου κάπτλες συμφορῶν ἀνθρωπίνων" μὴ τὴν ὀργὴν τοῦ Θεοῦ χαιρὸν ποιήσῃς περιουσίας χρημάτων. Μὴ ἐπιξάνῃς τραυματα χεχαχωμένων ταῖς μάστιξι. Σὺ δὲ πρὸς μὲν τὸν χρυσὸν ἀποθλέπεις, τὸν δὲ ἀδελφὸν οὐ προσθλέπεις" καὶ τοῦ μὲν νομίσματος ἐπιγινώσχεις τὸ χάραγμα, καὶ τοῦ δοχίμου διαχρίνεις τὸ χέθδηλον., τὸν δὲ ἀδελφὸν παρὰ τὴν χρείαν παντελῶς ἀγνοεῖς. … δέ σοι ἀχολουθεῖ τοῦ ἐνδεοῦς ὁ στεναγμὸς, οὐ λογίζῃ. Πῶς σοι ὑπ᾽ ὄψιν ἀγάγω τὰ πάθη τοῦ πένητος; Ἐχεῖνος, περισχεψάμενος τὰ ἔνδον, ὁρᾷ, ὅτι χρυσὸς μὲν αὐτῷ οὔτε ἐστὶν, οὔτε γενήσεται πώποτε᾽ σχεύη δὲ καὶ ἐσθὴς, τοιαῦτα, οἷα ἂν γένηται πτωχῶν χτήμᾶτα, ὀλίγων τὰ πάντα ὀθολῶν ἄξια. Τί οὖν; Ἐπὶ τοὺς παΐδας λοιπὸν ἄγει τὸν ὀφθαλμὸν, ὥστε, αὖτοὺς ἀγαγὼν εἰς τὸ πρατήριον, ἐντεῦθεν εὑρέσθαι τοῦ θανάτου παραμυθίαν. Νότον ἐνταῦθα μάχην ἀνάγχης λιμοῦ, καὶ διαθέσεως πατριχῆς. Ἢ μὲν τὸν οἴχτιστον θάνατον ἀπειλεῖ, ἡ δὲ φύσις ἀνθέλχει, συναποθανεῖν τοῖς τέχνοις πείθουσα " καὶ πολλάχις ὁρμήσας, καὶ πολλάχις ἀναχοπεὶς, παῖον ἐχρατήθη, ὑπὸ τῆς ἀναγκαίας καὶ ἀπαραιτήτου ἢ χρείας ἐχθιασθείς, Καὶ οἷα βουλεύεται ὁ πατή; Τίνα πρῶτον ἀπεμπολήσω; Τίνα ὃὲ ἡδέως ὁ σιτοπώλης ὄψεται; Ἐπὶ τὸν πρεσθύτατον ἔλθω; ᾿Αλλὰ δυτωποῦμα: αὐτοῦ τὰ πρεπθεῖα. ᾿Αλλὰ τὸν νεώτατον ν᾿ ᾿Αλλ᾽ ἐλεῶ αὑτοῦ τὴν ἡλικίαν ἀναισθητοῦσαν τῶν συμφορῶν. Οὗτος ἐναργεῖς σώζει τῶν γονέων τοὺς χαραχτήρας ᾿ ἐχεῖνος ἐπιτηδείως ἔχει πρὸς τὰ μαθήματα. Φευ τῇς ἀμηχανίας ! Τίς γένωμαι; Τίνι τούτων προσχρούσω; Ιοίαν θηρίου ψυχὴν ἀναλάδω; Πῶς τῆς φύσεως ἐπιλάθωμαι; Ἐὰν πάντων ἀντίσχωμαι, πάντα: ὄψομαι δαπανωμένους τῷ πάθει. ᾽Εὰν ἕνα τὸ … προσίδω, ὕποπτος αὐτοῖς ἤδη γεγενημένος εἰς ἀπιστίαν; Πῶς οἐχήσω τὴν οἰκίαν, ἐμαυτῷ χατασχευάσας “ἣν ἀπαιδίαν; Πῶς ἐπὶ τὴν τράπεζαν ἔλθω, ἐχ ποιαύτης προφάσεως τὴν εὐπορίαν ἔχουσαν; Καὶ ὁ δὲν μετὰ μυρίων δαχρύων τὸν φίλτατον τῶν παίδων ἀπεμπολήσων ἔρχεται" σὲ ὃΣ οὐ χάμπτει τὸ πάθος, οὐ λογισμὸν λαμθάνεις τῆς φύσεως. ᾿Αλλ᾽ ὁ μὲν λιμὸς συνέχει τὸν ἄθλιον, σὺ δὲ ἀναδάλλῃ, καὶ εἰρωνεύῃ, μαχροτέραν αὐτῷ χατασχευάξζων τὴν συμςοράν, Καὶ ὁ μὲν τὰ σπλάγχνα προτείνεται τιμὴν τῶν τροφῶν, σοῦ δὲ οὐ μόνον οὐχ ἀποναρχᾷ ἡ χεὶρ ἐχ τοιούτων συμφορῶν ὑποδεχομένη τιμήματα, ἀλλὰ καὶ ζυγομαχεῖς περὶ τοῦ πλείονος, καὶ ὅπως ἄν τοολὺ λαξὼν ἔλαττον δῴης φιλονειχεῖς, πανταχόθεν βαρύνων τὴν συμφορὰν τῷ ἀθλίῳ. Οὐ δάκρυόν σο: ἐλεεινὸν, οὐ στεναγμὸς χαρδίαν μαλάσσει " ἀλλ᾽ ἄχαμπτος εἶ καὶ ἀμείλιχτος. Πάντα χρυσὸν βλέπεις, χρυσὸν φαντάξζῃ τοῦτό σοι καὶ καθεύδοντι ἐνύπνιον, καὶ ἐγρηγορότι ἐνθύμιον. "Ὥσπερ γὰρ οἱ ὑπὸ μανίας παράφοροι οὐ τὰ πράγματα βλέπουσιν, ἀλλὰ τὰ ἐχ ποῦ πάθους φαντάξοντα: " οὕτω σοι ἡ ψυχὴ, τῇ φιλοχρηματί χατασχεθεῖσα, πάντα χρυσὸν᾽, πάντα ἄρ- Ὅσρον βλέπει. Ἤδιον ἂν ἴδοις τὸν χρυσὸν ἣ τὸν ἥλιον. Εὔχη τὰ πάντα πρὸς τὴν τοῦ χρυσοῦ φύσιν μεταὄληθτ,να:, καὶ ἐπινοεῖς μέντοι χαθ᾽ ὅσον οἷόν τε. Ποίαν γὰρ μηχανὴν διὰ χρυσὸν οὐ χινεῖς; Ὁ σῖτος χουσός σοι γίνεται, ὁ οἶνος εἰς χρυσὸν μεταπήγνυται, τὰ ἔριά σοι ἀποχρυσοῦται - πᾶσα ἐμπορία, πᾶσα ἐπένοια χρυσόν σοι προσάγει. Αὐτὸς ἑαυτὸν ὁ καὶ χόρος οὐχ ἔστι, καὶ τέλος τῆς ἐπιθυμίας οὐκ ἐξευρέσχεται. Τῶν μὲν γὰρ παίδων τοῖς λέχνοις ἀφειζῶς πολλάχις ἐνδίδομεν τῶν περισπουδάστων ὑπερεμπίμπλασθαι, ὥστε τῷ ὑπερδάλλοντι χόρῳ τὴν ἁποπστροφὴν ἐμποιῆσαι" ὁ ὃὲ πλεονέχτης οὐχ οὔτῶς " ἀλλ᾽ ὅτῳ πλειόνων ἐμφορεῖται, πλειόνων ἐφίε- “αἱ. Πλοῦτος ἐὰν ἐέῃ, μὴ προστίθεσθε καρδίαν. … οἷα ποιεῖ σοι; Ῥήγνυσι τὰ κωλύματα, ἀμέλει καὶ νῦν βιαίως ἐναποληφθεὶς καὶ πλημμυρῶν, χαθαιρεῖ τοῦ πλουσίου τὰς ἀποθήχας, αὐτοῦ τὰ ταμιεῖα, ὥσπερ πολέμιός τις ἐπεισελθών. ᾿Αλλὰ μείζονας οἰχοδομήσει; ΓἌδηλον εἰ μὴ χαθῃρη μένας παραδώσει τῷ μετ᾽ αὐτόν. Ὀξύτερον γὰρ ἂν αὐτὸς ἀπέλθοι ἀνασπασθεὶς, ἣ ἐχεῖνα κατὰ τὴν “φπλεονεχτιχὴν ἐπίνοιαν ἐγερθείη. ᾿Αλλ᾽ ὁ μὲν ἔχει τῶν χαχῶν βουλευμάτων τὸ τέλος ἀχόλουθον " ὑμεῖς ὃξ, ἂν ἐμοὶ πείθησθε, πάσας θύρας ταμιείων ἀναπεπάσαντες. ἀφθόνους παρέξετε τὰς διεξόδους τῷ πλούτῳ᾽ ὥσπερ ποταμῷ μεγάλῳ πολύχαρπον γῆν δι᾽ ὀχετῶν μυρίων ἐπερχομένῳ, οὕτως αὐτοὶ, τῷ πλούτῳ διδόντες διὰ ποιχίλων ὁδῶν εἰς τὰς τῶν πενέτων οἰχίας κατασχίζεσθαι. Τὰ φρέατα ἐξανπεται" καὶ πλούτου τὸ μὲν στάσιμον ἄχρηστον, τὸ δὰ χινούμενον καὶ μεταθαῖνον χοινωφελές τε καὶ ξγχαρπον- Ὦ πόσος μὲν ὁ παρὰ τῶν εὑεργετουμένων ἔπαινος, οὗ σὺ μὴ καταφρονήσῃς! πηλίχος δὲ ὁ παρὰ τοῦ δικαίου χριτοῦ μισθὸς, ᾧ σὺ μὴ ἀπιστήσης! Πανταχοῦ σοι τὸ ὑπόδειγμα τοῦ κατηγορουμένου πλουσίου προσ-απαντάτω" ὃς, τὰ μὲν ἤδη παρόντα φυλάσσων, περὶ ὃὲ τῶν ἐλπιζομένων ἀγωνιῶν, καὶ ἄδηλον ἔχων εἰ βιώσεται τὴν αὔριον, τὸ αὔριον σήμερον προημάρ τανεν. Οὔπω ἦλθεν ὁ ἱκέτης, καὶ προλαδὼν ἐδεξχυυς τὴν ἀγριότητα" οὐ συνήγαγε τοὺς χαρποὺὶς, καὶ τῆς πλεονεξίας ἤδη εἶχε τὸ χρῖμα. Ἧ μὲν γῆ ἐδεξιοῦτο τοῖς ἐχφορίοις αὐτῆς - βαθὺ μὲν ἐν ταῖς ὑπὲρ χλημάτων ἐμφαίνουσα " βρύουσαν δὲ τῷ χαρπῷ τὴν ἐλαίαν παρεχομένη, καὶ πᾶσαν ἐπαγγελλομένη τὴν ἐξ ἀκροδρύων τρυφήν ὁ δὲ ἀδέξιος ἣν καὶ ἄχαρπος, οὕπω ἔχων, καὶ ἤδη βασκαίνων τοῖς δετομένοις. Καίτοι πόσοι χίνδυνοι πρὸ τῆς: συγχομιδὴι ς τῶν χαρπῶν! Καὶ γὰρ καὶ χάλαζα χατέχλασε, καὶ χαύπων ἥρπασεν ἐχ μέσων τῶν χειρῶν, καὶ ὕδωρ, παρὰ χαιρὸν ἐχ νεφῶν ἐπιῤῥυξν, τοὺς χαρπούς. Οὐ προσεύχῃ οὖν τῷ Κυρίῳ τελειωθῆναι τὴν χάριν; ᾿Αλλὰ προλαμδάνων, σεαυτὸν ἀνἀξιον ποιεῖς τῆς ὑποδοχῆς τῶν δειχθέντων.. … ῥήματά σον ἐν οὐρανῷ δοχιμάζεται. Διὰ τοῦτό σοι ἐχεῖθεν αἱ ἀποχρίσεις ἔρχονται. Τίνα δέ ἐστιν ἃ λέγει; Ψυχὴ, ἔχεις ποιλιϊὰ ἀγαθὰ ἀποκείμενα φάγε, πίε, εὐφραίνου καθ' ἡμέραν. Ὦ τίς ἀλογίας ΕἸ δὲ χοιρείαν εἶχες ψυχὴν, τί ἂν ἄλλο ἣ τοῦτο αὐτῇ εὐηγγελίσω; Οὕτω χτηνώδης εἶ, οὕτως ἀσύνετος τῶν τῆς Ψυχῆς ἀγαθῶν, τοῖς τῆς σαρχὸς αὐτὴν βρώμασι δεξιούμενος " καὶ ὅσα ὁ ἀφεδρὼν ὑποδέχεται, ταῦτα τῇ ψυχῇ παραπέμπεις; Εἰ μὲν ἀρετὴν ἔχει, εἰ πλήρης ἐστὶν ἔργων ἀγαθῶν, εἰ Θεῷ προσῳχείωται, ἔχει πολλὰ ἀγαθὰ, καὶ εὐφραινέσθω τὴν χαλὴν τῆς ψυχῆς εὐφροσύνην. Ἐπεὶ δὲ τὰ ἐπίγεια φρονεῖς, καὶ θεὸν ἔχεις τὴν χοιλίαν, καὶ ὅλος σάρχινος εἶ, δεδουλωμένος τοῖς πάθεσιν, ἄχουξΞ τῆς σοὶ πρεπούσης προσηγορίας, ἣν οὐδεὶς ἀνθρώπων ἔθετό σοι, ἀλλ᾽ αὐτὸς ὁ Κύριος ταύτῃ τῇ γυχτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ" ἃ δὲ ἡτοίμασας, τίνι ἕσται; Μείξζων πῆς αἰωνίου χολάσεως ὁ γέλως τῆς ἀθουλίας. Ὁ γὰρ μετ᾽ ὀλίγον μέλλων ἀνάρπαστος ἄγεσθαι, οἷα βουλεύετα:; Καθειῶ μου τὰς ἀποθήχας, καὶ μείὥνας οἰχοδομήσω. Καλῶς σύ γε ποιῶν, φαίην ἂν ἔγωγε πρὸς αὐτόν. Αξια γὰρ χαθαιρέσεως τὰ ταμιεῖα τῆς ἀδικίας. Κατάσχαπτε ταῖς ἑαυτοῦ χερδον, ἃ χαχῶς ῳχοδόμησας. Λύε τὰ σιτοδοχεῖα, ὅθεν οὐδεὶς ἀπτλθέ ποτε παραμυθίας τυχών. ᾿Αφάνισον πάντα οἶχον πλεονεξίας φύλαχα, ἀποσχεύασον φους, περίελε τοίχους, δεῖξον ἡλίῳ τὸν εὐρωτιῶντα σἕτον, ἐξάγαγε ἐκ φυλαχῆς τὸν δέσμιον πλοῦστον, θρ'ἀμδευσον τὰ σχοτεινὰ τοῦ μαμμωνᾶ χαταγώχα. Καθειῶ μου τὰς ἀποθήκας, ᾿καὶ μείζυγας οἰκοδομήσω. Ἐὰν ὃὲ καὶ ταύτας ἐμπλήσῃς, τί ποτε ἄρα διανοηθήσῃ; Ἧ που πάλιν χαθαιρήσεις, καὶ πάλιν οἰχοδομήσεις; Καὶ τί τούτων ἀνοητότερον, ἀπέραντα μοχθεῖν, οἰχοδομεῖν μετὰ σπουδῆς, καὶ μετὰ σπουδῆς χαθαιρεῖν; Ἔχεις ἀποθήχας, ἐὰν θέλῃς, τὰς οἰχίας τῶν πενήτων. Θησαύρισον σεαυτῷ θτσαυρὸν ἐν οὐρανῷ. Τὰ ἐχεῖ ἀποτιθέμενα οὐ σῆτες χχταδόσχουνται, οὐ σηπεδὼν ἐπινέμεται, οὐ λῃσταὶ διακλέπτουσιν. ᾿Αλλὰ τότε μεταδώσω τοῖς δεομένοις ὅταν τὰς δευτέρας ἀποθήχας πληρώσω. Μαχροὺς σεαυτῷ τοὺς χρόνους τῆς ζωῆς ἔπηξας. Σχόπει ͵, μὴ σε προλάδῃ ὁ χατὰ προθεσμίαν ἐπείγων. Καὶ γὰρ ἡ ἐπαγγελία οὐ χρηστότητός ἔστιν, ἀλλὰ πονηρίας ἀπόδειξις. Ἐπαγγέλλῃ γὰρ, οὐχ ἵνα δῷς μετὰ ταῦτα, ἀλλ᾽ ἵνα τὸ παρὸν διαχρούσῃ. Ἐπεὶ γῶν τί τὸ χωλύον πρὸς τὴν μετάδοτιν; Οὐ πάρεστιν ὁ ἐνδεής; οὐχὶ πλήρεις αἱ ἀπηθῆχαι; οὐχ ὁ μισθὸς ἕτοιμος; οὐχ ἡ ἐντολὴ τηλαυγής; Ὁ πεινῶν τήκεται … καὶ σὺ τὴν ἐλεημοσύνην εἰς τὴν αὔριον ἀναθὼν ἐπάνηκε, καὶ αὔριον" δώσω οὗ γὰρ. οἷδας τί τέξεται ἡ ἐπιοῦσα. Οἴων παραγγελμάτων ὑπερορᾷς, τῇ φιλαργυρίᾳ τὰ ὦτα προαποθύπας } Πόσην ἔδεε σε χάριν ἔχειν τῷ εὐεργέτῃ, καὶ φαιρὸν εἶναι, καὶ λαμπρύνεσθαι τῇ τιμῇ, ὅτι οὐχ αὐπὺς διοχλεῖς θύρας ἑτέρων, ἀλλὰ τὰς σὰς ἄλλοι χαπαλαμθάνουσι ! Νῦν ὃξ χατηφὴς εἶ καὶ δυσέντευχτος. ἐχχλίνων τὰς ἀπαντήσεις, μή πού τι καὶ μιχρὸν νήν" Οὐχ ἔχω" οὐδὲ δώσω " πένης γάρ εἰμι. Πένης εἶ τῷ ὄντι, καὶ ἐνδεὴς παντὸς ἀγαθοῦ - πένης φιλανθρωπίας, πένης πίστεως εἰς Θεὸν, πένης ἐλπίδος αἰωνίου. Συμμεριστὰς ποίησον τῶν σίτων τοὺς ἀδελφούς" τὸ αὔριον σηπόμενον σήμερον μετάδος τῷ δεομένῳ. Πλεονεξίας εἴδος τὸ χαλεπώτατον, μηδὲ τῶν φθειρομένων μεταδιδόναι τοῖς ἐνδεέσιν. Τίνα, φησὶν, ἀδιχῶ συνέχων τὰ ἐμαυτοῦ ς Ποῖα, εἰπέ μοι, σαυτοῦ; πόθεν λαθὼν εἰς τὸν βίον εἰσήνεγχας; "Ὥσπερ ἂν εἴ τις, ἐν θεάτρῳ θέαν χατοῦ χρίνων τὸ χοινῶς πᾶσι χατὰ τὴν χρῆσιν προχείμένον" τοιοῦτοΐ εἶσι καὶ οἱ πλούσιοι. Τὰ γὰρ χοινὰ προχατασχόντες, ἴδια ποιοῦνται διὰ τὴν πρόληψιν. Ἐπεὶ εἰ τὸ πρὸς παραμυθίαν τῇς ἑαυτοῦ χρείας ἕχαστος χομιζόμενος, τὸ περιττὸν ἠφίει τῷ δεομένῳ, οὐδεὶς μὲν ἂν ἦν πλούσιος, οὐδεὶς δὲ ἐνδεής. Οὐχὶ γυμνὸς ἐξέπεσες τῇς γαστρός; οὐ γυμνὸς πάλιν εἰς τὴν γῆν ὑποστρέψεις; Τὰ δὲ παρόντα σοι πόθεν; Εἰ μὲν ἀπὸ ταυτομάτου λέγεις, ἄθεος εἶ, μὴ γνωρίζων τὸν χτίσαντα, μηδὲ χάριν ἔχων τῷ δεδωχότι " εἰ δὲ ὁμοληγεῖς εἶναι παρὰ Θεοῦ, εἰπὲ τὸν λόγον ἡμῖν δι ὃν ἔλαθες. Μὴ ἄδιχος ὁ θεὸς, ὁ ἀνίσως ἡμῖν διαιρῶν τὰ τοῦ βίου; Διὰ τί σὺ μὲν πλουτεῖς, ἐχεῖνος δὲ πένεται; Ἢ πάντως, ἵνα καὶ σὺ χρηστότητος γαὶ πιστῆς οἱχονομίας μισθὸν ὑποδέξῃ, κἀχεῖνος τοῖς μεγάλοις ἄθλοις τῆς ὑπομονῆς τιμηθῇ : Σὺ ὃὲ, πάντα τοῖς ἀπληρώτοις τῆς πλιονεξίας χόλποις περιλαθὼν, οὐδένα οἴει ἀδιχεῖν κοσούτους ἀποστερῶν; Τίς ἐστιν ὁ πλεονέχτης; ὃ μὴ ἐμμένων τῇ αὐταρχείᾳ. Τίς δέ ἐστιν ὁ ἀποστερη- «ἧς; ὋὉ ἀφαιρούμενος τὰ ἐχάστου. Σὺ δὲ οὐ πλεονέχτης; σὺ δὲ οὐχ ἀποστερητῆς; ἃ πρὸς οἰχονομίαν ἐδέξω, ταῦτα ἴδια σεαυτοῦ ποιούμενος; Ἢ ὁ μὲν τὸν ἐνδεδυμένον ἀπογυμνῶν λωποδύτη ὀνομασθήπεται ὃ δὲ τὸν γυμνόν μὴ ἐνδύων, δυνάμενος τοῦτο ποιεῖν, ἄλλτς τινός ἔστι προσηγορίας ἄξιος; Τοῦ πεινῶντός ἔστιν ὁ ἄρτος, ὃν σὺ χατέχεις" τοῦ γυμνητεύοντος τὸ ἱμάτιον, ὃ σὺ φυλάσσεις ἐν ἀποθῆχαις " τοῦ ἀνυποδέτου τὸ ὑπόδημα, ὃ παρὰ σοὶ χατασήπεται" τοῦ χυΐήζοντος τὸ ἀργύριον, ὃ χατορύξας ἔχεις. Ὥστε … Καλοὶ μὲν, φησὶν, οἱ λόγοι, ἀλλὰ καλλίων ὁ χρυσός. Ὥσπερ οἱ τοῖς ἀχολάστοις περὶ σωφροσύνης διαλεγόμενοι. Καὶ γὰρ ἐκεῖνοι, διαδαλλομένης τῆς ἑταίρας. ἀπὸ τῆς ὑπομνήσεως πρὸς τὰς ἐπιθυμίας ἐχκαίονται, Πῶς σοι ὑπ᾽ ὄψιν τὰ πάθη τοῦ πένητος. ἀγάγω, ἵνα γνῷς ἀπὸ ποταπῶν στεναγμῶν σεαυτῷ θησαυρίζεις; Ὦ πόσου ἄξιόν σοι φανεῖται ἐν τῇ ἡμέρᾳ τῆς χρίσεως τὸ ῥῆμα ἐχεῖνο" Δεῦτε, οἱ εὖ- «Ἰογημέγοι τοῦ Πατρός μου, χληρογομήσατε τὴν ἷ ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ γόσμου. Ἑπείνασα γὰρ. καὶ ἐδώχατέ μοι φαγεῖν" ἐδίψφησα, καὶ ἐποτίσατέ με γυμνὸς ἤμην, καὶ περιεδάϊετέ με. Ποταπὴ δέ σοι φρίχη, καὶ ἱδρὼς, αὶ σχότος περιχυθήσεται, ἀχούοντι τῆς χαταδίχης " Πορεύεσθε ἀπ᾽ ἐμοῦ, οἱ κατηραμέγοι, εἰς τὸ σχότος τὸ ἐξώτερον, τὸ ἡτοιμασμένον τῷ διαδόλῳ παὶ τοῖς ἀγγέλοις αὑτοῦ. Ἐπείνασα γὰρ, καὶ οὖχ ἐδωχατέ᾽ μοι φαγεῖν ἐδίψησα, καὶ οὐκ ἐποτίσατέ με’ γυμνὸς ἤμην, καὶ οὐ περιεδάλετέ με. Οὐδὲ γὰρ ἐχεῖ ὁ ἅρπαξ ἐγχαλεῖται, ἀλλ᾽ ὁ ἀχοινώνητος χαταχρίνεται. Ἐγὼ μὲν εἶπον, ἃ συμφέρειν ἐνόμιξον, σοὶ ὃὲ πεισθέντι μὲν πρόδηλα τὰ ἐν ἐπαγ- Ὑξλίαις ἀποχείμενα ἀγαθά παραχούσαντι δὲ γετραμμένη ἐστὶν ἡ ἀπειλὴ, ἧς εὔχομαί σε τὴν πεῖῥρᾶν διαφυγεῖν, βελτίονα γνώμην μεταλαθόντα, ἵνα λύτρον σοι γένηται ὁ ἴδιος πλοῦτος, καὶ ἐφ᾽ ἕτοιμα βαδίσῃς τὰ οὐράνια ἀγαθά" χάριτι τοῦ πάντας ἐμᾶς καλέσαντος εἰς τὴν ἑαυτοῦ βασιλείαν, ᾧ ἡ δίξα καὶ τὸ χράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. "Δμῆν. ᾿ ### English translation (Claude) His passion of soul seems to me to resemble that of gluttons, who would rather burst from greed than share their leftovers with the needy. Understand, man, who gave to you. Remember yourself: who you are, what you are managing, from whom you received it, why you were preferred to many. You have become the servant of a good God, the steward of your fellow servants. Do not think that everything was prepared for your belly. Take counsel about what is in your hands as about another's property; … it gladdens you for a little time, then it will flow away and be gone, and you will be asked for an exact account of it. But you keep everything shut up behind doors and bolts, and having sealed it up, you lie awake with worry and take counsel with yourself, using a fool, yourself, as counsellor. "What shall I do?" It was easy to say: "I will fill the souls of the hungry; I will open the barns and call all the needy. I will imitate Joseph in proclaiming generosity; I will utter a large-hearted cry: All you who lack bread, come to me; each of you share in the grace God has given, enough for each, as from public springs." But you are not such a man. How could you be? You begrudge people the enjoyment of it, and having convened a wicked council in your soul, you consider not how to give each what he needs, but how, having taken in everything, you may deprive everyone of the benefit of it. Those who demanded his soul stood by, and he was conversing with his soul about food. That very night he was taken, and he was imagining enjoyment for many years. He was allowed to make all his plans and to make his mind plain, so that he might receive a sentence worthy of his choice. [3] May you not suffer that. For it was written so that we might flee resemblance to him. Imitate the earth, man; bear fruit as it does; do not show yourself worse than lifeless soil. It nourished its fruits not for its own enjoyment but for your service; but whatever fruit of beneficence you show, you gather it for yourself, because the graces of good works return to those who give. You have given to the hungry, and what was given becomes yours, coming back with increase. As grain that falls into the earth becomes profit to the one who cast it, so bread thrown to the hungry yields abundant benefit later. Let the end of your farming, then, be the beginning of heavenly sowing: "Sow for yourselves," it says, "for righteousness." Why then are you distressed? Why do you torment yourself, striving to shut up your wealth in clay and bricks? [A good name is] better [than great wealth]. If you admire money for the honor it brings, consider how much more it contributes to glory to be called the father of countless children than to have countless staters in a purse. The money you will leave here even if you do not wish it; but the honor won by good works you will carry with you to the Master, when a whole people, standing round you before the common Judge, calls you nourisher and benefactor and all the names of generosity. Do you not see those who [squander] their wealth in the theaters on boxers and mimes and men who fight wild beasts, whom one would loathe even to look at, for the sake of a brief honor and the shouts and applause of the populace? And are you mean about expenses, when you are about to attain such great glory? God will be the one who receives you, angels will acclaim you, all men from the creation will call you blessed; eternal glory, a crown of righteousness, the kingdom of heaven will be your prizes for managing these perishable things. You care for none of these, disregarding what is hoped for in your eagerness for what is present. Come, then, distribute your wealth in various ways, being generous and splendid in spending on those in need. Let it be said of you too: "He scattered, he gave to the poor; his righteousness endures for ever." Do not be one who sells dear and is cursed by the people. Do not wait for a famine for the sake of gold, nor for common want for the sake of private abundance. Do not become a trader in human misfortunes; do not make God's wrath an occasion for amassing money. Do not irritate the wounds of those afflicted by scourges. You look at the gold, but you do not look at your brother; you recognize the stamp on a coin and distinguish the counterfeit from the genuine, but you utterly ignore your brother in his need. … And you do not reckon that the groaning of the needy follows you. [4] How shall I set before your eyes the sufferings of the poor man? He looks round his house and sees that he has no gold and never will have; his utensils and clothing are such as the possessions of the poor are, all worth a few obols. What then? Finally he turns his eyes to his children, to take them to the market and find there a respite from death. Consider here the battle between the constraint of hunger and a father's affection. Hunger threatens the most pitiable death; nature pulls back, urging him to die with his children. Often he rushes forward, often he is checked; at last he is overcome, forced by need, necessary and inexorable. And what does the father deliberate? "Which shall I sell first? Which will the grain dealer look on with pleasure? Shall I go to the eldest? But I respect his rights as firstborn. The youngest, then? But I pity his age, which does not perceive misfortunes. This one keeps the clear likeness of his parents; that one is apt for learning. Alas, the helplessness! What will become of me? Which of them shall I strike? What wild beast's soul shall I take on? How shall I forget nature? If I hold on to all of them, I shall see them all consumed by suffering. If I sell one, … how shall I look at the rest, already become suspect to them for faithlessness? How shall I live in the house, having made myself childless? How shall I come to the table, which has its plenty from such a cause?" And he comes with countless tears to sell the dearest of his children; but you are not moved by his suffering; you take no account of nature. Hunger grips the wretch, but you put him off and dissemble, making his misfortune longer. He offers his own flesh and blood as the price of food, and your hand not only does not grow numb at receiving payment from such misfortunes, but you even haggle for more, and strive to take much and give less, making the wretch's misfortune heavier on every side. Tears do not move you to pity; groans do not soften your heart; you are unbending and implacable. You see gold everywhere, you imagine gold; it is your dream when you sleep and your thought when you are awake. As those deranged by madness do not see things as they are but the images produced by their passion, so your soul, possessed by love of money, sees everything as gold, everything as silver. You would rather see gold than the sun. You pray that everything might be changed into the nature of gold, and indeed you contrive it as far as you can. [5] What device do you not set in motion for gold? Grain becomes gold for you, wine is congealed into gold, wool is turned into gold for you; every trade, every contrivance brings you gold. … and there is no satiety, and no end of desire is found. We often let greedy children stuff themselves without stint with what they crave, so that excessive satiety may produce aversion; but the greedy man is not so: the more he is filled, the more he desires. "If wealth flows in, do not set your heart on it." … what does it do to you? It breaks the barriers; and indeed now, forcibly held in and flooding, it pulls down the rich man's barns, his storehouses, like an invading enemy. But will he build larger ones? It is uncertain whether he will not hand them over pulled down to the man after him. For he himself would sooner be snatched away than they would be raised according to his greedy plan. He, then, has the end that follows from his wicked plans. But you, if you listen to me, will open wide all the doors of your storehouses and give your wealth abundant outlets; as a great river goes over fertile land through countless channels, so you yourselves let your wealth divide by various roads into the houses of the poor. Wells that are drained flow better; and of wealth, what stands still is useless, but what moves and passes on is of common benefit and fruitful. O how great is the praise of those who are helped, which you should not despise! How great the reward from the just Judge, which you should not disbelieve! Let the example of the condemned rich man meet you everywhere: guarding what he already had and anxious about what he hoped for, uncertain whether he would live tomorrow, he sinned today against tomorrow. The suppliant had not yet come, and he showed his savagery in advance; he had not gathered the fruits, and already he had the judgment for greed. The earth greeted him with its produce: showing deep [clusters] on the vines, offering the olive teeming with fruit, promising all the luxury of orchard fruits; but he was ungracious and unfruitful, not yet possessing it and already begrudging those in need. And yet how many dangers there are before the harvest is brought in! Hail has broken it down, scorching heat has snatched it from the very hands, and water pouring unseasonably from the clouds [has spoiled] the fruits. Do you not pray to the Lord that the gift may be brought to completion? Instead, by anticipating it, you make yourself unworthy to receive what has been shown … your words are tested in heaven. That is why the answers come to you from there. And what does he say? "Soul, you have many goods laid up; eat, drink, be merry every day." What folly! If you had a pig's soul, what other good news would you have brought it than this? Are you so brutish, so ignorant of the goods of the soul, as to entertain it with the food of the flesh, and to send on to the soul what the privy receives? If it has virtue, if it is full of good works, if it is close to God, it has many goods; let it rejoice with the soul's noble joy. But since you set your mind on earthly things, and have your belly as your god, and are wholly fleshly, enslaved to the passions, hear the name that suits you, which no man gave you but the Lord himself: "[Fool,] this night they demand your soul from you; and the things you have prepared, whose will they be?" The mockery of folly is greater than eternal punishment. [6?] For what does he plan, who in a little while is to be snatched away? "I will pull down my barns and build larger ones." Well done, I would say to him. For the storehouses of injustice deserve to be pulled down. Raze with your own hands what you built wickedly. Break up the granaries from which no one ever went away comforted. Destroy every house that guards greed; take off the roofs, pull down the walls, show the mouldy grain to the sun, bring the imprisoned wealth out of prison, lead in triumph the dark lairs of Mammon. "I will pull down my barns and build larger ones." And if you fill these too, what will you think of then? Will you pull down again and build again? And what is more foolish than to toil endlessly, building with zeal and pulling down with zeal? You have, if you will, the houses of the poor as storehouses. "Store up for yourself treasure in heaven." What is laid up there moths do not devour, rot does not consume, thieves do not steal. "But I will share with those in need when I have filled the second barns." You have fixed long years of life for yourself. Take care that the one who presses on with the appointed day does not forestall you. For the promise is not a proof of kindness but of wickedness. For you promise not in order to give afterwards, but to put off the present. Indeed, what hinders the sharing? Is the needy man not here? Are the barns not full? Is the reward not ready? Is the commandment not clear? The hungry man wastes away … and you put off almsgiving to tomorrow. "[Do not say,] Come back, and tomorrow I will give; for you do not know what the coming day will bring forth." What commandments you disregard, having stopped up your ears with love of money! How grateful you ought to be to your benefactor, cheerful and brightened by the honor, that you do not trouble others' doors but others throng to yours! But as it is you are downcast and hard to approach, avoiding meetings in case you should have to give even a little … "I have nothing, and I will not give, for I am poor." You are poor indeed, and lacking every good: poor in love of mankind, poor in faith toward God, poor in eternal hope. Make your brothers sharers in your grain; give today to the needy what will rot tomorrow. The worst form of greed is not to share even perishable things with the needy. [7] "Whom do I wrong," he says, "by keeping what is my own?" What things, tell me, are your own? Where did you get them and bring them into life? It is as if someone who had taken a seat in a theater should then keep out those who come in, judging his own what is set out for the common use of all. Such are the rich. Having seized first what is common, they make it their own because they got there first. For if each took what met his own need and left the surplus to the one in need, no one would be rich and no one needy. Did you not come naked from the womb? Will you not return naked to the earth? Where do your present goods come from? If you say from chance, you are godless, not recognizing the Creator nor thanking the giver; but if you admit they are from God, tell us the reason for which you received them. Is God unjust, distributing the means of life to us unequally? Why are you rich and he poor? Surely it is so that you may receive the reward of kindness and faithful stewardship, and he be honored with the great prizes of endurance. But you, taking everything into the insatiable bosom of greed, think you wrong no one while you deprive so many? Who is the greedy man? The one who does not rest in what suffices. Who is the robber? The one who takes what belongs to each. Are you not greedy? Are you not a robber, making your own what you received for stewardship? Shall the man who strips one who is clothed be called a clothes-thief, and is the man who does not clothe the naked when he can do so worthy of any other name? The bread you hold back belongs to the hungry; the cloak you keep in your chests belongs to the naked; the shoe rotting in your house belongs to the barefoot; the silver you have buried belongs to the one in need. So … [8] "Fine words," he says, "but gold is finer." Just as with those who talk to the licentious about chastity: when the harlot is spoken against, they are inflamed by the very mention to their desires. How shall I set before your eyes the sufferings of the poor man, so that you may know from what groans you are laying up treasure for yourself? O how valuable that word will seem to you on the day of judgment: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food; I was thirsty and you gave me drink; I was naked and you clothed me." And what shuddering, sweat and darkness will pour round you as you hear the sentence: "Depart from me, you cursed, into the outer darkness prepared for the devil and his angels. For I was hungry and you gave me no food; I was thirsty and you gave me no drink; I was naked and you did not clothe me." For there it is not the robber who is accused, but the one who did not share who is condemned. I have said what I thought would profit you. For you, if you are persuaded, the good things stored in the promises are plain; if you disobey, the threat is written, whose experience I pray you may escape, adopting a better mind, so that your own wealth may become your ransom, and you may go to the heavenly goods prepared, by the grace of him who called us all into his own kingdom, to whom be glory and might for ever and ever. Amen. ### Scripture references - Gen 41:56: allusion, high confidence - Luke 12:20: quotation, high confidence - Hos 10:12: quotation, high confidence - Prov 22:1: allusion, low confidence - Ps 112:9 (111:9 LXX): quotation, high confidence - Prov 11:26: allusion, high confidence - Ps 62:10 (61:11 LXX): quotation, high confidence - Luke 12:19: quotation, high confidence - Phil 3:19: allusion, high confidence - Luke 12:18: quotation, high confidence - Matt 6:20: quotation, high confidence - Prov 3:28: quotation, high confidence - Prov 27:1: quotation, high confidence - Job 1:21: allusion, high confidence - Matt 25:34: quotation, high confidence - Matt 25:35: quotation, high confidence - Matt 25:36: quotation, high confidence - Matt 25:41: quotation, high confidence - Matt 25:42: quotation, high confidence - Matt 25:43: quotation, high confidence - Prov 13:8: allusion, high confidence ### Translation notes - Migne's section 2 (numeral read as '4' when the text was divided), with the following sections of the homily, whose numerals stand in the OCR text in places (removed by logged corrections). Marked [3]-[8]; [4] and [6?] are placed by the sense, since their numerals are lost; numeral 5 appears twice in the OCR and the second is taken as 5. - Luke 12:16-21; Gen 41:55-57; Hos 10:12; Prov 22:1; Ps 112:9 (111:9 LXX); Prov 11:26; Ps 62:10 (61:11 LXX); Phil 3:19; Matt 6:20; Prov 3:28; Prov 27:1; Job 1:21; Matt 25:34-36, 41-43; Prov 13:8. - 'The bread you hold back belongs to the hungry': Basil's well-known teaching on the duty of sharing; translated as written. - Lines are lost in several places; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 6.2 (PG 31:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/6-0/#p-6-2). ## Homilies 7.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/6-0/#p-7-1 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil recalls that the rich young man is not the testing lawyer of Luke, since he asked sincerely. ### Greek text Εἴρηται καὶ πρώην ἡμῖν τὰ περὶ τοῦ νεανίσχου τούτου, καὶ μέμνηται πάντως ὅ γε φιλόπονος ἀκροατὴς τῶν ἐξητασμένων τότε“ πρῶτον μὲν, ὅτι οὐχ ὁ αὑτός ἔστι τῷ παρὰ τῷ Λουχᾷ νομιχῷ. Ὁ μὲν γὰρ πειραστὴς ἣν, εἰρωνιχὰς τὰς ἐρωτήσεις ποιούμενος" οὗτος δὲ, ὑγιῶς μὲν ἐρωτῶν, οὐχ εὐπειθῶς δὲ καταδεχόμενος. Οὐ γὰρ ἂν ἀπῆλθεν ἐπὶ ταῖς τοιαύταις ἀποχρίσεσι τοῦ Κυρίου λυπούμενος. εἰ χα- ταφρονητιχῶς αὐτῳ προσῆγε τὰς πεύσεις. Διόπερ οἱονεὶ μιχτὸν αὐτοῦ τὸ ἦθος ἡμῖν ἀνεφαίνετο" πὴ μὲν ἐπαινετὸν δειχνύντος τοῦ λόγου, πῇ δὲ ἀθλιὦτατον καὶ πάντη ἀπεγνιυσμένον. Τὸ μὲν γὰρ γνω ρἶσαι τὸν ἀληθῶς διδάσχαλον, καὶ παρελθόντε τὴν Φαρισαίων ἀλαζονείαν, καὶ νομιχῶν οἴησιν, χα' γραμματέων ὄχλον, τὴν προσηγορίαν ταύτη. ἀναθεῖναι τῷ μόνῳ ἀληθινῷ καὶ ἀγαθῷ διδασχάλῳ, τοῦτο ἣν ὃ ἐπηνεῖτο. Καὶ μέντοι τὸ φανῆναι φροντίδος ἄξιον ποιούμενον πῶς ἂν χληρονομήσεις τῇς αἰωνίου ζωῆς, ἀποδεχτὸν καὶ τοῦτο. Ἐχεῖνο δὴ λοιπὸν ἐλέγχει αὐτοῦ τὴν ὅλην προαίρεσιν, οὐ πρὸς τὸ ἀληθινῶς χαλὸν ἀπούλέπουσαν, ἀλλὰ τὸ τοῖς πολλοῖς ἀρέσκον περισχοποῦσαν" τὸ, μαθόντα παρὰ τοῦ ἀληθινοῦ διδασχάλου μαθέματα σωτήρια, μὴ ἐγ… τὰ διδάγματα, ἀλλ᾽ ἀπελθεῖν ἀθυμοῦντα, τῷ πάθει «ἧς φιλοπλουτίας ἐσχοτωμένον. Τοῦτο δὲ τὴν ἀνωμαλίαν τῶν τρόπων, καὶ τὸ πρὸς ἑαυτὸν ἀσύμφωνον ἀπελέγχει. Διδάσχαλον λέγεις, καὶ τὰ μαθητῶν οὐ ποιεῖς; ᾿Αγαθὸν ὁμολογεῖς, καὶ τὰ διδόμενα παραπέμπῃ; Καίτοι ὅ γε ἀγαθὸς ἀγαθῶν ἐστι παρεχτιχὸς δηλονότι. Καὶ ἐρωτᾷς μὲν περὶ τῇς αἰωνίου ζωῆς " ἐλέγχῃ δὲ ὅλος τῇ ἀπολαύσει. τοῦ παρόντος βίου προσδεδεικένος. Τί δέ σοι χαλεπὸν, ἢ βαρὺ, ἢ ὑπέρογκον ῥῇμα ὁ διδάσχαλος προτείνατο; Πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς. Εἴ σοι προέδαλε πόνους γεωργιχοὺς, ἧ τοὺς ἐξ ἐμπορίας χινδύνους, ἢ ὅσα ἄλλα τοῖς χρηματιζομένοις ἐπίπονα πρόσεστιν, ἔδει σε λυπηθῆναι δυσφορηῦντα τῷ ἐπιτάγματι" εἰ δὲ οὕτω διὰ ῥᾳδίας ὁδοῦ, οὐδένα πόνον ἐχούσης οὐδὲ ἱδρῶτα, ἐπαγγέλ… οὐ καίρεις τῇ εὐχολίᾳ τῆς σωτηρίας, ἀλλ᾽ ἀπέργῃ ὁδυνώμενος τὴν ψυχὴν καὶ πενθῶν, καὶ ποιεῖς σεαυκῷ ἄχρηστα πάντα ὅσα σοι προπεπόνηται. Εἰ γὰρ οὐχ ἐφόνευσας, ὡς σὺ φὴς, οὔτε ἐμοίχευσας, οὔτε ἔχλεψας, οὔτε χατεμαρτύρησάς τινος μαρτυίαν ψευδῆ, ἀνόνητον σεαυτῷ ποιεῖς τὴν περὶ … σπουδὴν, μὴ προστιθεὶς τὸ λεῖπον, δι᾽ οὗ μόνου δυνήσῃ εἰσελθεῖν εἰς τὴν βατιλείαν τοῦ Θεοῦ. Καὶ εἰ μὲν ἰατρὸς ἐπηγγέλλετο χολοδώματα μελῶν ἐχ φύσεως ἣ ἐξ ἀῤῥωστίας προσόντα σοι! διορθώσασθα:, οὐχ ἂν ηὐθύμεις ἀχούων; ἐπειδὴ δὲ ὁ μέγας τῶν ψυχῶν ἰατρὸς τέλειόν σ: ποιῆσαι βούλεται τοῖς χαιριωτάτοις ἐλλείποντα, οὐ δέχῃ τὴν χάριν, ἀλλὰ πενθεῖς καὶ σχυθρωπάζεις; Ἐχείνης μὲν γὰρ δῆλος εἰ τῆς ἐντολῆς μαχρὰν ὑπάρχων, καὶ ψευδῶς σεαυτῷ προσμαρτυρήσας αὑτὴν, ὅτι ἢγάπησας τὸν πλησίον σου ὡς σεαυτόν. Ἰδοὺ γὰρ τὸ παρὰ τοῦ Κυρίου προσταχθὲν ἐλέγχει σε παμπληθὲς τῆς ἀληθινῆς ἀγάπης ἀπολειπόμενον. Εἰ γὰρ ὅπερ διεδεθαιώσω ἀληθὲς ἦν, ὅτι ἐφύλαξας ἐχ νεότητος τὴν ἐντολὴν τῆς ἀγάπης, καὶ τοσοῦτον ἀπέδωχας ἑχάστῳ ὅσον καὶ σξαυτῷ, πόθεν σο: ἡ τῶν χρημάτων αὕτη περιουσία; Δαπανητιχὸν γὰρ πλούτου ἡ θεραπεία τῶν δεομένῶν " ὀλίγα μὲν ἑχάστου πρὸς τὴν ἀναγκαίαν ἐπιμέλείαν δεχομένου, πάντων δὲ ὁμοῦ χαταμεριζομένων τὰ ὄντα, καὶ περὶ αὑτοὺς δαπανώντων. “Ὥστε ὁ ἀγαπῶν τὸν πλησίον ὡς ἑαυτὸν οὐδὲν περισσότερον χέχτηται τοῦ πλησίον" ἀλλὰ μὴν φαίνῃ ἔχων χτήματα πολλά. Πόθεν ταῦτα; ἣ δῆλον, ὅτι τὴν οἰχείαν ἀπόλαυσιν προτιμοτέραν τῆς τῶν πολλῶν παραμυθίας ποιούμενος. “Ὅσον οὖν πλεονάζεις τῷ πλούτῳ, τοσοῦτον ἐλλείπεις τῇ ἀγάπῃ. Ἐπεὶ πάλαι ἂν ἐμελέτησας τῶν χρημάτων τὴν ἀλλοτρίωσιν, εἰ φυχέ σοι τὰ χρήματα πλέον ἢ τὰ μέλη τοῦ σώματος, καὶ λυπεῖ σε αὑτῶν ὁ χωρισμὸς ὡς ἀκρωτη… ἔδωκας πεινῶντι τὸν ἄρτον σου, εἰ ἡ θύρα σου ἀνέῳχτὸ παντὶ ξένῳ, εἰ ἐγένου πατὴρ ὀρφανῶν, εἰ παντὶ συνέπασχες ἀδυνάτῳ, ὑπὲρ ποίων ἂν νῦν ἐλυπήθης χρημάτων; Ποῦ δ᾽ ἂν καὶ ἐδυσχέρανας ἀπο- «ιθέμενος τὰ λειπόμενα, πάλαι μελετήσας αὐτὰ δια. νέμειν τοῖς ἐνδεέσιν; Εἶτα, ἐν μὲν πανηγύρει οὐδεὶς λυπεῖται προϊέμενος τὰ ὑπάρχοντα καὶ ἀντιχτώμενος τὰ ἐνδέοντα " ἀλλ᾽ ὅσῳπερ ἂν ἐλάττονος τιμῆς τὰ πολυτίμητα πρίηται, τοσούτῳ καίρει, ὡς λαμπροῦ αὐτῷ τοῦ συναλλάγματος γενομένου " σὺ δὲ λυπῇ, χρυσίον, καὶ ἀργύριον, καὶ χτήματα διδούς τουτέστι, λίθους καὶ χοῦν παρεχόμενος, ἵνα χτήσῃ τὴν μακαρίαν ζωήν. ### English translation (Claude) We spoke recently too about this young man, and the diligent listener surely remembers what was examined then: first, that he is not the same as the lawyer in Luke. For the lawyer was a tempter, asking his questions ironically; but this man asked soundly, though he did not accept the answer obediently. For he would not have gone away grieving at such answers of the Lord if he had con- -temptuously put his questions to him. So his character appeared to us as mixed: in one way the account shows him praiseworthy, in another most wretched and altogether desperate. To recognize the true teacher, and passing by the arrogance of the Pharisees, the conceit of the lawyers and the crowd of scribes, to give this title to the only true and good teacher: that was what was praised in him. And to show that he thought it worth care how he might inherit eternal life: that too is acceptable. But what finally convicts his whole purpose, as looking not to what is truly good but to what pleases the many, is this: having learned saving lessons from the true teacher, he did not [take] the teachings [to heart], but went away dejected, darkened by the passion of love of wealth. This exposes the inconsistency of his ways and his discord with himself. You call him teacher, and do not do what disciples do? You confess him good, and pass over what he gives? And yet the good one is plainly a giver of good things. You ask about eternal life, and are convicted of being wholly attached to the enjoyment of the present life. What hard or heavy or excessive word did the teacher propose to you? "Sell your possessions and give to the poor." If he had set before you the labors of farming, or the dangers of trade, or the other hardships that belong to those who make money, you would have had reason to grieve, vexed at the command. But if he [promises you life] by so easy a road, which has no labor or sweat, you do not rejoice at the ease of salvation, but go away pained in soul and mourning, and make useless for yourself all your earlier labors. For if, as you say, you have not murdered, nor committed adultery, nor stolen, nor borne false witness against anyone, you make your zeal about these things fruitless by not adding what is lacking, through which alone you will be able to enter the kingdom of God. And if a physician promised to correct mutilations of your limbs, whether natural or from sickness, would you not be glad to hear it? But when the great physician of souls wishes to make you perfect where you are lacking in the most vital things, do you not accept the grace, but mourn and look gloomy? It is plain that you are far from that commandment and have borne false witness about yourself, that you have "loved your neighbor as yourself." For see, the Lord's command convicts you of falling far short of true love. For if what you affirmed were true, that you had kept the commandment of love from your youth and given each as much as yourself, where did this abundance of money come from? For care of the needy consumes wealth: each receives a little for his necessary care, but all together divide up what one has and spend it on themselves. So one who loves his neighbor as himself possesses nothing more than his neighbor; yet you appear to have many possessions. Where did these come from? Is it not plain that you prefer your own enjoyment to the relief of the many? So the more you abound in wealth, the more you fall short in love. Otherwise you would long since have practised parting with your money, if money is dearer to you than the members of your body, and parting with it grieves you like an amputation … If you had given your bread to the hungry, if your door had been open to every stranger, if you had become a father of orphans, if you had suffered with every helpless person, what money would you now be grieving over? How would you have been vexed at laying aside what remained, having long practised distributing it to the needy? Then again, at a fair no one grieves at parting with what he has and acquiring what he lacks; rather, the cheaper he buys what is precious, the more he rejoices, as if he had made a splendid bargain. But you grieve at giving gold and silver and possessions, that is, at handing over stones and dust, in order to acquire the blessed life. ### Scripture references - Matt 19:16: allusion, high confidence - Luke 10:25: allusion, high confidence - Matt 19:21: quotation, high confidence - Matt 19:18: allusion, high confidence - Matt 19:19: quotation, high confidence - Matt 19:20: allusion, high confidence - Matt 19:22: allusion, high confidence - Lev 19:18: allusion, medium confidence - Isa 58:7: allusion, high confidence - Job 29:16: allusion, medium confidence ### Translation notes - Migne's section 1 (numeral read as '4' when the text was divided). The sentence runs on into ref 7.2, which belongs to the same section. - Matt 19:16-22; Luke 10:25. - Footnotes and Migne's Latin removed by logged corrections. - This staged ref begins mid-word and continues ref 7.1; it holds the rest of Migne's section 1 and section 2 (whose numeral is lost; its opening is not identifiable). - Matt 19:16-22; Mark 10:17-22; Lev 19:18; Isa 58:7; Job 29:12, 16. - Lines are lost in several places; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 7.1 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/6-0/#p-7-1). ## Homilies 7.3 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-7-3 - Source: PG 31:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wealth beyond need goes on luxuries invented by the devil or is buried in the ground; those who keep every commandment but this one are shut out like a traveller who stops at the city gate. ### Greek text ᾿Αλλὰ τί χρήσῃ τῷ πλούτῳ, Ἐσθττι τῷ περιθαλεῖς σεαυτόν; Οὐχλῦν δύο μέν σοι πηχῶν χιτωνίσχος ἀρχέσει, ἑνὴς δὲ ἱματίου περιδολὴ͵ πᾶσαν τῶν ἐνδυμάτων ἐχπληρώσει τὴν χρείαν. ᾿Αλλ εἰς τροφὴν χαταχρήσῃ τῷ πλούτῳ; Εἷς ἄρτος ἰχανὺς ἀποπληρῶσαι γαστέρα. Τί οὖν λυπῇ ὡς τίνος τερούμενος; δόξης τῆς ἀπὸ τοῦ πλούτου; ᾿Αλλ᾽ ἐὰν μὴ χαμαὶ ζητήσῃς τὴν δόξαν, εὑρήσεις τὴν ἀληθινὴν ἐχξίνην καὶ λαμπρὰν προάγουσάν σ: ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. ᾿Αλλ᾽ αὑτὸ τὸ ἔχειν τὸν πλοῦτον ἀγα… . Ὅτι μὲν οὖν ἀνόητός ἔστιν ἡ τῶν ἀχρήστων σπουδὴ, παντὶ γνώριμον. Πλὴν ἀλλὰ παράδοξον ἴσως: φανεῖταί σοι ὃ μέλλω λέγειν" παντὸς δέ ἔστιν ἀληθέστερον. Σχορπιζόμενος ὁ πλοῦτος, χαθ᾽ ὧν ὁ Κύριος ὑποτίθεται τρόπον, πέφυχε παραμένειν" συνεχόμενος δὲ, ἀλλοτριοῦσθαι. Ἐὰν φυλάσσῃς, οὐχ ἕξεις ἐὰν σχορπίσῃς, οὐχ ἀπολεῖς" Ἑσκόρπισε γὰρ, ἔδωκε τοῖς πένησιν" ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα. ᾿Αλλ᾽ οὐ γὰρ ἱματίων ἕνεχεν οὐδὲ τροφῶν ὁ πλοῦτός ἔστι τοῖς πολλοῖς περισπούδαστος, ἀλλά τις ἐπινενόηται μεθοδεία τῷ διαθόλῳ, μυρίας «οἷς πλουσίοις δαπάνης ἀφορμὰς ὑποδάλλουσα, ὥστε τὰ περιττὰ καὶ ἄχρηστα ὡς ἀναγχαῖα σπουδάζεσθχι, μηδὲν δὲ αὐτοῖς ἐξχρχεῖν πρὸς τὴν τῶν ἀναλωμάτων ἐπίνοιαν. Καταμερίζουσι γὰρ τὸν πλοῦτον πρός τε τὴν παροῦσαν χρείαν, καὶ πρὸς τὴν μέλλο" σαν" καὶ τὸν μὲν ἑαυτοῖς, τὸν δὲ παισὶν ἀποτίθεν «αι. Εἶτα καὶ διαιροῦτι τὸν αὑτὸν εἰς ἀφορμὰς δαπάνης ποικίλης. Οἵἷαι γὰρ αὐτῶν αἱ διατάξεις, ἄκουσον. Ἔστω, φησὶν, ὁ μὲν ἐν χρῆσει πλοῦτος, ὁ δὲ ἀπόθεπος καὶ ὁ ταῖς χρείαις ὑπηρετούμενος ὑπερβαινέτω τῶν ἀναγκαίων τὸν ὄρον - οὗτος πρὸς τὰς χατ᾽ οἶχον πολυτελείας παρέστω, ἐχεῖνος πρὸς τὰς ἔξωθεν φαντὴν πολυτέλειαν, ὁ ὃξ ἐφ᾽ ἑστίας μένοντι λαμπρὸν καὶ περίθλεπτον χατασχευαξέτω τὸν βίον " ὥστε μοι θαυμάξειν ἔπεισι τῶν περιττῶν τὴν ἐπίνοιαν, Ὀχήματά ἐστι μυρία, τὰ μὲν σχευαγωγοῦντα. τὰ δὲ αὐτοὺς περιφέροντα, χαλχῷ καὶ ἀργύρῳ κεκα… μενοι ἀπὸ εὐγενείας πατέρων, ὥτπερ οἱ ἄνθρωποι. Οἱ μὲν τρυφῶντας αὐτοὺς χατὰ τὴν πόλιν περιφέρουσιν" ἄλλοι συνθηρεύουσιν, ἄλλοι πρὸς ὁδοιπορίαν πάντα ἀργυρᾶ, πάντα χρυσόπαστα. Τάπητες γοὶ, χοσμοῦντες τοὺς ἵππους ὥσπερ νυμφίους " ἡμιόνων πλῆθος, χατὰ χρόαν διῃρη μένων " ἡνίοχοι τούτων, αλλέλων διάδοχοι, οἱ προτρέχοντες, οἱ παρεπόμενοι. Τῶν ἄλλων οἰχετῶν ἀριθμὸς ἄπειρος πρὸς πᾶσαν αὑτοῖς πολυτέλειαν ἐξαρχῶν" ἐπίτροποι, ταμία'!, γξωργοὶ, παντοδαπῆς ἔμπειροι τέχνης, τῆς τε ἀναγχαΐας καὶ τῆς πρὸς ἀπόλαυσιν καὶ τρυφὴν εὑρημέ… σται, ζωγράφοι, ἡδονῆς παντοίας δημιουργοί. ᾿Λγέλαι χαμήλων, τῶν μὲν ἀχθοφόρων, τῶν δὲ νομάδων, ἴππῶν ἀγέλαι, βουχόλια, ποίμνια, συφόρδια, οἱ τούτων νομεῖς, γῇ ἡ πᾶσι τούτοις πρὸς τροφὴν ἐξαρχοῦσα, καὶ ἔτ: ταῖς προσόδοις τὸν πλοῦτον αὔξουσα " λουτρὰ ἐν πόλει" λουτρὰ κατ᾽ ἀγρούς " οἴχοι παντολίθου, ἄλλος Λαχωνιχῆς ἣ Θεσσαλιχῆς πλαχός " καὶ πούτων οἱ μὲν ἐν χειμῶνι θάλποντες, οἱ δὲ ἀναψύχοντες ἐν τῷ θέρει. Ἔδαφος ταῖς ψηφῖσι νον, χρυσὸς ὑπαλείφων τὸν ὄροφον. Ὅσον ὃὲ τῶν τοίχων διαφεύγει τὴν πλάχα, τοῖς τῆς γραφικῆς ἄν… . Ἐπειδὰν δὲ εἰς μυρία διασπώμενος ο πλοῦτος ἔτι περιττεύῃ, χατὰ γῆς ὠθεῖται, καὶ ἐν ἀποῤῥήτοις φυλάττεται. “Λδηλον γὰρ τὸ μέλλον, μήπου τινὲς ἀδόχητοι ἡμᾶς χαταλάδωσι χρεῖαι. "Αδηλον μὲν οὖν, εἰ ἥξεις πρὸς τὴν χρείαν τοῦ χατορυρυγμένου χρυσίου" οὐκ ἄδηλος δὲ ἡ ζημία τῆς ἀπανθρωπίας τῶν τρόπων. Ὅτε γὰρ οὐχ ἠδυνήθης ταῖς μυρίαις ἐπινοίαις ἐχδαπανῆσαι τὸν πλοῦτον, τότε αὐτὸν εἰς τὴν γῆν ἀπεχρύψω. Μανία δεινὴ, ἕως μὲν ἐν μετάλλοις ἦν ὁ χρυσὸς, ἀνερευνᾷν τὴν γῆν “ ὅτε δὲ φανερὸς ἐγένετο, πάλιν ἐν τῇ γῇ αὐτὸν ἀφανίξειν. Εἶτα, οἶμαι, συμβαίνει σοι χατορύσσοντι τὸν πλοῦτον συγχατορύσσειν καὶ τὴν χαρδίαν’ "Ὅπου γὰρ ὁ θησαυρίς σου, φησὶν, ἐχεῖ καὶ ἡ καρδία. Διὰ τοῦτο λυποῦτιν αἱ ἐντολαί" ἀθίωτον γὰρ ἑαυτοῖς τὸν βίον τίθενται, μὴ … δοκεῖ τὸ πάθος τοῦ νεανίσκου, ἣ τῶν παραπλησίων αὑτῷ, παρόμοιον εἶναι, ὥσπερ ἂν εἴ τις ὁδοιπόρος ἐπιθυμίχ πόλεώς τινος συντόνως τὴν μέχρις αὐτῆς ὁδὸν διανύσας, εἶτα αὐτοῦ που περὶ τὰ πρὸ τῶν τειχῶν χαταλύσεις πανδοχεῖα, ὄχνῳ μιχρᾶς κινήσεως τῶν ἐν τῇ πόλει χαλῶν ἑαυτὸν ἀποχλείων. Τοιοῦτοί εἶξιν οὗ τὰ μὲν ἄλλα ποιεῖν καταδεχόμενοι, ἀντιθαίνοντες δὲ πρὸς τὴν τῶν ὑπαρχόντων ἀπόθεσιν. … ζοντας, πᾶσαν τὴν ἀδάπανον εὐλάδειαν νους, ὀδολὸν δὲ ἕνα μὴ προϊεμένους τοῖς μένοις. Τί ὄφελος τούτοις τὴς λοιπῆς ἀρετῆς; Οὐ γὰρ παραδέχεται αὐτοὺς ἡ βασιλεία τῶν οὐρανῶν᾽ διότι, Εὐκοπώτερον, φησὶ, κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν τῶν οὐρανῶν. ᾿Αλλ ἡ μὲν ἀπόφασις οὕτως ἐναογὴς, καὶ ὁ εἰπὼν ἀψευδῆς “ οἱ δὲ πειθόμενοι σπάνιοι. Καὶ πῶς βιωσόμεθα πάντα ἀποχτησάμενοι; φησί" τί δὲ τὸ σχῆμα τοῦ βίου ἔσται, πάντων πωλούντων χεὶ πάντων ἀποχτωμένων; Μὴ ἐρώτα με διάνοιαν δεσποτικῶν προσταγμάτων. Οἶδεν ὁ νομοθετήσας καὶ τὸ ἀδύνατον συναρμόσαι τῷ νόμῳ. Σοῦ δὲ ὥσπερ ἐπὶ τρυτάνης δοκιμάζεται ἡ χαρδία, πότερον πρὸς τὴν Β ξωὴν τὴν ἀληθινὴν ἣ πρὸς τὴν παροῦσαν ἀπόλαυσιν χαταῤῥέπει. Οἰχονομιχὴν γὰρ τοῦ πλούτου τὴν χρῆσιν, ἀλλ᾽ οὐχ ἀπολαυτικὴν τοὺς σωφρόνως λογιζομένους νομίζειν προσῆχε" καὶ ἀποτιθεμένους, καίρειν ὡς ἀλλοτρίων χωριζομένους, ἀλλ᾽ οὐχὶ δυσχεραίνειν ὡς τῶν οἰχείων ἐκπίπτοντας. Τί οὖν λυπῇ; τί καταπενθεῖς τῇ ψυχῇ, ἀκούων " Πώησόν σου τὰ ὑπάρχοντὰ; Εἰ μὲν γὰρ ἱχολούθει σοι πρὸς τὸ μέλλον, οὐδὲ οὕτως ἂν ἣν περισπούδαστα, ὑπὸ τῶν ἐχεξ τιμίων ἐπισχοτούμενα " εἰ δὲ ἀνάγχη μένειν ἐνταῦθα, «τί μὴ, πωλήσαντες, τὸ ἀπ᾽ αὐτῶν χέρδος ἀπενεγχώμεθα; Σὺ δὲ, χρυσὸν μὲν διδοὺς, καὶ ἵππον χτώμενος, οὐκ ἀθυμεῖς " φθαρτὰ δὲ προϊέμενος, καὶ βασιλείαν οὐρανῶν ἀντιλαμδάνων, δαχρύεις, καὶ ἀρνῇ τὸν αἰ… ### English translation (Claude) [3] But what will you use your wealth for? To clothe yourself? A tunic of two cubits will suffice you, and wrapping yourself in one cloak will fulfil the whole need for clothing. Will you spend your wealth on food? One loaf is enough to fill a belly. Why then do you grieve, as one deprived of what? Of the glory that comes from wealth? But if you do not seek glory on the ground, you will find that true and splendid glory leading you forward in the kingdom of heaven. "But the mere having of wealth [is a delight] …" That zeal for useless things is foolish is known to everyone. But what I am about to say will perhaps seem paradoxical to you, yet it is truer than anything. Wealth scattered in the way the Lord prescribes naturally remains; held fast, it is lost. If you guard it, you will not have it; if you scatter it, you will not lose it: "He scattered, he gave to the poor; his righteousness endures for ever." But wealth is so eagerly sought by most people not for clothing or food; rather a scheme has been devised by the devil, suggesting to the rich countless occasions of expense, so that superfluous and useless things are pursued as necessary, and nothing suffices them for the invention of expenditures. For they divide their wealth between present and future need, setting aside one part for themselves and another for their children. Then they divide it again into occasions of various expenses. Hear what their arrangements are like. "Let one part of my wealth," he says, "be in use, another laid by; and let the part that serves my needs exceed the limit of necessity. Let this one be available for luxury at home, that one for [display] outside, … and let the part that stays at home make life splendid and admired." So I am amazed at the invention of superfluities. There are countless vehicles, some carrying baggage, others carrying themselves, decked with bronze and silver; [horses] … named from the noble birth of their sires, like men. Some carry their masters about the city in luxury; others hunt with them; others are for journeys, everything of silver, everything sprinkled with gold. Carpets …, decking the horses like bridegrooms; a multitude of mules, sorted by color; their drivers, relieving one another, some running ahead, some following behind. The number of other servants is countless, sufficient for all their extravagance: stewards, treasurers, farmers, men skilled in every craft, both necessary and devised for enjoyment and luxury, [cooks] …, painters, makers of every kind of pleasure. Herds of camels, some for carrying burdens, others at pasture; herds of horses, cattle, flocks of sheep, droves of pigs, their herdsmen; land enough to feed all these, and still increasing the wealth by its revenues; baths in the city, baths in the country; houses gleaming with every kind of marble, one of Laconian, another of Thessalian slabs; some of these warm in winter, others cool in summer. A floor [inlaid] with mosaic, gold overlaying the ceiling. Whatever part of the walls escapes the marble slabs is adorned with the flowers of painting. When the wealth, scattered on countless things, is still left over, it is thrust into the ground and kept in secret hiding places. "For the future is uncertain; some unexpected needs may overtake us." It is uncertain whether you will come to need the buried gold; but the penalty for your inhumane ways is not uncertain. For when you could not spend your wealth on your countless inventions, then you hid it in the earth. Terrible madness: while the gold was in the mines, to search the earth for it; when it had become visible, to make it vanish in the earth again! Then, I think, it happens that in burying your wealth you bury your heart with it: "For where your treasure is," he says, "there will your heart be also." That is why the commandments grieve them: they think life not worth living without … The young man's passion, and that of those like him, seems to me like that of a traveller who, longing for some city, has eagerly completed the road up to it, and then, staying at the inns before the walls, shuts himself out of the good things in the city from reluctance to take a small step. Such are those who consent to do the other things but resist giving up their possessions. … [I see many who fast, pray, sigh, practise] every piety that costs nothing, but will not give a single obol to those in need. What good is the rest of their virtue to them? For the kingdom of heaven does not receive them, because "it is easier," he says, "for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven." The sentence is so clear, and the one who said it so truthful; but those who obey are few. "And how shall we live," he says, "when we have given up everything? What will the shape of life be, when everyone sells and everyone gives up his property?" Do not ask me the meaning of the Master's commands. He who gave the law knows how to fit even what is impossible to the law. But your heart is being tested as on a balance, whether it inclines toward the true life or toward present enjoyment. For those who reason soberly ought to regard the use of wealth as stewardship, not enjoyment, and when they give it up, to rejoice as parting with what belongs to others, not to be vexed as losing what is their own. Why then do you grieve? Why do you mourn in your soul when you hear, "Sell your possessions"? If they followed you to the future, even so they would not be worth pursuing, darkened by the precious things there; but if they must remain here, why should we not sell them and carry off the profit from them? You do not lose heart when you give gold and acquire a horse; but when you give up perishable things and receive the kingdom of heaven in exchange, you weep, and refuse the one who asks … ### Scripture references - Ps 112:9 (111:9 LXX): quotation, high confidence - Matt 6:21: quotation, high confidence - Matt 19:24: quotation, high confidence - Matt 19:21: quotation, high confidence ### Translation notes - Migne's section 3 (the numeral stands at the start; flagged as missing when the text was divided). Footnotes, Migne's Latin and variant readings removed by logged corrections; lines are lost in several places and marked '…' or bracketed. - Ps 112:9 (111:9 LXX); Matt 6:21; Matt 19:21, 24. - 'He who gave the law knows how to fit even what is impossible to the law': the OCR reading (καὶ τὸ ἀδύνατον) is noted by Migne as doubtful; translated as printed. ### Citation (SBL) Basil, Hom. 7.3 (PG 31:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-7-3). ## Homilies 7.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-7-4 - Source: PG 31:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich who adorn walls and horses but neglect the poor will have no answer at the judgment; greed is insatiable, swallows up neighbors like Naboth, and knows no bounds. ### Greek text Τί ἀποχριθήσῃτῷ χριτῇ ὁ τοὺς τοίχους ἀμφιεννὺς, ἄνθρωπον οὐχ ἐνδύεις; ὁ τοὺς ἵππους χοσμῶν, τὸν ᾿ἀδελφὸν ἀσχημονοῦντα περιορᾷς; ὁ κατασήπων τὸν αἴτον, τοὺς πεινῶντας οὐ τρέφεις : ὁ τὸν χρυσὸν … δὲ δὴ καὶ γυνὴ φιλόπλουτος συνοιχῇ, διπλασίων ἡ νόσος" τάς τε γὰρ τρυφὰς ἀναφλέγε!; καὶ τὰς φιχηδονίας συναύξει, καὶ χέντρα ταῖς περιέργοις ἐπιθυμίαις ἐνίησι, λίθους τινὰς ἐπινοοῦσα, μαργαρίτας, καὶ σμαράγδους καὶ νακένθους, χαι χρυσὸν, τὸν μὲν α χαλχεύουσα, τὸν δὲ ἐξυφαίνουσα, καὶ διὰ πάσης ἀπειϑυχαλίας τὴν νόσον αὔξουσα. Οὐ γὰρ ἐχ παρέργον ἡ περὶ ταῦτα σπουδὴ, ἀλλὰ καὶ νύχτες καὶ ἡμέραι: τὰς περ. τούτων μερίμνας ἔχουσι. Καὶ μυρίοι τινὲς χόλαχες, ταῖς ἐπιθυμίαις αὐτων ὑποτρέχοντες, συνάγουσι τοὺς ἀνθοδαφεῖς, τοὺς χρυσοχόους, τοὺς μυρεψοὺς, τοὺς ὑφάντας, τοὺς ποιχιλτά,. Οὐδένα χρόνον ἀναπνεῖν δίδωσι τῷ ἀνδρὶ ἐχ τῶν συνεχῶν αὐτῆς ἐπιταγμάτων. Οὐδεὶς ἐξαρχεῖ πλοῦτος ταῖς γυναιχείαις ἐπιυυμκίαις ὑπηρετούμενος, οὐδ᾽ ἂν ἐκ ποταμιυν ῥέῃ ὅταν σπουδάζηται μὲν παρ᾽ αὐταῖς τὸ βαρ- Θαριχκὸν μύρον, ὡς τὸ ἐξ ἀγορᾶς ἔλαιον, τὰ δὲ ἐχ Θαλάϊττη; ἄνθη, ἡ χόχλος, ἡ πίννα, ὑπὲρ τὸ ἐχ τῶν τίμου; τῶν λίθων, ὁ μέν τις αὐταῖς προμετωπίόδιος γίνεται χόσμο,, ὁ δὲ περιαυχένιος " καὶ ἄλλο; ἐν φώναις, καὶ ἄλλο; τὰς χεῖρας οεσμεῖ καὶ τοὺς ποῦας. ὅχις, μόνον ἐὰν χρυσὸς ὁ δεσμῶν αὐτὰ; ἡ. Πότε οὖν ψύχης ἐπιμελήσεται ὁ γυναιχείαις ἐπιθυμίαις ὑπηρεαἰδες καὶ ζάλαι, οὕτως αἱ πονηραὶ τῶν γυναιχῶν διαυέσεις τὰς ἀσθενεῖς ψυχὰς τῶν συνοιχούντων χαταδαπτίζουσι. Πρὸς τοσαῦτα δὴ οὖν διελχόμενος ὁ πλοῦτος ὑπὺ ἀνδρὸς καὶ γυναιχὸς, ἀλλήλους νιχὼντων ταῖς ἐφευρέσεσι τῶν ματαίων, εἰχότως οὐδένα καιρὸν ἐχε! πρὸς τοὺς ἔξωθεν παραχύπτειν. ᾿Αλλ᾽ ξὰν μὲν ἀχούσῃς, ώησόν σου τὰ ὑπάρχοντα, “καὶ δὸς πτωχοὶς, ἵνα ἔχῃς ἐφόδια πρὸς τὴν αἰωνίαν … ψηφοθέτα.ς, ζωγράφοι;, καίρεις ὡς δὴ τιχρημάτω. πούτους τοὺς ὑπὸ τοῦ χρόνου χαταῤῥυέντας, ᾧὡν τὰ λείψανα, ὥσπερ σχόπελοί τινες, διὰ τῆς πόλεως πάτης ἀνέχουσι; Πόσον ἧσαν κατὰ τὴν πόλιν πένη- --,, τούτων ἐγειρομένων, οἵ διὰ τὴν περὶ ταῦτα σπουδὴν ὑπὸ τῶν τότε πλουσίων παρεωρῶντο; Π0Ὁ τοίνυν ἡ λαμπρὰ τῶν ἔργων χατασχευή; ποῦ δὲ ὁ ἐπὶ τῇ τούτων μεγαλουργίᾳ ζηλούμενος; “Οὐ ταῦτα μὲν συγχέχυται καὶ ἠφάνισται, ὥσπερ τὰ κατὰ παιδιὰν ἐν ταῖς ψάμμοις ὑπὸ τῶν παίδων φιλοτεχνούμενα, ὁ δὲ ἐν τῷ ἄδῃ χεῖτα:, ἐπὶ τῇ σπουδῇ τῶν ματαίων μεταμελόμενος; Μεγάλην ἔχε τὴν ψυχήν" τοῖχοι δὲ καὶ μικροὶ καὶ μείζους τὴν αὐτὴν χρείαν πληροῦσιν. Ὅταν παρέλθω εἰς οἰχίαν ἀνδρὸς ἀπειροχάλου καὶ ὀψιπλούτου, καὶ ἴδω αὐτὴν παντοίοις γεγανωμένην ἄνθεσιν, οἷδχ, ὅτι οὗτος οὐδὲν τῶν ὁρωμένων τιμιώτερον χέχτηται, ἀλλὰ τὰ μὲν ἄψυχα χαλλωπίζει, τὴν δὲ ψυχὴν ἀχόσμητον ἔχει. εἰπέ τοι, χρξίαν περισσοτέραν παρέχουσιν ἀργυραῖ καὶ ἐλεφάντινοι δίφροι, ὥστε τὸν πλοῦτον διὰ ταῦτα μὴ διαθαίνειν πρὸς τοὺς πτωχοὺς, καίΐτοι μυρίοι ἐφεστᾶσι τῇ θύρᾳ, πᾶσαν ἐλεεινὴν ἀφιέντες φωνήν; Σὺ δὲ ἀρνῇ τὴν δόσιν, ἀδύνατον εἶναι λέγων ἐπαρχεῖν τοῖς αἰτοῦσι. Καὶ τῇ μὲν γλώσσῃ ἐξόμνυσαι, ὑπὸ δὲ τῆς χειρὸς διελέγχῃ" σιωπῶσα γάρ σου ἡ χεὶρ τὶν ἐπὶ τοῦ δαχτυλίου σφενδόνης. Πόπους δύναται εἷς σου δαχτύλιος χρεῶν ἀπολῦσαι; πόσους οἴχοις χαταπίπτοντας ἀνορθῶσαι; Μία σου χιθωτὸς ἱματίων Β δύναται δῆμον ὅλον ῥιγῶντα περιβαλεῖν " ἀλλ᾽ ὑπομένεις ἄπρακτον ἀποπέμψαι τὸν πένητα, οὐ φοθούμενος τὸ δίχαιον τῇ'ς ἀνταποδόσεως τοῦ χριτοῦ. Οὐχ ἀποπεμφθήσῃ τῆς βασιλείας " οὐχ ἔδωχας τὸν ἄρτον, οὐ λήψῃ τὴν αἰώνιον ζωήν. ᾿Αλλὰ πένητα λέγεις σαυτόν " χάγω συντίθεμαι. Πένης γάρ ἔστιν ὁ πολλῶν ἐνδεῆς Πολλῶν ὃὲ ὑμᾶς ἐνδεεῖς ποιεῖ τὸ τῇς ἐπιθυμίας ἀχόρεστον. Τοῖς δέχα ταλάντοις δέκα ἕτερα προστιθέναι σπουδάζεις · ἐπειδὰν εἴχοσι γένηται, ἄλλα τοσαῦτα ἐπιζητεῖς, καὶ ἀεί σοι τὸ προστιθέμενον, οὐχὶ τὴν ὁρμὴν ἴσπησιν, ἀλλ᾽ ἀναφλέγει τὴν ὄρεξιν. “Ὥσπερ γὰρ τοῖς μεθύουσιν ἀφορμὴ τοῦ πίνειν ἡ προσθήχῃη τοῦ οἴνου γίνεται, οὕτω καὶ οἱ νεόπλουτοι, πολλὰ χτησάμενο:, ἐπιθυμοῦσ!:, τῷ ἀεὶ προστιθεμένῳ τὴν νόσον τρέφοντες, καὶ περιτρέπεται αὐτοῖς ἡ σπουδὴ πρὸς τὸ ἐναντίον. Οὐ γὰρ εὐφραίνει αὐτοὺς τὰ παρόντα τοσχῦτα ὄντα, ὅσον λυπεῖ τὰ ἐνδέοντα ἅπερ ἂν αὐτοῖς ἐλλείπειν ὑπόθωνται" ὥστε ἀεὶ τὴν Ψυχὴν αὐτοῖς ταῖς μερίμναις ἐχτήχεσθαι, πρὸς τὸ ὑπερθάλλον τὴν ἅμιλλαν ποιουμένοις. Δέον γὰρ αὐτοὺς εὐφραίνεσθαι καὶ χάριν ἔχειν, τοσούτων ὄντας εὐπορωτέρους " οἱ δὲ δυσφοροῦσι καὶ ὀδυνῶνται, ὅτι ἑνός που ἣ δευτέρου πὸν πλούσιον χαταλάδωσιν, εὐθὺς τῷ πλουσιωτέρι» παρισωθῆναι φιλονειχοῦσι " χἂν ἐπ᾽ ἐχεῖνον φθάσωσιν, ἐπὶ τὸν ἄλλον τὴν σπουδὴν μεταφέρουσιν. Ὥσπερ οἱ Ὁ μένην βαθμίδα τὸ ἔχνος αἴροντες, οὐ πρότεβον ἴστανται πρὶν ἂν τῆς ἄχρας ἐφίκωνται " οὕτω καὶ οὗτοι οὐ παύονται τῆς χατὰ τὴν δυναστείαν ὀρμῖς, ἕως ἂν ὑψωθέντες, ἀπὸ μετεωρου τοῦ πτώματος ἑαυτοὺς χαταῤῥάξωσι. Τὴν σελευχίδα τὸ ὄρνεον ἐπ᾽ εὐεργεαίᾳ τῶν ἀνθρώπων ἀχόρεστον εἶναι ὁ χτίστης τῶν ὅλων ἐμηχανήσατο" σὺ δὲ ἐπὶ βλάθη τῶν πολλῶν ἀκόρεστον σεαυτοῦ τὴν Ψυχὴν χατεσχεύασας. Ὅσα βλέπει ὁ ὀφθαλμὸς, τοσούτων ἐπιθυμεῖ ὁ πλεονέχτης. Οὐ πλησθήσεται ὀςθωλμὲς τοῦ ὁρᾷν, καὶ οὗ χορεσθήσεται φιλάργυρος τοῦ λαμβάνειν. Ὁ ᾷδης οὐχ εἶπεν, ᾿Αρχεῖ, οὐδὲ ὁ πλεονέχτης εἶπέ ποτε, '᾽'Λρχεῖ. Πότε χρήσῃ τοῖς παροῦσι; πότε ἀπολαύσεις αὑτῶν, ἀεὶ τοῖς πόνοις τῆς χτήσεως συνεχόμενος; Οὐαὶ οἱ συνάπτοντες οἰχίαν» πρὸς οἰχίαν, καὶ ἀγρὸν πρὸς ἀγρὸν ἐγγίζοντες, ἵνα τοῦ πλησίον ἀςρέλων ταί τι. Σὺ ὃὲ τί ποιεῖς; Οὐ προφασίζῃ μυρία, ἵνα λάθῃ: τὰ τοῦ πλησίον; Ἑπισχοτεῖ μοι, φησὶν, ἣ τοῦ γείτονος οἰκία, θορύθους ἐνίησιν, ἣ τὸ πλανώμενον ὑποδέχεται, ἢ ὅ τι ἂν τύχῃ αἰτιασάμενος, περιελαύνων, καὶ ἐξωθῶν, καὶ ἕλκων ἀεὶ, καὶ σπαράσσων, οὐ πρό- «Ξρὸν παύεται, πρὶν ἂν ἐπαγάγῃ αὑτοῖς ἀνάγχην μετἀναστάσεως. Τί τὸν Ναδουθὰν τὸν ἀπέχτεινεν; Οὐχ ἡ τοῦ ᾿Αλχαὰδ ἐπιθυμία τοῦ ἀμπελῶνος; Πονηρὸς ἐν πόλει σύνοικος, πονηρὸς ἐν ἀγροῖς, ὁ πλεονέχτης Ἢ θάλασσα οἷδε τὰ ὅρια αὐτῆς ἡ νὺξ οὐχ ὑπερῥαίνει ὁροθεσίας ἀρκαίας. Ὁ δὲ πλεονέχτης οὐκ αἰδεῖται χρόνον, οὐ γνωρίξει ὄρον, οὐ συγχωρεῖ ἀχολουθίᾳ διαδοχῆς, ἀλλὰ μιμεῖται τοῦ πυρὸς τὴν βίαν “ πάντα ἐπιλαμδάνει, πάντα ἐπινέμεται. Καὶ ὥσπερ οἱ ποταμοὶ, ἐχ μικρᾶς τῆς πρώτης ἀρχῆς ὁρμηθέντες, εἶτα ταῖς χατ᾽ ὀλίγον προσθήχαις ἀνυπόστατον λαθόντες τὴν αὔξησιν, τῷ βιαίῳ τῆς φορᾶς τὸ ἐνιστάμενον παρασύρουσιν " οὕτω καὶ οἱ ἐπὶ μέγα τῆς δυνάμεως προελθόντες, ἐκ τῶν ἤδη χαταδυναστευθέντων τὴν τοῦ πλεῖον νοις τοὺς λειπομένους χαταδουλοῦνται, καὶ γίνεται αὐτοῖς δυνάμεως αὔξησις ἡ περιουσία τῆς πονηρίας. Οἱ! γὰρ προπεπονθότες χαχῶς, ἠἡναγχασμένην αὐτοῖς παρεχόμενοι τὴν βοήθειαν, τὰς χαθ᾽ ἑτέρων βλάβας χαι ἀδιχίας συνεχπονοῦσι, Ποῖος γὰρ γείτων, ποῖος σύνοιχος, τίς συναλλάχτης οὐ παρασύρεται; Οὐδὲν ὑφίσταται τὴν βίαν τοῦ πλούτου - πάντα ὑποχύπτει πῇ τυραννίδι, πάντα ὑποπτήσσει τὴν δυναστείαν, πλείονα λόγον ἐχάστου τῶν ἠδικημένων ἔχοντος μὴ προτπαθεῖν τι χαχὸν, ἣ δίχην λαδεῖν ὑπὲρ τῶν φθασάντων. Ἐπάγει τὰ ζεύγη τῶν βοῶν, ἀροτριᾷ, κατασπείρει, θερίξει τὰ μὴ προσήκοντα. ᾽Εὰν ἀντείπης, αἱ πληγαξ" ἐὰν ὀδύρῃ, Ὀδρεων γραφαὶ, ἀγώγιμος εἶ, … εἰς τὸν ὑπὲρ τοῦ ζῇν χίνδυνον χαθιστῶντες. ᾿Αγαπήσεις, καὶ ἄλλο τι προσδοὺς, ἀπηλλάχθαι πραγμάτων. ### English translation (Claude) What will you answer the Judge, you who clothe walls but do not clothe a human being? You who adorn horses but overlook your brother in his disgrace? You who let grain rot but do not feed the hungry? You who [bury] gold … And if a wife who loves wealth lives with you too, the disease is doubled: she inflames the luxuries and increases the love of pleasure and puts goads into superfluous desires, devising certain stones, pearls, emeralds and jacinths, and gold, working some into jewelry and weaving some into cloth, and increasing the disease by every kind of folly. For their zeal for these things is no side matter; they have their cares about them night and day. And countless flatterers, playing up to their desires, gather the dyers of flowered stuffs, the goldsmiths, the perfumers, the weavers, the embroiderers. She gives her husband no time to breathe from her constant orders. No wealth suffices to serve women's desires, not even if it flows from rivers, when they are eager for foreign perfume as for oil from the market, and for the flowers of the sea, the shell-purple and the pinna, above … of the precious stones, one becomes an ornament for their forehead, another for their neck; another on their girdles, another adorns their hands and feet … if only the gold that binds them is gold. When, then, will a man who serves a woman's desires care for his soul? [For as] storms and squalls [sink ships], so the wicked dispositions of women sink the weak souls of those who live with them. Wealth, then, being drawn to so many things by husband and wife, outdoing each other in inventing vanities, naturally has no time to peep out to those outside. But if you hear, "Sell your possessions and give to the poor," that you may have provisions for eternal [life] … [you go away grieving; but if you hear, "Give your money to] mosaic-workers, painters …," you rejoice as though … those buildings that time has brought down, whose remains, like rocks, stand up throughout the whole city? How many poor were there in the city when these were being raised, who were overlooked by the rich of that day because of their zeal for these things? Where then is the splendid construction of these works? Where is the man envied for their magnificence? Are not these confused and vanished, like the things boys build for play in the sand, while he lies in Hades, repenting of his zeal for vanities? Have a great soul; walls, small and greater, fulfil the same need. When I go into the house of a vulgar and newly rich man, and see it brightly adorned with flowers of every kind, I know that this man possesses nothing more precious than what is seen, but that he adorns lifeless things and keeps his soul unadorned. … tell me, do silver and ivory chairs provide more use, so that your wealth does not pass on to the poor because of them, though countless people stand at your door uttering every pitiable cry? But you refuse the gift, saying it is impossible to supply those who ask. You swear it with your tongue, but you are refuted by your hand: for your hand, silent, [proclaims the lie through] the bezel on your ring. How many could one ring of yours release from debts? How many falling houses could it set up again? One chest of your clothes could clothe a whole shivering people; but you endure sending the poor man away empty-handed, not fearing the just retribution of the Judge. [You did not show mercy;] you will not be shown mercy. [You did not open your house;] you will be sent away from the kingdom. You did not give bread; you will not receive eternal life. [5] But you call yourself poor; and I agree. For the poor man is one who lacks many things; and the insatiability of desire makes you lack many things. You are eager to add ten more talents to ten; when there are twenty, you seek as many again, and what is added always does not stop your impulse but inflames your appetite. As for drunkards the addition of wine becomes an occasion of drinking, so the newly rich, having acquired much, desire more, feeding the disease by what is constantly added, and their zeal turns to the opposite. For what they have, great as it is, does not gladden them as much as what they lack, whatever they suppose they lack, grieves them; so that their soul is always wasted away with cares as they compete for still more. For they ought to rejoice and be grateful, being better off than so many; but they are vexed and pained because they fall short of one or two. When they have caught up with the rich man, they at once strive to equal one richer; and if they reach him, they transfer their zeal to another. As those who climb a ladder lift their foot to the next rung and do not stop before they reach the top, so these do not stop their impulse toward power until, raised on high, they dash themselves down from a lofty fall. The Creator of all contrived that the seleucis bird should be insatiable for the benefit of men; but you have made your soul insatiable for the harm of many. Whatever the eye sees, the greedy man desires. "The eye will not be filled with seeing, and the lover of money will not be satisfied with taking." Hades never said "Enough," and the greedy man never said "Enough." When will you use what you have? When will you enjoy it, always gripped by the labors of acquiring? "Woe to those who join house to house and add field to field, that they may take something from their neighbor." And what do you do? Do you not invent countless pretexts to take what is your neighbor's? "My neighbor's house shades me," he says; "it makes noise; it harbors vagrants"; or, alleging whatever comes to hand, he harasses, pushes out, drags and tears at them, and does not stop until he forces them to move away. What killed Naboth? Was it not Ahab's desire for the vineyard? The greedy man is a bad neighbor in the city, a bad one in the country. The sea knows its bounds; the night does not pass its ancient limits. But the greedy man respects no time, recognizes no boundary, yields to no order of succession, but imitates the violence of fire: he seizes everything, consumes everything. As rivers, starting from a small first source and then gaining irresistible growth by little additions, sweep away whatever stands in their way by the violence of their course, so those who have advanced to great power, from those already oppressed [gain power to] enslave the rest, and the abundance of wickedness becomes for them an increase of power. For those who have already suffered, giving them forced help, join in working harm and injustice against others. What neighbor, what housemate, what business partner is not swept away? Nothing withstands the violence of wealth; everything bows to its tyranny, everything cowers before its power, since each of the wronged takes more thought for not suffering further evil than for getting justice for what is past. He brings his yokes of oxen, ploughs, sows, reaps what does not belong to him. If you object, blows; if you lament, charges of assault; you are hauled off …, set in danger of your life. You will be glad to give something more and be rid of the matter. ### Scripture references - Matt 25:36: allusion, medium confidence - Matt 19:21: quotation, high confidence - Eccl 1:8: quotation, high confidence - Eccl 5:10 (5:9 LXX): quotation, medium confidence - Prov 27:20: allusion, high confidence - Prov 30:16: allusion, high confidence - Isa 5:8: quotation, high confidence - 1 Kgs 21:13: allusion, high confidence - Jer 5:22: allusion, medium confidence - Prov 22:28: allusion, medium confidence ### Extrabiblical texts - Pliny the Elder, Pliny, Nat. 10.75 (Pliny the Elder, Natural History): allusion, low confidence ### Translation notes - Migne's sections 4 and 5: the numeral of 4 was read when the text was divided but fitted as 5; the numeral of 5 stands in the OCR text and is removed by a logged correction. Mark [5]. - Matt 25:35-43; Matt 19:21; Eccl 1:8; Eccl 5:10 (5:9 LXX); Prov 27:20; Prov 30:15-16; Isa 5:8; 1 Kgs 21; Jer 5:22; Ps 104:9; Prov 22:28. - The seleucis was a bird said to devour locusts insatiably (Pliny, Nat. 10.75). - Basil's portrait of the luxury-loving wife is translated as written. - Lines are lost in several places; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 7.4 (PG 31:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-7-4). ## Homilies 7.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-7-6 - Source: PG 31:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil sets the judgment seat of Christ before the greedy rich and exposes gold and gems as mere stones; the plea that wealth is needed for children is a pretext for greed. ### Greek text Ἐδουλόμην σε μικρὸν ἀναπνεῦσαι τῶν ἔργων τῇς ἀδικίας, καὶ δοῦναι σχολὴν τοῖς σεαυτοῦ λογισμοῖς, ὥστε ἐνθυμηθῆναι πρὸς ὁποῖον πέρας ἡ σπουδὴ τῶν γινομένων συντέταται. Ἔχεις γῆς ἀροσίμου πλέθρα τόσα καὶ τόσα, γῆς πεφυτευμένης τοσαῦτα ἕτερα, ὄρη, πεδία, νάπας, ποταμοὺς, λιδάδας. Τί οὖν μετὰ τοσαῦτα, Οὐχὶ τρεῖς σε πήχεις ἀναμένουσιν οἱ πάντες; Οὐχὶ λίθων ὀλίγων βάρος ἀρχέσει πρὸς φυπίνος παρανομεῖς; Τί συνάγεις χερσὶν ἀκαρπίαν; Εἴθε ἀχαρπίαν καὶ μὴ ὕλῃν τῷ αἰωνίῳ πυρί! Οὐ νήψεις ποτὲ ἀπὸ τῆς μέθης ταύτης; Οὐχ ὑγιανεῖς τοὺς λογισμούς; Οὐ σεαυτοῦ γενήσῃ; Οὐ πρὸ ὀφθαλμῶν λήψῃ τὸ τοῦ Χριστοῦ διχαστήριον; Τί ἀπολογήσῃ, ἐπειδάν σε χύχλῳ περιστάντες οἱ ἐδιχημένοι χαταδοῶσπί σου ἐπὶ τοῦ δικαίου χριτοῦ; Τί οὖν ποιήσεις; ποίους συνηγόρους μισθώσῃ; ποίους μάρτυρας παραστήσεις; πῶς παραπείσεις τὸν ἀπαραλόγιστον διχαστήν; Οὐχ ἕνι ῥήτωρ ἐχεῖ" οὐχ ἕνι πιθανότης ῥημάτων, χλέψαι δυναμένη τοῦ διχαστοῦ τὴν ἀλήθειαν" οὐχ ἀχολουθοῦσιν οἱ χόλαχες, οὗ τὰ χρήματα, οὐχ ὁ ὄγχος τοῦ ἀξιώματος - ἔρημος φίλων, ἔρημος βοηθῶν, ἀσυνἀπαῤῥησίαπτος. "Ὅπου γὰρ ἂν περιαγάγῃς τὸν ὀφθαλμὸν, ἐναργεῖς ὄψει τῶν χαχῶν τὰς εἰχόνας " ἔνθεν τοῦ ὀρφανοῦ τὰ δάχρυα, ἐλεῖθεν τῆς χήρας τὸν στενὰ - Ὑμὸν, ἑτέρωθεν τοὺς καταχονδυλισθέντας ὑπὸ σοῦ πένητας " τοὺς οἰχέτας, οὗς χατέξαινες - τοὺς γείτονας, οὗὃς παρώργιζες " πάντα σοι ἑἐπαναστήσετσι" πονηρὸς χορὸς τῶν χαχῶν σου πράξεων περισ΄οἱχίσεταί σε. Ὥσπερ γὰρ ἡ σχιὰ τῷ σώματι, οὕτω ταῖς ψυχαῖς αἱ ἁμαρτίαι παρέπονται, ἐναργῶς τὰς πράξεις ἐξειχονίζουσαι. Διὰ τοῦτο οὐχ ἔστιν ἄρνησις ἐχεῖ, ἀλλ᾽ ἐμφράσσεται τὸ στόμα καὶ τὸ ἀναίσχυντον. Αὐτὰ γὰρ ἑχάστου χαταμαρτυρεῖ τὰ πράματα, οὐ φωνὴν ἀφιέντα, ἀλλὰ τοιαῦτα φαινόμενα οἷα ὑφ᾽ ἡμῶν κχατεσχεύασται. Πῶς σοι δυνηθῶ ὑπ᾽ ὄψιν ἀγαγεῖν τὰ φριχτά; Ἑὰν ἄρα ἀχούσῃς, ἐὰν ἄρα ἐνδῷς, μνήσθητι τῆς ἡμέρας ἐκείνης ἐν ἧ Ἀποκαλύπτεται ὀργὴ Θεοῦ ἀπ' οὐρανοῦ. Μνήσθητι τῆς ται Οἱ μὲν τὰ ἀγαθὰ πράξαντες εἰς ἁνάστασι» ζωῆς, οἱ δὲ τὰ φαῦλα εἰς ὁγάστασιν χρίσεως. Τότε αἰσχύνη αἰώνιος τοῖς ἁμαρνωλοῖς, Καὶ πυρὸς ζῆλος … σε, καὶ μὴ λυπείτω σε ἡ ἐντολή. Πῶς σε δυσωπήσω; κί φθέγξομαι; Βασιλείας οὐχ ἐπιθυμεῖς; γέενναν οὗ φοδῇ; πόθεν εὑρεθῇ ἴασις τῇ ψυχῇ σου; Εἰ γὰρ τὰ φριχτὰ οὐ πτοεῖ, τὰ φαιδρὰ οὐ προτρέπεται, λιθένῃ χαρδίᾳ διαλεγόμεθα. Διάβλεψον, ἄνθρωπε, πρὸς τὴν φύσιν τοῦ πλούτου. Τί τοσοῦτον ἐπτόησαι περὶ τὸν χρυσόν; Αἰίθος ἐστὶν ὁ χρυσὸς, λίθος ὁ ἄργυρος, λίθος ὁ μαργαρίτης, λίθος τῶν λίθων ἕχαστος " χρυσόλιθον, καὶ βηρύλλιον, καὶ ἀχάτης, καὶ ὑάχινθος, καὶ ἀμέθυσος, καὶ ἴασπις. Ταῦτα δὴ τοῦ πλούτου τὰ ἄνθη - ὧν σὺ τὰ μὲν ἀποτίθεσαι καταχρύπτων, καὶ τοὺς διαφανεῖς τῶν λίθων σχότῳ καλύπτων " τοὺς δὲ περιφέρεις, τῶν βαρυἐσθίειν μέλλων τοὺς ὑπεναντίους. Ἐκεῖνα λυπείτω … τίμων ἐναδρυνόμενος αὐτῶν τῇ αὐγῇ. Εἰπὲ, τί ὄφελος σοι λίθοις λαμπομένην περιστρέφειν τὴν χεῖρα; Οὐχ ἐρυθριᾷς λιθιδίων χισσῶν ὡς γυναῖχες, ὅταν κύωσι; Καὶ γὰρ ἐχεῖναι λιθίδια περιτρώγουσι, καὶ σὺ λίχνως ἔχεις περὶ τὰ ἄνθη τῶν λίθων, σαρδόνυχας, χα! ἰάσπιδας, καὶ ἀμεθύπσους ἐπιζητῶν. Τίς χαλλωπιστὴς μίαν ἡμέραν ἠδυνήθη τῷ βίῳ προσθεῖναι; τίνος ἐφείσατο θάνατος διὰ τὸν πλοῦτον; τίνος ἀπἐσχετο νόσος διὰ τὰ χρήματα; Ἕως πότε χρυσὸς, τῶν ψυχῶν ἡ ἀγχόνη, τὸ τοῦ θανάτου ἄγχιπστρον, τὸ τῆς ἁμαρτίας δέλεαρ; Ἕως πότε πλοῦτος, ἡ τοῦ πολέμου ὑπόθεσις, δι᾽ ὃν χαλχεύεται ὅπλα, δι᾿ ὃν ἀκονᾶται ξίφη; Διὰ τοῦτον συγγενεῖς ἀγνοοῦσι τὴν φύσιν, ἀδελςοὶ χατ' ἀλλήλων φονιχὸν βλέπουσι διὰ τὸν πλοῦτον αἱ ἐρημέαι τοὺς φονευτὰς τρέφουσιν, ἡ θάλασσα τοὺς κατακοντιστὰς, αἱ πόλεις τοὺς συχοφάντας. Τίς ἐστιν ὁ ψεύδους πατήρ; τίς ὁ πλαστογραφίας δημιουργός; τίς ὁ τὴν ἐπιορχίαν γεννήσας; Οὐχ ὁ πλοῦτος; οὐχ ἡ περὶ τοῦτον σπουδῇ; Τί πάσχετε, ἄνθρωπο:; τίς ὑμῖν τὰ ὑμέτερα εἰς τὴν χαθ᾽ ὑμῶν ἐπιδουλὴν περιἔτρεψε; Συνεργία πρὸς τὸ ζῇν. Μὴ γὰρ ἐφόδια χαχῶν ἐδόθη τὰ χρήματα; Λύτρον ψυχῆς. Μὴ γὰρ ἀφορμὴ ἀπωλείας; ᾿Αλλ᾽ ἀναγκαῖος ὁ πλοῦτος διὰ τοὺς παῖδας. Εὐπρόσωπος ἀφορμὴ πλεονεξίας αὕτη τοὺς γὰρ Μὴ αἰτιῶ τὸν ἀναίτιον ἴδιον ἔχει δεσπότην, ἴδιον οἰχηνόμον" παρ᾽ ἄλλου τὴν ζωὴν ἐδέξατο, παρ᾽ αὐτοῦ τὰς ἀφορμὰς ἀναμένει τοῦ βίου. Μὴ τοῖς γεγαμηχόσιν οὐχ ἐγράφη τὰ Εὐαγγέλια: Εἰ θέλεις τέλειος εἶναι, πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς; Ὅτε ἥτεις παρὰ τοῦ Κυρίου τὴν εὖκαιδίαν, ὅτε ἠξίου γενέσθαι τέχνων πατὴρ, ἄρα προσέθηχας τοῦτο" Δός μοι τέχνα, ἵνα παραχούσω τῶν ἐντολῶν σου; δός μοι τέχνα, ἵνα μὴ φθάσω εἰς τὴν βασιλείαν τῶν οὐρανῶν; Τίς δὲ καὶ ἐγγυητὴς ἔσται τῆς τοῦ παιδὸς προαιρέσεως, ὅτι εἰς δέον χρήσεται τοῖς δοθεῖσι; Πολλοῖς γὰρ ὁ πλοῦτος ὑπηρέτης ἀχολασίας ἐγένετο. Ἢ οὐχ ἀχούεις τοῦ Ἐχχλησιαστοῦ λέγοντος - Εἶδον ἀῤῥωστίαν δειγὴν, πιϊοῦτοῦ φυιασσόμεγον τῷ παρ᾽ αὑτοῦ εἰς κακίαν αὐτῷ; καὶ πάλιν, ὅτι ᾿Αφίω ἐγὼ αὐτὸν τῷ -ἀγθρώπῳ τῷ μετ᾽ ἐμέ. Καὶ τίς οἷδεν εἰ σοφὸς ἔσται ἣ ἄφρων; Ὅρα δὴ οὖν μὴ, μετὰ μυρίων πόνων τὸν πλοῦτον ἀθροίσας, ὕλην ἀμαρτημάτων ἑτέροις παρασχευάσῃς, εἶτα εὑρεθῇς διπλᾶ τιμωρούμενος, ὧν τε αὐτὸς ἡδίχησας, καὶ ὧν ἕτερον ἐφωδίασας. Μὴ οὐχὶ παντὸς τέχνου οἰχειοτέρα σοί ἐστιν ἡ ψυχῇ; Μὴ οὐχὶ πάντων μᾶλλον εἰς οἰχειότητα προσεγγίζει; Πρώτῃ αὐτῇ ἀπόδος τὰ πρεσθεῖα τῆς χληρονομίας, πλουσίας αὐτῇ παράσχου τὰς ἀφορμὰς τῆς ζωῆς" καὶ τότε τοῖς παισὶ διαιρέσεις τὸν βίον. Θὲ μέν γε παῖδες παρὰ γονέων μὴ διαδεξάμενοι, ἑαυτοῖς πολλάχις οἴχους ἐποίησαν" ἡ ψυχὴ δὲ, παρὰ σοῦ ἐγχαταλειφθεῖσα, παρὰ τίνος ἐλεηθήσεται; ### English translation (Claude) I wish you would take a little breathing space from the works of injustice and give your reasonings leisure to consider to what end the zeal for what you do is directed. You have so many and so many acres of arable land, so many more of planted land, mountains, plains, glens, rivers, meadows. What then after all this? Do not three cubits await you all? Will not the weight of a few stones suffice to [guard your wretched flesh]? For whose sake do you break the law? Why do you gather fruitlessness with your hands? Would it were only fruitlessness, and not fuel for the eternal fire! Will you never come to your senses from this drunkenness? Will you not be sound in your reasonings? Will you not come to yourself? Will you not set before your eyes the judgment seat of Christ? What defence will you make when those you have wronged stand round you and cry out against you before the just Judge? What then will you do? What advocates will you hire? What witnesses will you produce? How will you persuade the Judge who cannot be misled? There is no orator there, no persuasiveness of words able to steal the truth from the Judge; flatterers do not follow, nor money, nor the bulk of rank. Bereft of friends, bereft of helpers, without defence, without boldness [you will stand] … For wherever you turn your eye, you will see the vivid images of your evils: here the orphan's tears, there the widow's groaning, elsewhere the poor you beat with your fists, the servants you flayed, the neighbors you provoked. All will rise up against you; the wicked chorus of your evil deeds will surround you. For as the shadow follows the body, so sins follow souls, vividly portraying the deeds. That is why there is no denial there, but the mouth is stopped, even the shameless one. For the deeds themselves bear witness against each, not uttering a sound but appearing such as we made them. How can I set before your eyes those terrors? If you will listen, if you will yield, remember that day on which "the wrath of God is revealed from heaven." Remember … "those who have done good to the resurrection of life, those who have done evil to the resurrection of judgment." Then shall be eternal shame for sinners, and "a fury of fire" … [let these things grieve] you, and let not the commandment grieve you. How shall I shame you? What shall I say? Do you not desire the kingdom? Do you not fear Gehenna? Where will healing be found for your soul? For if terrors do not frighten, and bright things do not encourage, we are speaking to a heart of stone. [7] Look, man, at the nature of wealth. Why are you so excited about gold? Gold is a stone, silver is a stone, the pearl is a stone, each of the gems is a stone: chrysolite, beryl, agate, jacinth, amethyst, jasper. These are the flowers of wealth. Some of them you store away, hiding them, and cover the translucent stones with darkness; others you carry about, priding yourself on the gleam of the precious ones. Tell me, what good is it to you to turn about a hand gleaming with stones? Do you not blush at craving pebbles like women when they are pregnant? For they nibble pebbles, and you too are greedy for the flowers of stones, seeking sardonyx and jasper and amethyst. What fop was ever able to add one day to his life? Whom did death spare for his wealth? From whom did sickness keep away because of his money? How long will gold be the noose of souls, the hook of death, the bait of sin? How long will wealth be the occasion of war, for which weapons are forged and swords sharpened? Because of it relatives ignore nature, brothers look at each other with murder in their eyes; because of wealth the deserts nourish murderers, the sea pirates, the cities informers. Who is the father of lies? Who is the maker of forgery? Who begot perjury? Is it not wealth? Is it not the zeal for it? What is wrong with you, men? Who has turned what is yours into a plot against you? It is a help for living: was money given as provision for evils? It is a ransom for the soul: is it an occasion of destruction? "But wealth is necessary because of children." This is a plausible pretext for greed; … do not blame the one who is not to blame. [Your child] has his own Master, his own steward; from another he received life, from him he awaits the means of living. Were the Gospels not written for married people too? "If you would be perfect, sell your possessions and give to the poor." When you asked the Lord for good offspring, when you prayed to become a father of children, did you add this: "Give me children, that I may disobey your commandments; give me children, that I may not reach the kingdom of heaven"? And who will be guarantor of the child's choice, that he will use what is given as he ought? For to many wealth has become the servant of licentiousness. Or do you not hear the Preacher saying, "I have seen a grievous sickness: wealth kept by its owner to his harm"? and again, "I leave it to the man after me; and who knows whether he will be wise or a fool?" Take care, then, that you do not, having amassed wealth with countless labors, prepare material of sin for others, and then be found punished twice over, both for the wrongs you did yourself and for those you equipped another to do. Is not your soul closer to you than any child? Does it not come nearer than all in kinship? Give it first the right of the firstborn in the inheritance; provide it with rich means of life; and then divide your livelihood among your children. Children who received nothing from their parents have often made houses for themselves; but your soul, if abandoned by you, by whom will it be pitied? ### Scripture references - 2 Cor 5:10: allusion, high confidence - Rom 1:18: quotation, high confidence - John 5:29: quotation, high confidence - Dan 12:2: quotation, high confidence - Heb 10:27: quotation, high confidence - Rev 21:19: allusion, medium confidence - Matt 6:27: allusion, high confidence - 1 Tim 6:10: allusion, medium confidence - John 8:44: allusion, medium confidence - Prov 13:8: allusion, high confidence - Matt 19:21: quotation, high confidence - Eccl 5:13 (5:12 LXX): quotation, high confidence - Eccl 2:18: quotation, high confidence - Eccl 2:19: quotation, high confidence ### Translation notes - Migne's section 6 (not flagged), with section 7, whose numeral stands in the OCR text (removed by a logged correction). The last sentence runs on into ref 7.8, which belongs to section 7. - Rom 14:10 / 2 Cor 5:10; Rom 1:18; John 5:29; Dan 12:2; Heb 10:27; Rev 21:19-20; Matt 6:27; 1 Tim 6:10; John 8:44; Prov 13:8; Matt 19:21. - Lines are lost in several places; marked '…' or bracketed. Variant readings (including the Paris edition's 'Remember that day on which the glorious coming of Christ is revealed') and Migne's Latin removed by logged corrections. - This staged ref begins mid-sentence and continues ref 7.6 (Migne's section 7); merge into 7.6. - Eccl 5:13 (5:12 LXX); Eccl 2:18-19. - Variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 7.6 (PG 31:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-7-6). ## Homilies 7.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-7-8 - Source: PG 31:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The childless who postpone giving to the poor until their wills are written gain nothing, since there is no reward after death and wills can be prevented or forged. ### Greek text Εἴρηται πρὸς τοὺς πατέρας ἃ εἴρηται " οἱ ἄτεχνος τίνα ἡμῖν εὐπρόσωπον αἰτίαν τῆς φειδωλίας λονται; Οὐ πωλῶ τὰ ὑπάρχοντα, οὐδὲ δίδωμι τοῖς πτωχοῖς, διὰ τὰς ἀναγκαίας τοῦ βίου χρείας. Οὐχοῦν οὐχ ὁ Κύριός σου διδάσκαλος, οὐδὲ τὸ Εὐαγγέλιον ῥυθμίζει σου τὸν βίον, ἀλλ' αὐτὸς σὺ νομοθετεῖς σεαυτῷ. Βλέπε δὲ εἰς οἷον χίνδυνον ἐμπίπτεις οὕτω διανοούμενος. Εἰ γὰρ ὁ μὲν Κύριος ὡς ἀναγκαῖα ἡμῖν διετάξατο, σὺ δὲ ὡς ἀδύνατα παραγράφῃ, οὐδὲν ἕτερον ἣ φρονιμώτερον σεαυτὸν εἶναι λέγεις τοῦ νομοθέτου. Αλλ᾽ ἀπολαύσας αὑτῶν παρὰ πᾶσάν μον τὴν ζωὴν, μετὰ τὴν τελευτὴν τοῦ βίου διαδόχους ποιήσομαι τῶν ἐμοὶ προσόντων τοὺς πένητας, γράμμασι καὶ διαθήχαις χυρίους αὐτοὺς τῶν ἐμῶν ἀποδείξας. Ὅτε οὐχέτι ἔσῃ ἐν ἀνθρώποις, τότε γενήσῃ φιλἀνθρωπος" ὅταν νεχρόν σε ἴδω, τότε σε εἴπω φιλάδελφον. Πολλή σοι χάρις τῆς φιλοτιμίας, ὅτι ἐν τῷ μνήματι κείμενος, καὶ εἰς γῆν διαλυθεὶς, ἁδρὸς γέγονας ταῖς δαπάναις καὶ μεγαλόψυχος. Ποίων, εἰπέ μοι, καιρῶν τοὺς μισθοὺς ἀπαιτήσεις, τῶν ἐν τῇ ζωῇ, ἣ τῶν μετὰ τὴν ἀποδίωσιν; ᾿Αλλ᾽ ὃν μὲν ἔζης χρόνον, χαθηδυπαθῶν τοῦ βίου καὶ τῇ τρυφῇ διαῤῥέων, οὐδὲ προσθλέπειν ἠνείχου τοὺς πένητας - ἀποθανόντος δὲ ποία μὲν πρᾶξις; ποῖος ὃὲ αἰσθὸς ἐργασίας ὀφείλεται; Δεῖξον τὰ ἔργα, καὶ ἀπαίτει τὰς ἀνταποδόσεις. Οὐδεὶς μετὰ τὸ λυθῆναι τὴν πανήγυριν πραγματεύεται- οὐδὲ μετὰ τοὺς ἀγῶνας ἐπελθὼν στεφανοῦται" οὐδὲ μετὰ τοὺς πολέμους ἀνδραγαθίζξεται. Οὐ τοίνυν οὐδὲ μετὰ τὴν ζωὴν ἔστιν εὐσεδεῖν δηλονότι. Καὶ γὰρ ἐν μέλανι καὶ γράμμασι χατεπαγγέλλῃ τὰς εὐποιίας. Τίς οὖν ἀναγγελεῖ σοι τὸν καιρὸν τῆς ἐξόδου; τίς ἐγγυητὴς ἔσται τοῦ τρόπου τῆς τελευτῆς; Πόσοι ὑπὸ βιαίων ἀνηρπάσθησαν συμπτωμάτων, οὐδὲ φωνὴν ῥῆξαι συγχωρηθέντες ὑπὸ τοῦ πάθους; Πόσους πυρετὸς ἐποίησεν ἔχφρονας; Τί οὖν ἀναμένεις χαιρὸν, ἐν ᾧ πολλάκις οὐδὲ τῶν λογισμῶν ἔσῃ τῶν σεαυτοῦ χύριος; Νὺξ βαθεῖα, καὶ νόσος βαρεῖα, καὶ ὁ βοηθῶν οὐδαμοῦ - καὶ ὁ ἐφεδρεύων τῷ χλήρῳ ἕτοιμος, πάντα πρὸς τὸ ἑαυτῷ χρήσιμον διοιχούμενος, ἄπραχτά ποιῶν τὰ βουλεύματα. Εἶτα περιδλεψάμενος ὧδε καὶ ὧδε, καὶ ἰδὼν τὴν περιεστῶσάν σε ἐρημίαν, τότε εἰς οἷον χαιρὸν ἐταμιεύου τὴν ἐντολὴν, ὅτε ἡ μὲν γλῶτσα παρεῖται, ἡ ὃὲ χεὶρ ὑπότρομος ἤδη χλονουμένη ταῖς συνολχαῖς, ὡς μὴτε φωνῇ μήτε γράμμᾶσι διασημῆναι τὴν γνώμην. Καίτοι εἰ καὶ πάντα φανερῶς ἐγέγραπτο, καὶ πᾶσα φωνὴ διαῤῥήδην μεταποιῆσαι τὴν γνώμην" μία σφραγὶς παραποιη.- " θεῖσα, δύο ἢ τρεῖς μάρτυρες ἄδιχοι, ὅλον ἂν τὸν χλῇρὸν ἐφ᾽ ἑτέρους μετήνεγχαν. ### English translation (Claude) Enough has been said to fathers. But what plausible reason for their stinginess do the childless [put forward]? "I do not sell my possessions or give to the poor, because of the necessary needs of life." Then the Lord is not your teacher, nor does the Gospel regulate your life, but you make laws for yourself. See into what danger you fall by thinking so. For if the Lord laid these things down for us as necessary, and you strike them out as impossible, you are saying nothing else than that you are wiser than the lawgiver. "But after enjoying them all my life, at the end of my life I will make the poor heirs of my property, appointing them owners of what is mine by writings and testaments." When you are no longer among men, then you will become a lover of men; when I see you dead, then I shall call you a lover of the brethren. Many thanks to you for your munificence, that lying in the tomb and dissolved into earth you have become lavish in spending and large-hearted! Tell me, for which time will you demand your wages, for that in your life or for that after your departure? While you lived, wallowing in the pleasures of life and dissolved in luxury, you could not bear even to look at the poor; when you are dead, what action is there, what wage is owed for work? Show the works, and demand the rewards. No one trades after the fair has broken up; no one comes in after the contests and is crowned; no one does brave deeds after the wars. So neither, plainly, is it possible to be pious after life. And you promise your good deeds in ink and letters. Who will announce to you the time of your departure? Who will guarantee the manner of your death? How many have been snatched away by violent accidents, not even allowed by their suffering to utter a word? How many has fever made delirious? Why then do you wait for a time when often you will not even be master of your own reasonings? Deep night, heavy sickness, no helper anywhere; and the one lying in wait for the inheritance ready, managing everything to his own advantage, making your plans ineffective. Then, looking round this way and that, and seeing the desolation that surrounds you, [you will realize] for what a time you reserved the commandment, when the tongue is paralysed and the hand already trembling, shaken by spasms, so that you cannot show your mind either by voice or by letters. And even if everything had been clearly written, and every word spoken plainly, [it is easy] to alter the intention: one forged seal, two or three unjust witnesses, would transfer the whole inheritance to others. ### Translation notes - Migne's section 8 (numeral read when the text was divided but fitted as 9). - Variant readings and Migne's Latin removed by logged corrections; words are lost in two places (bracketed). ### Citation (SBL) Basil, Hom. 7.8 (PG 31:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-7-8). ## Homilies 7.9 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-7-9 - Source: PG 31:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bequests made only at death are no virtue; Basil urges the rich to take their wealth with them by giving it now, following Christ who became poor for us. ### Greek text Τί οὖν σεαυτὸν ἐξαπατᾷς, νῦν μὲν χαχῶς εἰς ἀπόο λαυσιν σαρχὸς τὸν πλοῦτον διατιθέμενος, ἐπαγγελλόμενος δὲ εἰς ὕστερον ὧν οὐχέτι ἔσῃ χύριος; Ὡς ὁ λόγος ἔδειξε, πονηρὰ ἣ βουλή" ζῶν μὲν, ἀπολαύσω τῶν ἡδονῶν - ἀποθανὼν δὲ, πράξω τὰ διατεταγμένα. Ἐρεΐ καὶ σοὶ ᾿Αδραάμ- ᾿Απέλαδες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου. Οὐ δέχεταί σε ἡ στενὴ καὶ τεθλιμμένη ὁδὸς, τὸν ὄγχον τοῦ πλούτου μὴ ἀποτιθέμενον. Βαστάζων αὐτὸν ἐξῆλθες " μὴ γὰρ ἀπέῤῥιψας, ὡς προσετάχθης. Ὅτε ἕζης, σεαυτὸν τῆς ἐντολῆς προτίθης" μετὰ τὸν θάνατον καὶ τὴν διάλυσιν, τότε τὴν ἐντολὴν τῶν ἐχθρῶν προετίμησας. Ἴνα γὰρ μὴ λάδῃ ὁ δεῖνα, λαδέτω, φησὶν, ὁ Κύριος. Καὶ τοῦτο τί εἴταυμεν, ἐχθρῶν ἄμυναν, ἣ τοῦ πλησίον ἀγάπην; ᾿Ανάγνωθέ σου τὰς διαθήχας. Ἐβουλόμην μὲν ἔτι ζῇν, καὶ ἀπολαύειν τῶν ἐμαυτοῦ. Τῷ θανάτῳ χάρις, οὐ σοί. Εἰ γὰρ ἧς ἀθάνατος, οὐκ ἂν ἐμνήσθης τῶν ἐντολῶν. Μὴ πλανᾶσθε" Θεὸς οὐ μυκχτηρίξεται. Νεχρὸν εἰς θυσιαστήριον οὐχ ἀνάγεται " ζῶσαν προσένεγχε τὴν θυσίαν. Ὁ ἐχ τοῦ περισσεύματος προσφέρων ἀπρόσδεκτος. Σὺ δὲ ἃ μετὰ πᾶσαν τὴν ζωὴν ἐπερέσσευσε, ταῦτα προσφέρεις τῷ εὐεργέτῃ. Εἰ οὐ τολμᾷς ἐχ τῶν λειψάνων τῆς τραπέξης δεξιώσασθαι τοὺς ἐνδόξους, πῶς οὖν τολμᾷς τὸν Θεὸν ἐκ τῶν λειψάνων ἐξιλεοῦσθαι; Ἴδετε τὸ τέλος τῆς φιλοχρηματίας, οἱ πλούσιοι, καὶ παύσασθε ἐμπαθῶς πρὸς τὰ χρήματα διαχείμενοι. “Ὅσῳ φιλόπλοντος εἶ, τοσούτῳ μᾶλλον μηδὲν ὑπολείπῃ τῶν προσόντων σοι. Πάντα σεαυτοῦ ποίησαι, πάντα ἐπιχόμισαι, μὴ χαταλίπῃς ἀλλοτρίοις τὸν πλοῦτον. Τάχα δέ σε οὐδὲ περιστελοῦσιν οἱ οἰχέται τῷ τελευταίῳ χόσμῳ, ἀλλ᾽ ἀφοσιώσονται τὴν ταφὴν, τοῖς χληρονόμοις λοιπὸν προσχωρήσαντες χατὰ τὴν εὔνοιαν. Ἢ που καὶ χαταφιλοσοφήσουσί σου τότε ᾿Απειροχαλία, φησὶ, χαλλωπίζειν νεχρὸν, καὶ πολυτελῶς ἐχχομίξειν τὸν οὐχέτι αἰσθανόμενον. Τί δὲ οὐ βέλτιον τοὺς περιόντας χοσμεῖσθαι τῇ πολυτελεῖ καὶ ἐνδόξῳ περιδολῇ, ἣ συγχατατήπειν τῷ νεχρῷ τὰ πολυτίμητα τῆς ἐσθῆτος; Τί δὲ μνήματος ἐπισήμου, καὶ ᾿ταφῆῇς λοῦς, καὶ δαπάνης ἀχερδοῦς ὄφελος; Δέον εἰς τὰ χατὰ τὸν βίον ἀναγχαῖα χρήίσασθαε τοῖς περιοῦσι. Τοιαῦτα ἐροῦσι καὶ σὲ τῆς βαρύτητος ἀμυνόμενοι, καὶ τοῖς διαδεξαμένοις τὰ σὰ χαριζόμενοι. Προλαδὼν οὖν, σεαυτὸν ἐνταφίασον. Καλὸν ἐντάφιον ἡ εὐσέδεια. Πάντα περιδαλλόμενος ἄπελθε “ οἷχεῖον κόσμον τὸν πλοῦτον ποίησαι" ἔχε αὐτὸν μετὰ σεαυτοῦ. Πείσθητι καλῷ συμδούλῳ, τῷ ἀγαπήσαντέ σε Χριστῷ, τῷ δι᾽ ἡμᾶς πτωχεύσαντι, ἵνα ἡμεῖς τῇ ἐχείνου πτωχείᾳ πλουτήσωμεν " τῷ δόντι ἑαυτὸν λύπρον ὑπὲρ ἡμῶν. Ἢ ὡς σοφῷ τὸ συμφέρον ἡμῖν συνορῶντι πεισθῶμεν, ἣ ὡς ἀγαπῶντος ἡμᾶς ἀνασχώμεθα, ἣ ὡς εὐεργέτην ἡμῶν ἀμειψώμεθα. Πάντως δὲ ποιήσωμεν τὰ διατεταγμένα ἡμῖν, ἵνα χληρονόμον γενώμεθα τῆς αἰωνίου ζωῆς τῆς ἐν αὐτῷ τῷ Χριστῷ" ᾧ ἡ δόξα καὶ τὸ χράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν. ### English translation (Claude) Why then do you deceive yourself, now disposing of your wealth wickedly for the enjoyment of the flesh, and promising for later what you will no longer be master of? As the argument has shown, the plan is wicked: "While I live I will enjoy pleasures; when I die I will carry out what is prescribed." Abraham will say to you too: "You received your good things in your life." The narrow and hard way does not receive you, if you do not lay down the bulk of your wealth. You went out carrying it, for you did not throw it away as you were commanded. While you lived, you put yourself before the commandment; after death and dissolution, then you preferred the commandment to your enemies. "That so-and-so may not get it," he says, "let the Lord have it." And what shall we call this, revenge on enemies or love of neighbor? Read your testament: "I wished to live still and enjoy my own." Thanks to death, not to you. For if you were immortal, you would not have remembered the commandments. "Do not be deceived; God is not mocked." A dead thing is not brought to the altar; offer a living sacrifice. One who offers from his surplus is not accepted; but you offer to your benefactor what was left over after your whole life. If you do not dare to entertain distinguished guests with the leftovers of your table, how then do you dare to appease God with leftovers? See the end of love of money, you rich, and stop being passionately attached to money. The more you love wealth, the more you should leave none of your possessions behind. Make everything your own, take everything with you; do not leave your wealth to strangers. Perhaps your servants will not even dress you in your last adornment, but will perform the burial perfunctorily, having already gone over to the heirs in goodwill. Or perhaps they will even philosophize about you then: "It is tasteless to adorn a corpse and carry out expensively one who no longer feels. Is it not better for the living to be adorned with costly and splendid clothing than to let precious garments rot with the corpse? What use is a notable tomb, a costly funeral, an unprofitable expense? One ought to use what is left for the necessities of life." They will say such things to avenge themselves on your harshness and to please those who have succeeded to your property. Forestall them, then, and bury yourself. Piety is a fine burial garment. Go away clothed in everything; make your wealth your own adornment; keep it with you. Be persuaded by a good counsellor, Christ, who loved you, who became poor for our sake so that we might be rich by his poverty, who gave himself as a ransom for us. Let us either obey him as wise and seeing what is good for us, or bear with him as one who loves us, or repay him as our benefactor. In every way let us do what has been commanded us, that we may become heirs of eternal life in Christ himself, to whom be glory and might for ever and ever. Amen. ### Scripture references - Luke 16:25: quotation, high confidence - Matt 7:14: allusion, high confidence - Gal 6:7: quotation, high confidence - Rom 12:1: allusion, high confidence - Mark 12:44: allusion, medium confidence - 2 Cor 8:9: quotation, high confidence - 1 Tim 2:6: allusion, high confidence ### Translation notes - Migne's section 9 (numeral read when the text was divided but fitted as 10). - Luke 16:25; Matt 7:14; Gal 6:7; Rom 12:1; Mark 12:44; 2 Cor 8:9; 1 Tim 2:6. - Variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 7.9 (PG 31:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-7-9). ## Homilies 8.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-8-1 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil opens his homily in a time of famine with Amos's call to repentance, praying that his hearers will listen better than Israel did. ### Greek text Λέων ἐρεύξεται, καὶ τίς οὗ φοδηθήσεται; Κύριος ὁ Θεὸς ἐλάλησε, καὶ τίς οὐ προφητεύσει; Προφητιχὸν ποιήσωμεν τὸ τοῦ λόγου προοίμιον, καὶ τὸν θεοφορούμενον ᾿Αμὼς συνεργὸν εἰς τὴν τῶν προχειμένων χρείαν παραλάδωμεν, τὰ ὅμοια τῶν ἡμῖν διοχλούντων χαχῶν θεραπεύσαντα πάθη" τὴν τοῦ ὑπὲρ τῶν συμφερόντων βουλήν τε καὶ γνώμην ἐκτιθέμενοι. Καὶ γὰρ αὐτὸς ὁ προφήτης ἐν τῇ φορᾷ τῶν ἀνωπέρω χρόνων, τοῦ λαοῦ καταλιπόντος τὴν πατρῴαν εὐσέδειαν, καὶ πατήσαντος μὲν τὴν τῶν νόμων ἀχρίόειαν, εἰς δὲ τὴν τῶν εἰδώλων θεραπείαν ὑπολισθήσαντος, χήρυξ ἐγένετο μετανοίας" τὴν ἐπιστροφὴν παραινῶν, καὶ τῶν τιμωριῶν προφέρων τὴν ἀπειλήν. Ἑμοὶ δὲ δι᾿ εὐχῆς ἀγέσθω τὸ μέχρι μέν τινος τῷ ζήλῳ τῆς παλαιᾶς ἱστορίας προσχρῆσθαι. Μηχέτιε μέντοι καὶ τὴν ἔχθασιν τῶν τότε γενομένων ἰδεῖν ἀχόλουθον. ᾿Απειθήσας γὰρ ὁ λαὸς, καὶ ὥσπερ πῶλος σχλτρὸς καὶ δυσήνιος ἐνδαχὼν τὸν χαλινὸν, οὐχ εἷλχύσθη πρὸς τὸ συμφέρον " ἐχτραπεὶς δὲ τῆς εὐθείας, τοσοῦτον ξὸραμεν ἄταχτα, καὶ τοῦ ἡνιόχου κατἐφρυάξατο, μέχρις οὗ, τοῖς βαράθροις καὶ τοῖς κρη… θρίαν ὑπέμεινεν. Ὃ μὴ γένοιτο νῦν ἐφ᾽ ἡμῶν, παῖδες ἐμοὶ, οὗς διὰ τοῦ Εὐαγγελίου ἐγέννησα, οὗς διὰ τῆς εὐλογίας τῶν χειρῶν ἐσπαργάνωσα. ᾿Αλλ᾽ ἔστω ἀχοὴ εὐγνώμων, ψυχὴ εὐπειθὴς, ἀπαλῶς δεχομένη τὰς παραινέσεις, εἴχουσα τῷ λέγοντι, ὡς χηρὸς τῷ σφραγίζοντι, ἵνα διὰ μιᾶς ταύτης σπουδῆς χἀγὼ λάδω χαρπὸν τῶν πονουμένων εὐφραίνοντα, καὶ ὑμεῖς ἐν χαιρῷ τῆς ἀπαλλαγῆς τῶν δεινῶν τὴν γενομένην παραίνεσιν ἐπαινέσητε. Τί οὖν ἐστιν ὅπερ ἐνδείχνυκαι μὲν ὁ λόγος, ἔτι δὲ μετεώρους χατέχει τὰς ψυχὰ: τῇ ἐλπίδι τῆς ἀχοῖς, βραδύνων δημοσιεύειν τὸ προσδοχώμενον:; ### English translation (Claude) "The lion will roar, and who will not fear? The Lord God has spoken, and who will not prophesy?" Let us make the opening of our discourse prophetic, and take the inspired Amos as our helper for the needs before us, since he treated sufferings like the evils that trouble us, setting out his counsel and judgment about what is good for us. For the prophet himself, in the course of earlier times, when the people had left their ancestral piety, trampled on the exactness of the laws and slipped into the worship of idols, became a herald of repentance, urging them to turn back and holding out the threat of punishments. For my part, let it be my prayer to imitate the old story up to a point, but not to see the outcome of what happened then follow. For the people disobeyed, and like a hard-mouthed, unruly colt that has taken the bit in its teeth, it was not drawn to its own good; turning aside from the straight road, it ran so wildly and so defied its driver that it suffered … [falling] into chasms and cliffs. May that not happen now to us, my children, whom I begot through the gospel, whom I swaddled through the blessing of my hands. But let there be a grateful ear, an obedient soul, receiving the exhortations softly, yielding to the speaker as wax to the seal, so that by this one effort I may receive a fruit of my labors that gladdens me, and you, at the time of deliverance from these terrors, may praise the exhortation given. What then is it that the discourse is pointing to, and still holds your souls in suspense with the expectation of hearing, delaying to make public what you expect? ### Scripture references - Amos 3:8: quotation, high confidence - 1 Cor 4:15: allusion, high confidence ### Translation notes - Migne's section 1 (numeral read as '4' when the text was divided). - Amos 3:8; 1 Cor 4:15. - A line is lost in the image of the runaway colt; bracketed. Margin letters removed by logged corrections. ### Citation (SBL) Basil, Hom. 8.1 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/7-3/#p-8-1). ## Homilies 8.2 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-2 - Source: PG 31:508 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Drought and famine are God's fatherly chastisement for the hard-heartedness of the rich toward the poor; Basil rebukes the half-hearted prayer of the city and holds up the repentance of Nineveh. ### Greek text Οὐρανὸν ὁρῶμεν, ἀδελφοὶ, στεγανὸν, γυμνὸν, καὶ καὶ χαταλυποῦντα τῇ καθαρότητι, ἣν λίαν ἐπ’ εἐθυμοῦμεν. τὸ πρῶτον, ἡνίκα ἂν, ἐπὶ πολὺ σχεπασθεὶς Γῆ δὲ χαταξτρανθεῖσα εἰς ἄχρον ἀηδὴς μέν ἐστιν φθῆναι, στείρα δὲ πρὸς γεωργίαν καὶ ἄγονος, εἰς σχίσματα διαῤῥαγεῖσα, καὶ εἰς τὸ βάθος δεχομένη καταλάμπουσαν τὴν ἀχτῖνα. Πηγαὶ δὲ ἡμᾶς ἐπέλιπον πλούσιαί τε καὶ ἀένναοι, καὶ ποταμῶν μεγάλων ἐδαπανήθη τὰ ῥεύματα, παῖδες ὃὲ αὐτὰ σμιμετὰ φορτίων" τοὺς δὲ πολλοὺς ἡμῶν καὶ τὸ ποτὸν ἐπέλειψε, καὶ ἐν ἀπορίᾳ τοῦ ζῇν χαθεστήχαμεν. Ἰσρατλῖτα! νέοι, Μωῦσῇν ζητοῦντες νέον, καὶ ῥάδδον θαυμασίων ποιητικὴν. ἵνα πάλιν πέτρα! πλη… νεφέλαι δὲ παράδοξοι τροφὴν ἀσυνήθη τὸ μάννα τοῖς γενώμεθα τοῖς ὀψιγόνοις χαινὸν ἐπὶ λιμοῦ καὶ τιμω-, βίας διήγημα. Εἶδον τὰς ἀρούρας, καὶ πολλὰ χατεδάχρυσα τῆς ἀχαρπίας αὐτῶν καὶ ἐξέχεα θρῆνον, ἐπειδὴ μὴ ὑετὸς ἐφ᾽ ἡμᾶς ἐξεχύθη. Τὰ μὲν τῶν σπερμάτων πρὸ τῆς ἐχθολῇς ἐξηράνθη, ταῖς βώλοις τοιαῦτα μείναντα οἷα τὸ ἄροτρον ἔχρυψε τὰ δὲ μιχρὸν προχύψαντα καὶ βλαστήσαντα ἐλεεινῶς ἀπεμαράνθη τῷ καύματι " ὡς νῦν εὐκαίρως τινὰ τὴν εὐαγγελιχὴν ἀναστρέψαι φωνὴν, λέγοντα " Οἱ μὲν ἐργάται πολλοὶ, τὸ δὲ θέρος οὐδ᾽ ὀλίγον. Οἱ γεωργοὶ δὲ, ταῖς ἀρούραις ἐπικαθήμενοι, καὶ τὰς χεῖρας κατὰ τῶν γονάτων συμπλέχοντες (τοῦτο δὴ τῶν πενθούντων τὸ σχῆμα), τοὺς ματαίους ἑαυτῶν πόνους δαχρύουσι, πρὸς παῖδας νηπίους ἀφορῶντες, καὶ ὀδυρόμενοι " πρὸς γυναῖχας ἀτενίζοντες, καὶ θρηνοῦντες, ἐπαφώμενοι καὶ ψηλαφῶντες τοὺς ξηροὺς χόρπους τῶν γεννημάτων, ἀνοιμώζοντες δὲ μεγάλα, καθάπερ οἱ πατέρες οἱ τοὺς ἐν ἄνθει τῆς ἡλικίας υἱοὺς ἀπολέσαντες. Λεγέσθω τοίνυν καὶ πρὸς ἡμᾶς παρὰ τοῦ αὑτοῦ προφήτου, οὗ μιχρὸν πρόσθεν ἐν προοιμἱοις ἐμνημονεύσαμεν " Καὶ ἐγὼ, φησὶν, ἀνέσχον ἐξ ὑμῶν τὸν ὑετὸν πρὸ τριῶν μηγῶν τοῦ τρυγητοῦ" καὶ βρέξω ἐπὶ πόλιν μίαν, ἐπὶ δὲ πόλιν μίαν οὗ βρέξω: καὶ μερὶς μία βραχήσεται, καὶ μερὶς, ἐφ᾽ ἣν οὐ βρέξω, ξηρανθήσεται. Καὶ συναθροίσονται δύο ἣ τρεῖς πόλεις εἰς μίαν, πιεῖν ὕδωρ, … πρὸς μὲ, λέγει Κύριος. Μάθωμεν οὖν, ὅτι δι' ἀποστροφὴν καὶ ἀμέλειαν ταύτας ἡμῖν ὁ θεὸς τὰς σαι σπουδάζων, κατὰ τοὺς χρηστοὺς τῶν πατέρων καὶ ἀμελεῖς τῶν τέχνων, οἱ θυμοῦνται χατὰ τῶν νέων, καὶ διανίστανται, οὐ χαχόν τι δοῦναι σπουδάζοντες. ἀλλ' ἐκ τῆς νηπιώδους ὀλιγωρίας καὶ τῶν τῆς νεότητος ἁμαρτιῶν εἰς ἐπιμέλειαν ἄγοντες. Ὁρᾶτε τοῖγυν, ὡς τὸ πλῆθος τῶν ἡμετέρων ἁμαρτημάτων χαι τὰς ὥρας τῶν ἰδίων ἐξήγαγε φύσεων, καὶ τῶν καιρῶν τὰς ἰδέας εἰς ἀλλοκότους κράσεις διήμειψεν. Ὁ χειμὼν οὐκ ἔσχε τὸ σύνηθες ὑγρὸν μετὰ τοῦ ξηροῦ, ἀλλὰ πᾶσαν ἰχμάδα τῷ χρυστάλλῳ κχατέδησέ τε καὶ ἀπεξήρανεν, ἄμοιρος δὲ διετέλεσε καὶ νιφάδων καὶ ὑετῶν. Τὸ ἔαρ πάλιν τὸ μὲν ἕτερον μέρος τῶν ἰδιωμάτων ἔδειξε, τὴν θερμότητα λέγω" τοῦ δὲ ὑγροῦ πὴν μετουσίαν οὐχ ἔσχε. Καῦμα δὲ καὶ χρυμὸς, χαινῶς ὑπερθάντα τοὺς ὄρους τῆς χτίσεως, καὶ χαχὼς εἰς τὴν καθ᾽ ἡμῶν συμφωνήσαντα βλἄδην, τοῦ βίου καὶ τῆς ζωῆς τοὺς ἀνθρώπους ἐλαύνουσι. Τίς οὖν ἄρα τῆς ἀταξίας καὶ τῆς συγχύσεως ἡ αἰτία; τίς ὁ νεωτερισμὸς τῶν χαιρῶν; Ἐρευνήέσωμεν, ὡς νοῦν ἔχοντες " ὡς λογιχοὶ, λογισώμεθα. Μὴ ὁ χυδερνῶν τὸ πᾶν οὐχ ἔστι; μὴ ὁ ἀρ'στοτέχνης Θεὸς ἐπελάθετο τῆς οἰχονομίας; μὴ ἀφῃρέθη τῆς ἐξουσίας καὶ τῆς δυνάμεως; ἣ τὴν ἰσχὺν μὲν τὴν αὐτὴν ἔχε:, καὶ τοῦ χράτους οὐ παρελύθη" παρηνέχθη δὲ εἰς σχληρότητα, καὶ τὸ λίαν ἀγαθὸν, καὶ τὸ περὶ ἡμᾶς χηδεμονικὸν εἰς μισανθρωπίαν μετέθαλεν; Οὐχ ἄν εἴποι τις σωφρονῶν " ἀλλὰ φανερὰ καὶ δῆλα τὰ αἴτια δι᾽ ἃ συνήθως οὐ διοιχούμεθα. ἡμεῖς, ἄλλοις οὐ παρέχομεν τὴν εὐεργεσίαν ἐπαινοῦμεν, καὶ ταύτης ἀποστεροῦμεν τοὺς δεομένους. Δοῦλοι ὄντες, ἐλευθερούμεθα, καὶ τοὺς ὁμοδούλους οὐχ οἰχτείρομεν" πεινῶντες τρεφόμεθα, καὶ τὸν ἐνδεῆ παρατρέχομεν. ᾿Ανενδεῖ, χορηγὸν καὶ ταμίαν Θεὸν. ἔχοντες, φειδωλοὶ ἐγενόμεθα καὶ ἀχοινώνητοι πρὸς τοὺς πένητας. Πολύτοχα ἡ μῶν τὰ πρόδατα, καὶ οὗ γυμνοὶ τῶν προδάτων πλείους. Αἱ ἀποθῆχαι τῷ πλήθει τῶν ἀποχειμένων στενοῦνται, καὶ τὸν ἐστενομένον οὐχ ἐλεοῦμεν, Διὰ τοῦτο ἡμῖν ἀπειλεῖ τὸ δίκαιον χριτήριον. Διὰ τοῦτο καὶ ὁ Θεὸς οὐχ ἀνοίγει τὴν χεῖρα, ἐπειδὴ τὴν φιλαδελφίαν ἡμεῖς ἀπεχλείσαμεν. Διὰ τοῦτο ξηραὶ αἱ ἄρουραι, ἐπειδὴ ἢ ἀγάπη … Φωνὴ λιτανενόντων εἰχῆ βοᾷ, καὶ πρὸς τὸν ἀέρα διατχεδάννυται. Οὐδὲ γὰρ ἡμεῖς τῶν ἀξιούντων ἡχούσαμεν. Οἵα δὲ ἡμῶν ἡ προσευχὴ καὶ ἡ δέησις; Οἱ ἄνδρες, πλὴν ὀλίγων, ταῖς ἐμπορίαις σχολάζετε " αἱ γυναῖχες, ὑπηρετεῖτε τούτοις εἰς τὴν ἐργασίαν ποῦ μαμμωνᾶ. Ὀλίγοι λοιπὸν μετ᾽ ἐμοῦ καὶ τῆς προσευχῆς, καὶ οὗτοι ἰλιγγιῶντες, χασμώμενοι, μεταπστρεφόμενοι συνεχῶς, καὶ ἐπιτηροῦντες πότε τοὺς στίχους ὁ ψαλμῳδὸς συμπληρώσει, πότε, ὡς δεσμωπτρίου, τῆς ἐχχλησίας, καὶ τῆς ἀνάγχης τῆς προσεὐχῆς ἀφαιρεθήσονται. Οἱ δὲ δὴ παῖδες οἱ σμιχρότατοι οὗτοι, οἱ τὰς δέλτους ἐν τοῖς διδασχαλείοις ἀποθέμενοι, καὶ συμθοῶντες ἡμῖν, ὡς ἄνεσιν μᾶλλον καὶ τέρψιν τὸ πρᾶγμα μετέρχονται, ἑορτὴν ποιούμένοι τὴν ἡμετέραν λύπην, ἐπειδὴ τῆς ἐπαχθείας τοῦ παιδευτοῦ, καὶ τῆς φροντίδος τῶν μαθημάτων πρὸς ὀλέγον ἐλευθεροῦνται. Τὸ δὲ τῶν τελείων ἀνδρῶν … πλῆθος, καὶ ὁ ταῖς ἁμαρτίαις ἐνεχόμενος δῆμος ἄνετος, καὶ ἐλευθεριάζων, καὶ γεγανωμένος τὴν πόλιν διατρέχει" ὁ τῶν χαχῶν τὴν αἰτίαν ἐν ταῖς ψυχαῖς περιφέρων" ὁ τὴν συμφορὰν χινῆσας καὶ ἐργασάμενος. ᾿Αναίσθητα δὲ καὶ ἄμεμπτα βρέφη πρὸς τὴν ἐξομολόγησιν ἐπείγεται καὶ ἀθροίζεται, οὔτε τὴν ἀφορμὴν τῶν λυπούντων, οὔτε τοῦ συν… πάρελθε εἰς μέσον, ὁ ταῖς ἁμαρτίαις πεφυρμένος σὺ πρόσπεσον καὶ χλαῦσον καὶ στέναξον " ἄφες τὸ βρέφος ἐνεργεῖν τὰ ἴδια τῆς ἡλικίας ἀχόλουθα. Ἵνα «ἰ χρύπτῃη χατηγορούμενος, καὶ τὸ ἀνεύθυνον εἰς ἀπολογίαν προϊστᾷς; Μὴ γὰρ παίζεται ὁ χριτὴς, ἵνα ὑποθολιμαῖον ἀντεισαγάγης πρόσωπον; "Ἔδει δὲ παρεῖναι χἀχεῖνο μετὰ σοῦ πάντως, οὐ μόνον. Ὁρᾷς, ὡς καὶ Νινευῖται τῇ μεταμελείᾳ τὸν Θεὸν δυσωποῦντες, καὶ πενθοῦντες ἐπὶ τοῖς ἁμαρτήμασιν, ἃ μετὰ τὴν θάλασσαν καὶ τὸ χῆτος Ἰωνᾶς ἐξεδόησεν, οὐ τὰ βρέφη μόνον εἰς τὴν μετάνοιαν προεστήσαντο, αὐτοὶ δὲ τρυφῶντες, αὐτοὶ εὐωχούμενοι διέζων τὸν βίον - ἀλλὰ πρώτους μὲν ἐδάμασε τοὺς πατέρας τοὺς ἡμαρτηχότας ἡ νηστεία, καὶ ἣ τιμωρία τοὺς πατέρας ἐχάχου, εἰς προσθήχης δὲ λόγον ἡναγχασμένως ἐθρήνει τὰ βρέφη, ἕνα διὰ πάσης ἡλιχίας ἡ σχυθρωτου " τῆς μὲν κατὰ προαίρεσιν, τῆς δὲ κατ᾽ ἀνάγχην. Καὶ οὕτως αὐτοὺς ἰδὼν ὁ Θεὸς ταπεινωθέντας, ὡς ἐπὶ ὑπερθαίνουσαν ἑαυτῶν ταλαιπωρίαν παγγενῇ χαταχρίναντας, καὶ τὸ πάθος ἠλέησε, καὶ τῆς τιμωρίας ἀνῆχε, καὶ τὸ καίρειν ἐδωρήσατο τοῖς εὐαισθήτως πενθήσασιν. Ὦ τῆς ἐμμελοῦς μετανοίας ! ὦ τῆς σοφῆς καὶ πεπυχνωμένης θλίψεως ! Οὐδὲ τὰ ἄλογα ἀσυντελῇ τῆς τιμωρίας ἀφῆχαν " ἀλλὰ καὶ αὐτὰ βοᾷν ἐξ ἀνάγχης ἐμηχανήσαντο. Ἐχωρίσθη γὰρ τῆς βοὸς ὁ μόσχος, ἀπηλάθη τῆς μητρῴας θηλῆς ὁ ἀργειὸς, παιδίον ἐπιμάξιον οὐχ ἣν ἐν ταῖς τῆς τεχούσης ς ἀγχάλαις" ἐν ἰδίοις σηχοῖς αἱ μητέρες, ἐν ἰδίοις τὰ τέχνα " φωναὶ δὲ παρὰ πάντων οἰχτραὶ ἀλλήλαις ἀντιθοῶσαι, καὶ ἀντηχοῦσαι. Τὰ τέχνα λιμώττοντα τὰς πηγὰς ἐζήτει τοῦ γάλαχτος " αἱ μητέρες, τῷ φυσιχῷ λοῦντο τὰ ἔγγονα. Τὰ βρέφη, κατὰ τὸν ὅμοιον Ὕνυντο καὶ ἀπέσπαιρον᾽ αἱ τεχοῦσαι ταῖς φυσιχαῖς ἀλγηδόσι χατεχεντοῦντο τὰ σπλάγχνα. Καὶ διὰ τοῦτο τὴν ἐκείνων μετάνοιαν εἰς χοινὸν τοῦ βίου διδασχάλιον ὁ θεόπνευστος λόγος ἔγγραφον διέσωσεν. Ὁ πρεσδύτης ἐπ᾽ ἐχείνων ἐθρήνει, καὶ τὴν πολιὰν δι ζων, σφοδρότερον ᾿ἀπωδύρετο" ὁ πένης ἐστέναζεν" ὁ πλούσιος, ἐπιλαθόμενος τῆς τρυφῆῇς, ἤσχει τὴν χαχοπάθειαν ὡς σώφρονα. Ὁ βασιλεὺς αὐτῶν τὴν λαμπρότητα καὶ τὴν δόξαν εἰς αἰσχύνην μετέδαλεν. ᾿Ἀπέθετο τὸν στέφανον, καὶ χόνιν τῆς χεφαλῆς χατἐχέετο τὴν ἀλουργίδα ῥίψας, σάκχον μετημφιάσατο" τὸν θρόνον τὸν ὑψηλὸν ἀφεὶς καὶ μετέωρον, ἐλεεινὸς τῇ γῇ προσεσύρετο" τὴν ἰδιάζουσαν καὶ βασιλιχὴν καταλιπὼν εὐπάθειαν, συνεθρήνει τῷ δήμῳ᾿ εἷς ἐγένετο τῶν πολλῶν, ὅτε τὸν χοινὸν πάντων ### English translation (Claude) We see the sky, brothers, closed and bare, … grieving us with its clearness, which we [once] longed for … when it had long been covered [with clouds]. The earth, dried up to the extreme, is unpleasant to look at, barren and unproductive for farming, split into cracks and receiving the sun's ray shining into its depths. Rich and ever-flowing springs have failed us, and the streams of great rivers have been used up; children [cross] them with loads; many of us lack even drink, and we are at a loss for life. New Israelites, seeking a new Moses and a rod that works wonders, so that again the rocks might [flow for the thirsty] … and wondrous clouds [rain] manna, unaccustomed food, for … we become for those born later a new tale of famine and punishment. I saw the fields and wept much over their barrenness, and poured out a lament, because no rain had poured on us. Some of the seeds dried up before they sprouted, remaining in the clods such as the plough had hidden them; others, which had peeped out a little and sprouted, withered pitiably in the heat; so that one might now aptly turn round the gospel saying: "The laborers are many, but the harvest not even small." The farmers, sitting on their fields and clasping their hands over their knees (this is the posture of mourners), weep over their wasted labors, looking at their little children and lamenting, gazing at their wives and wailing, touching and feeling the dry stalks of the crops, and groaning loudly like fathers who have lost their sons in the flower of youth. Let it be said to us too, then, by the same prophet whom we mentioned a little before in the opening: "And I," he says, "withheld the rain from you three months before the vintage; and I will send rain on one city, and on one city I will not send rain; one portion will be rained on, and the portion on which I do not rain will dry up. And two or three cities will gather into one to drink water, … [and you did not return] to me, says the Lord." Let us learn, then, that it is because of our turning away and neglect that God [sends] us these [chastisements] …, eager [to correct us], like good fathers with careless children, who are angry with the young and rise up against them, not eager to do them any harm, but bringing them from childish negligence and the sins of youth to carefulness. See, then, how the multitude of our sins has led the seasons out of their proper natures and changed the forms of the times into strange mixtures. The winter did not have its usual moisture together with the dry, but bound and dried up all damp with ice, and continued without snow and rain. The spring in turn showed one part of its properties, I mean the heat, but had no share of moisture. Heat and frost, strangely passing the bounds of creation and wickedly agreeing to harm us, drive men out of their livelihood and life. What then is the cause of the disorder and confusion? What is this innovation in the seasons? Let us search it out as people of sense; as rational beings, let us reason. Is there no one who governs the universe? Has God, the supreme craftsman, forgotten his management? Has he been robbed of his authority and power? Or does he have the same strength and has not been weakened in his might, but has been turned to harshness, and changed his great goodness and his care for us into hatred of men? No one in his senses would say so. But the causes are clear and plain why we are not governed as usual. [Receiving,] we do not give to others; we praise beneficence and deprive the needy of it. Being slaves, we are set free, and we do not pity our fellow slaves. Hungry, we are fed, and we pass by the needy. Having God as our unfailing provider and steward, we have become stingy and unwilling to share with the poor. Our flocks are prolific, and the naked are more than the sheep. Our barns are too narrow for the quantity stored, and we do not pity the one in distress. That is why the just tribunal threatens us. That is why God does not open his hand, because we have shut out brotherly love. That is why the fields are dry, because love [has dried up] … [3] The voice of those who pray cries in vain and is scattered into the air. For we did not listen to those who asked of us. And what is our prayer and supplication like? You men, except for a few, are busy with your trading; you women serve them in the work of Mammon. Few remain with me at prayer, and these dizzy, yawning, turning round constantly and watching for when the psalm-singer will finish the verses, when they will be released from the church as from a prison and from the necessity of prayer. And these little children, who have put down their tablets in the schools and cry out with us, take the thing up rather as a relaxation and amusement, making a feast of our grief, because for a little while they are freed from the burden of their teacher and the worry of their lessons. But the crowd of grown men … and the populace entangled in sins runs about the city relaxed, free and cheerful, the people who carry in their souls the cause of the evils, who set the calamity in motion and brought it about. Innocent and blameless infants are hurried and gathered to confession, knowing neither the occasion of the griefs nor … Come forward, you who are defiled with sins; fall down, weep and groan; let the infant do what belongs to its age. Why do you hide when you are the accused, and put forward the guiltless in your defence? Is the Judge mocked, that you bring in a substitute in your place? The child should be present with you, but not alone. You see how the Ninevites too, appeasing God by repentance and mourning for the sins which Jonah proclaimed after the sea and the whale, did not put the infants forward to repent while they themselves lived in luxury and feasting; but fasting first tamed the fathers who had sinned, and the punishment afflicted the fathers; and as an addition the infants of necessity wept, so that through every age [there might be] gloom, in some by choice, in others by necessity. And so God, seeing them humbled, as having condemned themselves, with all their families, to a misery beyond their strength, pitied their suffering, released the punishment, and gave joy to those who had mourned with feeling. O fitting repentance! O wise and well-planned affliction! They did not leave even the irrational animals without a share in the punishment, but contrived that they too should cry out by necessity. For the calf was separated from the cow, the lamb driven from its mother's teat; the nursing child was not in the arms of the one who bore it; the mothers were in their own folds, the young in theirs, and pitiable cries from all answered and echoed one another. The young, starving, sought the springs of milk; the mothers, by natural [affection, called for] their offspring. The infants likewise [cried] and writhed; those who bore them were pierced in their inward parts with natural pains. That is why the inspired word has preserved their repentance in writing as a common lesson for life. The old man among them lamented, and, [tearing] his gray hair, mourned more violently; the poor man groaned; the rich man, forgetting his luxury, practised hardship as discipline. Their king changed his splendor and glory into shame. He laid aside his crown and poured dust on his head; throwing off his purple, he put on sackcloth; leaving his high and lofty throne, he dragged himself pitiably on the ground; leaving his private and royal comfort, he mourned with the people; he became one of the many, when the common [Master] of all … ### Scripture references - Exod 17:6: allusion, high confidence - Num 20:11: allusion, medium confidence - Exod 16:15: allusion, high confidence - Matt 9:37: allusion, high confidence - Amos 4:7: quotation, high confidence - Amos 4:8: quotation, high confidence - Ps 145:16: allusion, medium confidence - Jonah 3:5: allusion, high confidence - Jonah 3:6: allusion, high confidence - Jonah 3:7: allusion, high confidence - Jonah 3:10: allusion, high confidence ### Translation notes - The staged ref holds Migne's sections 2 and 3; the numeral of 3 stands in the OCR text (removed by a logged correction). Its last sentence breaks off; ref 8.4 begins a new section. - Exod 17:6; Num 20:11; Exod 16:14-15; Matt 9:37 (reversed); Amos 4:7-8; Ps 145:16; Jonah 3:5-10. - Lines are lost in many places, especially in the description of the drought; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 8.2 (PG 31:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-2). ## Homilies 8.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-4 - Source: PG 31:510 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True repentance would show itself in tears, hospitality and the cancelling of debts; drought tests rich and poor alike, and God, whose power and goodness have not failed, feeds those who trust him. ### Greek text Τοῦτο δούλων εὐαισθήτων φρόνημα. Τοιαύτη τῶν ἁμαρτίαις ἐνεχομένων ἡ μετάνοια. Ἡμεῖς δὲ τὴν μὲν ἁμαρτίαν ἐπιτελοῦμεν συντόνως, ὀλιγώρως δὲ καὶ ῥαθύμως ἀναλαμδάνομεν τὴν μετάνοιαν. Τίς εὐξάμενος ἀποῤῥεῖ δάχρυον, ἵν᾽ ὄμθρον λάδῃ καὶ σταγόνας εὐκαίρους; Τίς ἐξαλείφων ἁμαρτίας, κατὰ μίμησιν τοῦ μαχορίου Δαδὶδ, θρήνοις τὴν χοίτην ξδρεξε; Τίς πόδας ἀπἐπλυνε ξένων, καὶ τὴν χόνιν τῆς ὁδο! πορίας ἀπἐχλυσεν, ἵν᾽ ἐν καιρῷ δυσωπήσῃ τὸν Θεὸν, αὐχμοῦ λύσιν ζητῶν; Τίς ἔθρεψε τὸ πατρὸς ἔρημον παιδίον, ἵνα νῦν ἡμῖν ὁ Θεὸς θρέψῃ τὰ σιτία, ὡς ὀρφανὸν ἕνα νῦν ἐπιμετρηθῇ τὴν ἀναγκαίαν τροφήν; Διάῤῥηξον γραμματεῖον ἄδιχον, ἵν᾽ οὕτως ἡ ἁμαρτία λυθῇ. Ἐςξἀλειψον βαρυτάτων τόχων ὁμολογίαν, ἵνα τέχῃ τὰ συνἤθη ἡ γῆ. Χαλχοῦ γὰρ καὶ χρυσοῦ καὶ τῶν ἀγόνων παρὰ φύσιν γεννώντων, ἡ χατὰ φύσιν τίχτουσα γίνεται στείρα, καὶ πρὸς τιμωρίαν τῶν ἐποιχούντων χατεδιχάσθη τὴν ἀχαρπίαν. Δειξάτωσαν τοίνυν οἱ τὴν πλεονεξίαν τιμῶντες, οἱ τὸν πλοῦτον μεθ᾽ ὑπερθολῆς συνάγοντες, τίς ἡ δύναμις τῶν θησαυρ!:σθέντων, ἣ τί τὸ ὄφελος, ἂν ὀργισθεὶς ὁ Θεὸς ἐπὶ πλεῖον παρελχύσῃ τὴν τιμωρίαν. Ὠχρύτεροι τάχα τοῦ χρυσοῦ γενήσονται οἱ τοῦτον σωρεύοντες, ἐὰν μὴ τὸν ἄρτον, μέχρι χθὲς καὶ πρώην χαταφρηνούμενον διὰ τὴν πρόχειρον ἐξουσίαν τῆς εὐθηνίας, σχῶσι. Δὸς δὴ μὴ εἶναι τὸν πιπράσχοντα, μηδὲ ὑπάρχειν σῖτον ἐν ἀποθέχαις " καὶ τίς ἡ χρῆσις τῶν βαρυτάτων βαλαντίων; εἰπέ μοι. Οὐ μετ᾽ ἐχείνων χωσθήσῃ; Οὐ γῆ ὁ χρυ-. σός; Οὐ πηλὸς ἀχρεῖος πηλῷ τῷ σώματι παραχείσεπαι; Πάντα ἐχτήσω, καὶ ἕν ἀναγχαῖον οὐχ ἔχεις, δύναμιν τοῦ τρέφειν σεαυτόν. Τῷ παντί σου πλούτῳ … ἕπειξον εἰς χαρποφορίαν τὴν γῆν " λῦσον τῷ ὑπερηφάνῳ καὶ σοθοῦντι πλούτῳ τὴν συμφοράν. Τάχα τινὰ τῶν εὐλαθῶν παρακαλέσεις, ἵν᾽ εὐχαῖς ὡς ὁ Θεσδίτης Ἠλίας ἄνεσίν σοι χαρίσηται τῶν δεινῶν, ἄνθρωπος ἀχτήμων, ὠχριῶν, ἀνυπόδετος, ἀοίχητος, ἀνέστιος, ἄπορος, ἑνὶ χιτῶνι σχεπόμενος, ὡς Ἡλίας … ὁμοδία:τον. Κἂν ἐπιτύχῃς τῆς παρὰ τοῦ τοιούτου βοηθείας δεόμενος, οὐ μαχρὰ χκαταγελάσεις τῶν πολυμερίμνων χτημάτων; οὗ προσπτύσεις τῷ χρυσῷ; οὐ διαῤῥίψεις ὡς χόπρον τὸν ἄργυρον, ὃν πρότερον πάντα δυνάμενον καὶ φίλτατον ὀνομάξων, ἀδρανῆ βοηθὸν ἐπὶ τῆς χρείας ἐγνώρισας; Διὰ σὲ καὶ τὴν συμφορὰν ταύτην χατεδίχασεν, ἐπειδὴ ἔχων οὐχ ἐδίδως " ἐπειδὴ παρέτρεχες τοὺς πεινῶντας " ἐπειδὴ πρὺς τοὺς ὀδυρομένους οὐχ ἐπεστρέφου " δι᾿ ὀλίγους ἐπὶ δῆμον χαχὰ, καὶ μοχθηρίας τινὸς παράταξις ἐμαστίξετο, Ὃ Ζαμθρὶ πάλιν εἰς τὰς δίκην. Πάντες τοίνυν καὶ ἰδίᾳ καὶ χοινῇ τοὺς βίους ἑαυτῶν ἐξετάσωμεν, ὡς παιδαγωγῷ πρόσχωμεν τῷ αὐχμῷ, ἕκαστον τῆς ἰδίας ἁμαρτίας ὑπομιμνήσχοντι. Εἴπωμεν καὶ ἡμεῖς τοῦ γενναίου Ἰὼδ τὴν φωνὴν εὐαισθήτως" Χεὶρ Κυρίου ἐστὶν, ἡ ἁψαμέγη μου. Καὶ μάλιστα μὲν πρωτοτύπως τοῖς ἀμαρτήμασι τὴν συμφορὰν ἑαυτῶν λογισώμεθα. Εἰ δὲ δεῖ καὶ ἄλλο προσθεῖναι, ἔστιν ὅτε καὶ χατὰ πεῖραν ταῖς ψυχαῖς αἱ τοιαῦται τοῦ βίου. δυσχληρίαι τοῖς ἀνθρώποις προσἄγονται, ἵν᾽ ἐπὶ τῆς δυσχολίας ἀπελεγχθῶσιν οἱ δόχεμοι, εἴτε πένητες εἴτε πλούσιοι " ἑχάτεροι γὰρ ἀχριθῶς διὰ τῆς ὑπομονῆς δοχιμάξονται. Κὰἀν τούτῳ μάλιστα τῷ “χαιρῷ διαδείχνυνται ὁ μὲν, εἰ χοινωνιχὸς καὶ φιλάδελφος, ὁ δὲ, εἰ εὐχάριστος καὶ μὴ τοὺναντίον βλάσφημος, ταῖς τοῦ βίου περιφοραῖς ὀξέως συμμεταθάλλων τὸ φρόνημα. Οἶδα ἐγὼ πολλοὺς (οὐχ ἀχοΐ μαθὼν, ἀλλὰ τῇ πείρᾳ τοὺς ἀνθρώπους γνωρίσας), ἕως μέχρι μὲν ὁ βίος αὐτοῖς πρὸς εὐπορίαν διαμετρεῖται, καὶ ἐξ οὐρίας, τὸ λεγόμενον, χωρεξ, μέσως γοῦν, εἰ καὶ μὴ τελείως, τῷ εὐεργέτῃ ὁμολοςγοῦντας τὴν χάριν" εἰ δέ ποὺ διὰ τὴν ἐναντίαν χατἄάστασιν περιτραπείη τὰ πράγματα, καὶ ὁ μὲν πλού σιος γένηται πένης, ἢ δὲ ῥώμη τοῦ σώματος νόσος, ἢ δὲ δόξα καὶ περιφάνεια αἰσχύνη καὶ ἀτιμία, ἀχαπροσευχήν" ὡς πρὸς χρεώστην βραδύνοντα τὸν Θεὸν σχετλιάζοντας, οὐχ ὡς πρὸς Δεσπότην ἀγαναχτοῦντα διαχειμένους. ᾿Αλλ᾽ ἄπαγε τῶν λογισμῶν τὴν τοιαύτὴν ἔννοιαν Ὅταν δὲ ἴδῃς Θεὸν μὴ χαριζόμενον τὰ Ὁ συνήθη, οὕτω λογίζου παρὰ σεαυτῷ - Μὴ ἀδύνατος ὁ Θεὸς χορηγεῖν τὴν τροφήν; Καὶ πῶς; ὅς γε Κύριός ἔστιν οὐοανοῦ καὶ πάσης διαχοσμήσεως, ὡρῶν καὶ καιρῶν σοφὸς οἰχονόμος, χυδερνήτης τῶν πάντων, ὥσπερ τινὰ χορὸν εὔτακτον τὰς ὥρας καὶ τὰς τροπὰς ἀλλήλα:ς ὑποχωρεῖν ὁρίσας, ἵνα τῇ ἑαυτῶν ποιχιλίᾳ ταῖς διαφόροις ἡμῶν ἐπαρχέσωσι χρείαις - καὶ νῦν μὲν κατὰ χαιρὸν τὸ ὑγρὸν προσγένηται, αὖθις δὲ λάδῃ τὸ θερμὸν, καὶ τὸ ψυχρὸν ἐγχραθῇ τῷ ἐνιαυπῷ, καὶ τοῦ ξηροῦ τὴν χρείαν μὴ ἀμοιρήσωμεν. Οὐχοῦν δυνατὸς ὁ Θεός τοῦ δυνατοῦ δὲ προσόντος γαὶ ὁμολογουμένου, μὴ ἄρα τὸ ἀγαθὸν ἐνέλειψεν; Οὐδὲ οὗτος ἐφεστὼς ὁ λόγος. Τίς γὰρ ὄνάγχη τὸν μὴ ἀγαθὸν ἔπεισεν ἐν ἀρχῇ δημιουργῆσα: τὸν ἄνθρωπον; Τίς δὲ ὁ χατεπείξας τὸν Κτίστην καὶ μὴ, βουλόμενον χοῦν λαθεῖν, καὶ τοιοῦτον ἐχ πηλοῦ χάλλος εἰδοποιΐσαι; Τίς ὁ πρὸς ἀνάγχην πείσας χατ᾽ εἰχόνα ἰδίαν τὸν λόγον τῷ ἀνθρώπῳ χαρίσασθα:, ἵν᾽ ἐχεῖθεν ὁρμηθεὶς τεχνῶν μάθησιν δέξηται, καὶ μάθῃ περὶ τῶν ἀνωτάτω φιλοσοφεῖν, ὧν αἱσθη- “ὡς οὐχ ἄπτεται; Κἂν, οὕτω λογιζόμενος, εὕρῃς τὴν ἀγαθότητα τῷ Θεῷ συνοῦσαν, καὶ μέχρι καὶ νῦν μὴ ἀπολιμπανομένην. Ἐπεὶ τί ἐχώλυεν, εἰπέ μοι, μὴ αὐχμὸν εἶναι τὸ ὁρώμενον, ἀλλὰ τελείαν ἐχπύρωσιν; καὶ μιχρὺν ὑπαλλάξαντα τὸν ἥλιον τῆς συνήθους πο- Ξίας, πλησιάσαντα δὲ τοῖς περιγείοις σώμασιν, ἐν ἀχαρεῖ χαταφλέξαι πᾶν τὸ ὁρώμενον; ἣ βρέξαι πῦρ ἐχ τοῦ οὐρανοῦ, χαθ᾽ ὁμοίωσιν τῶν ἤδη κολάσεων τῶν ἁμαρτωλῶν; Ἐπὶ σαυτοῦ καὶ τῶν σῶν λογισμῶν γενοῦ, ἄνθρωπε" μὴ ποίει τὰ τῶν ἀνοήτων παίζων, οἵ, παρὰ διδασχάλου ἐπιτιμηθέντες, τὰς δέλτους ἐχείνου χαταῤῥηγνύουσι" πατρὸς δὲ, δι᾽ ὠφέλειαν τὴν τροφὴν ὑπερθεμένου, τὴν ἐσθῆτα κατασπαράττουσιν, ἣ τὸ τῆς μητρὸς πρόσωπον τοῖς ὄνυξι χαπαξλίνουσι. Κυδερνήτην μὲν γὰρ ὁ χειμὼν, καὶ τὸν ἀθλητὴν τὸ στάδιον, τὸν στρατηγὸν ἡ παράταξις, πὲν μεγαλόψυχον ἣ συμφορὰ, τὸν Χριστιανὸν δὲ πειρατμὸς δοχιμάζει καὶ βασανίζει, Καὶ αἱ λύπαι τὴν ψυχὴν, ὡς τὸ πῦρ τὸν χρυσὺν, ἀπελέγχουσι. Πένης εἴ; Μὴ ἀθυμήσῃς. Ἢ γὰρ εἰς ἄγαν κατήφεια γίνεται τῆς ἁμαρτίας αἰτία " τῆς μὲν λύπης βαπτιζούσης τὸν νοῦν, καὶ ἀμηχανίας ἐμποιούσης ἔλιγγον, τῆς δὲ ἀπορίας τῶν λογισμῶν τὴν ἀχαριατίαν ᾿Αλλ᾽ ἔχε τὴν ἐλπίδα πρὸς τὸν Θεόν. Μὴ γὰρ οὐκ ἐπιδλέπε: τὴν στένωσιν; Ἔχει τὴν τροφὴν ἐν χερσὶ, καὶ παρέλχε: τὴν δόσιν, ἵνα σου δοχιμάσῃ͵ τὸ βέθαιον, ἵνα χαταμάθῃ τὴν γνώμην, εἰ μὴ τῇ (390- τῶν ἀχολάστων καὶ ἀγνωμόνων ἐστὶν ὁμοία. Καὶ γὰρ ἐχεῖνοι, μέχρι μὲν ἐν τῷ στόματι τὰ σιτία τυγχάνει, εὐφηπῆς τραπέζης ὑπερτεθείσης, ὥσπερ τισὶ λίϑοις ταῖς βλασφημίαις βάλλουσιν οὃς πρὸβραχέως ἴσα Θεῷ διὰ τὴν ἡδονὴν προσεχύνουν. Ἔπελθε τὴν Παλαιὰν Διαθήχην, τὴν Νέαν, καὶ πολλοὺς εὑρήσεις ἐν ἐχάπτῃ τοὺς διαφόρως τραφέντας. Ἠλίαν εἶχεν ὁ Κάρμηλος, ὄρος ὑψηλὸν καὶ ἀοίκητον, ἔρημος ἔρημον Ψυχὴ δὲ ἣν τῷ δικαίῳ τὰ πάντα, καὶ τῆς ζωῆς εφοδιον ἡ πρὸς Θεὸν ἐλπίς. Ζῶν δὲ οὕτω, λιμῷ τὴν ζωὴν οὐχ ἀπήλλαξεν " ἀλλ᾽ οἱ ἁρπαχτιχώτατοι καὶ μάλιστα γαστρίμαργοι τῶν ὀρνίθων, οὗτοι διεχόμιζον τὰ σιτία, καὶ τροφῇς ἐγίνοντο τῷ δικαίῳ διάκονοι, οἱ τὰς ἀλλοτρίας τροφὰς ἐχ συνηθείας ἁρπάζοντες " καὶ τῷ δεσποτιχῷ προστάγματι τὴν φύσιν διήμειψαν, πιστοὶ φύλαχες γενόμενοι τῶν ἄρτων καὶ τῶν χρεῶν. Ταῦτα δὲ τῷ ἀνδρὶ φέρειν τοὺς χόραχας παρὰ τὴς πνευματιχῇς ἱστορίας ἐμάθομεν. Εἶχε δὲ καὶ ὁ Βαδυλώνιος λάκκος τὸν Ἰσραηλίτην νεανίσχον " αἰχμάλωτον μὲν τὴν συμφορὰν, ἐλεύθερον δὲ τὴν ψυχὴν καὶ τὸ φρόνημα. Καὶ τί τὰ παρ' ἐχείνων; Οἱ μὲν λέοντες παρὰ φύσιν ἐνήστευον" ὁ δὲ τούτου τροφεὺς ᾿Αμθαχοὺμ. ἐφέρετο δι᾽ ἀέρος, χομίζοντος τοῦ ἀγγέλου μετὰ τῶν ὄψων τὸν ἄνθρωπον " καὶ ἵνα μὴ λιμῷ πιεσθῇ δίχαιος, τοσαύτης ὑπερηνέχθη γῆς καὶ θαλάσσης ὁ προφήτης ἐν μιχρῷ μορίῳ χαιροῦ, ὅσην ἐκ τῆς Ἰουδαίας μέχρι ### English translation (Claude) This is the mind of servants with feeling; such is the repentance of those caught in sins. But we commit sin intensely and take up repentance negligently and lazily. Who, when he prays, sheds a tear, so as to receive rain and timely drops? Who, blotting out sins in imitation of the blessed David, has wet his bed with laments? Who has washed the feet of strangers and rinsed off the dust of their journey, so as to appease God in due time when he seeks an end of the drought? Who has fed a fatherless child, so that God may now feed the grain for us like an orphan, so that [we may] now be measured out the food we need? Tear up an unjust contract, so that sin may thus be loosed. Wipe out the bond of heavy interest, so that the earth may bear its usual produce. For when bronze and gold and barren things bring forth contrary to nature, the earth that brings forth by nature becomes barren, and has been condemned to unfruitfulness for the punishment of its inhabitants. Let those who honor greed, then, those who amass wealth beyond measure, show what the power of their treasures is, or what the use, if God in his anger prolongs the punishment. Those who heap up gold may perhaps become paler than the gold, if they do not get bread, which until yesterday and the day before was despised because of the ready supply of plenty. Suppose there is no one to sell, and no grain in the barns: what, tell me, is the use of the heaviest purses? Will you not be buried with them? Is not the gold earth? Will not useless clay lie beside the clay of the body? You have acquired everything, and you do not have the one necessary thing, the power to feed yourself. With all your wealth … urge the earth to bear fruit; free your proud and blustering wealth from the calamity. Perhaps you will beg one of the devout to obtain for you by his prayers, like Elijah the Tishbite, relief from the terrors: a man without possessions, pale, barefoot, homeless, without hearth, without resources, covered by one tunic, like Elijah … [sharing his] fare. And if you obtain the help you ask from such a man, will you not laugh loudly at your possessions full of care? Will you not spit on gold? Will you not throw away silver like dung, which you formerly called all-powerful and dearest, but have found a feeble helper in your need? Because of you he has condemned us to this calamity, because you had and did not give; because you passed by the hungry; because you did not turn to those lamenting. Because of a few, evils come upon a people, and a whole army was scourged for one man's wickedness. Zimri again … the penalty. [5] Let us all, then, privately and in common, examine our lives; let us attend to the drought as to a tutor, reminding each of his own sin. Let us too say with feeling the words of the noble Job: "The hand of the Lord is what has touched me." And above all let us reckon our calamity primarily to our sins. But if something else must be added, sometimes such hardships of life are brought on people as a trial of their souls, so that in the difficulty the approved may be proved, whether poor or rich; for both are tested exactly through endurance. And at this time especially it is shown whether the one is generous and loves the brethren, whether the other is grateful and not, on the contrary, a blasphemer, quickly changing his mind with the turns of life. I know many (not having learned it by hearsay but knowing people by experience) who, as long as their life is measured out to prosperity and goes, as they say, with a fair wind, at least moderately, if not perfectly, acknowledge their gratitude to their benefactor; but if their affairs should be turned to the opposite condition, and the rich man become poor, and bodily strength become sickness, and glory and fame become shame and dishonor, [they become ungrateful and give up] prayer, complaining against God as against a debtor who is slow to pay, not disposed as toward a Master who is angry. But away with such a thought from your reasonings. When you see that God does not grant the usual things, reason thus with yourself: Is God unable to supply food? How could he be, who is Lord of heaven and all its ordering, wise steward of seasons and times, governor of all things, who has determined that the seasons and solstices should give way to one another like a well-ordered chorus, so that by their variety they may meet our different needs; and now moisture comes in its season, again heat takes over, and cold is mixed into the year, and we do not go without the dry that we need? So God is able. And since his power is present and acknowledged, has his goodness then failed? This argument does not stand either. For what necessity persuaded one who was not good to create man in the beginning? Who constrained the Creator against his will to take dust and form such beauty from clay? Who forced him to grant man reason according to his own image, so that, setting out from it, he might receive the learning of arts and learn to philosophize about the highest things, which sense does not touch? Reasoning so, you will find goodness present with God and not failing even now. For what, tell me, prevented what we see from being not a drought but a complete conflagration? Or the sun, changing its usual course a little and coming near earthly bodies, from burning up in an instant everything visible? Or from raining fire from heaven, like the punishments already inflicted on sinners? Come to yourself and to your reasonings, man; do not play the part of foolish children, who, when rebuked by their teacher, tear up his tablets, and when their father puts off their food for their good, tear their clothes, or scratch their mother's face with their nails. The storm proves the pilot, the stadium the athlete, the battle line the general, misfortune the great-souled man, and temptation tests and tries the Christian. Griefs prove the soul as fire proves gold. Are you poor? Do not lose heart. For excessive dejection becomes a cause of sin, grief drowning the mind and helplessness producing dizziness, and perplexity [producing] ingratitude in the reasonings. But keep your hope toward God. Does he not see your distress? He holds the food in his hands and delays the gift, to test your steadfastness, to learn your mind, whether it is like that of the licentious and ungrateful. For they, as long as the food is in their mouth, bless; but when the table is put off, they pelt with blasphemies, as with stones, those whom a little before they worshipped like God for the sake of pleasure. Go through the Old Testament and the New, and you will find many in each who were fed in various ways. Carmel, a high and uninhabited mountain, had Elijah, a solitary man in a solitary place; and to the righteous man everything [was provided], and hope in God was his provision for life. Living so, he did not depart from life by famine; but the most rapacious and gluttonous of birds carried the food and became servants of nourishment to the righteous man, birds which habitually snatch others' food; at the Master's command they changed their nature and became faithful guardians of the bread and meat. That the ravens brought these to the man we learned from the spiritual history. The pit in Babylon also held the young Israelite, captive in his misfortune but free in soul and mind. And what of them? The lions fasted against their nature, while his feeder Habakkuk was carried through the air, the angel bringing the man with the food; and so that the righteous man might not be pressed by hunger, the prophet was carried over so much land and sea in a small moment of time, as much as from Judea to … ### Scripture references - Ps 6:6 (6:7 LXX): allusion, high confidence - Gen 18:4: allusion, medium confidence - 1 Tim 5:10: allusion, medium confidence - Isa 58:6: allusion, high confidence - 1 Kgs 18:42: allusion, high confidence - Josh 7:1: allusion, medium confidence - Num 25:14: allusion, medium confidence - Job 19:21: quotation, high confidence - Gen 1:26: allusion, medium confidence - Gen 2:7: allusion, high confidence - Gen 19:24: allusion, medium confidence - 1 Kgs 17:3: allusion, high confidence - 1 Kgs 17:6: allusion, high confidence - Dan 6:22: allusion, high confidence ### Extrabiblical texts - Bel 36 (Bel and the Dragon): allusion, high confidence ### Translation notes - Migne's section 4 (flagged as missing when the text was divided; its opening is this ref) and section 5, whose numeral stands in the OCR text (removed by a logged correction). The last sentence runs on into ref 8.5. - Ps 6:6 (6:7 LXX); Gen 18:4; 1 Tim 5:10; Isa 58:6; Job 19:21; 1 Kgs 17-18; Josh 7 (one man's sin and the army); Num 25:14 (Zimri); Gen 1:26; Gen 2:7; Gen 19:24. - A line displaced to the end of this ref in the OCR ('when their father puts off their food … they tear their clothes') is restored to its place by a logged correction. Other lines are lost; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. - This staged ref begins mid-sentence and continues ref 8.4 (Migne's section 5); merge into 8.4. Its last sentence breaks off. - 1 Kgs 17:4-6; Dan 6; Bel 33-39 (Habakkuk carried by the angel to Daniel), a text outside the 66 books. - Migne's Latin removed by a logged correction. ### Citation (SBL) Basil, Hom. 8.4 (PG 31:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-4). ## Homilies 8.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-6 - Source: PG 31:519 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As God fed Israel in the desert, the poor should give from their little like the widow of Sidon; hunger is the cruellest of deaths, and those who let others starve are like murderers, while the generous stand first at the judgment. ### Greek text Τί ὃὲ πάλιν ὁ τῆς ἐρήμου λαὸς, οὗ Μωῦσῇς ἐπετρόπευσε; πῶς χονομέθη τὸν βίον ἐν ἔτεσι τεσσα- ράχοντα; Οὐχ ἦν ἐκεῖ σπείρων ἀνὴρ, οὐ βοῦς ἕλχων ἄροτρον, οὐχ ἅλως, οὐ ληνὸς, οὐ παμιεῖον " καὶ τὴν τροφὴν εἶχον ἄσπορον καὶ ἀνήροτον, καὶ τὰς πηγὰς ἐχορῆγε: πέτρα, οὐ πρότερον οὔσας, ἀλλ᾽ ἐχραγείσας ἐπὶ τῆς χρείας. ᾿Αφίημι τὰ χαθ᾽ ἔχαστον ἀπαριθμεῖσθαι τῆς τοῦ Θεοῦ προνοίας, ἃ πολλάχις ἐπὶ τῶν ἀνθρώπων πατριχῶς ἐνεδείξατο. Σὺ δὲ χαρτέρηδον ὀλίγον ἐπὶ τῆς συμφορᾶς, ὡς ὃ γενναῖος Ἰὼδ, καὶ μὴ περιτραπῇς ἐχ τοῦ χλύδωνος, μτδὲν λῃς ὧν φέρεις ἀγωγίμων τῆς ἀρετῆς. Ὡς βαρύτιμον ἐνθήχην τὴν εὐχαριστίαν διάσωσον ἐπὶ τῆς ψυχῖς, καὶ λήψῃ καὶ σὺ τῆς εὐχαριστίας τὰ διπλασίονα τῆς τρυφῆς. Μνημόνευε τῆς ἀποστολιχῖς ῥύσεως " Ἔν παντὶ εὐχαριστεῖτε. Πένης εἴ; ΓἌλλον ἔχεις πάντως πενέστερον. Σοὶ δέχα ἡμερῶν τὰ σιτία, ἐχείνῳ μιᾶς, Ὡς χαλὸς καὶ εὐγνώμων τὸ σὸν περιττὸν ἐπανίσωσον πρὸς τὸν ἐνδεῇ. Μὴ ὀχνήσῃς ἐχ τοῦ ὀλίγου δοῦναι" μὴ προτιμήύσῃς τὸ σὸν συμφέρον ἐκ ποῦ χοινοῦ χινδύνου. Κἂν εἰς ἕνα ἄρτον περιστῇ ἡ τροφὴ, ἐπιστῇ δὲ ταῖς θύραις ὁ ζητῶν, προχόμισον ἐχ τοῦ ταμιείου τὸν ἕνα, καὶ ἐπιθεὶς παῖς χερσὶ πρὸς οὐρανὸν ἀνατείνας, εἰπὲ λόγον ἐλεεινὸν ὁμοῦ καὶ εὐγνώμονα " Εἷς ἄρτος, ὃν ὁρᾷς, Κύριε, καὶ ὁ κίνδυγος προφανὴς, ἀλλ᾽ ἐγὼ τὴν σὴν ἐντολὴν ἐμοῦ προτίθημι, καὶ ἐχ τοῦ ὀλίγου δίδωμι τῷ λιμώττοντι ἀδελφῷ δὸς δὴ καὶ σὺ τῷ χινδυνεύοντι δούλῳ. Οἷδά ὅου τὴν ἀγαθότητα, θαῤῥῶ καὶ τῇ δυνάμει" οὐχ ὑπερτίθεσαι εἰς χρόνον τὰς χάριτας, ἀλλὰ σχεδαννύεις, ὅταν ἐθέλῃς, τὰς δωρεάς. Κἂν οὕτως εἴπῃς καὶ πράξῃς, ὃν δίδως ἐχ τῆς στενώσεως ἄρτον, σπέρμα γίνεται γεωργίας, πολύχουν ἀπογεννᾷ τὸν χαρπὸν, ἀῤῥαδὼν τῆς τροφῆς, ἐλέου πρόξενος. Εἰπὲ καὶ σὺ τῆς χήρας τῆς Σιδωνίας ῥῆμα ἐν τοῖς ὁμοίοις,, εὐκαίρως τῆς ἱστορίας μνημόνευσον - Ζῇ Κύριος, ὅτι τοῦτον ἔχω ἐν τῇ οἰκίᾳ μου μόνον εἰς διατροφὴν ἐμοὶ καὶ τοῖς παιδίοις. Κἂν δῷς ἐχ τοῦ λείπονπος, ἕξεις καὶ σὺ τὸν χαμψάχην τοῦ ἐλαίου τῇ χάριτι γὰρ τῶν πιστῶν φιλότιμος ἡ τοῦ Θεοῦ χάρις μιμεῖται τὰ φρέατα, τὰ ἀεὶ χενούμενα, καὶ μὴ ἐξαντλούμενα, τὸ διπλοῦν ἀντεισάγουσα. Δάνεισον, ὁ ἄπορος, τῷ πλουσίῳ θεῷ. Πίστευσον τῷ ἀεὶ εἰς πρόσωπον ἴδιον ὑπὲρ τοῦ θλιθομένου λαμόάνοντι, καὶ οἴχοθεν ἀποδιδόντι τὴν χάριν. ᾿Δξιόπιστος ἐγγυητὴς, πανπαχοῦ γῖςς καὶ θαλάττης ἡπλωμένους ἔχων τοὺς θησαυρούς. Καὶ πλέων ἐὰν ἀπαιτήσῃς τὸ δάνεισμα, λήψη ἐπὶ μέσου πελάγους σὺν τόχο:ς τὸ χεφάλαιον. Φιλοτιμεῖται γὰρ ἐν ταῖς … Τὸ τοῦ λιμώττοντος νότημα, λιμὸς, οἰχτρὸν πάθος ἐστί, Λιμὸς ἀνθρωπίνων συμφορῶν ὑπάρχει τὸ χεφάλαιον, πάντων θανάτων μοχθηρότερον τέλος οὗπος. Ἐπὶ μὲν γὰρ τῶν ἄλλων χινδύνων, ἣ ξίφους ἀχμὴ, τὴν τελευτὴν ὀξέως ἐφίστηδιν, ἢ πυρὸς ὁρμὴ συντόμως τὸ ζῇν ἀποπθέννυσιν, ἢ θτρία, τοῖς ὀδοῦσι διασπαράξαντα ὅσα καίρια τῶν μελῶν, οὐ συγχωρεῖ τῇ παρολχῇ τῆς ὀδύνης τιμωρηθῆνα!. Διμὸς ὃξ ἀργὸν ἔχε: τὸ χαχὸν, παρέλχουσαν τὴν ἀλγηδόνα, ἐγχαθημένην τὴν νόσον καὶ ἐμφωλεύουσαν, θάνατον ἀεὶ παρίντα, καὶ ἀεὶ βραδύνοντα. Τὸ γὰρ κατὰ φύσιν ὑγρὸν ἔχδαπανᾷ " τὸ θερμὸν καταψύχει" τὸν ὄγχον συστἔλλε:- τὴν δύναμιν κατ᾽ ὀλίγον ἀπομαραΐίνει. Ἢ σὰρξ ὡς ἀράχνιον τοῖς ὀπτέοις περίχειται. Ὁ χροῦς ἄνθος οὖχ ἔχει. Τὸ μὲν γὰρ ἐρυθρὸν φεύγει, ἐχτυχομένου τοῦ αἵματος" τὸ λευχὸν οὐχ ἔστι, τῇ πὸ πτῶμα, ὠχρότητι καὶ τῷ μέλανι ἐλεεινῶς ἐχ τοῦ πάθους χιρνώμενον" γόνατα οὐ βαστάζοντα, ἀλλὰ πρὸς βίαν ἑξλχόμενα. Φωνὴ λεπτὴ καὶ ἀδρανὲς " ὀφθαλμοὶ ἐνασθενοῦντες ταῖς χοιλότησιν, εἰχῇ ταῖς θῆχαις ἐναποχείμενοι. ὡς τὰ τοῖς ἐλύτροις τῶν ἀχροδρύων. Γαστὴρ χενὴ καὶ συμπεπτωχυῖα, καὶ ἄμορφος, οὐχ ὄγχον, οὐ φυσιχὴν τῶν σπλάγχνων ἐπίτασιν ἔχουσα, ποῖς ὀστέοις ὃὲ τοῦ νώτου προσπεπλασμένη. Ὁ οὖν τοιοῦτον σῶμα παρατοέχων πόσων χολάσεων ἄξιος; τίνα δὲ ὠμότητος ὑπερδολὴν χκαταλείψει; πῶς δὲ οὐχ ἄξιος τοῖς ἀνημέροις τῶν θηρίων συναριθμεῖσθαι, ὁρᾶσθαι δὲ ἐναγὴς καὶ ἀνδροφόνος; Ὁ γὰρ ἔχων ἐν ἐξουσίᾳ τὴν τοῦ χαχοῦ θεραπείαν, ἑχὼν δὲ καὶ πρὸς πλεονεξίαν ὑπερτιθέμενος, εἰκότως ἂν ἐν τῷ ἴσῳ τῶν αὐτοχείρων καταδιχάζοιτο. Τὸ τοῦ λιμοῦ πάθος κατηνάγχασε πολλοὺς πολλάχις καὶ τοὺς … τῶν ὁμοφύλων σωμάτων, μητέρα δὲ παῖδα, ὃν ἐχ τῆς γαστρὸς προήγαγε, πάλιν τῇ γαστρὶ καχῶς ὑποδέξασθαι. Καὶ τοῦτο τὸ δρᾶμα Ἰουδαϊχὴ ἐτραγῴδησεν ἱστορία, ἣν Ἰώσηπος ἡμῖν ὁ σπουδαῖος συνεγράψατο, ὅτε τὰ δεινὰ πάθη τοὺς Ἱεροσολυμίτας χατέλαδε, τῆς εἰς τὸν Κύριον δυσσεδεία: ἐνδίχους τιμωρίας τιννύντας. Ὁρᾷς καὶ αὐτὸν τὸν ἡμέτερον Θεὸν τὰ μὲν ἄλλα τῶν παθῶν πολλάχις παρατρέχοντα, ἐπὶ δὲ τοῖς μαι γὰρ, φησὶν, ἐπὶ τὸν ὄχιλον. Διὸ καὶ ἐν τῇ τελευταίᾳ χρίσει, ἔνθα προσχαλεῖται τοὺς δικαίους ὁ Κύριος, τὴν πρώτην τάξιν ὁ μεταδοτιχὸς ἐπέχει " ὁ τροφεὺς πρωτοστάτης τῶν τιμωμένων" ὁ τὸν ἄρτον χορηγήσας πρὸ πάντων χαλεῖται - ὁ χρηστὸς καὶ εὐμετάδοτος πρὸ τῶν ἄλλων δικαίων τῇ ζωῇ παραπέμπεται. Ὁ ἀχοινώνητος καὶ φειδωλὸς πρὸ πάντων ἁμαρτωλῶν τῷ πυρὶ παραδίδοται. Ἐπὶ τὴν μητέρα σε τῶν ἐντολῶν ὁ χαιρὸς χαλεῖ " καὶ σφόδρα μερίμνησον, ἵνα σε μὴ παρέλθῃ ὁ τῆς πανηγύρεως καὶ τῶν συναλλαγμάτων χαιρός. Ῥεῖ γὰρ ὁ χρόνος, καὶ οὐχ ἐχδέχεται τὸν βραδύνοντα " ἐπείγονται αἱ ἡμέρᾶι, τὸν ὀχνηρὸν παρατρέχουσιν. Καὶ ὡς οὐκ ἔστι ῥεῦμα ποταμοῦ στῆσαι, εἰ μὴ τις, χατὰ τὴν πρώτην ἔντευξιν καὶ προσθολὴν ἀνελόμενος, εἰς δέον τῷ ὕδατι χρήσαιτο" οὕτως οὐδὲ τὸν χρόνον ταῖς ἀναγχαστιχαῖς περιόδοις ἐλαυνόμενον ἐπισχεῖν, οὐδὲ παρελθόντα ἀναλῦσαι εἰς τὸ χατόπιν, εἰ μὴ τις προσάγοντος λάθοιτο. Καὶ διὰ τοῦτο τὴν ἐντολὴν ὡς φεύγουσαν χάτασχε καὶ ἐπιτέλεσον, καὶ λαδόμενος πανταχόθεν ἐν ταῖς ἀγχάλαις περίδραξαι. Δὸς ὀλίγα, καὶ πολλὰ χτῆσαι " λῦσον τὴν πρωτότυπον ἁμαρπίαν τῇ τῆς τροφῆς μεταδόσει. Ὡς γὰρ ᾿Αδὰμ, χαχῶς φαγὼν, τὴν ἁμαρτίαν παρέπεμψεν, οὕτως ἐξαλείφομεν ἡμεῖς τὴν ἐπίθουλον βρῶσιν, ἐὰν χρείαν ἀδελφοῦ καὶ λιμὸν θεραπεύσωμεν. ### English translation (Claude) And again, the people in the desert whom Moses governed, how did they manage their life for forty years? There was no man sowing there, no ox drawing a plough, no threshing floor, no winepress, no storehouse; and they had food unsown and unploughed, and a rock supplied springs, which did not exist before but burst out in their need. I omit to list one by one the acts of God's providence which he has often shown like a father toward men. But you, endure a little in the calamity, like the noble Job, and do not be overturned by the surge, [nor throw away] any of the cargo of virtue you carry. Keep thanksgiving safe in your soul like a precious deposit, and you too will receive double the luxury for your thanksgiving. Remember the apostolic saying: "In everything give thanks." Are you poor? You surely have someone poorer. You have food for ten days, he for one. As a good and grateful man, equalize your surplus with the one in need. Do not hesitate to give from your little; do not prefer your own advantage to the common danger. Even if your food comes down to a single loaf, and someone begging stands at your door, bring the one loaf out of the storeroom, place it in your hands, raise them to heaven, and say a word both pitiable and grateful: "One loaf, which you see, Lord, and the danger is plain; but I put your commandment before myself, and from my little I give to my starving brother; give, then, to your servant in danger. I know your goodness; I trust also in your power; you do not put off your favors to a later time, but scatter your gifts when you will." If you speak and act so, the bread you give from your straits becomes seed for farming; it produces abundant fruit, a pledge of food, an agent of mercy. You too say the word of the widow of Sidon in similar straits; remember the story at the right time: "As the Lord lives, I have only this in my house for food for me and my children." If you give from your want, you too will have the jar of oil. For the grace of God, generous toward the faithful, imitates wells, which are always emptied and never drained, bringing back double. Lend, you who have nothing, to the rich God. Trust him who always receives in his own person for the one in distress, and repays the favor from his own. He is a trustworthy guarantor, who has his treasures spread everywhere over land and sea. And if you demand the loan while you are sailing, you will receive the principal with interest in the middle of the sea. For he is generous in … [7] The starving man's disease, hunger, is a pitiable suffering. Hunger is the chief of human misfortunes, its end more wretched than all deaths. In other dangers, either the sword's edge brings the end swiftly, or the rush of fire quenches life quickly, or wild beasts, tearing apart the vital members with their teeth, do not allow one to be punished by drawn-out pain. But hunger has a slow evil, a pain that drags on, a disease that settles in and lurks, death always present and always delaying. It consumes the natural moisture, chills the heat, shrinks the bulk, little by little withers the strength. The flesh clings to the bones like a cobweb. The skin has no bloom: the red flees as the blood wastes away; the white is gone, and the skin is pitiably blended by the suffering with pallor and black; the knees do not support, but are dragged along by force. The voice is thin and weak; the eyes, weakened in their hollows, lie loose in their sockets like nuts in their husks. The belly empty, collapsed and shapeless, without bulk or the natural stretch of the inward parts, stuck to the bones of the back. What punishments does he deserve who passes by such a body? What excess of cruelty does he leave untried? How does he not deserve to be numbered with the savage beasts, and to be seen as accursed and a murderer? For one who has in his power the cure of the evil, but willingly puts it off for greed, may justly be condemned on a level with murderers. The suffering of hunger has often forced many … [to feed on] bodies of their own kind, and a mother wickedly to take back into her belly the child she brought out of her belly. This drama the history of the Jews put on the tragic stage, which the excellent Josephus wrote for us, when terrible sufferings overtook the people of Jerusalem as they paid the just penalty for their impiety toward the Lord. You see that our God himself often passes over other sufferings, but over the hungry [he has compassion]: "[I have compassion]," he says, "on the crowd." That is why in the last judgment, where the Lord calls the righteous, the one who shares holds the first rank; the one who fed others is the leader of those honored; the one who supplied bread is called before all; the kind and generous man is sent to life before the other righteous. The unsharing and stingy is handed over to the fire before all sinners. The time calls you to the mother of the commandments; take great care that the time of the fair and its trading does not pass you by. For time flows and does not wait for the one who delays; the days hasten and pass by the sluggish. And as it is not possible to stop the stream of a river unless someone, drawing water at the first meeting and approach, uses the water as he should, so it is not possible to hold back time driven on by its necessary cycles, nor to bring it back once past, unless one takes hold of it as it comes. That is why you must seize the commandment as it flees and fulfil it, and taking hold of it on every side, clasp it in your arms. Give little and gain much; undo the original sin by sharing food. For as Adam, by eating wickedly, handed on sin, so we wipe out the treacherous eating if we heal our brother's need and hunger. ### Scripture references - Exod 16:35: allusion, high confidence - Exod 17:6: allusion, high confidence - Job 1:21: allusion, medium confidence - 1 Thess 5:18: quotation, high confidence - 1 Kgs 17:12: quotation, high confidence - 1 Kgs 17:16: allusion, high confidence - Prov 19:17: allusion, high confidence - Matt 15:32: quotation, medium confidence - Matt 25:34: allusion, high confidence - Matt 25:35: allusion, high confidence - Gen 3:6: allusion, medium confidence ### Extrabiblical texts - Josephus, J.W. 6.201-213 (Josephus (works)): allusion, high confidence ### Translation notes - Migne's section 6 (not flagged) and section 7, whose numeral stands in the OCR text (removed by a logged correction). - Exod 16; Exod 17:6; Deut 8:15; Job 1-2; 1 Thess 5:18; 1 Kgs 17:12, 16; Prov 19:17; Matt 15:32; Matt 25:34-35; Gen 3:6. - Josephus, J.W. 6.201-213 (Mary who ate her child during the siege of Jerusalem). Basil's comment that the people of Jerusalem were paying the penalty for impiety toward the Lord is translated as written. - 'The mother of the commandments': love of neighbor shown in feeding the hungry. - Lines are lost in several places; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 8.6 (PG 31:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-6). ## Homilies 8.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-8 - Source: PG 31:533 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even animals share pasture; Christians should imitate the common life of the first church and Joseph's generosity, giving the soul its share as a bride to be presented to Christ. ### Greek text Λαοὶ, ἀχούσατε - Χριστιανοὶ, ἐνωτίσασθε " ὅτ: κάδε λέγε: Κύριος, οὐ δημηγορῶν αὐτοφώνως. … τοῖς ὃὲ τῶν δούλων στόμασιν ἐνηχῶν ὡς ὀργάνοις. Μὴ φανῶμεν οἱ λογιχοὶ τῶν ἀλόγων ὠμότερο!. Ἐχεῖνα χὰρ τοῖς ἐχ τῆς γῆς φυομένοις παρὰ τῆς φύσεως ὡς χοινῇ χέχρηνται. Καὶ προδάτων ἀγέλαι ἕν καὶ τὸ αὐτὸ χαταθόσχονται ὄρος" ἵπποι δὲ παμπληθεῖς μίαν καὶ τὴν αὐτὴν χατανέμονται πεδιάδα " καὶ πάντα τὰ χαθ᾽ ἔχαστον οὕτως ἀλλήλοις ἀντιπαραχωρεῖ τῆς ἀναγκαίας τῶν χρειῶν ἀπολαύσεως ᾿" ἐμεῖς δὲ, ἐγχολπιζόμεθα τὰ χοινὰ, τὰ τῶν πολλῶν μόνοι ἔχομεν. Αἰδεσθῶμεν Ἑλλήνων φιλάνθρωπα διηγήματα. Παρά τισιν ἐχείνων νόμος φιλάνθρωπος μίαν τράπεζαν, καὶ χοινὰ τὰ σιτία, μίαν ἑστίαν σχεδὸν τὸν πολυάνθρωπον δῆμον ἀπεργάζεται. Καταλείψωμεν τοὺς ἔξωθεν, καὶ ἐπέλθωμεν τὸ τῶν τρισχιλίων ὑπόδειγμα" τὸ πρῶτον τῶν Χριστιανῶν ζηλώσωμεν σύνταγμα. ὅπως ἣν αὐτοῖς ἅπαντα χοινὰ, ὁ βίος, ἣἡ Ψυχὴ, ἢ συμφωνία, ἡ τράπεζα χοινὴ, ἀδιαίρετος ἀδελφότης, ἀγάπη ἀνυπόχριτος, τὰ πολλὰ σώματα ἕν ἐργαζομένη ᾿ τὰς διαφόρους ψυχὰς εἰς μίαν ὁμόνοιαν ἀρμμόζουσα. Πολλὰ τῆς φιλαδελφίας ἔχεις ἐχ Παλαιᾶς Διαθήχης καὶ ἐχ τῆς Νέας τὰ ὑποδείγματα. Πρεπθύτην ἐὰν ἴδῃς λιμώττοντα, μετάστΞιλα: καὶ θρέψον, ὡς Ἰωσὴῳ τὸν Ἰαχώδ. Ἐχθρὸν ἐὰν εὕρτις στενούμενον, μὴ ἐπιδάλῃς τῇ ὀργῇ τῇ χατἐχούσῃ τὴν ἄμυναν" ἀλλὰ θρέψον ὡς ἐχεῖνος τοὺς χαταπονουμένῳ, οὕτω δάχρυσπον, ὡς ἐχεῖνος τὸν Βενἐμὶν τὸν τοῦ γήρως υἱόν. Πειράξει καὶ σὲ τυχὸν ἡ πλεονεξία, ὡς τὸν Ἰωσὴφ ἡ δέσποινα " ἕλχει σε τῶν ἱματίων, ἵνα τῆς ἐντολῆς χαταφρονύήσῃς, καὶ ἀμὴν παρὰ τὸ τοῦ Δεσπότου πρόσταγμα. Ὅταν δὴ ἔλθῃ λογισμὸς τῇ ἐντολῇ ἐχείνῃ πολεμῶν, καὶ τὸν σώφρονα νοῦν εἰς τὴν φιλαργυρίαν ἐπισπώμενος, τῆς φιλαδελφίας χαταναγχάζων ἀμελεῖν, καὶ χατἔχων πρὸς αὑτὴν, πρόπριψον καὶ σὺ τὰ ἱμάτια, ὀργισθεὶς ἀναχώρησον- φύλαξον τῷ Κυρίῳ τὴν πίστιν, ὡς ἐχεῖνος τῷ Πεντεφρῇ ᾿ ἐν ἑνὶ ἐνιαυτῷ τὴν ἔνδειαν οἰχονόμησον, ὡς ἐχεῖνος ἐν τοῖς ἑπτά, Μὴ τὰ πάντα πῇ ἡδονῇ, δός τι καὶ τῇ ψυχῇ. Καὶ δύο σοι νόμισον εἶναι θυγατέρας" τὴν εὐπάθειαν τὴν ἐνθάδε, καὶ τὴν ζοῖν τὴν ἐν τοῖς οὐρανοῖς. Εἰ μὴ θελήσῃς τὰ πάντα δοῦναι τῇ χρείττονι, μέρισον γοῦν ἐξ ἴσης τῇ τε ἀχολάστιν παιδι καὶ τῇ σώφρονι. Μὴ τὴν ἐνταῦθα διαγωγὴν ὑπέρπλουτον δείξῃς, γυμνὴν δὲ τὴν ἄλλην καὶ ῥακίοις ἡμφιεσμένην, ἡνίχα ἂν δέῃ σε τῷ Χριστῷ παραστῆναι, καὶ εἰς ὄψιν ἐλθεῖν τοῦ χριτοῦ, νύμφης ἔχουσαν σχῆμα, καὶ κλῆσιν τὴν χατ᾽ ἀρετὴν ζωήν. Μὴ τοίνυν ἄμορφον καὶ ἄχοσμον παρα- … οὗς σου, καὶ ἐπιλάθου τοὺ λαοῦ σου καὶ τοῦ οἴχου τοῦ πατρός σου, Εἰ οὐ … ἀποκλίνῃ τὸ πρόσωπον, καὶ ἰδὼν μισήσῃ, καὶ τὴν συνάφειαν ἀπαρνήσηται. ᾿Αλλὰ στείλας αὐτὴν τῷ προσήχοντι χόσμῳ, τήρησον εὔμορφον τῇ προθεσμίᾳ τῶν γάμων: ἵνα καὶ αὐτὴ μετὰ τῶν φρονίμων παρθένων ἀνάψῃ τὴν λαμπάδα, ἔχουσα τὸ πῦρ τῆς μάτων τὸ ἔλαιον " ἵν᾽ ἔργοις ἡ θεοφορουμένη προφητεία βεθαιωθῇ, ἐφαρμόσῃ δὲ καὶ τῇ σῇ ψυχῇ τὸ λεχθέν: Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου, ἕν μένη. "Ακουσον, θύγατερ, καὶ ἴδε, καὶ κιλῖνον τὸ οὖς σου, καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ Ὅους σου. Ταῦτα γὰρ γενιχῶς προανεφώνησεν ὁ Ψαλμῳδὸς, τοῦ γενιχοῦ σώματος προχηρύσσων τὴν ὥραν" ἐφαρμόσει δὲ χυρίως καὶ τῇ ἑχάστου ψυχῇ, εἴπερ ἐχ τῶν χαθ᾽ ἕχαστον ἔχει ἡ Ἐχχλησία τὸ σύστημα. ### English translation (Claude) Peoples, hear; Christians, give ear: for thus says the Lord, not speaking in his own voice but sounding through the mouths of his servants as through instruments. Let us not, who are rational, show ourselves crueller than the irrational. For they use what grows from the earth as given in common by nature. Flocks of sheep graze on one and the same mountain; great numbers of horses feed on one and the same plain; and all creatures in this way give way to one another in the enjoyment of what they need; but we hoard in our bosoms what is common, and keep for ourselves alone what belongs to many. Let us be shamed by the humane stories of the Greeks. Among some of them a humane law makes one table and common food, and makes a populous people almost one household. But let us leave those outside, and turn to the example of the three thousand; let us emulate the first company of Christians, how everything was common to them, life, soul, concord, a common table, undivided brotherhood, unfeigned love, making many bodies one, fitting different souls into one harmony. You have many examples of brotherly love from the Old Testament and from the New. If you see an old man starving, send for him and feed him, as Joseph did Jacob. If you find an enemy in distress, do not use the anger that grips you for revenge, but feed him as Joseph did [his brothers] …; weep for the distressed as he wept for Benjamin, the son of his old age. Perhaps greed will tempt you too, as his mistress tempted Joseph; it pulls you by your clothes, that you may despise the commandment and … against the Master's command. When a thought comes that fights against that commandment and drags your chaste mind to love of money, forcing you to neglect brotherly love and holding you to itself, you too throw off your clothes and depart in anger; keep faith with the Lord as he did with Potiphar. Manage the want in one year as he did in seven. Do not give everything to pleasure; give something to the soul too. Consider that you have two daughters: comfort here, and life in heaven. If you will not give everything to the better, at least divide equally between the licentious daughter and the chaste one. Do not show the life here over-rich, and the other naked and dressed in rags, when you must stand before Christ and come into the sight of the Judge, the life of virtue having the appearance and the calling of a bride. Do not, then, [present] her shapeless and unadorned … [hearing: "Hear, daughter, and see, and incline] your ear, and forget your people and your father's house," lest he turn away his face, and seeing her hate her and refuse the union. But dress her in fitting adornment and keep her beautiful for the appointed day of the marriage, so that she too may light her lamp with the wise virgins, having the fire of [knowledge and] the oil of [good works]; so that the inspired prophecy may be confirmed by deeds, and what was said may fit your soul too: "The queen stood at your right hand, … [clothed]. Hear, daughter, and see, and incline your ear, and the king will desire your beauty." The psalmist foretold this in general, proclaiming the beauty of the whole body; but it will properly fit each one's soul as well, since the church is made up of individuals. ### Scripture references - Acts 2:41: allusion, high confidence - Acts 2:44: allusion, high confidence - Acts 4:32: allusion, high confidence - Gen 47:12: allusion, high confidence - Gen 50:21: allusion, medium confidence - Gen 43:30: allusion, high confidence - Gen 39:12: allusion, high confidence - Gen 41:48: allusion, high confidence - Ps 45:10 (44:11 LXX): quotation, high confidence - Ps 45:9 (44:10 LXX): quotation, high confidence - Ps 45:11 (44:12 LXX): quotation, high confidence - Matt 25:4: allusion, high confidence ### Translation notes - Migne's section 8 (flagged as missing when the text was divided; this ref begins it). The last sentence runs on into ref 8.9. - Acts 2:41-45; Acts 4:32; Gen 47:12; Gen 50:21; Gen 43:30; Gen 39:12; Gen 41:47-49. - 'The humane stories of the Greeks': probably the common meals of Crete and Sparta. - Lines are lost in two places; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. - This staged ref begins mid-sentence and continues ref 8.8 (Migne's section 8); merge into 8.8. - Ps 45:9-11 (44:10-12 LXX); Matt 25:1-4. - The start of the ref is lost under footnotes, variant readings and Migne's Latin (removed by a logged correction); other words are lost and bracketed. ### Citation (SBL) Basil, Hom. 8.8 (PG 31:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-8). ## Homilies 8.9 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-9 - Source: PG 31:533 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil closes with the certainty of the resurrection and the judgment, when each will receive what he deserves. ### Greek text Προνόησόν μοι λογικῶς τὸ παρὸν καὶ τὸ μέλλον, ὃ μὴ διὰ χέρδος αἰσχρὸν προδῷς. Καταλείψει σε σῶμα, τὸ σὸν γνώρισμα τῷ βίῳ. Εἰς δὴ τὴν ἐπιφάνειαν τοῦ προσδοχωμένου χριτοῦ, καὶ ἀναμφιθόλως ἥξοντος, ἀποχλείσεις μὲν σεαυτῷ τὴν τῶν τιμῶν δόσιν καὶ τὴν ἐπουράνιον δόξαν, ἀνοίξεις δὲ πῦρ ἄσόεστον, καὶ γέενναν, καὶ χολαστήρια, καὶ πικροὺς ἐν ὀδύναις αἰῶνας, ἀντὶ μαχρᾶς καὶ μαχαρίας ζωῆς. Μή με νομίσῃς, ὥσπερ μητέρα τινὰ ἢ τροφὸν, ψευδῇ σοι μορμολύχεια ἐπισείειν, ὥσπερ ἐχεῖναι ποιεῖν περὶ τοὺς νηπίους τῶν παίδων εἰώθασιν" ὅταν θρηνῶσιν ἄταχτα καὶ ἀπέραντα, δι᾽ ἐπιπλάστων διηγημάτων χατασιγάζουσιν. Ταῦτα δὲ οὐ μῦθος, ἀλλὰ λόγος ἀψευδεῖ προχεχηρυγμένος φωνῇ. Καὶ ἴσθι γε ἀχριδῶς κατὰ τὴν εὐαγγελικὴν πρόῤῥησιν, ἰῶτα ἕν ἣ μία χεραία οὐ μὴ παρέλθῃ. ᾿Αλλὰ καὶ σῶμα τὸ ἐν θήχαις ἀφανισθὲν ἀναστήσεται, καὶ Ψυχὴ ἡ αὐτὴ ἡ τῷ θανάτῳ ἀποχλεισθεῖσα, πάλιν ἐνοιχῆσε: τῷ σώματι. Καὶ τῶν βεδιωμένων ἔλεγχος ἀχριθὴς παραστήσεται, οὐκ ἄλλων μαρτυρούντων, ἀλλ᾽ αὐτῆς μαρτυρούσης τῆς συνειδήσεως. Ἑχάστῳ δὲ τὰ πρὸς ἀξίαν παρὰ τοῦ διχαΐου κριτοῦ ἀντιμετρηθήσεται. Αὐτῷ πρέπει δόξα, κράτος καὶ προσχύνησις, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) Provide for me with reason for the present and the future, which you must not betray for shameful gain. Your body will leave you, your token in this life. And at the appearing of the expected Judge, who will come beyond doubt, you will shut yourself out of the gift of honors and the heavenly glory, and open for yourself unquenchable fire, Gehenna, places of punishment, and bitter ages in pains, instead of a long and blessed life. Do not think that I, like some mother or nurse, am shaking false bogeys at you, as they are accustomed to do with little children: when they cry disorderly and without end, they quiet them with made-up stories. These things are not a myth, but a word proclaimed by a voice that does not lie. And know exactly, according to the gospel prediction, that not one iota or one stroke will pass away. The body that vanished in the tomb will rise, and the same soul that was shut out by death will dwell again in the body. And an exact proof of the life we have lived will be presented, with no others bearing witness, but conscience itself bearing witness. To each will be measured out what he deserves by the just Judge. To him belong glory, might and worship for ever and ever. Amen. ### Scripture references - Matt 5:18: quotation, high confidence - Rom 2:15: allusion, medium confidence - John 5:29: allusion, medium confidence ### Translation notes - Migne's section 9 (numeral read when the text was divided but fitted as 10). - Matt 5:18; Rom 2:15; John 5:28-29. - Variant readings and Migne's Latin at the end removed by a logged correction. ### Citation (SBL) Basil, Hom. 8.9 (PG 31:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-9). ## Homilies 9.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/9-1/#p-9-1 - Source: PG 31:558 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil argues that God is not the author of evil: true evil is sin, arising from free will; sufferings are medicinal or corrective; Scripture's 'evils from the Lord' mean chastisements or refashioning; evil has no substance of its own but is the privation of good, and death came from Adam's turning away from God. ### Greek text Πολλοὶ τῆς διδασχαλίας οἱ τρόποι, οἱ διὰ ἱεροψάλτοῦ Δαδιδ παρὰ τοῦ ἐνεργοῦντος ἐν αὑτῷ Πνεύματος ὑποδειχθέντες ἡμῖν. Ποτὲ μὲν γὰρ, τὰ οἰχεῖα πάθη διηγούμενος ἡμῖν ὁ προφήτης, καὶ ὅπως ἤνεγχε τὰ συμπίπτοντα γενναίως, διὰ τοῦ χαθ᾽ ἑαυτὸν ὑποδείγματος διδασχαλίαν ἡμῖν ἐναργεστάτην τῆς ὑπομονῆς χαταλιμπάνει, ὡς ὅταν λέγῃ" Κύριε, τί ἐπληθύνθησαν οἱ θλίβοντές με; ποτὲ δὲ τὴν ἀγαθότητα συνίστησι τοῦ Θεοῦ, καὶ τὸ τάχος αὐτοῦ τῆς ἀντιλήψεως, ἣν παρέχεται τοῖς ἀληθινῶς ἐχζητοῦσιν αὐτὸν, λέγων: Ἔν τῷ ἐπικαλεῖσθαί μὲ εἰσήκουσέ μου ὁ Θεὸς τῆς διχαιοσύγης μου " ἰσοδυναμοῦντα τῷ προφήτῃ φθεγγόμενος τῷ εἰπόντι" Ετι «λοῦντός σου, ἐρεῖ" ᾿Ιδοὺ πάρδιμι. Τουτέστιν" Οὐχ ἔφθην ἐπικαλεσάμενος, καὶ προέλαδε τὸ τέλος τῆς ἐπιχλήσεως ἡ ἀχοὴ τοῦ Θεοῦ. Πάλιν ἱκετηρίας προσφέρων τῷ Θεῷ καὶ δεήσεις, ἐχδιδάσχει ἡμᾶς τίνα «ρόπον προσῆχε τοὺς ἐν ἁμαρτίαις ὄντας ἐξιλεοῦσθαι τὸν Θεόν " Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. Ἔν δὲ τῷ δωδεκάτῳ ψαλιαῷ παράτασίν τινα πειρασμοῦ ἐνδειξάμενος ἐν τῷ λέγειν. Ἕως πότε, Κύριε, ἐπιλήσῃ μου εἰς τέλος; καὶ δι ὅλου τοῦ ψαλμοῦ διδάξας ἡμᾶς μὴ ἐχχαχεῖν ἐν ταῖς θλίψεσιν, ἀλλ' ἀναμένειν τὴν ἀγαθότητα τοῦ Θεοῦ, καὶ εἰδένα!, ὅτι οἰχονομίᾳ τινὶ παραδίδωσιν ἡμᾶς ταῖς θλίψεσι, χατὰ τὴν ἀναλογίαν τῆς ἐνυπαρχούσης ἑχάστῳ πίστεως τὸ μέτρον ἐπάγων τῶν βασανιστηρίων. Ἐπεὶ οὖν εἴρηται τὸ, Ἕως πότε, Κύριδ, ἐπιλήσῃ μου εἰς τέιος; καὶ τὸ, Ἕως πότε ἀποστρέφεις τὸ πρόσωπόν σου ἀπ' ἐμοῦ; εὐθὺς μεταδαίνει ἐπὶ τὸ τῶν ἀθέων χαχόν " οὗ, ὅταν μιχρὸν αὐτοῖς τ' τῶν χατὰ τὸν βίον προσχρούσῃ, μὴ φέροντες τὰς δυσχολωτέρας τῶν πραγμάτων περιστάσεις, εὐθὺς ἀμφίδολοι γίνονται ταῖς διανοίαις, εἰ ἔστι Θεὸς ἐπιμελούμενος τῶν τῇδε, εἰ ἐφορᾷ. τὰ καθ᾽ ἔχαστον, εἰ διανέμει ἑκάστῳ τὰ πρὸς ἀξίαν. Εἶτα. ὅταν ἐπὶ πλεῖον ἴδωσιν ἑαυτοὺς παρα- «οἷς τὸ πονηρὸν δόγμα, καὶ ἀποφαίνονται ἐν ταῖς χαρδίαις αὐτῶν, ὅτι Οὐχ ἔστι Θεός. Εἶπεν ἄφρων ἂν καρδίᾳ αὐτοῦ" Οὐκ ἔστι Θεός. Καὶ τοῦτο ἐμδαλλόμενος εἰς τὸν ἑαυτοῦ νοῦν, ἀφειδῶς λοιπὸν διὰ πάσης ἁμαρτίας χωρεῖ. Εἰ γὰρ οὐκ ἔστιν ὁ Ὦ ἐπισχοπῶν, εἰ οὐκ ἔστιν ὁ ἀντιδιδοὺς ἑχάστῳ χατὰ τὴν ἀξίαν τῶν βεδιωμένων, τέ χωλύει χαταδυναστεύειν τὸν πένητα, ὀρφανοὺς φονεύειν, χήραν καὶ προσήλυτον ἀποχτείνειν, πάσης ἀνοσίας πράξεως χατατολμᾷν, ἀχαθάρτοις καὶ βδελυχτοῖς πάθεσι καὶ πάσαις χτηνώδεσιν ἐπιθνμίαις μολύνεσθαι; Διὰ τοῦτο ὡς ἑπόμενον τῷ μὴ εἶναι Θεὸν, ἐπήγαγε τό" διεφθάρησαν, καὶ ἐδδεχύχθησαν ἐν ἐπιτηδεύμασιν. ᾿Αμήχανον γὰρ ἐχτραπῆναι τῆς δικαίας ὁδοῦ, μὴ λήθην Θεοῦ ταῖς ψυχαῖς νοσήσαντας. Πόθεν τὰ ἔθνη παραδέδοται εἰς ἀδόχιμον νοῦν, καὶ ποιεῖ τὰ μὴ χαθήχοντα; Οὐχ ἐπειδὴ εἶπον" Οὐκ ἔστι Θεός; Πόθεν ἐμπεπτώχασιν εἰς τὰ πάθῃ τῆς ἀτιμίας, καὶ αἱ μὲν θήλειαι παρ᾽ αὐτοῖς͵ μετήλλαξαν τὴν φυσιχὴν χρῆσιν εἰς τὴν παρὰ φύσιν, ἅῤὗενες δὲ ἐν ἄρσεσι τὴν ἀσχημοσύνην χατεργάζονται.; Οὐχ ἐπειδὴ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι χτηνῶν καὶ τετραπόδων καὶ ἑρπετῶν; Δφρων οὖν, ὡς ἀληθῶς ἐστερημένος νοῦ καὶ φρονήσεως, ὁ λέγων, ὅτι Οὐχ ἔστι Θεός. Παραπλήσιος δὲ τούτῳ, καὶ οὐδὲν κατὰ τὴν ἀφροσύνην ἀπολειπόμενος, καὶ ὁ λέγων τῶν χαχῶν αἴτιον εἶναι τὸν Θεόν. Ὁμότιμον γὰρ αὐτῶν εἶναι τίθεμαι τὴν ἀμαρ.. τίαν, διότι ἑχάτεροι ὁμοίως ἀονοῦνται τὸν ἀγαθόν ὁ μὲν οὐχ εἶναι τὸ παράπαν λέγων, ὁ δὲ οὐκ ἀγαθὸν αὑτὸν εἶναι διοριζόμενος. Εἰ γὰρ χαχῶν αἴτιος, οὐχ ἀγαθὸς δηλονότι ὥστε ἀμφοτέρωθέν ἔστιν ἄρνησις τοῦ Θεοῦ. Πόθεν οὖν, φησὶν, αἱ, νόσοι; πόθεν αἱ τῶν θανάτων ἀωρίαι; πόθεν αὲ πανωλεθρίαι τῶν πόλεων; τὰ ναυάγια, οἱ πόλεμοι, οἱ λοιμοί; Καὶ γὰρ χαχὰ, φησὶ, ταῦτα, καὶ πάντα Θεοῦ ποιήματα. Ὥστε τίνα ἔχομεν ἄλλον καὶ οὐχὶ τὸν Θεὸν τῶν γινομένων ἐπαιτιάσασθαι; Δεῦρ) δὴ οὖν, ἐπειδὴ εἰς τὸ πολυθρύλλητον ἐμπεπτώχαμεν ζήτημα, ἐπί τινα ὁμολογουμένην ἀρχὴν τὸν λόγον … ὄλημα, τρανὴν καὶ ἀσύγχυτον τὴν περὶ αὐτοῦ ἐξ… Ἕν μὲν δὴ τοῦτο ἔχειν δεῖ προειλημμένον ἐν ταῖς διανοίαις ἡμῶν, ὅτι, ποέημα ὄντες τοῦ ἀγαθοῦ Θεοῦ, καὶ ὑπ᾽ αὐτοῦ συγχροτούμενοι, μιχρά τε καὶ μείξω περὶ ἡμᾶς οἰκονομοῦντος, οὔτε πάθοιμεν ἄν τι, μὴ βουλομένου Θεοῦ, οὔτε μὴν ὧν πάσχομεν βλαδερόν τί ἔστιν, ἣ τοιοῦτον, ὥστε ἐνεῖναι βέλτιόν τι χὰν ἐπινοίᾳ λαδεῖν. Ἐχ Θεοῦ μὲν γὰρ οἱ θάνατοι" οὐ μὴν πονηρὸν πάντως ὁ θάνατος, πλὴν εἰ μή τις λέγοι τὸν τοῦ ἁμαρτωλοῦ " διότε τῶν ἐν ἄδου χολάσεων ἀρχὴ τυγχάνει ἡ ἀπαλλαγὴ τῶν ἐντεῦθεν, Πάλιν δὲ τὰ ἐν ἄδου χαχὰ οὐ Θεὸν ἔχει τὸν αἴτιον, ἀλλ᾽ ἡμᾶς αὐτούς. ᾿Αρχὴ γὰρ καὶ ῥίξα τῆς ἁμαρτίας τὸ ἐφ᾽ ἡμῖν καὶ τὸ αὐτεξούσιον. Οἷς γὰρ ἐξῆν ἀπεχομένοις τοῦ χαχοῦ μηδὲν δεινὸν ἔχειν, οὗτοι δι᾽ ἡδονῆς εἰς τὴν ἁμαρτίαν δελεασθέντες, τίνα ἂν εἴποιμεν εὐπρεπῆ λόγον, τὸ μὴ οὐχὶ αὐτοὶ ἑαυτοῖς αἴτιοι τῶν ἀλγεινῶν γεγενῆσθαι; Καχὸν τοίνυν τὸ μὲν ὡς πρὸς τὴν ἡμετέραν αἴσθησιν, τὸ δὲ ὡς ποὸς τὴν ἑαυτοῦ φύσιν. Τὸ μὲν οὖν φύσει χαχὸν ἐξ ἡμῶν ἤρτηται, ἀδιχία, ἀσέλγεια, ἀφροσύνη, δειλία, φθόνοι, φόνοι, φαρμαχεῖαι, ῥᾳδιουργίαι, καὶ ὅσα τούτοις συγγενῆ παθήματα, τὴν κατ᾽ εἰχόνα τοῦ χτίσαντος γεγενημένην ψυχὴν χαταῤῥυπαΐίνοντα, ἐπισχοτεῖν αὐτῆς τῷ χάλλει πέφυχε. Πάλιν χαχὸν λέγομεν τὸ ἡμῖν ἐπίπονον καὶ ὀδυνηρὸν πρὸς τὴν αἴσθησιν, νόσὸν σώματος, καὶ πληγὰς σώματος, καὶ τῶν ἀναγκαίων τὴν ἔνδειαν, καὶ ἀδοξίας, καὶ χρημάτων ζημίας, καὶ οἰκείων ἀποδολάς - ὧν ἕχαστον ἡμῖν ὑπὸ «οὔ φρονίμου καὶ ἀγαθοῦ Δεσπότου πρὸς τὸ συμφέρον ἐπάγεται. Πλοῦτον μὲν γὰρ ἀφαιρεῖται τῶν κακῶς χεχρημένων, τὸ πρὸς ἀδιχίαν αὐτῶν ὄργανον διαφθείρων " νόσον δὲ ἐπάγει, οἷς λυσιτελέστερον τὸ πεπεδῆσθαι τοῖς μέλεσιν, ἣ ἀχωλύτους ἔχειν τὰς πρὸς τὸ ἁμαρτάνειν ὁρμάς " θάνατοι δὲ ἐπάγονται, τῶν ὄρων τῆς ζωῆς πληρωθέντων, οὖς ἐξ ἀρχῆς περὶ ἔχαστον ἔπῃξεν ἡ δικαία τοῦ Θεοῦ χρίσις, πόῤῥωθεν τὸ περὶ ἔχαστον ἡμῶν συμφέρον προόλε- “πομένου " λιμοὶ δὲ καὶ αὐχμοὶ, καὶ ἐπομόδρίαι, χοιναί τινές εἰσι πληγαὶ πόλεων καὶ ἐθνῶν, τοῦ χαχοῦ τὴν ἀμετρίαν χολάζουσαι. Ὡς οὖν εὐεργέτης ὁ ἰατρὸς, χἂν πόνους, χἂν ἀλγηδόνας ἐμποιῇ τῷ σώματι (τῇ νόσῳ γὰρ μάχεται, οὐχὲ τῷ κάμνοντι) " οὔπως ἀγαθὸς ὁ Θεὸς, ὁ τὴν σωτηρίαν τῷ παντὶ διὰ τῶν μεριχῶν χολάσεων διοιχούμενος. Σὺ δὲ τῷ ἰατρῷ μὲν οὐδὲν ἐγχαλεῖς, τὰ μὲν τέμνοντι, τὰ δὲ ο καίοντι, τὰ δὲ παντελῶς ἐξαιροῦντι τοῦ σώματος " ἀλλὰ καὶ χρήματά που ὑποτελεῖς, καὶ σωτῆρα προσαγορεύεις, ὅτι ἐν ὀλίγῳ μέρει τὴν νόσον ἴστησι, πρὶν εἰς ὅλον τὸ σῶμα τὸ πάθος διαχυθῆναι. “Ὅταν δὲ ἴδης πόλιν ἐπιχατασεισθεῖσαν τοῖς ἑνοιχοῦσιν, ἣ πλοῖον αὔτανδρον κατὰ θαλάσσης διαλυθὲν, χατὰ τοῦ ἀληθινοῦ ἰατροῦ καὶ σωτῆρος γλῶσσαν χινεῖν βλάσφημον οὐχ ὀχνεῖς. Καίτοιγε ἐχρῆν συνιέναι, ὅτι, μέτρια μὲν χαμνόντων καὶ ἰάσιμα τῶν ἀνθρώπων, αἱ ἐξ ἐπιμελείας ὠφέλειαι παραλαμόάνονται" ὅταν δὲ κρεῖττον ἀποδειχθῇ τῆς θεραπείας τὸ πάθος, ἀναγκαία γίνεται τοῦ ἀχρειωθέντος ἡ ἀλλοτρίωσις, ὡς μὴ διὰ συνεχείας τὴν νόσον βαδίζουσαν ἐπὶ τὰ καίρια προελθεῖν. "Ὥσπερ οὖν τῆς τομῆς ἢ τοῦ χαυτῆρος οὐχ ὁ ἰατρὸς αἴτιος, ἀλλ᾽ ἡ νόσος " οὕτω καὶ οἱ τῶν πόλεων ἀφανισμοὶ, ἐχ τῆς ἀμετρίας τῶν ἁμαρτανομένων τὴν ἀρχὴν ἔχοντες, τὸν Θεὸν ἁπάσης μέμψεως ἀπολύουσιν. ᾿Αλλ᾽ εἴπερ ἀναίτιος τῶν χαχῶν ὁ Θεὸς, φησὶ, πῶς ἡ … σκχότος, ποιῶν εἰρήγην καὶ κτίζων χαχά; Καὶ πάλιν’ Κατέδη, φησὶ, καχὰ παρὰ Κυρίου ἐπὶ πύλας ἱερουσωλήμ' καί" Οὐκ ἔστι κακία ἐν πόἅει, ἣν Κύριος οὐκ ἐποίησε. Καὶ ἐν τῇ μεγάλῃ φδῇ τοῦ Μωῦσέως -;δετε, ἴδετε, ὅτι ἐγὼ εἰμι, καὶ οὐκ ἔστι Θεὸς πλὴν ἐμοῦ" ἐγὼ ἀποκτενῶ, καὶ ζῇν ποιήσω" πατάξω, κἀγὼ ἰάσομαι. ᾿Αλλ᾽ οὐδὲν τούτων τῷ συνιέντι τὸν νοῦν τῆς Γραφῆῇς κατηγορίαν ἔχει Θεοῦ, ὡς χαχῶν αἰτίου καὶ ποιητοῦ" ὁ γὰρ εἰπὼν, ὅτι Ἐγὼ ὁ κατασκευάζων φῶς, καὶ ποιῶν σκότος, τῆς κτίσεως δημιουργὸν ἑαυτὸν διὰ τούτων παρίστησιν, οὐχὶ καχοῦ τινος ποιητήν. Ἵνα τοίνυν μὴ νομίσῃς ἄλλον μὲν εἶναι τοῦ φωτὸς αἵτιον, ἄλλον δὲ τοῦ σχότους, ἑαυτὸν εἶπε τῶν δοχούντων ἐναντίως ἔχειν χατὰ τὴν χτίσιν ποιητὴν καὶ τεχνίτὴν, ἵνα μὴ ζητήσῃς ἄλλον πυρὸς δημιουργὸν, καὶ ἄλλον ὕδατος, μηδὲ ἄλλον ἀέρος, καὶ ἄλλον γῆς " ἐπειδὴ δοχεῖ πως ἀντικεῖσθαι ἀλλήλοις χατὰ τὴν τῶν ποιοτήτων ἐναντίωσιν. Ὅπερ ἤδη τινὲς παθόντες εἰς πολυθεῖαν ἑτράπησαν. Ποιεῖ δὲ εἰρήνην, καὶ κτίζεε χαχά. Μάλιστα μὲν εἰρήνην ποιεῖ ἐν σοὶ, ὅταν διὰ τῆς καλῆς διδασχαλίας χατειρηνεύσῃ τὸν νοῦν σου, καὶ διαλλάξῃ τὰ πάθη τὰ πρὸς τὴν ψυχὴν στασιάζοντα᾽ χτίξζει δὲ χαχά" τουτέστι, μεταχοσμεῖ αὐτὰ καὶ εἰς βελτίωσιν ἄγει" ὥστε, ἀποθέμενα τὸ εἶναι χαχὰ, τὴν τοῦ χαλοῦ φύσιν μεταλαθεῖν. Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεός. Οὐχὶ νῦν δημιοὐύργησον, ἀλλὰ τὴν ἐχ τῆς χαχίας παλαιωθεῖσαν ἀνακαίνισον. Καὶ, Ἵνα τοὺς δύο κτίσῃ εἰς ἕνα καιγὸν ἄνθρωπον. Τὸ, κτίσῃ, οὐχ ἵνα ἐχ τοῦ μὴ ὄντος παρἀγάγῃ, ἀλλ᾽ ἵνα τοὺς ὄντας μεταχοσμήσῃ. Καὶ, Εἴ τις ἐν Χριστῷ καινὴ κτίσις. Καὶ πάλιν ὁ Μωῦσῆς " Οὐκ͵ αὐτὸς οὗτος ὃ σον πατὴρ ἐχτήσατό σε, καὶ ἐποίησέ σϑ, καὶ ἔχτισέ σε; Σαφῶς γὰρ ἐνταῦθα μετὰ τὴν ποίησιν ἧ. κτίσις ταχθεῖσα διδάσχει ἡμᾶς, ὅτι ἐπὶ τῆς βελτιώσεως τέταχται, ὡς τὰ πολλὰ, τὸ τῆς χτίσεως ὄνομα. Ὥστε Ποιῶν εἰρήνην, οὕτω ποιεῖ τὴν εἰρήνην, ἐχ τοῦ τὰ χαχὰ χτίζειν᾽ τουτέστι, μεταποιεῖν, καὶ εἰς βελτίωσιν ἄγειν. ἼἜἜπειτα μέντοι, χἂν εἰρήνην νοήσῃς τὴν ἐχ τῶν πολέμων ἄδειαν, καὶ χαχὸν εἴπῃς τὰ ἀχολουθοῦντα τοῖς πολεμοῦσιν ἐπίπονα, ἐχστρατείας ὑπερορίους, πόνους, ἀγρυπνίας, ἀγωνίας, ἱδρῶτας, τραύματα, σφαγὰς, πόλεων Ὁ ἁλώσεις, ἀνδραποδισμοὺς, ἀπαγωγὰς, τὰ ἐλεεινὰ τῶν ἁλόντων θεάματα, καὶ ἁπλῶς ὅσα λυπηρὰ τοῖς πολέμοῖς ἀκολουθεῖ, λέγομεν χρίσει Θεοῦ δικαίᾳ γενέσθαι, τοῖς ἀξίοις χολάσεως διὰ τῶν πολέμων τὰς τιμωρίας ἐπάγοντος. Ἢ σὺ ἐδούλου μὴ καταπρησθῆναι τὰ Σόδομα μετὰ τὰς ἀνοσιουργίας ἐχείνας; ἣ μὴ χαταστραφῆναι τὴν Ἱερουσαλὴμ, μηδὲ ἐρημωθῆναι τὸν ναὸν, μετὰ τὴν φριχτὴν χατὰ τοῦ Κυρίου τῶν Ἰουδαίων ἀπόνοιαν; Γενέσθαι δὲ ταῦτα πῶς ἄλλως δίκαιον ἦν, καὶ οὐχὶ διὰ τῶν Ῥωμαϊχῶν χειρῶν, αἷς παρέδωχαν τὸν Κύριον ἡμῶν οἱ ἐχθροὶ τῆς ζωῆς ἑαυτῶν Ἰουδαῖοι; “Ὥστε ἔστι ποτὲ καὶ δικαίως τὰ ἐχ τοῦ πολέμου καχὰ τοῖς ἀξίοις ἐπενεχθῇναι. Καὶ τὸ, Ἐγὼ ἀποχτενῶ, καὶ ζῇν ποιήσω, δέχου μὲν, εἰ βούλει, κατὰ τὸ πρόχειρον τῆς ἐννοίας. Οἰκοδομεῖ γὰρ ὁ φόδος τοὺς ἁπλουστέρους. Πατάξω, κἀγὼ ἱἰάσομαι. Καὶ τοῦτο χρήσιμον αὐτόθεν νοούμενον: τῆς μὲν πληγῆς ἐμποιϑύσης τὸν φόδον, τῆς δὲ ἰάσεως εἰς τὴν ἀγάπην προτρεπομένης. “Ἔξεστί γε μήν σοι καὶ ὑψηλότερον διανοηθῆναι περὶ τῶν εἰρημένων. Ἐγὼ ἀποχτεγῶ, τῇ ἁμαρτίᾳ καὶ ζῇν ποιήσω, τῇ διχαιοσύνῃ. Ὅσον γὰρ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, τοσοῦτον ὁ ἔσω ἀναχαινοῦται. Οὐχ ἄλλον οὖν ἀποχτείνει, καὶ ἄλλον ζωοποιεῖ" ἀλλὰ τὸν αὐτὸν, δ'᾽ ὧν ἀποχτείνει, ζωοποιεῖ " καὶ δι᾿ ὧν πατάσσει, ἰᾶται, χατὰ τὴν Παροιμίαν τὴν λέγουσαν, ὅτι Σὺ μὲν πατάξεις αὐτὸν ῥάδδῳ, τὴν δὲ ψυχὴν ωὐτοῦ ἐκ θαγάτου ῥύσῃ. Οὐχοῦν πατάσσεται μὲν σὰρξ, ἵνα ἰαθῇ ψυχή" θανατοῦται δὲ ἁμαρτία, ἵνα ζήσῃ δικαιοσύνη, Τὸ δὲ, Κατέδη κακὰ παρὰ Κυρίου ἐπὶ πύλας ᾿Ιερουσαιλὴμ, αὐτόθεν ἔχει τὴν ἐξήγησιν. Ποῖα χαχά; Ῥόφος ἁρμάτων καὶ ἱππευόντων. “Ὅταν δὲ ἀχούσης, Οὐκ ἔστι κακία ἐν πόιλει, ἣν Κύριος οὐκ ἐποίησε' νόει τῆς χαχίας τὸ ὄνομα " ὅτι τὴν προσαγομένην χάχωσιν τοῖς ἁμαρτάνουσιν ἐπ διορθώσει τῶν πλημμελημάτων ὁ λόγος αἰνίσσεται. Ἐχάχωσὰα γὰρ σε, φηδὶ, καὶ ἐλιμαγχόνησα, ἵνα εὖ σε ποιήσω πρὶν εἰς ἄμετρον ἐχχυθῆναι τὴν ἀδιχίαν ἱστῶν, ὥσπερ ῥεῦμα ἕρχει τινὶ κρατερῷ καὶ … Διὰ ταῦτα νόσοι πόλεων καὶ ἐθνῶν, ἀέρων αὐχμοὶ καὶ ἀφορίαι γῆς, καὶ αἱ κατὰ τὸν βίον ἑχάστῳ τραχύτεραι περιπτώσεις, τῆς χαχίας τὴν αὔξησιν περιχόπτουσαι, Ὥστε τὰ τοιαῦτα χαχὰ παρὰ Θεοῦ γίνεται, τῶν ἀληθινῶν καχῶν τὴν γένεσιν ἐξαιροῦντα. Αἴ τε γὰρ κατὰ τὸ σῶμα χαχώσεις, καὶ τὰ ἐχτὸς ἐπίπονα, πρὸς ἐποχὴν τῆς ἁμαρτίας ἐπινενόηνται. ᾿Ανατοεῖ τοίνυν τὸ καχὸν ὁ Θεός" οὐχὶ δὲ τὸ χαχὸν ἐχ τοῦ Θεοῦ - ἐπεὶ καὶ ὁ ἰατρὸς ἐξαιρεῖ τὴν νόσον, ἀλλ᾽ οὐχὶ νόσον ἐμδάλλει τῷ σώματι. Πόλεων δὲ ἀφανισμοὶ, σεισμοί τε καὶ ἐπιχλύσεις, καὶ στρατοπέδων ἀπώλειαι, καὶ ναυάγια, καὶ πᾶσαι πολυάνθρωποι φθοραὶ, εἴτε ἐχ γῆς, εἴτε ἐχ θαλάσσης, εἴτε ἐξ ἀέρος, ἣ πυρὸς, ἣ ἐξ ὁποιασοῦν αἰτίας ἐπιγινόμεναι, εἰς τὸν τῶν ὑπολειπομένων σωφρονισμὸν γίνονται, τὴν πάνδημον πονηρίαν δημοσίαις μάστιξι τοῦ Θεοῦ σωφρονίζοντος. Τὸ μὲν οὖν χυρίως χαχὸν ἡ ἁμαρτία, ὅπερ μάλιστά ἐστι τῆς τοῦ χαχοῦ προσηγορίας ἄξιον, … ὄντος ἣ ἀπέχεσθαι τῆς πονηρίας, ἣ μοχθηροῖς εἷναι" τῶν δὲ λοιπῶν τὰ μὲν ὡς ἀγωνίσματα εἰς ἐπίδειξιν ἀνδρείας προδάλλεται, ὡς τῷ Ἰὼδ ἡ τῶν παίδων στέρησις, ὁ τοῦ πλούτου παντὸς ἐν μιᾷ καιροῦ ῥοπῇ ἀφανισμὸς, ἡ διὰ τοῦ ἕλχους πληγή᾽ τὰ δὲ ὡς θεραπεία τῶν ἡμαρτημένων, ὡς τῷ Δαῤὶδ ἡ περὶ τὸν οἶχον αἰσχύνη, παρανόμου ἐπιθυμίας δίχας ἀποτιννύντι. Καὶ πάλιν χατενοήσαμεν ἄλλο τι εἶδος τῶν φοδερῶν παρὰ τῆς δικαίας τοῦ Θεοῦ χρίσεως ἐπαγόμενον, ἐπὶ τῷ σωφρονεστέρους ποιῆσαι τοὺς πρὸς ἁμαρτίαν εὐολισθήτους " ὡς ὁ Δαθὰν καὶ ᾿Αὔειρὼν ὑπὸ τῆς γῆς κατεπόθησαν, βαράθρων αὐτοῖς καὶ 'χασμάτων ὑποῤῥαγέντων. Ἐνταῦθα γὰρ οὐχ αὑτοί τι τῷ τοιούτῳ τρόπῳ τῆς κολάσεως βελτίους γεγόνασι (πῶς γὰρ οἱ χαταδάντες εἰς ἄδου :), ἀλλὰ τοὺς λοιποὺς σωφρονεστέρους τῷ ὑποδείγματι πετιᾷ. Οὕτως ἐξετρίδησαν οἱ προενοιχοῦντες τὴν Παλαιστίνην. “Ὥστε, χἂν λέγῃ ποτὲ ὁ ᾿Απόστολος, Σχεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν, μὴ κατασχευὴν τινα πονηρὰν οἰηθῶμεν εἶναι τοῦ Φαραώ (οὕτω γὰρ ἐπὶ τὸν κατασχευάσαντα διχαιότερον ἧ αἰτία μετενεχθήσεται)" ἀλλ᾽ ὅταν ἀχούσῃς σκχεύη, νόει, ὅτι πρός τι χρήσιμον ἕκαστος ἡμῶν πεποίηται. Καὶ ὥσπερ ἕν᾽ τῇ μεγάλῃ οἰκίᾳ τὸ μέν τοι χρυσοῦν ἐστι σχεῦος, τὸ δὲ ἀργυροῦν, τὸ δὲ ὀστράκινον, τὸ δὲ ξύλινον (τῆς προαιρέσεως ἑκάστου τὴν πρὸς τὰς ὕλας ὁμοιότητα παρεχομένης" καὶ χρυσοῦν μὲν ἔστι σχεῦος ὁ χαθαρὸς τὸν τρόπον καὶ ἄδολος" ἀργυροῦν ο δὲ, ὁ ὑποδεέστερος ἐχείνου κατὰ τὴν ἀξίαν" ὁστράχινον δὲ, ὁ τὰ γήινα φρονῶν καὶ πρὸς συντριθὴν ἐπιτῆδειος- καὶ ξύλινον, ὁ εὐχόλως διὰ τῆς ἁμαρτίας χαταῤῥυπούμενος καὶ ὕλη γινόμενος τῷ αἰωνίῳ πυρί) " οὕτω καὶ ὀργῆς σκεῦος, ὁ πᾶσαν τὴν τοῦ διαδόλου ἐνέργειαν, ὥσπερ ἀγγεῖον, χωρήσας, καὶ διὰ τὴν ἐγγενομένην αὐτῷ ἐχ τῆς φθορᾶς δυσωδίαν οὐχέτι ἀχθῆναι πρὸς χρῆσιν δυνάμενος, ἀλλ᾽ ἀφανισμοῦ μόνου καὶ ἀπωλείας"ἄξιος. Διόπερ, ἐπειδὴ ἔδει συντριδῆναι αὐτὸν, ὁ φρόνιμος καὶ σοφὸς τῶν ψυχῶν οἰχονόμυς διῳχήσατο. αὐτὸν περιφανῆ γενέσθαι καὶ πᾶσιν ἐξάκουστον, ἵνα ἄλλοις γοῦν ὠφέλιμος διὰ τοῦ πάθους γένηται, ἐπειδὴ αὐτὸς ὑπὸ τῆς ἄγαν χαχίας ἀνίατος ἦν. Ἐσχλήρυνε δὲ αὐτὸν, τῇ μαχροθυμίᾳ καὶ τῇ τῆς τιμωρίας ἀναδολῇ ἐπιτείνων αὑτοῦ τὴν καχίαν, ἵνα, εἰς τὸν ἔσχατον ὅρον αὐξηθείσης αὐτοῦ τῆς πονηρίας, τὸ δίχαιον ἐπ᾽ αὐτῷ τῆς θείας χρίσεως διαφανῇ. Διὰ τοῦτο ἀπὸ μιχροτέρων πληγῶν ἀεὶ προστιθεὶς καὶ ἐπιτείνων τὰς μάστιγας, οὐκ ἐμάλαξεν αὐτοῦ τὸ ἀνυπόταχτον, ἀλλ᾽ εὕρισχεν αὐτὸν καὶ τῆς ἀνοχῆς τοῦ Θεοῦ χαταφρονοῦντα, καὶ τοῖς ἐπαγομένοις αὐτῷ δεινοῖς ὑπὸ τῆς συνηθείας ἐμμελετήσαντα. Καὶ οὐδὲ οὕτως αὐτὸν παρέδωχε τῷ θανάτῳ, ἕως αὐτὸς ἑαυτὸν ἐποίησεν ὑποδρύχριον, ἐν τῇ ὑπερηφανίᾳ τῆς χαρδίας αὐτοῦ τῆς τῶν δικαίων πορείας χατατολμῆσας, καὶ νομίσας ὥσπερ τῷ λαῷ τοῦ Θεοῦ, οὕτω καὶ αὐτῷ βάσιμον ἔσεσθαι τὴν Ἐρυθρὰν θάλασσαν. Ταῦτα δὴ οὖν εἰδὼς παρὰ θεοῦ, καὶ διῃρημένα. ἔχων παρὰ σεαυτῷ τοῦ χκαχοῦ τὰ εἴδη, καὶ εἰδὼς τί μὲν τὸ ὄντως καχὸν, ὅτι ἡ ἁμαρτία, ἧς τὸ τέλος ἀπώλεια" τί δὲ τὸ δοχοῦν μὲν καχὸν διὰ τὸ τῆς αἰσθήσεως ἀλγεινὸν, ἀγαθοῦ δὲ δύναμιν ἔχον, ὡς αἱ χαχώσεις αἱ πρὸς ἐποχὴν τῆς ἁμαρτίας ἐπαγόμεναι, ὧν οἱ καρποὶ σωτηρία ψυχῶν αἰώνιος - παῦσαι δυσαρεστούμενος ταῖς θείαις οἰκονομίαις: ὅλως δὲ μήτε Θεὸν αἴτιον ἡγοῦ τῆς ὑπάρξεως τοῦ καχοῦ, μήτε ἰδίαν ὑπόστασιν τοῦ χαχοῦ εἶναι φαντάζου. Οὐ γάρ ἔστιν ὑφεστὼς, ὥσπερ τι ζῶον, ἡ πονηρία“ οὔτε οὐσίαν αὐτῆς ἐνυπόστατον παραστῆσαι ἔχομεν. Στέρησις γὰρ ἀγαθοῦ ἐστι τὸ χαχόν. ᾿Οφθαλμὸς ἐκτίσθη, τυφλότης δὲ τῇ ἀπωλείᾳ τῶν ὀφθαλμῶν ἐπεγένετο. Ὥστε, εἰ μὴ ἣν φθαρτῆς φύσεως ὁ ὀφθαλμὸς, οὐχ ἂν ἔσχεν ἣ τυφλότης παρείσδυσιν. Οὕτω καὶ τὸ χαχὸν οὐχ ἐν ἰδίᾳ ὑπάρξει ἐστὶν, ἀλλὰ τοῖς τῆς ψυχῆς πηρώμασιν ἐπιγίνεται. Οὔτε γὰρ ἀγέννητόν ἔστιν, ὡς ὁ τῶν ἀσεδῶν λόγος, ὁμότιμον ποιούντῶν τῇ ἀγαθῇ φύσει τὴν πονηρὰν, εἴπερ ἀμφότερα ἄναρχα καὶ γενέσεώς ἐστιν ἀνώτερα " οὔτε μὴν γεννητόν. Εἰ γὰρ πάντα ἐχ τοῦ Θεοῦ, πῶς τὸ κακὸν ἐχ τοῦ ἀναθοῦ; Οὐδὲ γὰρ τὸ αἰσχρὸν ἀπὸ τοῦ γαλοῦ, οὔτε ἡ χαχία ἀπὸ τῆς ἀρετῆς. ᾿Ανάγνωθι τὴν χοσμοποιίαν, καὶ εὑρήσεις, ὅτι ἐχεῖ Πάντα καλὰ, καὶ χα.ἰὰ «λἰαν. Οὐ τοίνυν τὸ χαχὸν τοῖς χαλοῖς συνεχτίσθη. ᾿Αλλ᾽ οὐδὲ ἡ νοητὴ μένη τῇ πονηρίᾳ εἰς τὸ εἶναι παρήχθη. Εὲ γὰρ τὰ σωματιχὰ οὐχ ἔσχεν ἐν ἑαυτοῖς τὸ καχὸν συγχτι- (5 Οοἷῦ. ιεγιϊυ 5. ορον αὐτοῦ.. Μοχ εὐϊιὶ δίχαιον ἐπ᾽ αὐτοῦ. Αἱ αυΐηφιιο π|88. ἐπ᾽ αὐτῷ. ποῖ πι55. (πη) θο 5ληὶ παύσῃ. ὍδΙν. (ογι 8. οὐ τϑίοτὶ αἱτὸ φυΐβ πιοάο ἰεραϊ, οὐ πὶ ΡΓῸ μὰ ν008 [πὶ τὰπι; ἀυοιποάο 3ρἰ γί υ8}18 Ἰοηρα ρυν δία ἃς βδποῖ!- Α ζόμενον, πῶς ἂν τὰ νοητά, τοσοῦτον χαθαρότητι καὶ εἰ : ἃ 4υὰ υϑὶ ὀχοίαϊξ, γαγ 8 που 8 ἃς ἀἰναγβὶβ υἱἁγιασμῷ διαφέροντα, χοινὴν ἂν ἔσχε πρὸς τὸ χαχὸν τὴν ὑπόστασιν; ᾿Αλλὰ μὴν ἔστι τὸ καχὸν, καὶ ἡ ἐνέργεια δείχνυσι πολὺ χατὰ τοῦ βίου παντὸς χεχυμένον. Πόθεν οὖν αὐτῷ τὸ εἶναι, εἰ μήτε ἄναρχόν ἔστι, φησὶ, μῆτε πεποίηται; ᾿Αντερωτάσθωσαν οἱ τὰ τοιαῦτα ἐπιζητοῦντες " Πόθεν νόσοι; πόθεν αἱ πηρώσεις τοῦ σώματος; Οὔτε γὰρ ἀγέννητος ἣ νόσος, οὔτε μὴν δημιούργημα τοῦ Θεοῦ. ᾿Αλλ᾽ ἐχτίσθη μὲν τὰ ζῶα μετὰ τῆς πρεπούσης αὐτοῖς χατασχευῆῇς χατὰ φύσιν, καὶ παρήχθη πρὸς τὴν ζωὴν ἀπηρτισμένα τοῖς μέλεσιν, ἐνόσησε δὲ τοῦ χατὰ φύσιν παρατραπέντα. ΠΩ γὰρ τῆς ὑγιείας ἢ διὰ πονηρὰν δίαιταν ἣ δι᾽ ἔχτισεν ὁ Θεὸς, οὐχὶ νόσον " καὶ ψυχὴν τοίνυν ἐποΐησεν ὁ Θεὸς, οὐχὶ δὲ ἁμαρτίαν: ἐχαχώθη δὲ ἡ ψυχῇ, παρατραπεῖσα τοῦ χατὰ φύσιν. Τί δὲ ἣν αὐτῇ τὸ προηγούμενον ἀγαθόν; Ἡ προσεδρεία τοῦ Θεοῦ, καὶ ἡ διὰ τῆς ἀγάπης συνάφεια : ἧς ἐχπεσοῦσα, τοῖς ποιχίλοις καὶ πολυτρόποις ἀῤῥωστήμασιν ἔχαχώθη. Διὰ τί δὲ ὅλως δεχτικὴ τοῦ χαχοῦ; Διὰ τὴν αὐτεξούσιον ὁρμὴν, μάλιστα πρέπουσαν λογιχῇ φύσει. Λελυμένη γὰρ πάσης ἀνάγχης, καὶ αὐθαίρετον ζωὴν λαθοῦσα παρὰ τοῦ χτίσαντος, διὰ τὸ κατ᾽ εἰχόνα γεγενῆσθαι Θεοῦ, νοεῖ μὲν τὸ ἀγαθὸν, καὶ οἶδεν αὐτοῦ τὴν ἀπόλαυσιν, καὶ ἔχει ἐξουσίαν καὶ δύναμιν, ἐπιμένουσα τῇ τοῦ χαλοῦ θεωρίᾳ καὶ τῇ ἀπολαύσει τῶν νοητῶν, διαφυλάσσειν αὑτῆς τὴν κατὰ φύσιν ζωήν᾽ ἔχει δὲ ἐξουσίαν καὶ ἀπονεῦσαί ποτε τοῦ χαλοῦ. Τοῦτο δὲ συμδαίνει αὑτῇ, ὅταν, κόρον λαδοῦσα τῆς μαχαρίας τέρψεως, καὶ οἷον νυσταγμῷ τινι βαρυνθεῖσα καὶ ἀποῤῥυεῖσα τῶν ἄνωθεν, τῇ σαρχὶ διὰ «τὰς αἰσχρὰς τῶν ἡδονῶν ἀπολαύσεις ἀναμιχθῇ. Ἦν ποτε ὁ᾿Αδὰμ ἄνω, οὐ τόπῳ, ἀλλὰ τῇ προαιρέσει, ὅτε, ἄρτι ψυχωθεὶς καὶ ἀναθλέψας πρὸς οὐρανὸν, περιχαρὴς τοῖς ὁρωμένοις γενόμενος, ὑπεραγαπῶν τὸν εὐεργέτην, ζωῆς μὲν αἰωνίου ἀπόλαυσιν χαρισάμενον, τρυφαῖς δὲ παραδείσου ἐναναπαύσαντα, ἀρχὴν δὲ δόντα χατὰ τὴν τῶν ἀγγέλων, καὶ ἀρχαγγέλοις αὐτὸν ποιήσαντα ὁμοδίαιτον, καὶ φωνῆς θείας ἀκροατήν " ἐπὶ πᾶσι τούτοις ὑπερασπιζόμενος παρὰ Θεοῦ, καὶ ἀπολαύων τῶν αὐτοῦ ἀγαθῶν, ταχὺ πάντων ἀναπλησθεὶς, καὶ οἷον ἐξυδρίσας τῷ χόρῳ, τὸ τοῖς σαρχίνοις ὀφθαλμοῖς φανὲν τερπνὸν τοῦ νοητοῦ προετίμησε χάλλους, καὶ τὴν πλησμονὴν τῆς γαετρὸς τῶν πνευματιχῶν ἀπολαύσεων τιμιωτέραν ἔθετο. Ἔξω μὲν εὐθὺς ἦν τοῦ παραδείσου, ἔξω δὲ τῆς μακαρίας ἐχείνης διαγωγῆς. οὐχ ἐξ ἀνάγχης χαχὸς, ἀλλ᾽ ἐξ ἀδουλίας, γενόμενος. Διὰ τοῦτο καὶ ἥμαρτε μὲν διὰ μοχθηρὰν προαίρεσιν, ἀπέθανε δὲ διὰ τὴν ἁμαρτίαν" Τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος. Ὅσον γὰρ ἀφίστατο τῆς ζωῆς, τοσοῦτον προσήγγιζε τῷ θανάτῳ. Ζωὴ γὰρ ὁ Θεός" στέρτσις δὲ τῆς ζωῆς θάνατος. Ὥστε ἑαυτῷ τὸν θάνατον ὁ ᾿Αδὰμ διὰ τῆς ἀναχωρήσεως τοῦ Θεοῦ χατεσχεύασε, χατὰ τὸ γεγραμμένον, ὅτι Ἰδοὺ οἱ μακρύγοντες ἑαυτοὺς ἀπὸ σοῦ, ἀπο.ιιοῦνται. Οὕτως οὐχὶ Θεὸς ἔχτισε θάνατον, ἀλλ᾽ ἡμεῖς ἑαυτοῖς ἐχ πονηρᾶς γνώμης ἐπεσπασάμεθα. Οὐ μὴν οὐδὲ ἐχώλυσε τὴν διάλυσιν διὰ τὰς προειρημένας αἰτίας, ἵνα μὴ ἀθάνατον ἡμῖν τὴν ἀῤῥωστίαν διατηρήσῃ. Ὥσπερ ἂν εἴ τις σχεῦος πήλινον διαῤῥυὲν μὴ καταδέχοιτο παραδοῦναι πυρὶ, ἕως ἂν τὸ ἐνυπάρχον αὐτῷ πάθος διὰ τῆς ἀναπλάσεως ἐξιάσαιτο. ᾿Αλλὰ διὰ τί οὐχ ἐν τῇ χατασχευῇ τὸ ἀναμάρτητον ἔσχομεν, φησὶν, ὥστε μηδὲ βουλομέγοις ἡμῖν ὑπάρχειν τὸ ἁμαρτάνειν; Ὅτι καὶ σὺ τοὺς οἰχέτας, οὐχ ὅταν δεσμίους ἔχῃς, εὔνους ὑπολαμθάνεις, ἀλλ᾽ ὅταν ἐχουσίως ἴδης ἀποπληροῦντάς σοι τὰ χαθήχοντα. Καὶ Θεῷ τοίνυν οὐ τὸ ἢναγχασμένον φίλον, ἀλλὰ τὸ ἐξ ἀρετῆς χατορθούμενον. ᾿Αρετὴ δὲ ἐχ προαιρέσεως, καὶ οὐχ ἐξ ἀνάγκης γίνεται. Πρηαΐρεσις δὲ τῶν ἐφ᾽ ἡμῖν ἤρτηται. Τὸ δὲ ἐφ᾽ ἡμῖν ἐστι τὸ αὑτεξούτιον. Ὁ τοίνυν μεμφόμενος τὸν ποιητὴν ὡς μὴ φυσιχῶς χατασχευάσαντα ἡμᾶς ἀναμαρτήτους, οὐδὲν ἕτερον ἣ τὴν ἄλογον φύσιν τῆς λογιχῆς προτιμᾷ, καὶ τὴν ἀκίνητον καὶ ἀνόρμητον τῆς προαιρε… ἀλλ᾽ ἀναγκαίως εἴρηται, ἵνα μὴ, εἰς βυθὸν διαλογισμῶν ἐμπεσὼν, πρὸς τῇ στερήσει τῶν περισπουδάστων, ἔτι καὶ Θεοῦ στέρησιν ὑπομείνης. Παυσώμεθα οὖν ἐπανορθούμενοι τὸν σοφόν. Παυσώμεθα τὸ βέλτιον τῶν παρ᾽ αὐτοῦ γινομένων ἐπιζητοῦντες. Εἰ γὰρ καὶ τῶν κατὰ μέρος οἰχονομουμένων διαφεύγουσιν ἐμᾶς οἱ λόγοι, ἀλλ᾽ ἕν γε ἐκεῖνο δόγμα ταῖς ψυχαῖς ἡμῶν ἐνυπαρχέτω, τὸ, μηδὲν χαχὸν παρὰ τοῦ ἀγα- ### English translation (Claude) Many are the ways of teaching shown us through the holy psalmist David by the Spirit working in him. Sometimes the prophet, telling us of his own sufferings and how nobly he bore what befell him, leaves us by his own example a most vivid lesson in endurance, as when he says, "Lord, why have those who afflict me multiplied?" Sometimes he commends God's goodness and the speed of the help he gives to those who truly seek him, saying, "When I called, the God of my righteousness heard me," which is equivalent to the prophet who said, "While you are still speaking, he will say, Here I am": that is, I had not yet finished calling, and God's hearing anticipated the end of my calling. Again, offering supplications and prayers to God, he teaches us in what way those who are in sins should propitiate God: "Lord, do not rebuke me in your anger, nor discipline me in your wrath." In the twelfth psalm he showed a certain prolongation of temptation when he said, "How long, Lord, will you forget me, to the end?" and through the whole psalm taught us not to lose heart in afflictions but to wait for God's goodness, and to know that he hands us over to afflictions by a certain dispensation, bringing on the measure of trials in proportion to the faith present in each. Having said, then, "How long, Lord, will you forget me, to the end?" and "How long will you turn your face from me?" he passes at once to the evil of the godless, who, when they stumble a little in the affairs of life and cannot bear the harder turns of events, at once become doubtful in their minds whether there is a God who cares for things here, who oversees each thing, who gives each his due. Then, when they see themselves [left] longer [in their troubles, they confirm] in themselves this wicked doctrine, and declare in their hearts that there is no God. "The fool said in his heart: There is no God." And having put this into his mind, he proceeds unsparingly through every sin. For if there is no one who oversees, no one who repays each according to the worth of his life, what prevents him from oppressing the poor, murdering orphans, killing the widow and the stranger, daring every unholy deed, defiling himself with unclean and abominable passions and all brutish desires? That is why, as following from there being no God, he added: "They are corrupt, they have become abominable in their doings." For it is impossible to turn aside from the righteous way unless the soul has become sick with forgetfulness of God. [2] Why have the Gentiles been given up to a base mind and do what is not fitting? Is it not because they said, "There is no God"? Why have they fallen into dishonorable passions, so that among them women exchanged natural relations for those contrary to nature, and men with men commit what is shameful? Is it not because they exchanged the glory of the incorruptible God for the likeness of beasts and four-footed animals and reptiles? A fool, then, truly deprived of mind and prudence, is the one who says, "There is no God." Close to him, and falling short of him in nothing as to folly, is the one who says that God is the cause of evils. For I set their sin as equal, because both alike deny the Good: the one by saying he does not exist at all, the other by declaring that he is not good. For if he is the cause of evils, he is plainly not good; so on both sides there is denial of God. "Where then," he says, "do diseases come from? Where do untimely deaths come from? Where the utter destruction of cities, shipwrecks, wars, plagues? For these are evils," he says, "and all are the works of God. So whom else have we to blame for what happens, if not God?" Come then, since we have fallen on this much-discussed question, let us bring the discussion back to some agreed principle … [and seek] a clear and unconfused [solution] about it. [3] This one thing we must hold firmly in our minds: that since we are the work of the good God and are held together by him, who orders small and great things about us, we could neither suffer anything without God's will, nor is anything we suffer harmful, or such that something better could even be conceived. Deaths come from God; yet death is not altogether an evil, unless one means the death of the sinner, since departure from here is the beginning of the punishments in Hades. And again the evils in Hades have not God as their cause, but ourselves. For the beginning and root of sin is what is in our power and our free will. For those who could have had nothing terrible by abstaining from evil, but were enticed by pleasure into sin, what plausible account could we give, except that they themselves became the causes of their own pains? Evil, then, is of two kinds: one relative to our perception, the other by its own nature. What is evil by nature depends on us: injustice, licentiousness, folly, cowardice, envies, murders, sorceries, frauds, and the passions akin to these, which defile the soul made in the image of the Creator and naturally darken its beauty. Again, we call evil what is laborious and painful to our perception: bodily sickness, bodily blows, lack of necessities, disgrace, loss of money and of relatives; each of which is brought on us by the wise and good Master for our benefit. He takes away wealth from those who use it badly, destroying their instrument of injustice; he brings sickness on those for whom it is more profitable to be fettered in their limbs than to have unhindered impulses to sin; deaths are brought on when the limits of life are fulfilled, which God's just judgment fixed for each from the beginning, foreseeing from afar what is good for each of us; famines, droughts and excessive rains are common blows on cities and nations, chastising the excess of wickedness. As, then, the physician is a benefactor even if he causes the body pains and sufferings (for he fights the disease, not the patient), so God is good, who works out the salvation of the whole through partial punishments. You do not blame the physician for cutting some parts, burning others, removing others from the body altogether; you even pay him money and call him savior, because he stops the disease in a small part before the affliction spreads through the whole body. But when you see a city shaken down on its inhabitants, or a ship broken up at sea with all hands, you do not hesitate to move a blasphemous tongue against the true physician and savior. And yet you ought to understand that while people are moderately and curably ill, the benefits of care are applied; but when the disease proves stronger than the treatment, the removal of what has become useless is necessary, so that the disease may not spread by continuity to the vital parts. As, then, the physician is not the cause of the cutting or the cautery, but the disease, so too the destruction of cities, having its beginning in the excess of sins, frees God from all blame. [4] "But if God is not the cause of evils," he says, "how is it [said: I am he who prepares light and] makes darkness, who makes peace and creates evils?" And again: "Evils came down from the Lord on the gates of Jerusalem"; and "There is no evil in a city which the Lord has not done." And in the great song of Moses: "See, see that I am, and there is no God besides me; I will kill and I will make alive; I will strike and I will heal." But for one who understands the mind of Scripture none of these accuses God of being the cause and maker of evils. For he who said, "I am he who prepares light and makes darkness," shows himself by these words the creator of creation, not the maker of any evil. So that you may not think that one is the cause of light and another of darkness, he said that he himself is the maker and craftsman of what seem opposed in creation, so that you may not seek one creator of fire and another of water, one of air and another of earth, since they seem in some way opposed to one another by the contrariety of their qualities; which some have already suffered, and turned to polytheism. "He makes peace and creates evils." Above all he makes peace in you, when by good teaching he calms your mind and reconciles the passions that are in revolt against the soul; and he "creates evils," that is, he refashions them and brings them to improvement, so that, putting off their being evil, they take on the nature of the good. "Create in me a clean heart, O God": not "make one now," but "renew the one grown old through wickedness." And "that he might create the two into one new man": "create" not so as to bring out of non-being, but so as to refashion those who exist. And "If anyone is in Christ, he is a new creation." And again Moses: "Is not he your father who acquired you, and made you, and created you?" Here clearly "creation," placed after "making," teaches us that the word "creation" is mostly used of improvement. So "making peace," he makes peace by "creating evils," that is, by transforming them and bringing them to improvement. Then again, even if you understand peace as freedom from wars, and call evil the hardships that follow those who wage war (campaigns abroad, labors, sleeplessness, anxieties, sweat, wounds, slaughters, the capture of cities, enslavements, deportations, the pitiable sights of the captured, and in short all the grievous things that follow wars), we say that these come about by God's just judgment, who brings punishments through wars on those who deserve them. Or would you have wished Sodom not to be burned after those unholy deeds? Or Jerusalem not to be overthrown, nor the temple made desolate, after the terrible madness of the Jews against the Lord? And how else was it just for these things to happen than by the hands of the Romans, to whom the Jews, the enemies of their own life, handed over our Lord? So the evils of war are sometimes justly brought on those who deserve them. And "I will kill and I will make alive" you may take, if you wish, in its obvious sense; for fear builds up the simpler. "I will strike and I will heal": this too is useful understood directly, the blow producing fear and the healing urging to love. But you may also understand the words in a higher way. "I will kill" by sin, "and I will make alive" by righteousness. "For as our outer man is wasting away, so the inner is being renewed." He does not kill one and make alive another, but makes alive the same one by what he kills him with, and heals by what he strikes with, according to the proverb that says, "You will strike him with the rod, but you will deliver his soul from death." So the flesh is struck that the soul may be healed; sin is put to death that righteousness may live. And "Evils came down from the Lord on the gates of Jerusalem" has its explanation in itself. What evils? "The noise of chariots and horsemen." And when you hear, "There is no evil in a city which the Lord has not done," understand the word "evil": the saying hints at the affliction brought on sinners for the correction of their faults. "For I afflicted you," it says, "and let you hunger, that I might do you good," stopping the injustice before it pours out beyond measure, as a stream is stopped by some strong barrier and … [5] For these reasons come diseases of cities and nations, droughts of the air and barrenness of the earth, and the harsher accidents of each one's life, cutting short the growth of wickedness. So such evils come from God to remove the origin of true evils. For bodily afflictions and outward hardships have been devised to check sin. God, then, takes away evil; evil is not from God. For the physician too removes disease, but does not put disease into the body. The destruction of cities, earthquakes and floods, the loss of armies, shipwrecks, and all the destruction of many people, whether from earth or sea or air or fire or from whatever cause, happen for the correction of the survivors, God chastening the common wickedness with public scourges. What is properly evil, then, is sin, which most of all deserves the name of evil, [depending on our choice, since it is in our power] either to abstain from wickedness or to be wicked. Of the rest, some are set before us as contests to show courage, as for Job the loss of his children, the destruction of all his wealth in one moment, and the blow of the sore; others as treatment for sins, as for David the shame in his house, paying the penalty for unlawful desire. And again we have observed another kind of fearful thing brought by God's just judgment to make those who slip easily into sin more prudent: as Dathan and Abiram were swallowed by the earth, when chasms and pits broke open beneath them. Here they themselves were not made better by such a manner of punishment (for how could they, having gone down to Hades?), but by their example he makes the rest more prudent. So too the former inhabitants of Palestine were wiped out. So even if the apostle speaks of "vessels of wrath prepared for destruction," let us not think that Pharaoh was some wicked construction (for so the blame would more justly be transferred to the one who constructed him); but when you hear "vessels," understand that each of us has been made for some use. And as in a great house one vessel is of gold, another of silver, another of clay, another of wood (each one's choice providing the likeness to the materials: the gold vessel is the one pure in character and without guile; the silver, the one inferior to him in worth; the clay, the one who thinks earthly thoughts and is apt to be broken; the wooden, the one easily soiled by sin and become fuel for the eternal fire), so too a vessel of wrath is the one who has received, like a jar, the whole working of the devil, and because of the stench produced in him from corruption can no longer be put to use, but deserves only destruction and ruin. Therefore, since he had to be broken, the prudent and wise steward of souls arranged that he should become famous and heard of by all, so that he might at least be useful to others through his suffering, since he himself was incurable through his excessive wickedness. And he hardened him by intensifying his wickedness through long-suffering and the postponement of punishment, so that when his wickedness had grown to its utmost limit, the justice of the divine judgment on him might be made plain. That is why, starting from lesser blows and always adding to and intensifying the scourges, he did not soften his insubordination, but found him despising God's forbearance and grown practised by habit in the terrors brought on him. And not even so did he hand him over to death, until he made himself sink, daring in the pride of his heart to take the road of the righteous and thinking that the Red Sea would be passable for him as for the people of God. Knowing this from God, then, and having distinguished in your mind the kinds of evil, and knowing what is truly evil, namely sin, whose end is destruction, and what seems evil because it is painful to perception but has the power of good, like the afflictions brought on to check sin, whose fruits are the eternal salvation of souls, stop being displeased with the divine dispensations. In short, do not consider God the cause of the existence of evil, nor imagine that evil has a subsistence of its own. For wickedness does not subsist like some living thing, nor can we present any substantial essence of it. For evil is privation of good. The eye was created; blindness came about by the loss of the eyes. So if the eye were not of a perishable nature, blindness would have had no entry. So too evil is not in its own existence, but comes upon the maimings of the soul. For it is not unbegotten, as the impious say, who make the wicked nature equal in honor to the good, since both would be without beginning and above generation; nor yet begotten. For if all things are from God, how is evil from the good? For the ugly is not from the beautiful, nor vice from virtue. Read the creation of the world, and you will find there that "all things were good, and very good." So evil was not created along with the good things. Nor was the intelligible [creation] brought into being mixed with wickedness. For if bodily things did not have evil created along with them, how could intelligible things, so superior in purity and holiness, have had a common subsistence with evil? "But evil exists, and its activity shows it poured out widely over all of life. Where then does it have its being," he says, "if it is neither without beginning nor made?" [6] Let those who seek such things be asked in turn: Where do diseases come from? Where the maimings of the body? For disease is not unbegotten, nor yet a creation of God. Living creatures were created with the constitution fitting them by nature, and brought into life complete in their limbs; they became sick when turned aside from what is according to nature. For [by the loss] of health, through bad diet or through [some other cause, disease arises. God, then,] created the body, not disease; and so God made the soul, but not sin; the soul was made evil when turned aside from what is according to nature. And what was its principal good? Attachment to God and union with him through love. Falling from this, it became evil with various and manifold sicknesses. And why is it capable of evil at all? Because of its free impulse, most fitting for a rational nature. For being free of all necessity, and having received from its Creator a self-chosen life because it was made in the image of God, it understands the good and knows its enjoyment, and has the freedom and power, by persevering in the contemplation of the beautiful and the enjoyment of intelligible things, to keep its life according to nature; but it also has the freedom to turn away from the beautiful at some time. This happens to it when, having grown sated with the blessed delight, and as it were weighed down by drowsiness and slipping away from things above, it is mingled with the flesh through shameful enjoyment of pleasures. [7] Adam was once above, not in place but in his choice, when, just ensouled and looking up to heaven, rejoicing exceedingly at what he saw, he loved his benefactor beyond measure, who had granted him the enjoyment of eternal life, given him rest in the delights of paradise, given him rule like the angels', made him a companion of the archangels and a hearer of the divine voice; and with all this, shielded by God and enjoying his good things, he quickly became surfeited with them all, and as if made insolent by satiety, he preferred what appeared delightful to the fleshly eyes to the intelligible beauty, and held the filling of the belly more precious than spiritual enjoyments. At once he was outside paradise, outside that blessed life, having become evil not by necessity but by folly. That is why he sinned through a wicked choice and died because of sin: "for the wages of sin is death." For the more he withdrew from life, the nearer he came to death. For God is life, and the privation of life is death. So Adam prepared death for himself by withdrawing from God, as it is written, "Behold, those who remove themselves far from you will perish." So God did not create death, but we drew it on ourselves by a wicked will. Yet he did not prevent dissolution, for the reasons already stated, so as not to preserve our sickness immortal for us; as if someone would not consent to put a leaking clay vessel into the fire until he had healed the defect in it by refashioning it. "But why," he says, "did we not have sinlessness in our constitution, so that we could not sin even if we wished?" Because you too do not consider your servants well-disposed when you keep them bound, but when you see them fulfilling their duties to you willingly. So too what is dear to God is not what is forced but what is achieved by virtue. And virtue comes from choice, not from necessity; and choice depends on what is in our power; and what is in our power is free will. So one who blames the Maker for not constructing us sinless by nature does nothing else than prefer the irrational nature to the rational, and the motionless and impulseless to the [free and active] … but it was necessarily said, so that you might not, falling into the depth of reasonings, suffer besides the loss of what you prized the loss of God too. Let us stop, then, correcting the Wise One. Let us stop seeking something better than what he does. For even if the reasons of his particular dispensations escape us, let this one doctrine at least be established in our souls: that no evil [comes] from the Good … ### Scripture references - Ps 3:1: quotation, high confidence - Ps 4:1: quotation, high confidence - Isa 58:9: quotation, high confidence - Ps 6:1: quotation, high confidence - Ps 13:1 (12:2 LXX): quotation, high confidence - Ps 14:1 (13:1 LXX): quotation, high confidence - Rom 1:28: quotation, high confidence - Rom 1:26: quotation, high confidence - Rom 1:27: quotation, high confidence - Rom 1:23: quotation, high confidence - Isa 45:7: quotation, high confidence - Mic 1:12: quotation, high confidence - Mic 1:13: quotation, medium confidence - Amos 3:6: quotation, high confidence - Deut 32:39: quotation, high confidence - Ps 51:10 (50:12 LXX): quotation, high confidence - Eph 2:15: quotation, high confidence - 2 Cor 5:17: quotation, high confidence - Deut 32:6: quotation, high confidence - Gen 19:24: allusion, high confidence - Luke 19:43: allusion, medium confidence - 2 Cor 4:16: quotation, high confidence - Prov 23:14: quotation, high confidence - Deut 8:16: quotation, high confidence - Job 1:19: allusion, high confidence - 2 Sam 12:11: allusion, high confidence - Num 16:32: allusion, high confidence - Rom 9:22: quotation, high confidence - 2 Tim 2:20: allusion, high confidence - Exod 7:3: allusion, high confidence - Exod 14:23: allusion, high confidence - Rom 6:23: quotation, high confidence - Gen 1:31: quotation, high confidence - Ps 73:27 (72:27 LXX): quotation, high confidence - Gen 3:6: allusion, medium confidence ### Translation notes - The staged ref holds Migne's sections 1-7; the numerals of 2, 4, 5, 6 and 7 stand in the OCR text (removed by logged corrections); 3 is placed where its numeral was mangled ('ἐξὅ'). Mark [2]-[7]. - Ps 3:1; Ps 4:1; Isa 58:9; Ps 6:1; Ps 13:1 (12:2 LXX); Ps 14:1 (13:1 LXX); Rom 1:23-28; Isa 45:7; Mic 1:12-13; Amos 3:6; Deut 32:39; Ps 51:10 (50:12 LXX); Eph 2:15; 2 Cor 5:17; Deut 32:6; Gen 19:24; Luke 19:43-44; 2 Cor 4:16; Prov 23:14; Deut 8:3, 16; Job 1-2; 2 Sam 12:10-11; Num 16:31-33; Rom 9:22; 2 Tim 2:20; Exod 7:3; Exod 14:23; Rom 6:23; Gen 1:31; Ps 73:27 (72:27 LXX); Gen 3:6. - 'Evil is privation of good' and 'God did not create death': Basil's own doctrine, translated as written. The comments on the Jews and the fall of Jerusalem are translated as written. - Lines are lost in several places, especially at the end (the sentence breaks off and the next ref begins a new section); marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 9.1 (PG 31:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/9-1/#p-9-1). ## Homilies 9.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/9-1/#p-9-8 - Source: PG 31:558 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil, an angel who fell by his own choice, is evil not by nature but by estrangement from God, and in envy deceived man in paradise. ### Greek text Ἐπεισέρχεται δὲ τούτῳ, χατὰ τὸ ἀχόλουθον τῆς ἐννοίας, καὶ τὸ περὶ τοῦ διαδόλου ζήτημα. Πόθεν ὁ διάδολος, εἰ μὴ παμὰ Θεοῦ τὰ χαχά; Τί οὖν φαμεν: Ὅτι ὁ αὐτὸς ἡμῖν ἀρχέσει καὶ περὶ τοῦ ζητήματος τούτου λόγος, ὁ καὶ περὶ τῆς ἐν ἀνθρώποις πονηρίας ἀποδοθείς. Πόθεν γὰρ πονηρὸς ὁ ἄνθρωπος; Ἐχ τῆς οἰχείας αὐτοῦ προαιρέσεως. Πόθεν χαχὺς ὁ διάθδολος; Ἐχ τῆς αὐτῆς αἰτίας, αὐθαίρετον ἔχων καὶ αὐτὸς τὴν ζωὴν, καὶ ἐπ᾽ αὐτῷ χειμένην τὴν ἐξουσίαν, ἣ παραμένειν τῷ Θεῷ, ἢ ἀλλοτριωθῆναι ποῦ ἀγαθοῦ. Γαδριὴλ ἄγγελος, καὶ παρέστηχε τῷ Θεῷ διηνεχῶς. Ὁ Σατανᾶς ἄγγελος, καὶ ἐξέπεσε τῆς οἰχείας τάξεως παντελῶς. Κἀχεῖνον ἡ προαίρεσις ἐφύλαξεν ἐν τοῖς ἄνω, καὶ τοῦτον χατέῤῥιψε τῆς γνώμης τὸ αὐτεξούσιον. Ἐδύνατο γὰρ χἀχεῖνος ἀποστατῆσαι, καὶ οὗτος μὴ ἐχπεσεῖν. ᾿Αλλὰ τὸν μὲν διεσώσατο τῆς ἀγάπης τοῦ Θεοῦ τὸ ἀχόρεστον " τὸν δὲ ἀπόδλητον ἔδειξεν ἡ ἐχ Θεοῦ ἀναχώρησις. Τοῦτό ἐστι τὸ καχὸν, ἡ τοῦ Θεοῦ ἀλλοτρίωσις. Μιχρὰ περιστροφὴ ὀφθαλμοῦ ἢ μετὰ ἡλίου ἡμᾶς εἶναι ποιεῖ, ἢ μετὰ τῆς σχιᾶς τοῦ σώματος ἡμῶν. Κἀχεῖ μὲν ἀναθλέψαντι ἕτοιμον τὸ φωτισθῆναι, ἀπονεύσαντι δὲ πρὸς τὴν σχιὰν ἀναγκαία ἡ σχότωσις. Οὕτω πονηρὸς ὁ διάδολος, ἐκ προαιρέσεως ἔχων τὴν πονηρίαν, οὐ φύσις ἀντιχειμένη τῷ ἀγαθῷ. Πόθεν οὖν αὐτῷ ὁ πρὸς ἡμᾶς πόλεμος; Ὅτι, δοχεῖον ὧν πάσης χκαχίας, ἐδέξᾳτο καὶ τοῦ φθόνου τὴν νόσον, καὶ ἐδάσχηνεν ἡμῖν τῆς τιμῆς. Οὐ γὰρ ἤνεγχεν ἡμῶν τὴν ἄλυπον ζωὴν τὴν ἐν τῷ παραδείσῳ" δόλοις δὲ καὶ μηχαναῖς ἐξαπατῆσας τὸν ἄνθρωπον, καὶ τὴν ἐπιθυμίαν αὐτοῦ, ἣν ἔσχε πρὸς τὸ ὁμοιωθῆναι τῷ θεῷ, ταύτῃ πρὸς τὴν ἀπάτην ἀποχρησάμενος, ἔδειξε τὸ ξύλον, καὶ ἐπηγγείλατο διὰ, τῆς βρώσεως αὐτοῦ ὅμοιον τῷ Θεῷ χαταστήσειν. ᾿Εὰν γὰρ φάγητε, φησὶν, ἔσεσθε ὡς θεοὶ, γινώσκοντες καλὸν καὶ πογηρόν. Οὐχ ἐχθρὸς τοίνυν. ἡμῖν κατεσχευάσθη, ἀλλ᾽ ἐχ ζηλοτυπίας ἡμῖν εἰς ἔχθραν ἀντικατέστη. Ὁρῶν γὰρ ἑαυτὸν ἐχ τῶν ἀγγέ» χων χαταῤῥιφέντα, οὐχ ἔφερε βλέπειν τὸν γήϊνον ἐπὶ πἣν ἀξίαν τῶν ἀγγέλων διὰ προχοπῆς ἀνυψούμενον, ### English translation (Claude) Along with this, in the sequence of thought, comes the question about the devil. Where does the devil come from, if evils are not from God? What then do we say? That the same account will serve us for this question as was given about wickedness among men. Where does man's wickedness come from? From his own choice. Where does the devil's evil come from? From the same cause, since he too had a self-chosen life and the power lying with him either to remain with God or to be estranged from the good. Gabriel is an angel, and stands continually before God. Satan is an angel, and fell utterly from his proper rank. The one his choice kept among those above; the other the free will of his mind cast down. For the one could have revolted, and the other could have not fallen. But the one was preserved by his insatiable love of God; the other was made an outcast by his withdrawal from God. This is evil: estrangement from God. A small turn of the eye makes us be either with the sun or with the shadow of our body. There, for one who looks up, illumination is ready; for one who turns to the shadow, darkening is necessary. So the devil is wicked, having his wickedness by choice, not as a nature opposed to the good. Where then does his war against us come from? Because, being a receptacle of all evil, he received the disease of envy too, and begrudged us our honor. For he could not bear our griefless life in paradise. Deceiving the man by tricks and contrivances, and using for the deception the desire he had to be made like God, he showed him the tree and promised that by eating of it he would make him like God. "For if you eat," he says, "you will be like gods, knowing good and evil." He was not made our enemy, then, but out of jealousy set himself up in enmity to us. For seeing himself cast down from among the angels, he could not bear to see the earthly creature raised by progress to the dignity of the angels. ### Scripture references - Luke 1:19: allusion, high confidence - Gen 3:5: quotation, high confidence ### Translation notes - Migne's section 8 (numeral read when the text was divided but fitted as 2). - Luke 1:19; Gen 3:5. - Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 9.8 (PG 31:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/9-1/#p-9-8). ## Homilies 9.9 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/9-9/#p-9-9 - Source: PG 31:558 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God set enmity between the serpent and humanity; the tree tested obedience, and the devil, an incorporeal ruler of the air whose name means 'adversary', is used by God to exercise our souls. ### Greek text Ἐπείδὴ οὖν γέγονεν ἐχθρὸς, ἐφύλαξεν ἡ μῖν ὁ Θεὸς τὴν πρὸς αὐτὸν ἐναντίωσιν, δι᾽ ὧν τῷ ὑπηρετησαμένῳ αὐτῷ θηρίῳ διελέγετο, πρὸς αὐτὸν ἀναφέρων τὴν ἀπειλήν ὅτι Ἔχθραν' θήσω ἀναμέσον σοῦ καὶ … ἀναμέσον τοῦ σπέρματος αὐτῆς. Τῷ ὄντι γὰρ βλαθεραὶ αἱ πρὸς τὴν καχίαν καταλλαγαί" ἐπειδὴ νόμο; οὗτος φιλίας δι᾽ ὁμοιότητος -πέφυχε τοῖς συναπτομένοις ἐγγίνεσθαι. “Ὅθεν ὀρθῶς ἔχει τὸ, Φθείρουσὶιν ἤθη χρηστὰ ὁμιλίαι κακαί. Ὥς γὰρ ἕν τοῖς νόσοποιοῖς χωρίοις ὁ κατὰ μέρος ἀναπνεόμενος ἀὴρ λανθάνουσαν νόσον τοῖς ἐνδιαιτωμένοις οὕτως ἡ πρὸς τὰ φαῦλα συνήθεια. μεγάλα χαχὰ ταῖς ψυχαῖς ἐναφίησι, χἂν τὴν παραντίχα αἴσθησιν τὸ βλα.δερὸν διαφεύγῃ. Διὰ τοῦτο ἀδιάλλαχτος ἣ πρὸς τὸν ὄφιν ἔχθρα. Εἰ δὲ τὸ ὄργανον τοσούτου μίσους ἄξιον, πόσον ἐχθραίνειν ἡμᾶς τῷ ἐνεργήσαντι προσῆχεν; ᾿Αλλὰ καὶ διὰ τί ἣν τὸ ξύλον, φησὶν, ἐν τῷ παραδείσῳ, δι' οὗ τῷ διαδόλῳ ἔμελλε προχωρήσειν. ἡ καθ᾽ … δέλεαρ, πῶς ἂν ἡμᾶς διὰ τῆς παραχοῆς εἰς τὸν θάνατον ὑπηγάγετο; Ὅτι ἔδει εἶναι ἐντολὴν τὴν δοχεμάζουσαν ἡμῶν τὸ ὑπήχοον. Διὰ τοῦτο ἦν φυτὸν ὡραίων καρπῶν εὔφορον, ἵνα ἐν τῇ ἀποχῇ τοῦ ἡδέος, τὸ τῆς ἐγχρατείας καλὸν ἐπιδειξάμενοι, τῶν τῆς ὑπομονῆς στεφάνων δικαίως ἀξιωθῶμεν. Ἐπηχολού-θησε δὲ τῇ βρώσει οὐ παραχοὴ μόνον τῆς ἐντολῆς, ἀλλὰ καὶ ἡ ἐπίγνωσις τῆς γυμνότητος. Ἔφα- ΥγοΥ γὰρ, φησὶ, καὶ διηνοίχθησαν αὐτῶν οἱ ὀφθαλμοὶ, καὶ ἔγνωσαν, ὅτι γυμνοί εἰσιν. “Ἔδει δὲ μὴ γινώσκειν τὴν γύμνωσιν, ἵνα μὴ ὁ νοῦς τοῦ ἀνθρώπου περιεσπᾶτο πρὸς τὴν τοῦ λείποντος ἀναπλήρωσιν, ἀμφιέσματα ἑαυτῷ καὶ τῆς γυμνότητος παραμυθίαν ἐπινοῶν, καὶ ὅλως τῇ τῆς σαρχὸς ἐπιμελείᾳ τῆς πρὸς Θεὸν ἐνατενίσεως ἀφελχόμενος. Διὰ τί δὲ οὐχ εὐθὺς αὐτῷ συγχατεσχευάσθη καὶ τὰ ἐνδύματα; τι οὔτε φυσιχὰ ἔπρεπεν εἶναι ταῦτα, οὔτε ἐχ τέχνης. Τὰ μὲν γὰρ φυσιχὰ ἴδια τῶν ἀλόγων ἐστίν" οἷον πτερὰ, καὶ τρίχες, καὶ δερμάτων παχύτητες, στέγειν μὲν χειμῶνας, φέρειν δὲ χαύσωνας δυναμέ:νων. Ἐν οἷς οὐδὲν τὸ ἕτερον τοῦ ἑτέρου διενήνοχεν, ὁμοτίμου πᾶσι τῆς φύσεως ὑπαρχούσης - ἀνθρώπῳ δὲ ἔπρεπε, χατὰ τὴν ἀναλογίαν τῆς πρὸς Θεὸν ἀγάπῆς, παρηλλαγμένας τῶν ἀγαθῶν τὰς ἀντιδόσεις ὑπάρχειν. Αἱ δὲ ἐχ τέχνης ἐπιτηδεύσεις ἀσχολίας ἂν ἐγένοντο πρόξενοι ὃ μάλιστα φευχτὸν ἦν ὡς βλαδερὸν τῷ ἀνθρώπῳ. Διὸ καὶ ὁ Κύριος, εἰς τὴν ἐν τῷ παραδείσῳ ζωὴν ἡμᾶς ἀναχαλούμενος, ἐχδάλλει τὴν μέριμναν τῶν ψυχῶν, λέγων " Μὴ μεριμνᾶτε τῇ γψυχῇ ὑμῶν, τί φάγητε" μηδὲ τῷ σώματι ὑμῶν, τί ἐνδύσησθε. Οὔτε οὖν ἐκ φύσεως ἔπρεπεν αὐτῷ ἔχειν τὰ σχεπάσματα, οὔτε ἐκ τέχνης “ ἀλλ᾽ ἕτερα ἦν ηὐτρεπισμένα, ἐπιδειξαμένῳ τὴν ἀρετὴν, τὰ ἐχ τῆς τοῦ Θεοῦ χάριτος ἐπανθεῖν τῷ ἀνθρώπῳ, καὶ περιὅὁποΐξαι αἱ τῶν ἀγγέλων, ὑπὲρ τὴν τῶν ἀνθέων ποικιλίαν, ὑπὲρ τὴν τῶν ἀστέρων φαιδρότητα καὶ στιλδότητα. Διὰ τοῦτο οὖν οὐχ εὐθὺς αὐτῷ τὰ ἐνδύματα, ἐπειδὴ ἄθλα ἦν ἀρετῆς ἀποχείμενα τῷ ἀνθρώπῳ, εἰς ἃ φθάσαι ὑπὸ τῆς ἐπηρείας τοῦ διαδόλου οὐκ ἐπετράπη. ᾿Αγωνιστὴς τοίνυν ἕστηχεν ἡμῖν ὁ διάδολος διὰ τὸ ἐξ ἐπηρείας πάλαι γενόμενον ἡμῖν πτῶμα, τοῦ Κυρίου οἰχονυμήσαντος ἡ μῖν τὴν πρὸς αὐτὸν πάλην, ὥστε διὰ τῆς ὑπαχοῆς ἀναπαλαῖσαι ἡ μᾶς, καὶ χαταστεφανωθήναι τοῦ ἀντιδίχου. Εἴθε μὲν γὰρ μὴ ἐγεγόνει διάθολος, ἀλλ᾽ ἔμεινεν ἐν τῇ τάξει, ἐν ἦ ἐξ ἀρχῆς ἐτάχθη παρὰ τοῦ ταξιάρχου ! ἐπειδὴ δὲ γέγονεν ἀποστάτης, ἐχθρὸς μὲν Θεοῦ, ἐχθρὸς δὲ ἀνθρώπων τῶν χατ᾽ εἰχόνα Θεοῦ γεγενημένων (διὰ τοῦτο γάρ ἔστι μισάνθρωπος, διότι καὶ θεομάχος " καὶ μισεῖ μὲν ἡμᾶς ὡς χτήματα τοῦ Δεσπότου, μισεῖ δὲ ὡς ὁμοιώματα τοῦ Θεοῦ)" συνεχρήσατο οὖν αὐτοῦ τῇ πονηρίᾳ εἰς γυμνάσιον τῶν ἡμετέρων ψυχῶν ὁ σοφῶς καὶ προνοητιχῶς οἰχονομῶν τὰ ἀνθρώπινα, ὥσπερ ἰατρὸς τῷ τῆς ἐχίδνης ἰῷ εἰς σωτηρίων φαρμάκων κατασχευὴν ἀποχρώμενος. Τίς οὖν ἣν ὁ διάδολος; καὶ τίς ἡ τάξις; καὶ τί τὸ ἀξίωμα; καὶ πόθεν ὅλως Σατανᾶς προσηγόρευται; Σατανᾶς μὲν οὖν, διὰ τὸ ἀντιχεῖσθαι τῷ ἀγαθῷ" οὕτω γὰρ σημαίνει ἡ φωνὴ τῶν ἙἭ δραίων, ὡς ἐν ταῖς Βασι… ἐν τῷ Σολομῶντι Σατᾶν», ΓΑδερ τὸν βασιλέω τῶν Σύρῶν" διάθολος δὲ, ἐπειδὴ ὁ αὐτὰς καὶ συνεργὸς τῆς ἁμαρτίας ἡμῶν καὶ κατήγορος γίνεται " καίρων μὲν ἡμῶν ἀπωλείᾳ, παραδειγματίζων δὲ ἡμᾶς ἐπὶ τοῖς πεπραγμένοις. Φύσις δὲ αὐταῦ ἀσώματος, χατὰ τὸν ᾿Απόστολον, τὸν εἰπόντα’ Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρχα, ἀ.1.1ὰ πρὸς τὰ πνευματικὰ τῆς πονηρίας. ᾿Αξίωμα δὲ ἀρχικόν: Πρὸς γὰρ τὰς ἀρχὰς, φησὶ, καὶ τὰς ἐξουσίας, καὶ τοὺς κοσμοχράτορας τοῦ σκότους τούτου. Τόπος δὲ τῆς ἀρχῆς ὁ ἐναέριος, ὥς φησιν ὁ αὐτός" Κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐγεργοῦγτος ἐν τοῖς υἱοῖς τῆς ἀπειθείας. Διὰ τοῦτο καὶ χόσμου ἄρχων λέγεται, ἐπειδὴ Β περίγειος αὐτοῦ ἐστιν ἡ ἀρχή. Καὶ οὕτως φησὶν ὁ Κύριος - Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω. Καὶ πάλιν ἼΓἜρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν. ### English translation (Claude) Since, then, he had become an enemy, God preserved for us our opposition to him, directing the threat at him through what he said to the beast that had served him: "I will put enmity between you and … [between your seed and] her seed." For reconciliations with wickedness are truly harmful, since this law of friendship naturally arises among those who are joined, through likeness. Hence the saying is right: "Bad company corrupts good morals." For as in unhealthy places the air breathed little by little [puts] a hidden disease into those who live there, so familiarity with what is bad lets great evils into souls, even if the harm escapes immediate perception. That is why the enmity toward the serpent is irreconcilable. And if the instrument deserves so much hatred, how much more ought we to hate the one who used it? "But why," he says, "was the tree in paradise, through which the devil's plot against us was going to succeed? … [If the] bait [had not been there], how could he have led us through disobedience to death?" Because there had to be a commandment to test our obedience. That is why there was a plant bearing beautiful fruit, so that by abstaining from the sweet thing and showing the beauty of self-control, we might justly be counted worthy of the crowns of endurance. And upon the eating followed not only disobedience to the commandment but also knowledge of nakedness. "They ate," it says, "and their eyes were opened, and they knew that they were naked." They ought not to have known their nakedness, so that the man's mind might not be distracted to supplying what was lacking, devising clothes for himself and comforts for his nakedness, and altogether drawn away by care of the flesh from gazing on God. Why then were clothes not made along with him at once? Because it was fitting for them to be neither natural nor from art. For natural coverings belong to the irrational animals: feathers, hair, thick hides, able to keep out winters and bear heat. In these one does not differ from another, since nature is equal in honor for all; but for man it was fitting that the rewards of good things should be distinguished in proportion to his love toward God. And contrivances of art would have produced busyness, which was most to be avoided as harmful to man. That is why the Lord too, calling us back to life in paradise, casts out care from souls, saying, "Do not be anxious for your life, what you will eat, nor for your body, what you will put on." So it was fitting for him to have coverings neither from nature nor from art; but other coverings had been prepared, which, when he had shown virtue, were to bloom on man from God's grace and to clothe him … of the angels, surpassing the variety of flowers, surpassing the brightness and gleam of the stars. That is why clothes were not given him at once, since the prizes of virtue were stored up for man, which he was not allowed to reach because of the devil's malice. So the devil stands as our opponent because of the fall that befell us long ago through his malice, the Lord having arranged our wrestling against him, so that through obedience we might wrestle back and crown ourselves over the adversary. Would that there had been no devil, but that he had remained in the rank in which he was set from the beginning by the commander! But since he became an apostate, an enemy of God and an enemy of men made in the image of God (for he is a hater of men because he is a fighter against God; and he hates us both as the Master's possessions and as likenesses of God), he who orders human affairs wisely and providently used his wickedness to exercise our souls, as a physician uses the viper's venom to prepare saving medicines. Who, then, was the devil? What was his rank? What his dignity? And why is he called Satan at all? Satan, because he opposes the good; for so the Hebrew word means, as in Kingdoms: "[The Lord raised up] a satan against Solomon, Ader the king of the Syrians." And devil, because he is both a fellow worker in our sin and our accuser, rejoicing in our destruction and exposing us for what we have done. His nature is incorporeal, according to the apostle who said, "Our wrestling is not against blood and flesh, but against the spiritual forces of wickedness." His dignity is that of a ruler: "For against the principalities," he says, "and the powers, and the world rulers of this darkness." The place of his rule is the air, as the same apostle says: "according to the ruler of the power of the air, the spirit now at work in the sons of disobedience." That is why he is also called ruler of the world, because his rule is about the earth. So the Lord says, "Now is the judgment of this world; now the ruler of this world will be cast out." And again, "The ruler of this world is coming, and he will find nothing in me." ### Scripture references - Gen 3:15: quotation, high confidence - 1 Cor 15:33: quotation, high confidence - Gen 3:7: quotation, high confidence - Matt 6:25: quotation, high confidence - 1 Kgs 11:14: quotation, high confidence - Eph 6:12: quotation, high confidence - Eph 2:2: quotation, high confidence - John 12:31: quotation, high confidence - John 14:30: quotation, high confidence ### Extrabiblical texts - Menander, Thaïs (Menander (fragments)): quotation, medium confidence ### Translation notes - Migne's section 9 (numeral read when the text was divided but fitted as 3). - Gen 3:15; 1 Cor 15:33 (a line of Menander); Gen 3:7; Matt 6:25; 1 Kgs 11:14 (LXX 3 Kgdms 11:14, Ader); Eph 6:12; Eph 2:2; John 12:31; John 14:30. - The words of John 12:31 and 14:30 missing from the OCR text were printed among Migne's notes and are restored to their place by logged corrections. Other lines are lost (bracketed). Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 9.9 (PG 31:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/9-9/#p-9-9). ## Homilies 9.10 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/9-9/#p-9-10 - Source: PG 31:558 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The 'heavenly places' where the devil's forces dwell are the air, from which Christ saw Satan fall. ### Greek text Ἐπειδὴ δὲ εἴρηται περὶ τῆς στρατιᾶς τοῦ διαδό-λου, ὅτι Πγευματικά ἐστι τῆς πονηρίας ἐν τοῖς ἐπουρανίοις, εἰδέναι χρὴ, ὅτι οὐρανὸν συνήθως ἢ Γραφὴ τὸν ἀέρα λέγει, ὡς τὸ, Τὰ πετεινὰ τοῦ οὐραγοῦ" καὶ τὸ, ᾿Αγαθδαίγουσιν ἕως τῶν οὐρανῶν " τουτέστιν, ἐπὶ πολὺ τοῦ ἀέρος ὑψοῦνται. Διὰ τοῦτο καὶ ὁ Κύριος Εἶδε τὸν Σαταγᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐραγοῦ πεσόντα" τουτέστι, τῆς οἰχείας ἀρχῆς ἐχπεσόντα, καὶ χάτω γενόμενον, ἵνα πατῆται ὑπὸ … τοῖς ἑαυτοῦ μαθηταῖς τοῦ πατεῖν ἐπάνω ὄφεων καὶ σχορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Ἐπεὶ οὖν ἐξεδλήθη ἣ πονηρὰ αὐτοῦ τυραννὶς, καὶ ἐχαθάρθη ὁ περίγειος τόπος διὰ τοῦ σωτηρίου πάθους, τοῦ εἰρηνεύσαντος τὰ ἐπὶ τῆς γῆς καὶ τὰ ἐν τοῖς οὐρανοῖς, χηρύσσεται ἡμῖν λοιπὸν ἡ βασιλεία τῶν οὐρανῶν" Ἰωάννου μὲν λέγοντος - ἬΥΤγιχεν ἡ βασιλεία τῶν οὐρανῶν" τοῦ Κυρίου δὲ πανταχοῦ τὸ Εὐαγγέλιον τῆς βασιλείας χηρύσσοντος " καὶ͵ ἔτι πρότερον τῶν ἀγγέλων βοώντων " Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη καὶ τῶν ἀγαλλιωμένων ἐπὶ τῇ εἰς Ἱερουσαλὴμ εἰσόδῳ τοῦ Κυρίου ἡμῶν, καὶ χραζόντων: Εἰρήνη ἐν οὐρανοῖς, καὶ δόξα ἐν ὑψίστοις. Καὶ ὅλως, μυρίαι εἰσὶ τῶν ἐπινικίων αἱ φωναὶ, τὴν εἰς τέλος χαθαίρεσιν τοῦ ἐχθροῦ παριστῶσαι, ὡς οὐδεμιᾶς πάλης, οὐδὲ ἀγῶνος ἐν τοῖς ἄνω ὑπολειπομένου ἡμῖν, οὐδέ τινος ἀνθισταμένου καὶ παρατρέποντος ἡμᾶς τῆς μακαρίας ζωῆς, ἀλλ᾽, … ἄλυπον ἡμῶν τὴν διαδοχὴν ἐχόντων πρὸς τὸ ἑξῆς, καὶ ἀπολαυόντων ἡμῶν τοῦ ξύλου τῆς ζωῆς εἰς τὸ διηνεχὲς, οὗ μετασχεῖν ἐξ ἀρχῆς διὰ τὴν τοῦ ὄφεως ἐπιδουλὴν ἐχωλύθημεν. “Εταξε γὰρ ὁ Θεὸς τὴν φλογίνην ῥομφαίαν φυμάσσειν τὴν ὁδὸν τοῦ ξύλου ζωῆς" ἣν παρελθόντες ἀχωλύτως, εἴσω γενοίμεθα τῆς ἀπολαύσεως τῶν χαλῶν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ χράτος εἰς «τοὺς αἰῶνας. ᾿Αμήν. ### English translation (Claude) And since it is said of the devil's army that they are "spiritual forces of wickedness in the heavenly places," we must know that Scripture usually calls the air heaven, as in "the birds of heaven" and "they go up to the heavens," that is, they rise high into the air. That is why the Lord too "saw Satan fall like lightning from heaven," that is, fallen from his own rule and come down below, so as to be trampled under … … [those who believe, since the Lord gave power] to his disciples "to tread on serpents and scorpions, and over all the power of the enemy." Since, then, his wicked tyranny has been cast out, and the region about the earth has been cleansed by the saving passion of him who made peace for things on earth and things in heaven, the kingdom of heaven is proclaimed to us from now on: John saying, "The kingdom of heaven has drawn near"; the Lord preaching the gospel of the kingdom everywhere; and still earlier the angels crying, "Glory to God in the highest, and on earth peace …"; and those rejoicing at our Lord's entry into Jerusalem and crying out, "Peace in heaven, and glory in the highest." In short, countless are the voices of victory that show the complete overthrow of the enemy, as if no struggle or contest remained for us above, nor anyone resisting and turning us aside from the blessed life, but … having a griefless succession from now on, and enjoying for ever the tree of life, which from the beginning we were prevented from sharing because of the serpent's plot. For God set the flaming sword to guard the way of the tree of life; passing it unhindered, may we come inside to the enjoyment of good things in Christ Jesus our Lord, to whom be glory and might for ever. Amen. ### Scripture references - Eph 6:12: quotation, high confidence - Matt 6:26: quotation, high confidence - Ps 107:26 (106:26 LXX): quotation, high confidence - Luke 10:18: quotation, high confidence - Luke 10:19: quotation, high confidence - Col 1:20: allusion, high confidence - Matt 3:2: quotation, high confidence - Luke 2:14: quotation, high confidence - Luke 19:38: quotation, high confidence - Gen 3:24: quotation, high confidence - Rev 2:7: echo, low confidence ### Translation notes - Migne's section 10 (numeral read when the text was divided but fitted as 4). The sentence runs on into ref 9.6; ref 9.5 holds only a footnote. - Eph 6:12; Matt 6:26; Ps 107:26 (106:26 LXX); Luke 10:18. - This staged ref begins mid-sentence and continues ref 9.4 (Migne's section 10); the stray number '15' was taken for a section numeral. Merge into 9.4. - Luke 10:19; Col 1:20; Matt 3:2; Luke 2:14; Luke 19:38; Gen 3:24. - Words are lost at the start and in the last sentence (bracketed or '…'). Footnotes and a variant reading ('those who believe in Christ') removed by logged corrections. ### Citation (SBL) Basil, Hom. 9.10 (PG 31:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/9-9/#p-9-10). ## Homilies 10.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/10-1/#p-10-1 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil's homily against anger opens: experience shows the wisdom of Scripture's warnings, since anger turns a man into a beast. ### Greek text Ὥσπερ ἐπὶ τῶν ἰατριχῶν παραγγελμάτων, ὅταν εὐστόχως καὶ χατὰ τὸν λόγον τῆς τέχνης γίγνηται, μετὰ τὴν πεῖραν μάλιστα τὸ ἀπ᾽ αὐτῶν ὠφέλιμον διαδείχνυται " οὕτως ἐπὶ τῶν πνευματιχῶν παραινέσεων, ἐπειδὰν μάλιστα τὴν ἔχθασιν μαρτυροῦπταν λάδῃ τὰ παραγγέλματα, τότε τὸ σοφὸν αὐτῶν καὶ ὠφέλιμον πρὸς τὴν ἐπανόρθωσιν τοῦ βίου καὶ τὴν τῶν πειθομένων τελείωσιν ἀναφαίνεται. ᾿Αχούοντες μὲν γὰρ τῶν Παροιμιῶν διαῤῥήδην ἀποφαινομένων, ὅτι ᾿ργὴ ἀπόλλυσι καὶ φρονίμους " ἀχούοντες δὲ καὶ ἀποστολιχῶν παραινέσεων" Πᾶσα ὀργὴ καὶ θυμὸς καὶ χραυγὴ ἀρθήτω ἀφ᾽ ὑμῶν σὺν αάσῃ κακίᾳ" καὶ τοῦ Κυρίου λέγοντος τὸν ὀργιζόμένον εἰκῇ τῷ ἀδελφῷ αὐτοῦ ἔνοχον εἶναι τῇ κρίσει" γῦν ὅτε εἰς πεῖραν ἤλθομεν τοῦ πάθους, οὐχ ἐν ἡμῖν γενομένου, ἀλλ᾽ ἔξωθεν ἡμῖν προσπεσόντος ὥσπερ χαταιγίδος τινὸς ἀδοχήτου, τότε μάλιστα τὸ θαυμαστὸν τῶν θείων παραγγελμάτων ἐπέγνωμεν. Δόντες μὲν αὐτοὶ τῇ ὀργῇ τόπον, ὥσπερ ῥεύματι βιαίῳ διέξοδον, χαταμανθάνοντες δὲ ἐν ἡσυχίᾳ τὴν ἀσχήμονα ταραχὴν τῶν ὑπὸ τοῦ πάθους κατεχομένων, ἐπέγνωμεν» ἐπὶ τῶν ἔργων τὴν εὐστοχίαν τοῦ ῥήμα-τὸς ὅτι ᾿Αγὴρ θυμώδης οὐχ εὐσχήμων. "Ἐπειδὰν γὰρ ἅπαξ παρωσάμενον τοὺς λογισμοὺς τὸ πάθος αὑτὸ τὴν δυναστείαν τὴν ψυχῆς παραλάδῃ, ἀποθηριοῖ παντελῶς τὸν ἄνθρωπον, καὶ οὐδὲ ἄνθρωπον εἶναι συγχωρεῖ, οὐχέτι ἔχοντα τὴν ἐχ τοῦ λόγου βοήθειαν. “Ὅπερ γὰρ τοῖς ἰοδόλοις ἐστὶν ὁ ἰὸς, τοῦτο τοῖς παροξυνθεῖσιν ὁ θυμὸς γίνεται. Λυσσῶσιν ὥσπερ οἱ κύνες, ἄττουσιν ὥσπερ οἱ σχορπίοι, δάχνουσιν ὥσπερ οἱ ὄφεις. Οἵδε καὶ ἡ Γραφὴ τοὺς ὑπὸ τοῦ πάθους χεχρατημένους ταῖς τῶν θηρίων προσηγορίαις ἀποχαλεῖν, οἷς ἑαυτοὺς διὰ τῆς πονηρίας ᾧχεἴωσαν. Κύνας γὰρ ἐννεοὺς, καὶ ὄφεις, γεννήματα ἐχιδνῶν, καὶ τὰ τοιαῦτα προσαγορεύει. Οἱ γὰρ ἕτοιμοι πρὸς τὴν χατ᾽ ἀλλήλων φθορὰν, καὶ τὴν χατὰ τῶν … λοις συναριθμοῖντο, οἷς ἀδιάλλαχτον ἐκ φύσεως ἐνὑπάρχει πρὸς ἀνθρώπους τὸ μῖσος. Διὰ θυμὸν ἀχάλινοι γλῶσσαι, καὶ ἀπύλωτα στόματα" χεῖρες ἀχρατεῖς, ὕδρεις, ὀνείδη, χαχηγορίαι, πληγαὶ, τὰ ἄλλα ὅσα οὐδ' ἂν ἐξαριθμήσαιτό τις, ὀργῆς καὶ θυμοῦ ἔχγονά ἔστι πάθη. Διὰ θυμὸν καὶ ξίφος ἀχονᾶται- θάνατος ἀνθρώπου ἐχ χειρὸς ἀνθρωπείας τολμᾶται. Διὰ τοῦτον ἀδελφοὶ μὲν ἀλλήλους ἠγνόησαν, γονεῖς δὲ καὶ τέχνα τῆς φύσεως ἐπελάθοντο. ᾿Αγνοοῦσι μὲν γὰρ ἑαυτοὺς πρῶτον οἱ ὀργιζόμενοι, ἔπειτα καὶ πάντας ὁμοῦ τοὺς ἐπιτηδείους. Ὥσπερ γὰρ αἱ χαράδραι, πρὸς τὰ κοῖλα συῤῥέουσαι, τὸ προστυχὸν παρασύρουσιν" οὕτως αἱ τῶν ὀργιζομένων ὁρμαὶ βίαιοι καὶ ἀχάθεχτοι διὰ πάντων ὁμοίως χωροῦσιν. Β Οὐ πολιὰ τοῖς θυμουμένοις αἰδέσιμος, οὐκ ἀρετὴ βίου, οὐκ οἰχειότης γένους, οὗ προλαξοῦσαι χάριτες, οὐχ ἄλλο τι τῶν τιμίων. Μανία τίς ἐστιν ὀλιγοχρόνιος ὁ θυμός. Οἵ γε καὶ εἰς προῦπτον χαχὸν ἑαυτοὺς πολλάχις ἐμδάλλουσι, τῇ πρὸς τὴν ἄμυναν σπουδῇ τοῦ καθ᾽ ἑαυτοὺς ἀμελοῦνξες. Οἰονεὶ γὰρ οἴστρῳ τῇ μνήμῃ τῶν λελυπηχότων περικπεντούμενοι, ζοντος αὐτοῖς τοῦ θυμοῦ καὶ πηδῶντος, οὐ πρότερον ἀπολήγουσι, πρὶν ἣ χαχόν τι δοῦναι τῷ παροξύνᾶντι, ἢ πού τι καὶ προσλαδεῖν, ἐὰν τύχῃ " ὥσπερ ποὺ πολλάχις τὰ βιαίως χαταῤῥηγνύμενα ἐπαθὲ τι πλέον ἣ ἔδρασε τοῖς, ἀντιτύποις. Τίς ἂν ἐφίχοιτο τοῦ καχοῦ; ὅπως οἱ ὀξύῤῥοποι πρὸς θυμὸν ὑπὸ τῆς τυχούσης προφάσεως ἐξαπτόμενον, βοῶντες καὶ ἀγριαίνοντες, καὶ τίνος οὐχὶ ἰοδόλων ἀναιδέστερον ἐφορμῶντες, οὐ πρότερον ἵστανται πρὶν ἣ διὰ μεγάλου καὶ ἀνηχέστου χαχοῦ, οἷον πομφόλυγος, αὐτοῖς τῆς ὀργῆς ἐχραγείσης, διαπνευσθῇ τὸ φλεγμαῖνον. Οὔτε γὰρ ξίφους ἀκμὴν οὔτε πῦρ, οὔτε ἄλλο τι τῶν φοδερῶν, ἱκανὸν τὴν ὑπὸ τῆς ὀργῆς ἐχμανεῖσαν ψυχὴν ἐπισχεῖν" οὐ μᾶλλόν γε ἣ τοὺς ὑπὸ δαϊμόνων κατασχεθέντας, ὧν οὐδὲν, οὔτε κατὰ τὸ σχῆμα, οὔτε κατὰ τὴν τῆς ψυχῆς διάθεσιν, οἱ ὀργυζόμενοι διαφέρουσιν. ᾿Ὀρεγομένοις γὰρ τῆς ἀντιλυπήσεως περιζεῖ μὲν τῇ καρδίᾳ τὸ αἷμα, ὥσπερ βίᾳ πυρὸς κυχώμενον καὶ παφλάζον" πρὸς δὲ τὴν ἐπιφάνειαν ἐξανθῆσαν, ἐν ἄλλῃ μορφῇ τὸν ὀργιζόμενον ἔδειξε, τὴν συνήθη πᾶσι καὶ γνωρίμην ὥσπερ τι προσωπεῖον ἐπὶ σχηνῆς ὑπαλλάξαν. Ὀφθαλμοὶ μὲν γὰρ ἐκείνοις οἱ οἰχεῖοί τε καὶ συνήθεις ἢγνόηνται - παράφορον δὲ τὸ ὄμμα, καὶ πῦρ ἤδη βλέπει. Καὶ παραθήγει τὸν ὀδόντα, χατὰ τῶν συῶν τοὺς ὁμόσε χωροῦντας. Πρόσωπον πελιδνὸν καὶ διαῤῥηγνύμεναι, ὑπὸ τῆς ἔνδοθεν ζάλης χλονουμένου ωπον δέ, «οὔ πνεύματος. Φωνὴ τραχεῖα, καὶ ὑπερτεινομένη, καὶ ὁ λόγος ἄναρθρος καὶ εἰχῇ προεχπίπτων, οὐ κατὰ μέρος, οὐδὲ εὐτάχτως, οὐδὲ εὐσήμως προϊών. Ἐπειδὰν δὲ εἰς τὸ ἀνήχεστον, ὥσπερ φλὸξ ὕλης ἀφθονέᾳ, τοῖς παροξύνουσιν ἐξαφθῇ, τότε δὴ τότε τὰ οὔτε λόγῳ ῥητὰ οὔτε ἔργῳ φορητὰ ἐπιδεῖν ἔστι θεάματα" χεῖρας μὲν διηρμένας χατὰ τῶν ὁμοφύλων, καὶ πᾶσι μέρεσι τοῦ σώματος ἐπιφερομένας, πόδας δὲ ἀφειδῶς «οἷς χαιριωτάτοις ἐναλλομένους, πᾶν δὲ τὸ φανὲν ὅπλον τῇ μανίᾳ γινόμενον. Ἐὰν δὲ καὶ ἐκ τοῦ ἐναντίου τὸ ἴσον χαχὸν ἀντιστρατευόμενον εὕρωσιν, ὀργὴν ἄλλην καὶ μανίαν ὁμότιμον " οὕτω δὴ συμπεσόντες ἔδρασαν ἀλλήλους καὶ ἔπαθον, ὅσα εἰχὸς τοὺς ὑπὸ τοιούτῳ δαΐμονι στρατηγουμένους παθεῖν. Πηρώσεις γὰρ μελῶν ἣ καὶ θανάτους πολλάχις ἄθλα τῆς ὀργῆς οἱ μαχόμενοι ἀπηνέγχαντο, Ἧρξε χειρῶν ἀδίχων, ὁ δὲ ἠμύνατο“ ὁ δὲ ἀντεπήνεγχεν, ὁ δὲ οὐχ ὑφίεται. Καὶ τὸ μὲν σῶμα ταῖς πληγαῖς διαχόπτεται, ὁ δὲ θυμὸς τοῦ ἀλγεινοῦ τὴν αἴσθησιν παραιρεῖται. Οὐ γὰρ ἄγουσι σχολὴν πρὸς τὴν ὧν πεπόνθασιν αἴσθησιν, ὅλης αὐτοῖς τῆς ψυχῆς πρὸς τὴν ἄμυναν τοῦ λελυ… Μὴ δὴ καχῷ τὸ χαχὸν ἰᾶσθε, μηδὲ ἐπιχειρεῖτε ἀλλήλους ὑπερδαίνειν ταῖς συμφοραῖς. Ἐν γὰρ ἁμῶλαις πονηραῖς ἀθλιώτερος ὁ νιχήσας, διότι ἀπέρχεται τὸ πλεῖον ἔχων τῆς ἁμαρτίας. Μὴ τοίνυν γένῃ καχοῦ πλτρωτὴς ἐράνου, μηδὲ πονηροῦ δανείου ποσιωπῇ τὸ χαχόν. Σὺ δὲ ὥσπερ ῥεῦμα τὴν ἐχείνου ὀργὴν εἰς τὴν ἰδίαν χαρδίαν ὑποδεξάμενος, τοὺς ἀνέμους μιμῇ, διὰ τῆς ἀντιπνοίας ἀντιδιδόντας τὸ ἐνεχθέν. Μὴ διδασκάλῳ χρήσῃ τῷ ἐχθρῷ, μηδὲ ὃ μισεῖς, τοῦτο ζηλώσῃς. Μηδὲ γένῃ ὥσπερ κάτοπτρον ποῦ ὀργῦλου, τὴν ἐχείνου μορφὴν ἐν σεαυτῷ δειχνύς. Ἐρυθρὸς ἐχεῖνος " σὺ δὲ οὐχ ἐφοινίχθης; Ὀφθαλμοὶ ὕφαιμοι" οἱ δὲ σοὶ, εἰπέ μοι, γαλήνην βλέπουσι; Φωνὴ τραχεῖα ἡ δὲ σὴ ἠπία; Οὐδὲ ἡ ἐν ταῖς ἐρημίαις ἡχὼ οὕτως ἀνεχλάσθη ἀχεραία πρὸς τὸν φθεγφουσι. Μᾶλλον δὲ ὁ μὲν ἦχος ὁ αὐτὸς ἀπεδόθη " ἡ δὲ λοιδορία μετὰ προσθήχης ἐπάνεισιν. Οἷα γὰρ ἀλλήλους ἐφυδρίζοντες ἀντιφθέγγονται; Ὁ μὲν εἶπεν ἀφανῆ, καὶ ἐξ ἀφανῶν " ὁ δὲ ἀπεχάλεσεν οἰχοοὗτος ἀμαθῆ, ἐχεῖνος παραπλῆγα ἕως ἂν αὐτοῖς ἐπειδὰν πᾶσαν λοιδορίαν διὰ τῆς γλώττης ἐχσφενδονήσωσιν, οὕτω λοιπὸν πρὸς τὴν διὰ τῶν ἔργων χωροῦσιν ἄμυναν. θυμὸς μὲν γὰρ ἐγείρει μάχην, μάχη δὲ γεννᾷ λοιδορίας, αἱ δὲ λοιδορίαι πληγὰς, αἱ δὲ πληγαὶ τραύματα, ἐχ δὲ τραυμάτων πολλάχις θάνατοι. ᾿Απὸ τῆς πρώτης ἀρχῆς τὸ καχὸν ἐπίσχωμεν, τὴν ὀργὴν πάσῃ μηχανῇ τῶν ψυχῶν ἐξελόντες. Οὕτω γὰρ ἂν δυνηθείημεν τὰ πλεῖστα τῶν κακῶν, ὥσπερ ῥίξῃ τινὶ καὶ ἀρχῇ, τῷ πάθει τούτῳ συνεχτεμεῖν. Ἐλοιδόρησε; σὺ δὲ εὐλόγησον. Ἐτύπτησε; σὺ δὲ ὑπόμεινον. Διαπτύει καὶ τὸ μηδὲν ἡγεῖταί σε; σὺ δὲ ἔννοιαν λάδε σεαυτοῦ, ὅτι ἐχ γῆς ὑφέστηχας, καὶ εἰς γῆν πάλιν ἀναλυθήσῃ. Ὁ γὰρ τούτοις τοῖς λόγοις ἑαυτὸν προχατασχὼν πᾶσαν ἀτιμίαν ἐλάττονα εὑρήσει τῆς ἀληθείας. Οὕτω γὰρ καὶ τῷ ἐχθρῷ ἀμῆχανον χατασχευάσεις τὴν ἄμυναν, ἄτρωτον σεαυτὸν ταῖς λοιδορίαις δειχνύς " καὶ σεαυτῷ μέγαν τῆς ὑπομονῆς προξενήσεις τὸν στέφανον, τὴν ἑτέρου μανίαν ἀφορμὴν οἰχείας φιλοσοφίας ποιούμενος. Ὥστε, ἂν ἐμοὶ πείθῃ, καὶ ἐπιδαψιλεύσῃ τῶν ὕδρεων. ᾿Αφανῇ σε εἶπε, καὶ ἄδοξον, καὶ μηδένα μηδαμόθεν; σὺ δὲ γῆν εἰπὲ καὶ σποδὸν σεαυτόν. Οὐχ εἴ σεμνότερος τοῦ πατρὸς ἡμῶν ᾿Αὐραὰμ,, ὃς ἑαυτὸν ταῦτα ἀπεχάλει. ᾿Αμαθῇ καὶ πτωχὸν καὶ τοῦ μηδενὸς ἄξιον; σὺ δὲ: σχώληχα σεαυτὸν εἰπὲ, καὶ ἀπὸ χοπρίας ἔχειν τὴν γένεσιν, τὰ τοῦ Δαδὶδ λέγων ῥήματα. Τούτοις πρόσθες καὶ τὸ τοῦ Μωῦσέως χαλόν. Ἐχεῖνος, ὑπὸ ᾿Ααρὼν καὶ Μαρίας λοιδορηθεὶς, οὐ κατενέτυχε τῷ Θεῷ, ἀλλὰ προσηύχετο ὑπὲρ αὐτῶν. Τίνων βούλει μαθητὴς εἶναι μᾶλλον, τῶν θεοφιλῶν καὶ μακαρίων ἀνδρῶν, ἢ τῶν ὑπὸ τοῦ πνεύματος τῆς πονηρίας πεπληρωμένων; “Ὅταν σοι χινηθῇ τῆς λοιδορίας πειρασμὸς, νόμιζε χρίνεσθαι σεαυτὸν, πότερον διὰ τῆς μακροθυμίας προσχωρεῖς τῷ Θεῷ, ἣ διὰ τῆς ὀργῆς ἀποτρέχεις πρὸς τὸν ἀντίδιχον. Δὸς καιρὸν τοῖς λογισμοῖς σεαυτοῦ τὴν ἀγαθὴν ἐκλέξασθα: μερίδα. Ἢ γὰρ ὠφέλησάς τι χἀχεῖνον τῷ ὑποδείγματι τῆς πραότητος, ἢ χαλεπώτερον ἡμύνω διὰ τῆς ὑπεροψίας. Τί γὰρ ἂν γένοῖτο ὀδυνηρότερον τῷ ἐχθρῷ, ἣ τὸν ἐχθρὸν ἑαυτοῦ ὁρᾷν ὕδρεων ὑψηλότερον; Μὴ κχαταδάλῃς σεαυτοῦ τὴν γνώμην, μηδὲ ἀνάσχῃ γενέσθαι ἐφιχτὸς τοῖς ὑδρίξουσιν. Ἕασον αὐτὸν ἄπραχτά σου χαθυλαχτεῖν- ἐφ᾽ ἑαυτῷ διαῤῥηγνύσθω. Ὥσπερ γὰρ ὁ τύπτων τὸν μὴ ἀλγοῦντα ἑαυτὸν τιμωρεῖται (οὔτε γὰρ τὸν ἐχθρὸν ἡμύνατο, καὶ τὸν θυμὸν οὐχ ἀνἐπαυσεν )" οὕτως ὁ τὸν ἀλοιδόρητον ὀνειδίζων παραμυθίαν εὑρεῖν τοῦ πάθους οὐ δύναται. Τοὐναντίον μὲν οὖν, ὅπερ ἔφην, καὶ διαπρίεται. Εὐθὺς γὰρ ἐχ τῶν παρόντων οἷα ἑκάτερος ὑμῶν προσαγορεύεται; Ὁ μὲν λοίδορος, σὺ δὲ μεγαλόψυχος - ὁ μὲν ὀργίλος καὶ χαλεπὸς, σὺ δὲ μαχρόθυμος καὶ πρᾶος " ὁ μὲν μεταγνώσετα: ἐφ᾽ οἷς ἐφθέγξατο, σὺ δὲ οὐδέποτε μεταμελήσῃ τῆς ἀρετῆς. ### English translation (Claude) As with medical prescriptions, when they are given skilfully and according to the principles of the art, their benefit is shown above all after experience, so with spiritual exhortations: when the commands receive the outcome that bears witness to them, then their wisdom and usefulness for the correction of life and the perfection of those who obey become plain. For we heard the Proverbs declaring expressly that "anger destroys even the prudent"; we heard also the apostle's exhortations, "Let all anger and wrath and clamor be put away from you, with all malice"; and the Lord saying that the one who is angry with his brother without cause is liable to judgment. But now that we have had experience of the passion, not arising in ourselves but falling upon us from outside like an unexpected squall, now especially we have recognized the wonderful quality of the divine commands. Giving way to anger ourselves, as one gives a violent stream an outlet, and observing quietly the unseemly turmoil of those gripped by the passion, we have recognized in the event the aptness of the saying that "a wrathful man is not seemly." For once the passion has thrust aside the reasonings and taken over the government of the soul, it turns the man completely into a beast and does not even allow him to be a man, since he no longer has the help of reason. For what venom is to venomous creatures, rage becomes to those who are provoked. They rave like dogs, dart like scorpions, bite like snakes. Scripture too knows how to call those mastered by the passion by the names of the beasts they have made themselves like through their wickedness: it calls them dumb dogs, snakes, brood of vipers, and the like. For those who are ready for destruction of one another and for [harm against] … would be numbered among [the wild beasts], which have by nature an irreconcilable hatred toward men. Through rage come unbridled tongues and unguarded mouths, uncontrolled hands, insults, reproaches, slanders, blows, and the rest, which one could not even count: these are the offspring of anger and rage. Through rage the sword is sharpened; the death of a man by a human hand is dared. Through it brothers have not recognized one another, and parents and children have forgotten nature. For the angry first do not know themselves, and then all their friends together. As torrents, pouring together into hollows, sweep away whatever they meet, so the violent and unrestrainable impulses of the angry go through everything alike. Gray hair is not respected by the enraged, nor virtue of life, nor kinship, nor past favors, nor anything else that is honored. Rage is a short madness. They often throw themselves into evident harm, neglecting their own interests in their eagerness for revenge. Goaded as by a gadfly by the memory of those who have pained them, with their rage boiling and leaping, they do not stop until they have done some harm to the one who provoked them, or perhaps received some besides, if it so happens; as often things violently dashed down suffer more than they inflict on hard surfaces. [2] Who could do justice to this evil? How those quick to rage, kindled on any pretext, shouting and raging and attacking more shamelessly than any venomous creature, do not stop until the inflammation finds vent through some great and incurable evil, when their anger bursts like a bubble. Neither a sword's edge nor fire nor anything else fearful is enough to restrain a soul maddened by anger, any more than it restrains those possessed by demons, from whom the angry differ in nothing, either in appearance or in the disposition of the soul. For in those who long to pay back pain, the blood boils around the heart, as if stirred and bubbling under the force of fire; and blooming on the surface, it shows the angry man in another form, changing the face familiar and known to all like a mask on the stage. Their own familiar eyes are no longer recognized; the gaze is wild and already looks fire. And he whets his teeth like boars closing in combat. His face is livid, [the veins] bursting, the breath shaken by the storm within. The voice is harsh and strained, and speech inarticulate and blurted out at random, not proceeding in order, nor coherently, nor clearly. And when he is kindled to the incurable point by those who provoke him, like a flame by abundant fuel, then indeed one may see sights neither speakable in words nor bearable in fact: hands raised against one's own kind and brought down on every part of the body, feet trampling unsparingly on the most vital parts, everything that comes to hand becoming a weapon for the madness. And if they find on the other side the same evil arrayed against them, another anger and equal madness, then they close and do and suffer to each other all that those led by such a demon may be expected to suffer. For combatants have often carried off maimed limbs or even death as prizes of anger. One began unjust violence, the other retaliated; one struck back, the other did not give way. The body is cut by the blows, but rage takes away the sense of pain. For they have no leisure to perceive what they have suffered, since their whole soul is [bent] on revenge against the one who has pained them. [3] Do not, then, heal evil with evil, nor try to outdo one another in misfortunes. For in wicked contests the victor is the more wretched, because he goes away with more of the sin. Do not be one who pays in full a contribution of evil, nor of a wicked loan. [If someone has insulted you in anger, cover] the evil with silence. But you, receiving his anger into your own heart like a stream, imitate the winds, which return what is borne against them by blowing back. Do not use your enemy as a teacher, and do not emulate what you hate. Do not become like a mirror of the angry man, showing his form in yourself. He is red; are you not crimsoned? His eyes are bloodshot; do yours, tell me, look calm? His voice is harsh; is yours gentle? Not even the echo in deserts returns so exactly to the speaker … Or rather the echo is returned the same, but abuse comes back with interest. For what do they say to each other as they insult one another? One said, "Nobody, and son of nobodies"; the other called him "[slave], and son of a slave"; this one "ignorant," that one "crazy," until, having slung every abuse from their tongues, they go on to revenge by deeds. For rage stirs up fighting, fighting begets abuse, abuse blows, blows wounds, and from wounds often deaths. Let us check the evil from its first beginning, removing anger from our souls by every means. For so we could cut out with this passion, as with a root and beginning, most of our evils. Has he abused you? Bless. Has he struck you? Endure. Does he spit on you and count you nothing? Consider yourself, that you were formed from earth and will be dissolved into earth again. One who has fortified himself beforehand with these thoughts will find every dishonor less than the truth. So you will also make revenge impossible for your enemy, showing yourself invulnerable to abuse, and you will procure for yourself a great crown of endurance, making another's madness an occasion for your own philosophy. So, if you listen to me, you will even add to the insults. Has he called you obscure, without reputation, a nobody from nowhere? Call yourself earth and ashes. You are not more dignified than our father Abraham, who called himself these. Ignorant, poor, worth nothing? Call yourself a worm, and say you come from the dunghill, using the words of David. Add to these the fine example of Moses. Abused by Aaron and Miriam, he did not appeal to God against them but prayed for them. Whose disciple would you rather be: of these blessed men, dear to God, or of those filled with the spirit of wickedness? When the temptation of abuse is stirred up against you, consider that you are being judged whether you draw near to God by long-suffering or run off to the adversary by anger. Give your reasonings time to choose the good portion. Either you have helped him somewhat by the example of meekness, or you have avenged yourself more severely by disregard. For what could be more painful to an enemy than to see his enemy above insults? Do not lower your mind, nor allow yourself to be reached by those who insult you. Let him bark at you to no effect; let him burst by himself. For as one who strikes someone who feels no pain punishes himself (for he has neither avenged himself on his enemy nor rested his rage), so one who reproaches someone who does not return abuse cannot find relief for his passion. On the contrary, as I said, he is even sawn apart within. For straight away, from what has happened, what are you each called? He a slanderer, you great-souled; he irascible and harsh, you long-suffering and gentle. He will repent of what he said; you will never regret your virtue. ### Scripture references - Prov 15:1: quotation, medium confidence - Eph 4:31: quotation, high confidence - Matt 5:22: allusion, high confidence - Prov 11:25: quotation, medium confidence - Isa 56:10: allusion, high confidence - Matt 3:7: allusion, high confidence - Matt 23:33: allusion, medium confidence - Rom 12:17: allusion, high confidence - Rom 12:21: allusion, medium confidence - Matt 5:39: allusion, high confidence - Gen 3:19: allusion, high confidence - Gen 18:27: allusion, high confidence - Ps 22:6 (21:7 LXX): allusion, high confidence - Ps 113:7 (112:7 LXX): allusion, medium confidence - Num 12:13: allusion, high confidence ### Translation notes - Migne's section 1 (numeral read as '4' when the text was divided); the last sentence runs on into ref 10.2, which belongs to the same section. - Prov 15:1 (LXX); Eph 4:31; Matt 5:22; Prov 11:25 (LXX); Isa 56:10; Matt 3:7; Matt 23:33. - Footnotes, variant readings and Migne's Latin at the end removed by a logged correction. - This staged ref begins mid-sentence and continues ref 10.1 (Migne's section 1); it holds sections 2 and 3, whose numerals stand in the OCR text (removed by logged corrections). Merge into 10.1. - Rom 12:17, 21; Matt 5:39, 44; Gen 3:19; Gen 18:27; Ps 22:6 (21:7 LXX); Ps 113:7 (112:7 LXX); Num 12:1-13. - Lines are lost in the description of the angry man's face, in the exchange of insults and elsewhere; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 10.1 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/10-1/#p-10-1). ## Homilies 10.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/10-1/#p-10-4 - Source: PG 31:556 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Retaliating against abuse brings the same guilt; Christians should bear insults humbly, remembering that they are poor and naked by nature and that Christ was slandered, struck and spat upon. ### Greek text Τί δεῖ τὰ πολλὰ λέγειν; Τῷ μὲν ἀπέχλεισε τὴν τῶν οὐρανῶν βασιλείαν ἡ λοιδορία - Λοίδοροι γὰρ … τὴν βασιλείαν ἡ σιωπή. Ὁ γὰρ ὑπομείνας δὶς τέλος, οὗτος σωθήσεται. ᾿Ἀμυνόμενος δὲ καὶ εἰς ἴσον ἀντιχαθιστάμενος τῷ λοιδόρῳ, τί καὶ ἀπολογήσῃ; Ὅτι παρώξυνε χατάρξας; Καὶ ποίας τοῦτο συγγνώμης ἄξιον; Οὐδὲ γὰρ ὁ πόρνος, ἐπὶ τὴν ἐταίραν τὴν αἱτίαν μετατιθεὶς ὡς πρὸς τὴν ἁμαρτίαν διερεθέσασαν, ἧττον τῆς χατακρίσεως ἀξιοῦται. Οὔτε στέφανοι χωρὶς ἀνταγωνιστῶν, οὔτε πτώματα χωρὶς ἀντιπάλων. ἴΑχουε τοῦ Δαδὶδ λέγοντος - Ἐν τῷ συστῆγαι τὸν ἁμαρτωκϊὸν ἐναντίον μου, οὐχὶ παρωξύνθην, οὐδὲ ἡμυνάμην, ἀλλ᾽ Ἑχωφρώθην» καὶ ἐταπειγώθην, καὶ ἐσίγησα ἐξ ἀγαθῶν. Σὺ δὲ παροξύνῃ μὲν ὡς ἐπὶ φαύλῃ τῇ λοιδορίᾳ - μιμῇ δὲ πάλιν ὡς ἀγαθόν. ᾿ἸΙδοὺ γὰρ ἔπαθες ἃ ἐγχαλεῖς. Ἢ τὸ μὲν ἀλλότριον καχὸν ἐπιμελῶς χαταθλέπεις; τὸ δὲ σεαυτοῦ αἰσχρὸν οὐδαμοῦ τιθεῖς; Πονηρὸν ἡ ὕόδρις; φεῦγε τὴν μίμησιν. Οὐ γὰρ δὴ τὸ ἕτερον κατάρξαι ἰχανὸν εἰς παραίτησιν. Δικαιότερον μὲν οὖν, ὡς ἐμαυτὸν πείθω, καὶ ἐπιτεῖναι τὴν ἀγανάχτησιν, διότι ὁ μὲν οὐχ εἶχε τὸ σωφρονίζον ὑπόδειγμα " σὺ δὲ, βλέπων ἀσχημονοῦντα τὸν ὀργιζόμενον, οὐχ ἔφυλάξω αὐτοῦ τὴν ὁμοίωσιν, ἀλλ᾽ ἀγαναχτεῖς καὶ χαλεπαίνεις καὶ ἀντοργίζῃ " καὶ γίνεταί σου τὸ πάθος ἀπολογία τοῦ προλαθόντος. Αὐτοῖς γὰρ οἷς ποιεῖς, κἀχεῖνον αἰτίας ἀφίης, καὶ σεαυτὸν χαταχρίνεις. Εἰ μὲν γὰρ πονηρὸν ὁ θυμὸς, τί οὐχ ἐξέχλινας τὸ χαχόν εἰ δὲ συγγνώμης ἄξιον, τί χαλεπαίνεις τῷ θυμουμένῳ; Ὥστε, εἰ δεύτερος ἦλθες πρὸς τὴν ἀντίδοσιν, οὐδέν σε τοῦτο ὀνήσει. Οὐδὲ γὰμ ἐν τοῖς στεφανίταις ἀγῶσιν ὁ χατάρξας τῶν παλαισμάτων, ἀλλ᾽ ὁ ὑπερδαλλόμενος στεφανοῦται. Καὶ χαταχρίνεται ποίνυν οὐχὶ μόνον ὁ χαθηγησάμενος τοῦ δεινοῦ, ἀλλ' ὁ καὶ πονηρῷ ἡγεμόνι πρὸς τὴν ἁμαρτίαν ἐξαχολου θήσας. Ἐὰν πένητά σε προσείπῃ, εἰ μὲν ἀληθῇ λέγει, κατάδεξαι τὴν ἀλήθειαν" εἰ δὲ ψεύδεται, τί πρὸς σὲ τὸ λεγόμενον; Μήτε πρὸς ἐπαίνους χαυνωθῇς ποὺς ὑπὲρ τὴν ἀλήθειαν" μήτε πρὸς ὕδρεις τὰς οὐχ ἁπτομένας σου. Οὐχ ὁρᾷς τὰ τοξεύματα, πῶς ἐν δὲ τοῖς ἁπαλοῖς καὶ ὑπείχουσι τὴν ὁρμὴν ὑπεχλύειν; Τοιοῦτον δή τι νόμιζε εἶναι καὶ τὸ τῆς λοιδορίας. Ὁ μὲν ἀντιδαίνων εἰς ἑαυτὸν καταδέχεται " ὁ δὲ ἐνδιδοὺς καὶ ὑπείχων ἐν τῇ ἀπαλότητι τοῦ τρόπου τὴν ἐπ᾿ αὐτὸν φερομένην πονηρίαν διέλυσε. Τί δέ σε ταράσσει ἣ προσηγορία τοῦ πένητος; Μνήσθητι τῆς φύσεως σεαυτοῦ " ὅτι γυμνὸς εἰς τὸν χόσμον εἰσῆλθες, γυμνὸς καὶ ἀπελεύσῃ. Τί ὃὲ γυμνοῦ πενιχρότερον:; Οὐδὲν ἤχουσας δεινὸν, ἐὰν μὴ σεαυτῷ οἰχειώσῃς τὰ εἰρημένα. Τίς ποτε ἀπήχθη διὰ πενίαν εἰς δεσμωτήριον; Οὐ τὸ πένεσθαι ἐπονείδιστον, ἀλλὰ τὸ μὴ φέρειν εὐγενῶς τὴν πενίαν. Μνήσθητι τοῦ Δεσπότου " ὅτι Πλούσιος ὧν, ἐπτώχευσε δὲ ἡμᾶς. Ἐὰν ἄφρονά σε καὶ ἀμαθῆ προσαγορεύσῃ, ὑπομνήσθητι τῶν Ἰουδαϊχῶν ὕόρεων, αἷς τὴν ἀληθινὴν σοφίαν ἐλοιδορήσαντο" Σαμαρείτης εἶ, καὶ δαιμόνιον ἔχεις. Ἐὰν μὲν οὖν ὀργισθῇς, ἐδεθαίωσας τὰ ὀνείδη" τί γὰρ ὀργῆς ἀφρονέστερον; ἐὰν δὲ μείνῃς ἀόργητος, ἤσχυνας τὸν ὑδρίσαντα, ἔργῳ τὴν σωφροσύνην ἐπιδειξάμενος. Ἐῤῥαπίσθης; καὶ γὰρ καὶ ὁ Κύριος. Ἐνεπτύσθης; καὶ γὰρ ὁ Δεσπότης ἡμῶν. Οὐ γὰρ ἀπέστρεψε τὸ πρόσωπον ἀπὸ αἰσχύνης ἐμπτυσμάτων. Ἐσυχοφαντήθης; καὶ γὰρ καὶ ὁ κριτής. Περιέῤῥηξάν σου τὸν χιτωνίσχον; ᾿Απέδυσάν μου καὶ τὸν Κύριον, εχρίθης, οὔπω ἐσταυρώθης. Πολλά σοι λείπει, ἵνα φθάσῃς αὐτοῦ πρὸς τὴν μίμησιν. Τούτων ἕκαστον ὑποτρεχέτω σου τὴν διάνοιαν, καὶ χαταστελλέτω τὴν φλεγμονήν. Αἱ γὰρ τοιαῦται προπαρασχεναὶ καὶ διαθέσεις, οἷον πηδῆματα τῆς χαρδίας καὶ σφυγμοὺς ἀφαιροῦσαι, εἰς εὐστάθειαν καὶ γαλήνην τοὺς λογισμοὺς ἐπανάγουσι.- Καὶ τοῦτό ἐστιν ἄρα τὸ ὑπὸ τοῦ Δαδὶὸ γον" ὅτι Ἡτοιμάσθην, καὶ οὐκ ἐταράχθην. Δεΐ τοίνυν τὸ μανιχὸν καὶ ἔχπληχτον κίνημα τῆς ψυχῆς χαταστέλλειν τῇ μνήμῃ τῶν μαχαρίων ἀνδρῶν ὑποδειγμάτων … παροινίας τοῦ Σεμεεί. Οὐ γὰρ ἐδίδου καιρὸν τῇ ὀργῇ χινηθῆναι, πρὸς τὸν Θεὸν μεταφέρων τὴν ἔννοιαν" ὅτι Κύριος εἶπε, φησὶ, τῷ Σεμεεὶ καταρᾶσθαι τὸν Δαδίδ. Διόπερ ἀχούων αἱμάτων ἀνὴρ, καὶ ἀνὴρ παράνομος, οὐχ ἐχείνῳ ἐχαλέπαινεν, ἀλλ᾽ ἑαυτὸν ἐταπείνου, ὡς κατὰ τὴν ἀξίαν αὐτῷ τῆς ὕδρεως ἀπαντώσης. Δύο δὴ ταῦτα περίελε σεαυτοῦ, ἦτε σεαυτὸν μεγάλων ἄξιον χρίνῃς, μήτε ἀνθρώπων τινὰ παρὰ πολὺ ἐλαττοῦσθαί σου χατὰ τὴν ἀξίαν νομίσῃς. Οὕτω γὰρ οὐδέποτε ὁ θυμὸς ἐν ταῖς ἐπαγομέναις ἡμῖν ἀτιμίαις ἐπαναστήσεται. Δεινὸν μὲν τὸν εὐεργετηθέντα, καὶ ταῖς μεγίσταις ὑπόχρεων χάρισι, πρὸς τῷ ἀχαρίστῳ ἔτι καὶ ὕδρεως καὶ ἀτιμίας χατάρξαι. Δεινὸν μὲν, ἀλλὰ τῷ ποιοῦντι μεῖζόν ἐστι χαχὸν ἢ τῷ πάσχοντι. Ἐχεῖνος ὑδριζέτω " σὺ δὲ μὴ ὑδρίζον. Γυμνάσιόν σοι πρὸς φιλοσοφίαν ἔστω τὰ τὸ" ῥήματα. Ἐὰν μὴ δηχθῇς, ἄτρωτος εἴ. Ἐὰν δὲ καὶ πάθης τι τὴν ψυχὴν, ἐν σεαυτῷ χάτασχε τὸ λυπηρόν. Ἐγ ἐμοὶ γὰρ, φησὶν, ἐταράχθη ἡ κάρδία μου " τουτἐστιν, οὐ διεδόθη πρὸς τὸ ἔξω τὸ πάθος, ἀλλ᾽ οἷόν πι χῦμα εἴσω τῶν αἰγιαλῶν χαταχλασθὲν Καθησύχασόν μοι τὴν χαρδίαν ὑλαχτοῦσαν καὶ ἀγριαίνουσαν. Αἰδεΐσθω τὰ πάθη τοῦ ἐν σοὶ λόγου τὴν ἐπιφάνειαν, ὥσπερ τὸ ἐν παισὶν ἄταχτον ἀνδρὸς αἰδεσί-μου παρουσίαν. Πῶς ἂν οὖν ἐχφύγοιμεν τὴν ἐχ τοῦ ὀργίζεσθαι βλάδην; Ἐὰν πείσωμεν τὸν θυμὸν μὴ προλαμθάνειν τοὺς λογισμοὺς, ἀλλὰ τούτου πρῶτον ἐπιμελώμεθα, ὡς μηδέποτε αὐτὸν προεχτρέχειν τῆς διανοίας" ἔχωμεν δὲ ὥσπερ ἵππον ὑπεζευγμένον ἡμῖν, καὶ οἷον χαλινῷ τινι τῷ λόγῳ χαταπειθῇ, μηδαμοῦ τῆς τάξεως ἐχθαίνοντα τῆς οἰχείας, ἀγόμενον δὲ ὑπὸ τοῦ λόγου, ἐφ᾽ ὅπερ ἂν χαθηγῆται. Ἔτι γὰρ πρὸς πολλὰ τῶν τῆς ἀρετῆς ἔργων ἐπιτήδειον ἡμῶν τῆς ψυχῆς τὸ θυμοειδὲς, ὅταν, ὥσπερ τις στρα- “ιώτης, παρὰ τῷ στρατηγῷ τὰ ὅπλα θέμενος, ἑτοίμως ἐπὶ τὰ παραγγελλόμενα τὰς βοηθείας παρέχηται, καὶ σύμμαχος ἣ τῷ λόγῳ κατὰ τῆς ἁμαρτίας. Νεῦρον γάρ ἔστι τῆς ψυχῆς ὁ θυμὸς, τόνον αὐτῇ πρὸς τὴν τῶν χαλῶν ἔνστασιν ἐμποιῶν. Εἰ γάρ ποτε λάθο: αὖτὴν ὑφ᾽ ἡδονῆς ἐχλυθεῖσαν, οἱονεὶ βαφῇ σιδήρου ἄγαν καὶ ἀνειμένης ἐποίησεν. Οὐ γὰρ, εἰ μὴ θυμωθείης χατὰ τοῦ πονηροῦ, δυνατόν σοι μισῆσαι αὑτὸν ὅσον ἄξιον. Δεῖ γὰρ, οἶμαι, τὴν ἴσην σπουδὴν ἔχειν περί τε τὴν ἀγάπην τῆς ἀρετῆς καὶ περὶ τὸ μῖσος τῆς ἁμαρτίας. Πρὸς ὅπερ μάλιστα γρήσιμος ς ὁ θυμός " ἐπειδὰν οἷον χύων ποιμένι, οὕτως ὁ θυμὸς πῷ λογισμῷ παρεπόμενος, πρᾶης μένῃ καὶ χειροήθης τοῖς ὠφελοῦσι, καὶ εὐανάχλητος τῷ λογισμῷ, πρὸς μὲν τὴν ἀλλοτρίαν καὶ φωνὴν καὶ ὄψιν ἐξαγριούμενος, χἂν θεραπείαν ἔχειν δοχῇ, τοῦ δὲ συνἔθους αὐτῷ κκαὶ φίλου ἐμδοήσαντος, Αὕτη ἀρίστῃ ἐστὶ καὶ ἔμμετρος τῷ φρονίμῳ τῆς ψυχῆς μέρει παρὰ τοῦ θυμοειδοῦς ἡ συνεργία. Ὁ γὰρ δὸς - μηδέποτε τὴν πρὸς τὸ βλάπτον φιλίαν χαταδεχόμενος, ἀλλὰ τὴν ἐπίδουλον ἡδονὴν ὥσπερ τινὰ λύχον ὑλαχτῶν ἀεὶ καὶ σπαράσσων. Τοιοῦτον μὲν δὴ τὸ ἀπὸ θυμοῦ ὠφέλιμον τοῖς εἰδόσι μεταχειρίζεσθαι. Ἐπεὶ καὶ τῶν ἄλλων δυνάμεων ἑχάστη παρὰ τὸν «ρόπον τῆς χρήσεως ἢ χαχὸν ἣ ἀγαθὸν τῷ χεχτημένῳ γίνεται. Οἷον, τῷ ἐπιθυμητιχῷ τῆς ψυχῆς ὁ μὲν εἰς ἀπόλαυσιν σαρχὸς καὶ τῶν ἀχαθάρτων ἡδονῶν ἀποχρησάμενος βδελυχτὸς καὶ ἀχόλαστος, ὁ δὲ ἐπὶ τὴν ἀγάπην τοῦ Θεοῦ τρέψας, καὶ τὴν ὄρεξιν τῶν … πάλιν τὸ λογιστικὸν ὁ μὲν καλῶς μεταχειριζόμενος φρόνιμός ἐστι καὶ δυνετός " ὁ δὲ ἐπὶ βλάδῃ τῶν πλησίον ἠχονημένος τὸν νοῦν, χαχεντρεχής ἔστι καὶ καχοῦργός. ### English translation (Claude) Why say more? Abuse shut the one out of the kingdom of heaven, for "abusers [will not inherit the kingdom of God]"; but silence [procures] the kingdom [for the other]. For "he who endures to the end will be saved." But if you retaliate and set yourself up equally against the abuser, what defence will you make? That he provoked you by starting it? And what pardon does that deserve? Neither is the fornicator judged less deserving of condemnation for shifting the blame to the courtesan as having provoked him to sin. There are neither crowns without competitors, nor falls without opponents. Hear David saying: "When the sinner stood against me," not "I was provoked," nor "I retaliated," but "I was dumb and humbled, and kept silent even from good." But you are provoked by abuse as by something bad, and imitate it again as something good. For see, you have done what you accuse. Or do you look carefully at another's evil, but never take account of your own disgrace? Is insult wicked? Flee imitating it. For the other's having started it is not enough for an excuse. Rather, as I persuade myself, it is more just that your indignation be increased, because he did not have an example to bring him to his senses, but you, seeing the angry man disgracing himself, did not guard against becoming like him, but are vexed and furious and angry in return; and your passion becomes a defence for the one who began. For by what you do you acquit him and condemn yourself. For if rage is wicked, why did you not avoid the evil? And if it deserves pardon, why are you harsh to the one who is enraged? So, if you came second to the retaliation, this will not help you. For in the contests for crowns, it is not the one who began the bout but the one who prevails who is crowned. So not only the one who led the way to the evil is condemned, but also the one who followed a wicked leader into sin. If he calls you poor, if he speaks the truth, accept the truth; if he lies, what is what he says to you? Do not be puffed up by praises beyond the truth, nor [irritated] by insults that do not touch you. Do you not see arrows, how [they pierce hard things] but lose their force in soft and yielding ones? Think the same of abuse. One who resists receives it into himself; but one who yields and gives way dissolves, by the softness of his character, the wickedness borne against him. Why does the name of poor man trouble you? Remember your own nature: that you came into the world naked, and naked you will depart. And what is poorer than the naked? You have heard nothing terrible, unless you appropriate to yourself … … what was said. Who was ever led to prison for poverty? It is not being poor that is shameful, but not bearing poverty nobly. Remember the Master, that "though he was rich, he became poor for us." If he calls you foolish and ignorant, remember the insults of the Jews with which they abused true Wisdom: "You are a Samaritan and have a demon." If then you become angry, you have confirmed the reproaches; for what is more foolish than anger? But if you remain without anger, you have shamed the one who insulted you, showing self-control in deed. Were you slapped? So too was the Lord. Were you spat on? So was our Master; for he "did not turn away his face from the shame of spitting." Were you slandered? So too was the Judge. Did they tear your tunic? They stripped my Lord too [and divided his garments by lot]. You have not yet been condemned; you have not yet been crucified. You lack much before you come to imitate him. [5] Let each of these thoughts steal into your mind and calm the inflammation. For such preparations and dispositions, taking away the leaps and palpitations of the heart, bring the reasonings back to stability and calm. And this is what David meant: "I was prepared and was not troubled." We must, then, calm the mad and frenzied movement of the soul by the memory of the examples of the blessed men. [Remember how David bore the] drunken abuse of Shimei. For he gave no opportunity for anger to be stirred, turning his thought to God: "The Lord," he says, "told Shimei to curse David." Therefore, hearing himself called "man of blood" and "lawless man," he was not harsh with him, but humbled himself, as though the insult met him according to his deserts. Take away from yourself these two things: neither judge yourself worthy of great things, nor think any man far inferior to you in worth. So rage will never rise up at the dishonors brought upon us. It is terrible that one who has been benefited and is indebted for the greatest favors should, besides being ungrateful, begin insult and dishonor. Terrible, but a greater evil for the one who does it than for the one who suffers it. Let him insult; but do not you insult. Let his words be an exercise for you in philosophy. If you are not stung, you are unwounded. And if you do suffer something in your soul, hold the pain in yourself. "My heart was troubled within me," he says; that is, the passion did not spread outward, but like a wave broken within the shores … Calm for me your barking and raging heart. Let the passions respect the appearance of reason in you, as the disorder among children respects the presence of a venerable man. How then could we escape the harm of being angry? If we persuade rage not to anticipate the reasonings, but take care of this first, that it never runs ahead of the mind; and if we have it like a horse yoked to us, obedient to reason as to a bridle, never leaving its proper place, but led by reason wherever it directs. For the spirited part of our soul is still useful for many works of virtue, when, like a soldier who has laid his arms before his general, it readily supplies help for what is commanded and is an ally of reason against sin. For rage is the sinew of the soul, giving it vigor for resistance on behalf of the good. For if it ever finds the soul unstrung by pleasure, it [hardens it] as tempering hardens iron, and [makes it strong instead of] slack and relaxed. For unless you are enraged against the evil one, you cannot hate him as much as he deserves. For I think one must have equal zeal for the love of virtue and the hatred of sin. For this rage is especially useful, when, like a dog with a shepherd, rage follows reason, staying gentle and tame to those who help, and easily called back by reason, growing fierce at a stranger's voice and appearance even if he seems to offer kindness, but [cowering] when its familiar friend calls out. This is the best and most measured cooperation of the spirited part with the prudent part of the soul. For [such a one is a guardian], never accepting friendship with what harms, but always barking at and tearing treacherous pleasure like a wolf. Such is the benefit of rage for those who know how to handle it. For each of the other powers too becomes evil or good to its possessor according to the manner of its use. For example, with the desiring part of the soul, one who uses it for the enjoyment of the flesh and impure pleasures is abominable and licentious, while one who turns it to the love of God and the longing for [eternal things is enviable and blessed]. Again, one who handles the reasoning part well is prudent and understanding; but one who has sharpened his mind to harm his neighbors is a knave and a villain. ### Scripture references - 1 Cor 6:10: quotation, high confidence - Matt 10:22: quotation, high confidence - Ps 39:1 (38:2 LXX): quotation, high confidence - Ps 39:2 (38:3 LXX): quotation, high confidence - Job 1:21: allusion, high confidence - 2 Cor 8:9: quotation, high confidence - John 8:48: quotation, high confidence - Matt 26:67: allusion, high confidence - Isa 50:6: quotation, high confidence - John 19:23: allusion, high confidence - Ps 119:60 (118:60 LXX): quotation, high confidence - 2 Sam 16:10: quotation, high confidence - 2 Sam 16:7: quotation, high confidence - Ps 143:4 (142:4 LXX): quotation, high confidence ### Extrabiblical texts - Plato, Resp. 375a-376b (Plato (works)): echo, low confidence ### Translation notes - Migne's section 4 (flagged as missing when the text was divided; this ref begins it). Its last sentence runs on into ref 10.5. - 1 Cor 6:10; Matt 10:22; Ps 39:1-2 (38:2-3 LXX); Job 1:21. - The comparison of retaliation to the fornicator who blames the courtesan is translated as written ('fornicator' renders πόρνος). - Lines are lost in several places; marked '…' or bracketed. Migne's Latin removed by logged corrections. - This staged ref begins mid-sentence and continues ref 10.4 (Migne's section 4) and holds the start of section 5, whose numeral stands in the OCR text (removed by a logged correction). Merge into 10.4. - 2 Cor 8:9; John 8:48; Matt 26:67; Isa 50:6; John 19:23-24; Ps 119:60 (118:60 LXX). - Words are lost after 'They stripped my Lord too' (bracketed). Footnotes, variant readings and Migne's Latin removed by logged corrections. - This staged ref begins mid-sentence and continues ref 10.5 (Migne's section 5); merge into 10.4. The stray number '39' was taken for a section numeral. - 2 Sam 16:5-13 (16:7, 10); Ps 143:4 (142:4 LXX). - Basil's comparison of the spirited part with a sheepdog follows Plato, Resp. 375a-376b (echo). - Lines are lost in several places; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 10.4 (PG 31:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/10-1/#p-10-4). ## Homilies 10.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/10-1/#p-10-6 - Source: PG 31:561 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rage directed by reason against sin is right, as in Moses, Phinehas, Samuel and Elijah; but anger against our brothers must be cured by the humility Christ taught and showed. ### Greek text Μὴ δὴ οὖν τὰ πρὸς σωτηρίαν ἡμῖν δεδομένα παρὰ τοῦ χτίσαντος ἀφορμὴν ἑαυτοῖς ἁμαρτίας ποιῆσωμεν. Οὕτω δὴ καὶ ὁ θυμὸς, ὅτε δεῖ, καὶ ὡς δεῖ χινούενος, ἀνδρίαν ποιεῖ καὶ ὑπομονὴν καὶ ἐγχράτειαν " παρὰ δὲ τὸν ὀρθὸν λόγον ἐνεργῶν, μανία γίνεται. Διὰ τοῦτο καὶ ἡμᾶς ὁ Ῥαλμὸς νουθετεῖ - Ὁργίζεσθε, καὶ μὴ ἁμαρτάγετε. Καὶ ὁ Κύριος τῷ μὲν … ὀργιζομένῳ εἰχῇ τὴν χρίσιν ἐπανατείνεται " τὸ δὲ ἐφ᾽ ἃ δεῖ χεχρῆσθαι τῇ ὀργῇ, ὡς ἐν φαρμάχου εἴδει οὐ παραιτεῖται. Τὸ γὰρ, ΓἜχθραν θήσω ἀνὰ μέσον σου καὶ τοῦ ὄφεως " καὶ τὸ, Ἐχθραίνετε τοῖς Μαδιηγναίοις, διδάσχοντός ἔστι χεχρῇσθαι τῷ θυμῷ ὥσπερ ὅπλῳ. Διὰ τοῦτο Μωῦσῆς ὁ πάντων ἀνθρώπων πραότατος, ἐχδιχῶν τὴν εἰδωλολατρείαν, τὰς τῶν Λευϊτῶν χεῖρας -πρὸς τὸν τῶν ἀδελφῶν φόνον ἐξτὸν μηρὸν αὑτοῦ, καὶ διέλθετε ἀπὸ πύλης εἰς πύ- 1ην,, καὶ ἀνωχάμψατε διὰ τῆς παρεμδο.λῆς" καὶ ἀποκτείγατε ἕκαστος τὸν ἀδειϊρὸν αὐτοῦ, καὶ ἕκαστος τὸν πλησίον αὐτοῦ, καὶ ἕκαστος τὸν ἔγγιστα αὐτοῦ. αὶ μετ᾽ ὀλίγα - Καὶ εἶπε, φησὶ, Μωυσῆς " ε ᾿ΕἘπληρώσατε τὰς χεῖρας ὑμῶν σήμερον» τῷ Κυρίῳ, ἕκαστος ἐν τῷ υἱῷ αὐτοῦ, καὶ ἐν τῷ ἀδειρῷ αὐτοῦ, δοθῆναι ἐφ᾽ ὑμᾶς εὐλογίαν. Τί δὲ τὸν Φινεὲς ἐδικαίωσεν; Οὐχ ἡ δικαία ὀργὴ χατὰ τῶν πορνευσάντων; ὅς, τὰ πολλὰ ἐπιειχὴς ὧν καὶ πρᾶος, ἐπειδὴ εἶδε τὴν πορνείαν τοῦ Ζαμόρὶ καὶ τῆς Μαδιανίτιδος ἀναφανδὸν καὶ ἀπηρυθριασμένως γινομένην, οὐδὲ συγχαλυπτόντων αὐτῶν τῆς αἰσχύνης τὴν ἀσχήμονα θέαν, οὐκ ἀνασχόμενος, εἰς δέον ἐχρήσατο τῷ θυμῷ, δι’ ἀμφοῖν ἐλάσας τὸν σειρομάστην. δὲ τὸν ᾿Αγὰγ τὸν βασιλέα τοῦ ᾿Αμαλὴχ ὑπὸ τοῦ Σαοὺλ παρὰ τὸ πρόσταγμα τοῦ Θεοῦ περισωθέντα οὐχ ὑτὸ δικαίας ὀργῆς εἰς μέσον ἀγαγὼν χατεφόνευσεν; Οὕτω γίνεται πολλάχις ὁ θυμὸς ἀγαθῶν πράξεων ὑπηρέτης. Ἠλίας δὲ ὁ ζηλωτὴς, πεντήχοντα καὶ τετραχοσίους ἄνδρας ἱερεῖς τῆς αἰσχύνης, καὶ τετραχοσίους ἄνδρας ἱερεῖς τῶν ἀλσῶν, ἐσθίοντας τράπεζαν Ἰεζάδελ, λελογισμένῳ θυμῷ καὶ σώφρονι εἰς ὄφελος παντὸς τοῦ Ἰσραὴλ ἐθανάτωσε. Σὺ δὲ ὀργίζῃ τῷ ἀδελφῷ σου εἰχῇ. Πῶς γὰρ οὐχ εἰχῇ, ἄλλου ἐνεργοῦντος, ἄλλῳ χαλεπαίνων αὐτός; Καὶ ποιεῖς τὸ … τῶν κυνῶν " οἵ τοὺς λίθους δάχνουσι, τοῦ βάλλοντας αὶ αυΐ γεγο οὐ ποοσαπτόμενοι. Ὁ ἐνεργούμενος ἐλεεινός " ὁ δὲ ἐνεργῶν μισητός. Ἐχεῖ τὸν θυμὸν μετάθες ἐπὶ τὸν ἀνθρωποκτόνον, τὸν τοῦ ψεύδους πατέρα, τὸν ἐργάτην τῆς ἁμαρτίας - τῷ δὲ ἀδελφῷ καὶ συμπάθῃησον, ὅτι, ἐὰν ἐπιμείνῃ τῇ ἁμαρτίᾳ, μετὰ τοῦ διαδόλου παραδοθήσεται τῷ αἰωνίῳ πυρί. Ὥσπερ δὲ τὰ ὀνόματα διάφορα θυμοῦ καὶ ὀργῆς, οὕτω καὶ τὰ ὑπ' αὐτῶν σημαινόμενα πλεῖστον ἀλλήλων διαφέρει. Ἔστι γὰρ θυμὸς μὲν οἷον ἔξαψίς τις καὶ ἀναθυμίασις ὀξεῖα τοῦ πάθους" ὀργὴ δὲ ἔμμονος λύπη καὶ ὁρμὴ διαρχὴς πρὸς τὴν τῶν ἐδικηχότων ἀντίδοσιν, ὥσπερ ὀργώσης τῆς ψυχῆς πρὸς τὴν ἄμυναν. Εἰδέναι οὖν χρὴ, ὅτι χατ᾽ ἀμφοτέρας τὰς διαθέσεις πλημμελοῦσιν οἱ ἄνθεωποι" ἣ μανιχῶς καὶ ἐμπλήχτως κατὰ τῶν παροξυνόντων χινούμενοι, ἣ δολερῶς καὶ ἐπιθούλως Β ποὺς λυπήταντας ἐνεδρεύοντες" ἄπερ ἀμφότερα φυλα… Πῶς ἂν οὖν μὴ κινοῖτο πρὸς ἃ μὴ δεῖ τὸ πάθος; Πῶς; Εἰ προπαιδευθείης τὴν ταπεινοφροσύνην, ἢν ὁ Κύριος καὶ λόγῳ διετάξατο, καὶ ἔργῳ ὑπέδειξε" νῦν μὲν λέγων" Ὁ θέλων ἐν ὑμῖν εἶναι πρῶτος ἔστω πάντων ἔσχατος " νῦν δὲ πράως καὶ ἀχινήτως τοῦ τύπτοντος ἀνεχόμενος. Ὁ γὰρ οὐρανοῦ καὶ γῆς ποιητὴς καὶ δεσπότης, ὁ παρὰ πάσης τῆς νοητῆς καὶ αἰσθητῆς χτίσεως προσχυνούμενος, ὁ Φέρων τὰ σύμπαντα τῷ ῥήματι τῆς δυνάμεως αὑτοῦ, οὐχὶ ζῶντα ἔπεμψεν αὐτὸν εἰς τὸν ἄδην, τῆς γῆς ὑποῤῥαγείσης τῷ δυσσεύεϊ, ἀλλὰ νουθετεῖ καὶ διδάσχει" Εἰ χακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ" εἰ δὲ καιῶς, τί με δέρεις; Ἐὰν γὰρ ἐθισθῇς πάντων ἔσχατος εἶναι χατὰ τὴν ἐντολὴν τοῦ Κυρίου, πότε ἁγαναχτήσεις ὡς παρὰ τὴν ἀξίαν χαθυδρισμένος; “Ὅταν σε παιδίον νήπιον λοιδορήσῃ, γέλωτος ἀφορμὴν ποιῇ τὰ λοιδορήματα" καὶ ὅταν ὑπὸ φρενίτιδος ἐξεσττχὼς τὴν διάνοιαν φθέγγηται ῥέματα ἀτιμίας, ἐλεεινὸν ἡγῇ μᾶλλον ἢ μίσους ἄξιον. Οὐ τοίνυν τὰ ῥήματα πέφυχε τὰς λύπας χινεῖν, ἀλλ᾽ ἡ χατὰ τοῦ λο!δορήσαντος ἡμᾶς ὑπεροψία, καὶ ἢ ἐχάστου περὶ ἑαυτὸν φαντασία. Ὧστε ἂν ἀφέλτς τῆς ἑαυτοῦ διανοίας τούτων ἑχάτερον, ψόφος ἐστὶν ἄλλως διαχενῖς ἡχῶν τὰ φερόμενα. Παῦσαι οὖν ἀπὸ ἐργῆς, καὶ ἐγκατάλιπε θυμὸν, ἵνα φύγῃς τῆς ὀργῆς τὴν πεῖραν, τῇς ᾽Αποκαιλυπτομέγης ἀπ' οὐρανοῦ ἐπὶ πᾶσαν ἀσέδειαν καὶ ἀδιχίαν' ἀνθρώπων. ᾽Εὰν γὰρ λογισμῷ σώφρονι ἐχτεμεῖν δυνηθῇς τὴν πιχρὰν ῥίξαν τοῦ θυμοῦ, πολλὰ πὧν παθῶν τῇ ἀρχῇ ταύτῃ συναναιρέσεις. Καὶ γὰρ τὸ δολερὸν καὶ ὕποπτον, καὶ ἄπιστον καὶ χαχόηθες, καὶ ἐπίδουλον καὶ θρασὺ, καὶ πᾶν τὸ τῶν τοιούτων πονηρῶν σμῆνος, ταύτης τῆς χαχίας ἐστὶν ἀποβλαστήματα. Μὴ δὴ οὖν ἐπεισάγωμεν ἑαυτοῖς χαχὸν τοσοῦτον " ἀῤῥωστίαν ψυχῆς, σχότωσιν λογισμῶν, ἀπὸ Θεοῦ ἀλλοτρίωσιν, οἰκειότητος ἄγνοιαν, ἀρχὴν πολέμου, συμφορῶν πλήρωμα, δαίμονα πονηρὸν αὐταῖς ἡμῶν ταῖς ψυχαῖς ἐντιχτόμενον, καὶ ὥσπερ τινὰ ἕνοιχον ἀναιδῇ προχατέχοντα ἡμῶν τὰ ἕνδον, καὶ τῷ ἁγίῳ Πνεύματι τὴν πάροδον ἀποχλείοντα. “Ὅπου γὰρ ἔχθραι, ἔρεις, θυμοὶ, ἐριθεῖαι, φιλονειχέαι, ἀσιγήτους ταῖς ψυχαῖς ἐμποιοῦντα - ἔχεξ τὸ πνεῦμα τῆς πραῦτητος οὐχ ἀναπαύεται. Πεισθέντες δὲ τῇ παραινέσει τοῦ μαχαρίου Παύλου, πᾶσαν ὀργὴν κκαὶ θυμὸν καὶ χραυγὴν ἄρωμεν ἀφ᾽ ἡμῶν σὺν πάσῃ καχίᾳ, καὶ γενώμεθα εἰς ἀλλήλους χρηστοὶ καὶ εὔσπλαγχνοι, ἀναμένοντες τὴν μαχαρίαν ἐλπίδα τὴν τοῖς πραέσιν ἐπηγγελμένην (Μακάριοι γὰρ οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν), ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. ᾿Αμήν. ### English translation (Claude) Let us not, then, make the things given us by the Creator for our salvation an occasion of sin for ourselves. So too rage, moved when it should and as it should, produces courage, endurance and self-control; but acting against right reason, it becomes madness. That is why the psalm too admonishes us: "Be angry, and do not sin." And the Lord threatens judgment against the one who is angry [with his brother] without cause; but to use anger on what one ought, as a kind of medicine, he does not forbid. For "I will put enmity between you and the serpent," and "Be hostile to the Midianites," are the words of one who teaches us to use rage as a weapon. That is why Moses, the meekest of all men, avenging the idolatry, armed the hands of the Levites to kill their brothers: "[Put every man his sword] on his thigh, and go through from gate to gate, and return through the camp; and kill each his brother, and each his neighbor, and each his nearest kin." And a little after: "And Moses said: You have filled your hands today for the Lord, each one against his son and against his brother, so that a blessing may be given to you." And what justified Phinehas? Was it not his just anger against those who committed sexual immorality? He, though mostly gentle and meek, when he saw the immorality of Zimri and the Midianite woman done openly and shamelessly, without their even covering the unseemly sight of their shame, could not bear it, but used his rage as he ought, driving the spear through both. And did not [Samuel], by just anger, bring into the midst and kill Agag the king of Amalek, whom Saul had spared against God's command? So rage often becomes the servant of good actions. And Elijah the zealous put to death four hundred and fifty men, priests of shame, and four hundred men, priests of the groves, who ate at Jezebel's table, with considered and self-controlled rage, for the benefit of all Israel. But you are angry with your brother without cause. For how is it not without cause, when one is at work and you are harsh to another? You do the same as dogs, which bite the stones, not touching the one who throws them. The one who is driven is to be pitied; the one who drives is to be hated. Transfer your rage there, to the murderer, the father of lies, the worker of sin; but have compassion on your brother, because if he persists in sin he will be handed over with the devil to the eternal fire. As the names of rage and anger differ, so too the things they signify differ greatly from each other. For rage is a kind of kindling and sharp fuming of the passion; anger is a lasting grief and a persistent impulse to pay back those who have wronged us, as if the soul were swelling for revenge. We must know, then, that men offend in both dispositions: either moved madly and frenziedly against those who provoke them, or lying in wait craftily and treacherously for those who have grieved them; both of which we must guard against … [7] How then could the passion not be moved toward what it should not? How? If you are trained beforehand in humility, which the Lord both commanded in word and showed in deed: now saying, "Whoever would be first among you, let him be last of all," now bearing gently and unmoved with the one who struck him. For the Maker and Master of heaven and earth, worshipped by all creation intelligible and sensible, who "upholds all things by the word of his power," did not send him alive to Hades, with the earth splitting under the impious man, but admonishes and teaches him: "If I have spoken wrongly, bear witness about the wrong; but if rightly, why do you strike me?" For if you accustom yourself to be last of all according to the Lord's commandment, when will you be indignant as if insulted beyond your worth? When a little child abuses you, you make his abuse an occasion of laughter; and when someone deranged by frenzy utters words of dishonor, you think him pitiable rather than hateful. So it is not the words that naturally stir up griefs, but our contempt for the one who abuses us and each one's opinion of himself. So if you take both of these out of your mind, what is said is mere noise echoing emptily. "Cease from anger and forsake rage," that you may escape the experience of the wrath "that is revealed from heaven against all ungodliness and unrighteousness of men." For if by self-controlled reasoning you can cut out the bitter root of rage, you will destroy many passions along with this beginning. For guile and suspicion, faithlessness and malice, treachery and rashness, and the whole swarm of such wicked things are shoots of this vice. Let us not, then, bring so great an evil upon ourselves: a sickness of soul, a darkening of reasonings, estrangement from God, ignorance of kinship, the beginning of war, the fullness of misfortunes, a wicked demon born in our very souls and, like a shameless inmate, taking possession of our inner parts beforehand and shutting out the entrance to the Holy Spirit. For where there are enmities, strifes, rages, rivalries, contentions, producing ceaseless [disturbances] in souls, there the Spirit of meekness does not rest. But persuaded by the exhortation of the blessed Paul, let us put away from us all anger and wrath and clamor with all malice, and become kind and tenderhearted to one another, waiting for the blessed hope promised to the meek ("for blessed are the meek, for they shall inherit the earth"), in Christ Jesus our Lord, to whom be glory and might for ever. Amen. ### Scripture references - Ps 4:4 (4:5 LXX): quotation, high confidence - Matt 5:22: allusion, high confidence - Gen 3:15: quotation, high confidence - Num 25:17: quotation, high confidence - Num 12:3: allusion, high confidence - Exod 32:27: quotation, high confidence - Exod 32:29: quotation, high confidence - Num 25:8: allusion, high confidence - 1 Sam 15:33: allusion, high confidence - 1 Kgs 18:19: allusion, high confidence - 1 Kgs 18:40: allusion, high confidence - John 8:44: allusion, high confidence - Matt 25:41: allusion, medium confidence - Mark 9:35: quotation, high confidence - Heb 1:3: quotation, high confidence - Num 16:30: allusion, medium confidence - John 18:23: quotation, high confidence - Ps 37:8 (36:8 LXX): quotation, high confidence - Rom 1:18: quotation, high confidence - Gal 5:20: allusion, high confidence - Eph 4:31: quotation, high confidence - Eph 4:32: quotation, high confidence - Titus 2:13: allusion, medium confidence - Matt 5:5: quotation, high confidence ### Translation notes - Migne's section 6 (numeral read when the text was divided but fitted as 7) and section 7, whose numeral stands in the OCR text (removed by a logged correction). - Ps 4:4 (4:5 LXX); Matt 5:22; Gen 3:15; Num 25:17; Num 12:3; Exod 32:27, 29; Num 25:6-8; 1 Sam 15:33; 1 Kgs 18:19, 40; John 8:44; Matt 25:41; Mark 9:35; Heb 1:3; Num 16:30; John 18:23; Ps 37:8 (36:8 LXX); Rom 1:18; Gal 5:20; Eph 4:31-32; Titus 2:13; Matt 5:5. - The passages on the Levites, Phinehas, Samuel and Elijah are translated as written, as Basil's examples of rightly directed anger. 'Sexual immorality' renders πορνεία. - Lines are lost in several places; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 10.6 (PG 31:561; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/10-1/#p-10-6). ## Homilies 11.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/11-1/#p-11-1 - Source: PG 31:516 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Envy, the devil's own vice, consumes the envious soul, rejoices only in others' fall, drove the devil against mankind and Cain against Abel, and made Saul hate David the more for his benefits. ### Greek text ᾿Αγαθὸς ὁ Θεὸς, καὶ ἀγαθῶν τοῖς ἀξίοις παρεΐτι: χάς" πονηρὸς ὁ διάδολος, καὶ χαχίας παντοίας ἔτ. μιουργός. Καὶ ὥσπερ ἕπεται τῷ ἀγαθῷ ἡ ἀφθονία, οὕτως ἀχολουθεῖ τῷ διαδόλῳ ἡ βασχανία. Φυλαξώμεθα οὖν, ἀδελφοὶ, τὸ πάθος τοῦ φθόνου, μὴ χοινωνοὶ τῶν ἔργων τοῦ ἀντιχειμένου γενώμεθα, καὶ εὑρεθῶμεν τῷ αὐτῷ συγκαταδιχαζόμενοι χρίματι. Εἰ γὰρ ὁ τυφωβεὶς εἰς χρῖμα ἐμπίπτει τοῦ διαθόλοι', πῶς ὁ φθονερὸς τὴν ἡτοιμασμένην τῷ διαθόλῳ τ'μωρίαν ἐχφεύξεται; Φθόνου γὰρ πάθος οὐδὲν ὁλεθριώτερον ψυχαῖς ἀνθρώπων ἐμφύεται ὃς, ἐλάχιστα λυπῶν τοὺς ἔξωθεν, πρῶτον χαχὸν καὶ οἰκεῖόν ἐστι τῷ χεχτημένῳ. Ὥσπερ γὰρ ἰὸς σίδηρόν, οὕτως "ὁ φθόνος τὴν ἔχουσαν αὐτὸν ψυχὴν ἐξαναλίσχει. Μᾶλλον δὲ ὥσπερ τὰς ἐχίδνας φασὶ τὴν. οὕτω καὶ ὁ φθόνος τὴν ὠδίνουσαν αὐτὸν ψυχὴν πέφυχε δαπανᾷν. Λύπη γάρ ἐστε τῆς τοῦ πλησίον εὐπραγίας ὁ φθόνος. Διόπερ οὐδέποτε ἀνίαι, οὐδέποτε δεν ἡ χώρα τοῦ πλησίον; εὐθηνεῖται πᾶσι τοῖς χατὰ τὸν ϑίον ὁ οἶκος; θυμηδίαι τὸν ἄνδρα οὐχ ἐπιλείπουσι: ταῦτα πάντα τροφὴ τῆς νόσου, καὶ προσθήχη τῆς ἀλγηδόνος ἐστὶ τῷ βασχάνῳ. Ὥστε οὐδὲν διαφέρει ἀνθρώπου γυμνοῦ παρὰ πάντων τιτρωσχομένον, ἈΑνδρεῖός τίς ἐστιν; εὐεχτεῖ; ταῦτα πλήττει τὸν βάσκανον. Ἕτερος χαριέστερος τὴν μορφήν; ἄλλη πληγὴ τῷ βασχάνῳ. Ὁ δεῖνα τοῖς τῆς ψυχῆς προτερήμασι τῶν πολλῶν ὑπερέχει; ἐπὶ φρονήσει καὶ δυνάμει λόγων ἀποθλέπεται καὶ ζηλοῦται; ἄλλος πλουτεῖ καὶ φιλοτιμεῖται λαμπρῶς ἐν ἐπιδόσεσι καὶ χοινωνίᾳ τῇ πρὸς τοὺς ἐνδεεῖς, καὶ πολὺς αὐτῷ παρὰ τῶν εὐεργετουμένων ὁ ἔπαινος; ταῦτα πάντα πληγαὶ καὶ τραύματα, μέσην αὐτοῦ τύπτοντα τὴν χαρδίαν. Καὶ τὸ χαλεπὸν τῆς νόσου, ὅτι οὐδὲ ἐξειπεῖν αὐτὴν δύναται" ἀλλὰ χύπτει μὲν, καὶ χκατηφῆς ἔστι, καὶ συγχέχυται, ικαὶ ποτνιᾶται, καὶ ἀπόλωλεν ὑπὸ οὔ χαχοῦ. Ἐρωτώμενος δὲ τὸ πάθος, ἐρυθριᾷ δημοσιεῦσαι τὴν συμφορὰν, ὅτι Βάσκανός εἰμι καὶ πιχρὸς, καὶ ἐπιτρίδει με τὰ τοῦ φίλου χαλὰ, καὶ τοῦ ἀδελφοῦ τὴν εὐθυμίαν ὀδύρομαι, καὶ οὐ φέρω τὴν θέαν τῶν ἀλλοτρίων καλῶν, ἀλλὰ συμφορὰν ποιοὔμαι τὴν τῶν πλησίον εὐημερίαν. Ταῦτα γὰρ ἂν εἴποι, εἰ τὰ ἀληθῆ λέγειν βούλοιτο. Ὧν οὐδὲν ἐξειπεῖν αἱρούμενος, ἐν τῷ βάθει κατέχει τὴν νόσον ὑποσμύχουσαν αὐτοῦ … Οὐκοῦν οὔτε ἰατρὸν τῆς νόσου παραλαμθάνει, οὔτε τι φάρμακον ἐξευρεῖν δύναται τοῦ πάθους ἀλεξητήριον, καίτοι πλήρεις αἱ Γραφαὶ τῶν ἰαμάτων τούτων" ἀλλὰ μίαν ἀναμένει τοῦ καχοῦ ῥᾳστώνην, εἴ πού τινα ἴδοι καταπεσόντα τῶν φθονουμένων. Οὗτος ὄρος τοῦ μίσους, ἄθλιον ἰδεῖν ἐκ μαχαρίου τὸν βασχαινόμενον, ἐλεεινὸν γενέσθαι τὸν ξηλωτόν. Τότε σπένδεται, καὶ φίλος ἐστὶν, ὅταν δαχρύοντα ἴδῃ, ὅταν πενθοῦντα θεάσηται. Καὶ εὐθυμοῦντι μὲν οὐ μεταδολὴν τοῦ βίου, ἐξ. οἴων εἰς οἷα μεταπέπτωχε, κατοιχτίζεται, οὐχ ὑπὸ φιλανθρωπίας, καὶ τοῦ συμπαθὴς εἶναι, ἐξαίρων τῷ λόγῳ τὰ πρότερα, ἀλλ᾽ ἵνα βαρυτέραν αὐτῷ κατασχευάσῃ τὴν συμφοράν. Τὸ παιδίον μετὰ τὸν θάνατον ἐπαινεῖ, καὶ μυρίοις ἔγχωίοις ἀποσεμνύνει, ὡς μὲν καλὸν ἰδεῖν, ὡς δὲ εὐμαθὲς, ὡς δὲ πρὸς πάντα εὐάρμοστον" οὐχ ἂν αὐτῷ περιόντι γλῶσσαν εὔφημον χαρισάμενος. Ἐὰν μέν- “οι πολλοὺς ἴδῃ συντρέχοντας τῷ ἐπαίνῳ, μεταδαλὼν πόλιν, βασκαίνε: τῷ τεθνεῶτι. Τὸν πλοῦτον θαυμάζει μετὰ τὴν ἔχπτωσιν. Τὴν ὥραν τοῦ σώματος, ἣ τὴν … ἐξαίρει. Καὶ ὅλως, ἐχθρὸς μέν ἐστ! τῶν παρόντων, φίλος δὲ τῶν ἀπολλυμένων. Τί ἂν οὖν γένοιτο τῆς νόσου ταύτης ὀλεθριώτερον; Φθορὰ τῆς ζωῆς, λύμη τῆς φύσεως, ἔχθρα τῶν παρὰ Θεοῦ δεδομένων ἡμῖν, ἐναντίωσις πρὸς Θεόν. Τί τὸν ἀρχέχαχον δαίμονα εἰς τὸν κατὰ ἀνθρώπων ἐξέμηνε πόλεμον; Οὐχ ὁ φθόνος; δι᾽ οὗ καὶ θεομάχος φανερῶς ἀπηλέγχθη, ἀχθόμενος μὲν Θεῷ ἐπὶ τῇ μεγαλοδωρεᾷ τῇ εἰς τὸν ἄνθρωπον, τὸν ἄνθρωπον δὲ ἀμυνόμενος, ἐπειδὴ Θεὸν οὐκ ἠδύνατο. Τὰ αὑτὰ δὲ ταῦτα ποιῶν καὶ ὁ Κάϊν δείχνυται, ὁ πρῶτος μαθητὴς τοῦ διαδόλου, καὶ φθόνον καὶ φόνον παρ᾽ αὐτοῦ διδαχθεὶς, τὰς ἀδελφὰς ἀγομίας, ἃς καὶ Παῦλος συνέζευξεν, εἰπών " … Εἶδε τὴν παρὰ Θεοῦ τιμὴν, καὶ ἐξεχαύθη πρὸς ζῆλον, καὶ ἀνεῖλε τὸν τιμηθέντα, ἵνα χαθάψηται τοῦ τιμήσαντος. Πρὸς γὰρ τὴν θεομαχίαν ἀδυνατῶν, εἰς ἀδελφοχτονίαν μετέπεσε. Φύγωμεν, ἀδελφοὶ, νόσον θεομαχίας διδάσχαλον, ἀνδροφονίας μητέρα, σύγχυσιν φύσεως, οἰχειότητος ἄγνοιαν, συμφορὰν ἀλογωτάτην. Τί λυπῇ, ἄνθρωπε, μηδὲν δεινὸν πεπονθώς; τί πολεμεῖς τῷ ἐν ἀγαθοῖς τισιν ὄντι, μηδὲν τῶν σῶν ἐλαττώσαντι; Ἐὰν δὲ δὴ καὶ εὐεργετούμενος ἀγαναχτῇς, οὐχ ἄντιχρυς τῆς ἑαυτοῦ ὠφελείας βασκαίνεις; Ὁποῖος ἦν ὁ Σαοὺλ, ὃς τῶν εὐεργεσιῶν τὰς ὑπερθολὰς ἀφορμὴν τοῦ πολέμου τοῦ πρὸς τὸν Δαδὶδ ἐποιήσατο. Πρῶτον μὲν γὰρ, τῇ παναρμονίῳ ἐχείνῃ καὶ θείᾳ μουσιχῇ τῆς μανίας ἀπαλλαγεὶς, ἐπειρᾶτο δόρατι διαπεῖραι τὸν εὐεργέτην ἔπειτα σὺν αὐτῷ τῷ στρατῷ ἐκ τῶν πολεμίων περισωθεὶς, καὶ τῆς ἐπὶ τῷ Γολιὰθ αἰσχύνης ἀπαλλαγεὶς, ὅμως ἐπειδὴ ἐν τοῖς ἐπινιχίοις τὸ δεχαπλάσιον τῆς τῶν συμθάντων αἰτίας τῷ Δαδὶδ ἀνέθεσαν αἱ χορεύουσαι" ᾿Επάταξε Δαδὶδ ἐν μυριάσι, καὶ Σαοὺ.1 ἐν χιλιάσιν αὐτοῦ" διὰ μίαν ταύτην φωνὴν, καὶ τὴν ἐξ αὐτῆς τῆς ἀληθείας ὑπάρξασαν μαρτυρίαν, πρῶτον αὐτόχειρ γενέσθαι, καὶ ἐξ ἐνέδρας ἀνελεῖν ἐπἐχείρησεν " εἶτα φυγάδα χαταστήσας, οὐδὲ οὕτω τὴν ἔχθραν ἔστησεν, ἀλλὰ τὸ τελευταῖον ἐχστρατεύσας ἐπ᾽ αὐτὸν τρισχιλίοις λογάσι, τὰς ἐρημίας διἡρευνᾶτο. Εἰ δὲ ἡρωτήθη τοῦ πολέμον τὴν πρόφασιν, εἶπεν ἂν πάντως τὰς τοῦ ἀνδρὸς εὐποιίας. Ὃς γε παρ᾽ αὐτὸν τὸν χαιρὸν τῆς διώξεως καθεύδων χαταληφθεὶς, ἕτοιμος εἰς σφαγὴν προχείμενος τῷ ἐχθρῷ, καὶ πάλιν περισωθεὶς ὑπὸ τοῦ δικαίου, ἐπαγαγεῖν αὐτῷ τὰς χεῖρας φυλαξαμένου, οὐδ᾽ ὑπὸ ταύτης τῆς εὐεργεσίας ἐχάμφθη" ἀλλὰ καὶ πάλιν ἐστρατολόγει, καὶ πάλιν ἐδίωχεν᾽ ἕως, καὶ δεύτερον ἁλοὺς ὑπὸ τοῦ αὐτοῦ ἐν τῷ σπηλαίῳ, τοῦ μὲν τὴν ἀρετὴν λαμπροτέραν ἀπέδειξεν, ἑαυτοῦ δὲ τὴν πονηρίαν χαταφανεστέραν ἐποίησε. Δυσμεταχειριστότατον ἔχθρας εἶδος ὁ φθόνος. Τοὺς μὲν γὰρ ἄλλως δυσμενεῖς ἡμερωτέρους ποιοῦσιν αἱ εὐποιίαι " τὸν βάσχανον δὲ καὶ χαχοήθη τὸ χαλῶς παθεῖν πλέον προσερεθίζει " καὶ ὅσῳπερ ἂν μειζόνων τύχῃ, μειζόγως ἀγαναχτεὶ καὶ ἀνιᾶται. καὶ δυσχεραίνει. Πλεῖον γὰρ ἄχθετα: τῇ δυνάμει τοῦ εὐεργέτου, ἣ χάριν ἔχει τοῖς εἰς αὑτὸν γινομένοις. Ποῖον οὐ νιχῶσι θηρίον τῇ χαλεπότητι τῶν τρόπων; Τί τῶν ἀνημέρων οὐχ ὑπερδάλλουσιν ἀγριότητι; Οἱ χύνες τρεφόμενοι ἡμεροῦνταν" οἱ λέοντες χειροήθεις γίνονται θεραπευόμενοι " οἱ δὲ βάτχανοι ταῖς θεραπείαις πλέον ἐξαγριαίνοντα:. ### English translation (Claude) God is good and the giver of good things to the worthy; the devil is wicked and the maker of every kind of evil. And as freedom from envy follows the good, so envy accompanies the devil. Let us guard, then, brothers, against the passion of envy, lest we become sharers in the works of the adversary and be found condemned with him in the same judgment. For if the one who is puffed up falls into the condemnation of the devil, how will the envious man escape the punishment prepared for the devil? For no passion more destructive than envy grows in human souls, which, while it pains outsiders least, is the first and proper evil of the one who has it. For as rust consumes iron, so envy consumes the soul that has it. Or rather, as they say vipers [are born by eating through the womb that bears them], so envy naturally consumes the soul that is in labor with it. For envy is grief at the prosperity of one's neighbor. That is why the envious man is never without pain, never without sorrow. Is his neighbor's land [fruitful]? Is his house abundantly supplied with everything for life? Do delights not fail the man? All these are food for the disease and an addition to the pain of the envious. So he differs nothing from a naked man wounded by everyone. Is someone brave? In good health? These strike the envious man. Is another more graceful in form? Another blow to the envious man. Does so-and-so surpass most in the advantages of the soul? Is he looked up to and emulated for prudence and power of speech? Is another rich, generous and splendid in his gifts and in sharing with the needy, and much praised by those he benefits? All these are blows and wounds, striking him in the middle of the heart. And the hard thing about the disease is that he cannot even speak of it; he hangs his head, is dejected, confused, bewails his lot, and is destroyed by the evil. But asked about his suffering, he blushes to make his misfortune public: "I am envious and bitter; my friend's good things wear me down; I lament my brother's good cheer; I cannot bear the sight of others' good things, but make my neighbors' prosperity my misfortune." This is what he would say if he wished to tell the truth. Choosing to say none of it, he keeps the disease in the depths, smouldering and [consuming] his [inward parts] … [2] So he neither calls in a physician for the disease nor can find any remedy to ward off the passion, though the Scriptures are full of such cures; but he waits for one relief of the evil: if he should see one of those he envies fall. This is the limit of his hatred: to see the one he envies wretched instead of blessed, the one he emulated become pitiable. Then he makes truce and is a friend, when he sees him weeping, when he beholds him mourning. And he does not [share the joy of] one in good cheer, [but weeps with one who mourns]; he pities the change of his life, from what to what he has fallen, not from humanity and sympathy, praising his former state in words, but to make his misfortune heavier for him. He praises the child after its death and extols it with countless eulogies, how beautiful to look at, how quick to learn, how apt for everything, though he would not have granted it a word of praise while it lived. But if he sees many joining in the praise, he changes again and envies the dead. He admires the wealth after it is lost. The beauty of the body, or [its health after sickness], he extols. In short, he is an enemy of what is present and a friend of what is lost. [3] What could be more destructive than this disease? It is the corruption of life, the defilement of nature, enmity toward the things given us by God, opposition to God. What drove the demon who began evil mad for the war against men? Was it not envy? Through it he was clearly convicted of fighting against God, being vexed at God for his munificence toward man, and avenging himself on man since he could not on God. Cain is shown doing the same, the first disciple of the devil, taught by him envy and murder, sister lawlessnesses, which Paul too joined when he said … He saw the honor from God, and was inflamed to jealousy, and killed the one honored, to strike at the one who honored him. Unable to fight God, he fell to fratricide. Let us flee, brothers, a disease that teaches fighting against God, the mother of murder, the confusion of nature, ignorance of kinship, the most unreasonable misfortune. Why are you grieved, man, when you have suffered nothing terrible? Why do you war against one who is enjoying some good things and has diminished nothing of yours? And if you are vexed even when you are benefited, are you not plainly envious of your own advantage? Such was Saul, who made the very excess of the benefits he received the occasion of his war against David. First, delivered from his madness by that all-harmonious and divine music, he tried to pierce his benefactor with a spear. Then, saved with his whole army from the enemy and freed from the shame of Goliath, yet because the women dancing in the victory celebration attributed to David ten times the share in what had happened ("David has struck down his ten thousands, and Saul his thousands"), for this one word, and the testimony that came from the truth itself, he first tried to become a murderer with his own hand and to kill him by ambush; then, having made him a fugitive, not even so did he stop his enmity, but finally marched against him with three thousand chosen men and searched the deserts. And if he had been asked the reason for the war, he would certainly have named the man's good deeds. Even when, at the very time of the pursuit, he was caught sleeping and lay ready for slaughter before his enemy, and was again saved by the righteous man, who refrained from laying hands on him, not even by this benefit was he bent; but again he enlisted troops and again pursued, until, caught a second time by the same man in the cave, he made the other's virtue more splendid and his own wickedness more evident. Envy is the most unmanageable kind of enmity. For good deeds make other enemies gentler; but the envious and malicious man is provoked all the more by being well treated; and the greater the benefits he receives, the more he is vexed, pained and aggrieved. For he is more annoyed at his benefactor's power than grateful for what is done for him. What beast do they not surpass in harshness of character? Which of the untamed do they not exceed in savagery? Dogs that are fed become gentle; lions grow tame when they are tended; but the envious grow wilder for being attended to. ### Scripture references - 1 Tim 3:6: allusion, high confidence - Gen 4:8: allusion, high confidence - Rom 1:29: allusion, high confidence - 1 Sam 16:23: allusion, high confidence - 1 Sam 18:11: allusion, high confidence - 1 Sam 17:50: allusion, high confidence - 1 Sam 18:7: quotation, high confidence - 1 Sam 24:2: allusion, high confidence - 1 Sam 24:3: allusion, high confidence - 1 Sam 26:7: allusion, high confidence ### Translation notes - The staged ref holds Migne's sections 1-3; the numerals of 2 and 3 stand in the OCR text (removed by logged corrections). Mark [2]-[3]. - 1 Tim 3:6; Gen 4:3-8; Rom 1:29 (envy and murder joined); 1 Sam 16:23; 1 Sam 18:10-11; 1 Sam 17; 1 Sam 18:7; 1 Sam 19:10; 1 Sam 24:2-7; 1 Sam 26:7-12. - A displaced line from section 4 printed near the start of this ref in the OCR is removed by a logged correction. Lines are lost in several places (the vipers, the neighbor's land, the end of section 1, the beginning of section 2, Paul's words); marked '…' or bracketed. Migne's Latin and footnotes removed by logged corrections. ### Citation (SBL) Basil, Hom. 11.1 (PG 31:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/11-1/#p-11-1). ## Homilies 11.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/11-1/#p-11-4 - Source: PG 31:518 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Envy sold Joseph and crucified Christ; it attacks those nearest us, harms the envious most, sees only faults, and is cured by valuing only true and eternal goods and turning ambition toward virtue. ### Greek text Τί τὸν γενναῖον Ἰωσὴφ δοῦλον ἐποίησεν; Οὐχ ὁ φθόνος τῶν ἀδελφῶν; Ἔνθα καὶ θαυμάσαι ἄξιον τὴν ἀλογίαν τῆς νόσου. Φοδηθέντες γὰρ τῶν ὀνειράπων τὴν ἔχύασιν, δοῦλον ἐποίουν τὸν ἀδελφὸν, ὡς οὐχ ἄν ποτε δούλου προσχυνηθέντος. Καίτοι εἰ μὲν ἀληθῆ τὰ ἐνύπνια, τίς μηχανὴ μὴ οὐχὶ πάντως ἐχότναι τὰ προῤῥηθέντα; εἰ δὲ ψευδεῖς αἱ τῶν ὀνειράτων ὄψεις, ἀντὶ τίνος βασκαίνετε τῷ σφαλλομένῳ; Νυνὶ δὲ ὑπὸ τῆς τοῦ Θεοῦ οἰχονομίας περιτρέπετα: αὐτοῖς τὸ σοφόν. Δι’ ὧν γὰρ ἐνόμιζον ἐμποδίχειν τῇ προῤῥήσει, διὰ τούτων ἐφάνησαν ὁξδοποιοῦντες τὴν ἔχθασιν. Εἰ γὰρ μὴ ἐπράῆη, οὐχ ἂν ἦλθεν εἰς Αἴγυπτον, οὐχ ἂν διὰ σωφροσύνην ταῖς ἂν ἐδλήθη εἰς δεσμωτήριον, οὐχ ἂν ἐγένετο τυνήθης τοῖς ὑπηρέταις τοῦ Φαραὼ, οὐδ᾽ ἂν συνέθαλε τὰ ὀνείρατα, ὅθεν τὴν ἀρχὴν ἐδέξατο τῆς Αἰγύπτου, καὶ διὰ τὴν σιτοδείχν ὑπὸ τῶν ἀδελφῶν αὐτοῦ πρὸς αὐτὸν ἐλθόντων προσεχυνήθη. Μετάδα τῷ λόγῳ ἐπὶ τὸν μέγιστον φθόνον, καὶ ἐπὶ μεγίστοις συστάντα, ὃς ἐχ τῆς Ἰουδαίων μανίας κατὰ τοῦ Σωτῆρος ἐγένετο. Διὰ τί ἐφθονεῖτο; Διὰ τὰ θαύματα. Τίνες δὲ ἦσαν αἱ θαυματοποιίαι; Σωτηρία τῶν δεομένων " ἐτρέφοντο οἱ πεινῶντες, καὶ ὁ τρέφων ἐπολεμεῖτο " ἠγείροντο οὗ νεχροὶ, καὶ ὁ ζωοποιῶν ἐθασκαίνετο" λεύετο- λεπροὶ ἐχαθαρίζοντο, καὶ χωλοὶ περιεπάσπουν, χωφοὶ ἤχουον, καὶ τυφλοὶ ἀνέδλεπον, καὶ ὁ εὐεργέτης ἐφυγαδεύετο. Καὶ τὸ τελευταῖον θανάτῳ παρέδωχαν τὸν τὴν ζωὴν χαρισάμενον, καὶ ἐμαστίγουν τὸν ἐλευθερωτὴν τῶν ἀνθρώπων, καὶ χατεδίχαζον τὸν χριτὴν τοῦ χόσμου. Οὕτω μέχρι πάντων διεξτλθε τὰ τοῦ φθόνου χαχά. Καὶ ἑνὶ τούτῳ ὅπλῳ ἀπὸ χαταδολῆς ἀρξάμενος κόσμου μέχρι συντελείας αἰῶνος πάντας τιτρώσχει καὶ χαταδάλλει ὁ λυμεὼν τῆς ζωῆς ἡμῶν διάθολος, ὁ καίρων ἡμῶν τῇ ἀπωλείᾳ, ὁ καταπεσὼν διὰ τοῦ φθόνου, καὶ ἡμᾶς ἑαυτῷ διὰ τοῦ ἴσου πάθους συγχαταδάλλων. Σοφὸς ἄρα ἦν ὁ τῷ βασχάνῳ ἀνδρὶ μηδὲ συνδειπνεῖν ἐπιτρέπων - ἀπὸ τῆς ἐν τῷ δεέπνῳ συνουσίας περὶ πάσης ὁμοῦ τῆς χατὰ τὸν βίον χοινωνίας διαλεγόμενος. Ὥσπερ γὰρ τὴν εὐχατάπρηστον ὕλην ἐπιμελὲς ἦμῖν ὅτι ποῤῥωτάτω τοῦ πυρὸς ἀποτίθεσθαι, οὕτω … τὰς φιλίας ἀπάγειν, ἔξω τῶν τοῦ φθόνου βελῶν ἑαυ-τοὺς ποιοῦντας. Οὐδὲ γὰρ ἄλλως δυνατὸν συμπλαχῖ,ναι τῷ φθόνῳ, μὴ δι᾽ οἰκειότητος αὐτῷ προσεγγίσαντα. Ἐπείπερ χατὰ τὸν Σολομῶντος λόγον, Τῷ ἀνδρὶ ὁ ζῆλος παρὰ τοῦ ἑταίρου αὐτοῦ. Καὶ γὰρ οὕτως ἔχει. Οὐχὶ τῷ Αἰγυπτίῳ βασκαίνει ὁ Σχύθης, ἀλλὰ τῷ ὁμοεθνεῖ ἕχαστος " καὶ ἐν τῷ ὁμοεθνεῖ μέντοι οὐ τοῖς ἀγνοουμένοις φθονεῖ, ἀλλὰ τοῖς συνηθεστάτοις " καὶ τῶν συνήθων τοῖς γείτοσι καὶ ὁμοτέχνοις, καὶ τοῖς ἄλλως οἰχείοις χἀν τούτοις πάλιν, ἡλιχιώταις καὶ συγγενέσι καὶ ἀδελφοῖς. Καὶ ὅλως, ὥσπερ ἡ ἐρυσίδη ἴδιόν ἐστι τοῦ σίτου νόσημα, οὕτως ὁ φθόνος φιλίας ἐστὶν ἀῤῥώστημα. Ἐχεῖνό γε μὴν χἂν ἐπαινέσειέ τις τοῦ χαχοῦ, ὅτι ὅσῳπερ ἂν … χεχτημένῳ, Ὥσπερ γὰρ τῶν βελῶν τὰ βιαίως φερό-μενα, ἐπειδὰν χαρτερῶ τινι καὶ ἀντιτύπῳ προσπέσῃ, ἐπὶ τὸν προέμενον ἐπανέρχεται " οὕτω καὶ τὰ τοῦ φθόνου χινήματα, οὐδὲν λυποῦντα τὸν βασκαινόμενον, αὑτοῦ πληγαὶ γίνονται τοῦ βασχάνου. Τίς γὰρ λυπούμενος ἠλάττωσέ ποτε τὰ τοῦ πλησίον χαλά; 'Ἑαυτὸν μέντοι προσανάλωσε ταῖς λύπαις χατατηχόμενος. Ἤδη δὲ καὶ τῶν ἰοδόλων αὐτῶν ὄλεθριώτεροι εἶναι οἱ νοσοῦντες τὴν βασχανίαν ὑὕπονενόηνται" εἴπερ τὰ μὲν διὰ πληγῆς ἐνίησι τὸν ἰὸν, τοὺς δὲ φθονερούς τινες οἴονται καὶ δι᾽ ὀφθαλμῶν μόνων τὴν βλάδην ἐπιβάλλειν ὥστε τὰ εὖεχτιχὰ σώματα, καὶ ἐχ τῆς χατὰ τὴν ἡλιχίαν ἀχμῶς εἰς τὴν ἄχραν ὥραν ὑπερανθήσαντα, τήχεσθα: παρ᾽ αὐτῶν χαταδασχαινόμενα, καὶ ὅλον ἀθρόως συνανα:ρεῖσθαι τὸν ὄγχον, οἷον ῥεύματός τινος ὁλελυμαινομένου καὶ διαφθείροντος. Ἐγὼ δὲ τοῦτον μὲν τὸν λόγον ἀποπέμπομαι, ὡς δημώδη καὶ τῇ γυναιχωνίτιδι παρεισαχθέντα ὑπὸ γραϊδίων " ἐχεῖνο δέ φημι, ὅτι οἱ μισόχαλοι δαίμονες, ἐπειδὰν οἰχείας ἑαυτοῖς εὕρωσι προαιρέσεις, παντοίως αὐταῖς πρὸς τὸ ἴδιον ἀποχέχρηνται βούλημα" ὥστε καὶ τοῖς ὀφθαλμοῖς τῶν βασχάνων εἰς ὑπηρεσίαν χρῆσθαι ποῦ ἰδίου θελήματος. Εἶτα οὐ φρίσσεις ὑπηρέτην σεαυτὸν πονῶν δαίμονος ὀλεθρίου, ἀλλ᾽ ὑποδέχῃ χαχὸὺν, δι οὗ ἐχθρὸς μὲν γενήσῃ τῶν μηδὲν ἀδιχούν-- Ὁ των, ἐχθρὸς δὲ Θεοῦ τοῦ ἀγαθοῦ καὶ ἀφθόνου; Φύγωμεν χαχὸν ἀφόρητον. "Οφεώς ἔστι δίδαγμα, δαιμόνων εὕρημα, ἐχθροῦ ἐπισπορὰ, ἀῤῥαδὼν χολάσεως, ἐμπόδιον εὐσεδείας, ὁδὸς ἐπὶ γέενναν, στέρησις βασιλείας. Δῆλοι δέ πως καὶ αὑτῷ τῷ προσὦπῳ τυγχάνουσιν οἱ φθονοῦντες. "Ὄμμα τούτοις ξηρὸν καὶ ἀλαμπὲς, παρειὰ χατηφὴς, ὀφρὺς συμπεπτωκυῖα, ἡ ψυχὴ τῷ πάθει συγχεχυμένη, τὸ τῆς ἀληθείας χριτήριον ἐπὶ τῶν πραγμάτων οὐχ ἔχουσα, Οὐ πρᾶξις κατ᾽ ἀρετὴν ἐπαινετὴ παρ᾽ ἐχείνοις, οὐ λόγου δύναμις σεμνότητι χεχοσμημένη καὶ χάρισιν, οὐκ ἄλλο τι τῶν ζηλωτῶν καὶ περιδλέπτων οὐδέν. “Ὥσπερ δὲ οἱ γῦπες πρὸς τὰ δυσώδη φέρονται, πολλοὺς μὲν λειμῶνας, πολλοὺς δὲ ἡδεῖς καὶ εὐώδεις τόπους ὑπεριπτάμενοι καὶ αἱ μυῖαι τὸ μὲν ὑγιαῖνον παρατρέχουσι, πρὸς δὲ τὸ ἕλχος ἐπείγονται “ οὕτως οἱ βάσχανοι τὰς μὲν τοῦ βίου λαμπρότητας καὶ τὰ μεγέθη τῶν χατορθουμένων οὐδὲ προσδλέπουσ:, τοῖς δὲ σσθροῖς ἐπιτίθενται " χἄν τι προσπταῖσαι συμδῇ, οἷα πολλὰ τὰ ἀνθρώπινα, τοῦτο δημοσιεύουσι, καὶ ἀπὸ τούτων τοὺς ἄνδρας γνωρίζειν βούλονται " ὥσπερ οἱ πονηροὶ τῶν ζωγράφων ἀπὸ τῆς ἐνδιαστρόφου ῥινὸς, ἣ ἀπό τινος οὐλῆς ἢ χολοδώματος, ἐχ φύσεως ἣ ἐχ πάθους ἐπισυμδάντος, τὰς μορφὰς τῶν γραφομένων ἀποσημαίνοντες. Δεινοὶ δὲ ταῖς εἰς τὸ χεῖρον παρατροπαῖς τὸ ἐπαινετὸν διαπτύσαι, καὶ ἐχ τῆς γείτονος χαχίας τὴν ἀρετὴν διαδαλεῖν. Θρασὺν μὲν γὰρ λέγουσι τὸν ἀνδρεῖον, ἀνάλγητον δὲ τὸν σώφρονα᾽ τὸν δίχαιον ἀπηνῆ ᾿ χαχοῦργον τὸν φρόνιμον. Καὶ τὸν μεγαλοπρεπῆ μὲν ὡς βάναυσον ἐάλλουσι, τὸν ἐλευθέριον δὲ ὡς ἄσωτον πάλιν τὸν οἰχονομιχὸν φειδωλόν. Καὶ ὅλως, πάντα τὰ τῆς ἀρε- «ἴς εἴδη οὐχ ἀπορεῖ παρ᾽ αὑτοῖς ὀνόματος ἐχ τῆς ἀντιχειμένης χαχία: μετενεχθέντος. Τί οὖν; ἐν τῇ χατηγορὶᾳ τοῦ χαχοῦ τὸν λόγον στήπομεν; Ἀλλὰ τοῦτο ὥσπερ Ἐμισύ τί ἐστι τῆς ἰατρείας. Τὸ μὲν γὰρ δεῖξαι τῷ χάμνοντι τῆς νόσου τὸ μέγεθος, ὥστε ἀξίαν ἐμποιῆσαι αὐτῷ τοῦ χαχοῦ τὴν φροντίδα, οὐκ ἄχρηστον τὸ δὲ ἄχρι τούτου χαταλιπεῖν, μὴ πρὸς τὴν ὑγίειαν χειραγωγήσαντα, οὐδὲν ἕτερόν ἔστιν ἢ ἔχδοτον ἀτεῖναι τῇ ἀῤῥωστίᾳ τὸν χάμνοντα. Τί οὖν; πῶς ἂν μὴ πάθοιμεν ἐξ ἀρχῆς τὴν νόσον, ἢ ὑπαχϑέντες ἐχφύγοιμεν; Εἰ πρῶτον μὲν μηδὲν μέγα, μηδὲ ὑπερφυὲς τῶν ἀνθρωπίνων χρίνοιμεν " μὴ εὐπορίαν τὴν ἐν ἀνθρώποις " μὴ ξόξαυ τὴν ἀπανθυῦσταν μὴ σώματος εὐεξίαν. Οὐ γὰρ ἐν τοῖς παρερχομένοις ὁριζόμεθα εἶναι τὸ ἀγαθὸν, ἀλλ᾽ ἐπὶ αἰωνίων ἀγαθῶν καὶ ἀληθινῶν μετοὐσίαν χεχλέμεθα. Ὥστε ὁ πλουτῶν οὕπω ζηλωτός ἐστι διὰ τὸν πλοῦτον" οὐχ ὁ δυνάστης διὰ τὸν ὄγχον τοῦ ἀξιώματος, οὐχ ὁ ἰσχυρὸς διὰ τὴν ῥώμην τοῦ σώματος, οὐχ ὁ σοφὸς διὰ τὴν τοῦ λόγου σίαν. “Ὅργανα γάρ ἔστι ταῦτα τῇς ἀρετῆς τοῖς χαλῶς χεχρτ μένοις, οὐχ αὐτὰ ἐν ἑαυτοῖς ἔχοντα τὸ μαχάριον. Ὁ μὲν οὖν χαχῶς αὐτοῖς χεχρημένος, ἐλεε!νὸς, ὡς ὁ τῷ ξίφει, ὃ ἔλαθε πρὸς τὴν τῶν πολεμίων ἄμυναν, τούτῳ ἐχουπτίως ἑαυτὸν χατατιτρώσχων · ὁ δὲ καλῶς καὶ χατὰ τὸν ὀρθὸν λόγον τὰ παρόντα μεταχειρίζεται, καὶ οἰχονόμος ἐστὶ τῶν παρὰ Θεοῦ, οὐχὶ δὲ πρὸς ἰδίαν ἀπόλαυσιν θησαυρίζει, ἐπαινεῖσθαι καὶ ἀγαπᾶσθαι δίκαιός ἐστι διὰ τὸ φιλάδελφον καὶ χοινωνιχὸν τοῦ τρόπου. Πάλιν φρονήσει τις διαφέρει, καὶ λόγῳ Θεοῦ τετίμηται, καὶ ἐξηγητῆς ἐστιν ἱερῶν λογίων - μὴ φθονήσῃς τῷ τοιούτῳ, μηδὲ βουληθῇς ποτε σιωπῆσαι τὸν τῶν ἱερῶν ὑποφήτην, εἰ τῇ τοῦ Πνεύματος χάριτι ἀποδοχῆ τις καὶ ἔπαινος ἐχ τῶν ἀχουόντων ἀχυλουθεῖ. Σὸν γάρ ἐστι τὸ ἀγαθὸν, καί σοι ἐπέμφθη διὰ τοῦ ἀδελφοῦ τῆς διδασχαλίας τὸ δῶρον, ἐὰν ὑποδέξασθαι θέλῃς. Εἶτα, πηγὴν μὲν βρύουσαν οὐδεὶς ἐμφράσσει᾽ καὶ ἡλίου λάμπονπος οὐδεὶς τὰς ὄψεις ἐπιχαλύπτει, οὐδὲ βασκαίνειε ἐχείνοις, ἀλλ᾽ ἑαυτῷ συνεύχεται τὴν ἀπόλαυσιν" λόγου ὃὲ πνευματιχοῦ ἐν Ἐχχλησίᾳ βρύοντος, καὶ χαρδίας εὐσεθδοῦς ἐχ τῶν χαρισμάτων τοῦ Πνεύματος νῆς; οὐχ εὐχαρίστως ὑποδέχῃ τὴν ὠφέλειαν. ᾿Αλλὰ δάχνει σε ὁ κρότος τῶν ἀχουόντων, καὶ ἐδουλήθης ἂν μήτε τὸν ὠφελούμενον εἶναι, μῆτε τὸν ἐπαινοῦντα. Τίνα ταῦτα ἀπολογίαν ἕξει ἐπὶ τοῦ χριτοῦ τῶν χαρδιῶν ἡμῶν; Φύσει μὲν οὖν εἶναι χαλὸν ἡγεῖσθαι χρὴ τὸ τῆς ψυχῆς ἀγαθόν " τὸν δὲ ὑπερανθοῦντα τῷ πλούτῳ, καὶ δυναστείᾳ μέγα φρονοῦντα, καὶ εὐεξίχ σώματος, καὶ χαλῶς μὲν χεχρημένον οἷς ἔχει, ἀγαπᾷν καὶ περιέπειν, ὡς κοϊνὰ τὰ τοῦ βίου ὄργανα χεχτημένον, εἴπερ δὴ ταῦτα χατὰ τὸν ὀρθὸν λόγον μεταχειρίζοιτο: ὡς τῇ μὲν τῶν χρημάτων χορηγίᾳ ἄφθονος εἶναι τοῖς δεομένοις, τῷ σώματι δὲ ὑπηρεσίαν παρέχειν τοῖς ἀσθενοῦσι" πᾶσαν ὃὲ τὴν λοιπὴν περιουσίαν οὐ μᾶλλον ἑαυτοῦ. νομίζειν, ἣ καὶ οὑτινοσοῦν τῶν ἐπιδεομένων " τὸν ὃὲ μὴ οὕτω πρὸς ταῦτα διαχείμενον ἄθλιον τίθεοΐᾳε μᾶλλον ἣ ἐπίφθονον, εἰ μείζονας ἔχει πρὸς τὸ χαχὺς εἶναι τὰς ἀφορμάς. Τοῦτο γάρ ἔστιν ἐχ πλείονος τῆς παρασχενῇς καὶ πραγματείας ἀπόλλυσθα:. Εἰ μὲν γὰρ ἐφόδιον πρὸς ἀδιχίαν ὁ πλοῦτος, ἐλεεινὸς ὁ πλουτῶν" εἰ δὲ ὑπηρεσία πρὸς ἀρετὴν, οὐχ ἔχει χώραν ἡ βασχανία, χοινῆς τῆς ἀπ᾿ αὐτῶν ὠφελείας ἅπασι προχειμένης " πλὴν εἰ μὴ τις ἄρα τῇ περιουοἰᾳ τῆς πονηρίας καὶ ἑαυτῷ βασκαίνοι τῶν ἀγαθῶν. “Ὅλως δὲ, ὑπερχύψας τῷ λογισμῷ τὰ ἀνθρώπινα, καὶ πρὸς τὸ ὄντως χαλὸν καὶ ἐπαινετὸν ἀπιδὼν, πολλοῦ … ριστὸν χρῖναι καὶ ζηλωτόν. Οὕτω δὲ ἔχοντι, καὶ μὴ ὡς ἐπὶ μεγάλοις ἐχπεπληγμένῳ τοῖς χοσμιχοῖς, ἀμήχανόν ποτε παραγενέσθαι τὸν φθόνον. Εἰ δὲ πάντως δόξης ἐπιθυμεῖς, καὶ βούλει τῶν πολλῶν ὑπερταίνεσθαι, καὶ διὰ τοῦτο οὐχ ἀνέχῃ δεύτερος εἶναι (ἔστι γὰρ οὖν δὴ καὶ τοῦτο πρὸς τὸ φθονεῖν ἀφορμὴ), σὺ δὲ ἐπὶ τὴν χτῆσιν τῆς ἀρετῆς, ὥσπερ τι ῥεῦμα, μετάθες σεαυτοῦ τὸ φιλότιμον. Μὴ γὰρ πάντως πλουτεῖν ἐκ παντὸς τρόπου βούλου, μηδὲ εὑδόχιμος εἶναι ἐχ τῶν τοῦ χόσμου πραγμάτων. Οὐ γὰρ ᾿ἐπὶ σοὶ ταῦτα " ἀλλὰ δίχαιος ἔσο, καὶ σώφρων, καὶ φρόνιμος, καὶ ἀνδρεῖος, καὶ ὑπομονητιχὸς ἐν τοῖς ὑπὲρ εὐσεδείας παθήματιν. Οὕτω γὰρ καὶ σεαυτὸν φώσεις, καὶ ἐπὶ μείζοσιν ἀγαθοῖς μείζονα ἕξεις τὴν περιφάνειαν. Ἢ μὲν γὰρ ἀρετὴ ἐφ᾽ ἡμῖν, καὶ δυνατὴ χτηθῆναι τῷ φιλοπόνῳ ἡ δὲ τῶν χρημάτων περιδολὴ, καὶ ὥρα σώματος, καὶ ὄγχος ἀξιωμάτων, οὐχ ἐφ᾽ ἡμῖν. Εἰ τοίνυν καὶ μεῖζον ἀγαθὸν ἧ ἀρετὴ 'καὶ διαρχέστερον, καὶ ὁμολογουμένην παρὰ πάντων «ἔχουσα τὴν προτίμησιν, ταύτην ἡμῖν διωκτέον" ἣν ἐγγενέσθαι τῇ ψυχῇ, ἀπό τε τῶν ἄλλων παθῶν καὶ μάλιστα δὴ πάντων ἀπὸ τῆς βασχανίας μὴ χα-… ### English translation (Claude) What made the noble Joseph a slave? Was it not his brothers' envy? Here one may well marvel at the unreasonableness of the disease. Fearing the fulfilment of his dreams, they made their brother a slave, as though a slave would never be bowed down to. And yet if the dreams were true, what device could prevent the predictions from coming to pass altogether? And if the visions of the dreams were false, why did you envy the one who was mistaken? But as it was, by God's dispensation their cleverness was turned against them. For by the very means by which they thought to hinder the prediction, they were shown to be paving the way for its fulfilment. For if he had not been sold, he would not have come to Egypt, would not, through his chastity, [have been the object of plots and] been thrown into prison, would not have become acquainted with Pharaoh's servants, nor interpreted the dreams by which he received the rule of Egypt, and was bowed down to by his brothers who came to him because of the famine. Pass in thought to the greatest envy, aroused over the greatest things, which arose from the madness of the Jews against the Savior. Why was he envied? For his miracles. And what were the wonders he worked? The salvation of those in need. The hungry were fed, and the one who fed them was warred against; the dead were raised, and the one who gave life was envied; [demons were driven out, and the one who commanded them] was plotted against; lepers were cleansed, the lame walked, the deaf heard, the blind saw, and the benefactor was driven out. And at last they handed over to death the one who gave life, scourged the liberator of men, and condemned the judge of the world. So far did the evils of envy go. And with this one weapon, from the foundation of the world to the end of the age, the devil, the destroyer of our life, wounds and overthrows all, he who rejoices in our destruction, who fell through envy and casts us down with himself through the same passion. Wise, then, was he who did not allow one even to dine with an envious man, speaking from the fellowship of the dinner about all the fellowship of life together. For as we take care to put easily kindled material as far as possible from fire, so … we must draw away our friendships, putting ourselves outside the range of envy's arrows. For it is not otherwise possible to be entangled with envy except by coming near it through familiarity. For according to Solomon's saying, "a man's jealousy comes from his companion." And so it is. The Scythian does not envy the Egyptian, but each his fellow countryman; and among fellow countrymen he envies not those he does not know but those most familiar; and among acquaintances, neighbors and fellow craftsmen and other close associates; and among these again, those of his age, relatives and brothers. In short, as blight is the peculiar disease of grain, so envy is the sickness of friendship. One thing indeed one might even praise in this evil: that the more [violent it is, the more painful it is] to the one who has it. For as arrows shot violently, when they strike something strong and resistant, come back on the one who shot them, so the movements of envy, doing no harm to the one envied, become blows to the envious man himself. For who by grieving ever diminished his neighbor's good things? Rather, he consumed himself, wasting away with grief. Those sick with envy have even been thought more destructive than venomous creatures themselves, since these inject their venom through a wound, while some think the envious inflict harm through their eyes alone, so that bodies in good health, blooming from the prime of youth to the height of beauty, waste away under their envious glance, and their whole bulk is destroyed at once, as if some destructive and corrupting flux were at work. I dismiss this account as vulgar, brought into the women's quarters by old women; but I say this: that the demons who hate the good, when they find wills akin to themselves, use them in every way for their own purpose, so that they even use the eyes of the envious in the service of their own will. Do you not shudder, then, to make yourself the servant of a destructive demon, but receive an evil through which you will become the enemy of those who do you no wrong, and the enemy of God who is good and free from envy? [5] Let us flee an unbearable evil. It is the serpent's teaching, the demons' invention, the enemy's sowing, the pledge of punishment, the hindrance of piety, the road to Gehenna, the loss of the kingdom. The envious are somehow evident even from their face. Their eye is dry and lustreless, their cheek dejected, their brow contracted, their soul confused by the passion, having no criterion of truth in matters. No virtuous action is praiseworthy to them, no power of speech adorned with dignity and grace, nothing else enviable and admired. As vultures fly to what stinks, passing over many meadows and many pleasant and fragrant places, and flies pass by what is healthy and hurry to a sore, so the envious do not even look at the splendors of a life and the greatness of its achievements, but fasten on what is rotten; and if someone happens to stumble, as human things are many, they publish it, and want people known by this, like bad painters who mark the forms of those they paint by a crooked nose or some scar or mutilation, whether from nature or from an accident. They are clever at spitting on what is praiseworthy by twisting it to the worse, and slandering virtue by the vice next to it. They call the brave man rash, the self-controlled insensible, the just harsh, the prudent knavish. The magnificent they slander as vulgar, the liberal as prodigal, and again the thrifty as stingy. In short, no form of virtue lacks a name among them borrowed from the opposite vice. What then? Shall we stop our discourse at the accusation of the evil? But this is only half of the cure. For to show the patient the greatness of the disease, so as to give him a care proportionate to the evil, is not useless; but to stop there, without leading him to health, is nothing else than to abandon the patient to his sickness. What then? How could we avoid catching the disease at all, or escape it if we have been drawn in? First, if we judge nothing human great or extraordinary: not wealth among men, not glory that fades, not bodily health. For we do not define the good as lying in what passes away, but we have been called to share in eternal and true goods. So the rich man is not to be envied for his wealth, nor the ruler for the bulk of his rank, nor the strong man for the vigor of his body, nor the wise man for the [abundance] of his speech. For these are instruments of virtue for those who use them well, not having blessedness in themselves. One who uses them badly is pitiable, like one who wounds himself with the sword he took to defend himself against enemies; but one who handles what he has well and according to right reason, and is a steward of what is God's, and does not store it up for his own enjoyment, deserves to be praised and loved for the brotherly love and generosity of his character. Again, someone excels in prudence, is honored with the word of God, and is an interpreter of the sacred oracles: do not envy such a one, nor ever wish the expounder of holy things to be silent, if by the grace of the Spirit some approval and praise from the hearers follow him. For the good is yours, and the gift of teaching was sent to you through your brother, if you are willing to receive it. Then again, no one stops up a gushing spring, and no one covers his eyes when the sun shines, nor envies these, but wishes himself the enjoyment of them; but when spiritual speech gushes in the church, and a pious heart [overflows] from the gifts of the Spirit, do you not receive the benefit gratefully? But the applause of the hearers stings you, and you would have wished there were neither anyone benefited nor anyone praising. What defence will this have before the judge of our hearts? We must think that the good of the soul is good by nature; and the one who abounds in wealth, and is proud of power and bodily health, but uses well what he has, we should love and cherish as possessing the instruments of life in common, if he handles them according to right reason: so as to be generous to the needy with the supply of his money, to give the service of his body to the sick, and to consider all the rest of his abundance no more his own than any of those in need. But the one not so disposed toward these things we should count wretched rather than enviable, if he has greater occasions for being wicked. For this is to perish with greater equipment and effort. For if wealth is provision for injustice, the rich man is pitiable; if it is service for virtue, envy has no place, since the benefit from it is set before all in common; unless someone, through excess of wickedness, envies even himself his good things. In short, if you rise above human things in your reasoning and look to what is truly good and praiseworthy, you will be far from judging any of perishable things best and enviable. For one so disposed, and not struck with amazement at worldly things as though they were great, it is impossible that envy should ever come. But if you are altogether eager for glory, and wish to stand out above the many, and therefore cannot bear to be second (for this too is an occasion for envy), then turn your ambition, like a stream, to the acquisition of virtue. Do not wish to be rich by every means at all costs, nor to be well thought of for worldly things. For these are not in your power; but be just, self-controlled, prudent, brave, and enduring in sufferings for piety. So you will both save yourself and have greater fame for greater goods. For virtue is in our power and can be acquired by one who labors; but abundance of money, bodily beauty and the bulk of rank are not in our power. If, then, virtue is a greater and more lasting good, and has the acknowledged preference of all, it is what we must pursue; and it [cannot] grow in the soul unless it is [cleansed] of the other passions, and above all of envy … ### Scripture references - Gen 37:28: allusion, high confidence - Gen 39:20: allusion, high confidence - Gen 41:40: allusion, high confidence - Gen 42:6: allusion, high confidence - Matt 14:20: allusion, medium confidence - John 11:44: allusion, medium confidence - Matt 11:5: allusion, high confidence - Matt 27:26: allusion, high confidence - Prov 23:6: allusion, medium confidence - Eccl 4:4: quotation, high confidence - Gen 3:1: allusion, medium confidence - Matt 13:25: echo, medium confidence ### Translation notes - Migne's section 4 (numeral read as 4 when the text was divided but fitted as 2) and section 5, whose numeral stands in the OCR text (removed by a logged correction). The last sentence breaks off; ref 11.3 begins section 6. - Gen 37:5-28; Gen 39:20; Gen 41; Gen 42:6; Matt 14:20; John 11:43-44; Matt 11:5; Matt 27:26; Prov 23:6 (do not dine with an envious man); Eccl 4:4; Gen 3:1. - Basil's dismissal of the 'evil eye' belief, and his remark that demons use the eyes of the envious, are translated as written. His comment on the Jews' envy of the Savior is translated as written. - Lines are lost in several places; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections. ### Citation (SBL) Basil, Hom. 11.4 (PG 31:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/11-1/#p-11-4). ## Homilies 11.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/11-1/#p-11-6 - Source: PG 31:518 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Envy breeds hypocrisy and brought death into the world; Basil ends with Paul's call to kindness and forgiveness. ### Greek text Οὐχ ὁρᾷς ἡλέχον καχὸν ἣ ὑπόχρισις; Καὶ αὕτη χαρπός ἐστι τοῦ φθόνου. Τὸ γὰρ διπλοῦν τοῦ ἤθους ἐχ φθόνου μάλιστα τοῖς ἀνθρώποις ἐγγίνεται, ὅταν, τὸ μῖσος" ἐν τῷ βάθει κατέχοντες, ἀγάπη δειχνύωσι καταχεχριυσμένην τὴν ἐπιφάνειαν" χατὰ τὰς ᾿ ὑφάλους πέτρας, αἷ, βραχεῖ ὕδατι χαλυπτόμεναι, χαχὸν ἀπροόρατον τοῖς ἀφυλάχτοις γίνονται. Εἰ τοίγυν καὶ θάνατος ἡμῖν ἐχεῖθεν ὥσπερ ἐχ πηγῆς ἐπεῤῥύη, ἀγαθῶν ἔχπτωσις, Θεοῦ ἀλλοτρίωσις, θεσμῶν σύγχυσις, καὶ ἀνατροπὴ πάντων ὁμοῦ τῶν κατὰ τὸν βίον χαλῶν - πεισθῶμεν τῷ ᾿Αποστόλῳ, καὶ γοι, ἀλ.λήλοις φθονοῦντες" ἀ.1.1ὰ μᾶλλον χρηστοὶ, εὔσπιαγχγοι, χαριζόμενοι ἑαυτοῖς, ὡς καὶ ὁ Θεὸς ἐχαρίσατο ἡμῖν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ ἡ δόξα τῷ Πατρὶ σὺν τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) Do you not see how great an evil hypocrisy is? This too is a fruit of envy. For duplicity of character arises in men chiefly from envy, when, keeping hatred in the depths, they show a surface gilded with love, like rocks under the sea, which, covered by a little water, become an unforeseen evil to the unwary. If, then, death too flowed upon us from there as from a spring, loss of good things, estrangement from God, confusion of laws, and the overthrow of all the good things of life together, let us obey the apostle, and not [become conceited, provoking one another,] envying one another, but rather be kind, tenderhearted, forgiving one another, as God also forgave us, in Christ Jesus our Lord, with whom be glory to the Father with the Holy Spirit for ever and ever. Amen. ### Scripture references - Gal 5:26: quotation, high confidence - Eph 4:32: quotation, high confidence ### Extrabiblical texts - Wis 2:24 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Migne's section 6 (numeral read when the text was divided but fitted as 3). - Wis 2:24 (death through the devil's envy) is echoed; Gal 5:26; Eph 4:32. - Words of Gal 5:26 are lost (bracketed). ### Citation (SBL) Basil, Hom. 11.6 (PG 31:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/11-1/#p-11-6). ## Homilies 12.0 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/11-1/#p-12-0 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Title of Basil's homily on the opening of the book of Proverbs. ### Greek text Εἰς τὴν ἀρχὴν τῶν Παροιμιῶν. ### English translation (Claude) On the beginning of Proverbs. ### Citation (SBL) Basil, Hom. 12.0 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/11-1/#p-12-0). ## Homilies 12.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/11-1/#p-12-1 - Source: PG 31:588 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil explains the three books of Solomon, the meaning of “proverb,” why the author's name and kingship are given, and what wisdom is, divine and human, beginning with the fear of the Lord. ### Greek text ᾿Αγαθὸς ὁ τῆς εὐπειθείας μισθός. Ὑπαχούσωμεν -ποίνυν χρηστῷ Πατρὶ, προδάλλοντι ἡμῖν ἀγωνίσματα ἐχ τῶν λογίων τοῦ Πνεύματος " ὃς χατὰ τοὺς ἐμπείρους τῶν θηρευτῶν ἐν δυσδάτοις χωρίοις, οἷον σχύλαχός τινος, τὴν πεῖραν τοῦ δρόμου λαμδάνειν βούλεται. Προέδαλε δὲ ἡμῖν εἰς ἐξήγησιν τὸ προοίμῖιον τῶν Παροιμιῶν. “Ὅπως δὲ δυσθήρατος τῆς λέξεως ταύτης ὁ νοῦς, παντὶ γνώριμον τῷ καὶ μικρὸν ἐπιστήσαντι. Πλὴν οὐχ ἀποχνητέον πρὸς τὴν ἐγχείρησιν, τὴν ἐλπίδα θεμένους ἐπὶ τὸν Κύριον, ὃ;, διὰ τῶν προσευχῶν τοῦ ποιμένος, δώσει λόγον ἡμῖν ἐν ἀνοίξει τοῦ στόματος ἡμῶν. Τρεῖς τὰς πάσας ἔγνωμεν πραγματείας τοῦ σοφωτάτου Σολομῶντος τὴν τε τῶν "]αροιμιῶν τούτων, καὶ τὴν τοῦ Εχχλησιαστοῦ, καὶ τὴν τοῦ Ἄσματος τῶν ἀσμάτων " ἐχάστην πρὸς ἴδιον σχοπὸν συντεταγμένην" πᾶσαι μέντοι ἐπ᾿ ὠφελείᾳ τῶν ἀνθρώπων ἐγράφησαν. Ἡ μὲν γὰρ Παροιμία παίδευσίς ἐστιν ἡθῶν, καὶ παθῶν ἐπανόρθωσις, καὶ ὅλως διδασχαλία βίου, πυχνὰς τὰς ὑποθήχας περιέχουσα τῶν πραχτέων" ὁ δὲ Ἐχχλησιαστὴς φυσιολογίας ἅπτεται, καὶ ἀποχαλύπτει ἡμῖν τῶν ἐν τῷ χόσμῳ τούτῳ τὴν ματαιότητα " ὥστε μηδὲ τοῖς ματαίοις προσαναλίσχειν τῆς ψυχῆς τὰς φροντίδας. Τὸ δὲ ἌΑσμα τῶν ἀσμάτων τὸν τρόπον ὑποδείχνυσι τῆς τελειώσεως τῶν ψυχῶν. Περιέχει γὰρ συμφωνίαν νύμφης καὶ νυμφίου - τουτέστι, ψυχῆς οἰχείωσιν πρὸς τὸν Θεὸν Λόγον. ᾿Αλλ᾽ ἐπὶ τὸ προχεί-μένον ἐπανέλθωμεν. ἃ, Παροιμίαι Σολομῶντος υἱοῦ Δαδὶδ, ὃς ευσεν ἐν ᾿Ισραή,1. Τὸ τῶν παροιμιῶν ὄνομα ἔτλ τῶν δημωδεστέρων λόγων παρὰ τοῖς ἕξωθεν τέταχται, καὶ ἐπὶ τῶν ἐν ταῖς ὁδοῖς; λαλουμένων, ὡς τὰ πολλά " οἶμος γὰρ παρ᾽ αὐτοῖς ἡ ὁδὺς ὀνομάζεται, ὅθεν καὶ τὴν παροιμίαν ὡρίζοντο, ῥῇμα παρόδιον μένον ἐν τῇ χρήσει τῶν πολλῶν, καὶ ἀπὸ ὀλίγων ἐπὶ πλείονα ὅμοια μεταληφθῆναι δυνάμενον. Παρὰ δὲ ἡμῖν παροιμία ἐστὶ λόγος ὠφέλιμος, μετ᾽ ἐπιχρύψεως μετρίας ἐκδεδομένος, πολὺ μὲν τὸ αὐτόθεν χρήσιμὸν περιέχων, πολλὴν δὲ καὶ ἐν τῷ βάθει τὴν διάνοιαν συγχαλύπτων. Ὅθεν καὶ ὁ Κύριος, Ταῦτα, φησὶν, ἐν’ παροιμίαις ὑμῖν.λετάληκα. Ἔρχεται ὥρα, ὅτε οὐκέτι ἐν παροιμίαις, ἀλλὰ παῤῥησίᾳ -μαϊήσω ὑμῖν" ὡς τοῦ παροιμιαχοῦ λόγου τὸ πεμὴ ἔχοντος, ἀλλὰ πλαγίως ἑαυτοῦ τὸ βούλημα τοῖς ἐντρεχεστέροις παραδηλοῦντος. Παροιμίαι τοίνυν Σολομῶντος " τουτέστι, λόγοι προτρεπτιχοὶ, παρὰ πᾶσαν του βίου τὴν ὁδὸν χρησιμεύοντες. Προσέθηχε δὲ τὸ ὄνομα τοῦ συγγραφέως, ἵνα τῇ τοῦ προσώπου περιφανείᾳ τὸν ἀκροατὴν ἐφελχύσηται. ᾿Αξιοπιστία γὰρ τῶν ἐν τῷ βίῳ, … ίστησι,, προσεχεστέρους δὲ τοὺς διδασχομένους παρασχενάζει. Παροιμίαι οὖν Σολομῶντος, Σολομῶντος ἐχείγου πρὸς ὃν εἶπεν ὁ Κύρϊος " Ἰδοὺ δέδωκά σοι καρδίαν φρογίμην» καὶ σο:»ἠν" ὡς σὺ, οὐ γέγονεν ἔμπροσθέν σου" καὶ μετὰ σὲ οὐκ ἀναστήσεται ὅμοιός σοι" καὶ πάλιν" ἽἜδωχεν ὁ Κύριος σοφίαν καὶ φρόγηστν τῷ Σαλωμὼν πολλὴν σφόδρα, καὶ χύμα καρδίας ὡς ἡ ἄμμος ἡ παρὰ τὴν θάλασσαν. Καὶ ἐπληθύνθη ἡ σο:ρία Σαλωμὼν ὑπὲρ τὴν φρόνησιν πάντων ἀρκαίων ἀνθρώπων, καὶ ὑπὲρ πάντας φρονίμους Αἰγύπτου. Οὕτως ἀναγκαία ἢ τοῦ ὀνόματος προσθήχη " Παροιμίαι Σολομῶντος υἱοῦ Δαβίδ. Πρόσχειται καὶ ὁ πατὴρ, ὥστε σε γνῶναι, ὅτι σοφὸς ἣν ὁ Σολομὼν ἐχ σοφοῦ καὶ προφήτου πατρὸς, ἐχ βρέφους τὰ ἱερὰ γράμματα πεπαιδευμένος, καὶ οὐχὶ χλῆρῳ τὴν ἀρχὴν λαχὼν, οὐδ᾽ εἰς οὐδὲν αὐτῷ προσήχουσαν τὴν βασιλείαν εἰσδιασάμενος, ἀλλὰ χρίσει δικαίᾳ πατρὸς, καὶ ψήφῳ Θεοῦ τὰ πατρῷα σχήῆπτρα παραλαδών. Οὗτος βασιλεὺς ἐγένετο τῆς Ἱερουσαλήμ. Οὐδὲ τοῦτο ἀργόν μάλιστα μὲν πρὸς τὴν τῶν ὁμωνυμιῶν διάχρισιν, ἔπειτα δὲ καὶ διὰ τὴν χατασχευὴν τοῦ πολυθρυλλήτου ναοῦ - ἵνα Ὑχκυρίσῃς αὐτοῦ τὸν δημιουργὸν, καὶ πάσης τῆς κατὰ πὴν πόλιν οἰχονομίας καὶ τῶν θεσμῶν καὶ τῆς εὐταξίας τὸν αἴτιον. Μέγα δὲ συμθάλλεται πρὸς τὴν τῶν παραινέσεων παραδοχὴν καὶ τὸ βασιλέα εἶναι τὸν συγγραφέα τοῦ λόγου. Ἐὲ γὰρ βασιλεία ἐστὶν ἔννομος ἐπιστασία, δῆλον, ὅτι αἱ παρὰ βασιλέως διδόμεναι ὑποθῆχαι, τοῦ γε ὡς ἀληθῶς τῆς προσηγορἷας ταύτης ἀξίου, πολὺ τὸ νόμιμον ἔχουσι, τὸ χοινῇ "πᾶσι λυσιτελὲς σχοποῦσαι, καὶ οὐχὶ πρὸς τὸν σχοπὸν τῆς ἰδίας ὠφελείας συντεταγμέναι. Τοῦτο γὰρ διαφέρει τύραννος βασιλέως, ὅτι ὁ μὲν τὸ ἑαυτοῦ πανταχόθεν σχοπεῖ, ὁ δὲ τὸ τοῖς ἀρχομένοις ὠφέλιμον ἐχπορίξει. ᾿ΑΛπαριθμεῖται δὲ καὶ τὰ ἐχ τῆς ξἰδλου χρήσιμα, τίνα καὶ πόσα τοῖς διδασχομένοις προσγίνεται. δ. Καὶ πρῶτον ἐχτῶν Παροιμιῶν ἐστι γνῶναι σοφίαν καὶ παιδείαν. Ἔστι δὲ σοφία ἐπιστήμη θείων τε καὶ ἀνθρωπίνων πραγμάτων, καὶ τῶν τούτοις αἰτιῶν. Ὁ οὖν ἐπιτετευγμένως θεολογῶν ἔγνω σοφίαν, ὡς καὶ ὁ μαχάριος Παῦλος λέγει" Σοφίαν δὲ «οῦμεν ἐν τοῖς τελείοις" σοφίαν δὲ οὐ τοῦ αἰῶγος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν χαταργουμένων- ἀλλὰ λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἁποχεχρυμμένην», ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων. Καὶ ὁ ἐχ τῇς τοῦ χόσμου δὲ χατασχευῆς τὸν δημιουργὸν ἐννοῶν, ἔγνω καὶ αὐτὸς διὰ τῆς τοῦ χόσμου σοφίας τὸν Θεόν. Τὰ γὰρ ἀύρατα αὑτοῦ ἀπὸ κτίσεως κόσμου τοῖς ἡμᾶς τῇ περὶ Θεοῦ ἐννοίᾳ, δι᾽ ὧν φησιν: Ὁ Θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν " καὶ τὸ, Ἡνίχα ἡτοίμαζε τὸν οὐρανὸν, συμπαρήμην αὑτῷ " καὶ τὸ, ἽΠμην παρ᾽ αὐτῷ ἁρμόζουσα " κἀγὼ ἤμην, ἢ προσέχαιρε. Ταῦτα γὰρ πάντα, προσωποποιῆσας ἡμῖν τὴν σοφίαν, ὑπὲρ τοῦ ἐναργῶς αὐτῆς παραστῆσαι τὴν γνῶσιν, ἀπ᾿ αὐτῆς διαλέγεται. Καὶ ὅλως τὸ, Κύριος ἔκτισέ με ἀρχὴν» ὁδῶν αὐτοῦ, περὶ τῆς ἐμφαινομένης σοφίας τῷ χόσμῳ φησὶ, μονονουχὶ φωνὴν ἀφιείσης διὰ τῶν ὁρωμένων, ὅτι παρὰ Θεοῦ γέγονε, καὶ οὐχ αὐτομάτως ἡ τοσαύτη σοφία τοῖς ἀποτελεσθεῖσιν ἐμπρέπει. Ὡς γὰρ Οἱ οὐρανοὶ δι- Β ηγοῦνται δόξαν Θεοῦ, καὶ ποίησιν τῶν χειρῶν αὐτοῦ ἀν αγγέ.ιλει τὸ στερέωμα (διηγοῦνται δὲ ἄνευ φωνῆς)" οὐ γάρ εἰσι αλιαὶ, οὐδὲ «ἰόγοι, ὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν " οὕτως εἰσέ τινες καὶ σοφίας λόγοι τῆς ἀρχεγόνου, τῆς πρὸ τῶν ἄλλων ἐν τῇ δημιουργίᾳ συγχαταδληθείσης τῇ χτίσει. ΛΔὕτη σιωπῶσα βοᾷ τὸν ἑαυτῆς χτίστην καὶ Κύριον, ἴνα δι᾽ αὐτῆς ἀναδράμῃς ἐπὶ τὴν ἔννοιαν τοῦ μόνου σοφοῦ. ἀ. Ἔστι δέ τις καὶ ἀνθρωπίνη σοφία - ἣ ἐμπειρία τῶν χατὰ τὸν βίον πραγμάτων, καθ᾽ ἣν σοφοὺς λέγομεν τοὺς καθ᾽ ἐχάστην τῶν ὠφελίμων τεχνῶν ἐπιστήμονας. Διόπερ καὶ τὸ πολὺ τῆς βίδλου ἐν τῇ περὶ «ἧς σοφίας προτροπῇ τῷ συγγραφεῖ Σοφία ἐν ἐξόδοις ὑμγεῖται (ϑ5), ἐν δὲ πλατείαις παῤῥησίαν ἄγει" ἐπ᾿ ἄχρων δὲ τειχέων σεται. Ὁρῶν γὰρ τὸ φιλότιμον τῶν ἀνθρώπων, καὶ ὅτι πάντες φυσιχῶς τὸ περιφανὲς αὐτ΄ς ἀσπχζόμεθα, διὰ τῶν ἐπαίνων τῆς σοφίας ἐπεγείρει τὰς ψυχὰς πρὸς τὸ μὴ νωθρῶς μηδὲ παρέργως αὐτῆς ἀντιποιεῖσθαι. Πανταχοῦ αὐτῆς πολὺν εἶναι τὸν λόγον φησὶν, ἐν ὁδοῖς, ἐν ἀγοραῖς, ἐν τοῖς ὀχυρώμασι τῆς πύλεως. Διὰ τοῦτο πύλας λέγει καὶ πλατείας καὶ τείχτ, διὰ μὲν τῶν ἐξόδων καὶ τῶν πλατειῶν τὸ περιφανὲς αὖ- «ἧς ὑποφαίνων, διὰ δὲ τῶν τειχῶν τὸ ἀπ᾿ αὐτῆς ὦφέλιμον, καὶ πρὸς πᾶσαν ἀσφάλειαν τοῦ βίου αὕταρχες. Καὶ βουλόμενος ἡμᾶς αὐτῇ προσοιχειῶσαι" Εἶπον", φησὶ, τὴν σοςρίαν σὴν ἀδειοὴν εἶναι" καὶ πάλιν" ᾿Εράσθητι αὐτῆς, καὶ τηρήσει σε. Εἶτα τὸ χοινωφελὲς αὐτῆς ἐνδειχνύμενος, καὶ ὅτι πᾶσιν ὁμοίως ἀνεῖται τὸ ἀπ᾽ αὐτῆς ὠφέλιμον" Ἔσφαξε, φησὶ, τὰ ἑαυτῆς θύματα" τουτέστι, στερεὰν τροφὴν ἡτοίμασε τοῖς διὰ τὴν ἕξιν γεγυμνασμένοις τὰ αἰσθητήρια τῆς ψυχῆς. Ἐκέρασεν εἰς κρατῆρα τὸν δαυτῆς οἵνον, τὸν εὑφραίνγοντα καρδίαν ἀνθρώπου. Κρατῆρα δὲ λέγει τὴν χοινὴν καὶ πάνδημον τῶν ἀγαθῶν μετουσίαν" ὅθεν ὁμοτίμως πᾶσιν ἔξεστι τὸ ἑχάστῳ δυνατὸν καὶ σύμμετρον ἀπαρύεσθαι. Καὶ ἡτοιμάσατο τὴν ἑαυτῆς τράπεζαν. Πάντα δι' ἐμφάσεως λέγει, διὰ τῶν σωματιχῶν τὰ πνευματιχὰ ἡμῖν παραδειχνύς. Τὴν γὰρ λογικὴν τροφὴν τῆς ψυχῆς τράπεζαν ὀνομάζει, πρὸς ἣν συγκαλεῖ μετὰ ὑψηλοῦ χηρύγματος, τουτἐστι, μετὰ δογμάτων οὐδὲν ταπεινὸν οὐδὲ χαταῦεδλημένον ἐχόντων. Ὅς ἐστιν ἄφρων, ἐκχιλιγάτω πρὸς μέ. Ὥς γὰρ οἱ ἀσθενοῦντες χρήζουσιν ἰατρικῆς, οὕτω σοφίας οἱ ἄφρονες ἐπιδέονται. Καὶ τό" Κρεῖσσον γὰρ αὐτὴν ἐμπορεύεσθαι, ἣ χρυσίου καὶ ἀργυρίου θησαυρούς " καὶ τό" Τιμιωτέρα δέ ἐστι «τἰίϑων πολυτελῶν" πᾶν δὲ τίμιον οὐχ ἄξιον αὐτῆς ἐστι" καὶ τό- Υἱὲ, ἐὰν σοφὸς γένῃ σεαυτῷ, σοφὸς ἔσῃ καὶ τοῖς πλησίον σου" καὶ τό" Υἱῷ δὲ σοφῷ εὔοδοι ἔσονται πράξεις. Καὶ ὅλως ἕξεστί σοι Ἰνῶναι τοῦ λόγου τὴν ἀλήθειαν, ἀναλεξαμένῳ χατὰ σχολὴν τὰ περὶ τῆς σοφίας εἰρημένα τῷ Σολομῶντι. ᾿ΕἘχειδὴ δὲ εἰς κακότεχνον ψυχὴν οὐχ εἰσελεύσεται σοφία, καθαίρει πρότερον διὰ τοῦ θείου φόῤου τὰς ψυχὰς τῶν μελλόντων τῇ σοφίᾳ προσομιλεῖν. Τὸ γὰρ εἰς τοὺς τυχόντας ῥίπτειν τὰ τῆς σωτηρίας μυστέρια, καὶ πάντάς ὁμοίως παραδέχεσθαι, τοὺς μήτε βίω καθαρῷ, μήτε λόγῳ ἐξητασμένῳ καὶ ἀκριδεῖ χεχρημένους, ὅμοιόν ἐστιν ὥσπερ ἂν εἰ καὶ ἐν ἀγγείῳ τις ῥυπαρῷ τὸ πολυτίμητον μύρον ἐμδάλλοι. Διὰ τοῦτο, Ἀρχὴ σοφίας, φόδος Κυρίου. Φόδος δὲ χαθάρσιον ψυχῆς κατὰ τὴν εὐχὴν τοῦ προφήτου λέγοντος - Καθήλωσον ἐκ τοῦ φόδου σου τὰς σάρχας ἡ μου. Ὥ; ὅπου φόθος ἐνοικεῖ, ἐχεῖ ψυχῆς ἅπασα χαθαρότης ἑνίδρυται, πάσης πονηρίας καὶ ἀνοσίου πράξεως ὑποφευγούσης, τῶν τοῦ σώματος μελῶν χιγηθῆναι πρὸς ἀτόπους ἐνεργείας, διὰ τὸ τῷ φόδῳ χαθηλῶσθαι, μὴ δυναμένων. Ὥσπερ γὰρ ὁ ἐμπεπηχότας ἔχων ἐν ἑαυτῷ τοὺς σωματιχοὺς ἥλους ἀνενέργητός ἐστιν ὑπὸ τῶν ὀδυνῶν κατεχόμενος ᾿ οὕτως ὁ πῷ φόδῳ τοῦ Θεοῦ χατειλημμένος, οὐχ ὀφθαλμῷ χρῆσασθαι πρὸς ἃ μὴ δεῖ, οὐ χεῖρας χινῆσαι πρὸς ἀπηγορευμένας πράξεις, οὐχ ὅλως μικρὸν ἢ μεῖζον ἐνεργῆσαι παρὰ τὸ χαθῆχον δύναται, οἷον ὀδύνῃ τινὶ τῇ ### English translation (Claude) Good is the reward of obedience. Let us, then, obey a kind Father, who sets before us contests drawn from the oracles of the Spirit; like experienced huntsmen who want to test a young hound's running on rough ground. He has set before us for exposition the opening of Proverbs. How hard to track down the meaning of this text is, is known to anyone who has given it even a little attention. Still, we must not shrink from the attempt, setting our hope on the Lord, who, through the prayers of our shepherd, will give us speech in the opening of our mouth. We know that the most wise Solomon composed three treatises in all: these Proverbs, Ecclesiastes, and the Song of Songs, each written with its own aim; but all were written for the benefit of human beings. Proverbs is a training of character and a correction of the passions, and in general a teaching for life, containing frequent counsels about what is to be done. Ecclesiastes touches on the study of nature and reveals to us the vanity of the things in this world, so that we may not spend the cares of the soul on vain things. The Song of Songs shows the manner of the souls' perfecting; for it contains the harmony of bride and bridegroom, that is, the soul's intimacy with God the Word. But let us return to the matter at hand. [2] “The proverbs of Solomon son of David, who reigned in Israel.” Outside writers give the name “proverb” (paroimia) to the more popular sayings, and mostly to things said along the roads; for among them a road is called oimos, which is why they defined a proverb as a wayside saying that stays in common use and can be transferred from a few cases to more that are like them. Among us, however, a proverb is a useful saying delivered with a moderate veiling, containing much that is useful at once but also hiding a great deal of meaning in its depth. Hence the Lord too says: “These things I have spoken to you in proverbs. The hour is coming when I will no longer speak to you in proverbs, but will tell you plainly”; since proverbial speech does not have its meaning on the surface, but indicates its intent obliquely to the more alert. “Proverbs of Solomon,” then: that is, words of exhortation, useful along the whole road of life. He added the writer's name so as to draw the hearer by the distinction of the person. For the credibility of those who are eminent in life … and makes the learners more attentive. “Proverbs of Solomon,” then, that Solomon to whom the Lord said: “Behold, I have given you a prudent and wise heart; there has been none like you before you, and after you none like you shall arise”; and again: “The Lord gave Solomon wisdom and very great understanding, and breadth of heart like the sand by the sea. And Solomon's wisdom was multiplied beyond the understanding of all men of old, and beyond all the wise of Egypt.” So necessary is the addition of the name: “Proverbs of Solomon son of David.” The father too is added, so that you may know that Solomon was wise, born of a wise father who was a prophet, trained in the sacred writings from infancy, and that he did not obtain rule by lot, nor force his way into a kingship that did not belong to him, but received his father's scepter by his father's just decision and God's vote. He became king of Jerusalem. Nor is this said idly: chiefly to distinguish those of the same name, and then also because of the building of the celebrated temple, so that you may recognize its builder and the author of the whole ordering of the city, of its laws and its good order. It also contributes much to the acceptance of the exhortations that the writer of the book is a king. For if kingship is lawful authority, it is clear that counsels given by a king, at least by one truly worthy of the title, carry much lawful weight, since they aim at what benefits all in common and are not composed with a view to his own advantage. For in this a tyrant differs from a king: the one looks everywhere to his own interest, the other provides what is beneficial to his subjects. He also enumerates the useful things that come from the book, what they are and how many, for those who are taught. [3] And first, from the Proverbs one may “know wisdom and instruction.” Wisdom is knowledge of things divine and human and of their causes. So whoever speaks of God aright has known wisdom, as blessed Paul also says: “We speak wisdom among the perfect, yet not a wisdom of this age, nor of the rulers of this age, who are passing away; but we speak God's wisdom in a mystery, the hidden wisdom, which God foreordained before the ages.” And whoever perceives the Creator from the construction of the world, he too has known God through the wisdom of the world. “For his invisible things from the creation of the world” … us in the thought of God; through which he says: “God by wisdom founded the earth”; and: “When he prepared the heaven, I was present with him”; and: “I was beside him, fitting things together; I was the one in whom he rejoiced.” For in all these, personifying wisdom for us so as to present the knowledge of it vividly, he speaks in her person. And in general the words “The Lord created me the beginning of his ways” are said of the wisdom displayed in the world, which all but utters a voice through the things that are seen, saying that it came from God and that so great a wisdom does not adorn what has been made by chance. For as “the heavens declare the glory of God, and the firmament proclaims the work of his hands” (they declare it without a voice), for “there is no speech, nor are there words, whose voices are not heard,” so too there are certain words of the primordial wisdom, which was laid down together with creation before the other things in the work of making. Silent, it cries out its own Creator and Lord, so that through it you may run up to the thought of the only wise one. [4] There is also a human wisdom, the experience of the affairs of life, according to which we call wise those who are skilled in each of the useful arts. That is why the writer gives much of the book to exhortation to … wisdom: “Wisdom is sung in the streets, in the squares she speaks boldly, on top of the walls she …” For seeing the love of honor in human beings, and that we all naturally welcome what is conspicuous, he rouses souls by the praises of wisdom not to lay claim to her sluggishly or as a side matter. He says that she is much spoken of everywhere: in the roads, in the marketplaces, in the strongholds of the city. That is why he speaks of gates and squares and walls: by the ways out and the squares he hints at her conspicuousness, by the walls at the benefit that comes from her and her sufficiency for complete security of life. And wishing to make us her intimates, he says: “Say that wisdom is your sister”; and again: “Love her, and she will keep you.” Then, showing her common benefit, and that the benefit from her is offered to all alike: “She has slaughtered her sacrifices,” he says; that is, she has prepared solid food for those whose senses of the soul are trained by practice. “She has mixed her wine in a bowl,” the wine that gladdens the heart of man. By the bowl he means the common and public sharing of good things, from which all may equally draw what is possible and proportioned to each. “And she has prepared her table.” He says everything figuratively, showing us spiritual things through bodily ones. For he calls the rational food of the soul a table, to which he calls together “with a lofty proclamation,” that is, with doctrines that have nothing low or degraded. “Whoever is foolish, let him turn aside to me.” For as the sick need medicine, so the foolish need wisdom. And: “It is better to trade in her than in treasures of gold and silver”; and: “She is more precious than costly stones; nothing precious is worthy of her”; and: “Son, if you become wise for yourself, you will be wise also for your neighbors”; and: “For a wise son, his doings will prosper.” In short, you can learn the truth of what is said by reading at leisure what Solomon says about wisdom. But since “wisdom will not enter a soul that devises evil,” he first cleanses through divine fear the souls of those who are to keep company with wisdom. For to throw the mysteries of salvation to anyone at all, and to receive all alike, people who have neither a pure life nor an examined and exact doctrine, is like pouring costly ointment into a dirty vessel. Therefore “the beginning of wisdom is the fear of the Lord.” Fear purifies the soul, as the prophet prays: “Nail my flesh with your fear.” For where fear dwells, there all purity of soul is established, and all wickedness and unholy action flees, since the members of the body cannot be moved to wrong actions, being nailed down by fear. For just as one who has bodily nails driven into him is inactive, held fast by the pains, so one seized by the fear of God cannot use his eye for what he should not, cannot move his hands to forbidden actions, cannot do anything at all, small or great, contrary to what is fitting, held as if by a pain … ### Scripture references - Eph 6:19: echo, medium confidence - Prov 1:1: quotation, high confidence - John 16:25: quotation, high confidence - 1 Kgs 3:12: quotation, high confidence - 1 Kgs 4:29: quotation, high confidence - 1 Kgs 4:30: quotation, high confidence - 2 Tim 3:15: echo, low confidence - Prov 1:2: quotation, high confidence - 1 Cor 2:6: quotation, high confidence - 1 Cor 2:7: quotation, high confidence - Rom 1:20: quotation, high confidence - Prov 3:19: quotation, high confidence - Prov 8:27: quotation, high confidence - Prov 8:30: quotation, high confidence - Prov 8:22: quotation, high confidence - Ps 19:1 (18:2 LXX): quotation, high confidence - Ps 19:3 (18:4 LXX): quotation, high confidence - Prov 1:20: quotation, high confidence - Prov 1:21: quotation, high confidence - Prov 7:4: quotation, high confidence - Prov 4:6: quotation, high confidence - Prov 9:2: quotation, high confidence - Prov 9:3: quotation, high confidence - Prov 9:4: quotation, high confidence - Heb 5:14: echo, medium confidence - Ps 104:15 (103:15 LXX): allusion, high confidence - Prov 3:14: quotation, high confidence - Prov 3:15: quotation, high confidence - Prov 9:12: quotation, high confidence - Prov 13:13: quotation, medium confidence - Matt 7:6: echo, medium confidence - Prov 1:7: quotation, high confidence - Ps 119:120 (118:120 LXX): quotation, high confidence ### Extrabiblical texts - Wis 1:4 (Wisdom of Solomon): quotation, high confidence ### Translation notes - This staged section holds sections 1–4 of the homily; the scan lost the numerals of 2–4, whose starts are marked [2], [3], [4]. The “shepherd” is Basil's bishop; the homily is from before Basil's episcopate (Migne's note, garbled in the scan, appears to say it was preached while he was in lower orders). Migne's Latin translation, notes, and marginal references, which the OCR ran into the Greek, are removed. Words are lost where Latin has displaced the Greek: after “those who are eminent in life” (the verb is lost; only its ending survives), after “from the creation of the world” (the rest of Rom 1:20 and the next words), after “exhortation to” and in the middle of Prov 1:21; these are marked “…”. The section ends mid-sentence at a page break. Quotations: Eph 6:19; Prov 1:1; John 16:25; 1 Kgs 3:12; 1 Kgs 4:29–30 (LXX 3 Kgdms 5:9–10); Prov 1:2; 1 Cor 2:6–7; Rom 1:20; Prov 3:19; 8:27, 30, 22; Ps 19:1, 3 (18:2, 4 LXX); Prov 1:20–21; 7:4; 4:6; 9:2–4; Ps 104:15; Prov 3:14–15; 9:12; 13:13 (LXX addition); Wis 1:4; Prov 1:7; Ps 119:120 (118:120 LXX). The definition of wisdom as knowledge of things divine and human and their causes is the Stoic one. ### Citation (SBL) Basil, Hom. 12.1 (PG 31:588; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/11-1/#p-12-1). ## Homilies 12.5 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-5 - Source: PG 31:595 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fear of God shuts out the profane; Basil then explains “instruction” as God's corrective discipline, which opens the ears of the careless. ### Greek text Τοὺς δὲ βεδήλους καὶ συρφετώδεις ἀποπέμπεται τῶν θείων διδασχαλιῶν, λέγων " ΓΑφοθοι δὲ ἐν αύλαις αὐκισθήσονται" καὶ τό" Ζητήσετε παρὰ χακοῖς σοφίαν, καὶ οὐχ εὑρήσετε᾽ καὶ πάλιν" Ζητήσουσί μὲ κακοὶ, καὶ οὐχ δὑρήσουσι, διὰ τὸ μὴ ἐχχαθαρθῆναι τῷ θείῳ φόδῳ. Ὥστε, μέλλων προσιέναι τῇ ἀναλήψει τῆς σοφίας, τῷ σωτηρίῳ φόδῳ τὰ ἀπὸ χαχίας αἴσχη χαθηράμενος προσερχέσθω. ᾿Ανεφάνη οὖν ἡμῖν καὶ ἕτερον ἀγαθὸν ἐκ τῆς τῶν Παροιμιῶν διδασχαλίας, ἡ τοῦ φόδου ἀνάληψις, διὰ τῆς σοφίας ἡμῖν ἐπεισαχθεῖσα. Δεύτερον ἦν ἐν τοῖς ἐπαγγέλμασι, γνῶναι παιδείαν. Ἔστι δὲ ἡ παιδεία ἀγωγὴ τις ὠφέλιμος τῇ ψυχῇ, ἐπιπόνως πολλάχις τῶν ἀπὸ καχίας χηλίδων αὐτὴν ἐχχαθαέρουσα, ἧτις Πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ τύπης" ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δε αὐτῆς γεγυμγασμέγνοις ἀποδίδωσιν εἷς σωτηρίαν. Ταύτην τοίνυν τὴν παιδείαν γνῶναι οὐ τῆς τυχούσης ἐστὶ διανοίας " διότι πολλοὶ, πρὸς τὸ τῶν γινομένων … ὑπὸ ἀμαθίας οὐχ ἀναμένουσιν, ἀλλὰ δυσανασχετοῦντες πρὸς τὸ τῆς ἐπιμελείας ἀὐστηρὸν, τοῖς τῆς ἀμα θίας ἀῤῥωστήμασιν ἐναπέμειναν. Διὰ τοῦτο θαύματος ἄξιαι τῶν δικαίων αἱ φωναὶ, τῶν λεγόντων" Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. Οὐ γὰρ τὴν παιδείαν παραιτοῦνται, ἀλλὰ τὴν ὀργήν. Τούτῳ παραπλήσιόν ἔστι καὶ τὸ, Παίδευσον ἡμᾶς, Κύριε, πλὴν ἐν κρίσει, καὶ μὴ ἐν θυμῷ" καὶ τό: Ἡ παιδεία Κυρίου ἀνοίγει μου τὰ ὦτα. “Ὥσπερ γὰρ τῶν παίδων οἱ νήπιοι, κατολιγωροῦντες τῶν μαθημάτων, μετὰ τὰς μάστιγας ἃς οἱ διδάσκαλοι αὐτοῖς ἢ παιδαγωγοὶ προσάγουσι, προσἐχέστεροι γενόμενοι, δέχονται τὰ διδάγματα, καὶ ὁ αὑτὸς λόγος πρὸ μὲν τῶν πληγῶν οὐχ ἠχούετο, μετὰ δὲ τὰς ἐχ τῶν μαστίγων ὀδύνας, ὡς ἄρτι τῶν ὥτων διανοιγέντων, καὶ παρεδέχθη τῇ ἀχοῇ, καὶ διεφυλάχθη τῇ μνήμῃ" οὕτω καὶ ἐπὶ τῶν παραχουόντων «ἧς θείας διδασχαλίας καὶ χαταφρονητιχῶς πρὸς τὰς ἐντολὰς διαχειμένων συμόαίνει, Ἐπειδὰν γὰρ ἐπαχθῇ αὐτοῖς παρὰ τοῦ Θεοῦ ἡ παιδεία, τότε δὴ μάλιστα τὰ ἀεὶ λαλούμενα καὶ ἀεὶ παραχουόμενα τῶν τοῦ Θεοῦ προσταγμάτων, ὡς πρῶτον ἐμπεσόντα αὐτῶν ταῖς ἀχοαῖς, παρεδέχθη. Διὰ τοῦτο, Ἢ παιδεία Κυρίου, φησὶν, ἀνοίγει μου τὰ ὦτα. Ἐπεὶ οὖν ἡ παιδεία νουθετεῖ τὸν ἅταχτον, ὡς ἐποίει ὁ Παῦλος παραδιδοὺς τῷ Σατανᾷ, οἷον δημίῳ τινὶ στρεδλοῦντι καὶ μαστίζοντι, ἵνα παιδευθῶσι μὴ βλασφημεῖν " τὸν δὲ ἀφηνιαστὴν ἐπανάγει. ὡς περὶ οὗ εἴρηται, ὅτι Ὕστερον αἰχμαλωσίας αὑτοῦ μετενόησεν " ἀναγχαῖον γνῶναι τῆς παιδείας τὴν δύναμιν πρὸς ὅσα ἐστὶ λυσιτελής. Εἰδὼς οὖν τὸ ἀπ᾽ αὐτῆς ὠφέλιμον ὁ Σολομὼν, παραινεῖ" Μὴ ἀπόσχῃ νήπιον παιδεύειν, ὅτι, ἐὰν πατάξῃς αὐτὸν ῥάδδῳ, οὐκ ἀποθανεῖται. Σὺ μὲν γὰρ ῥάδδῳ πατάξεις αὐτὸν, τὴν δὲ ψυχὴν αὐτοῦ ῥύσῃ ἐκχ θαγάτου. Τίς γὰρ υἱὸς, ὃν οὐ πατήρ; Αὕτη ἡ παιδεία πολλῶν χρημάτων ἑστὶ τοῖς ὀρθῶς λογιζομένοις τιμιωτέρα. Διό φησιν ὁ Σολομών " Λάδετε παιδείαν, καὶ μὴ ἀργύριον " ἵνα ἐν χαιρῶ περιστάσεων ἣ τοῦ σώματος χάμνοντος, ἣ τῶν χατὰ τὸν οἶχον πεπονηχότων, μή πότε πονηρὰν ἔννοιαν λάδῃς περὶ Θεοῦ, ἀλλ' ἐν ὑπομονῇ πολλῇ δέχη αὐτοῦ τὰς πληγὰς, παιδευόμενος ἐφ᾽ οἷς ἥμαερτες, καὶ λέγῃς καὶ σὺ, διὰ τὸ γνῶναι παυδείαν, τόῤ Ὀργὴν Κυρίου ὑποίσω, ὅτε ἥμαρτον αὐτῷ καὶ τό" ᾿Αγαθόν μοι, ὅτι ἐταπείνωσάς με. Οἷος ἦν ὁ Παῦλος λέγων: Παιδευόμενοι, καὶ μὴ θανατούμεγοι" καὶ τό- ᾿Ελεγχόμενοι, ὑπὸ Κυρίουὅ παιδευόμεθα, ἵγα μὴ σὺν τῷ κόσμῳ καταχρι- ### English translation (Claude) [5] He sends the profane and the rabble away from the divine teachings, saying: “The fearless will be lodged in courts”; and: “You will seek wisdom among the wicked and not find it”; and again: “The wicked will seek me and not find me,” because they have not been cleansed by divine fear. So let one who is about to come to the taking up of wisdom come only after cleansing away the disgraces of vice by saving fear. Another good, then, has appeared to us from the teaching of Proverbs: the taking up of fear, brought in for us through wisdom. Second among the promises was “to know instruction.” Instruction is a discipline beneficial to the soul, often cleansing it laboriously from the stains of vice; which “for the present does not seem to be a matter of joy but of grief, but later yields the peaceful fruit” to those trained by it, unto salvation. To know this instruction, then, is not for any ordinary mind; for many, … through ignorance, do not wait [for the end] of what happens, but, chafing at the severity of the treatment, remain in the sicknesses of ignorance. That is why the words of the righteous deserve admiration, who say: “Lord, do not rebuke me in your anger, nor discipline me in your wrath.” For they do not refuse discipline, but anger. Close to this is: “Discipline us, Lord, but in judgment and not in anger”; and: “The discipline of the Lord opens my ears.” For just as small children who neglect their lessons become more attentive after the whippings that teachers or attendants give them, and receive what is taught, and the same lesson that was not heard before the blows is, after the pains of the whip, both received by the hearing and kept in the memory, as if their ears had just been opened, so it happens also with those who disregard the divine teaching and are disposed contemptuously toward the commandments. For when discipline is brought on them by God, then above all the commands of God that were always spoken and always ignored are received, as if they had fallen on their ears for the first time. That is why it says, “The discipline of the Lord opens my ears.” Since, then, discipline admonishes the disorderly, as Paul did when he handed people over to Satan, as to an executioner who racks and scourges, “that they may be disciplined not to blaspheme”; and brings back the one who has bolted, as was said of one that “after his captivity he repented”; it is necessary to know the power of discipline, and for how many things it is profitable. Solomon, knowing the benefit that comes from it, advises: “Do not refrain from disciplining a child, for if you strike him with a rod he will not die. You will strike him with the rod, but you will rescue his soul from death.” “For what son is there whom a father does not discipline?” This discipline is more precious than much money to those who reason rightly. That is why Solomon says: “Receive instruction, and not silver”; so that in a time of troubles, when the body is ailing or when things at home have gone badly, you may never conceive an evil thought about God, but receive his blows with great patience, being disciplined for the sins you have committed, and may say yourself, because you know discipline: “I will bear the wrath of the Lord, because I have sinned against him”; and: “It is good for me that you humbled me.” Such was Paul, who said: “As disciplined and not put to death”; and: “When we are judged by the Lord, we are disciplined, so that we may not be condemned along with the world.” ### Scripture references - Prov 14:6: quotation, high confidence - Prov 1:28: quotation, high confidence - Prov 1:2: quotation, high confidence - Heb 12:11: quotation, high confidence - Ps 6:1 (6:2 LXX): quotation, high confidence - Jer 10:24: quotation, high confidence - Isa 50:5: quotation, high confidence - 1 Tim 1:20: quotation, high confidence - Jer 31:19 (38:19 LXX): allusion, medium confidence - Prov 23:13: quotation, high confidence - Prov 23:14: quotation, high confidence - Heb 12:7: quotation, high confidence - Prov 8:10: quotation, high confidence - Mic 7:9: quotation, high confidence - Ps 119:71 (118:71 LXX): quotation, high confidence - 2 Cor 6:9: quotation, high confidence - 1 Cor 11:32: quotation, high confidence ### Translation notes - Section 5 (the numeral read in the scan). The first quotation is uncertain: the scan reads “Ἄφοβοι (?) δὲ ἐν αὐλαῖς οἰκισθήσονται”; its source is unidentified (Migne's garbled margin seems to point to Prov 9). Words are lost where Latin has displaced the Greek after “for many” (marked “…”). The section ends with the first half of the last word of 1 Cor 11:32 (κατακρι-); the completion is lost at the page break. Quotations: Prov 14:6; 1:28; 1:2; Heb 12:11; Ps 6:1 (6:2 LXX); Jer 10:24; Isa 50:5; 1 Tim 1:20; Jer 31:19 (38:19 LXX); Prov 23:13–14; Heb 12:7; Prov 8:10; Mic 7:9; Ps 119:71 (118:71 LXX); 2 Cor 6:9; 1 Cor 11:32. Migne's Latin and marginal references are removed. ### Citation (SBL) Basil, Hom. 12.5 (PG 31:595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-5). ## Homilies 12.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-6 - Source: PG 31:595 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Instruction also means choosing useful learning over geometry, astrology, poetry, rhetoric and sophistry; Basil then turns to “words of prudence” and the puzzle of the “prudent” serpent. ### Greek text Ἐπειδὴ δὲ καὶ ἡ τῶν μαθημάτων ἀνάληψις παιδεία λέγεται, χατὰ τὸ γεγραμμένον περὶ τοῦ Μωῦσέως, ὅτι ᾿Επαιδεύθη ἐν πάσῃ σοφίᾳ Αἰγυπτίων, τὸ μὴ τοῖς τυχοῦσιν ἑαυτὸν μαθήμασιν ἐπιδάλλειν, ἀλλὰ Ὑνῶναι τὴν χρησιμωτάτην παιδείαν, οὐ μιχρὸν πρὸς σωτηρίαν. “Ἴδη γάρ τινες, ἣ γεωμετρίᾳ σχολάζοντες, ἦν ἐξεῦρον Αἰγύπτιοι, ἣ ἀστρολογίᾳ τῇ παρὰ τῶν Χαλδαίων τετιμημένῃ, ἢ ὅλως περὶ σχήματα καὶ σχιὰς τὴν μετεωρολογίαν ἔχοντες, τῆς ἐχ τῶν θείων λογίων παιδεύσεως ὑπερεῖδον. ᾿Αλλὰ καὶ ποιητιχὴ, καὶ ῥητοριχὴ, καὶ ἡ τῶν σοφισμάτων εὕρεσις πολλοὺς ἀπησχόλησεν " ὧν ὕλη τὸ ψεῦδός ἐστιν. Οὔτε γὰρ ποιττικὴ συστῆναι δύναται ἄνευ τοῦ μύθου" οὔτε ῥητορικὴ ἄνευ τῆς ἐν τῷ λέγειν τέχνης " οὔτε σοφιστιχὴ ἄνευ τῶν παραλογιτμῶν. Ἑπεὶ οὖν πολλοὶ τῇ περὶ ταῦτα σπουδῇ τῆς περὶ Θεοῦ γνώσεως χατημέλησαν, ἐν τῇ τῶν ματαίων ἐρεύνῃ χαταγηράσαντες, ἀναγκαία ἡ τῆς παιδείας ἐπίγνωσις, πρός τε τὴν αἷἴρεσιν τῆς ὠφελίμου παιδείας, καὶ πρὸς τὴν ἀποφυγὴν τῆς ἀνονήτου καὶ βλαδερᾶς. "Ἔστι καὶ νοΐσαι λόγους φρονήσεως τῷ προσέχοντι ταῖς Παροιμίαις, καὶ τὸ ἀπ᾿ αὐτῶν ὠφέλιμον μὴ ἀργῶς δεχομένῳ. Τὴν φρόνησιν τοίνυν ἐπιστάμεθα οὖσαν μίαν τῶν γενιχῶν ἀρετῶν, χαθ᾽ ἦν ἐπιστήμονες γινόμεθα ἀγαθῶν καὶ χακῶν καὶ οὐδετέρων οἱ ἄνθρωποι. Ὁ δὲ φρόνιμος δηλονότι παρωνύμως ἐχ τῆς φρουήἡσεὼς προσηγόρευται, Πῶς οὖν φρονιμώτατος ὁ ὄφις πάντων τῶν θηρίων μεμαρτύρηται γεγενῆσθαι; φρόνησιν. Ἔστι γὰρ τὸ συμφέρον νοῆσαι. ἢ κακίᾳ, φησὶ, νηπιάζετε, ταῖς δὲ φρεσὶ τέλειοι γίνεσθε. Τὴν φρόνησιν τοίνυν, … ἢ ὄφεις. Καὶ φρόνιμος ὁ οἰχονόμος τῦς ἀδιχίας. Ἢ δῆλον, ὅτι διπλοῦν ({ ἐστι τὸ τῆς φρονήσεως ὄνομα; Ἡ μὲν γάρ τίς ἔστι φυλαχὴ τοῦ οἰχείου συμφέροντος μετὰ τῆς τοῦ πλησίον ἐπὶδουλῇς, οἵα ἡ τοῦ ὄφεως, τὴν χεφαλὴν ἑαυτοῦ συντηροῦντος. Ἥδε τις ἔοιχεν εἶναι χαχεντρέχεια τρόπων, ὀξέως τὸ ἴδιον λυσιτελὲς ὁποία ἡ τοῦ οἰκονόμου τῆς ἀδικίας. Ἢ δὲ ἀληθὴς φρόνησις διάγνωσίς ἐστι τῶν ποιητέων καὶ οὐ ποιητέων" ἧ ὁ χαταχολουθῶν οὐδέποτε μὲν τῶν τῆς ἀρετῆς ἔργων ἐχστήσεται, οὐδέποτε δὲ τῷ ὀλέθρῳ τῆς χαχίας περιπαρήσεται. Ὁ τοίνυν νοῶν λόγους φρονήσεως οἷδε μὲν τίνες σοφισματώδεις καὶ ἀπατηλοὶ, «ἶνες δὲ οἱ περὶ τῶν χατὰ τὸν βίον πραχτέων τὰ βέλτιστα ἡμῖν ὑποτιθέμενοι " καὶ ὡς δόχιμος τραπεζίτης, τὸ μὲν δόχιμον χαθέξει, ἀπὸ δὲ παντὸς εἴδους πονηροῦ ἀφέξεται. Αὕτη ἡ φρόνησις χαρίξεται τῷ οἰχοδομοῦντι τὴν ξαυτοῦ οἰχίαν, τὸν θεμέλιον αὐτοῦ τιθέναι ἐπὶ τὴν πέτραν, τουτέστι, τῇ πίστει τῇ εἰς Χριστὸν ἐπερείδεσθαι, ὥστε ἀσειστον διαμένειν ἐν βροχαῖς καὶ ἀνέμοις καὶ ποταμῶν προσθολαῖς. Τὸ γὰρ ἐν πειρασμοῖς ἀσάλευτον, τοῖς τε ἀνθρωπίνοις καὶ τοῖς ἄνωθεν ἡμῖν ἐπαγομένοις, διὰ τῶν τοιούτων τῆς παραδολῆς λόγων ὁ Κύριος ἡμῖν ἐνεδείξατο. Διδάσχει δὲ καὶ μὴ χαταμελεῖν τῶν ἀναγκαίων, ἀλλὰ πρὸ καιροῦ παρεσχευασμένους τῆς ζωῆς τὰ ἐφόδια, ἐν τῇ ἐτοιμασίᾳ τῆς καρδίας ἀναμένειν τοῦ νυμφίου τὴν παρουσίαν. Αἱ φρόνιμοι γὰρ, φησὶ, παρθένοι, διὰ τὸ ἔχειν ἐν ταῖς λαμπάσι τὸ ἕλαιον, συνεισῆλθον τῷ νυμφίῳ " αἱ δὲ μωραὶ διὰ τὸ ἀνέτοιμὸν ἑαυτῶν, τῆς χαρᾶς τοῦ νυμφῶνος ἀπηλλοτριώθησαν. Ἵ. Μετὰ τοῦτο, ἴδωμεν τί ἐστι δέξασθαι στροφὰς λόγων. Ὁ μὲν ἀληθὴς λόγος, καὶ ἀπὸ ὑγιοῦς διανοίας προϊὼν, ἀπλοῦς ἔστι καὶ μονότροπος, τὰ αὐτὰ λέγων πάντοτε περὶ τῶν αὐτῶν" ὁ δὲ ποιχίλος καὶ ἔντεχνος; πολὺ τὸ ἐπίπλοχον καὶ ἐγχατάτχευον ἔχων, μυρία τοὺς, πρὸς τὸ τῶν ἐντυγχανόντων ἀρέσχον μεταμορ φούμενος. Πρὸς οὖν τὸ δύνασϑαι ἡμᾶς ἰσχυρῶς ἀντἐχειν τῇ ἀπὸ τῶν τεχνιχῶν λόγων προσδολῇ μέγα όφελος αἱ Παροιμίαι χαρίζονται. Διότι ὁ προσέχων αὖταῖς, καὶ τὰς ἀπ' αὐτῷν παραινέσεις μὴ ἀργῶς προσἀδλαδὼς τὰς στροφὰς τῶν λόγων, μήτε περιτρεπόοοι … ἀληθείας. Ὅταν γὰρ ἄλλως μὲν φύσεως ἔχῃ τὰ πράγματα, ἄλλως δὲ οἱ λόγοι περὶ αὐτῶν ἀναπείθωσι, στροφή τίς ἐστι, μᾶλλον δὲ διαστροφῇ, ὑπὸ τοῦ λόγου περὶ τὴν ἀλήθειαν γινομένη. Καὶ ὁ ἄλλος μὲν φαινόμενος, ἄλλος δὲ ὧν χατὰ ἀλήθειαν, στροφαῖς χέχρῆται λόγων, ἀπατῶν τοὺς συνόντας, ὥσπερ τοὺς κύνας λαγωοὶ καὶ ἀλώπεχες, ἑτέραν δειχνύντες, καὶ ἑτέραν τρεπόμενοι. Ἢ στροφαί τινές εἰσι λόγων αἱ ἐχ τῆς ψευδωνύμου γνώσεως ἀντιθέσεις. Οὐ χαταδε-χόμενοι γὰρ τὸ ἁπλοῦν τῆς πνευματιχῆς διδασχαλίας, οἱ ἐχ τῆς διαλεχτικῆς. πρὸς τὰς ἀντιλογίας ἢχονημένοι, περιτρέπουσι πολλάχ:ς τὴν ἰσχὺν τῆς ἀληθείας τῇ πιθανολογίᾳ τῶν σοφισμάτων. Δέχεται οὖν ταύτας τὰς στροτὰς τῶν λόγων ὁ ταῖς Παροιμίαις ὠχυρωμένος. Κἂν εὕρῃ ποτὲ προδλήματα, ἰσοπαλεῖς τὰς ἐφ᾽ ἑχάτερον ἐπιχειρήσεις ἔχοντα, ἕν οἷς δυσδιάκριτος τοῦ πιθανωτέρου ἡ εὕρεσις " ὅμως διὰ τὸ ἐγγετὸν νοῦν, χἂν ὅτ: μάλιστα δοχῶσιν οἱ προσδιαλεγόμενοι ἐξίσου τὰς ἐχ τῶν ἐπιχειρημάτων πληγὰς ἀλλή- ### English translation (Claude) [6] Since the taking up of learning is also called instruction, as it is written of Moses that “he was instructed in all the wisdom of the Egyptians,” it is no small help toward salvation not to throw oneself into whatever learning comes along, but to know the most useful instruction. For some, devoting themselves to geometry, which the Egyptians discovered, or to astrology, honored among the Chaldeans, or occupying themselves altogether with figures and shadows in the study of the heavens, have disregarded the instruction that comes from the divine oracles. Poetry too, and rhetoric, and the invention of sophisms have kept many busy, whose material is falsehood. For poetry cannot exist without myth, nor rhetoric without the art of [contriving] speech, nor sophistry without fallacies. Since, then, many through zeal for these things neglected the knowledge of God, growing old in the search for vain things, knowledge of instruction is necessary, both for choosing useful instruction and for avoiding what is profitless and harmful. One who attends to the Proverbs, and does not receive their benefit idly, can also “perceive words of prudence.” Prudence, we know, is one of the generic virtues, by which we human beings become knowledgeable about things good, evil, and neither. And the prudent man is evidently named after prudence by derivation. How then has the serpent been attested to have been the most prudent of all the beasts? … prudence. For it is to perceive what is advantageous. “Be infants in evil,” it says, “but in your minds be mature.” Prudence, then, … [“Be prudent as] serpents.” And the steward of injustice [is called] prudent. Or is it clear that the name of prudence is twofold? One kind is a guarding of one's own advantage combined with plotting against one's neighbor, such as the serpent's, which protects its own head. This seems to be a kind of knavish cunning of character, quick [to secure] its own profit, such as that of the steward of injustice. But true prudence is the discernment of what is to be done and what is not to be done; whoever follows it will never depart from the works of virtue, and will never be impaled on the ruin of vice. The one who perceives words of prudence, then, knows which words are sophistical and deceptive and which suggest to us the best course regarding the actions of life; and like an approved money-changer he will hold fast what is genuine and keep away from every form of evil. This prudence grants to the one who builds his own house to lay its foundation on the rock, that is, to rest on faith in Christ, so as to remain unshaken in rains and winds and the onsets of rivers. For by such words of the parable the Lord showed us steadfastness in temptations, both human ones and those brought on us from above. It also teaches us not to neglect what is necessary, but to prepare the provisions of life before the time and to await the bridegroom's coming with the heart ready. For the prudent virgins, it says, because they had oil in their lamps, went in with the bridegroom, while the foolish, because of their unreadiness, were shut out from the joy of the bridal chamber. [7] After this, let us see what it is “to receive the turnings of words.” The true word, coming forth from a sound mind, is simple and of one manner, always saying the same things about the same things; but the intricate and artful word, full of entanglement and contrivance, changes into countless shapes to please those who meet it. For holding out strongly against the onset of artful words, then, the Proverbs grant great benefit. For one who attends to them and does not receive their exhortations idly [takes up] the turnings of words, and is neither turned aside … of the truth. For when things are one way by nature but words about them persuade otherwise, there is a turning, or rather a perversion, of the truth effected by the word. And one who appears one thing but is another in truth uses turnings of words, deceiving those with him, as hares and foxes deceive dogs, showing one way and turning another. Or the “turnings of words” are the antitheses of knowledge falsely so called. For, not accepting the simplicity of spiritual teaching, those sharpened for contradiction by dialectic often overturn the force of truth by the plausibility of sophisms. One fortified by the Proverbs, then, receives these turnings of words. And even if he ever meets problems whose arguments on either side are evenly matched, in which it is hard to discern which is the more persuasive, still, because of the mind implanted in him, even if the disputants seem ever so much to exchange equal blows of argument with each other … ### Scripture references - Acts 7:22: quotation, high confidence - Prov 1:2: quotation, high confidence - Gen 3:1: allusion, high confidence - 1 Cor 14:20: quotation, high confidence - Matt 10:16: allusion, high confidence - Luke 16:8: allusion, high confidence - 1 Thess 5:21: allusion, high confidence - 1 Thess 5:22: allusion, high confidence - Matt 7:24: allusion, high confidence - Matt 7:25: allusion, high confidence - Matt 25:1: allusion, high confidence - Matt 25:10: allusion, high confidence - Prov 1:3: quotation, high confidence - 1 Tim 6:20: allusion, high confidence ### Extrabiblical texts - Agraphon (Sayings of Jesus outside the Gospels (agrapha)): allusion, medium confidence ### Translation notes - Section 6 (the numeral read in the scan); it continues in staged section 12.4, which has no new section number of its own. Migne's notes on variants (σκιάς καὶ ματαιολογίαν; αἵρεσιν) and his Latin, run into the end of the section by the OCR, are removed. Quotations: Acts 7:22; Prov 1:2; Gen 3:1 (LXX φρονιμώτατος). - This staged section has no section number of its own: it continues section 6 (staged 12.3) and contains section 7, marked [7]. It opens with words that Migne's note discusses as a doubtful reading (“prudence. For it is to perceive … be mature,” 1 Cor 14:20); their place in the argument is uncertain, and part of the following sentence is lost to the Latin (marked “…”); “Be prudent as” is supplied in brackets from Matt 10:16, which Basil evidently cites. Further words are lost after “turned aside” (Migne's note on ὁ δέ, garbled, displaced them) and at the end, where the section breaks off mid-word at a page break. The “approved money-changer” alludes to the saying ascribed to Jesus, “Be approved money-changers,” not in the Gospels. Quotations: 1 Cor 14:20; Matt 10:16; Luke 16:8; 1 Thess 5:21–22; Matt 7:24–25; Matt 25:1–12; Prov 1:3 (LXX στροφὰς λόγων); 1 Tim 6:20. ### Citation (SBL) Basil, Hom. 12.6 (PG 31:595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-6). ## Homilies 12.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-8 - Source: PG 31:599 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil explains “true righteousness” and “directing judgment”: human and divine justice, degrees of guilt, Solomon's judgment, and the inner court where chastity and pleasure contend. ### Greek text Χαρίζεται ἡ Παροιμία καὶ τὸ νοῆσαι διχαιοσύνην, ἀληθῆ. Ἐπεὶ οὖν ἐστι δικαιοσύνη ἕξις ἀπονεμητιχὴ τοῦ χατ᾿ ἀξίαν" δυσθήρατον ἂὲ τοῦτο, τῶν μὲν διὰ τὸ περὶ τὴν φρόνησιν ἐλλειπὲς, οὐχ ἐξευρισχόντων ἑχάστῳ διανεῖμαι τὸ ἴσον, τῶν δὲ, διὰ τὸ προχατἔχεσθαι ὑπὸ παθῶν ἀνθρωπίνων, ἀφανιξόντων τὸ δίχαιον, ὅταν πενήτων μὲν χαταφρονῶσι, δυνάστας δὲ ἀδικοῦντας μὴ διελέγχωσι, δώσειν ὑπισχνεῖται τοῖς ἑαυτῆς μαθηταῖς ἡ βίθλος τῶν Παροιμιῶν τῆς ἀληθοῦς δικαιοσύνης τὴν γνῶσιν. Καὶ ἐπειδὴ πολλοὶ, τὸν παρὰ τῶν πολλῶν ἔπαινον θηρώμενοι, ἔργῳ μὲν τὴν ἀδικίαν καὶ τὸ πλεονεχτιχὸν ὡς ὠφέλιμον πρότιμῶσι, σχήματι δὲ καὶ λόγῳ τὴν ἰσότητα καὶ τὴν διχαιοσύνην ὑπερθαυμάζουσιν " οὐδὲ τούτους ἀγνοήσει ὁ τὰ; Παροιμίας πεπαιδευμένος, ἀλλὰ γνώσεται τίς ἢ χίόδηλος καὶ νενοθευμένη, καὶ τίς ἡ ἀληθινὴ καὶ ἄδολος διχαιοσύνη. Ἐπεὶ μέντοι πολλοὺς καὶ οἱ ἕξωθεν σοφοὶ χατεδάλοντο λόγους περὶ δικαιοσύνης, καὶ πιθανῶς παραχρούονται τοὺς μὴ δυναμένους τῷ ἀληθεῖ λόγῳ περὶ τοῦ σχέμματος τούτου ἐπαχολουθῆσαι, ἐπαγγέλλεται γνωρίσειν ἡ βίθλος τὴν ἀληθῇ διχαιοσύνην, ὥστε τὸ ἐχ τῶν σοφισμάτων ἡμᾶς βλαδερὸν διαδρᾶναι. "Ἤδη δὲ καὶ τὰ νόμιμα τῶν ἐθνῶν, πολλὴν πρὸς ἄλληλα ἔχοντα τὴν διαφορὰν, σύγχυσιν ἐμποιεῖ ταῖς διανοίαις τῶν μὴ τὸν ἀχριθῇ͵ τῆς δεχαιοσύνης λόγον κατειληφότων. Ἔνια μὲν γὰρ τῶν ᾿ ἐθνῶν τὴν πατροφονίαν δικαίαν τίθενται ἄλλα δὰ τῶν ἐθνῶν πάντα φόνον ὡς ἀνόσιον ἀποτρέπεται. Καὶ τὰ μὲν σωφροσύνην ὑπερτιμᾷ " τὰ δὲ μητράσι καὶ θυγατράσι καὶ ἀδελφαῖς ἐπιμαίνεται. Καὶ ὅλως πολλοὶ, ἀρκαίῳ ἔθει χεχρατημένοι, τὸ μυσαρὸν τῶν τινομένων οὐ διαχρίνουσιν. Ἢ δὲ βίδλος αὕτη, διδάσχουσα τὰ περὶ τῆς ἀληθοῦς δικαιοσύνης, ῥύεται τῶν ἐξ ἀλογίας παθῶν τοὺς ἀνθρώπους. Ἔστι δὲ διχαιον … Ἑὰν γὰρ καὶ μὴ τυγχάνωμεν αὐτοῦ χατὰ ἀχρίθειαν, ἀλλὰ γνώμῃ τῇ δικαιοτάτῃ ποιοῦντες, οὐκ ἀποπίπτομεν τοῦ σχοποῦ. Ἡ δέ τις οὐρανόθεν ἐπαγομένη παρὰ τοὺ δικαίου χριτοῦ, ἢ τε ἐπανορθωτιχὴ καὶ ἡ ἀνταποδοτιχὴ, ἧς πολὺ τὸ δυσθεώρητον διὰ τὸ ὕψος τῶν ἐναποχειμένων αὐτῇ δογμάτων. Τοῦτο γὰρ οἶμαι λέγειν τὸν ψαλμῳδόν' Ἡ δικαιοσύνη σου ὡς ὄρη Θεοῦ. Ἐπαγγέλλεται οὖν ταύτην τὴν ὄντως ἀληθῆ καὶ θείαν δικαιοσύνην φανερὰν χαταστήσειν τοῖς ἐγγεγυμνασμένοις τῇ παροιμιώδει διδασχαλίᾳ. ϑ. Πάλιν ἐπειδὴ τῶν ἁμαρτανομένων τὰ μὲν ἀχούσιά ἔστι, τὰ δὲ ἀπὸ γνώμης πονηρᾶς ἁμαρτάνεται, καὶ ὁ τοῦ δικαίου ὄρος οὐχ ὁ αὐτὸς ἐπὶ τούτοις. Ὑποθώμεθα γὰρ πορνείαν εἶναι τὸ χρινόμενον, καὶ πόρνας δύο. ᾿Αλλ᾽ ἡ μὲν, πορνοδυσχῷ πραθεῖσα, πρὸς ἀνάγχὴν ἐστὶν ἐν τῷ χαχῷ, τὴν ἐκ τοῦ σώματος ἐργασίαν τῷ πονηρῷ δεσπότῃ παρεχομένη" ἡ δὲ διὰ τὴν ἧδονὴν ἑχουσίως ἑαυτὴν ἐπιδοῦσα τῇ ἁμαρτίᾳ. Λλλως οὖν τὰ ἀχούσια τυγχάνει συγγνώμης, καὶ ἄλλως τὰ ἐκ μοχθηρᾶς προαιρέσεως καταχρίνεται. Πάλιν ὁ μέν τις ἥμαρτε, πονηρῶς τὸ ἐξ ἀρχῆς τεθραμμένος " καὶ γὰρ καὶ ὑπὸ γονέων ἀδίχων εἰς τὸν βίον παρἤχθη, καὶ συνετράφη καὶ ῥήμασι καὶ πράξεσι παρανόμοις " ἄλλος δὲ πολλὰ ἔχων τὰ προχαλούμενα αὐτὸν εἰς ἀρετήν " ἀνατροφὴν σεμνοτάτην, νουλόγων θειοτέρων, δίαιταν χατεσταλμένην, τὰ ἄλλα οἷς ψυχὴ παιδαγωγεῖται πρὸς ἀρετήν" εὗτα καὶ αὐτὸς εἰς τὴν ὁμοίαν ἀμαρτίαν ὑπώλισθε" πῶς οὐχὶ βαρυτέρας δικαίως ὁ τοιοῦτος τῆς τιμωρίας ἀξιωθήδεται; Ὁ μὲν γὰρ ἐπὶ μόναις ταῖς κατεσπαρμέναις ἐν ταῖς ἐννοίαις ἡμῶν σωτηρίοις ἀφορμαῖς ἐγχληθήσεται, ὡς οὐ χρησάμενος αὑταῖς ὑγιῶς " ὁ δὲ πρὸς τούτῳ, καὶ ὡς προδεδωχὼς πᾶσαν τὴν δεδομένην αὐτῷ συνέργειαν, καὶ δι᾿ ἀπροσεξίαν εἰς τὸν πονηρὸν βίον χατασυρείς. Τὸ οὖν νοῆσαι τὴν ἀληθῇ δικαιοσύνην μεγάλης ὄντως διανοίας καὶ φῤῥενὸς τελειοτάτης. Μήποτε δὲ καὶ ἐπαγγελίαν ἔχει, τὸν τὰ παροιμιαχὰ παιδευθέντα δυνήσεσθαι λοιπὸν ἐπιδαλεῖν τῇ ἀχριδείᾳ τῆς θεολογίας. Ἢ γὰρ ἀληθὴς δικαιοσύνη ἐστὶν ὁ Χριστὸς, Ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς, καὶ ἀποιλύτρωσις. τῷ γνῶναι δικαιοσύνην ἀληθῆ τὸ χρῖμα κατευθῦναι. ᾿Αμήχανον γὰρ τὸν μὴ προπαιδενθέντα περὶ τοῦ δικαίου δύνασθαι τὰς ἀμφισθητήσεις ὀρθῶς διαχρῖναι. Οὐδὲ γὰρ αὐτὸς Σολομὼν, εἰ μὴ εἶχε τοὺς περὶ τοῦ δικαίου λόγους ἀχριθδεῖς ἐν ἑαυτῷ, ἠδύνατο τὴν πολυθρύλλητον ἐχεένην χρίσιν οὕτως ὀρθῶς καὶ εὐθυδόλως ἐξενεγχεῖν, ἣν ἔχρινε ταῖς πόρναις περὶ τοῦ παιδίου. Ἐπειδὴ γὰρ ἀμάρτυρα ἣν τὰ παρ᾽ ἑχατέρας λεγόμενα, ἐπὶ τὴν φύσιν ἐχώρησε, καὶ δι᾿ αὐτῆς εὗρε τὰ ἀγνοούμενα" τῆς μὲν ἀλλοτρίας ἁπαθῶς καταδεξχαμένης τοῦ παιδίου τὴν ἀναίρεσιν, «ἧς δὲ ἀληθοῦς μητρὸς διὰ τὴν φυσιχὴν φιλοστοργίαν οὐδὲ τὴν ἀχοὴν ἀνασχομένης τοῦ πάθους. Ὁ οὖν εἰδὼς τὴν ἀληθῇ διχαιοσύνην, καὶ δι᾽ αὐτῆς δὶδαχθεὶς τὸ οἰχεῖον ἀπονέμειν ἑχάστῳ, οὗτος δύναται κατευθύνειν τὸ χρῖμα. Ὥσπερ γὰρ ὁ τοξότης πρὸς τὸν σχοπὸν ἀπευθύνει: τὸ βέλος, οὔτε ὑπερδολαῖς, οὔτε ἐλλείψεσιν, οὔτε ταῖς ἐφ᾽ ἑχάτερα παρατροπαὶς ἀποπλανῶν τὴν τοξείαν " οὕτως ὁ χριτὴς τοῦ δικαίου ζεῖν γὰρ πρόσωπον ἐν χρίσει οὐ καλόν), οὔτε ποιῶν χατὰ πρόσχλισιν, ἀλλ᾽ εὐθείας καὶ ἀδιαστρόφους ἐχφέρων τὰς χρίσεις. Καὶ δύο χρινομένων παρ᾽ αὐτῷ, τοῦ τε πλεονεχτοῦντος καὶ τοῦ τὸ ἔλαττον ἔχοντος, ἔστηχεν ὁ χριτὴς ἐπανισῶν αὐτοὺς πρὸς ἀλλήλους, καὶ τοσοῦτον ἀφαιρῶν τοῦ ὑπερέχοντος, ὅσον ἐλαττούμενον εὑρίσχει τὸν ἀδιχούμενον. Ὁ δὲ τὴν ἀληθῆ διχαιοσύνην μὴ ἔχων προεναποχειμένην αὐτοῦ τῇ ψυχῇ, ἀλλ᾽ ἣ χρήμασι διεφθαρμένος, ἣ φιλίᾳ χαριζόμενος, ἣ ἔχθραν ἀμυνόμενος, ἣ δυναστείαν δυσωπούμενος, τὸ χρῖμα κατευθύνειν οὐ δύναται. Πρὸς ὅν ἐρεῖ ὁ ψαλμὸς τό" Εἰ ἀληθῶς ἄρα δικαιοσύγην «λαλεῖτε, εὐθείας κρίνατε, υἱοὶ τῶν ἀνθρώπων. ἜἜλεγχος γὰρ τῆς τοῦ δικαίου διαθέσεως ἡ περὶ τὸ χρίνειν ὀρθότης. “Ὅθεν καὶ αὐτὸς προϊὼν ἀπαγορεύει λέγων" Στάθμιον μέγα καὶ μικρὸν, βδελυκτὰ παρὰ Κυρίῳ, τὸ περὶ τὴν χρίσιν ἄνισον μενος. Οὐ μόναν δὲ τοῖς διχάζουσι τοῦτο χρήσιμον, ἀλλὰ καὶ ταῖς περὶ ἑχάστου τῶν χατὰ τὸν βίον ἐχλογαῖς. Ἐπειδὴ τι ἔχομεν παρ᾽ ἑαυτοῖς χριτήριον φυσιχὸν, δι᾽ οὗ τὰ χαλὰ τῶν πονηρῶν διαχρίνομεν, ἀναγκαῖον ἡμῖν ἐν τῇ ἐκλογῇ τῶν πραχτέων ὀρθὰς ποιεῖσθαι τῶν πραγμάτων τὰς διαχρίσεις" καὶ, οἷόν τῶνα διχαστὴν ἴσῃ καὶ διχαιοτάτῃ γνώμῃ τοῖς ἐναν- «ἰοις βραδεύοντα, πείθεσθαι μὲν͵ τῇ ἀρετῇ, χαταδιχάζεῖν δὲ τὴν χαχίαν. Οἷον πορνεία καὶ σωφροσύνη παρὰ σοὶ χρίνεται, καὶ ὑψηλὸς προχαθέξεταϊ σοὺ ὁ νοῦς πεπιατευμένος τὸ δικαστήριον" καὶ ἣ μὲν ἡδονὴ συνηγορεῖ τῇ πορνείᾳ, ὁ δὲ φόδος τοῦ Θεοῦ τῇ σωφροσύνῃ συνίσταται. Ἐὰν μὲν οὖν χκαταδιχάσης τὴν ἁμαρτίαν, δῷς δὲ νιχῆσαι τὴν σωφροσύνην, εὐθεῖαν ἐποιήσω τὴν χρίσιν τοῦ πράγματος " ἐὰν δὲ, πῇ ἡδονῇ δοὺς τὴν ῥοπὴν, προτιμοτέραν ἀποφήνῃς τὴν ἀμαρτίαν, σχολιὸν ἐποιήσω τὸ χρῖμα, ὑπόδικος ἢ) γενόμενος τῇ ἀρᾷ τοῦ εἰπόντος " Οὐαὶ οἱ «ἰέγογτες … τὸ φῶς σκότος, καὶ τὸ σκότος φῶς. ### English translation (Claude) [8] Proverbs also grants “to perceive true righteousness.” Righteousness is a disposition that assigns to each according to worth; and this is hard to track down, since some, through a deficiency of prudence, cannot find how to distribute what is equal to each, while others, preoccupied by human passions, obscure what is just, when they despise the poor and do not convict the powerful who do wrong. So the book of Proverbs promises to give its disciples knowledge of true righteousness. And since many, hunting the praise of the multitude, in deed prefer injustice and greed as profitable while in outward show and speech they extol equality and righteousness, the one trained in the Proverbs will not be ignorant of these either, but will know which righteousness is counterfeit and bastard, and which is true and without guile. Since, moreover, the outside wise men have also laid down many words about righteousness, and plausibly mislead those who cannot follow the true reasoning on this question, the book promises to make known the true righteousness, so that we may escape the harm of the sophisms. Indeed, the customs of the nations too, which differ greatly from one another, produce confusion in the minds of those who have not grasped the exact account of righteousness. For some nations hold parricide just, while other nations turn away from all killing as unholy. And some honor chastity highly, while others rage with passion for mothers and daughters and sisters. And in general many, held fast by ancient custom, do not discern the abomination of what is done. This book, teaching the things of true righteousness, rescues people from the passions that come from irrationality. There is a righteousness … For even if we do not attain it with exactness, yet acting with the most just judgment we do not fall from the mark. But there is another, brought from heaven by the just Judge, both corrective and retributive, which is very hard to discern because of the height of the doctrines stored in it. This, I think, is what the psalmist means: “Your righteousness is like the mountains of God.” It promises, then, to make plain this truly true and divine righteousness to those trained in proverbial teaching. [9] Again, since among sins some are involuntary and others are committed from an evil will, the standard of justice is not the same for these. Let us suppose that the matter under judgment is sexual immorality, and two prostitutes. One, sold to a brothel-keeper, is in the evil by necessity, providing the earnings of her body to a wicked master; the other has given herself to sin willingly for pleasure. Involuntary things, then, obtain pardon in one way, and things done from a depraved choice are condemned in another. Again, one has sinned having been brought up wickedly from the beginning; for he was brought into life by unjust parents and raised among lawless words and deeds. Another had many things calling him to virtue: a most dignified upbringing, admonitions of a godlier kind, a restrained way of life, the other things by which a soul is trained in virtue; and then he too slipped into the same sin. How will such a one not justly be counted worthy of a heavier punishment? For the first will be charged only with respect to the saving starting-points sown in our thoughts, as not having used them soundly; but the second, besides this, also as having betrayed all the help given him and as having been dragged down into the wicked life through heedlessness. To perceive true righteousness, then, belongs to a truly great understanding and a most perfect mind. And perhaps it also contains a promise, that one trained in the proverbial teachings will afterward be able to apply himself to the exactness of theology. For the true righteousness is Christ, “who became for us wisdom from God, and righteousness and sanctification and redemption.” … by knowing true righteousness “to direct judgment.” For it is impossible for one not first trained about justice to decide disputes rightly. Not even Solomon himself, had he not possessed exact principles of justice within himself, could have delivered that celebrated judgment so rightly and so to the point, which he gave the prostitutes about the child. For since what each said was without witnesses, he went to nature, and through it found what was unknown: the one who was not the mother accepted the killing of the child without feeling, while the true mother, through natural affection, could not bear even to hear of the suffering. The one who knows true righteousness, then, and has been taught through it to assign to each his own, can direct judgment. For as the archer directs the arrow to the mark, not letting the shot stray by overshooting, falling short, or veering to either side, so the judge of what is just (for “to respect a person in judgment is not good”), not acting by favor, but delivering straight and undistorted judgments. And when two are being judged before him, the one who has more than his share and the one who has less, the judge stands making them equal to each other, taking from the one who exceeds as much as he finds the wronged party diminished. But one who does not have true righteousness laid up beforehand in his soul, but is either corrupted by money, or gratifying friendship, or avenging enmity, or abashed before power, cannot direct judgment. To him the psalm will say: “If indeed you truly speak righteousness, judge uprightly, you sons of men.” For the proof of a just disposition is rightness in judging. Hence he himself, going on, forbids it, saying: “A large and a small weight are an abomination to the Lord,” … inequality in judgment. This is useful not only for those who judge cases, but also for the choices we make about each of the things of life. Since we have within ourselves a natural criterion by which we distinguish good things from evil, we must, in choosing what to do, discern things rightly; and, like a judge who decides between opponents with an equal and most just mind, obey virtue and condemn vice. For example, sexual immorality and chastity are on trial before you, and your mind, entrusted with the court, presides on high; pleasure pleads for sexual immorality, while the fear of God stands with chastity. If, then, you condemn the sin and let chastity win, you have made the judgment of the case straight; but if, giving the scale to pleasure, you declare sin preferable, you have made the judgment crooked, becoming liable to the curse of the one who said: “Woe to those who say … … who put light for darkness and darkness for light. ### Scripture references - Prov 1:3: quotation, high confidence - Ps 36:6 (35:7 LXX): quotation, high confidence - 1 Cor 1:30: quotation, high confidence - 1 Kgs 3:16: allusion, high confidence - 1 Kgs 3:27: allusion, high confidence - Prov 24:23: quotation, high confidence - Ps 58:1 (57:2 LXX): quotation, high confidence - Prov 20:10: quotation, medium confidence - Prov 20:23: allusion, medium confidence - Isa 5:20: quotation, high confidence ### Translation notes - Staged as section 5, but the scan reads Migne's numeral 8; it contains sections 8 and 9 (start of 9 marked [9]); it continues in staged 12.6. The end of section 7 is lost at the page break before this section. Words are lost where Latin has displaced the Greek after “There is a righteousness” and before “by knowing true righteousness”, and one word is lost after “inequality in judgment” (the scan reads only “…μενος”); these are marked “…”. The two prostitutes in section 9 are a hypothetical case; Basil distinguishes the woman forced by a brothel-keeper from the one who sins willingly. The section ends mid-quotation (Isa 5:20). Quotations: Prov 1:3; Ps 36:6 (35:7 LXX); 1 Cor 1:30; 1 Kgs 3:16–28; Prov 24:23; Ps 58:1 (57:2 LXX); Prov 20:10, 23; Isa 5:20. - This staged section has no section number of its own: it is the last words of section 9 (staged 12.5), the end of Isa 5:20. Everything before them in the scan is Migne's notes (quoting Prov 20:10, “a large and a small weight, and double measures,” and variants of the preceding sentence) and his Latin translation, removed here. ### Citation (SBL) Basil, Hom. 12.8 (PG 31:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-8). ## Homilies 12.10 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-10 - Source: PG 31:599 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Within the soul each virtue is on trial against its vice; the mind must judge for virtue, so as to be crowned on the day of judgment. ### Greek text Ἐπεὶ οὖν, κατ᾽ αὐτὸν τὸν Σολομῶντα, Λογεσμοὶ δικαίων κρίματα, ἔνδον ἐν τῷ χεχρυμμένῳ τῶν λογισμῶν χριτηρίῳ σπουδάζειν χρὴ τὰς περὶ τοῦ πράγματος χρίσεις ἀπαρατρέπτους ποιεῖσθαι, καὶ τὸν νοῦν τρυτάνῃ ἔχειν προσεοιχότα, ἀχλινῶς ἕχα στον τῶν πραχτέων ζυγοστατοῦντα. Ὅταν ἐχάστὴ ἐντολὴ παρὰ σοὶ πρὸς τὴν ἀντιχειμένην αὐτῇ χαχίαν διαδιχάζηται, δὸς τῷ νόμῳ τοῦ Θεοῦ χατὰ τῆς ἁμαρτίας τὰ νιχητήρια. Πλεονασμὸς καὶ ἰσότης χρίνονται; ἀπόφηνε κατὰ τῆς τῶν ἀλλοτρίων ἐπιθυμίας, δὸς τὴν βελτίονα ψῆφον τῇ ἀρετῇ. Λοιδορέα καὶ μαχροθυμία ἀλλήλαις ἀντιχαθίστανται; καταίμον. Ἔχθρα καὶ ἀγάπη; τὴν μὲν ἄτιμον ποιῆσας, ὑπερόρισον ὡς ποῤῥωτάτω " τὴν δὲ ἀγάπην σεμνύνας, οἰκείαν ποίησον σεαυτῷ. Ὑπόχρισις καὶ ἁπλότῆς, ἀνδρία καὶ δειλία, φρόνησις καὶ ἀφροσύντ,, δικαιοσύνη καὶ ἀδιχία, σωφροσύνη καὶ ἀχολασία, καὶ συνελόντι φῆσαι, πᾶσα ἀρετὴ πρὸς πᾶσαν χαχίαν διαδικάζεται; Τότε δὴ οὖν ἐπίδειξαι τὴν εὖ θύτητα τῶν χριμάτων, ἐν τῷ χρυπτῷ σου τῆς ψυχῆς χριτηρίῳ, καὶ οἱονεὶ πάρεδρον σεαυτῷ τὴν ἔντολὴν ποιησάμενος, δεῖξον τὸ μισοπόνηρον " ἀποστρεφόμένος μὲν τὰς ἀμαρτίας, ὑπερτιμῶν δὲ τὰς ἀρετάς, Ἐὰν γὰρ ἐφ᾽ ἑκάστης πράξεως νιχᾷν ποιήστ΄ς παρὰ σοὶ τὰ βελτίονα, μαχάριος ἔσῃ Ἐν τῇ ἡμέρᾳ ἐκείχατὰ τὸ Εὐαγγέλιον ἡμῶν, καὶ μεταξὺ τῶν «λογισμῶν κατηγορούντων ἣ καὶ ἀποιλογουμέγων, οὐκ ἀπέρχῃ χαταδεδιχασμένος διὰ τὴν πρὸς τὰ φαῦλα ῥοπὴν, ἀλλὰ τοῖς τῆς διχαιοσύνης τιμηθήσῃ στεφάνοις, οἷς παρὰ πάντα σου τὸν βίον τὴν ἀρετὴν ἐστεφάνωσας. Πηλίχων σοι πρόξενος ἀγαθῶν γενήσεται ἡ βίθλος τῶν Παροιμιῶν, διδάσχουσα τὴν τε ἀληθῆ διχαιοσύνην καὶ χρῖμα χατευθύνειν; ### English translation (Claude) [10] Since, then, according to Solomon himself, “the thoughts of the righteous are judgments,” we must strive within, in the hidden court of our thoughts, to make our judgments about each matter unswerving, and to keep the mind like a balance, weighing each thing to be done without tilting. When each commandment is contending within you against the vice opposed to it, give God's law the victory over sin. Are greed and equality on trial? Declare against the desire for what belongs to others; give the better vote to virtue. Are abuse and long-suffering set against each other? … Enmity and love? Make the one dishonored and banish it as far as possible; but honor love and make it your own. Hypocrisy and simplicity, courage and cowardice, prudence and folly, righteousness and injustice, self-control and licentiousness, in a word, is every virtue contending against every vice? Then show the uprightness of your judgments in the secret court of your soul; making the commandment your assessor, as it were, show your hatred of evil, turning away from sins and honoring the virtues highly. For if in each action you make the better things win within you, you will be blessed “on that day,” according to our Gospel, and “among the thoughts accusing or else excusing” you will not go away condemned for leaning toward base things, but you will be honored with the crowns of righteousness with which you crowned virtue throughout your life. Of what great goods will the book of Proverbs be the procurer for you, teaching you both true righteousness and how to direct judgment! ### Scripture references - Prov 12:5: quotation, high confidence - Rom 2:15: quotation, high confidence - Rom 2:16: quotation, high confidence - 2 Tim 4:8: echo, medium confidence ### Translation notes - Section 10 (the numeral read in the scan). After “set against each other?” the scan has a garbled word (καταίμον) where the verdict is lost; shown as “…”. Quotations: Prov 12:5; Rom 2:15–16 (Basil writes “our Gospel” for Paul's “my gospel”); 2 Tim 4:8. ### Citation (SBL) Basil, Hom. 12.10 (PG 31:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-10). ## Homilies 12.11 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-11 - Source: PG 31:599 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil distinguishes innocence acquired by virtue from mere inexperience, and good shrewdness, which protects the simple, from wicked cunning. ### Greek text Τί οὖν πρὸς τούτοις ἔτι; Ἵνα δῷ, φησὶν, ἀκάχοις παγουργίαν, παιδὶ δὲ γέῳ αἴσθησίν τὸ καὶ ἔννοιαν. Διττῶς νοοῦμεν τὴν ἀχαχίαν. Ἢ γὰρ ὲ τὴν ἀπὸ τῆς ἁμαρτίας ἀλλοτρίωσιν λογισμῷ κατορθουμένην, καὶ διὰ μαχρᾶς προσοχῆς καὶ μελέτης τῶν ἀγαθῶν οἷόν τινα ῥίζαν τῆς καχίας ἐχτεμόντες, γγορίαν δεχόμεθα" ἣ ἀχαχία ἐστὶν ἡ μήπω τοῦ χαχοῦ ἐμπειρία, διὰ νεότητα πολλάχις ἣ βίον τινὸς ἐπιτήδευσιν ἀπείρως τινῶν πρός τινας χαχίας διαχειμένων. Οἷον ὁ παῖς οὐχ οἷδεν ὑπερηφανίαν, οὐχ οἷδε δόλον καὶ ῥᾳδιουργίαν. Πάλιν εἰσί τινες τῶν τὴν ἀγροικίαν οἰχούντων, οὐχ εἰδότες τὰς ἐμποριχὰς χαχουργίας, οὐδὲ τὰς ἐν δικαστηρίῳ διαπλοχάς. Τοὺς τοιούτους ἀχάχους λέγομεν, οὐχ ὡς ἐκ προαιρέσεως τῆς χαχίάς χεχωρισμένους, ἀλλ᾽ ὡς μήπω εἰς πεῖραν τῆς πονηρᾶς ἕξεως ἀφιγμένους. “Αχαχος δὲ χυρίως, ὁποῖος ἦν Δαδὶδ, λέγων: Ἐγὼ δὲ ἐν ἀχκαχίᾳ μου ἐπορεύθην ὁ πᾶσαν πονηρίαν διὰ τῆς κατ᾽ ἀρετὴν ἀσχήσεως τῆς ἑαυτοῦ ψυχῆς ἀποστήσας, ὃς καὶ τῆς χληρονομίας τῶν ἀγαθῶν ἀξιοῦται. Διότι Κύριος οὐ ὑστερήσει τὰ ἀγαθὰ τοὺς πορενομέγους ἐν ἀκακίᾳ. Ὁ τοιοῦτος πεποιθὼς ἐρεῖ" Κρῖνόν με, Κύριε, ὅτι ἐγὼ ἔν ἀχαχίᾳ μου ἐπορεύθην" καὶ πάλιν' Κρῖνόν με κατὰ τὴν διχαιοσύνην μου καὶ κατὰ τὴν ἀκακίαν μου ἐπ᾿ ἐμοί. Χαραχτηρίζει δὲ τὸν ἄχαχον ἡ ἁπλότης τοῦ ἤθους, τὸ γενναῖον, τὸ ἀκατάσχενον. Ὁποῖος ἦν Ἰαχώδ: “Ἄπίλαστος, φησὶν, οἰχῶν οἰκίαν" τουτέστι, τῇ ἐχτῆς φύσεως ἁπλότητι χεχρη μένος, οὐδὲν ἐχ τέχνης ἐπίπλαστον σχῆμα, οἷον προσωπεῖον, πῷ πρὸς τὴν τῶν ἐντυγχανόντων ἀπάτην περιτιθείς. … ὄν καὶ χρείαν ἔχειν φησὶ τῆς ἐπαινετῆς γίας, ἵνα πρὸς τῇ ἐχ φύσεως ἀχεραιότητι καὶ τὸ ἐξ ἐμπειρίας συνετὸν ἐπικτήσηται, καὶ οἷον ὅπλῳ τιν τῇ καλῇ πανουργίᾳ πεφραγμένος, δυσάλωτος ἣ ταῖς ἐπιδουλαῖς τῶν ὑπεναντίων. Δεῖ γὰρ, οἶμαι, τὸν τέλειον φρόνιμον μὲν εἶναι πρὸς τὸ ἀγαθὸν, ἀκέραιον δὲ πρὸς τὸ καχόν. Ἐντεῦθεν ὥσπερ ἐχ πηγῆς τινος ἀρυέσθωσαν οἱ ἄχαχοι τὴν σώζουσαν πανουργίαν. ἈΑγνὴρ γὰρ πανοῦργος θρόγος αἰσθήσεως" καὶ, εἴπῃ τερος. Ἕστιν οὖν ἡ πανουργία ἐνέργεια πάντων κατ᾽ ἐπιτήδευσιν τεχνιχήν᾽ ὥσπερ ἡ καχουργία ἡ μόνου ἐστὶ τοῦ χαχοῦ ἐργασία, Ἐπεὶ οὖν πᾶσαν ἐργασίαν φαῦλά ἐστι, δύο σημαίνει ἡ τοῦ πανούργου προσπγορία. Καὶ ὁ μὲν ἐπὶ βλάδῃ ἑτέρων τῇ ἐπινοίᾳ χρώμενος τῶν ἔργων, πονηρός " ὁ δὲ ἐπαινετὸς πανοῦργος ὁ ὁξέως καὶ συνετῶς τὸ οἰχεῖον ἀγαθὸν ἐξευρίσχων, καὶ τὰς δολίως καὶ ἐπιδούλως παρ᾽ ἑτέρων αὐτῷ βλά… ἀχριδῶς τῷ τῆς πανουργίας ὀνόματι" καὶ γίνωσχε, ὅτι μέση τις ἕξις ἐστὶ, χαθ᾽ ἣν ὁ μὲν ἐκ προθέσεως ὑγιοῦς ἐπ᾽ ὠφελείᾳ ἑαυτοῦ καὶ τῶν πλησίον αὑτῇ χεχρημένος ἀποδεχτὸς, ὁ δὲ ἐπὶ βλάδῃ τῶν … πρὸς ἀπώλειαν τῷ ἐπιτηδεύματι χρώμενος. ### English translation (Claude) [11] What more besides these? “That he may give,” it says, “shrewdness to the innocent, and to a young child perception and understanding.” We understand innocence in two ways. Either it is the estrangement from sin achieved by reasoning, when through long attention to and practice of good things we have cut out, as it were, a root of vice and receive [innocence]; or innocence is not yet having experience of evil, often through youth or some way of life, when people are inexperienced with respect to certain vices. For example, a child does not know arrogance, does not know deceit and knavery. Again, there are some who live in the countryside who do not know the frauds of commerce or the intrigues of the law courts. Such people we call innocent, not as having separated themselves from vice by choice, but as not yet having come to experience of the wicked habit. But the innocent in the proper sense is such as David was, who says, “But I walked in my innocence”: the one who has removed all wickedness from his own soul through the discipline of virtue, who is also counted worthy of the inheritance of good things. For “the Lord will not deprive of good things those who walk in innocence.” Such a one will say with confidence: “Judge me, O Lord, for I have walked in my innocence”; and again: “Judge me, O Lord, according to my righteousness and according to my innocence within me.” The innocent man is characterized by the simplicity of his character, its nobility, its lack of contrivance. Such was Jacob: “an unaffected man,” it says, “dwelling in a house”; that is, keeping the simplicity of his nature, putting on no assumed form contrived by art, like a mask, to deceive those he met. … it says, needs also praiseworthy [shrewdness], so that besides his natural guilelessness he may also acquire the understanding that comes from experience and, fenced as with a weapon by good shrewdness, may be hard to capture by the plots of his opponents. For the perfect man, I think, must be wise toward the good but guileless toward evil. From here, as from a spring, let the innocent draw the shrewdness that saves. “For a shrewd man is a throne of perception”; and … Shrewdness, then, is the activity of every kind of thing according to an artful practice, just as villainy is the working of evil alone. Since, then, every working … [is not] base, the name of the shrewd man signifies two things. The one who uses the invention of works to harm others is wicked; but the praiseworthy shrewd man is the one who quickly and intelligently finds out his own good and [escapes] the harm devised against him craftily and treacherously by others … precisely by the name of shrewdness; and know that it is a middle disposition, by which the one who uses it from a sound purpose for the benefit of himself and his neighbors is acceptable, while the one who uses the practice for the harm of … to destruction [is not]. ### Scripture references - Prov 1:4: quotation, high confidence - Ps 26:11 (25:11 LXX): quotation, high confidence - Ps 84:11 (83:12 LXX): quotation, high confidence - Ps 26:1 (25:1 LXX): quotation, high confidence - Ps 7:8 (7:9 LXX): quotation, high confidence - Gen 25:27: quotation, high confidence - Rom 16:19: allusion, high confidence - Prov 12:23: quotation, medium confidence ### Translation notes - Section 11 (the numeral read in the scan). Migne's Latin translation is interleaved with the Greek line by line here; it is removed, and several Greek words lost under it are marked “…” (after “to deceive those he met”, after “and” following the quotation of Prov 12:23, after “every working”, and twice near the end). The scan's γγορίαν (after “a root of vice”) is unreadable; “innocence” is supplied by sense. Quotations: Prov 1:4; Ps 26:1, 11 (25:1, 11 LXX); Ps 84:11 (83:12 LXX); Ps 7:8 (7:9 LXX); Gen 25:27 (LXX ἄπλαστος, “unaffected”); Rom 16:19; Prov 12:23 (LXX, with πανοῦργος for συνετός; identification probable). ### Citation (SBL) Basil, Hom. 12.11 (PG 31:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-11). ## Homilies 12.12 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-12 - Source: PG 31:599 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Opening words of section 12: biblical history gives examples of shrewdness used well and badly. ### Greek text Πλήρης δὲ ἡ ἱστορία τῆς ἐφ᾽ ἐχάτερα χρήσεως … … χατασοφισαμένων τοὺς Αἰγυπτίους, καὶ τόν τε μισθὸν τῆς ἐργασίας τῶν πόλεων ἀπολαδόντων, καὶ ὕλας ἑαυτοῖς πρὸς τὴν σχηνὴν συμπορισαμένων. μεναι τὰ ἄῤῥενα τῶν Ἑδραίων. Καλὴ πανουργίά Ῥεθδέχχκας τὴν μεγάλην εὐλογίαν τῷ υἱῷ προξένού- Ῥαχήλ’ ἡ μὲν τοὺς κατασχόπους περισωσαμένη, ἡ δὲ τὸν πατέρα χατασοφισαμένη, καὶ τῆς εἰδωλολατοὺς Ἱσραηλίτας οἱ Γαδαωνῖται. Πονηρὰ πανουργία τοῦ ᾿Αθεσσαλὼμ ἐν σχήματι ἐπιεικείας ὑπαγομένου τοὺς ὑπηχόους, καὶ πλῆθος ἀποσἑατῶν συναθροίσαντος εἰς ἐπιδουλὴν τοῦ πατρός. Ἐγκαλοῦνται δέ τινες, ὡς καὶ ἐπὶ τὸν λαὸν τοῦ Θεοῦ χαταπανουργευσάμενοι γνώμην. Ἐνταῦθα μέντοι τὴν ἐπ᾽ ὠφελείᾳ παραλαμδανομέντην πανουργίαν ὁ λόγος ἐγχρίνει, οἱονεὶ ὅπλον οὖσαν πρὸς τὰ τοῦ βίου πράγματα, καὶ ὀχυροῦσαν δι᾽ ἑαυνῇς τὰς ψυχὰς τῶν ἁπλουστέρων. Εἰ γὰρ εἶχε τὴν πανουργίαν ταύτην ἡ Εὔα, οὐχ ἂν εὐάλωτος ἐγεγόνει ταῖς ἀπάταις τοῦ ὄφεως. Τὸν οὖν ἄχαχον, τὸν διὰ τὸ πιστεύειν παντὶ λόγῳ εὔχολον εἰς τὸ φθαρῆναι τὰ νοήματα, ὀχυροῖ ἡ προχειμένη διδασχαλία, οἷον συμμαχίαν αὐτῷ πρὸς τὰ τοῦ βίου πράγματα τὴν ἐκ τῆς πανουργίας ὠφέλειαν παρεχο" μένη. ### English translation (Claude) [12] History is full of the use [of shrewdness] in both directions … … [the Hebrews] outwitting the Egyptians, receiving the wages of their labor on the cities, and providing themselves with materials for the tabernacle. … [the midwives saving] the male children of the Hebrews. Good was the shrewdness of Rebekah, who procured the great blessing for her son … [of Rahab and] Rachel: the one saved the spies, the other outwitted her father and [rid him] of idolatry … the Gibeonites [outwitted] the Israelites. Wicked was the shrewdness of Absalom, who under a show of fairness won over the subjects and gathered a multitude of rebels for a plot against his father. Some are also accused of having “laid crafty plans against the people” of God. Here, however, the word approves the shrewdness taken up for benefit, as a weapon, so to speak, for the affairs of life, which fortifies by itself the souls of the simpler. For if Eve had had this shrewdness, she would not have been easily captured by the deceits of the serpent. The innocent man, then, who because he believes every word is easily corrupted in his thoughts, is fortified by the teaching before us, which provides him with the benefit of shrewdness as an ally for the affairs of life. ### Scripture references - Exod 12:35: allusion, high confidence - Exod 12:36: allusion, high confidence - Exod 1:17: allusion, medium confidence - Gen 27:1: allusion, high confidence - Josh 2:4: allusion, high confidence - Gen 31:34: allusion, high confidence - Josh 9:4: allusion, high confidence - 2 Sam 15:6: allusion, high confidence - Ps 83:3 (82:4 LXX): quotation, high confidence - Gen 3:1: allusion, high confidence - Prov 14:15: allusion, high confidence ### Translation notes - Section 12 (the numeral read in the scan). Only its opening words survive in the scan; the rest of this staged section is Migne's notes (variants in the quotations of Ps 84:11 and Gen 25:27) and Latin translation, removed here. The examples continue in staged 12.11. - This staged section has no section number of its own: it continues section 12 (staged 12.9). The scan begins mid-sentence after Migne's notes, and parts of the list of examples are lost (marked “…”; the words in brackets are supplied by sense). Allusions: Exod 1:17–19; 3:21–22; 12:35–36; Gen 27; Josh 2; Gen 31:19–35; Josh 9; 2 Sam 15:1–12; Ps 83:3 (82:4 LXX); Gen 3; Prov 14:15 (“the innocent believes every word”). ### Citation (SBL) Basil, Hom. 12.12 (PG 31:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-12). ## Homilies 12.13 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-13 - Source: PG 31:599 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “young child” of Prov 1:4 is the soul newly born in baptism, to whom Proverbs gives perception of present things and understanding of things to come. ### Greek text Ἑξῆς ἐστιν ἐπισχέψασθαι, πῶς παιδὶ νέῳ δίδωσιν αἴσθησιν καὶ ἔννοιαν. Ἐπειδὴ διπλοῦς ὁἄνθρωπος, ὥς φησιν ὁ ᾿Απόστολος " ὁ μέν τις ἔξωθεν ὧν, ὁ δὲ ἕνδοθεν, κατά τε τὸν ὁρώμενον, καὶ χατὰ τὸν ἐν τῷ κρυπτῷ νοούμενον, ἀνάγχη ἡμᾶς καὶ τὰ τῆς ἡλιχίας ἐφ᾽ ἑκατέρων παραπλησίως λαμθάνειν. Τὸ μὲν οὖν λέγειν τὸν ἀρτιγενῇ παῖδα αἴσθησιν λαμύδάνειν σωματικὴν οὐ πόῤῥω ἐστὶ τοῦ γελοίου. Ποίαν γὰρ τῶν αἰσθήσεων ἡ βίδλος χαρίσασθαι. δύναται, καὶ ὄψεως, καὶ ἀχοῆς, καὶ ὀσφρήσεως, καὶ γεύσεως, καὶ ἁφῆς εὐθὺς συναπογεννωμένων ἡμῖν, καὶ οὐχ ἐχ διδασχαλίας προσγινομένων, ἀλλὰ τῆς φύσεως διὰ τούτων ἀπαρτιζούσης τὸ ζῶον; Οὔτε οὖν παῖδα σωματικῶς νοητέον, οὔτε αἴσθησιν μίαν τούτων τῶν ἀπηριθμημένων, ἀλλ᾽ ἐπὶ τὸν ἔσω ἄνθρωπον τὰς ἡλικίας μεταληπτέον. Ἐδιδάχθημεν γὰρ πολλαχοῦ πῆς Γραφῆς καὶ παιδιχὴν χατάστασιν τῇς ψυχῆς" γαὶ ἄλλην ἀχμαστιχήν χαλ ἄλλην ἤδη πρεσθύτου. Οὖον, ὡς παρὰ Παύλου μεμαθήχαμεν, οἱ ἐν Κορίνθῳ νήπιοι ἦσαν᾽ διόπερ καὶ γάλαχτος ἔτι ἐδέοντο, τῆς εἰσαγωγιχῆς καὶ ἁπλουστέρας τοῦ Εὐαγγελίου διδα-σχαλίας, μήπω δυνάμενοι περιχρατεῖν στερεᾶς τροφῖςς τῆς ἐν δόγμασι. Νεανίσχος δὲχατὰ ψυχήν ἔστιν ὁ πᾶσι τοῖς μέρεσι τῆς ἀρετῆς χατηρτισμένος νου. πρὸς τὸ τέλειον, ὁ τῷ πνεύματι ζέων, ὁ σφριγῶν πρὸς τὰς πράξεις τῆς εὐσεδείας, καὶ ἀκμάζων πρὸς πᾶσαν εὐτονίαν ἀγαθῶν ἔργων " ὃν καὶ βιαστὴν τὸ Εὐαγγέλιον λέγει, δυνάμενον διαρπάσαι τὴν βασιλείαν τῶν οὐρανῶν " ὃν καὶ εἰς τοὺς ὕμνους, ὡς ἐπιτήδειον, τὸ ἅγιον Πνεῦμα παραλαμδάνει " Νεαγίσκοι γὰρ, φησὶ, καὶ παρθένοι αἰνεσάτωσαν τὸ ὄνομα Κυρίου. Καὶ ἐν τῷ Ἰωὴλ ἐπαγγελίας ἔχουσι οἱ νεανίσχοι ὁράσεις … κατὰ τὴν φρόνησιν" ὁποῖος ἣν Δανιὴλ, ἐν γεαρῷ τῷ σώματι τὸ ἐχ τῆς συνέσεως σεμνὸν πολιᾶς πάτης αἰδεσιμώτερον ὑποφαίνων. Διό φασι πρὸς αὑ- «ὃν ἐχεῖνοι οἱ πλήρεις ἡμερῶν πονηρῶν" Δεῦρο, κάθισον ἐν μέσῳ ἡμῶν, καὶ ἀπάγγειλον ἡμῖν», ὅτι σοι ἔδωχεν ὁ Θεὸς τὸ πρεσδυτέριον. Οὐχοῦν καὶ ἐνταῦθα παῖδα νέον φησὶ τὸν διὰ τοῦ λουτροῦ τῆς παλιγγενεσίας ἀναγεννηθέντα, καὶ τραφέντα, καὶ γενόμενον ὡς παιδίαν, καὶ διὰ τῆς τοιαύτης χαπταστάσεως εὔθετον ὄντα τῇ βασιλείᾳ τῶν οὐρανῶν. Τῷ δὴ οὕτως ἀρτιγενεῖ βρέφει, τὸ λογιχὸν καὶ ἄδολον γάλα ἐπιποθήσαντι, δίδωσιν ἡ βίδλος τῶν Παροιμιῶν δι᾽ αὐττὶς γεγυμνασμένῳ αἴσθησιν καὶ ἔννοιαν" αἴσθησιν μὲν τῶν παρόντων, ἔννοιαν δὲ τῶν μελλόντων. Παιδεύει μὲν γὰρ τὰ ἀνθρώπινα, καὶ αἰσθητ’χοὺς ποιεῖ τῶν πραγμάτων, ὡς μήτε ἀτόποις ἡδοναῖς Φουλεύειν. μήτε περὶ τὰς ματαίας τοῦ χόσμου τούτῦυ δόξας διεπτοῆσθαι. Ἐμποιεῖ δὲ καὶ τοῦ μέλλοντος αἰῶνος ἔννοιαν, καὶ προσδιδάξει δι᾿ ὧν λέγε: τῇ πίστει τῶν ἐπηγγελμένων. ### English translation (Claude) [13] Next we must consider how he gives “to a young child perception and understanding.” Since man is twofold, as the Apostle says, one being outer and the other inner, the one that is seen and the one perceived in secret, we must take the matters of age likewise in both. Now to say that a newborn child receives bodily perception is not far from ridiculous. For which of the senses can the book bestow, when sight, hearing, smell, taste and touch are born with us at once and do not come by teaching, nature completing the living being through them? So the child is not to be understood bodily, nor perception as one of those listed; the ages must be transferred to the inner man. For we have been taught in many places of Scripture that there is a childlike state of the soul, another in its prime, and another already that of an old man. For example, as we have learned from Paul, those in Corinth were infants; that is why they still needed milk, the introductory and simpler teaching of the Gospel, not yet able to master the solid food that lies in doctrines. A young man in soul is one fitted in all the parts of virtue toward perfection, fervent in spirit, vigorous for the deeds of piety, in his prime for every vigor of good works; whom the Gospel also calls violent, able to seize the kingdom of heaven; whom the Holy Spirit also takes up into the hymns as suitable: “Young men,” it says, “and virgins, let them praise the name of the Lord.” And in Joel the young men have the promise of visions. … in prudence; such as Daniel was, who in a youthful body displayed the dignity that comes from understanding, more venerable than any grey hair. That is why those men “full of evil days” said to him: “Come, sit among us and tell us, for God has given you the eldership.” So here too he calls a young child the one born again through the washing of regeneration, nourished, and become as a little child, and through such a state fit for the kingdom of heaven. To such a newborn infant, who longs for the rational and pure milk, the book of Proverbs gives, as he is trained by it, perception and understanding: perception of present things, understanding of things to come. For it trains in human matters and makes people perceptive of affairs, so as neither to be slaves to unseemly pleasures nor to be excited about the vain opinions of this world. It also produces understanding of the age to come, and through what it says teaches besides … faith in what has been promised. ### Scripture references - Prov 1:4: quotation, high confidence - 2 Cor 4:16: allusion, high confidence - 1 Cor 3:1: allusion, high confidence - 1 Cor 3:2: allusion, high confidence - Heb 5:12: echo, medium confidence - Rom 12:11: allusion, high confidence - Matt 11:12: allusion, high confidence - Ps 148:12: quotation, high confidence - Joel 2:28: allusion, high confidence - Titus 3:5: allusion, high confidence - Matt 18:3: allusion, high confidence - 1 Pet 2:2: allusion, high confidence ### Extrabiblical texts - Sus 50 (Susanna): quotation, high confidence - Sus 52 (Susanna): allusion, high confidence ### Translation notes - Staged as section 12; the scan's numeral reads “15”, but the sequence (14 and 15 follow) shows it is section 13. A phrase is lost after the promise in Joel (probably the description of the old man in soul; marked “…”), and a word is lost near the end. Quotations and allusions: Prov 1:4; 2 Cor 4:16; 1 Cor 3:1–2; Heb 5:12; Rom 12:11; Matt 11:12; Ps 148:12; Joel 2:28; Sus 52, 50 (Theodotion); Titus 3:5; Matt 18:3; 1 Pet 2:2. ### Citation (SBL) Basil, Hom. 12.13 (PG 31:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-13). ## Homilies 12.14 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-14 - Source: PG 31:599 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bodily senses stand for powers of the soul trained by Proverbs; it also gives understanding of judgment and the promises, and makes even the wise wiser. ### Greek text Ἐπειδὴ δὲ τὰς τῶν ἡλιχιῶν διαφορὰς ἐπὶ τὸν ἔσω ἄνθρωπον μετελάδομεν, ἀχόλουθόν ἐστι καὶ τὰ τῶν αἰσθήσεων ὀνόματα ἐπὶ τὰς δυνάμεις τῆς ψυχῆς μεταφέρειν. "Ὥστε ὅταν λέγῃ, ὅτι Ἑ μοῖς παράδα.λε σὺν οὖς, εἰδέναι ἡμᾶς χρὴ, ὅτι τὸ εὐἦχοον τῆς ψυχῆς ἐπιζητεῖ, ὡς ὁ Κύριος " Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω - καὶ τὸ, Λόγος σοφὲς εἰς οὖς εὐήκοον. Διὰ τούτων οὖν καὶ τῶν τοιούτων δίδωσι τῷ νέῳ παιδὶ τὴν τῆς ἀχοῆς αἴσθησιν ὑγικίνοῦσαν. Ὅταν δὲ λέγῃ, Μὴ πρόσεχε φαύ.ῃ γυναικί" χα! πάλιν, Μὴ ἐρείσῃς σὸν ὄμμα πρὸς αὑτήν" καὶ, Οἱ ὀρθαΐμοί σου ὀρθὰ βιλεπέτωσαν" δῆλός ἐστι τὴν οἱονεὶ ὄρασιν τῆς ψυχῆς τῷ παιδὶ χαριζόμενος. Καὶ ὅταν παραινῇ, ὅτι Φάγε μέιλι, νἱὲ, ἵνα γιλυχαγθῇ ὁ φάρυγξ σου (μέλι τροπιχῶς ὀνομάζων τὴν θείαν διδασχαλίαν- Ὡς γλυκέα γὰρ, φησὶ, τῷ "λάρυγγί μου τὰ “λόγιά σου, ὑπὲρ μέλι τῷ στόματί μουν" διὰ τῆς παραινέσεως ταύτης τὴν πνευματιχὴν νεῦσιν τῆς ψυχῆς καταρτίζει, περὶ ἧς εἴρηται" … δέ τις καὶ ἀφὴ τῆς ψυχῆς, καθ᾽ ἣν ἐφάπτεται αὖτῆς ἡ σοφία, οἱονεὶ περιπτυσσομένη τὴν ἑαυτῆς ἀρετὴν. Ἑράσθητι γὰρ, φησὶν, αὐτῆς, ἵνα σε περι- «λάδῃ " καὶ πάλιν ὁ Ἐχχλησιαστὴς, Καιρὸς τοῦ περιλαδεῖν, καὶ καιρὸς τοῦ μαχρυγθῆναι ἀπὸ περι- ΄ήψεως. Σώματα μὲν γὰρ περιπλοχαῖς ἀχα- ᾿θάρτοις χαταμιαίνεται" ψυχὴ δὲ, τῇ τῆς σοφίας περιπλοχῇ ὅλη δι᾽ ὅλης πρὸς αὐτὴν ἑνωθεῖσα, ἁγιασμοῦ πληροῦται καὶ χαθαρότητος. Οὕτω μὲν οὖν αἴσθησιν παιδὶ χαρίζεται νέῳ. Ἔννοιαν δὲ πῶς ἐμποιεῖ; Ὅταν λέγῃ Οὐχ ὡφεζήσεε ὑπάρχοντα ἐν ἡμέρᾳ καχῇ. Ἐμδάλλει γὰρ ἐνθύμιον τῇ χαρδίᾳ σου περὶ τῆς ἡμέρας ἐκείνης, ἐν ἧ σοι τὸ πλῆθος τῶν χρημάτων οὐχ ἐπαρχέσει, οὐδὲ ἐξαιρήσεταί σε τῆς αἰωνίου χολάσεως. Ἢ ὅταν λέγῃ ἼΛχαχοι δὲ χληρογομήσουσι γὴν γῆν ἐκείνην, ἧς καὶ οἱ πραεῖς εἶσι χληρονόμοι, κατά τε τὸν αλμῳδὸν τὸν λέγοντα " Οἱ δὲ πραεῖς χληρογομήσουσι τὴν γῆν" καὶ χατὰ τὸν μαχαρισμὸν τοῦ Κυρίου" Μακάριοι γὰρ, φησὶν, οἱ πραεῖς, ὅτι αὐτοὶ κιηρογομήσουσι τὴν γὴν " καὶ πάλιν᾽ Δόξαν' σοφοὶ κιϊηρογομήσουσι. Πρὸς τὴν ἐπιθυμίαν τῶν ἐν ἐπαγγελίαις ἀγαθῶν τὴν Ψυχὴν διανίστησι. Ταύτην δίδωσι τῷ παιδὶ τῷ νέῳ τὴν ἔννοιαν, φόδον μὲν τῶν τοῖς ἀμαρπωλοῖς ἀπειληθέντων, ἐπιθυμίαν δὲ τῶν τοῖς δικαίοις ἑτοιμασμένων. Τῶν δε γὰρ ἀκούσας σοφὸς τερος ἔσται. Μεγάλην μαρτυρεῖ. δύναμιν ταῖς Παροιμίαις ὁ λόγος, ὅτι ὑπερόαίνει τῶν σοφῶν τὴν σοφίαν, καὶ τῶν ἐναποχειμένων αὐτοῖς παιδευμάτων. “ μείξονά ἔστι τὰ ἐχ τῆς βίόλου ταύτης παραδιδόμενα. Ὥστε τῶν μὲν ἄλλων διδασχάλων οἱ ἄπειροί εἰσι μαθηταί" τῆς δὲ βίόλου ταύτης ἀχροαταί εἶδιν οἱ σοφοί. Ἐπειδὴ δὲ ὁμώνυμόν ἐστι τὸ τῶν σορῶν ὄνομα (σοφοὶ γὰρ καὶ οἱ τοῦ χόσμου τούτου λέγονται, σοφοὶ καὶ οἱ τὴν ἀληθινὴν σοφίαν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐχ τῆς εἰς αὐτὸν πίστεως ὑποδεξάμενοι), τοὺς ἔξωθεν ὄντας τοῦ χαθ᾽ ἡ μᾶς λόγον, ἔπει. δὰν προσέλθωσι τῇ ὑγιαινούσῃ τῶν Παροιμιῶν διδασχαλίχ, σοφωτέρους ἔσεσθαι ὁ λόγος χατεπαγγέλ-λεται" ἀτιμάζοντας μὲν τὴν τῶν ματαίων γνῶσιν, μετατιθέντας δὲ τὸ θαῦμα πρὸς τὴν ἀλήθειαν, Ἢ ἐπειδὴ πολλαχῶς λέγεται ὁ σοφὸς (ὅ τε γὰρ ἐπιθυμῶν σοφίας, καὶ ὁ ἐν προχοπῇ ἤδη ὧν τῶν τῆς σοφίας θεωρημάτων, καὶ ὁ τετελειωμένος χατὰ τὴν ἕξιν, ὁμοίως προσαγορεύονται, τούτων ἀχούσας ὃ σοφὸς, εἴτε ὁ ἐραστὴς τῆς σοφίας, εἴτε καὶ ὁ ἤδη διαδεθηχὼς ἐν αὐτῇ, σοφώτεροι ἕπονται, πολλὰ μὲν. περὶ τῶν θείων παιδευθέντες δογμάτων, πολλὰ δὲ καὶ περὶ τῶν ἀνθρωπίνων ἐχδιδασχόμενοι, ποιχίλως μὲν τὴν χαχίαν ἐξαριζούσης τῆς βίδλου, πολυτρόπως ὃὲ πάλιν ἀντεισανούσης τὴν ἀρετήν. Γλῶσσαν ἄδιχον χαλινοῖ, ὀφθαλμὸν παιδεύει πονηρὰ βλέποντα, χειρῶν ἀδίχων ἄρχειν οὐχ ἐπιτρέπει" ἀργίαν ἀποδιώχει, ἐπιθυμίας ἀτόπους χολάζει, διδάσχει φρόνησιν, διδάσχει ἀνδρίαν, σωφροσύνην ἀποσεμνύνει, Ὁ οὖν ταῦτα παιδευθεὶς, καὶ τὴν τε πρὸς τὰ χείρονα δια“ δολὴν ἰσχυρὰν ἔχων παρ᾽ ἑαυτῷ, καὶ τὴν τοῦ ἀγαθοῦ ἔφεσιν μείζονι τῇ ὁρμῇ, οἷον διά τινος ὑποφωνήσεως, προσχτησάμενος, σγφὸς ὧν διὰ τὴν οἰχείαν ὁρμὴν, σοφώτερος γέγονε διὰ τὴν ἐχ τῆς διδασχαλία: τελείωσιν. ### English translation (Claude) [14] Since we have transferred the differences of age to the inner man, it follows that we transfer the names of the senses too to the powers of the soul. So when it says, “Incline your ear to my words,” we must know that it seeks the soul's readiness to hear, as the Lord says: “He who has ears to hear, let him hear”; and: “A wise word to an ear that hears well.” Through these and such sayings, then, it gives the young child a healthy sense of hearing. When it says, “Do not attend to a worthless woman”; and again, “Do not fix your eye upon her”; and, “Let your eyes look straight,” it is clearly granting the child the sight, as it were, of the soul. And when it advises, “Eat honey, son, that your throat may be sweetened” (calling the divine teaching honey figuratively; for “How sweet,” it says, “are your oracles to my throat, more than honey to my mouth”), by this exhortation it equips the spiritual taste of the soul, of which it is said … There is also a touch of the soul, by which wisdom touches it, embracing, as it were, her own virtue. For “Love her,” it says, “that she may embrace you”; and again Ecclesiastes: “A time to embrace, and a time to refrain from embracing.” Bodies are defiled by impure embraces; but the soul, united wholly to wisdom in her embrace, is filled with sanctification and purity. So, then, it bestows perception on a young child. How does it produce understanding? When it says, “Possessions will not profit in an evil day.” For it puts into your heart a thought about that day on which the abundance of your money will not suffice you, nor rescue you from eternal punishment. Or when it says, “The innocent will inherit the earth,” that earth of which the meek too are heirs, according to the psalmist who says, “But the meek shall inherit the earth,” and according to the Lord's beatitude: “Blessed,” he says, “are the meek, for they shall inherit the earth”; and again: “The wise will inherit glory.” It rouses the soul to desire for the good things in the promises. This is the understanding it gives the young child: fear of what is threatened to sinners, desire for what is prepared for the righteous. “For hearing these things a wise man will be wiser.” The word bears witness to a great power in the Proverbs: that it surpasses the wisdom of the wise and the learning stored in them; what is handed down from this book is greater. So the unlearned are the disciples of other teachers, but the hearers of this book are the wise. And since the name “wise” is ambiguous (for the wise of this world are also so called, and so are those who have received the true wisdom, our Lord Jesus Christ, by faith in him), the word promises that those outside our doctrine, when they come to the sound teaching of the Proverbs, will be wiser, disdaining the knowledge of vain things and transferring their admiration to the truth. Or, since “wise” is said in many senses (for the one who desires wisdom, the one already making progress in the contemplations of wisdom, and the one perfected in the disposition are all alike so called), the wise man hearing these things, whether the lover of wisdom or the one already advanced in it, will become wiser, being taught much about the divine doctrines and instructed much about human matters too, since the book in various ways uproots vice and in many ways again plants virtue in its place. It bridles an unjust tongue, disciplines an eye that looks at wicked things, does not allow unjust hands to rule; it drives out idleness, chastises unseemly desires, teaches prudence, teaches courage, dignifies self-control. The one trained in these things, then, having both a strong aversion to worse things within himself and the desire for the good, acquired with greater impulse as if by a kind of prompting, being wise through his own impulse, has become wiser through the perfecting that comes from the teaching. ### Scripture references - Prov 4:20: quotation, high confidence - Matt 11:15: quotation, high confidence - Prov 25:12: quotation, high confidence - Prov 5:3: quotation, high confidence - Prov 6:25: quotation, low confidence - Prov 4:25: quotation, high confidence - Prov 24:13: quotation, high confidence - Ps 119:103 (118:103 LXX): quotation, high confidence - Prov 4:8: quotation, medium confidence - Eccl 3:5: quotation, high confidence - Prov 11:4: quotation, high confidence - Prov 2:21: quotation, medium confidence - Ps 37:11 (36:11 LXX): quotation, high confidence - Matt 5:5: quotation, high confidence - Prov 3:35: quotation, high confidence - Prov 1:5: quotation, high confidence ### Translation notes - Section 14 (the scan's numeral). The quotation after “of which it is said” is lost under Migne's notes (marked “…”). Quotations: Prov 4:20 (LXX 5:1); Matt 11:15; Prov 25:12 (LXX); Prov 5:3 (LXX 5:2, φαύλῃ γυναικί); Prov 6:25 (identification uncertain); Prov 4:25; 24:13; Ps 119:103 (118:103 LXX); Prov 4:6, 8; Eccl 3:5; Prov 11:4; Prov 2:21 (LXX; identification probable); Ps 37:11 (36:11 LXX); Matt 5:5; Prov 3:35; 1:5. ### Citation (SBL) Basil, Hom. 12.14 (PG 31:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/12-5/#p-12-14). ## Homilies 12.15 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/12-15/#p-12-15 - Source: PG 31:599 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “steering” of Prov 1:5 is the skill of crossing the changing sea of life and the storm of the passions without being elated or sunk. ### Greek text Ὁ δὲ γοήμων' κυδέργνησιν κτήσεται. Χρὴ τὸν μέλλοντα προσιέναι τέχνης τινὸς ἀναλήψει τὰς ἐκ τὸν παλαιστὴν τὴν τοῦ σώματος διάπλασιν καὶ τὴν ἰσχύν" τὸν δρομιχὸν τὴν εὐαρμοστίαν τῶν μελῶν καὶ τὴν χουφότητα᾽ οὕτω καὶ τὸν χυδερνήτην τὸ τῆς διανοίας ὀξὺ καὶ εὐπαραχολούθητον. Διὰ τοῦτο οὗ τὸν τυχόντα καλεῖ πρὸς τὴν χυδέρνησιν ὁ λόγος, ἀλλὰ τὸν νοήμονα. Τί δέ ἐστιν ἡ χυδέρνησις, ἣ πάντως ἐπιστήμη ψυχῆς περὶ τὴν ἄστατον φύσιν τῶν ἀνθρωπίνων πραγμάτων, ὅπως αὐτὴν διαπεραιοῦσθαι προσήχει; Πολλαχοῦ γὰρ ὕδατα καὶ θάλασσὰν τὸν βίον τοῦτον εὑρίσχομεν ὑπὸ τῆς Γραφῆς ὠνομασμένον, ὡς ἐν τῷ ψαλμῷ - Ἑξαπέστειλεν ἐξ ὕψους, καὶ ἔ1λαδέ με" προσελάδετό με ἐξ ὑδάτων πολλῶν. Πρόδηλον γὰρ, ὅτι τὴν ταραχὴν τοῦ βίου, ὕδατα λέγει. Οὔτε γὰρ τὰ δεξιὰ καὶ περισπούδαστα τοῖς πολλοῖς τὸ ἑστὼς καὶ μόνιμον ἔχει, οὔτε τὰ περ:στατιχὰ τῶν πραγμάτων καὶ χατηφῇ παγίως ἧδρασται" ἀλλὰ πάντα σάλῳ τινὶ καὶ χλόνῳ καὶ μεταδολαῖς ἀδοχήτοις ὑπόχειτα:. Ὥσπερ οὖν θάλασσαν ἀμήχανον τὴν αὐτὴν ἐπὶ πολὺ διαρχέσαι (τὴν γὰρ νῦν λείαν καὶ σταθερὰν μιχρὸν ὕστερον ὄψη βίαις ἀνέμων τραχυνομένην, καὶ μέντοι καὶ τὴν ἀγριαίνουσαν, καὶ βρασσομένην τῷ χλύδωνι, βαθεῖα γαλήνη ταχὺ χατἐστόρεσεν)" οὕτω καὶ τὰ τοῦ βίου πράγματα ῥᾳδίως λαμδάνει τὰς περιστροφὰς ἐφ᾽ ἑχάτερα. Διὰ τοῦτο χυδερνήτου χρεία, ἕνα καὶ ἐν γαλήνῃ τοῦ βίου πάντὼν αὐτῷ χατὰ ῥοῦν προϊόντων, τὰς μεταδολὰς ἐχδέχηται, καὶ μὴ ὡς ἀθανάτοις ἐπαναπαύηται τοῖς παροῦσι, καὶ ἐν τῇ σχυθρωποτέρᾳ χαταστάσει μὴ ἀπελπίζῃ ἑαυτὸν, μηδὲ τῇ περισσοτέρᾳ λύπῃ καταπουθεὶς ὑποόρύχιος φέρηται. Οὔτε γὰρ ὑγεία σιύματος, οὔτε νεότητος ἄνθος, οὐχ εὐθηνία οἴχου, οὐχ … ἡ λοιπὴ τοῦ βίου εὐημερία ἐπιπολὺ διαμένει" ἀλλ᾽ ἐν τῇ εὐδίᾳ ταύτῃ τοῦ βίου ὧν, ἐκδέχου ποτὲ καὶ χειμῶνα πραγμάτων. Ἥξει γὰρ νόσος, καὶ ἥξει πενία" οὐχ ἀεὶ χατὰ πρύμναν ἱσταμένου τοῦ πνεύματος" ἀλλὰ καὶ τὸν περίδλεπτον ἐν πᾶσι καὶ ζηλωτὸν ἀδόχητοι πολλάκις ἀδοξία! χαταλαμδάνουσι- καὶ πᾶσαν τὴν εὐημερίαν τοῦ βίου, οἷον σπιλάδες τινὲς, περιστάσεις ἀδούλητοι συνετάραξαν. Καὶ ἡ συνέχεια τῶν χαχῶν … φοθερὸν τῆς ζωῆς σοι τὸν χλύδωνα. ἴἼΟψε: ποτὲ καὶ ταῦτα παραδραμόντα, καὶ πρὸς ἱλαρότητα καὶ λευχὴν ὄντως γαλήνην τὸν βίον μεταδληθέντα. Οὗτος οὖν ἐστιν ὁ νοήμων χυδερνήτης, ὁ ἐστοχασμένως τῆς ὑποχειμένης φύσεως μεταχειριζόμενος τὰ συμπίπτοντα, καὶ ὅμοιος ἀεὶ αὐτὸς ἑαυτῷ διαμένων, μήτε ἐπαιρόμενος ἐν ταῖς εὐθυμίαις, μήτε καταπίπτων ἐν ταῖς συμφοραῖς. Πάλιν καὶ πρὸς ἕτερα χρήσιμον ἡμῖν ἔστι τὸ ἐχ τῆς χυδερνήσεως ἀγαθόν, Οἶδα γὰρ καὶ ἄλλα χύματα καὶ χλύδωνα φοδερὸν ἕπανἱστάμενον τῇ ψυχῇ, τὸν ἐχ τῶν παθῶν τῆς σαρκός. Θυμοὶ γὰρ καὶ φόθοι, καὶ ἡδοναὶ καὶ λύπαι, οἷον ἔχ τινος ζάλης βιαίας τοῦ τῆς σαῤχὸς φρονήματος προσπεσόντες, πολλάχις τὴν ἀκυδέρνητον ψυχὴν χάτεἐπόντισαν." Δεῖ τοίνυν τὸν νοῦν ὥσπερ τινὰ χυδερνήτὴν ἄϑω χαθήμενον τῶν παθῶν, καὶ οἱονεὶ πλοίου τῆς σαρχὺς ἐπιθάντα, καὶ ἐμπείρως τοὺς λογισμοὺς οἷον οἴαχας περιστρέφοντα, χαταπατεῖν μὲν γενναίως τὰ χύματα, ὑψηλὸν δὲ διαμένοντα, καὶ δυσπρύσιτον ὄντα τοῖς πάθεσι, μηδαμῶς τῦ;ς ἀπ᾽ αὐτῶν πιχρίας ὥσπερ ἅλμης τινὸς ἀναπίμπλασθαι, ἀλλ᾽ ἀεὶ προσεύχόμενον λέγειν: Ῥυσθείην ἐκ τῶν μισούντων με, καὶ ἐκ τῶν βαθέων ὑδάτων. Μή με καταπογτισότω καταιγὶς ὕδατος, μηδὲ καταπιέτω με βυθός. ### English translation (Claude) [15] “But the intelligent man will acquire steering.” One who is going to take up some art must have … from [nature]: the wrestler, the build and strength of body; the runner, the good proportion of his limbs and lightness; so also the helmsman, sharpness of mind and quickness to follow. That is why the word calls to steering not just anyone, but the intelligent. And what is steering, if not the soul's knowledge, concerning the unstable nature of human affairs, of how one ought to cross it? For in many places we find this life called waters and sea by Scripture, as in the psalm: “He sent from on high and took me; he drew me out of many waters.” Clearly he calls the turmoil of life waters. For neither do the prosperous things the many strive for have stability and permanence, nor are the distressing and gloomy circumstances firmly settled; all are subject to tossing and agitation and unexpected changes. As, then, it is impossible for the sea to stay the same for long (for the sea now smooth and steady you will see a little later roughened by violent winds, and again the sea that rages and seethes with the swell a deep calm quickly lays flat), so too the affairs of life easily take turns in either direction. Therefore there is need of a helmsman, so that even in the calm of life, when everything flows along with the current for him, he may expect the changes and not rest on present things as if they were immortal, and in the gloomier state may not despair of himself, nor be overwhelmed by excessive grief and carried under. For neither health of body, nor the bloom of youth, nor prosperity of house, nor … the rest of life's good fortune lasts long; but while you are in this fair weather of life, expect sometime a storm of affairs too. For illness will come, and poverty will come; the wind does not always stand at the stern; unexpected disgraces often overtake even the one admired and envied in everything, and unwelcome circumstances, like hidden reefs, have shaken all the prosperity of life. And if the succession of evils … the surge of life fearful to you, you will see sometime that these things too have passed by, and life has changed to cheerfulness and a truly bright calm. This, then, is the intelligent helmsman: the one who handles what befalls him with regard to the nature of the circumstances, and remains always like himself, neither elated in good cheer nor cast down in misfortunes. Again, the good that comes from steering is also useful to us for other things. For I know other waves too, and a fearful surge rising against the soul: the one that comes from the passions of the flesh. For angers and fears, pleasures and griefs, falling on it as from a violent squall of the mind of the flesh, have often sunk the soul that has no helmsman. The mind, then, must sit like a helmsman above the passions, mounted as it were on the ship of the flesh, and, turning the thoughts skillfully like rudders, nobly trample the waves; and remaining on high, hard for the passions to reach, never be filled with their bitterness as with brine, but always pray and say: “May I be delivered from those who hate me, and from the deep waters. Let not the storm of water drown me, nor the deep swallow me up.” ### Scripture references - Prov 1:5: quotation, high confidence - Ps 18:16 (17:17 LXX): quotation, high confidence - Rom 8:6: echo, medium confidence - Ps 69:14 (68:15 LXX): quotation, high confidence - Ps 69:15 (68:16 LXX): quotation, high confidence ### Translation notes - Section 15. Words are lost after “must have” (marked “…”; “nature” is supplied by sense), in the list of goods that do not last, and the verb after “the succession of evils” (Migne's notes and Latin cover them). Quotations: Prov 1:5; Ps 18:16 (17:17 LXX); Rom 8:6–7 (“mind of the flesh”); Ps 69:14–15 (68:15–16 LXX). ### Citation (SBL) Basil, Hom. 12.15 (PG 31:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/12-15/#p-12-15). ## Homilies 12.16 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/12-15/#p-12-16 - Source: PG 31:599 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians are merchants carrying the cargo of good works; without the skill of steering, years of virtue can be lost in one shipwreck of sin. ### Greek text Βούλει σοι καὶ ἕτερον πλοῦν διηγήσωμαι, πρὸς ὃν ἀναγχαῖον ἡ μῖν ἐστι τὸ δῶρον τῆς χυδερνήσεως; Ἡ βασιλεία τῶν οὐρανῶν ὁμοία ἐστὶν ἀνδρὶ ἐμπόρῳ. Πάντες οὖν οἱ τὴν εὐαγγελιχὴν ὁδὸν πορευόμενοι ἔμποροί ἐσμεν, διὰ τῆς ἐργασίας τῶν ἐντολῶν τὴν χτῇσιν ἑαυτοῖς τῶν οὐρανίων πραγματευόμενοι. Δεῖ οὖν ἡμᾶς πολὺν καὶ ποιχίλον τὸν οὐράνιον πλοῦτον συναγαγεῖν, εἰ μὴ μέλλοιμεν χαταισχύνεσθαι ἐν τῇ ἐπιδείξει τῆς ἐργασίας, ὡς οἱ λαθόντες τὰ τάλαντα, μτδὲ ἀκούειν, Δοῦ.1ε πονηρὲ καὶ ὀχνηρέ " ἐνθεμένους δὲ τὰ ἀγώγιμα, ἀσφαλῶς πειρᾶσθαι τὴν ζωὴν ταύτην διαπερᾷν. Πολλοὶ γὰρ πολλὰ συναθροίσαντες ἐκ νεότητος, περὶ τὰ μέσα τοῦ βίου γενόμενοι, ἐπαναστάντων αὐτοῖς πειρασμῶν ἐχ τῶν πνευμάτων τῆς πονηρίας, οὐχ ἥνεγχαν τοῦ χειμῶνος τὸ βάρος, διὰ τὸ τὴν χυδέρνησιν αὐτοῖς μὴ παρεῖναι, ἀλλὰ πάντων ἐχείνων τὴν … ἐγσαυάγησαγ' ἄλλοι δὲ σωφροσύνην, ἣν συνήγαγον ἔχ νεότητος, ὥσπερ καταιγίδος τινὸς ἀδοχήτου εἰνότατον θέαμα μετὰ νηστείαν, μετὰ σχληραγωγίαν, μετὰ προσευχὴν ἐχτενῆῇ, μετὰ δάχρυον δαψιλὲς, μετὰ ἐγκράτειαν ἐτῶν εἴχοσί που ἣ καὶ τριάχοντα, δι᾿ ἀπροσεξίαν ψυχῆς καὶ ἀμέλειαν γυμνὸν ἀπάντων ἀποδειχθῆναι, καὶ παραπλήσιον γενέσθαι τὸν τῇ ἐρχασίᾳ τῶν ἐντολῶν εὐθηνούμενον ἐμπόρῳ τινὶ μεγαλοπλούτῳ, ὃς τῷ πλήθει τῶν ἀγωγίμων ἐπαγγελλόμενος, ἐξ οὐρίας αὐτῷ τῆς νεὼς φερομένης, τὰ φοδερὰ πελάγη διαδραμὼν, πρὸς αὐτοῖς τοῖς λιμέσι διαῤῥαγέντος τοῦ πλοίου, πάντων ἀθρόως ἔρημος ἀπεδείχθη" ἐὰν καὶ οὗτος τὰ μυρίοις πόνοις καὶ ἱδρῶσι χτηθέντα μιᾷ προσθολῇ δαίμονος ἀπολέσῃ, ὥσπερ «τινὶ ἀγρίᾳ λαίλαπι, τῇ ἁμαρτίᾳ βυθισθείς. “Πρέπουσα φωνὴ τῷ πᾶσαν ὁμοῦ τὴν ἀρετὴν ναυαγήσαντι" Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης, καὶ καταιγὶς χατεπόντισέ με. ᾿ ### English translation (Claude) [16] Would you like me to describe to you another voyage too, for which the gift of steering is necessary for us? “The kingdom of heaven is like a merchant.” All of us, then, who travel the gospel road are merchants, trading through the working of the commandments for the possession of heavenly things. We must, then, gather much and varied heavenly wealth, if we are not to be put to shame when we show what our work has gained, like those who hid the talents, and not to hear, “Wicked and slothful servant”; and having put our cargo on board, we must try to cross this life in safety. For many, having gathered much from youth, when they reached the middle of life and temptations rose up against them from the spirits of wickedness, did not bear the weight of the storm, because they had no skill in steering, but [lost] all those … were shipwrecked; others [lost] the self-control which they had gathered from youth, as by some unexpected squall … It is a most pitiable sight: after fasting, after hard living, after earnest prayer, after abundant tears, after self-control of some twenty or even thirty years, to be shown stripped of everything through the soul's heedlessness and negligence; and for one who grew rich in the working of the commandments to become like a very wealthy merchant who, proud of the abundance of his cargo, his ship carried by a fair wind, ran through the fearful seas, and then, when the ship broke up at the very harbor, was shown bereft of everything at once: if this man too loses by one onset of a demon what he acquired by countless labors and sweat, sunk by sin as by some savage hurricane. A fitting cry for one who has shipwrecked all virtue at once is: “I came into the depths of the sea, and a storm drowned me.” ### Scripture references - Matt 13:45: quotation, high confidence - Matt 25:18: allusion, high confidence - Matt 25:26: quotation, high confidence - Eph 6:12: allusion, high confidence - Ps 69:2 (68:3 LXX): quotation, high confidence ### Translation notes - Section 16 (the scan reads the numeral as “10”). Migne's notes (including the variant ζωῆς σου for section 15) and Latin are removed; words lost under them are marked “…”, and “lost” is supplied in brackets by sense. Quotations: Matt 13:45; Matt 25:18, 26; Eph 6:12; Ps 69:2 (68:3 LXX). ### Citation (SBL) Basil, Hom. 12.16 (PG 31:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/12-15/#p-12-16). ## Homilies 12.17 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/12-15/#p-12-17 - Source: PG 31:599 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Steering by heaven: keep the eyes on God, the sun of righteousness and the commandments, and the Spirit will bring you to the harbor of God's will. ### Greek text Ἔχε οὖν ἀσφαλῶς τῆς ζωῆς τὰ πηδάλια" χυδέρνα τὸν ὀφθαλμόν σου, μήποτέ σοι δ'᾽ ὀφθαλμῶν λάδρον ἐμπέσῃ τῆς ἐπιθυμίας τὸ χῦμα- τὴν ἀχοὴν, τὴν γλῶσσαν, μὴ παραδέξῃ τι βλαδερὸν, μηδὲ φθέγξῃ τι τῶν ἀπηγορευμένων. Μὴ σε ἀνατρέψῃ τοῦ θυμοῦ ἡ ζάλη“ μή πού σε ἐπιχλύσωσι τῶν φόδων αἱ κατατάτξεις, μἡ σε καταδαπτίσῃ τῆς λύπης τὸ βάρος. Κύματά ἔστι τὰ πάθη, ὧν ὑψηλότερον σεαυτὸν ἀνέχων, ἀσφαλὴς ἔσῃ χυδερνήτης τοῦ βίου. Ἐὰν δὲ μὴ ἐπιστημόνως καὶ εὐσταθῶς ἕχαστον τούτων ἐχχλίνῃς, ὥσπερ τι πλοῖον ἀνερμάτιστον ὑπὸ τῶν ἀεὶ προσπιπτόντων περιφερόμενος, ἐναφανισθήσῃ τῷ πελάγει τῆς ἁμαρτίας. ἼΛχουε τοίνυν πῶς ἄν σοι καὶ ἣ τῆς χυδερνήπεως ἐπιστήμη προσγένηται. Ἔθος τοῖς ναυτιλλομένοις πρὸς οὐρανὸν ἀναθλέπειν, χἀχεῖθεν λαμδάνειν τὴν ὁδηγίαν τοῦ πλοῦ, ἐν ἡμέρᾳ μὲν ἀπὸ τοῦ ἡλίου, ἐν νυχτὶ δὲ ἀπὸ τῆς ἼΑἌρχτου, ἢ τινος ἄλλου τῶν ἀειφανῶν ἀστέρων καὶ τούτοις ἀεὶ τεχμαίρεσθαι τὴν εὐθύτητα. Καὶ σὺ τοίνυν πρὸς οὐραὃν ἔχε τὸ ὄμμα, κατὰ τὸν εἰπόντα: Πρὸς σὲ ἦρα τοὺς ὀρθαλμούς μου, τὸν κατοικοῦντα ἐν τῷ οὐρανῷ. ᾿Απόδλεπε πρὸς τὸν ἥλιον τῆς διχαιοσύνης" καὶ οἷόν τισιν ἄστροις περιφανέσι ταῖς ἐντολαῖς τοῦ Κυρίου χατευθυνόμενος, ἀχοίμητον ἔχε τὸ ὄμμα, μὴ διδοὺς ὕπνον τοῖς ὀφθαλμοῖς σου, μηδὲ τοῖς βλεφάροις σου νυσταγμὸν, ἵν᾽ ἔχῃς διαρχῆ τὴν ἐχ τῶν ἐντολῶν ὁδηγίαν. Λύχνος γὰρ, φησὶ, τοῖς ποσί μου ὁ νγέμος σου, καὶ φῶς ταῖς τρίδοις μου. Ἐὰν γὰρ μτδέποτε ἐπινυστάξῃς τοῖς οἴαξιν, ἕως εἶ ἐν τῷ βίῳ πούτῳ, ἐν τῇ ἀστάτῳ φύσει τῶν τοῦ χόσμου πραγμάτῶν, καὶ τὴν παρὰ τοῦ Πνεύματος συνέργειαν λήψῃ, προπέμποντος εἰς τὸ ἔμπροσθεν. καὶ πραείαις αὔραις καὶ εἰρηνιχαῖς ἀσφαλῶς σε διαχομίζοντος, ἕως ἀποσωθῇς πρὸς τὸν ἀχύμονα ἐχεῖνον καὶ εὖὔδιον λιμένα τοῦ θελήματος τοῦ Θεοῦ" ᾧ ἡ δόξα καὶ τὸ χράτος εἰς τοὺς ἀτελευτήτους αἰῶνας τῶν αἰώνων ᾿Αμῆν. ### English translation (Claude) [17] Hold, then, the rudders of life securely. Steer your eye, lest the wave of desire ever fall violently on you through the eyes; [steer] your hearing and your tongue, so that you neither admit anything harmful nor utter anything forbidden. Let not the squall of anger overturn you; let not the downpours of fears ever flood you; let not the weight of grief sink you. The passions are waves; if you hold yourself above them, you will be a safe helmsman of life. But if you do not skillfully and steadily avoid each of them, you will be carried about like an unballasted boat by whatever strikes it, and will vanish in the sea of sin. Hear, then, how the knowledge of steering may come to you. It is the custom of sailors to look up to heaven and take from there the guidance of the voyage: by day from the sun, by night from the Bear or another of the stars that are always visible, and by these always to judge the straight course. You too, then, keep your eye toward heaven, like the one who said, “To you I lifted up my eyes, you who dwell in heaven.” Look to the sun of righteousness; and, directed by the commandments of the Lord as by bright stars, keep your eye sleepless, giving no sleep to your eyes nor slumber to your eyelids, so that you may have continual guidance from the commandments. “For your law,” it says, “is a lamp to my feet and a light to my paths.” For if you never doze at the tiller while you are in this life, in the unstable nature of the world's affairs, you will receive the help of the Spirit too, who sends you onward and carries you safely with gentle and peaceful breezes, until you come safe to that waveless, fair-weather harbor of the will of God; to whom be the glory and the power to the endless ages of ages. Amen. ### Scripture references - Ps 123:1 (122:1 LXX): quotation, high confidence - Mal 4:2 (3:20 LXX): allusion, high confidence - Ps 132:4 (131:4 LXX): quotation, high confidence - Ps 119:105 (118:105 LXX): quotation, high confidence ### Translation notes - Section 17, the end of the homily. Migne's notes (a variant reads “the help of the Savior” for “the help of the Spirit”) and his Latin are removed. Quotations: Ps 123:1 (122:1 LXX); Mal 4:2 (3:20 LXX); Ps 132:4 (131:4 LXX); Ps 119:105 (118:105 LXX). ### Citation (SBL) Basil, Hom. 12.17 (PG 31:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/12-15/#p-12-17). ## Homilies 13.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/13-1/#p-13-1 - Source: PG 31:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil reverses Solomon's “time to be born and time to die” for baptism, which brings death to sin and new birth, and urges the delaying catechumens to be baptized at Pascha. ### Greek text μροτρεπτειχὴ εἰς τὸ ἅγιον βάπτισμα. Ὁ μὲν σοφὸς Σολομὼν, τῶν κατὰ τὸν βίον πμαγμάτων τοὺς χαιροὺς διαιρῶν, καὶ ἑκάστῳ τῶν γινομένων τὸν ἐπιτήδειον ἀφορίζων, ἔφη" Τοῖς πᾷσιν' ὁ χρόνος, καὶ καιρὸς τῷ παγτὶ πράγματι: καιρὲς τοῦ τεκεῖν, καὶ καιρὸς τοῦ ἀποθανεῖν" ἐγὼ δὲ, μιχρὸν τοῦ σοφοῦ τὴν ἀπόφασιν ὑπαλλάξας, εἴποιμι ἂν χηρύσσων ὑμῖν τὸ σωτήριον χήρυγμα, ὅτι χχιρὸς τοῦ ἀποθανεῖν, καὶ χαιρὸς τοῦ γεννηθῆναι. Τίς δὲ ὁ λόγος τῆς ἐναλλαγῆς; Ὅτι ὁ μὲν περὶ τῶν ἐν γενέσει καὶ φθορᾷ διαλεγόμενος, τῇ σωματιχῇ ἐπόμεγος φύσει, τὴν γένεσιν προέταξε τοῦ θανάτου (ἀδύνατὸν γὰρ θανάτου πεῖραν λαδεῖν τὸν μὴ πρότερον γενγηθέντα)" ἐγὼ δὲ, περὶ τῆς πνευματιχῆς ἀναγεννήσεως τὸν λόγον ποιεῖσθαι μέλλων, τὸν θάνατον προτίθημι τῆς ζωῆς. Διὰ γὰρ τοῦ ἀποθανεῖν τῇ σαρχὶ περιγίνεται ἡμῖν τὸ γεννηθῆναι τῷ πνεύματι, χαθά φησι καὶ ὁ Κύριος" Ἐγὼ ἁποκχτεγῶ, καὶ ζῇν ποιήσω. ᾿Αποθάνωμεν οὖν, ἵνα ζήσωμεν. ᾿Αποχτείνωμεν τὸ φρόνημα τῆς σαρχὸς, τὸ μὴ δυνάμενον ὑποταγῆναι τῷ νόμῳ «οὔ Θεοῦ, ἵνα τὸ φρόνημα τοῦ πνεύματος ἰσχυρὸν. ὁ λόγος. πέφυχε. Συνταφῶμεν τῷ Χριστῷ τῷ ὑπὲρ ἡμῶν ἀποθανόντι, ἵνα καὶ συναναστῶμεν τῷ ἡμῖν τὴν ἀνάστασιν προξενήσσντι. Καιρὸς μὲν οὖν ἄλλοις ἄλλος ἐπιτήδειος" ἴδιος ὕπνου, καὶ ἴδιος ἐγρηγόρσεως " ἴδιος πολέμου, καὶ ἴδιος εἰρήνης χαιρὸς δὲ βαπτίσματος ἅπας ὁ τῶν ἀνθρώπων βίος. Οὔτε γὰρ σώματι ζῇν μὴ ἀναπνέοντι δυνατὸν, οὔτε ψυχῇ συνεστάναι, μὴ γνωριζούσῃ τὸν χτίσαντα. Θεοῦ γὰρ ἄγνοια θάνατός ἔστε ψυχῆς. Ὃ δὲ μὴ βαπτισθεὶς οὐ πεφώτισται. Ἄνευ δὲ ψωτὸς οὔτε ὀφθαλμὸς τὰ ἑαυτοῦ καθορᾷ, οὔτε ψυχὴ Θεοῦ δέξασθαι δύναται θεωρίαν. Πᾶς μὲν οὖν χρόνος εὐχαιρίαν ἔχει πρὸς τὴν διὰ τοῦ βαπτίσματος σωτηρίαν" χἂν νύχτα εἵπῃς, χἂν ἡμέραν, χἂν ὥραν, χἂν υ στιγμὴν χρόνου, χἄν τι βραχύτατον. Πολλῷ δὲ δήπου εἰκὸς ἐπιτηδειότερον εἶναι τὸν οἰχειότερον. Τί δ᾽ ἂν γένοιτο τῆς ἡμέρας τοῦ Πάσχα συγγενέστερον πρὸς τὸ βάπτισμα; Ἢ μὲν γὰρ ἡμέρα μνημόσυνόν ἔστιν ἀναστάσεως " τὸ δὲ βάπτισμα δύναμίς ἐστι πρὲς τὴν ἀνάστασιν. Ἐν τοίνυν τῇ ἀναστασίμῳ ἡμέρᾳ τῆς ἀναστάπεως τὴν χάριν ὑποδεξώμεθα. Διὰ τοῦτο πόῤῥωθεν ἡ Ἐχχλησία τοὺς ἑαυτῆς τροφίμους ὑψηλῷ χηρύγματι συγχαλεῖ, ἵν᾽ οὖς πάλαι ὥδινεν, ἀποχυήσῃ τότε, καὶ ἀπογαλαχτίσασα αὐτοὺς τῶν λόγων «Ὡς χατηχήτεως, γεύσῃ τῆς στερεᾶς τῶν δογμάτων τροφῆς. Ἰωάννης ἐχήρυσσς βάπτισμα μετανοίας, καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία Κύριος κηρύσσει βάπτισμα νἱοθεσίας " καὶ τίς τῶν εἰς αὐτὸν τὸ βάπτισμα " τοῦτο τελειωτιχόν. Ἐχεῖνο ἁμαρτίας ἀναχιύρησις - τοῦτο οἰχείωσις πρὸς θεόν. Ἑνὸς ἀνδρὸς ἣν Ἰωάννου τὸ χέρυγμα, καὶ πάντας εἶλχε πρὸς τὴν μετάνοιαν" σὺ δὲ, διὰ προφητῶν διδασχόμενος " Αούσασθϑε, καθαροὶ γίνεσθε" διὰ ψαλμῶν νουθετούμενος" Προσέλθετε πρὸς αὑτὸν, καὶ ρωτίσθητε" δι᾿ ἀποστόλων εὐαγγελιζόμενος " Ἀϊετανοήσατε, καὶ βαπεισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ Χριστοῦ εἰς ἄφεσιν ἁμαρτιῶν, καὶ λήψεσθε τὴν ἐπαγγε.ϊίαν τοῦ ἁγίου Πγεύματος" ὑπ' αὐτοῦ τοῦ Κυρίου προσλαμδανόμενος, λέγοντος " Δεῦτε πρὸς μὲ, πάντες οἱ χοπιῶγτες καὶ πεξορτισμένοι, κἀγὼ ἀγαπαύσω ὑμᾶς (ταῦτα γὰρ πάντα σήμερον συνέδραμε πρὸς τὴν ἀνάγνωσιν) " ὀχνεῖς καὶ βουλεύῃ καὶ διαμέλλεις; Ἐχ νηπίου τὸν λόγον χατηχούμενος, οὔπω συνέθου τῇ ἀληθείᾳ; Πάντοτε μανθάνων, οὐδέπω ἦλθες πρὸς τὴν ἐπίγνωσιν; Πειραστὴς διὰ βίου, χατάσχοπος μέχρι γήρως, πότε γενήσῃ Χριστιανός; πότε γνωρίσομέν σε ὡς ἡμέτερὸν; Πέρυσι τὸν παρόντα χαιρὸν ἐξεδέχου, νῦν πάλιν ἀναμένεις τὸν ἐπιόντα. “Ὅρα μὴ εὑρεθῇς μαχρο- ᾿ πέρας τῆς ζωῆς τὰς ὑποσχέσεις ποιούμενος. Οὐχ οἴδας τί τέξεται ἡ ἐπιοῦσα“ μὴ ἐπαγγέλλου τὰ μὴ σά. Ἐπὶ ζωήν σε χαλοῦμεν, ἄνθρωπε" τί ἀποφεύγεῖς τὴν χλῆσιν; Ἐπ' ἀγαθῶν μετουσίαν" τί ὑπερδαΐνεις τὴν δωρεάν; Βασιλεία οὐρανῶν ἤνοιχται " ὁ καλῶν ἀψευδῆς ᾿ ἡ ὁδὸς ῥᾳδία, οὐ χρόνον, οὐ δαπάγῆς, οὐ πραγματείας χρεία. τί μέλλεις; τί ἀναδύῃ; τί φοδῇ τὸν ζυγὸν, ὥσπερ δάμαλίς τις ἀπειρόζυγος; Χρηστός ἐστιν, ἐλαφρός ἐστιν" οὐ τρίδει τὸν αὐχένα, ἀλλὰ δοξάζει. Οὐ γὰρ δεσμεῖται ἡ ζεύγλη περὶ τὸν τράχηλον, αὐτεξούσιον ἐπιζητεῖ τὸν ὑφέλχοντα. Ὃρᾷς, ὅτι κατηγορεῖται Ἐφραῖμ, ὡς παροιστρῶσα δάμαλις, ὅτι ἄταχτα περιπκλανᾶται τὸν τοῦ νόμου ζυγὸν ἀτιμάζων; Ὑπόθες σου τὸν ἀδάμαστον αὐχένα γενοῦ ὑποζύγιον τοῦ Χριστοῦ, ἵνα μὴ, ἀφειμένος τῆς ζεύγλης, μηδὲ ἐλευθεοιάζων τῷ βίῳ, εὐεπιχείρητος ἧς τοῖς θηρίοις. ### English translation (Claude) Exhortation to holy baptism. [1] The wise Solomon, distinguishing the seasons of the affairs of life and assigning to each thing that happens the time that suits it, said: “For all things there is a time, and a season for every matter: a time to give birth and a time to die.” But I, changing the wise man's saying a little, would say, as I preach to you the saving proclamation, that there is a time to die and a time to be born. What is the reason for the change? Because he, discussing things subject to generation and corruption, following bodily nature, put birth before death (for it is impossible for one not first born to experience death); but I, about to speak of spiritual rebirth, put death before life. For through dying to the flesh we gain being born to the Spirit, as the Lord too says: “I will kill, and I will make alive.” Let us die, then, that we may live. Let us put to death the mind of the flesh, which cannot be subject to the law of God, so that the mind of the Spirit may become strong [in us]. Let us be buried with Christ, who died for us, that we may also rise with him who procured the resurrection for us. Now different seasons suit different things: one for sleep and one for waking, one for war and one for peace; but the season for baptism is the whole of human life. For neither can a body live that does not breathe, nor can a soul subsist that does not know its Creator; for ignorance of God is the death of the soul. And one not baptized has not been enlightened. Without light neither does the eye see its objects, nor can the soul receive the contemplation of God. Every time, then, is opportune for the salvation that comes through baptism, whether you say night or day, an hour, a moment of time, or the briefest instant. But surely the time more akin to it is the more fitting. And what could be more akin to baptism than the day of Pascha? For that day is a memorial of the resurrection, and baptism is a power toward the resurrection. On the day of the resurrection, then, let us receive the grace of the resurrection. That is why the Church calls her nurslings together long beforehand with a lofty proclamation, so that those she has long been in labor with she may then bring to birth, and, weaning them from the words of catechesis, may give them a taste of the solid food of doctrines. John preached a baptism of repentance, and all Judea went out to him; the Lord preaches a baptism of adoption, and who of those who [hope] in him … baptism; this one is perfecting. That one was a turning away from sin; this is intimacy with God. The proclamation of John was that of one man, and it drew all to repentance; but you, taught through the prophets, “Wash yourselves, be clean”; admonished through the psalms, “Come to him and be enlightened”; evangelized through the apostles, “Repent, and let each of you be baptized in the name of the Lord Jesus Christ for the forgiveness of sins, and you will receive the promise of the Holy Spirit”; received by the Lord himself, who says, “Come to me, all who labor and are heavy laden, and I will give you rest” (for all these came together today in the readings): do you hesitate, deliberate, and delay? Instructed in the word from infancy, have you not yet assented to the truth? Always learning, have you never come to knowledge? A tester all your life, a spy until old age, when will you become a Christian? When shall we know you as ours? Last year you were waiting for the present season; now again you are waiting for the next. See that you are not found making promises that reach beyond … the end of life. You do not know what the next day will bring forth; do not promise what is not yours. We call you to life, man; why do you flee the call? To a share in good things; why do you pass over the gift? The kingdom of heaven is open; the one who calls does not lie; the road is easy; there is no need of time, of expense, of business. Why delay? Why shrink back? Why fear the yoke, like a heifer that has never borne one? It is kind, it is light; it does not chafe the neck, but glorifies it. For the yoke-strap is not bound about the neck; it seeks one who draws of his own free will. Do you see that Ephraim is accused as a heifer stung to frenzy, because it wanders about in disorder, dishonoring the yoke of the law? Put your untamed neck under it; become a yoke-animal of Christ, lest, released from the yoke and living at large, you become easy prey for the wild beasts. ### Scripture references - Eccl 3:1: quotation, high confidence - Eccl 3:2: quotation, high confidence - Deut 32:39: quotation, high confidence - Rom 8:7: quotation, high confidence - Rom 6:4: allusion, high confidence - Mark 1:4: quotation, high confidence - Mark 1:5: quotation, high confidence - Isa 1:16: quotation, high confidence - Ps 34:5 (33:6 LXX): quotation, high confidence - Acts 2:38: quotation, high confidence - Matt 11:28: quotation, high confidence - 2 Tim 3:7: allusion, high confidence - Prov 27:1: allusion, high confidence - Matt 11:30: allusion, high confidence - Hos 4:16: allusion, high confidence ### Translation notes - This staged section holds the homily's title and its section 1 (the numeral is lost). Basil addresses catechumens who postpone baptism; Pascha was the customary day for it. After “so that the mind of the Spirit may become strong” Migne's note gives variant readings (“in us,” “pure in us”); the scan's text is garbled there. Words are lost after “who of those who [hope] in him” (the rest of the question and “that baptism was introductory”) and in “beyond … the end of life”; marked “…”. Quotations: Eccl 3:1–2; Deut 32:39; Rom 8:6–7; Rom 6:4; Mark 1:4–5; Isa 1:16; Ps 34:5 (33:6 LXX); Acts 2:38; Matt 11:28; 2 Tim 3:7; Prov 27:1; Matt 11:30; Hos 4:16. ### Citation (SBL) Basil, Hom. 13.1 (PG 31:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/13-1/#p-13-1). ## Homilies 13.2 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/13-1/#p-13-2 - Source: PG 31:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Opening of section 2: the goodness of the Lord must be tasted to be known. ### Greek text Γεύσασθε καὶ ἴδετε, ὅτι χρηστὸς ὁ Κύριος. Γλυχύτητα μέλιτος πῶς ἀναγγείλω τοῖς ἀγνοοὔσ:; Γεύσασθε καὶ ἴδετε. Αἴσθησις λόγου … … ριτομὴν οὐχ ὑπερτίθεται διὰ τὴν ἀπειλὴν, ὅτι Πᾶσα ψυχὴ, ἥτις οὐ περιτμηθήσεται τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξολοθρευθήσεται ἐχ τοῦ λαοῦ αὑτῆς" σὺ δὲ τὴν ἀχειροποίητον περιτομὴν ἀναδάλλῃ ἐν τῇ ἀπεχδύσει τῆς σαρχὸς, ἐν τῷ βαπτίσματι τελειουμέγην, αὐτοῦ τοῦ Κυρίου ἀχούσας " Ἀμὴν» ἀμὴν ὑμῖν, ἐὰν μή τις γεγγηθῇ δι' ὕδατος καὶ Πγεύματος, οὐ μὴ εἰσέλθῃ εἰς τὴν βασιλείαν τοῦ Θεοῦ. Κἀχεῖ μὲν ὀδύνη καὶ ἕλχος" ἐνταῦθα δὲ δρόσος ψυχῆς, καὶ ἕλχους καρδίας ἴαμα. Προσχυνεῖς τὸν ὑπὲρ σοῦ ἀποθανόντα; Οὐχοῦν χκατάδεξαι αὐτῷ συνταφῆναι διὰ τοῦ βαπτίσματος. Ἐὰν μὴ σύμφυτος γένῃ τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, πῶς χοινωνὸς γενήσῃ τῆς ἀναστάσεως; Ὁ Ἰσραὴλ ἐχεῖνος εἰς τὸν Μωῦ… τοὺς τύπους παραδιδοὺς, καὶ χαραχτηρίζων τὴν ἐπ᾿ ἐσχάτων τῶν χαιρῶν δειχθησομένην ἀλήθειαν" σὺ δὲ περιφεύγεις τὸ βάπτισμα, οὐχ ἐν θαλάσσῃ τυπούἡ μενον, ἀλλ' ἐν ἀληθείᾳ τελειούμενον" οὐχ ἐν νεφέλῃ, ἀλλ᾽ ἐν τῷ Πνεύματι" οὐχ εἰς Μωῦσῆν τὸν ὁμόδουλον, ἀλλ᾽ εἰς Χριστὸν τὸν ποιήσαντα. Ὁ Ἰσραὴλ εἰ μὴ παρῆλθε τὴν θάλασσαν, οὐχ ἂν ἐχωρίσθη τοῦ Φαραώ " καὶ σὺ, ἐὰν μὴ παρέλθῃς διὰ τοῦ ὕδατος, οὐ χωρισθήσῃ τῆς πιχρᾶς τυραννίδος τοῦ διαθόλου. Οὐχ ἂν ἔπιεν ἐχεῖνος ἐκ τῆς πνευματιχῆς πέτρας, εἰ μὴ τυπικῶς ἐθαπτίσθη " οὐδέ σοΐ τις δώσει τὴν ἀληθινὴν πόσιν, ἐὰν μὴ ἀληθινῶς βαπτισθῇς. ἔφαγεν ἄρτον ἀγγέλων ἐκεῖνος μετὰ τὸ βάπτισμα" σὺ δὲ πῶς βρώσῃ τὸν ζῶντα ἄρτον, ἂν μὴ πρότερον ὑποδέξῃ τὸ … γελίας διὰ τὸ βάπτισμα: σὺ δὲ πῶς ἐπανέλθῃς εἰς τὸν παράδεισον, μὴ σφραγισθεὶς τῷ βαπτίσματι; Ἢ οὐχ οἷδας, ὅτι φλογίνη ῥομφαία τέταχται φυλάσσειν τὴν ὁδὸν τοῦ ξύλου ζωῆς, τοῖς μὲν ἀπίστοις φοδερὰ καὶ φλογίξζουσα, τοῖς δὲ πεπιστευχόσιν εὐπρόσιτος καὶ ἵμερον ἐπιλάμπουσα; Καὶ στρέφεσθα: αὐτὴν ἐποίησεν ὁ Δεσπότης ὅταν μὲν γὰρ ἴδῃ πιστὸν, τὰ νῶτα δίδωσιν " ὅταν δέ τινα τῶν ἀσφραγίστων, χατὰ … Ἠλίας ἅρμα πυρὸς καὶ ἵππους πυρίνους πρὸς αὐτὸν ἐλθόντας οὐ κατεπλάγη, ἀλλ᾽ ἐπιθυμίᾳ τῆς ἄνω πορείας τῶν φοδερῶν χατετόλμησε, καὶ μετὰ περιχαρείας ἐπέδη τῶν φλογίνων ὀχημάτων, ὁ ἐν σαρχὶ ζῶν ἔτι" σὺ δὲ, οὐ πυρίνων ἁρμάτων ἐπιθήσεσθαι μέλλων, ἀλλὰ δι᾽ ὕδατος καὶ Πνεύματος ἀναὕαίνειν εἰς τὸν οὐρανὸν, οὐχ ἐπιτρέχεις τῇ χλήσει : Ἔδειξεν Ἠλίας τοῦ βαπτίσματος τὴν ἰσχὺν ἐπὶ τοῦ βωμοῦ τῶν ὁλοχαυτωμάτων, οὐ διὰ πυρὸς, ἀλλὰ δι᾽ ὕδατος τὴν θυσίαν ὁλοχαυτώσας. Αλλως μὲν οὖν ἡ τοῦ πυρὸς φύσις τῷ ὕδατι μάχεται" ἐπειδὴ δὲ μυστιχῶς τὸ ὕδωρ τρίτον τότε τοῦ βωμοῦ κατεχύθη, ἀρχὴ ἐγένετο τῷ πυρὶ, καὶ ἐξῆψε τὴν φλόγα ὥσπερ ἕλαιον. Λάδετέ μοι, φησὶν, ὑδρίας, καὶ ἐπιχέετε ἐπὶ τὸ ὁλοκαύτωμα καὶ ἐπὶ τὰς σχίδαχας. Καὶ σατε, καὶ ἐτρίσσωσαν δειχνύντος τοῦ λόγου, ὅτι διὰ τοῦ βαπτίσματος τῷ Θεῷ οἰκειοῦται ὁ προσαγόμενος, καὶ ὅτι φῶς χαθαρὸν καὶ οὐράνιον ἐν ταῖς τῶν προσιόντων ψυχαῖς διὰ τῆς εἰς τὴν Τριάδα πίστεως ἀναλάμπει. Εἰ χρυσὸν τῇ ἐχχλησίᾳ διένεμον, οὐχ ἄν μοι εἶπες Αὔριον ἥξω, καὶ αὔριον δώ» σεις" ἀλλ᾽ ἀπήτεις ἂν ἤδη τὴν διανομὴν χατεπείγῶν, καὶ ἐδυσφόρεις πρὸς τὴν ὑπέρθεσιν " ἐπειδὴ δὲ οὐχ ὕλης εὔχροιαν, ἀλλὰ ψυχῆς χαθαρότητα προτείνεταί σοι ὁ μεγαλόδωρος, προφάσεις πλάττῃ καὶ αἱτίας ἀπαριθμῇ, δέον ἐπιτρέχειν τῷ δώρῳ. Ὧ τοῦ θαύμὴ συντριδόμενος - θεραπεύῃ, μὴ ὀδυνώμενος, καὶ οὐ λογίζῃ τὴν χάριν. Εἰ δοῦλος ἀνθρώπων ἦσθα, προἐγράφη δὲ δούλοις ἐλευθερία, οὐχ ἂν ἐπὶ τὴν χυρίαν παραχαλῶν, ὥστε πάσῃ μηχανῇ πρὸς ἐλευθερίαν ἐξαιρεθῆναι; Ἢ που καὶ ῥάπισμα, τὴν τελευταίαν τῶν δούλων πληγὴν, ὑπὲρ τῆς μετὰ ταῦτα τῶν αἰχισμῶν ἀπαλλαγῆς χατεδέχου, Ἐπειδὴ δὲ δοῦλον ὄντα σε, οὐχ ἀνθρώπων, ἀλλὰ τῆς ἁμαρτίας, χαλεῖ πρὸς ἐλευθερίαν ὁ χῆρυξ, ἵνα λύσῃ μέν σε τῆς αἰχμαλωσίας, ἰσοπολίτην δὲ τοῖς ἀγγέλοις ποιήσῃ, καὶ υἱὸν μὲν ἀποδείξῃ τοῦ Θεοῦ εἰσποιηθέντα διὰ τῆς χάρτος, χληρονόμον δὲ τῶν ἀγαθῶν τοῦ Χριστοῦ " οὕπω αὶ λέγεις εἶναί σοι καιρὸν δέξασθαι τὰ διδόμενα. Ὦ τῶν πονηρῶν ἐμποδίων ! ὦ τῆς αἰσχρᾶς καὶ ἀτελέστον ἀσχολίας Ἕως πότε ἡδοναί; ἕως πότε ἡδυπάθειαι: Πολὺν ἐξζήσαμεν χρόνον τῷ χόσμῳ, ζήσωμεν λοιπὸν καὶ ἑαυτοῖς. Τί ψυχῆς ἀντάξιον; Τί ἰσοστάσιον τῆς βασιλείας τῶν οὐρανῶν; Τίς ἀξιοπιστότερός σοι σύμδουλος τοῦ Θεοῦ; Τίς φρονιμώτερος τοῦ σοφοῦ; ἣ τίς ὠφελιμώτερος τοῦ ἀγαθοῦ; Τίς τοῦ χτίσαντος οἰχειότερος; Οὐδὲ τῇ Εὔᾳ συνήνεγχε τῇ τοῦ ὄφεως συμθδουλῇ πεισθῆναι μᾶλλον ἣ τῇ τοῦ Δεσπότου. Ὧ - πῖς ἀτοπίας τῶν λόγων! Οὐχ ἄγω σχολὴν ὑγιᾶνα: " μήπῷ μοι δείξῃς τὸ φῶς “ μήπω συνάψης τῷ Βασιλεῖ. Οὐ ταῦτα λέγεις ἄντικρυς; Μᾶλλον δὲ τὰ τούτων ἀλογιστότερα. Σὺ δὲ, εἰ μὲν ἧς ἐγγεγραμμένος τοῖς δη… νοις περιηγγέλθησαν, εἶτά τις ἦν ὁ πρὸς ἐπῆρειαν ἄμοιρόν σε ποιῆσαι τῆς συγχωρήσεως ταύτης ἐπιχειρῶν" ἠγανάχτεις ἂν καὶ ἐδόας, ὡς τὸ ἐπιδάλλον σοι μέρος τῆς χοινῆς χάριτος ἀφαιρούμενος. Ἐπειδὴ δὲ οὐ μόνον ἄφεσις τῶν παρελθόντων, ἀλλὰ καὶ δωρεαὶ τῶν μελλόντων προεχηρύχθησαν, αὐτὸς σεαυτὸν ἀδιχῶν, ἃ μηδ᾽ ἂν τῶν ἐχθρῶν σοί τις ἐπηρεάσατο, οἴει προσηχόντως βεδουλεῦσθαι, καὶ λυσιτελῶς ἐντεθυμῆσθαι περὶ σεαυτοῦ, ὅς γε οὐ δέχῃ τὴν ἄφεσιν, ἀλλ᾽ ἐναποθνήσχεις τοῖς ὀφλήμασι; καὶ ταῦτα εἰδὼς, ὅτι ὁ τῶν μυρίων ταλάντων χρεωφειλέτης ἔτυχεν ἂν τῆς ἀφέσεως, εἰ μὴ αὐτὸς ἑαυτῷ τὴν εἴσπραξιν ἐχ τῆς πρὸς τὸν ὁμόδουλον ἀπανθρωπίας ἀνενεώσατο. Ὃ καὶ ἡμῖν φυλαχτέον μὴ πάθωμεν, ἐπειδὰν τῆς χάριτος τύχωμεν, μὴ ἀφιέντες τοῖς ὀφειλέταις ἡμῶν, ἵνα βέδαιον ἡμῖν παραμείνῃ τὺ δῶρον. ### English translation (Claude) [2] “Taste and see that the Lord is good.” How shall I declare the sweetness of honey to those who do not know it? “Taste and see.” The perception of the word … … circumcision, he does not put it off because of the threat that “every soul that is not circumcised on the eighth day shall be destroyed from its people”; but you put off the circumcision not made with hands, in the putting off of the flesh, which is completed in baptism, though you have heard the Lord himself: “Truly, truly, I say to you, unless one is born of water and the Spirit, he shall not enter the kingdom of God.” There, pain and a wound; here, dew for the soul and healing for the wound of the heart. Do you worship the one who died for you? Then consent to be buried with him through baptism. If you do not become united with the likeness of his death, how will you share in the resurrection? That Israel [was baptized] into Moses … handing down the types and sketching the truth to be shown at the end of the times; but you flee baptism, which is not prefigured in the sea but completed in truth; not in a cloud, but in the Spirit; not into Moses the fellow servant, but into Christ the Creator. If Israel had not crossed the sea, it would not have been separated from Pharaoh; and you, if you do not pass through the water, will not be separated from the bitter tyranny of the devil. He would not have drunk from the spiritual rock had he not been baptized in type; nor will anyone give you the true drink unless you are truly baptized. He ate the bread of angels after the baptism; how will you eat the living bread unless you first receive the … [of] promise through the baptism; how will you return to paradise, if you are not sealed by baptism? Or do you not know that a flaming sword was set to guard the way to the tree of life, fearful and burning to unbelievers, but approachable to believers and shining with longing? And the Master made it to turn: for when it sees a believer, it turns its back; but when it sees one of the unsealed, against … [3] Elijah was not terrified by the chariot of fire and the fiery horses that came to him, but in desire for the journey above he dared the fearful things and with great joy mounted the fiery vehicles, though still living in the flesh; but you, who are not to mount fiery chariots but to ascend into heaven through water and the Spirit, do you not run to the call? Elijah showed the power of baptism at the altar of the burnt offerings, burning the sacrifice not by fire but by water. Otherwise the nature of fire fights against water; but since the water was then poured on the altar three times, in a mystery, it became a starting point for the fire and kindled the flame like oil. “Bring me jars,” he says, “and pour water on the burnt offering and on the wood.” And … and they did it a third time: the word showing that through baptism the one who is brought near is made God's own, and that a pure and heavenly light shines in the souls of those who come, through faith in the Trinity. If I were distributing gold in the church, you would not say to me, “I will come tomorrow, and tomorrow you will give”; you would demand the distribution at once, pressing me, and you would be annoyed at the postponement. But since it is not the fine color of matter but purity of soul that the munificent Giver holds out to you, you invent pretexts and enumerate excuses, when you ought to run to the gift. O the wonder! … without being crushed; you are healed without pain; and you do not count the grace [worth having]. If you were a slave of men, and freedom were proclaimed to slaves, would you not run to the appointed [day], begging to be set free by every means? Would you not even accept a slap, the last blow given to slaves, for the sake of release from outrages thereafter? But since the herald calls you, a slave not of men but of sin, to freedom, to release you from captivity, make you a fellow citizen of the angels, and show you a son of God adopted by grace and an heir of the good things of Christ, you say that it is not yet the season for you to receive what is given. O the wicked hindrances! O the shameful and endless preoccupation! How long, pleasures? How long, luxury? We have lived a long time for the world; let us live henceforth for ourselves too. What is worth as much as a soul? What equals the kingdom of heaven? What counselor is more trustworthy for you than God? Who is wiser than the wise one, or more beneficial than the good one? Who is closer to you than the Creator? Not even for Eve was it better to be persuaded by the serpent's counsel rather than the Master's. O the absurdity of the words! “I have no leisure to be healed; do not yet show me the light; do not yet bring me to the King.” Is this not plainly what you say? Or rather things even more unreasonable. But you, if you had been enrolled among the public [debtors, and remissions] had been proclaimed, and then someone had tried out of spite to deprive you of this pardon, you would be indignant and cry out that you were being robbed of your share of the common grace. But since not only forgiveness of the past but also gifts for the future have been proclaimed beforehand, wronging yourself as none of your enemies would have spitefully wronged you, do you think that you have deliberated fittingly and reflected profitably about yourself, you who do not accept the forgiveness but die in your debts? And this though you know that the debtor of ten thousand talents would have obtained forgiveness, had he not himself renewed the exaction against himself by his inhumanity toward his fellow servant. Let us take care not to suffer this ourselves, when we have obtained the grace, by not forgiving our debtors, so that the gift may remain secure for us. ### Scripture references - Ps 34:8 (33:9 LXX): quotation, high confidence - Gen 17:14: quotation, high confidence - Col 2:11: allusion, high confidence - John 3:5: quotation, high confidence - Rom 6:4: allusion, high confidence - Rom 6:5: quotation, high confidence - 1 Cor 10:2: allusion, high confidence - 1 Cor 10:4: allusion, high confidence - Ps 78:25 (77:25 LXX): allusion, high confidence - John 6:51: allusion, high confidence - Gen 3:24: allusion, high confidence - 2 Kgs 2:11: allusion, high confidence - 1 Kgs 18:34: quotation, high confidence - 1 Kgs 18:38: allusion, high confidence - John 8:34: echo, medium confidence - Gal 4:7: allusion, high confidence - Rom 8:17: allusion, medium confidence - Matt 16:26: allusion, medium confidence - Gen 3:6: allusion, high confidence - Matt 18:24: allusion, high confidence - Matt 18:34: allusion, high confidence - Matt 6:12: allusion, high confidence ### Translation notes - Section 2 (the scan's numeral reads “4”, but the sequence shows it is 2). The rest of this staged section is Migne's notes; the text continues, after a gap, in staged 13.2. Quotation: Ps 34:8 (33:9 LXX). - This staged section has no section number of its own: it continues section 2 (staged 13.1) after a gap, and contains section 3 (the scan's numeral, ὅ., is misread; marked [3]). Migne's notes and Latin translation, run into the Greek, are removed; Greek lost under them is marked “…” (the subject of the opening sentence, evidently a Jew; the rest of 1 Cor 10:2; the words before “promise”; the end of the sentence on the flaming sword; the command to do it a second time, 1 Kgs 18:34; the first clauses after “O the wonder!”). Words in brackets are supplied by sense. Quotations and allusions: Gen 17:14; Col 2:11–12; John 3:5; Rom 6:4–5; 1 Cor 10:1–4; Ps 78:25 (77:25 LXX); John 6:51; Gen 3:24; 2 Kgs 2:11; 1 Kgs 18:33–38; John 8:34; Gal 4:5–7; Rom 8:17; Matt 16:26; Gen 3:1–6; Matt 18:23–35; 6:12. ### Citation (SBL) Basil, Hom. 13.2 (PG 31:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/13-1/#p-13-2). ## Homilies 13.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/13-1/#p-13-4 - Source: PG 31:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil urges self-examination: the baptismal seal marks Christ's own; delaying baptism to enjoy sin is folly, since self-control in old age is mere incapacity and death may come with a fever. ### Greek text Εἴσελθε εἰς τὸ ταμιεῖόν σου τῆς ψυχῆς, ἀναχίνη σόν σου τῶν πεπραγμένων τὴν μνήμην. Εἰ μὲν πολλά σού ἐστι τὰ ἁμαρτήματα, μὴ ἀθυμήσῃης τῷ πλήθει" σεν ἡ χάρις, ἐὰν δέχῃ τὴν χάριν" τῷ γὰρ ὀφείλοντε πολὺ πολὺ καὶ ἀφεθήσεται, ἵνα περισσότερον ἀγαπήσῃ. ΕἸ δὲ μιχρὰ καὶ εὐτελῇ, καὶ οὐ πρὸς θάνατόν σου τὰ ἁμαρτήματα, τί ἀγωνιᾷς τὸ μέλλον, ὅς γε οὐκ ἀγεννῶς τὰ παρελθόντα διήνεγχας, καὶ ταῦτα οὕπω τῷ νόμῳ παιδαγωγούμενος; Νῦν ὥσπερ ἐπὶ τρυτάνης ἑστάναι νόμιζέ σου τὴν ψυχὴν, ἔνθεν ὑπ᾽ ἀγγέλων, χἀχεῖθεν ὑπὸ δαιμόνων διελχομένην. Τίσιν ἄρα δώσεις τὴν ῥοπὴν τὴν χαρδίας; Τί παρὰ σοὶ νιχήσει; ἡδονὴ σαρχὸς, ἣ ἁγιασμὸς ψυχῆς; ἀκόλαυσις τῶν παρόντων ἢ τῶν μελλόντων ἐπιθυμία; "Αγγελοί σε παραλήψονται, ἣ καθέξουσιν οἱ κατέχοντες : Ἐπὶ παρατάξεως οἱ στρατηγοὶ τὸ σύνθημα τοῖς ὑπ᾽ αὐτοὺς διανέμουσιν, ἵνα καὶ οἱ φίλοι ῥᾳδίως ἀλλήλους ἀναχαλῶνται, καὶ πρὸς τοὺς ἐναντίους, ἐὰν ἐν ταῖς συμπλοχαῖς ἀναμιχθῶσιν, εὐκρινὴς δύνηται ὑπάρχειν ὁ χωρισμός. Οὐδεὶς ἐπιγνώσεταί σε, εἰ ἡμέτεοος εἶ, ἣ τῶν ὑπἐναντίων, ἐὰν μὴ τοῖς μυστιχοῖς συμβόλοις παράσχῃ τὴν οἰκειότητα, ἐὰν μὴ σημειωθῇ ἐπὶ σὲ τὸ φῶς τοῦ προσῴπου Κυρίου. Πῶς ἀντιποιηθῇ σον ὁ ἄγγελος; πῶς δὲ ἀφέληται τῶν ἐχθρῶν, ἐὰν μὴ ἐπιγνῷ τὴν σφραγῖδα; Πῶς δὲ σὺ ἐρεῖς, Τοῦ Θεοῦ εἶμι, μὴ ἐπι-φερόμενος τὰ γνωρίσματα; Ἢ ἀγνοεῖς, ὅτι τὰς ἐσφραγισμένας οἰκίας ὁ ὀλοθρευτὴς ὑπερέθαινεν, ἐν δὲ ταῖς ἀσφραγίστοις κατεφόνευς τὰ πρωτότοχα; ὅ. Νέος εἶ; ἀσφάλισαι τὴν νεότητα τῷ τοῦ βαπτίσματος χαλινῷ. Παρέδραμεν ἡ ἀχμή; μὴ ζημιωθῇς τὰ ἐφόδια, μὴ ἀπολέσῃς τὸ φυλαχτήριον, μὴ περὶ τῆς ἑνδεχάτης ὥρας ὡς περὶ πρώτης διανοοῦ " ὅπου τε προσήχει καὶ τὸν ἀρχόμενον τοῦ βίου ἐν ὀφθαλμοῖς ἔχειν τὴν τελευτήν. Εἴ τις ἰατρῶν ἐπηγγέλλετό σοι μηχαναῖς τισι καὶ ἐπινοίαις νέον ποιήσειν ἐχ γέροντος, οὐκ ἂν ἐπεθύμησας ἐλθεῖν ἐχείνην τὴν ἡμέραν, ἐν ἦ σεαυτὸν ὁρᾷν ἔμελλες πρὸς ἀχμὴν ὑποστρέφοντα; Ἐπειδὴ δὲ τὴν ψυχήν σου ἀναθαλήσειν ἐπαγγέλλεταί σοι τὸ βάπτισμα, ἣν σὺ ἐπαλαίωσας, καὶ ῥυσὴν αὐτὴν ἐκ τῶν ἀνομιῶν, καὶ ἐσπιλωμένην ἀπέδειξας, χαταφρονεῖς τοῦ εὐεργέτου, καὶ οὐ προστρέχεις τῷ ἐπαγγέλματι. Οὐχ ἐπιθυμεῖς ἰδεῖν τέ τὸ μέγα θαῦμα τῆς ὑποσχέσεως; πῶς ἄνευ μητρὸς ἀναγεννᾶται ἄνθρωπος; πῶς ὁ παλαιούμενος γαὶ φθειρόμενος χατὰ τὰς ἐπιθυμίας τῆς ἀπάτης σφριγᾷ πάλιν, καὶ ἀνηδᾷ, καὶ εἰς τὸ ἀληθινὸν ἄνθος τῆς νεότητος ἐπανέρχεται; Βάπτισμα αἰχμαλώτοις λύτρον, ὀφλημάτων ἄφεσις, θάνατος ἁμαρτίας, παλιγγενεσία ψυχῆς, ἔνδυμα φωτεινὸν, σφραγὶς ἀνεπιχείρητος, ὄχημα πρὸς οὐρανὸν, βασιλείας πρόξενον, νίἰοθεσίας χάρισμα. Τοσούτων ἀγαθῶν καὶ τηλιχούτων, ἄθλιε, προτιμοτέραν ἄγεις τὴν ἡδονήν; Νοῶ γάρ σου τὴν ὑπέρθεσιν, χἂν περιστέλλῃ τοῖς ῥήμασιν" αὐτὰ βοᾷ τὰ πράγματα, χἂν τῇ φωνῇ σιωπᾷς. Ἕασον, ἀποχρήσωμαι τῇ σαρχὶ πρὸς τὴν ἀπόλαυσιν τῶν αἰσχρῶν, ἐγχυλισθῶ τῷ βορδόρῳ τῶν ἡδονῶν, αἱμάξω τὰς χεῖρας, ἀφέλωμαι τὰ ἀλκαὶ τότε τὸ βάπτισμα, ὅταν λήξω ποτὲ τῶν χαχῶν, ὑποδέξομαι. Εἰ μὲν οὖν καλὸν ἡ ἁμαρτία, φύλασσε ταύτην εἰς τέλος " εἰ δὲ βλαδερὰ τῷ ποιοῦντι, τί ἐπιμένεις τοῖς ὀλεθρίοις; Οὐδεὶς, χολὴν ἐμέσαι ζητῶν, ἐχ πονηρᾶς καὶ ἀχηλάστου διαίτης πολυπλασίονα ταύτην ἑαυτῷ συναθροίζει. Καθαίρειν προσῇχε τῶν λυπούντων τὸ σῶμα, οὐ μέντοι χατασχευάξειν τὴν νόσον μείζονα τῆς δυνάμεως. Φαίνεται ἡ ναῦς μέχρι τίνος τὸ βάρος τῶν ἀγωγίμων ὑφίσταται, τὸ δὲ ὑπὲρ τοῦτο χαταδαπτίζει. Φοδήθητι μὴ καὶ σὺ τὰ παραπλήσια πάθῃς, καὶ μείξονα τῆς ἀφέσεως ποιῆσας τὰ ἁμαρτήματα, πρὸ τῶν ἐλπισθέντων λιμένων ὑποστῆῇς τὸ ναυάγιον. Οὐ βλέπει θεὸς τὰ γινόμενα; ἣ οὐ νοεῖ σου τὰ ἐνθυμήματα; ἣ συνεργτάζεταί σοι τὰς ἀνομίας; Ὑκέλαδες ἀνομίαν, φησὶν, ὅτι ἔσομαί σοι ὅμοιος. Σὺ δὲ, ἀνδρὸς μὲν θνητοῦ φιλίαν πραγματευόμενος, δι᾽ εὐεργεσίας αὐτὸν προσάγῃ, ἐχεῖνα λέγων καὶ πράττων οἴσπερ ἂν αἴσθῃ καίροντα" Θεῷ δὲ προσοιχειούμενος, καὶ εἰς τὴν υἱοῦ «ἀξιν ἐλπίζων παραδεχθήσεσθαι, τὰ ἐχθρὰ τῷ Θεῷ πράττων, καὶ διὰ τοῦ νόμου παραδάσεως ἀτιμάξων αὐτὸν, ἐξ ὧν μάλιστα προσχρούεις, ἐχ τούτων ἐλπί-ζεις τὴν οἰκειότητα; “Ὅρα μὴ ἐπ᾽ ἐλπίδι τῆς ἀπολυτρώσεως, πλῆθος χακῶν σεαυτῷ συλλεξάμενος, τὴν μὲν ἁμαρτίαν συναθροίσῃς, τῆς δὲ συγχωρήσεως ἀποτύχῃς. Θεὸς οὐ μυχτηρίζεται. Μὴ ἐμπορεύου πὴν χάριν. Μὴ εἴπῃς " Καλὸς μὲν ὁ νόμος. ἀλλ᾽ ἡδίων ἡ ἁμαρτία. Ἡδονὴ ἄγχιστρόν ἐστι τοῦ διαθόλου πρὸς ἀπώλειαν ἕλχον. ᾿Ηδονὴ μήτηρ τῆς ἁμαρτίας " ἢ δὲ ἁμαρτία τὸ χέντρον ἐστὶ τοῦ θανάτου. Ἡδονὴ τροφὸς τοῦ αἰωνίου ὁσχώληχος, ἣ πρὸς χαιρὸν μὲν … χολῆς ποιεῖται τὰς ἀναδόσεις. Οὐδὲν ἄλλο βοᾷ ἣ ὑπέρθεσις ἣ ταῦτα " βασιλευσάτω ἐν ἐμοὶ πρῶτον ἣ ἁμαρτία, εἶτα βασιλεύσει ποτὲ καὶ ὁ Κύριος. Παραστήσω μου τὰ μέλη ὅπλα ἀδιχίας τῇ ἀνομίᾳ" εἴτα παραστήσω ποτὲ καὶ ὅπλα διχαιοσύνης αὐτὰ τῷ θεῷ. Ούτω καὶ Κάϊν προσέφερε τὰς θυσίας " τὰ πρῶτα τῇ ἀπολαύσει τῇ ἑαυτοῦ, τὰ δεύτερα τῷ χτίσαντι καὶ δωρησαμένῳ Θεῷ. Ὅτε δυνατὸς εἶ ἐν ἔργοις, τὴν νεότητά σου ταῖς ἁμαρτίαις προσαναλίσχεις. Ὅτε ἀποχάμῃ τὰ ὄργανα, τότε προσάγεις αὐτὰ τῷ Θεῷ, ὅτε εἰς οὐδὲν αὐτοῖς ἔστι χρήσασθαι, ἀλλ᾽ ἀνάγχη χεῖσθαι διὰ τὸν ἐχ τοῦ χρόνου μαρασμὸν θέντος τοῦ τόνου. Ἧ ἐν γήρᾳ σωφροσύνη οὐ σωφροσύνη, ἀλλ᾽ ἀχολασίας ἀδυναμία. Νεχρὸς οὐ στεφανοῦται" οὐδεὶς δίκαιος δι᾽ ἀδυναμίαν χαχοῦ. Ἕως ἔστι σοι δύναμις, λόγῳ χράτει τῆς ἁμαρτίας. Τοῦτο γάρ ἔστιν ἀρετή ἔχχλισις ἀπὸ χαχοῦ, καὶ ποίτσις ἀγαθοῦ. Ἡ δὲ ἀργία τῆς πονηρίας οὔτε ἐπαίνων αὐτὴ χαθ᾽ ἑαυτὴν, οὔτε χολάσεων ἀξιοῦται. Ἐὰν δι᾽ ἡλιχίαν παύσῃ τῆς ἁμαρτίας, τῆς ἀσθενείας ἣ χάρις. Ἐπαινοῦμεν δὲ τοὺς χατὰ προαίρεσιν ἀγαθοὺς, οὗ ποὺς ἀπό τινος ἀνάγχης ἐξειργομένους. Τίς δέ σοι καὶ τὸν ὅρον τῆς ζωῆς ἔπηξε; τίς σοι τὴν προθεσμίαν τοῦ γήρως ὥρισε; τίς οὕτως ἀξιόπιστος παρὰ σοὶ τῶν μελλόντων ἐγγυητής; Οὐχ ὁρᾷς νήπια ἁρπαζόμενα, τοὺς ἐν ἡλικίᾳ ἀπαγομένους; Οὐχ ἔχει μίαν προθεσμίαν ὁ βίος. Τί ἀναμένεις πυρετοῦ σοι δῶρον γενέσθαι τὸ βάπτισμα; ὅτε οὐδὲ φθέγξασθαι δυνήσῃ τὰ σωτήρια ῥήματα, τάχα δὲ οὐδὲ ἀχοῦδαι χαθαρῶς ἐπιτραπήσῃ, αὐτῇ τῇ χεφαλῇ ἐνοιχούσης «ἧς νόσου " οὐ χεῖρας ἄραι εἰς οὐρανὸν, οὐκ ἐπὶ πόδας διαναστῆναι, οὐ χλῖναι γόνυ εἰς τὴν προσχύνησιν, οὐ διδαχθῆναι χρησίμως, οὐχ ὁμολογῆσαι ἀσφαλῶς, οὐχὶ συνθέσθαι Θεῷ, οὐχ ἀποτάξασθαι τῷ ἐχθρῷ, τάχα δὲ οὐδὲ συνετῶς ἐπαχολουθῆσαι μένος, ἀμφίδολος ὧν τοῖς παροῦσιν, ἄρα ἦσθου τῆς χάριτος, ἢ ἀναισθήτως ἔχεις τῶν γινομένων. Ὅταν δὲ καὶ ἐπιστημόνως τὴν χάριν δέξῃ, τότε τὸ - μὲν τάλαντον ἔχεις, τὴν δὲ ἐργασίαν οὐχ ἐπιφέρῃ. ### English translation (Claude) [4] Enter into the storeroom of your soul; stir up the memory of what you have done. If your sins are many, do not lose heart at their number: … grace, if you receive the grace; for “to one who owes much, much will be forgiven,” that he may love the more. But if your sins are small and slight and not unto death, why are you anxious about the future, you who bore the past not ignobly, and that when you were not yet trained by the law? Now consider that your soul stands as on a balance, drawn on one side by angels and on the other by demons. To which will you give the inclination of your heart? What will win within you: the pleasure of the flesh or the sanctification of the soul? Enjoyment of present things, or desire for things to come? Will angels take you, or will those who hold you hold you fast? In battle the generals give out the watchword to those under them, so that friends may easily call to one another and, if they are mixed up with the enemy in the fighting, the separation may be clear. No one will recognize whether you are ours or the enemy's unless you show your belonging by the mystical tokens, unless the light of the Lord's face is marked upon you. How will the angel claim you? How will he rescue you from the enemies, if he does not recognize the seal? How will you say, “I am God's,” if you do not bear the marks? Or do you not know that the destroyer passed over the sealed houses, but killed the firstborn in the unsealed ones? [5] Are you young? Secure your youth with the bridle of baptism. Has your prime passed? Do not forfeit the provisions for the journey; do not lose the safeguard; do not think of the eleventh hour as if it were the first; for even one who is beginning life ought to keep its end before his eyes. If some physician promised to make you young again from an old man by some devices and contrivances, would you not long for that day to come on which you would see yourself returning to your prime? But since baptism promises to make your soul bloom again, which you have made old and wrinkled and stained by your lawless deeds, you despise the benefactor and do not run to the promise. Do you not desire to see the great wonder of the promise? How a man is born again without a mother? How one who is growing old and corrupt according to the deceitful desires becomes vigorous again, grows young, and returns to the true bloom of youth? Baptism: ransom for captives, forgiveness of debts, death of sin, rebirth of the soul, garment of light, seal that cannot be assailed, chariot to heaven, procurer of the kingdom, gift of adoption. Wretch, do you prefer pleasure to goods so many and so great? For I perceive your postponement, even if you wrap it in words; the facts themselves cry out, even if your voice is silent. “Let me use the flesh for the enjoyment of shameful things, let me wallow in the mire of pleasures, bloody my hands, take away what belongs to others, … and then, when I finally cease from evils, I will receive baptism.” If sin is a good thing, keep it to the end; but if it is harmful to the one who does it, why do you persist in what is deadly? No one who is trying to vomit up bile gathers it many times over by a bad and unrestrained diet. One ought to purge the body of what troubles it, not build up the disease beyond one's strength. A ship evidently bears the weight of its cargo up to a point, but beyond that it sinks. Fear lest you too suffer the like, and, making your sins greater than the forgiveness, suffer shipwreck before the harbor you hoped for. Does God not see what is done? Does he not perceive your thoughts? Or does he work along with you in your lawless deeds? “You supposed lawlessness,” it says, “that I would be like you.” When you are seeking the friendship of a mortal man, you win him over by benefits, saying and doing the things you perceive please him; but when you are being made God's own and hope to be received into the rank of a son, do you do what is hateful to God, and dishonor him by transgressing the law, and do you hope for intimacy from the very things by which you most offend him? See that you do not, in hope of redemption, gather a multitude of evils for yourself, amassing the sin and missing the pardon. “God is not mocked.” Do not traffic in grace. Do not say, “The law is good, but sin is sweeter.” Pleasure is a hook of the devil, dragging to destruction. Pleasure is the mother of sin, and sin is the sting of death. Pleasure is the nurse of the eternal worm; for the moment it … gall in its returns. The postponement cries out nothing other than this: “Let sin reign in me first, then the Lord will reign sometime too. I will present my members as weapons of unrighteousness to lawlessness; then sometime I will present them as weapons of righteousness to God.” So Cain too offered his sacrifices: the first things to his own enjoyment, the second to God who created him and gave him gifts. When you are strong for deeds, you spend your youth on sins; when your instruments are worn out, then you bring them to God, when they are of no use for anything but must lie idle because of the wasting of time, their tension slackened. Self-control in old age is not self-control but incapacity for licentiousness. A corpse is not crowned; no one is righteous through inability to do evil. While you have strength, master sin by reason. For this is virtue: turning away from evil and doing good. Mere idleness in wickedness is in itself worthy neither of praise nor of punishment. If you cease from sin because of age, the credit belongs to your weakness. We praise those who are good by choice, not those kept from evil by some necessity. And who fixed for you the limit of life? Who set for you the term of old age? Who is so trustworthy a guarantor of the future for you? Do you not see infants snatched away, those in their prime led off? Life has no single appointed term. Why do you wait for baptism to become the gift of a fever? When you will not even be able to utter the saving words, and perhaps not even be allowed to hear clearly, the disease having settled in your very head; not able to raise your hands to heaven, nor to stand up on your feet, nor to bend the knee in worship, nor to be taught profitably, nor to confess securely, nor to make your compact with God, nor to renounce the enemy; perhaps not even able to follow intelligently what is said, so that those present are in doubt whether you perceived the grace or are insensible to what is happening. And even if you receive the grace knowingly, you then have the talent, but do not bring the trading. ### Scripture references - Matt 6:6: allusion, medium confidence - Rom 5:20: allusion, medium confidence - Luke 7:47: allusion, high confidence - 1 John 5:16: allusion, high confidence - Ps 4:6 (4:7 LXX): allusion, high confidence - Exod 12:23: allusion, high confidence - Matt 20:6: allusion, high confidence - Titus 3:5: allusion, medium confidence - Eph 4:22: allusion, high confidence - Ps 50:21 (49:21 LXX): quotation, high confidence - Gal 6:7: quotation, high confidence - Rom 7:12: echo, medium confidence - 1 Cor 15:56: quotation, high confidence - Mark 9:48: allusion, medium confidence - Rom 6:12: allusion, high confidence - Rom 6:13: allusion, high confidence - Gen 4:3: allusion, high confidence - Ps 34:14 (33:15 LXX): allusion, high confidence - Matt 25:27: allusion, high confidence ### Translation notes - This staged section holds sections 4 (numeral read) and 5 (marked [5]). Words are lost at “… grace” (evidently Rom 5:20, “grace abounded all the more”), after “what belongs to others,” and in the sentence on pleasure's returns (Migne's note there says one manuscript reads ἀντιδόσεις); marked “…”. Migne's Latin translation and notes are removed. Quotations and allusions: Matt 6:6; Rom 5:20; Luke 7:47; 1 John 5:16–17; Ps 4:6 (4:7 LXX); Exod 12:23; Matt 20:6, 9; Titus 3:5; Eph 4:22; Ps 50:21 (49:21 LXX); Gal 6:7; Rom 7:12; 1 Cor 15:56; Isa 66:24; Mark 9:48; Rom 6:12–13; Gen 4:3–5; Ps 34:14 (33:15 LXX); Matt 25:14–27. ### Citation (SBL) Basil, Hom. 13.4 (PG 31:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/13-1/#p-13-4). ## Homilies 13.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/13-1/#p-13-6 - Source: PG 31:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like the Ethiopian eunuch, the hearer should be baptized without delay; the devil's trick is to say “today for me, tomorrow for God,” but the Christian life, though demanding, is easier than the toils of sin. ### Greek text Μίμησαι τὸν εὐνοῦχον. Εὖρεν ἐκεῖνος τὸν χατπχοῦντα, καὶ οὐχ ὑπερεῖδε τὴν μάθησιν, ἀλλ᾽ ἐπὶ τὸ ἅρμα ἀνεδιθάσατο τὸν πένητα ὁ πλούσιος, τὸν ἰδιώτὴν καὶ εὐκαταφρόνητον ὁ σοδαρὸς καὶ ὑπέρογχος " καὶ διδαχθεὶς τὸ Εὐαγγέλιον τῆς βασιλείας, ἐδέξατο μὲν τῇ χαρδίᾳ τὴν πίστιν, οὐχ ἀνεθάλετο δὲ τὴν σφραγῖδα τοῦ Πνεύματος. Ἐπειδὴ γὰρ ἀπήντησαν ὕδατι, Ἰδοὺ, φησὶν, ὕδωρ. Ἐχ περιχαρείας ὁ"λόγος ᾿ Ἰδοὺ τὸ ζητούμενον, Τί κωκύει με βαπτισθῆναι; Ὅπου προαίρεσις ἑτοίμη, τὸ χωλύον οὐδέν. Ὁ γὰρ χαλῶν φιλάνθρωπος, ὁ διάκονος εὐτρεπὴς ἡ χάρις ἄφθονος: ἡ προθυμία ἐνυπαρχέτω, καὶ τὸ ἐμποδίζον οὐχ ἔσται. Εἷς ἔστιν ὁ κωλύων, ὁ ἐμφράσσων ἡμῖν τὰς εἰς σωτηρίαν ὁδοὺς, ὃν νικήσωμεν τῇ συνέσει. Ἔχεῖνος τὸν ὄχνον ἡμῖν ἐμποιεῖ" ἡμεῖς διαναστῶμεν πρὸς ἐργασίαν. Ἐχεῖνος διαχένοις ἐπαγγελίαις τὰς καρδίας ἡμῶν ἐξαπατᾷ " ἡμεῖς αὐτοῦ μὴ ἀγνοήσωμεν τὰ νοήματα. Ἢ γὰρ οὐχὶ τὴν μὲν ἁμαρτίαν σήμερον ποιεῖν ὑποδάλλει, τὴν δὲ διχαιοσύνην εἰς τὴν σὔριον πείθει ἡμᾶς ταμιεύεσθαι; Διὰ τοῦτο ὁ Κύριος, ἀναλύων αὐτοῦ τὰς πονηρὰς συμθουλίας, Σήμερον, φησὶν, ἐὰν τῆς φωνῆς μου ἀχούσητε. Ἐκεῖνος λέγει" Τὴν σήμερον ἐμοὶ, καὶ τὴν αὔριον τῷ Θεῷ. Ὃ Κύριος ἀντιθοᾷ " Σήμερον τῆς ἐμῆς φωνῆς ἀχούσατε. Νόησον τὸν ἐχθρόν οὐ τολμᾷ συμθουλεῦσαι χαθόλου ἀποστῆναι Θεοῦ (οἶδεν, ὅτι βαρὺ τοῦτο ἀχοῦσαι Χριστιανοῖς), ἀλλὰ τέχναις ἀπατηλαῖς μεθοδεύει τὶν ἐπιχείρησιν. Σοφός ἔστι τοῦ χαχοποιῆσαι. Συνορᾷ, ὅτι χατὰ τὸ παρὸν ζῶμεν οἱ ἄνθρωποι, καὶ πᾶσα πρᾶξις χατὰ τὸ ἐνεστὼς ἐνεργεῖται. Τὴν οὖν σήμερον χλέπτων ἡμῶν διὰ τῆς μεθοδείας, τῆς αὔριον ἡμῖν τὰς ἐλπίδας περιαφίησιν. Εἶτα, ἐπειδὰν ἡ αὔριον Ἄλθῃ, πάλιν ἔρχεται ὁ χαχὸς συμμεριστὴς ἡμῶν, ἀξιῶν τὴν σήμερον ἑαυτῷ, τὴν δὲ αὔριον τῷ Κυρίῳ" καὶ οὕτως ἀεὶ τὸ μὲν παρὸν δι᾽ ἡδονῆς ὑφαιρούμενος, «ὃ δὲ μέλλον ταῖς ἐλπίσιν ἡμῶν προσαφιεὶς, λανθάνει ἐμᾶς ἀποδουχολῶν τῆς ζωῆς. Ἴ. Τοιαύτην εἶδον ἐγώ ποτε πανουργίαν ὄρνιθος εὐμηχάνου. Εὐαλώτων γὰρ αὐτῇ τῶν νεοττῶν ὑπαρχόντων δι᾽ ἀπαλότητα, ἑαυτὴν κροθαλλομένη ὡς ἕτοιμον θήραμα, καὶ ταῖς χερσὶ τῶν ἀγρευόντων ἐνστρεφομένη, οὔτε ἁλώσιμος ἦν ἐχ τοῦ προχείρου «οἷς θηρευταῖς, οὔτε ἀπόγνωσιν αὐτοῖς ἐνεποίει … ραχαπτέχουσα, τῇ περὶ ἑαυτὴν ἀσχολίᾳ, τοῖς νεοσσοῖς τὴν ἄδειαν τῆς φυγῆς προεξένησεν, εἶτα τὸ τελευ-ταῖον καὶ αὐτὴ συναπέπτη. Φοδήθητι, μὴ καὶ σὺ τὰ παραπλήσια πάθῃς, ἐν ταῖς περὶ τῶν ἀδήλων ἐλπέσι τὰ φανερὰ προϊέμενος. Δεῦρο δὴ οὖν μοι, ὅλον σεαυτὸν μετάθες ἐπὶ τὸν Κύριον" ἐπίδος σεαυτοῦ τὴν ὀνομασίαν" χαταγράφηθι μετὰ τῆς Ἐχχλησίας. Ὁ στρατιώτης χαταλόγοις ἐναριθμεῖται " ὁ ἀθλητὴς ἐνὑπεύθυνος εἶ, ὡς στρατιώτης Χριστοῦ, ὡς ἀθλητὴς εὐσεδείας, ὡς τὸ πολίτευμα ἔχων ἐν οὐρανοῖς, ᾿᾽Απογράφηθι ἐν ταύτῃ τῇ βίόλῳ, ἵνα μεταγραφῇς εἰς τὴν ἄνω. Μάθε, διδάχθητι εὐαγγελιχὴν πολιτείαν, ὀφθαλμῶν ἀχρίδειαν, γλώσσης ἐγχράτειαν, σώματος δουλαγωγίαν, φρόνημα ταπεινὸν, ἐννοίας χαθαρότητα, ὀργῆς ἀφανισμόν. ᾿Αγγαρευόμενος προστίθει " ἀποστερούμενος μὴ διχάζον" μισούμενος ἀγάπα διωχόμενος ἀνέχου βλασφημούμενος παραχάλει. Νεχρώθητι τῇ ἁμαρτίᾳ" συσταυρώθητι τῷ Χριστῷ " ὅλην τὴν ἀγάπην μετάθες ἐπὶ τὸν Κύριον. ᾿Αλλὰ χαλεπὰ ταῦτα. Τί δὲ τῶν ἀγαθῶν εὔχολον; Τίς χαθεὐδων τρόπαιον ἔστησε; Τίς τρυφῶν καὶ χαταυλούμενος τοῖς τῆς χαρτερίας στεφάνοις χατεχοσμήθη; Οὐδεὶς μὴ δραμὼν ἀνείλετο τὸ βραδεζον. Πόνοι γενποιλλῶν θλίψεων δεῖ ἡμᾶς εἰσειλθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν, φημὶ κἀγώ" ἀλλὰ ταύτας μὲν τὰς θλίψεις ἡ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μακαριότης ἐχδέχεται" τοὺς δὲ τῆς ἁμαρτίας χαμάπους τὸ τῆς γεέννης ἐπίπονον καὶ σχυθμωπὸν ἀναμένει. ᾿Αλλὰ γὰρ ἀχριδῶς σχοποῦντι, οὐδὲ τὰ τοῦ διαδόλου ἔργα τοῖς ἐργάταις τῆς ἀνομίας ἀκμητὶ παραγίνεται. Ποῖοι ἱδρῶτες τῆς σωφροσύνης; Ὁ δ πορνεύων χαθίδρως ἐστὶ, τῆς ἡδονῆς αὐτὸν ἐχτηχούαης. Τί τοσοῦτον ὑφαιρεῖ τοῦ σώματος ἡ ἐγχράτεια, ὅσον ἡ βδελυρὰ καὶ λυσσώδης ἀχολασία διαφθείρει; Νύχτες δὲ ἄύπνοι τῶν διανυχτερευόντων ἐν προσευχαῖς " ἀλλὰ πολλῷ χαλεπώτεραι τῶν ἐπαγρυπνούντων ταῖς ἀδικίαις. “Ὃ τε γὰρ φόθος τοῦ φωραθήσεσθαι, καὶ ὁ ἐπὶ ταῖς ἡδοναῖς οἵστρος πᾶσαν ἀνάπαᾶυσιν παντελῶς ἀπελαύνει. Εἰ δὲ, φεύγων τὸ στενὸν τῆς ἐπὶ σωτηρίαν φερούσης, τὸ εὐρύχωρον διώχεις τῆς ἁμαρτίας, φοδοῦμαι μὴ, μέχρι τέλους τὴν πλατεῖαν ὁδεύσας, ἀχόλουθον εὕρῃς τῇ ὁδῷ τὸ κατάλυμα. ᾿Αλλὰ δυσφύλαχτος ὁ θησαυρός. Καὶ ἐπαγρύπνησον, ἀδελφέ. "Ἔχεις συνεργοὺς, ἐὰν θέλῃς, προςται συναγραυλείτωσάν σοι ἐπὶ τὰς φυλαχὰς τῶν τιμίων. Τί βέλτιον, εἰπέ μοι, πλουτοῦντας ἡμᾶς ὑπὲρ τῆς φυλαχῆς τῶν τιμίων ἀγωνιᾷν, ἣ μηδὲ ἔχειν τὴν ἀρχὴν ὃ φυλάξωμεν; Οὐδεὶς φόδῳ τῶν στερήσξων τὰ ἀγαθὰ ἀπωθεῖται. Οὕτω γὰρ ἂν οὐδὲν τῶν ἀνθρωπίνων συνέστη, εἰ ἐφ᾽ ἐχάστῳ τῶν σπουδαζομένων τὰς ἀποτυχίας ἐλογιξόμεβα. Παράχειται γὰρ τῇ γεωργίᾳ μὲν ἡ ἀφορία, ταῖς ἐμπορίαις δὲ τὰ ναυάγια, τοῖς γάμοις αἱ χηρεῖαι, ταῖς παιδοτροφίαις αἱ ἀτεχνώσεις. ᾿Αλλ᾽ ὅμως ἐγχειροῦμεν τοῖς ἔργοις, ταῖς χρηστοτέραις ἐλπίσιν ἐπερειδόμενοι" τὴν δὲ τῶν ἐλπισθέντων ἔχδασιν ἀνατιθέντες τῷ τὰ ἡμέτερα οἐχονομοῦντι Θεῷ. Σὺ δὲ λόγῳ μὲν ἀποσεμνύνεις τὸν ἁγιασμόν" ἔργῳ δὲ τοῖς κατελήσῃ τῶν χαχῶν βουλευμάτων, ὅτε ὄφελός σοι τῆς … νων ὑπόδειγμα. Ἐχεῖναι τὸ ἔλαιον ἐν τοῖς ἀγγείοις μὴ ἔχουσαι, ὅτε συνεισελθεῖν αὐτὰς ἐχρῆν τῷ νυμφίῳ, τότε ἐνδεῶς ἔχουσαι τῶν ἀναγκαίων ἠσθάνοντο. Διὸ καὶ μωρὰς αὐτὰς ὁ λόγος ἀπεχάλεσεν, ὅτι, τὸν χανμὸν τῆς τοῦ ἐλαίου χρήσεως εἰς τὸ περιιέναι καὶ χλείσασαι τῆς φαιδρότητος τοῦ νυμφῶνος. Μήποτε καὶ σὺ, ἐνιαυτὸν ἐξ ἐνιαυτοῦ, καὶ μῆνας ἐχ μηνῶν, καὶ ἡμέραν ἐξ ἡμέρας ὑπερτιθέμενος. καὶ μὴ λαμάνων τὸ ἔλαιον τὴν τροφὴν τοῦ φωτὸς, ἐμπέσῃς ποτὲ εἰς ἣν οὐ προσδοχᾷς ἡμέραν, ἡνίκα ἂν ἐπιλείπωτὲ σε λοιπὸν αἱ τοῦ ζῇν ἀφορμαί ἀπορία δὲ ἢ πάντοθεν καὶ θλίψις ἀπαραμύθητος, ἀπειρηκότων ϑὲν ἰατρῶν, ἀπειρηχότων δὲ τῶν οἰχείων " ὅτε πυχνῷ ἄτϑματι καὶ ξηρῷ συνεχόμενος, πυρετοῦ λάδρου διακαίοντος τὰ ἕνδον καὶ ὑποσμύχοντος, στενάξεις μὲν ἀπὸ μέπης χαρδίας, τὸν δὲ συλλυπούμενον οὐχ εὖρέσεις. Καὶ φθέγξῃ μέν τι λεπτὸν καὶ ἀδρανὲς, ὁ δὲ ἀχούων οὐχ ἔσται πᾶν δὲ τὸ λαλούμενον παρὰ σοῦ ὡς παραφροσύνη χαταφρονεῖται. Τίς δώσει τὸ βάπτισμα τότε; Τίς ὑπομνήσει χεχαρωμένον τῷ πάθει; Οἱ προσήχοντες ἀθυμοῦσιν, οἱ ἔξω τοῦ πάθους χαταφρονοῦσιν, ὁ φίλος ὀχνεῖ τὴν ὑπόμνησιν ὡς ταραχὴν ἐμποιοῦσαν, ἤ που καὶ ἰατρὸς ἐξαπατᾷ, καὶ σεαυτὸν οὐχ ἀπογινώσχεις διὰ τὸ φύσει φιλόξωον. Νὺξ καὶ ἐρημία τῶν βοηθούντων " ὁ βαπτίζων οὗ πάρεστιν. Ὁ θάνατος παρέστηχεν “ οἱ ἀπάγοντες χατεπείγουσι. Τίς ὁ ἐξαιρούμενος; Θεὸς, ὁ χαταφρονηθείς; ᾿Αλλ᾽ εἰσαχούσεται τότε" σὺ γὰρ αὐτοῦ νῦν. εἰσαχούεις. Προθεσμίαν δώσει; Καλῶς γὰρ ἐχρήσω τῇ δεδομένῃ. “τινάρ σοι αἰφνίδιος ὅλεθρος, καὶ ἡ καταστροφὴ ὁμοίως χαται ἰδι παρέσται. “Ἥξει ἄγγελος χατηφὴς, ἀπ… νὴν ταῖς ἁμαρτίαις, πυχνὰ μεταστρεφομένην πρὸς τὰ ὧδε, καὶ ὀδυρομένην ἄνευ φωνῆς, τοῦ ὀργάνου λοιπὸν τῶν θρήνων ἀποχλεισθέντος. Ὧ πόσα σπαράξεις σεαυτόν! πόσα στενάξεις! ἄπραχτα μετανοῶν ἐπὶ τοῖς βουλευθεῖσιν, ὅταν ἴδῃς τὴν φαιδρότητα τῶν δικαίων ἐν τῇ λαμπρᾷ διανομῇ τῶν ἑώρων, καὶ τὴν χατήφειαν τῶν ἀμαρτωλῶν ἐν τῷ σχότει τῷ βαθυτάτῳ. Οἷα ἐρεῖς ἐν τῇ ὀδύνῃ τῆς καρδίας σου τότε; Αἱ μὲ, μὴ ἀποῤῥίψαι τὸ βαρὺ τοῦτο φορτίον τῆς ἁμαρτίας, οὕτω ῥᾳδίας οὔσης τῆς ἀποθέσεως, ἀλλὰ τὸν σωρὸν τῶν χαχῶν τούτων ἐφέλχεσθαι. Αἱ μὲ, τὰς χηλῖδας μὴ ἀποπλύνασθαι, ἀλλὰ ἐστιγμένον εἶναι ταῖς ἁμαρτίαις. Νὺν ἂν ἤμην μετὰ τῶν ἀγγέλων" νῦν ἂν τοῖς οὐρανίοις ἀγαθοῖς ἐνετρύφων. Ὦ τῶν πονηρῶν βουλευμάτων! διὰ πρόσχαιρον ἁμαρτίας ἀπόλαυσιν ἀθάνατα βασανίζομαι - δι᾽ ἡδονὴν σαρκὸς τῷ πυρὶ παραδίδομαι. Διχαια ἣ χρίσις τοῦ Θεοῦ " ἐχαλούμην, καὶ οὐχ ὑπήχουον " ἐδιδασχόμην, καὶ οὗ προσεῖχον - διεμαρτύραντό μοι, ἐγὼ δὲ κατεγέλων. Ταῦτα καὶ τὰ τοιαῦτα ἐρεῖς, ἀποχλαιόμενος σεαυτὸν, ἐὰν προαναρπασθῇς τοῦ βαπτίσματος. ἴλνθρωπε, ἣ τὴν γέενναν φοδήθητι, ἣ τῆς βασιλείας ἀντιποιήθητι. Μὴ ἀτιμάσῃς τὴν χλῆσιν. Μὴ εἴπῃς, Ἔχε με παρῃτημέγον διὰ τὸ καὶ τό. Οὐδεμία πρόφασις ἱχανὴ πρὸς παραίτησιν. Ἐμοὶ δαχρύειν ἐπέρχεται, ὅταν ἐνθυμηθῶ, ὅτι τὰ ἔργα τῆς αἰσχύνης προτιμᾷς τῆς μεγάλης δόξης τοῦ Θεοῦ, καὶ διὰ τὸ τῆς ἀχολασίας ἡδὺ δυσαποσπάστως ἔχων τῆς ἁμαρτίας, τῶν ἐν ἐπαγγελίαις ἀγαθῶν σεαυτὸν ἀποχλείεις, ὡς μὴ ἰδεῖν τὰ ἀγαθὰ τῆς Ἱερουσαλὴμ τῆς ἐπουρανίου. Ἑχεῖ ἀγγέλων μυριάδες, πρωτοτόχων πανηγύρεις, ἀποστόλων θρόνοι, προφητῶν προεδρίαι, σχῆπτρα πατριαρχῶν, μαρτύρων στέφανοι, δικαίων ἔπαινοι. Ἐχείνοις σεαυτὸν ἐπιθύμησον συναριθμηθῆναι, ἀπολουσάμενος καὶ ἁγιασθεὶς χατὰ τὴν δωρεὰν τοῦ Χριστοῦ" ὅτε αὐτῷ ἡ δόξα καὶ τὸ χράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) [6] Imitate the eunuch. He found someone to instruct him and did not disdain to learn; the rich man took the poor man up into the chariot, the grand and haughty man the unlearned and contemptible one; and having been taught the Gospel of the kingdom, he received the faith in his heart and did not put off the seal of the Spirit. For when they came to water, “See,” he said, “water.” The words come from great joy: “See, what we were looking for! What prevents me from being baptized?” Where the will is ready, nothing prevents. For the one who calls is a lover of mankind, the minister is ready, the grace is abundant: let the eagerness be there, and the obstacle will not be. There is one who prevents, who blocks our roads to salvation; let us overcome him by understanding. He produces sluggishness in us; let us rise up to the work. He deceives our hearts with empty promises; let us not be ignorant of his designs. Does he not suggest that we commit sin today and persuade us to store up righteousness for tomorrow? That is why the Lord, undoing his wicked counsels, says, “Today, if you hear my voice.” He says, “Today for me, and tomorrow for God.” The Lord cries back, “Today hear my voice.” Observe the enemy: he does not dare to counsel us to depart from God altogether (he knows that this is hard for Christians to hear), but he pursues his attempt by deceitful arts. He is “wise to do evil.” He sees that we human beings live in the present, and every action is done in the present. So, stealing our today by his scheming, he leaves us the hopes of tomorrow. Then, when tomorrow comes, the wicked sharer comes again, claiming today for himself and tomorrow for the Lord; and so, always filching the present through pleasure and leaving the future to our hopes, he drives us out of life before we notice. [7] I once saw such cunning in a resourceful bird. Since its chicks were easy to catch because they were tender, it threw itself forward as ready prey, and turning about in the hands of the hunters, it was neither easily caught by the hunters, nor did it make them despair, … holding out [hope]; by keeping them busy about itself it gave the chicks freedom to flee, and then at last it flew off with them. Fear lest you too suffer the like, giving up what is evident in hopes of what is uncertain. Come to me, then; transfer yourself wholly to the Lord; give in your name; be enrolled with the Church. The soldier is counted in the lists; the athlete … you are accountable, as a soldier of Christ, as an athlete of piety, as one whose citizenship is in heaven. Be registered in this book, so that you may be transcribed into the one above. Learn, be taught the gospel way of life: watchfulness of the eyes, restraint of the tongue, subjection of the body, a humble mind, purity of thought, the removal of anger. When pressed into service, add more; when defrauded, do not go to law; when hated, love; when persecuted, endure; when blasphemed, entreat. Die to sin; be crucified with Christ; transfer all your love to the Lord. “But these things are hard.” And what good thing is easy? Who set up a trophy while asleep? Who, living in luxury and being piped to, was adorned with the crowns of endurance? No one who did not run has carried off the prize. Labors … “through many afflictions we must enter the kingdom of heaven,” I too say; but the blessedness in the kingdom of heaven awaits these afflictions, while the painful and gloomy [punishment] of Gehenna awaits the toils of sin. Indeed, to one who examines carefully, not even the works of the devil come to the workers of lawlessness without toil. What sweats does chastity have? The fornicator is drenched in sweat, his pleasure melting him away. What does self-control take from the body as much as loathsome and frenzied licentiousness destroys? Sleepless are the nights of those who spend the night in prayer, but much harder are those of people who keep vigil for wrongdoing. For both the fear of being caught and the frenzy for pleasures drive away all rest completely. But if, fleeing the narrow way that leads to salvation, you pursue the broad way of sin, I fear lest, having traveled the wide road to the end, you find a lodging that matches the road. “But the treasure is hard to guard.” Then keep watch, brother. You have helpers, if you wish: … let them keep watch with you in the field over the guarding of your … precious things. What is better, tell me: to be rich and anxious about guarding our precious things, or not to have anything to guard at all? No one rejects good things for fear of losing them. Otherwise nothing human would ever have come about, if in each of our pursuits we reckoned with failure. For barrenness lies beside farming, shipwreck beside commerce, widowhood beside marriage, childlessness beside the raising of children. Yet we undertake the work, relying on the better hopes and entrusting the outcome of what we hoped for to God, who manages our affairs. But you in word extol sanctification, while in deed … of your evil counsels, when there is no profit … the [virgins] be your example. Those who did not have oil in their vessels, when they had to go in with the bridegroom, then realized that they lacked what was necessary. That is why the word called them foolish, because, [spending] the time for using the oil in going about [to buy it], they were shut out from the brightness of the bridal chamber. See that you too, putting off year after year, month after month, day after day, and not taking the oil, the food of the light, do not fall at some point into a day you do not expect, when the means of life have failed you, and there is helplessness on every side and affliction without comfort, the physicians having given up, your household having given up; when, gripped by frequent and dry gasping, with a violent fever burning and smoldering within, you will groan from the depth of your heart but find no one to grieve with you. You will utter something faint and feeble, but there will be no one to hear; everything you say will be dismissed as delirium. Who will give you baptism then? Who will remind one stupefied by the illness? Your relatives are disheartened, those outside the suffering are indifferent, a friend shrinks from reminding you because it would cause distress; perhaps the physician too deceives you, and you do not give up on yourself because of the natural love of life. Night, and no one to help; the one who baptizes is not present. Death has come; those who lead you away are pressing. Who will rescue you? God, whom you despised? But he will listen to you then, for you listen to him now! Will he grant a respite? For you used well the one you were given! “Sudden destruction will come upon you, and the overthrow will be present likewise.” A gloomy angel will come, dragging … bound by its sins, turning back often to the things here and lamenting without a voice, the instrument of lamentation being already shut off. Oh, how you will tear at yourself! How you will groan, repenting uselessly of what you decided, when you see the radiance of the righteous in the bright distribution of the gifts, and the gloom of sinners in the deepest darkness! What will you say then in the anguish of your heart? “Alas, that I did not cast off this heavy burden of sin, when putting it down was so easy, but dragged this heap of evils along! Alas, that I did not wash away the stains, but am branded with sins! Now I would be with the angels; now I would be delighting in the heavenly goods. Oh, the wicked counsels! For a temporary enjoyment of sin I am tormented forever; for the pleasure of the flesh I am handed over to the fire. Just is the judgment of God: I was called, and did not obey; I was taught, and did not attend; they bore witness to me, and I laughed.” These things and the like you will say, weeping over yourself, if you are snatched away before baptism. Man, either fear Gehenna or lay hold of the kingdom. Do not dishonor the call. Do not say, “Have me excused because of this and that.” No pretext is enough for refusing. Tears come to me when I reflect that you prefer the works of shame to the great glory of God, and, clinging to sin because the sweetness of licentiousness makes you hard to tear away from it, you shut yourself out of the good things in the promises, so as not to see the good things of the heavenly Jerusalem. There are myriads of angels, assemblies of the firstborn, thrones of apostles, seats of honor of prophets, scepters of patriarchs, crowns of martyrs, praises of the righteous. Desire to be numbered with them, washed and sanctified according to the gift of Christ; to whom be the glory and the power to the ages of ages. Amen. ### Scripture references - Acts 8:31: allusion, high confidence - Acts 8:36: quotation, high confidence - Ps 95:7 (94:7 LXX): quotation, high confidence - Heb 3:7: allusion, medium confidence - Jer 4:22: quotation, high confidence - 2 Cor 2:11: allusion, high confidence - 2 Tim 2:3: allusion, medium confidence - Phil 3:20: allusion, high confidence - Matt 5:41: allusion, high confidence - Matt 5:44: allusion, high confidence - 1 Cor 6:7: allusion, medium confidence - Rom 6:11: allusion, high confidence - Gal 2:19: allusion, high confidence - 1 Cor 9:24: allusion, medium confidence - Acts 14:22: quotation, high confidence - Matt 7:13: allusion, high confidence - Matt 7:14: allusion, high confidence - Matt 25:3: allusion, high confidence - Matt 25:10: allusion, high confidence - 1 Thess 5:3: quotation, medium confidence - Prov 1:27: quotation, high confidence - Prov 1:24: allusion, high confidence - Prov 1:25: allusion, high confidence - Luke 14:18: quotation, high confidence - Heb 12:22: allusion, high confidence - Heb 12:23: allusion, high confidence - Matt 19:28: allusion, medium confidence ### Translation notes - This staged section holds sections 6 (numeral read) and 7 (marked [7]); section 7 continues in staged 13.7. Migne's notes and Latin are removed; Greek words lost under them are marked “…” (after “nor did it make them despair”; after “the athlete”; after “Labors”; after “You have helpers, if you wish”). Words in brackets are supplied by sense. Quotations and allusions: Acts 8:27–38; Ps 95:7 (94:7 LXX; Heb 3:7, 15); Jer 4:22; 2 Cor 2:11; 2 Tim 2:3–5; Phil 3:20; Matt 5:39–44; Rom 6:11; Gal 2:19; 1 Cor 9:24; Acts 14:22; Matt 7:13–14. - This staged section has no section number of its own: it continues section 7 (staged 13.6), and section 8 begins somewhere within it (its numeral is lost). Migne's notes and Latin are removed; Greek words lost under them are marked “…” (twice before “the [virgins] be your example,” and after “dragging”). Words in brackets are supplied by sense. Quotations and allusions: Matt 25:1–12; Matt 24:50; 1 Thess 5:3; Prov 1:26–27; Prov 1:24–25; Luke 14:18; Heb 12:22–23; Matt 19:28. ### Citation (SBL) Basil, Hom. 13.6 (PG 31:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/13-1/#p-13-6). ## Homilies 14.0 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-0 - Source: PG 31:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Title of Basil's homily against drunkenness. ### Greek text Κατὰ μεθυόντων. ### English translation (Claude) Against drunkards. ### Translation notes - This staged section is the title of the next homily (Homily 14), not part of Homily 13; Migne's Latin before it is removed. ### Citation (SBL) Basil, Hom. 14.0 (PG 31:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-0). ## Homilies 14.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-1 - Source: PG 31:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Easter evening women danced drunk at the martyrs' shrines; Basil, though discouraged, denounces drunkenness, which makes people more irrational than beasts and deranges body and mind. ### Greek text Κινεῖ μέν με πρὸς τὸν λόγον τὰ ἑσπερινὰ θεάματα. χατέχει δέ μου πάλιν τὴν ὁρμὴν, καὶ ἀπαμὀλύνει τὴν προθυμίαν τῶν προλαδόντων πόνων τὸ ἄχαρπον. Ἐπεὶ καὶ γεωργὸς, τῶν πρώτων αὐτῷ σπερμάτων μὴ ἐχφυέντων, ὀχνηρότερός ἐστι πρὸς τὸ δεύτερον ταῖς αὐταῖς ἀρούραις πάλιν ἐγχαταδάλλειν. Εἰ γὰρ ἐπὶ τοσαύταις παραινέσεσιν, ἃς ἕν τὸ τῷ προλαδόντι χρόνῳ παρακαλοῦντες ὑμᾶς οὐ διελέπομεν, καὶ ἐφεξῆς τῶν ἑπτὰ τούτων τῆς νηστείας ἑδδομάδων νυχτὸς καὶ ἡμέρας διαμαρτυρόμενοι ὑμῖν τὸ Εὐαγγέλιον τῆς χάριτος τοῦ Θεοῦ οὐχ ἐπαυσάμεθα, οὐδὲν γέγονεν ὄφελος " ἐπὶ ποίαις ἐλπίσι διαλεχθῶμεν σήμερον; Ὧ πόσας νύχτας εἰχῇ εξ γε καὶ εἰχῆ. Ὁ γὰρ ἐν προχοπῇ γενόμενος ἀγαθῶν ἔργων, εἶτα παλινδρομήσας πρὸς τὴν ἀρκαίαν συνἤθειαν, οὐ μόνον τὸν ἐπὶ τοῖς πεπονημένοις μισθὸν ἐζημιώθη, ἀλλὰ καὶ βαρυτέρας ἀξιοῦται τῆς χαταχρίσεως " ὅτι, γευσάμενος καλὸν Θεοῦ ῥῆμα, καὶ γνώσεως μυστηρίων ἀξιωθεὶς, πάντα προέδωχεν, ἡδονῇ βραχείᾳ δελεασθείς. Ὃ μὲν γὰρ ἐλάχιστος συγγγωστός ἐστιν ἐλέους " δυνατοὶ δὲ, φησὶ, δυνατῶς ἑτασθήσονται. Μία ἑσπέρα, καὶ μία προσδολὴ τοῦ ἐχθροῦ πάντα τὸν πόνον ἐχεῖνον διέλυσε καὶ ἠφάνισε. Ποία οὖν προθυμία τοῦ. νῦν λόγου; Ὥστε χἂν ἐσιώπησα, εὖ ἴστε, εἰ μὴ ἐφοδούμην τὸ ὑπόδειγμα τοῦ Ἱερεμίου, ὅς, πρὸς ἀπειθῆ λαὸν φθέγγεσθαι μὴ βουλόμενος, ἔπαθεν ἐχεῖνα ἅπερ αὐτὸς διηγήσατο ὅτι ἐγένετο αὐτῷ πῦρ ἐν τοῖς ἐγχάτοις, καὶ παρεῖτο πάντοθεν, καὶ οὐχ ἐδύνατο φέρειν. Γυναῖχες ἀχόλαστοι, ἐπιλαθόμεναι τοῦ φόδου τοῦ Θεοῦ, τοῦ πυρὸς τοῦ αἰωνίου χαταφρονήσασα:, ἐν ἡμέρᾳ τοιαύτῃ, ὅτε αὐτὰς ἐχρῆν διὰ τὴν ἀνάμνησιν τῆς ἀναστάσεως χαθῆσθαι ἐν τοῖς οἵχοῖς, καὶ ἔννοιαν λαμδάνειν τῆς ἡμέρας ἐκείνης, καθ᾽ ἦν ἀνοιγήσονται μὲν οἱ οὐρανοὶ, ἐπιφανήσεται δὲ ἡμῖν ὁ χριτὴς ἐξ οὐρανῶν, καὶ σάλπιγγες Θεοῦ, καὶ ἀνάστασις νεχρῶν, καὶ χρίσις δικαία, καὶ ἀντίδοσις ἑχάστῳ κατὰ τὸ ἔργον αὑτοῦ - ἀντὶ τοῦ ταῦτα ἔχειν ἐν τοῖς διαλογισμοῖς, καὶ καθαίρειν μὲν ἑαυτῶν τὰς καρδίας ἀπὸ πονηρῶν ἐνθυμήσεων, ἐξαλείφειν δὲ τοῖς δάχρυσι τὰ προημαρτημένα, ἑτοιμάζεσθαι δὲ πρὸς τὴν ἀπάντησιν τοῦ Χριστοῦ κατὰ τὴν μεγάλην ἡμέραν τῆς ἐπιφανείας αὐτοῦ, ἀποσεισάμεναι τὸν ζυγὸν τῆς δουλείας τοῦ Χριστοῦ, ῥίψα σαι ἀπὸ τῶν χεφαλῷν τὰ τῆς εὐσχημοσύνης χαλύμμᾶτα, χαταφρονήσασαι τοῦ, Θεοῦ, χαταφρονήσασαι τῶν ἀγγέλων αὐτοῦ, χαταναισχυντήσασαι πάσης ἄῤἑενος ὄψεως, σοθοῦσαι τὰς χόμας, σύρουσαι τοὺς χιτῶνας, καὶ τοῖς ποσὶν ἅμα παίζουσαι, ὀφθαλμῷ ἐχμανεῖσαι, πᾶσαν νέων ἀχολασίαν ἐφ᾽ ἑαυτὰς προσκαλούμεναι, ἐν τοῖς πρὸ τῆς πόλεως μαρτυρίοις χοροὺς συστησάμεναι, ἐργαστήριον τῆς οἱχείας αὐτῶν ἀτχημοσύνης τοὺς ἡγιασμένους τόπους πεποίηνται. Ἐμίαναν μὲν τὸν ἀέρα τοῖς ἄσμασι τοῖς πορνιχοῖς, ἐμίαναν δὲ τὴν γῆν τοῖς ἀκαθάρτοις … ἑαυταῖς νεανίσχων ὄχλον περιστησάμεναι, ὄντως καὶ παράφοροι παντελῶς, μανίας οὐδεμίαν ὑπερδολὴν ἀπολείπονσαι. Ταῦτα πῶς μὲν σιωπήσω; πῶς δὲ χατ᾽ ἀξίαν ὀδύρωμαι; Οἶνος ἡμῖν τῶν φυχῶν τούτων τὴν ζημίαν ἐποίησεν " οἶνος, τὸ παρὰ Θεοῦ δῶρον εἰς παραμυθίαν τῆς ἀσθενείας δεδομένον τοῖς σωφρονοῦσιν" ὅπλον δὲ νῦν γενόμενον ἀκολασίας τοῖς ἀσελγαίνουσιν. Μέθη, ὁ αὐθαίρετος δαίμων, ἐξ ἡδονῆς ταῖς ψυχαῖς ἐμδαλλόμενος, μέθη, χαχίας μήτηρ, ἀρετῆς ἐναντίωσις, τὸν ἀνδρεῖον δειλὸν ἀποδείχνυσι οἡτὸν σώφρονα ἀσελγῇ ᾿ διχαιοσύνην οὐχ οἷδε, φρόνησιν ἀναιρεῖ, "Ὥσπερ γὰρ ὕδωρ πολέμιόν ἔστι πυρὶ, οὔτως ἀμετρία οἴνου λογισμὸν κατασδέννυσι. Διάπερ ὥχνουν τι λέγειν χατὰ μέθης, οὐχ ὡς περὶ μιχροῦ τινος χαχοῦ ἣ παροφθῆναι ἀξίου, ἀλλ᾽ ὡς οὐδὲν ὄφελος παρεχομένου τοῦ λόγου. Εἰ γὰρ ὁ μεθύων τῶν τῷ μὴ ἀκούοντι. Τίσιν οὖν διαλεχθῶμεν; εἴπερ ὁ μὲν χρήζων τῆς παραινέσεως οὐχ ἀχούει τῶν λεγομένων " ὁ δὲ σωφρονῶν καὶ νήφων οὐ δεῖται τῆς ἐχ τοῦ λόγου βοηθείας, χαθαρεύων τοῦ πάθους. Τί οὖν χρήσομαι τοῖς παροῦσιν, εἰ καὶ ὁ λόγος ἄχρηστος, καὶ ἡ σιωπὴ ἄπορος; Παρίδωμεν τὴν ἐπιμέλειαν; ᾿Αλλ' ἐπικίνδυνος ἢ ἀμέλεια. ᾿Αλλὰ φθέγξομαί τι κατὰ τῶν μεθυόντων; ᾿Αλλ᾽ εἰς νεχρὰς ἀχοὰς ἐνηχοῦμεν. Μήποτε οὖν, ὡς ἐπὶ τῶν λοιμιχῶν νοσημάτων οἱ τῶν σωμάτων θεραπευταὶ τοὺς μὲν ὑγιαίται, τοῖς δὲ χεχρατημένοις ὑπὸ τοῦ πάθους οὐχ ἐγχειροῦσιν - οὕτω καὶ ὑμῖν ἐξ ἡμισείας ἔχει ὁ θέσιν, οὐχ ἀπαλλαγὴν καὶ ἴασιν τοῖς ὑπὸ τοῦ πάθους χεχρατημένοις. Τίνι διενήνοχας τῶν ἀλόγων, ὦ ἄνθρωπε; Οὐ τῇ δωρεᾷ τοῦ λόγου, ἣν λαθὼν παρὰ τοῦ χτίσαντός σε, ἄρχων καὶ κύριος ἐγένου πάσης τῆς χτίσεως; Ὁ τοίνυν ἀφελόμενος ἑαυτοῦ τὴν φρόνησιν διὰ τῆς μέθης, Παρασυγεθιλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. Μᾶλλον δὲ καὶ τῶν βοσχημάτῶν φαίην ἂν ἔγωγε ἀλογωτέρους εἶναι τοὺς ἐν τῇ μέθῃ εἴπερ τὰ μὲν τετράποδα πάντα καὶ τὰ θηρία τεταγμένας ἔχει τὰς πρὸς τὴν μίξιν ὁρμὰς, οἱ δὲ ὑπὸ τῆς μέθης τὴν ψυχὴν κατεχόμενοι, χαὺ τὸ σῶμα τῆς παρὰ φύσιν θερμότητος ἀναπλήσαντες, … καὶ ἀσχήμονας συμπλοχὰς καὶ ἡδονὰς συνελαύνον.ται. Καὶ οὐ τοῦτο μόνον τὴν ἀλογίαν αὐτοῖς ἐμποιεξ, ἀλλὰ καὶ ἡ τῶν αἰσθήσεων παρατροπὴ χείρονα πᾶντὸς χτήνους ἀποδείχνυσι τὸν μεθύοντα, Ποῖον γὰρ βόσχτημα οὕτω παραδλέπει καὶ οὕτω παραχούει ὡς ὁ μεθύων; Οὐχ ἀγνοοῦσι μὲν τοὺς οἰχειοτάτους, προετρέχουσι δὲ πολλάχις τοῖς ἀλλοτρίοις ὡς τοῖς συνήθεσιν; Οὐ τὰς σχιὰς διαπηδῶσι πολλάχις ὡς ὀχετοὺς ἣ φάραγγας; "ἤχων δὲ αὐτοῖς καὶ ψόφων, οἱονεὶ θαλάσσης χυμαινούσης, τὰ ὦτα πεπλήρωται" ἡ δὲ γῆ πρὸς τὸ ὄρθιον διανίστασθαι δοχεῖ, καὶ τὰ ὄρη περιτρέχειν ἐν χύχλῳ. Οὗτοι ποτὲ μὲν γελῶσιν ἅπανοτα, ποτὲ ὃὲ ὀδυνῶνται καὶ χλαίουσιν ἀἁπαρτγόρητα. Καὶ νῦν μὲν θρασεῖς εἰσι καὶ ἀπτόητοι, γῦν δὲ χατάφοδοι καὶ δειλοί. Τούτοις ὕπνοι μὲν βαρεῖς καὶ δυσανάφοροι καὶ πνιγώδεις, καὶ τῷ ὄντι θανάτου γείτονες, αἱ δὲ γρηγορήσεις τῶν ὕπνων ἀναισθητότεραι. Ἑνύπνιον γὰρ αὐτοῖς ἐστιν ὁ βίος, οἵ γε, ἑμάτιον οὐχ ἔχοντες, οὐδὲ τέ φάγωσιν εἰς τὴν αὔριον, βασιλεύουσι καὶ στρατοπέδων ἄρχουσιν ἐν τῇ μέθῃ, καὶ πόλεις οἰχοδομοῦσι, καὶ χρήματα διανέμουσι. Τοιούτων φαντασιῶν καὶ ἀπάτης τοπαύτης περιζέων ὁ οἶνος τὰς χαρδίας αὐτῶν πληροῖ. Ἕτεροι δὲ εἰς τὰ ἐναντία περιάγονται πάθη. Δυσέλπιδές εἰσι, καὶ χατηφεῖς, καὶ ὀδυνηροὶ, καὶ δαχρυώδεις, καὶ ψοφοδεεῖς, καὶ εὐπτόητοι. Ὁ αὐτὸς οἶνος ἐν διαφόροις σωμάτων ἕξεσι διάφορα τὰ πάθη ταῖς ψυχαῖς ἐργαζόμενος. Οἷς μὲν γὰρ ἂν διάχυσιν τοῦ αἵματος ἐμποιήσας πρὸς τὴν ἐπιφάνειαν ἐξανἀποδείχνυσιν " ὧν δ' ἂν ὑπὸ τοῦ βάρους χαταπιλήσῃ τὴν ἕξιν, συστέλλων αὐτῶν καὶ χαταπιέξζων τὸ αἷμα, «ρὸς τὴν ἐναντίαν αὐτοὺς περιάγει διάθεσιν. Καὶ τί δεῖ λέγειν τῶν λοιπῶν παθῶν τὸν ὄχλον; τὰς δυσχοχίας τοῦ ἤθους; τὸ εὐπαρόξυντον; τὸ μεμψίμοιρον; πὸ ὀξύῤῥυπον τῆς ψυχῆς; τὴν χραυγήν; τὸν θόρυδον; πὸ πρὸς πᾶσαν ἀπάτην εὐπαράγωγον; τὸ πρὸς τὰς ### English translation (Claude) [1] The spectacles of the evening move me to speak; but again the fruitlessness of my earlier labors holds back my impulse and blunts my eagerness. For a farmer too, when his first seeds have not come up, is more reluctant to cast seed into the same fields a second time. For if, after so many exhortations with which we did not cease to appeal to you in the time before, and through these seven weeks of the fast, testifying to you night and day the Gospel of the grace of God, there has been no profit, on what hopes shall we speak today? O how many nights in vain … and in vain! For one who has made progress in good works and then runs back to his old habit not only forfeits the reward for his labors, but is counted worthy of a heavier condemnation, because, having tasted the good word of God and been counted worthy of the knowledge of the mysteries, he betrayed everything, enticed by a brief pleasure. “For the least is pardonable in mercy, but the mighty will be mightily tested.” One evening, one assault of the enemy, undid and destroyed all that labor. What eagerness, then, can there be for the present address? I would have kept silent, be assured, had I not feared the example of Jeremiah, who, unwilling to speak to a disobedient people, suffered what he himself has related: that there was fire in his bowels, and he was faint on every side and could not bear it. Licentious women, forgetting the fear of God and despising the eternal fire, on such a day, when they ought, for the remembrance of the resurrection, to sit at home and think of that day on which the heavens will be opened and the Judge will appear to us from heaven, with God's trumpets, the resurrection of the dead, just judgment, and requital to each according to his work; instead of having these things in their thoughts, cleansing their hearts of wicked imaginations, wiping out their former sins with tears, and preparing to meet Christ on the great day of his appearing, they have shaken off the yoke of service to Christ, thrown from their heads the coverings of decency, despising God, despising his angels, shameless before every male eye, tossing their hair, trailing their tunics, sporting with their feet, with wanton eyes, inviting all the licentiousness of young men upon themselves; they have set up dances in the martyrs' shrines before the city and made the hallowed places a workshop of their own indecency. They polluted the air with harlots' songs, they polluted the ground with their unclean … gathering a crowd of young men about themselves, truly deranged altogether, leaving no excess of madness untried. How shall I keep silent about these things? How shall I lament them worthily? Wine has caused us the loss of these souls: wine, the gift from God given to the temperate for comfort in weakness, now become a weapon of licentiousness for the wanton. [2] Drunkenness, the self-chosen demon, thrust into souls through pleasure; drunkenness, mother of vice, adversary of virtue, makes the brave man a coward and the temperate man wanton; it does not know justice; it destroys prudence. For as water is hostile to fire, so excess of wine quenches reason. That is why I hesitated to say anything against drunkenness: not as if it were some small evil, worth overlooking, but because speech brings no benefit. For if the drunkard … to one who does not hear. To whom then shall we speak? For the one who needs the exhortation does not hear what is said, and the temperate and sober man does not need the help of the word, being clean of the passion. What then shall I do with those present, if speech is useless and silence impossible? Shall we neglect the care? But neglect is dangerous. Shall I say something against the drunkards? But we sound into dead ears. Perhaps, then, as in pestilential diseases the physicians of bodies [protect] the healthy, but do not take in hand those already gripped by the disease, so for you too the address is half useful: … protection [for the healthy], not deliverance and cure for those gripped by the passion. [3] In what do you differ from the irrational animals, O man? Is it not in the gift of reason, which you received from your Creator and so became ruler and lord of all creation? So whoever takes away his own understanding through drunkenness “is compared to the senseless cattle and has become like them.” Rather, I would say that those in drunkenness are even more irrational than cattle, since all the quadrupeds and the wild beasts have ordered impulses toward mating, while those whose souls are held fast by drunkenness, having filled the body with heat contrary to nature, … are driven to untimely and shameless embraces and pleasures. And not only does it produce irrationality in them; the derangement of the senses too shows the drunkard worse than any beast. For what animal looks so askew and hears so wrongly as the drunkard? Do they not fail to know their closest kin, and often run up to strangers as to acquaintances? Do they not often leap over shadows as if they were ditches or ravines? Their ears are filled with ringing and din, as of a surging sea; the ground seems to rise upright, and the mountains to run round in a circle. Now they laugh without stopping, now they grieve and weep inconsolably. Now they are bold and undaunted, now fearful and cowardly. Their sleep is heavy, hard to rouse from, suffocating, truly a neighbor of death, and their wakings are more senseless than their sleep. For their life is a dream: men who have no cloak, nor anything to eat tomorrow, reign as kings in their drunkenness, command armies, build cities, and distribute money. With such fancies and so much deceit the wine, boiling up, fills their hearts. Others are driven to the opposite passions: they are despondent, dejected, distressed, tearful, startled at every noise, easily frightened. The same wine produces different passions in souls according to the different conditions of bodies. Those in whom it causes the blood to spread out toward the surface it shows [cheerful]; those whose condition it presses down by its weight, contracting and compressing their blood, it drives to the opposite disposition. And why speak of the crowd of other passions? The ill temper of character? The irritability? The querulousness? The volatility of soul? The shouting? The uproar? The readiness to be led into every deceit? The [proneness] to … ### Scripture references - Acts 20:24: allusion, high confidence - Heb 6:4: allusion, high confidence - Heb 6:5: allusion, high confidence - 2 Pet 2:21: echo, medium confidence - Jer 20:9: allusion, high confidence - 1 Thess 4:16: allusion, high confidence - Matt 16:27: allusion, high confidence - 1 Cor 11:10: echo, low confidence - 1 Tim 5:23: echo, medium confidence - Ps 49:12 (48:13 LXX): quotation, high confidence - Gen 1:28: echo, medium confidence ### Extrabiblical texts - Wis 6:6 (Wisdom of Solomon): quotation, high confidence ### Translation notes - This staged section holds sections 1 (no numeral printed), 2 and 3 (marked [2], [3]). The homily was preached on the evening of Easter, after the seven weeks of Lent. Words are lost where Migne's Latin and notes displaced the Greek (after “nights in vain,” after “their unclean,” after “if the drunkard,” in the comparison with physicians, in section 3 before “untimely”) and at the end, where the section breaks off at a page break; marked “…”. Words in brackets are supplied by sense. ὀξύρρυπον (“volatility”) is read as ὀξύρροπον. Quotations and allusions: Acts 20:24; Heb 6:4–6; 2 Pet 2:20–21; Wis 6:6; Jer 20:9; 1 Thess 4:16; Matt 16:27; 1 Cor 11:5–10 (head coverings); 1 Tim 5:23; Ps 49:12, 20 (48:13, 21 LXX); Gen 1:28. ### Citation (SBL) Basil, Hom. 14.1 (PG 31:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-1). ## Homilies 14.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-4 - Source: PG 31:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Drunkenness breeds unnatural lust and ruins the body; Basil expounds Prov 23:29–30 (“who has woe?”) phrase by phrase. ### Greek text Ἢ δὲ πρὸς τὰς ἡδονὰς ἀκρασία ἄντιχρυς ὥσπερ ἐχ πηγῆς τοῦ οἴνου φέρεται, καὶ συνεισπίπτει τῷ ἀχράτῳ τῆς ἀσελγείας ἡ νόσος, πᾶσαν βοσχημάτων μανίαν ἐπὶ τὸ θῆλυ δευτέραν τῆς τῶν μεθυόντων ὕδρεως ἀποφαίνουσα " εἴπερ τὰ μὲν ἄλογα γνωρίζει «οὺς ὄρους τῆς φύσεως, οἱ δὲ μεθύόντες ἐν ἄῤῥενι μὲν τὸ θῆλυ, ἐν δὲ τῷ θήλει τὸ ἄῤῥεν ἐπιζητοῦσιν. (ὐδὲ ἐπεξελθεῖν τῷ λόγῳ ῥάδιον πᾶσι τοῖς ἐχ τῆς μέθης δεινοῖς, Αἱ μὲν οὖν ἐχ τοῦ λοιμοῦ βλάδαι ἢ χρόνῳ ἐγγίνονται τοῖς ἀνθρώποις, χατὰ μιχρὸν ποῦ ἀέρος τὴν παρ᾽ ἑαυτοῦ φθορὰν ἐντιθέντος τοῖς σώμασιν" αἱ δὲ παρὰ τοῦ οἴνου εὐθὺς συνεισπίπτουσιν. Οὕτω γὰρ τὴν ψυχὴν ἀπολωλότες, ὡς ὑπὸ πάσης χηλῖδος εἶναι χατεστιγμένοι, ἔτι καὶ αὑτὴν τοῦ σώματος τὴν ἕξιν προσδιαφθείρονται" οὐ μόνον τῇ … ἐχτετηχότες καὶ διαῤῥέοντες, ἀλλὰ καὶ αὑτῷ τῷ ὄγχῳ πεπλαδηχὸς καὶ βρυῶδες καὶ τοῦ ζωτιχοῦ τόνου λελυμένον τὸ σῶμα φέροντες. Τούτων πελιδνοὶ οἱ ὀφθαλμοί" ὕπωχρος δὲ ἣ ἐπιφάνεια " πνεῦμα προσεστηχός: γλῶσσα παρειμένη, καὶ χραυγὴ ἄσημος " ἀκροσφαλεῖς οἱ πόδες χαθάπερ οἱ τῶν παίδων " ἐχχρίσεις δὲ τῶν περιττωμάτων αὐτόματοι ὥσπερ ἀπὸ ἀψύχων ῥέουσαι. Ἐλεεινοὶ τῆς τρυφῆς, ἐλεεινότεροι τῶν ἐν πελάγει χειμαζομένων, οὗς ἄλλα ἐξ ἄλλων διαδεχόμενα καὶ ἐπιδαπτίζοντα χύματα ἀναφέρειν οὐκ ἐπιτρέπει τοῦ χλύδωνος. Οὕτω δὴ καὶ τούτῶν αἱ ψυκαὶ ὑποθρύχιοι φέρονται βεδαπτισμέναι τῷ οἴνῳ. Διόπερ ὡς τὰ χειμαζόμενα πλοῖα, ἐπειδὰν τοῦ χουφίζεται" οὕτω καὶ τούτοις ἀναγχαῖαι τῶν ζοντες, μόλις ἐλευθεροῦνται τοῦ βάρους" τοσοῦτον τῶν δυσπλοούντων ἐλεεινότεροι, ὅσον οἱ μὲν ἀνέμους καὶ θάλασσαν καὶ τὰς ἔξωθεν ἀνάγχας ἐπαιτιῶνται " οἱ δὲ αὐθαίρετον ἐπισπῶνται τὸν ἐκ τῆς μέθης χειμῶνα. Ὁ δαιμονῶν ἐλεεινός" ὁ ὃ μεθύων, τὰ αὐτὰ πάσχων, οὐδὲ τοῦ ἐλεεῖσθαι ἄξιος, αὐθαιρέτῳ δαΐμονι προσπαλαίων. Οἱ καὶ μέθης συντιθέασι φάρμαχα, οὐχὶ τὸ μὴ παθεῖν τι δεινὸν ἀπὸ τοῦ οἴνου, ἀλλὰ τὸ μὴ γὰρ αὐτοῖς ἡ ἡμέρα" μιχρὰ δὲ ἡ νὺξ καὶ ἡ χειμέριος, πρός γε τὸν τοῦ πότου χρόνον. Τέλος δὲ οὐκ ἔστι τοῦ χαχοῦ. Αὐτὸς γὰρ ἑαυτὸν ὁ οἶνος ἐπὶ τὸ ς πλεῖον προάγει. Οὐ γὰρ τὴν χρείαν παραμυθεῖται, ἀλλ᾽ ἑτέρου πότου χρείαν ἀπαραίτητον ἐμποιεῖν ἐχκαίων τοὺς μεθύοντας, καὶ ἀεὶ πρὸς τὴν τοῦ πλείονος ἔφεσιν προχαλούμενος. ᾿Απλήρωτον δὲ τοῦ πίγειν τὴν ὄρεξιν ἔχειν ἐπινοοῦντες, τὸ ἐναντίον πάσχουσιν ἣ προήρηνται. Τῷ γὰρ συνεχεῖ τῆς τρυφῆς τὰς αἰσθήσεις ἀπομαραίνουσιν. Ὡς γὰρ τὸ ἄγαν λαμπρὸν ἀμαυροῖ τὰς ὄψεις, καὶ ὥσπερ οἱ τοῖς μεγάλοις ψόφοις καταχρουόμενοι τῇ ἀμετρίᾳ τῆς πληγῆς εἰς τὸ μηδὲ ἀχούειν παντελῶς περιάγονται " οὕτω καὶ οὗτοι λελήθασιν ἑαυτοὺς ὑπὸ τῆς ἄγαν φιληδονίας τὴν ἡδονὴν ἀπολέσαντες. ἽΛποιος μὲν γὰρ αὐτοῖς καὶ ὑδατώδης ὁ οἶνος, χἂν ἄκρατος ἧ᾽ χλιαρὰ δὲ τοῦ νεαροῦ ἡ ἀντίληψις, χἂν τὸ ἀχραιφνέστατον ἧ, χἂν αὑτὴ χιὼν, χατασθέσαι τὴν ἔνδον ἐν αὐτοῖς ἐχ τῆς ἀμετρίας τοῦ οἴνου καιομένην φλόγα μὴ δυναμένη. Τίνι οὐαΐ; τίγι θόρυδος; τίνι κρίσεις; τίνι ἀηδίαε καὶ λέσχαι; τίνι συντρίμματα διαχενῆς; τίγος πελιδνοὶ οἱ ὀφθαλμοί; Οὐ τῶν ἐγχρονιζόντων ἐν οἴνῳ, καὶ κατωσχοπούγτων ποῦ πότοι γίνονται; Τὸ οὐαὶ θρηνῶδές ἐστι ἐπίφθεγμα, Θρήνου δὲ ἄξιοι οἱ μεθύοντες, διότι Μέθυσοι βασιλείαν Θεοῦ οὐ κληρονομήσουσι. Θόρυδος δὲ διὰ τὴν ἐχ τοῦ οἴνου ταραχὴν ἐγγινομένην τοῖς λογισμοῖς, Καὶ … τὴν ἔνδοθεν αὐτοῖς. Μοχ ἀηδίαι διὰ τὰς πικρὰς ἐχ τῆς τοῦ πίνειν ἡδονῆς ἀναδόσεις. Τούτων γὰρ δεσμοῦνται μὲν οἱ πόδες, δεσμοῦνται δὲ χεῖρες ἐχ τῶν ἐπιπεμπομένων αὐτοῖς παρὰ τῆς μέθης ῥευμάτων. Καίτοι καὶ πρὸ τούτῶν τῶν παθῶν, παρ᾽ αὐτὸν τὸν καιρὸν τοῦ πίνειν, «ὰ τῶν φρενιτιχῶν αὐτοῖς συμπίπτει πάθη. “Ὅταν γὰρ πλήρεις αἱ μήνιγγες γένωνται τῆς αἰθάλης, ἣν ὁ οἶνος ἐξατμιζόμενος ἀναφέρει, βάλλεται μὲν ὀδύναις ἀφορήτοις ἡ χεφαλή" μένειν δὲ ὀρθὴ ἐπὶ τῶν ὥμων μὴ δυναμένη, ἄλλοτε ἐπ’ ἄλλα καταπίπτει, τοῖς σπονδύλοις ἐνολισθαίνουσα. Λέσχην δὲ λέγει τὴν ἄμετρον ἐν τοῖς συμποσίοις καὶ ἐμφιλόνειχον ὁμιλίαν. Καὶ συντρίμματα διαχενῇ: γίνετα: τοῖς οἰνόφλυξιν, οὐ δυναμένοις ὀρθοῦσθαι ὑπὸ τῆς μέθης. ᾿Ανατρέπονται γὰρ εἰς παντοῖα πτωμάτων σχήματα, ὥστε ἀναγκαῖον αὐτοὺς ἐπὶ τοῦ σώματος συντρίμματα ἔχειν διαχενῆς. ### English translation (Claude) [4] Incontinence toward pleasures flows straight from wine as from a spring, and with the unmixed wine the disease of wantonness rushes in, making all the madness of cattle for the female second to the outrage of drunkards; for the irrational animals know the boundaries of nature, but drunkards seek the female in the male and the male in the female. Nor is it easy to go through in words all the terrible things that come from drunkenness. The harms of a plague come upon people over time, as the air gradually introduces its own corruption into bodies; but those from wine rush in at once. For when they have so ruined the soul that it is branded with every stain, they go on to corrupt the very condition of the body as well; not only … wasted away and flowing away, but they also carry about a body swollen in its very bulk, bloated, loosed from its vital tension. Their eyes are livid, their skin sallow, their breathing labored, their tongue slack, their shouting inarticulate; their feet stumble like children's; the discharges of their excrements come of themselves, as if flowing from lifeless things. Pitiable for their luxury, more pitiable than those storm-tossed at sea, whom the waves, following one upon another and swamping them, do not allow to rise out of the surge: so too their souls are carried under, drowned in wine. Therefore, as storm-tossed ships, when … are lightened, so these too need … and are barely freed from the weight; so much more pitiable than those who have a bad voyage, in that the latter blame winds and sea and external necessities, while the former bring on themselves the self-chosen storm of drunkenness. The demon-possessed man is pitiable; the drunkard, suffering the same things, is not even worthy of pity, since he wrestles with a self-chosen demon. They even compound drugs for drunkenness, not so as to suffer no harm from the wine, but so as not … for the day is [short] for them, and the night, even the winter night, is short compared with the time of drinking. There is no end to the evil. For wine leads itself on to more. It does not relieve the need, but produces an inexorable need for more drinking, inflaming the drunkards and always calling them on to desire more. Contriving to have an insatiable appetite for drinking, they suffer the opposite of what they intended. For by the continuity of their luxury they wither their senses. As excessive brightness dims the sight, and as those struck by loud noises are reduced by the excess of the blow to not hearing at all, so these too, through excessive love of pleasure, have unawares lost the pleasure. Wine seems to them tasteless and watery, even if it is unmixed; the taste of a cool drink is lukewarm, even if it is the purest, even snow itself, unable to quench the flame burning within them from the excess of wine. “Who has woe? Who has uproar? Who has judgments? Who has nausea and idle talk? Who has wounds without cause? Whose eyes are livid? Is it not those who linger over wine and watch where drinking parties are held?” “Woe” is a cry of lament; and drunkards are worthy of lament, because “drunkards will not inherit the kingdom of God.” “Uproar,” because of the confusion produced in their reasonings by wine. And … within them. Then “nausea,” because of the bitter returns of the pleasure of drinking. For their feet are bound, and their hands are bound, by the fluxes that drunkenness sends upon them. Yet even before these sufferings, at the very time of drinking, the sufferings of the frenzied befall them. For when the membranes of the brain are full of the soot that the wine, evaporating, carries up, the head is struck with unbearable pains; and being unable to stay upright on the shoulders, it falls now this way, now that, slipping on the vertebrae. By “idle talk” he means the immoderate and quarrelsome conversation at drinking parties. And “wounds without cause” befall wine-bibbers, who cannot keep upright because of drunkenness. For they are thrown into every kind of fall, so that they necessarily have wounds on the body without cause. ### Scripture references - Rom 1:26: echo, low confidence - Rom 1:27: echo, low confidence - Prov 23:29: quotation, high confidence - Prov 23:30: quotation, high confidence - 1 Cor 6:10: quotation, high confidence ### Translation notes - Staged as section 2; the scan reads Migne's numeral 4, and it is section 4 (sections 2 and 3 are in staged 14.1; the end of 3 is lost at the page break). Words lost under Migne's Latin and notes are marked “…”; words in brackets are supplied by sense. Basil's remark that drunkards “seek the female in the male and the male in the female” is translated as written. Quotations: Prov 23:29–30 (LXX); 1 Cor 6:10. ### Citation (SBL) Basil, Hom. 14.4 (PG 31:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-4). ## Homilies 14.5 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-5 - Source: PG 31:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hungover drinkers cannot hear the Scriptures' warnings; wine dries and weakens the body and brings on the trembling of Cain's curse. ### Greek text ᾿Αλλὰ τίς εἴπῃ ταῦτα τοῖς οἰνοπλήχτοις; Καρηδαροῦσι γὰρ ἐχ τῆς χραιπάλης, νυστάζουσι, χασμῶνται, ἀχλὺν βλέπουσι, ναυτιῶσι. Διὰ τοῦτο οὐχ ἀχοΐουσι τῶν διδασχάλων πολλαχόθεν αὐτοῖς ἐμδοὠντων’ Μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία" καὶ πάλιν" Ἀχόμλαστον οἶνος, καὶ ὑδριστικὸν μέθη. Ὧν παρακχούοντες, αὐτόθεν ἔχουσι τὰς ἐπικαρπίας τῆς μέθη. Οἰδαίνει μὲν γὰρ ὁ ὄγχος, ὀφθαλμοὶ δίυγροι, στόμα ξηρὸν καὶ διαχαές. “Ὥσπερ γὰρ αἱ χαράδραι, ἕως μὲν ἂν αὐταῖς ἐπιῤῥέωσιν οἱ χείοι, πλήρεις εἶναι δοχοῦσι, παρελθούσης δὲ τῆς πλημμύρας, ξηραὶ χαταλιμπάνονται " οὕτω καὶ τοῖς οἰνόφλυξ: τὸ στόμα, ἐλλιμνάζοντος μὲν τοῦ οἵνου, πληρές ἐστί πως καὶ δίυγρον, μιχρὸν ὃὲ παραδραμόντος, ξηρὸν καὶ ἄνιχμον ἀπελέγχεται. Παρασυφόμενον δὲ ἀεὶ καὶ χαταχλυζόμενον τῇ ἀμετρίᾳ τοῦ οἴνου, καὶ τὴν ζωτικὴν ἰχμάδα προσαποθάλλει. Ποία γὰρ χατασχευὴ ἀνθρώπου οὕτως ἰσχυρὰ, ὥστε τοῖς ἐχτῆς μέθης κχαχοῖς ἀντισχεῖν; Τίς γὰρ μηζανὴ τὸ ἀεὶ θερμαινόμενον καὶ ἀεὶ διάόροχον τῷ οἴνῳ γινόμένον σῶμα μὴ οὐχὶ ἔκπλυτον καὶ ἐξίτηλον καὶ ἀσθένειαι" χοπτομένου γὰρ αὐτοῖς τοῦ πνεύματος ὑπὸ «ἧς ἀμετρίας τοῦ οἴνου, καὶ τῶν νεύρων λυομένων «ἴς συντονίας, ὁ χλόνος τῷ σύμπαντι ὄγχῳ τοῦ σώματος ἐπιγίνεται. Τί τὴν χατάραν τοῦ Κἀϊν ἐφ᾽ ἑαυ… παντὸς τοῦ βίου; Οὐ γὰρ ἔχον τὸ σῶμα τὸν ἐχ τῆς φύσεω; στηριγμὸν, ἀναγκαίως πεοιδονεῖται καὶ χα- ### English translation (Claude) [5] But who will tell these things to the wine-stricken? For they are heavy-headed from the hangover; they nod, they yawn, they see a mist, they are nauseated. That is why they do not hear the teachers crying out to them from many sides, “Do not get drunk with wine, in which is dissipation”; and again, “Wine is licentious, and drunkenness insolent.” Disregarding these, they reap at once the fruits of drunkenness. Their bulk swells, their eyes are moist, their mouth dry and burning. For just as ravines seem full as long as torrents flow into them, but are left dry when the flood has passed, so too the mouth of wine-bibbers, while the wine stands in it, is somehow full and moist, but when it has run through a little, it is found dry and parched. Always swept and flooded by the excess of wine, it loses its vital moisture as well. For what constitution of a man is so strong as to hold out against the evils of drunkenness? What contrivance [can prevent] the body that is always heated and always soaked in wine from becoming washed out, faded, and … weaknesses; for as their breath is cut short by the excess of wine, and the nerves are loosed from their tension, a trembling comes over the whole bulk of the body. Why do you draw down on yourself the curse of Cain, … all your life? For the body, not having its natural support, is necessarily shaken and … ### Scripture references - Eph 5:18: quotation, high confidence - Prov 20:1: quotation, high confidence - Gen 4:12: allusion, medium confidence ### Translation notes - Staged as section 3; the scan reads Migne's numeral 5, and it is section 5. Words lost under Migne's Latin are marked “…” (after “faded, and”, and after “the curse of Cain”, where Basil evidently cites the “groaning and trembling” of Gen 4:12 LXX); the section breaks off at a page break. Quotations: Eph 5:18; Prov 20:1; Gen 4:12 (allusion). ### Citation (SBL) Basil, Hom. 14.5 (PG 31:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-5). ## Homilies 14.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-6 - Source: PG 31:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil describes the luxurious drinking parties, with their contests and machines for equal drunkenness, and the soldier carried home dead drunk, applying Isaiah's woe on those who drink from morning to evening. ### Greek text Μέχρι πότε οἶνος; μέχρι τίνος μέθη; Κινδυνεύεις λοιπὸν βόρῦορος εἶναι ἀντὶ ἀνθρώπον, οὕτως ὅλος ἀνεμίχθης τῷ οἴνῳ, καὶ συγχατεσάπης αὐτῷ, ἐχ τῆς καθημερινῆς χραιπάλης οἴνου ἀπόζων, καὶ τούτου διεφθαρμένου, ὥσπερ τῶν ἀγγείων τὰ ἀχρηστότατα. Τούτους ᾿Ησαῖας ὀδύρεται" Οὐαὶ οἱ ἐγειοόμενοι τὸ πρωΐ, καὶ τὸ σίκερα διώκοντες, οἱ μέγοντες τὸ ὀψέ" ὁ γὰρ οἷνος αὐτοὺς συγχαύσει" μετὰ γὰρ κιθάρας καὶ αὐ.ἰῶν τὸν οἶνον πίγουσι, τὰ δὲ ἔργα Κυρίου οὐχ ἐμθιέπουσι, καὶ τὰ ἔργα τῶν χειρῶν ἡ αὐτοῦ οὐ καταγοοῦσι. Σίχερα πᾶν τὸ δυνάμενον μέἢ θὴν ἐμποιῆσαι πόμα τοῖς; Ἑδραίοις ὀνομάζειν σύνηθες. Οἱ οὖν ἀρχομένης ἡμέρας περισχοποῦντες, ποῦ πότοι καὶ ἀλλήλους ἐπὶ τὸ πίνειν παραλαμθάνοντες, καὶ πᾶσαν τῆς ψυχῆς τὴν μέριμναν περὶ τὴν τῶν τοιούπων φροντίδα χαταναλίσχοντες, οὗτοι ὑπὸ τοῦ προφήτου χαταθρηνοῦνται, ὡς χαιρὸν΄ οὐδένα ἑαυτοῖς πρὸς τὴν τῶν θαυμασίων τοῦ Θεοῦ χατανόησιν ἀπολεΐποντες. Οὐ γὰρ ἄγουσι σχολὴν οἱ ὀφθαλμοὶ αὐτῶν ἀνανεῦσαι πρὸς οὐρανὸν, καὶ τὰ ἐν αὐτῷ χάλλη καταμαθεῖν, καὶ πᾶσαν τὴν ἐν τοῖς οὖσι διακόσμησιν ἐπισχέψασθαι, ὥστε ἐχ τῆς τούτων εὐταξίας τὸν δημιουργὸν ἐννοῆσαι" ἀλλ᾽ εὐθὺς ἀρχομένης ἡμέρας χοσμοῦσιν ἑαυτῶν τὰ συμπόσια τάπησι ποιχίλοις καὶ ἀνθίνοις παραπετάσμασι, σπουδὴν τε καὶ ἐπιμέλειαν εἰς τὴν τῶν ἐκπωμάτων παρασχευὴν ἐπιδείχνυνται, ψυχτῆρας καὶ χρατῆρας καὶ φιάλας, ὥσπερ ἐν πομπῇ τινι καὶ πανηγύρει, διατιθέντες, ὡς ἂν τὸ τῶν ἀγγείων διάφορον τὸν κόρον αὐτοῖς ὑποχλέπτῃ, καὶ ἡ τῶν ἐκπωμάτων ὑπαλλαγὴ καὶ μετάδασις ἰχανὴν αὐτοῖς εἰς τὸ πίνειν διατριδὴν ἐμποιῇ. σίαρχοι δέ τινες ἐπὶ τούτοις καὶ ἀρχιοινοχόοι, καὶ ἀρχιτρίχλινοι" καὶ τάξις ἐν ἀταξίᾳ, καὶ διάθεσις ἐν ἀκόσμῳ πράγματι ἐπινενόηται, ἵν᾽, ὥσπερ ταῖς ἀρχαῖς ταῖς ἔξωθεν ἐχ τῶν δορυφορούντων ἡ σεμνότης συναύξεται, ούτω καὶ τῇ μέθῃ οἷον βασιλίδι τινὶ θεραπείαν περιστήσαντες, τὸ ἐπονείδιστον αὐτῆς τῷ ἑαυτόν. … ἐπὶ τούτοις καὶ ἄνθη καὶ μύρα καὶ θυμιάματα, καὶ μυρίαι τινὲς ἔξωθεν θυμηδίαι, πλείονα τὴν ἀσχολίαν τοῖς ἀπολλυμένοις παρασχευάζουσιν. Εἶτα πόῤῥω προϊόντος τοῦ πότον, ἄμιλλαι περὶ τοῦ πλείονος, φιφιλοτιμουμένων χατὰ τὴν μέθην’ καὶ ὁ ἀγωνοθετῶν αὐτοῖς ὁ διάδολος, καὶ ἄθλον τῆς νίχης ἡ ἁμαρτία. Ὃ γὰρ πλείονα τὸν ἄκρατον ἐχχεόμενος, οὗτος φέρεται χατὰ τῶν ἄλλων τὰ νιχητήρια, "Ὄντως Ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν. Φιλονειχοῦσι μὲν γὰρ ἀλλήλοις, ἀμύνονται δὲ ἑαυτούς. Ποῖος; λόγος ἐφιχέσθαε τῆς αἰσχρότητος τῶν γινομένων δύναται; Πάντα ἀλογίας γέμει, πάντα συγχύσεως οἱ ἡττηθέντες μεθύουσιν, οἱ νικῶντες μεθύουσιν, οἱ ὑπηρέται καταγελῶσιν. Ἡ χεὶρ ἀπείρηχε, τὸ στόμα οὐχ ὑποδέχεται, ἡ γαστὴρ διαῤῥήγννται, καὶ τὸ καχὸν οὐχ ὑφίησι. Τὸ ἄθλιον σῶμα, τοῦ φυσιχοῦ τόνου παοαλυθὲν, ἀπόδῥυτόν ἐστι πανταχόθεν, τὴν ἐχ τῆς ἀυερίας βίαν μὴ ὑπομένον. Ἴ. Ἐλεεινὸν θέαμα Χριστιανῶν ὀφθαλμοῖς ἀνὴρ ἀχμάζων χαθ᾽ ἡλιχίαν, σφριγῶν τῷ σώματι, στρατιωτιχοῖς χαταλόγοις ἐμπρέπων, φοράδην οἴχαδε χομιζόμενος, μὴ δυνάμενος ὀρθοῦσθαι, μηδὲ τοῖς ἰδίοις ποσὶν ἀπιέναι. ᾿Ανὴρ φοδερὸς εἶναι ὀφείλων τοῖς πολεμίοις, γέλωτός ἔστιν ἀφορμὴ τοῖς χατ᾽ ἀγορὰν παιδίοις “ ἄνευ σιδήρου χαταδέδληται, ἄνευ πολεμίων περόνευται. ᾿Ανὴρ ὁπλίτης, αὐτὸ τῆς ἡλιχίας ἄγων τὸ ἄνθος, οἴνου γέγονε παρανάλωμα, ἕτοιμος παθεῖν τοῖς ἐχθροῖς ὅσα βούλονται. Μέθη, λογισμῶν ὄλεθρος, ἐσχύος διαφθορὰ, γῆρας ἄωρον, ὀλιγοχρόνιος θάνατος. Τί γὰρ ἄλλο εἰσὶν οἱ μεθύοντες ἣ τὰ εἴδωλα πὧν ἐθνῶν : Ὀφθαλμοὺς ἔχουσι, καὶ οὐ βλέπουσιν" ὦτα ἔχουσι, καὶ οὐκ ἀκούουσι; χεῖρες παραλέλυνται, οὗ πόδες ἀπενεχρώθησαν. Τίς ὁ ταῦτα ἐπιδουλεύσας; τίς ὃ τῶν χαχῶν τούτων αἴτιος; τίς ὁ τὸ τῆς μανίας ν ἡμῖν φάρμαχον ἐγχεράσας; Ανθρωπε, παρά… σχους χειραγωγουμένους, ὡς τραυματίας ἀπὸ πολέμου " ἐνέχρωσας τὴν ἀχμὴν τῆς νεότητος ἀπὸ οἴνου " καὶ χαλεῖς μὲν ὡς φίλον ἐπὶ τὸ δεῖπνον, ἐχδάλλεις δὲ νεχρὸν, οἴνῳ τὴν ζωὴν αὐτοῦ χατασδέσας. Ὅταν δὲ νομισθῶσι διαχορεῖς εἶναι τοῦ οἴνου, τότε τοῦ πίνειν ἄρχονται, καὶ πίνουσι τὸν τῶν χτηνῶν τρόπον, ὡς ἀπὸ χρήνης αὐτοσχεδίου, ἰσαρίθμους τοῖς ἀναχειμένοις τοὺς χρουνοὺς ἀφιείσης. Προϊόντος γὰρ ἤδη τοῦ πότου, ἐπεισέρχεταί τις αὐτοῖς νεανίας. γενναῖος τοὺς ὥμους, οὔπω μεθύων, φιάλην φέρων παρωσάμενος, χαταστὰς εἰς τὸ μέσον, διὰ σχολιῶν σωλήνων ἴσην τοῖς συμπόταις διανέμει τὴν μέθην. Καινὸν τοῦτο τῆς ἀμετρίας τὸ μέτρον, ἵνα κατ᾽ ἰσομοιρίαν ἀλλήλοις συνασελγαίνωσι, μηδένα ὑπερδάλλειν ἐν τῷ πίνειν τὸν ἕτερον. Διελόμενοι γὰρ τὰς ὑδροῤῥόύας, καὶ τὴν πρὸς ἑαυτὸν ἕχαστος τετραμμένην ὑποδεξάμενοι, ὥσπερ ἀπό τινος δεξαμενῆς ἀπνευστὶ πίνουσιν ὡς οἱ βόες, τοσοῦτον ὑφέλχειν ἐπειγόμενοι τοῖς λαιμοῖς, ὅσον αὐτοῖς ἄνωθεν ὁ χυψόν σου πρὸς τὴν ἀθλίαν γαστέρα " κατάμαθε τοῦ ὑποδεχομένου ἀγγείου τὸ μέγεθος" ὅτι μιᾶς χοτύλης ἔχει κοιλότητα. Μὴ πρὸς τὴν οἰνοχόην ἀφόρα, πότε χενώσῃ:, ἀλλχλ πρὸς τὴν σεαυτοῦ χοιλίαν, ὅτι πάλαι πεπλήρωται. Διὰ τοῦτο, Οὐαὶ οἱ ἐγειρόμεγοε τὸ πρωῖ καὶ τὸ σίκερα διώκοντες, οἱ μένοντες τὸ ὀψὲ, καὶ διημερεύοντες ἐν τῇ μέθῃ ὡς μηδένα χαις ρὸν ἑαυτοῖς παρέχειν εἰς τὸ τὰ ἔργα Κυρίου ἐμδλέπειν. καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ χατανοεῖν. Ὁ γὰρ οἶνος αὐτοὺς συγκαύσει" διότι τὸ ἐχ τοῦ οἴνου θερμὸν, ἐγγινόμενον τῇ σαρχὶ, ἔξαμμα γίνεται τῶν πεπυρωμένων βελῶν τοῦ ἐχθροῦ. Τὸν μὲν γὰρ λογισμὸν καὶ τὸν νοῦν ὁ οἶνος χαταδαπτίζει " τὰ δὲ πάθη καὶ τὰς ἡδονὰς ὥσπερ τι σμῆνος μελισσῶν ἐπεγείρει. Ποῖον γὰρ ἅρμα πώλων οὕτως ἀτάχτως φέρεται, ἀποθαλὸν τὸν ἡνίοχον; Ποῖον δὲ πλοῖον ἀχυθέρνητον, ὑπὸ τῶν χυμάτων, ὡς ἂν τύχῃ, φερόμενον, οὐχ ἀσφαλέστερόν ἐστι τοῦ μεθύοντος; ### English translation (Claude) [6] How long, wine? How long, drunkenness? You are in danger of becoming mud instead of a man, so wholly have you been mixed with wine and rotted along with it, reeking of wine from your daily hangover, and of wine gone bad, like the most useless of vessels. Isaiah laments over such men: “Woe to those who rise early and pursue strong drink, who stay till evening; for the wine will burn them up. For with harp and pipes they drink their wine, but they do not regard the works of the Lord, and they do not consider the works of his hands.” The Hebrews customarily call “strong drink” (sikera) every beverage that can produce drunkenness. Those, then, who at the beginning of the day look about for where the drinking is, and invite one another to drink, and spend all the care of the soul on thought of such things, are lamented by the prophet as leaving themselves no time for contemplating the wonders of God. For their eyes have no leisure to look up to heaven, learn the beauties in it, and examine the whole ordering of the things that exist, so as to perceive the Creator from their good order. Instead, right at the beginning of the day they adorn their banquet rooms with embroidered carpets and flowered hangings, and show zeal and care in preparing the cups, setting out wine-coolers, mixing bowls and bowls as if for a procession or a festival, so that the variety of the vessels may steal away their satiety, and the exchange and passing round of the cups may give them ample occupation in drinking. There are [masters of the feast] besides, chief cupbearers and chief stewards; order in disorder and arrangement in an affair without order have been devised, so that, as the dignity of outside magistracies is increased by their bodyguards, so too, surrounding drunkenness with attendants like a queen, they may … its shame. … Besides these, flowers and perfumes and incense, and countless other outside delights, provide still more occupation for those who are perishing. Then, as the drinking goes far on, there are contests over who drinks more, rivalries and contests among those striving to outdo one another in drunkenness; and the devil presides over their games, and the prize of victory is sin. For whoever pours down the most unmixed wine carries off the victory over the others. Truly “their glory is in their shame.” They compete with one another, but they punish themselves. What word can reach the shamefulness of what goes on? All is full of irrationality, all of confusion: the vanquished are drunk, the victors are drunk, the servants laugh at them. The hand has given up, the mouth does not take it in, the belly is bursting, and the evil does not let up. The wretched body, loosed from its natural tension, flows out on every side, unable to bear the violence of the excess. [7] A pitiable sight to Christian eyes: a man in the prime of life, vigorous in body, conspicuous in the army lists, carried home on a litter, unable to stand upright or walk away on his own feet. A man who ought to be fearful to the enemy is a source of laughter to the children in the marketplace; he has been laid low without iron, slain without enemies. A man-at-arms, in the very flower of his age, has become a waste product of wine, ready to suffer whatever his enemies wish. Drunkenness: ruin of reasoning, corruption of strength, untimely old age, short-lived death. For what else are drunkards than the idols of the nations? “They have eyes and do not see; they have ears and do not hear”; their hands are paralyzed, their feet are deadened. Who plotted these things? Who is the cause of these evils? Who mixed this drug of madness for us? Man, … young men led by the hand like the wounded from war; you have deadened the prime of youth with wine; you invite him to dinner as a friend, and throw him out dead, having quenched his life with wine. And when they are thought to have had their fill of wine, then they begin to drink, and they drink in the manner of cattle, as from an improvised fountain that lets out as many spouts as there are guests reclining. For as the drinking goes on, a young man comes in among them, broad in the shoulders, not yet drunk, carrying a bowl; pushing [the cupbearer] aside and taking his stand in the middle, he distributes drunkenness equally to the drinkers through curved pipes. This is a new measure of immoderation: that they may be wanton together in equal shares, and no one outdo another in drinking. For dividing the streams among them, and each receiving the one turned toward him, they drink without drawing breath, like oxen from a cistern, hurrying to draw down their throats as much as … your [eyes] to your wretched belly; learn the size of the vessel that receives it: that it has the capacity of one kotyle. Do not look to the jug to see when it will be emptied, but to your own belly, which was filled long ago. That is why: “Woe to those who rise early and pursue strong drink, who stay till evening,” and spend the day in drunkenness, so as to leave themselves no time to regard the works of the Lord and consider the works of his hands. “For the wine will burn them up”; because the heat from the wine, entering the flesh, becomes kindling for the fiery darts of the enemy. For wine drowns reason and mind, but rouses the passions and pleasures like a swarm of bees. What chariot of colts runs so disorderly, having thrown its driver? What ship without a helmsman, carried by the waves wherever chance takes it, is not safer than the drunkard? ### Scripture references - Isa 5:11: quotation, high confidence - Isa 5:12: quotation, high confidence - Phil 3:19: quotation, high confidence - Ps 115:5 (113:13 LXX): quotation, high confidence - Ps 115:6 (113:14 LXX): quotation, high confidence - Ps 135:16 (134:16 LXX): allusion, medium confidence - Eph 6:16: allusion, high confidence ### Translation notes - Staged as section 4; the scan's numeral (read as “0”) is Migne's 6, and the section contains 6 and 7 (marked [7]). The scan repeats a passage (“Then, as the drinking goes far on … the prize of victory is sin”) in a garbled form before its proper place; the first, garbled copy is removed and the phrase “rivalries and contests … striving to outdo one another” is translated from it, since the second copy lost those words. Other words lost under Migne's notes and Latin are marked “…”; words in brackets are supplied by sense. A kotyle is about a quarter of a liter. Quotations: Isa 5:11–12; Phil 3:19; Ps 115:5–6 (113:13–14 LXX); Ps 135:16–17; Eph 6:16. ### Citation (SBL) Basil, Hom. 14.6 (PG 31:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-6). ## Homilies 14.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-8 - Source: PG 31:460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Men and women danced together drunk, so that girls lost their virginity and men committed adultery by looking; Basil prescribes fasting, psalms, tears and almsgiving, and tells the sober to separate from the unrepentant. ### Greek text ᾿Απὸ τοιούτων χαχῶν, ἄνδρες ὁμοῦ καὶ γυναιχες, χοινοὺς συστησάμενοι χοροὺς, δαίμονι οἰνηρῷ τὰς ψυχὰς παραδόντες, ἀλλήλους ταῖς ἀχίσι τῶν παθῶν ἀντετίτρωσχον. Γέλωτες παρ᾽ ἀμφοτέρων, ἄσματα αἰσχρὰ, σχήματα πορνιχὰ, ἐρεθίζοντα πρὸς ἀσέλγειαν. Γελᾷς, εἰπέ μοι, καὶ τέρπῃ τέρψιν ἀκόλαστον, δαχρύειν δέον καὶ στένειν ἐπὶ τοῖς φθάσασιν; ἤλσματα πόρνης φθέγγῃ, ἐχδαλὼν τοὺς ψαλμοὺς καὶ τοὺς ὕμνους, οὺς ἐδιδάχθης. Κινεῖς πόδας, καὶ ἐξάλλῃ χάμπτειν εἰς τὴν προσχύνησιν; Τίνας ὀδύρωμαι; «ὰ: χόρας τὰς ἀπειρογάμους; ἢ τὰς ἐν τῷ ζυγῷ «οὔ γάμου κατεχομένας; Αἱ μὲν γὰρ ἐπανῆλθον, τὴν παρθενίαν οὐχ ἔχουσαι" αἱ δὲ τὴν σωφροσύνην τοῖς ἀνδράσιν οὐχ ἐπανήγαγον. Εἰ γάρ πού τινες καὶ τῷ σώματί τὴν ἁμαρτίαν διέφυγον, ἀλλὰ πάντως γε ταῖς Ψυχαῖς τὴν φθορὰν ὑπεδέξαντο. Ταῦτά μοι καὶ περὶ τῶν ἀῤῥένων εἰρήσθω. Εἶδε χαχῶς, ἐθεάθη χαπῶς. Ὁ ἐμδλέψας γυναικὶ πρὸς τὸ ἐπιθυμῆσωι ἤδη ὁμοίχευσεν. Ἐΐ αἱ ἀπὸ ταυτομάτου συντυχίαι τοῖς αἱ χατ' ἐπιτήδευσιν ἀπαντήσεις, ὥστε ἰδεῖν γυναῖχας ἀσχημονούσας ὑπὸ τῆς μέθης, καὶ χατασχηματιζομένας πρὸς ἔχλυσιν, καὶ μέλη τεθρυμμένα ἀδούσας, δυνάμενα καὶ μόνον ἀχουσθέντα πάντα οἵστρον ἦδονῆς ἐμποιῆσαι τοῖς ἀχολάστοις, τί ἐροῦσιν, ἢ τί ἀπολογήσονται, ἐχ τοιούτων θεαμάτων μυρίων ἑσμὸν τῶν καχῶν συλλεξάμενοι; Οὐχ, ὡς διὰ τοῦτο ἐμθλέψαντες, ἵνα τὰς ἐπιθυμίας ἐγείρωσιν; Οὐχοῦν ὑπόδιχοί εἶσι, χατὰ τὴν ἀπαραίτητον ἀπόφασιν τοῦ Κυρίου, τῷ χρίματι τῆς μοιχείας. Πῶς ὑμᾶς ἡ Πεντηχοστὴ ὑποδέξεται, οὕτω τοῦ Πάσχα χαθυδρισθέντος; Ἢ Πεντηχοστὴ τοῦ Πνεύματος ἔσχε τοῦ ἁγίου τὴν ἐναργῆ καὶ πᾶσι γνωρίμην ἐπιδημίαν " σὺ δὲ, προλαδὼν, σεαυτὸν οἰχητήριον τοῦ ἀντιχειμένου ἐποίησας «νεύματος, καὶ ἐγένου ναὸς εἰδώλων, ἀντὶ τοῦ γενέσθαι ναὸς Θεοῦ διὰ τῆς ἐνοιχήσεως τοῦ Πνεύματος τοῦ ἁγίου. Ἐπεσπάσω τὴν ἀρὰν τοῦ προφήτου εἰπόντος ἐχ προσώπου τοῦ Θεοῦ, ὅτι Στρέψρωω τὰς ἑορτὰς αὐτῶν εἰς πένθος. Πῶς τῶν οἰχετῶν ἄρξετε, αὑτοὶ δουλεύοντες ἐπιθυμίαις ἀνοήτοις καὶ βλαδεραῖς ὡς ἀνδράποδα; Πῶς τοὺς παῖδας νουθετήσετε, τητὸν ζωὴν κκαὶ ἀδιάταχτον ζῶντες; Τί οὖν; Ἐν τούτοις ὑμᾶς καταλείπω; ᾿Αλλὰ φοδοῦμαι, μὴ πως ὁ μὲν ἀνυπκόταχτος στραγότερος γένηται, ὁ κατανεγυγμένος τῇ περισσοτέρᾳ λύπῃ καταποθῇ. Ἴαμα γὰρ, φησὶ, καταπαύσει ἁμαρτίας μεγάλας. Ἡ νηστεία τὴν μέθην θεραπευσάτω ψαλμὸς τὴν αἰσχρὰν μελῳδίαν’ δάχρυον γενέσθω τοῦ γέλωτος ἴαμα" ἀντὶ τῆς ὀρχήσεως τὸ γόνυ χλινέσθω" ἀντὶ τοῦ χρότου τῶν χειρῶν τὸ στῆθος τυπτέσθω " ἀντὶ τοῦ χόσμου τῆς ἐσθῆτος ἡ ταπείνωσις, Ἐπὶ πᾶσιν ἡ ἐλεημοσύνη ἐξαγοραξέτω σε ἀπὸ τῆς ἁμαρτίας. λοὺς ἐργάτευσον τῶν θλιδομένων εἰς τὴν χοινωνίαν τῆς προσευχῆς, εἰ ἄρα σοι ἀφεθήσεται ἡ ἐπίνοια τῆς χαχίας. Ὅτε ἐχάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν, καὶ ἀνέστησαν παίζειν" (ἡ δὲ παιδιὰ αὐτῶν εἰδωλολατρεία ἦν") τότε οἱ Λευῖται, χατὰ τῶν ἀδελφῶν ἑαυ- «οὺς ἐξοπλίσαντες, εἰς ἱερωσύνην τὰς χεῖρας ἑαυτῶν … Κύρϊόν, ὅσοι νῦν ἐπεστυγνάσατε ἐπὶ τῇ ἀσχημοσύνῃ μὲν ἴδητε μετανοοῦντας ἐπὶ τῇ ἀτοπίᾳ τῶν πεπραγμένων, συμπαθήσατε ὡς οἰχείοις μέλεσι νενοσητας τῆς ὑμετέρας ἐπ᾽ αὐτοῖς λύπης, Ἐξέλθετε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε, καὶ ἀκαθάρτου μὴ ἅπτεσθε" ἵνα οὕτως οἱ μὲν ἐντραπέντες εἰς ἐπίγνωσιν ἔλθωσι τῆς οἰχείας χαχίας ὑμεῖς δὲ τοῦ ζήλου τοῦ Φινεὲς τὸν μισθὸν ὑποδέξησθε, διὰ ττς δικαιοχρισίας τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ χράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) [8] From such evils, men and women together, forming dances in common and handing over their souls to the demon of wine, wounded one another with the darts of the passions. Laughter on both sides, shameful songs, harlots' postures inciting to wantonness. Do you laugh, tell me, and delight in licentious delight, when you ought to weep and groan over what has gone before? Do you sing harlots' songs, casting out the psalms and hymns you were taught? Do you move your feet and leap about, when you ought to bend [the knee] in worship? Whom shall I lament? The unmarried girls, or those held in the yoke of marriage? For the former came back without their virginity, and the latter did not bring back their chastity to their husbands. For even if some escaped sin in the body, they certainly received corruption in their souls. Let the same be said to me of the men too. He looked wickedly; he was looked at wickedly. “Whoever looks at a woman to desire her has already committed adultery.” If chance encounters … deliberate meetings, so as to see women behaving indecently through drunkenness, posturing toward dissoluteness and singing effeminate airs that, even merely heard, can produce every frenzy of pleasure in the licentious, what will they say, or what defense will they make, having gathered a swarm of countless evils from such spectacles? Will they not [be found] to have looked for this very purpose, to rouse their desires? Then they are liable, by the Lord's inexorable sentence, to the judgment of adultery. How will Pentecost receive you, when Pascha has been so outraged? Pentecost had the manifest coming of the Holy Spirit, known to all; but you, anticipating it, have made yourself a dwelling of the opposing spirit, and have become a temple of idols instead of becoming a temple of God through the indwelling of the Holy Spirit. You have drawn on yourself the curse of the prophet who said in the person of God, “I will turn their feasts into mourning.” How will you rule your servants, when you yourselves are slaves like captives to senseless and harmful desires? How will you admonish your children, when you live an … and disorderly life? What then? Shall I leave you in this state? But I fear lest the insubordinate become harder, and the one who is pierced be swallowed up by excessive grief. “For healing,” it says, “will put a stop to great sins.” Let fasting heal drunkenness; the psalm, the shameful song; let tears become the healing of laughter; instead of dancing let the knee be bent; instead of clapping of hands let the breast be beaten; instead of finery of dress, humility. Above all, let almsgiving redeem you from sin. Hire many of the afflicted as workers in the fellowship of prayer, if perhaps the intent of your wickedness may be forgiven you. When “the people sat down to eat and drink, and rose up to play” (and their play was idolatry), then the Levites, arming themselves against their own brothers, consecrated their hands to the priesthood … the Lord, all of you who have now been grieved at the indecency: if you see them repenting of the absurdity of what they did, sympathize with them as with your own members that are sick; but if you see them … your grief over them, “Come out from their midst, and be separate, and touch nothing unclean”; so that they, put to shame, may come to recognize their own wickedness, and you may receive the reward of the zeal of Phinehas, through the just judgment of our God and Savior Jesus Christ, to whom be the glory and the power to the ages of ages. Amen. ### Scripture references - Matt 5:28: quotation, high confidence - 1 Cor 3:16: allusion, high confidence - 2 Cor 6:16: allusion, medium confidence - Amos 8:10: quotation, high confidence - Eccl 10:4: quotation, high confidence - Dan 4:27: allusion, medium confidence - Exod 32:6: quotation, high confidence - 1 Cor 10:7: quotation, high confidence - Exod 32:29: allusion, high confidence - 2 Cor 6:17: quotation, high confidence - Num 25:11: allusion, high confidence ### Translation notes - Staged as section 5; the scan reads Migne's numeral 8, and it is section 8, the end of the homily. Words lost under Migne's notes and Latin are marked “…” (after “If chance encounters”; in “an … and disorderly life”; after “to the priesthood”, where Basil evidently applies Exod 32:29 to his hearers; after “if you see them”). Words in brackets are supplied by sense. The scan adds at the end the opening words of the next homily (“and speech is less even than the mind itself”), removed here. Quotations: Matt 5:28; 1 Cor 3:16; 2 Cor 6:16; Amos 8:10; Eccl 10:4 (LXX); Dan 4:27 (4:24 LXX/Theodotion, almsgiving redeems sins); Exod 32:6; 1 Cor 10:7; Exod 32:26–29; 2 Cor 6:17; Num 25:7–13. ### Citation (SBL) Basil, Hom. 14.8 (PG 31:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/14-0/#p-14-8). ## Homilies 15.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/15-1/#p-15-1 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Speech about God always falls short; Basil leads the hearer in thought beyond the senses, the cosmos and the angels to contemplate the simple, unchangeable divine nature. ### Greek text Θεοῦ μεμνῆσθαι μὲν διηνεχῶς, εὐσεδὲς καὶ χόρον οὐχ ἔχον τῇ φιλοθέῳ ψυχῇ" λόγῳ δὲ διεξιέναι τὰ περὶ Θεοῦ, τολμηρόν" τῆς μὲν διανοίας πολλῷ τῷ μέτρῳ τῆς ἀξίας τῶν πραγμάτων ἀποπιπτούσης, πάλιν δὲ τοῦ λόγου ἀμυδρῶς παριστῶντος τὰ νοηθέντα. Εἰ οὖν ἡ μὲν διάνοια ἡμῶν παρὰ πολὺ τοῦ μεγέθους τῶν πραγμάτων ἀπολιμπάνεται, ὁ δὲ λόγὸς ἐλάττων ἐστὶ καὶ αὐτῆς τῆς διανοίας πῶς οὐκ ἀναγκαία ἣ σιωπὴ, μῆποτε ἐν τῇ τῶν ῥημάτων εὐτελείᾳ δόξῃ κινδυνεύειν τῆς θεολογίας τὸ θαῦμα; ἯἩ μὲν οὖν τοῦ δοξάζειν τὸν Θεὸν ἐπιθυμία πᾶσι τοῖς λογικοῖς χατὰ φύσιν ἐνέσπαρται " τοῦ δὲ πρὸς ἀξίαν εἰπεῖν πάντες ὁμοίως ἀπολιμπάνονται. Τῇ δὲ περὶ τὴν εὐσέδειαν προθυμία ἕτερος ἑτέρου διενηνόχαμεν οὐδεὶς δὲ οὕτως τετύφλωται, καὶ φρεγαπατᾷ ἑαυτὸν, ὥστε οἴεσθαι ἐπὶ τὸ ἀχρότατον ἀναθεθηχέναι τῆς χαταλήψεως - ἀλλ᾽ ὅσῳπερ ἂν δόξῃ προχόπτειν ἐπὶ τὴν γνῶσιν, τοσούτῳ πλέον αὐτοῦ τῆς ἀσθενείας αἰσθήσεται. Τοιοῦτος ἣν ᾿Αδραὰμ, ποιοῦτος ἣν Μωῦσῆς᾽ ὅτε ἰδεῖν Θεὸν ἠδυνήθησαν, ὡς ἰδεῖν δυνατὸν ἀνθρώπῳ, τότε μάλιστα ἑαυτὸν ἑχά περος ἐξηυτέλιζεν “ ὁ μὲν ᾿Αδραὰμ γῆν καὶ σποδὸν ἑαυτὸν ὀνομάξων, ὁ δὲ Μωῦσῆς ἰσχνόφωνον λέγων καὶ βραδύγλωσσον. Ἑώρα γὰρ τῆς γλώσσης αὑτοῦ τὸ ἀσθενὲς, ὑπηρετεῖν τῷ μεγέθει τῶν νοηθέν-τὼν μὴ δυναμένης. Πλὴν ἀλλ᾽ ἐπειδὴ πᾶσα ἀχοὴ ἤνοιχται νῦν πρὸς θεολογίας ἀχρόασιν, καὶ χόρος οὐχ ἔστι τῇ Ἐχχλησίᾳ τῶν τοιούτων ἀχροαμάτων, βεθαιούσῃ τὸν τοῦ Ἐχχλησιαστοῦ λόγον, ὅτι Οὐ π.λη ρωθήσεται οὖς ἀπὸ ἀχροάσεως͵ ἀναγχαῖον λέγειν εἰς δὔύναμιν. Ἐροῦμεν δὲ, οὐχ ὅσος ἐστὶν ὁ Θεὺς, ἀλλ᾽ ὅσον ἡμῖν ἐφικτόν. Οὐδὲ γὰρ, ἐπειδὴ τὸν μεταξὺ οὐρανοῦ καὶ γῆς τόπον διαδῆναι ὅλον τοῖς ἐφθαλμοῖς ἀδυνατοῦμεν, ἤδη καὶ ὅσον δυνάμεθα “αθορᾷν παραιτούμεθα" οὕτω καὶ νῦν διὰ μιχρῶν ῥημάτων τὴν εὐσέδειαν ἀποπληρώσωμεν. τῷ δὲ μεγαλείῳ τῆς φύσεως συγχωρήσωμεν ἔχειν χατὰ παντὸς λόγου τὰ νικητήρια. Οὐδὲ γὰρ αἱ τῶν ἀγγέλων γλῶσσαι, αἵτινές ποτέ εἰσιν, οὐδὲ αἱ τῶν ἀρχαγγέλων, μετὰ πάσης ὁμοῦ τῆς λογιχῆς φύσεως συναχθεῖσαι, πολλοστοῦ μέρους ἐφιχέσθαι δυνήσονται, μὴ ὅτι τῷ παντὶ ἑαυτὰς ἐξισῶσαι. Σὺ δὲ, εἰ βούλει περὶ Θεοῦ λέγειν τι ἢ ἀχούειν, ἄφες τὸ σῶμα σεαυτοῦ, ἄφες τὰς σωματικὰς αἰσθήσεις, χατάλειπε τὴν γῆν, κατάλειπε τὴν θάλασσαν, κάτω; σεαυ- «οὔ ποίησον τὸν ἀέρα, παράδραμε ὥρας, χαιρῶν εὐταξίας, τὰς περὶ γῆν διαχοσμήσε:ς" ὑπὲρ τὸν αἰθέρα γενοῦ" διάδηθι τοὺς ἀστέρας, τὰ περὶ αὐτοὺς θαύματα, τὴν εὐχοσμίαν αὐτῶν, τὰ μεγέθη, τὰς χοείας ὅσας παρέχονται τῷ παντὶ, τὴν εὐταξίαν, τὴν λαμπρότητα, τὴν θέσιν, τὴν χίνησιν " ὅπως πρὸς ἀλλήλους σχέσεως ἣ ἀποστάσεως ἔχουσι. Πάντα διαδὰς τῷ λόγῳ, τὸν οὐρανὸν ὑπερχύψας, καὶ ὑπεράνω «ούτου γενόμενος, μόνῃ διανοίᾳ περίθλεψαι τὰ ἐχεξ χάλλη, στρατιὰς ἐπουρανίους, χοροστασίας ἀγγέλων, «ἃς τῶν ἀρχαγγέλων ἐπιστασίας, τὰς δόξας τῶν χυριοτήτων, τὰς προεδρίας τῶν θρόνων, τὰς δυνάμεις, «ὰς ἀρχὰς, τὰς ἐξουσίας. Διαδραμὼν τὰ σύμπαντα, καὶ ὑπὲρ πᾶσαν τὴν κτίσιν ἀνανεύσας τοῖς λογισμοῖς, καὶ ἐπέχεινα τούτων τὸν νοῦν ἀνυψώσας, ἐννόησον τὴν θείαν φύσιν " ἑστῶσαν, ἄτρεπτον, ἀναλλοίωτον, ἀπαθῆ, ἁπλῆν, ἀσύνθετον, ἀδιαίρετον, φῶς ἀπρόσιτον, δύναμιν ἄφατον, μέγεθος ἀπεριόριστον, δόξαν ὑπεραστράπτουσαν, ἀγαθότητα ἐπιθυμητὴν, κάλλος ἀμήχανον, σφοδρῶς μὲν τῆς τετρωμένης ψυχῆς χαθαπτόμενον, λόγῳ δὲ δηλωθῆναι πρὸς ἀξίαν ἀδύνατον. ### English translation (Claude) [1] To remember God continually is pious, and the God-loving soul never has its fill of it; but to set forth in speech the things of God is daring, since the mind falls far short of the dignity of the realities, and speech in turn presents dimly what has been thought. If, then, our mind is left far behind by the greatness of the realities, and speech is less even than the mind itself, how is silence not necessary, lest the wonder of theology seem to be endangered by the poverty of the words? The desire to glorify God is sown by nature in all rational beings; but all alike fall short of speaking of him worthily. In eagerness for piety we differ one from another; but no one is so blind and so deceives himself as to think that he has ascended to the summit of comprehension; rather, the more he seems to advance toward knowledge, the more he will perceive his own weakness. Such was Abraham, such was Moses: when they were able to see God, as far as it is possible for a man to see, then above all each humbled himself, Abraham calling himself earth and ashes, Moses saying that he was weak of voice and slow of tongue. For he saw the weakness of his tongue, unable to serve the greatness of what he had perceived. Nevertheless, since every ear is now open to hear theology, and the Church has no satiety of such hearings, confirming the word of Ecclesiastes that “the ear will not be filled with hearing,” it is necessary to speak as far as we are able. We shall say, not how great God is, but as much as is attainable for us. For neither, because we cannot traverse with our eyes the whole space between heaven and earth, do we refuse to look at as much as we can; so now too let us fulfill our duty of piety with small words, and let us grant the majesty of the nature the victory over all speech. For not even the tongues of angels, whatever they are, nor those of archangels, gathered together with all rational nature, will be able to reach the smallest part of it, much less to equal the whole. But you, if you wish to say or to hear something about God, leave your body, leave the bodily senses; abandon the earth, abandon the sea; make the air beneath you; pass by the seasons, the orderly succession of times, the adornments of the earth; rise above the ether; pass beyond the stars, the wonders about them, their good order, their magnitudes, the uses they provide to the universe, their arrangement, their brightness, their position, their motion, how they stand related to or distant from one another. Having passed through all things in thought, having peered beyond heaven and come to be above it, look around with the mind alone at the beauties there: the heavenly hosts, the choirs of angels, the presiding of the archangels, the glories of the dominions, the seats of honor of the thrones, the powers, the principalities, the authorities. Having run through them all, lifting your thoughts above all creation and raising your mind beyond them, think of the divine nature: stable, unchangeable, unalterable, impassible, simple, uncompounded, indivisible, light unapproachable, power unspeakable, greatness unbounded, glory outshining, goodness to be desired, beauty beyond conception, which grips the wounded soul strongly but cannot be worthily declared in speech. ### Scripture references - Gen 18:27: allusion, high confidence - Exod 4:10: allusion, high confidence - Eccl 1:8: quotation, high confidence - 1 Cor 13:1: allusion, medium confidence - Col 1:16: allusion, high confidence - Eph 1:21: allusion, medium confidence - 1 Tim 6:16: allusion, high confidence ### Translation notes - Section 1 of Homily 15, On Faith (De fide); the title is not in the scan text (the opening words appear by mistake at the end of staged 14.5). Migne's notes and marginal references are removed. Quotations and allusions: Gen 18:27; Exod 4:10; Eccl 1:8; 1 Cor 13:1; Col 1:16; Eph 1:21; 1 Tim 6:16. ### Citation (SBL) Basil, Hom. 15.1 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/15-1/#p-15-1). ## Homilies 15.2 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/15-1/#p-15-2 - Source: PG 31:468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Father, Son and Spirit share one uncreated nature: the Son is the perfect image, having by nature all the Father has; the Spirit is holy by nature, one and undivided, and works every gift in the Church. ### Greek text Ἔχεξζ Πατὴρ καὶ Υἱὸς καὶ ἅγιον Πνεῦμα, ἢ ἄκτιστος φύσις, τὸ δεσποτιχὸν ἀξίωμα, ἧ φυσιχὴ ἀγαθότης. Πατήρ’ ἢ πάντων ἀρχὴ, ἣ αἰτία τοῦ εἶναι τοῖς οὖσιν, ἡ ῥίξα τῶν ζώντων. “Ὅθεν προῆλθε ἡ πηγὴ τῆς ζωῆς, ἡ σοφία, ἡ δύναμις, ἡ εἰχὼν ἡ ἀπαράλλαχτος τοῦ ἀοράτου Θεοῦ͵. ὁ ἐχ τοῦ Πατρὸς γεννηθεὶς Υἱὸς, ὁ ζῶν Λόγος, ὁ Θεὸς ὧν, καὶ πρὸς τὸν Θεὸν ὧν" ὧν, οὐχὶ προσγενόμενος ὑπάρχων πρὸ τῶν αἰώνων, οὐχὶ προσχτηθεὶς ὕστερον" Υἱὸς, οὐχὶ χεῖμα" ποιητὴς, οὐχὶ ποίημα" χτίστης, … εἶπον, καὶ Πατήρ. Φύλασσέ μοι ταύτας τὰς ἰδιότητας. Μένων οὖν ἐν τῷ εἶναι ΥἹὸς, πάντα ἐστὶν ὅσα ἐστὶν ὁ Πατὴρ, κατὰ τὴν φωνὴν αὐτοῦ τοῦ Ἑυρίου εἰπόντος. Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστι. Τῷ ὄντι γὰρ τῆς εἰχόνος ἐστὶ πάντα, ὅσα πρόσεστι τῇ πρωτοτύπῳ μορφῇ. ᾿Εθεασάμεθα γὰρ, φησὶν ὁ εὐαγγελιστὴς, τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρός" τουτέστιν, οὐχ ἐχ δω»ρεᾶς καὶ χάριτος δοθέντων αὐτῷ τῶν θαυμάτων, ἀλλ᾽ ἐχ τῆς χατὰ φύσιν χοινωνίας ἔχοντος τοῦ Υἱοῦ τῆς πατριχῆς θεότητος τὸ ἀξίωμα. Τὸ μὲν γὰρ λαθεῖν χοινὸν καὶ πρὸς τὴν χτίσιν" τὸ δὲ ἔχειν ἐχ φύσεως ἴδιον τοῦ γεννηθέντος. Ὡς μὲν οὖν Υἱὸς, φυσιχῶς χέχτηται τὰ τοῦ Πατρός " ὡς δὲ Μονογενὴς, ὅλα ἔχει ἐν ἑαυτῷ ᾿συλλαδὼν, οὐδενὸς χαταμεριζομένου πρὲς ἕτερον. Ἐξ αὐτῆς τοίνυν τῆς Υἱοῦ προσηγορίας διδασχόμεθα, ὅτι τῆς φύσεώς ἔστι χοινωνός " οὐ προσ» πάγματι χτισθεὶς, ἀλλ' ἐχ τῆς οὐσίας ἐχλάμψας ἀδιαστάτως, ἀχρόνως τῷ Πατρὶ συνημμένος, ἴσος ἐν ἀγαθότητι, ἴσος ἐν δυνάμει, χοινωνὸς τῆς. δόξης. Καὶ τί γὰρ, ἀλλ᾽ ἣ σφραγὶς καὶ εἰχὼν, ὅλον ἐν ἑαυτῷ δειχνὺς τὸν Πατέρα; “ὍὭὯσα δέ σοι μετὰ ταῦτα ἀπὸ «τῆς σωματιχῆς χατασχενῆς διαλέγεται, τὴν τῶν ἀνθρώπων σωτηρίαν οἰχονομῶν, ἣν διὰ σαρχὸς ἐπιφανεὶς ἡμῖν ἐπεδείξατο, ἀποστελλόμενον λέγων ἑαυτὸν, καὶ μηδὲν δυνάμενον ἀφ᾽ ἑαυτοῦ ποιεῖν, καὶ ἐντολὴν λαθόντα, καὶ ὅσα τοιαῦτα, μή σοι παρεχέτω ἀφορμὰς πρὸς τὸ χατασμιχρύνειν τοῦ Μονογενοῦς τὴν θεότητα. Οὐ γὰρ ἡ πρὸς τὸ σὸν ἀσθενὲς συγχατάῥασις ἐλάττωσις ὀφείλει γίνεσθαι τῆς ἀξίας τοῦ δυτοῦ" ἀλλὰ τὴν μὲν φύσιν νόει θεοπρεπῶς, τὰ δὲ ταπεινότερα τῶν ῥημάτων δέχου οἰχονομικῶς. Περὶ ὧν εἰ βουληθείημεν ἐν τῷ παρόντι πρὸς ἀχρίδειαν διηγεῖσθαι, λάθοιμεν ἂν ἑαυτοὺς πολύ τι καὶ ἀπέρᾶντον πλῆθος λόγων ἐπεισάγοντες τῇ ὑποθέσει. ὅ. ᾿Αλλ᾽ ἐπὶ τὸ προχείμενον ἐπανίωμεν. Ὅτι διά-νοια ἡ δυνηθεῖσα τῶν τε ὑλιχῶν καθαρεῦσαι παθῶν, καὶ τὴν νοητὴν χτίσιν πᾶσαν χαταλιπεῖν, καὶ οἷόν τις ἰχθὺς ἀπὸ τοῦ βυθοῦ πρὸς τὴν ἄνω ἐπιφάνειαν ἀνανήξασθαι, ἐν τῷ χαθαρῷ τῆς χτίσεως γενομένη, ἐχεῖ ὄψεται τὸ Πνεῦμα τὸ ἅγιον, ὅπου Υἱὸς, καὶ ὅπου Πατὴρ, πάντα ἔχον καὶ αὐτὸ συνουσιωμένως κατὰ τὴν φύσιν, τὴν ἀγαθότητα, τὴν εὑθύτητα, τὸν ἁγιασμὸν, τὴν ζωήν. Τὸ Πγεῦμα γάρ σου, φησὶν, εὸ ἀγαθόν" καὶ πάλιν, Πνεῦμα εὐθές" καὶ πάλιν, Τὸ Πγεῦμα τὸ ἅγιον. Καὶ ὁ ᾿Απόστοχος: Ὁ γόμος τοῦ Πνεύματος τῆς ζωῆς. Τούτων οὐδὲν ἐπίχτητον αὐτῷ, οὐδὲ ὕστερον ἐπιγενόμᾶνον πρόσεστιν " ἀλλ᾽ ὥσπερ ἀχώριστον τῷ πυρὶ τὸ θερμαίνειν, καὶ τῷ φωτὶ τὸ λάμπειν" οὕτω καὶ τῷ Πνεύματι τὸ ἁγιάζειν, τὸ ζωοποιεῖν, ἡ ἀγαθότης, ἡ εὐθύτης. Ἑχεῖ τοίνυν ἕστηχε τὸ Πνεῦμα, ἐχεῖ, ἐν τῇ μαχαρίᾳ φύσει, οὐ μετὰ πλήθους ἀριθμούμενον, ἀλλ᾽ ἐν τῇ Τρ:άδι θεωρούμενον " μοναδιχῶς ἐξαγγελλόμενον, οὐχ ἐμπεριειλημμένον τοῖς συστήμασιν. Ὡς γὰρ Πατὴρ εἷς, καὶ Υἱὸς εἷς - οὕτως ἕν καὶ τὸ͵ ἅγιον Πνεῦμα. Τὰ δὲ λειτουργικὰ πνεύματα καθ᾽ ἕχαστον τάγμα πλῆθος ἡμῖν ὑποφαίνει δυσεξαρίθμητον. Μὴ τοῖνυν ζήτει ἐν τῇ χτίσει τὸ ὑπὲρ τὴν χτίσιν" μὴ χαταγάγῃς τὸ ἁγιάζον μετὰ τῶν ἁγιαζομένων. Τοῦτο Β πληροῖ ἀγγέλους, πληροῖ ἀρχαγγέλους, ἁγιάζει δυνάμεις, ζωοποιεῖ τὰ σύμπαντα. Τοῦτο εἰς πᾶσαν χτίσιν βεριζόμενον, καὶ ἄλλως ὑπ' ἄλλου μετεχόμενον, οὐδὲν ἐλαττοῦται παρὰ τῶν μετεχόντων. Πᾶσι μὲν τὴν παρ᾽ ἑαυτοῦ χάρι" δίδωσιν " οὐχ ἀναλίσχεται δὲ εἰς «οὺς μετέχοντας " ἀλλὰ καὶ οἱ λαθόντες πληροῦνκαι, καὶ αὐτό ἐστιν ἀνενδεές. Καὶ ὥσπερ ὁ ἥλιος ἐπιλάμπων τοῖς σώμασι, καὶ ποιχίλως ὑπ᾽ αὐτῶν μετεχόμενος, οὐδὲν ἐλαττοῦται παρὰ τῶν μετεχόντων " οὕτω καὶ τὸ Πνεῦμα πᾶσι τὴν παρ᾽ ἑαυτοῦ χάριν παρέχον, ἀμείωτον μένει καὶ ἀδιαίρετον. Πάντας φωτίζε: πρὸς τὴν τοῦ Θεοῦ κατανόησιν, ἐμπνεῖ τοῖς προφήταις, νομοθέτας σοφίζει, ἱερέας τελειοῖ, ἐνἰσχύει βασιλεῖς, καταρτίζει δικαίους, σεμνύνει σώφρῦνας, ἐνεργεῖ χαρίσματα ἰαμάτων, ζωοποιεῖ τοὺς γεχροὺς, λύει τοὺς πεπεδημένους, υἱοθετεῖ τοὺς ἢλλοτριωμένους. Ταῦτα διὰ τῆς ἄνωθεν γεννήσεως ἐνεργεῖ. Ἐὰν τελώνην λάδῃ πιστεύοντα, εὐαγγελιστὴν ἀποδείχνυσιν" ἐὰν ἐν ἁλιεῖ γένηται, θεολόγον ἀποτελεῖ" ἐὰν διώχτην εὕρῃ μετανοοῦντα, ἀπόστολον ἐθνῶν ἀπεργάζεται, χήρυχα πίστεως, σχεῦος ἐχλογῆς. Δι᾿ αὐτοῦ οἱ ἀσθενεῖς ἰσχυροί " οἱ πτωχοὶ πλουτίζουσιν" οἱ ἰδιῶται τῷ λόγῳ σοφώτεροί εἰσι πὧν σοφῶν. Παῦλος ἀσθενῆς, ἀλλὰ διὰ τὴν παρουσίαν τοῦ Πνεύματος τὰ σουδάρια τοῦ χρωτὸς αὐτοῦ ἴασιν παρεῖχε τοῖς ὑποδεχομένοις. Πέτρος καὶ αὐτὸς σῶμα περιχείμενος ἀσθενείας, ἀλλὰ διὰ τὴν ἐνοιχοῦσαν χάριν τοῦ Πνεύματος ἡ ἐχπίπτουσα τοῦ σώματος σχιὰ ἀπεδέωχε τὰς νόσους τῶν χαταπονουμένων. Πτωχὸς Πέτρος καὶ Ἰωάννης " οὐ γὰρ εἶχον ἀργύριον, οὐδὲ χρυσίον" ἀλλ᾽ ἐχαρίζοντο ὑγίειαν πολλῶν χρυσίων. τιμιωτέραν. Παρὰ πολλῶν γὰρ λα- … Πέτρου δεξάμενος τὴν χάριν, ἐπαύσατο προσαιτῶν, ἀλλόμενος ὥσπερ ἔλαφος, καὶ αἰνῶν τὸν Θεόν. Οὐχ ἤδει Ἰωάννης τὴν τοῦ χόσμου σοφίαν, ἀλλ᾽ ἐφθέγξατο ῥήματα τῇ δυνάμει τοῦ Πνεύματος, οἷς οὐδεμία σοφία προσδλέψσι δύναται. Τοῦτο καὶ ἐν οὐρανῷ ἕστηχε, καὶ τὴν γὴν πεπλήρωχε, καὶ πανταχοῦ πάρἐστι, καὶ οὐδαμοῦ περιέχεται. Ὅλον ἐχάστῳ ἑνοιχεΐ, καὶ ὅλον ἐστὶ μετὰ τοῦ Θεοῦ. Οὐ λειτουργιχῶς διαχονεῖ τὰς δωρεὰς, ἀλλ᾽ αὐθεντιχῶς διαιρεῖ τὰ χαρίσματα. Διαιρεῖ γὰρ, φησὶν, ἰδίᾳ ἑκάστῳ, καθὼς ούνλεται. ᾿Αποστέλλεται μὲν οἰχονομιχῶς, ἐνεργεῖ δὲ αὐτεξουσίως. Τοῦτο παρεῖναι ταῖς ψυχαῖς ἡμῶν εὐξώμεθα, καὶ μηδένα χαιρὸν ἡμᾶς ἀπολιμπάνειν ἐν χάριτι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ" ᾧ ἡ δόξα Β καὶ τὸ χράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμὴν. ### English translation (Claude) [2] There are Father and Son and Holy Spirit: the uncreated nature, the lordly dignity, the natural goodness. The Father: the beginning of all, the cause of being for the things that are, the root of the living. From him came forth the spring of life, the wisdom, the power, the image that does not differ from the invisible God: the Son begotten from the Father, the living Word, who is God and is with God; who is, not having come to be; existing before the ages, not acquired later; Son, not possession; Maker, not thing made; Creator, not … as I said, and Father. Keep these distinguishing properties for me. Remaining, then, in his being Son, he is all that the Father is, according to the word of the Lord himself, who said, “All that the Father has is mine.” For truly everything that belongs to the archetypal form belongs to the image. “For we beheld his glory,” says the evangelist, “glory as of the Only-begotten from the Father”: that is, the wonders were not given him as a gift and a favor, but the Son has the dignity of the Father's divinity from natural communion. For to receive is common to creation as well; but to have by nature is proper to the one begotten. As Son, then, he possesses by nature what is the Father's; as Only-begotten, he has all things gathered together in himself, nothing being divided off to another. From the very name of Son, then, we are taught that he shares in the nature: not created by a command, but shining forth from the essence without interval, joined to the Father timelessly, equal in goodness, equal in power, sharing in the glory. And what else is he but a seal and an image, showing the whole Father in himself? Whatever he says to you after this from his bodily constitution, ordering the salvation of mankind, which he showed us when he appeared through the flesh: saying that he was sent, that he can do nothing of himself, that he received a commandment, and the like, let it not give you occasions for belittling the divinity of the Only-begotten. For his condescension to your weakness ought not to become a diminution of the dignity of the Mighty One; rather, think of the nature in a manner worthy of God, and receive the humbler sayings as belonging to the dispensation. If we wished to go through these matters exactly now, we should without noticing it bring a great and endless multitude of words into the subject. [3] But let us return to the matter at hand. A mind that has been able to be cleansed of material passions and to leave behind all intelligible creation, and, like a fish, to swim up from the depth to the surface above, having come into the purity of creation, will see there the Holy Spirit, where the Son is and where the Father is, having all things himself too, co-essentially, according to the nature: goodness, uprightness, holiness, life. “For your good Spirit,” it says; and again, “an upright Spirit”; and again, “the Holy Spirit.” And the Apostle: “the law of the Spirit of life.” None of these is acquired by him, nor present as added later; but as heating is inseparable from fire, and shining from light, so also sanctifying, giving life, goodness and uprightness are inseparable from the Spirit. There, then, the Spirit stands, there in the blessed nature; not counted with a multitude, but contemplated in the Trinity; proclaimed singly, not included in groupings. For as the Father is one and the Son one, so too the Holy Spirit is one. But the ministering spirits disclose to us, in each order, a multitude hard to number. Do not, then, seek in creation what is above creation; do not drag down the one who sanctifies along with those who are sanctified. He fills angels, fills archangels, sanctifies powers, gives life to all things. Divided among all creation and shared in differently by different ones, he is in no way diminished by those who share in him. To all he gives his own grace, but he is not used up in those who share; those who receive are filled, and he himself lacks nothing. And as the sun, shining on bodies and shared in variously by them, is in no way diminished by those who share it, so too the Spirit, providing his own grace to all, remains undiminished and undivided. He enlightens all for the knowledge of God, inspires the prophets, makes lawgivers wise, perfects priests, strengthens kings, equips the righteous, dignifies the temperate, works gifts of healing, gives life to the dead, frees those in fetters, adopts those who were estranged. These things he works through birth from above. If he takes a tax collector who believes, he makes him an evangelist; if he comes into a fisherman, he makes him a theologian; if he finds a persecutor repenting, he makes him an apostle of the nations, a herald of faith, a chosen vessel. Through him the weak are strong, the poor grow rich, those unskilled in speech are wiser than the wise. Paul was weak, but through the presence of the Spirit the handkerchiefs from his skin brought healing to those who received them. Peter too was clothed in a body of weakness, but through the indwelling grace of the Spirit the shadow falling from his body drove away the diseases of the afflicted. Peter and John were poor, for they had neither silver nor gold; but they bestowed health more precious than much gold. For from many [the lame man] re- … having received the grace from Peter, ceased begging, leaping like a deer and praising God. John did not know the wisdom of the world, but he uttered words by the power of the Spirit which no wisdom can look upon. The Spirit both stands in heaven and has filled the earth; he is present everywhere and contained nowhere. He dwells whole in each, and is whole with God. He does not dispense the gifts as a servant, but distributes the gifts with authority; for “he distributes,” it says, “to each individually as he wills.” He is sent according to the dispensation, but works with sovereign freedom. Let us pray that he may be present in our souls and never at any time leave us, in the grace of our Lord Jesus Christ; to whom be the glory and the power to the ages of ages. Amen. ### Scripture references - Col 1:15: allusion, high confidence - 1 Cor 1:24: allusion, high confidence - John 1:1: allusion, high confidence - John 16:15: quotation, high confidence - John 1:14: quotation, high confidence - Heb 1:3: echo, medium confidence - John 5:19: allusion, high confidence - John 12:49: allusion, high confidence - Ps 143:10 (142:10 LXX): quotation, high confidence - Ps 51:10 (50:12 LXX): quotation, high confidence - Ps 51:11 (50:13 LXX): quotation, high confidence - Rom 8:2: quotation, high confidence - Heb 1:14: allusion, high confidence - 1 Cor 12:9: allusion, high confidence - John 3:3: allusion, medium confidence - Matt 9:9: allusion, high confidence - Matt 4:18: allusion, high confidence - Acts 9:15: allusion, high confidence - Acts 19:12: allusion, high confidence - Acts 5:15: allusion, high confidence - Acts 3:6: allusion, high confidence - Acts 3:8: allusion, high confidence - Isa 35:6: allusion, high confidence - Acts 4:13: allusion, high confidence - 1 Cor 2:4: echo, medium confidence - 1 Cor 12:11: quotation, high confidence ### Extrabiblical texts - Wis 1:7 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Section 2 (the scan reads the numeral as 4); it contains section 3 (marked [3]) and continues in staged 15.3. In section 2 words are lost under Migne's note on editions (after “Creator, not”: evidently “creature,” followed by a statement of what the Son is besides being unbegotten); marked “…”. οὐσία is rendered “essence”, and συνουσιωμένως “co-essentially”. The section breaks off mid-word at a page break. Quotations and allusions: Col 1:15; 1 Cor 1:24; John 1:1; John 16:15; John 1:14; Heb 1:3; John 5:19, 30; 12:49; Ps 143:10 (142:10 LXX); Ps 51:10–11 (50:12–13 LXX); Rom 8:2; Heb 1:14; 1 Cor 12:9; John 3:3; Matt 9:9; 4:18–19; Acts 9:15; 19:12; 5:15; 3:6. - This staged section has no section number of its own: it ends section 3 (staged 15.2), the end of the homily. The words lost at the page break before it (Migne's marginal references occupy their place) evidently said that the lame man had received alms from many but was still a beggar; marked “…”. Migne's notes (one reads “but he knew the words of the power of the Spirit”) and the title of the next homily (“On ‘In the beginning was the Word’”), which the scan runs on at the end, are removed. Quotations and allusions: Acts 3:8; Isa 35:6; Acts 4:13; 1 Cor 2:4; Wis 1:7; 1 Cor 12:11. ### Citation (SBL) Basil, Hom. 15.2 (PG 31:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/15-1/#p-15-2). ## Homilies 16.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/15-1/#p-16-1 - Source: PG 31:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Expounding John 1:1, Basil shows that the Word's “beginning” has no beginning before it and that the fourfold “was” refutes the Arian “there was when he was not,” while “Word” and “with God” exclude both passion in the begetting and Sabellian confusion. ### Greek text Πᾶσα μὲν ἡ τῶν Εὐαγγελίων φωνὴ μεγαλοφνεστέρα τῶν λοιπῶν τοῦ Πνεύματος διδαγμάτων, καθ᾽ ὅτι ἐν ἐχείνοις μὲν διὰ τῶν δούλων ἡμῖν ἐλάλησε τῶν προφητῶν, ἐν δὲ τοῖς Εὐαγγελίοις αὐτοπροσώπως διελέχθη ἡμῖν ὁ Δεσπότης. Αὐτοῦ γε μὴν τοῦ εὖαγγελιχοῦ χηρύγματος ὁ μεγαλοφωνότατος, καὶ πάσης μὲν ἀχοῆς μείζονα, πάσης δὲ διανοίας ὑψηλότερα φθεγξάμενος, Ἰωάννης ἐστὶν, ὁ υἱὸς τῆς βροντῆς “ οὗ τὸ προοίμιον τῆς εὐαγγελιχῆς συγγραφῆς ἄρτε, ἀναγνωσθὲν ἠχούσαμεν: Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Ταῦτα οἶδα πολλοὺς καὶ τῶν ἔξω τοῦ λόγου τῆς ἀλη θείας μέγα φρονούντων ἐπὶ σοφίᾳ κοσμιχῇ καὶ θαυ-. μάσαντας, καὶ τοῖς ἑαυτῶν συντάγμασιν ἐγχατα μίξαι τολμήσαντας. Κλέπτης γὰρ ὁ διάδολος, καὶ τὰ ἡμέτερα ἐχφερομυθῶν πρὸς τοὺς ἑαυτοῦ ὑποφήτας. Εἰ οὖν ἡ σαρχίνη σοφία τοσοῦτον ἐθαύματε τῶν ῥημάτων τὴν δύναμιν, τί ποιήσωμεν ἡμεῖς οἱ μαθηταὶ τοῦ Πνεύματος, ἑὰν παρέργως ἀχούσωμεν καὶ μιχράν τινα τὴν ἐνυπάρχουσαν αὑτοῖς δύναμιν εἶναι λογισώμεθα; Καὶ τίς οὕτως ἀναισθησίαν νοσῶν, ὥστε τοιοῦτον χάλλος ἐννοίας καὶ βάθος δογμάτῶν οὕτως ἀνέφιχτον μὴ οὐχὶ χαταπλαγῆναι, χκαὶ ἐπιθυμῆσαι αὐτῶν τῆς ἀληθοῦς χαταλήψεως; ᾿Αλλὰ γὰρ οὐχὶ τὸ θαυμάσαι τὰ καλὰ δύσχηλον, ἀλλὰ τὸ ἐν τοῦτο χαλεπὸν καὶ δυσέφιχτον. Ἐπεὶ καὶ τὸν ἥλιον τοῦτον τὸν αἰσθητὸν οὐδεὶς μέν ἔστιν ὃς οὐχ ὑπερ… , τὸ μέγεθος αὑτοῦ καὶ τὸ χάλλος, καὶ τῶν ἀχτίνων τὴν συμμετρίαν, καὶ τὸ ἀποστίλδον αὐτοῦ ςὺς χατασπαζόμενος “ ἐὰν μέντοι βιαιότερον ὀμμάτων βολὰς, οὐ μόνον οὐ κατόψεται τὰ περισπούὄχστα, ἀλλὰ καὶ τὴν ἀχρίδειαν τῆς ὄψεως προσδιαφθείρας οἰχήσεται. Τοιοῦτόν τί μοι δοχῶ τὴν διάτῶν προχειμένων ῥημάτων τὴν ἐξέτασιν. Ἔν ἀρχῇ ἦν ὁ Αόγος. Τίς ἐννοήσει ἀξίως τὰ περὶ τῆς ἀρχῆς; Ποία ῥημάτων δύναμις εὑρεθῇ ὁμοτίμως δυναμένη παραστῆσαι τὸ νοηθέν; Μέλλων παραδιδόναι ἡμῖν τὰ περὶ τῆς θεολογίας τοῦ Υἱοῦ τοῦ Θεοῦ, οὐδεμίαν ἀρχὴν ἄλλην τῷ λόγῳ ἢ τὴν ἀρχὴν τῶν ὅλων ἔδωχεν. Ἵδει τοὺς ἐπιφνομένους τῇ δόξῃ τοῦ Μονογενοῦς τὸ Πνεῦμα τὸ ἅγιον’ προΐδει τοὺς μέλλοντας ἡμῖν προφέρειν τὰ σοφίσματα, τὰ ἐπὶ καταστροφῇ τῶν ἀχουόντων αὐτοῖς μεμηχανημένα. Ὅτι, Εἰ ἐγεννήθη, οὐχ ἦν" καὶ, Πρὸ τοῦ γεγνηθῆναι, οὐχ ἦν" καὶ, Ἐξ οὐχ ὄντων τὴν ὑπόστασιν ἔλαδε. Τοιαῦτα δὲ φθέγγονται γλῶσσαι ἢχονημέναι διὰ πιθανολογίας ὑπὲρ πᾶσαν μάχαιραν δίστομον. Ἵνα τοίνυν μηδενὶ λέγειν ἐξῇ τὰ τοιαῦτα, προλαδὸν τὸ Πνεῦμα τὸ ἅγιον διὰ τοῦ Εὐαγγελίου, Ἐν ἀρχῇ, φησὶν, ἦν ὁ Λόγος. Ἐὰν χρατῇς ταύτην τὴν φωνὴν, οὐδὲν οὐ μὴ πάθῃς δεινὸν παρὰ τῶν χαχοτέχνων. Ἐὰν γὰρ λέγῃ ἐχεῖνος, Εἰ ἐγεννήθη, οὐχ ἦν σὺ εἰπὲ, Ἔν ἀρχῇ ἦν. ᾿Αλλὰ, φησὶ, πρὶν ἢ γεννηθῆναι πῶς ἣν; Σὺ μὴ ἀφῇς τὸ, Ἦν" μὴ καταλίπῃς τὸ, Ἐν ἀρχῇ. ᾿Αρχῆς ἡ χορυφὴ οὐ χαταλαμθάνεται " ἀρχῆς τὸ ἐξώτερον οὐχ ς εὑρίσχεται. Μὴ παραλογίσηταί σέ τις τῷ πολυσήμῳ «ἴς λέξεως. Πολλαὶ γὰρ ἀρκαὶ πολλῶν πραγμάτων χατὰ τὸν βίον τοῦτον “ ἀλλὰ μία ἀρχὴ ἐπὶ πάντων, ἡ ἐπέχεινα. Ἀρχὴ γὰρ ὁδοῦ ἀγαθῆς, εἶπεν ἡ Παροιμία. ᾿Αλλ' ὁδοῦ μὲν ἀρχὴ ἡ πρώτη κίνησις, δϊεν ἀρχόμεθα τῆς πορείας, ἧς τὸ χατόπιν δυνατόν ἐστιν εὑρεῖν. Καὶ, ᾿Αρχὴ σοφίας φόδος Κυρίου. Ἕστι καὶ ταύτης τῆς ἀρχῆς ἕτερόν τι ποοχείμενον" τῆς γὰρ τῶν τεχνῶν ἀναλήψεως ἀρχή ἐστιν ἡ στοιχείωσις. Στοιχεῖον οὖν ἐστι τῆς σοφίας ὁ φόδος τοῦ Κυρίου - ἀλλὰ ταύτης τῆς ἀρχῆς ἐστέ τι πρεσθύτερόν, ἢ χατάστασις τῆς ψυχῆς, τοῦ μήπω σοφισθέντος καὶ τὸν φόδον τοῦ Θεοῦ ἀνειληφότος. ᾿Αρκαὶ λέχονται καὶ αἱ πολιτικαὶ δυναστεῖαι, αἱ τῶν ἀξιωμάτῶν ὑπεροκαί, ᾿Αλλ᾽ αὗται αἱ ἀρκαὶ, τινῶν εἰσιν … δὲ ἀρκαὶ, καὶ πρός τι ἑχάστη. ᾿Αρχὴ γὰρ τῆς γραμμῆς … καὶ ἀρχὴ τοῦ σώματος ἡ ἐπιφάνεια " καὶ τοῦ χατὰ σύνθεσιν λόγου ἀρκαὶ τὰ στοιχεῖα. ᾧ. Οὐ μὴν χἀχείνη τοιαύτη ἡ ἀρχή. Οὐδενὶ γὰρ προσδέδεται" οὐδενὶ δουλεύει" μετ᾽ οὐδενὸς θεωρεῖται" ἀλλ᾽ ἐλευθέρα ἐστίν" ἀδέσποτος, λελυμένη τῆς πρὸς ἕτερον σχέσεως ᾿ ἀνυπέρδατος διανοίᾳ, ἦν οὐχ ἔστιν ὑπερδῆναι τοῖς λογισμοῖς, ἧς οὐχ ἔστιν ἐξευρεῖν τὰ ἐπέχεινα. Ἐὰν γὰρ φιλονειχήσῃς τῇ φαντασίᾳ τοῦ νοῦ παραδραμεῖν τὴν ἀρχὴν, εὑρήσεις αὐτὴν προτρέχουσάν σου, καὶ προαπαντῶσαν τοῖς λογισμοῖς. Λφες σεαυτοῦ τὸν νοῦν δραμεῖν ὅσον βούλεται, καὶ διαταθῆναι ἐπὶ τὰ ἄνω᾽ εἶτα εὑρήσεις αὐτὸν μυρία πλανηθέντα, καὶ πολλὰ χενεμδατήσαντα, καὶ πάλιν ἐπανιόντα πρὸς ἑαυτὸν, διὰ τὸ μὴ δύνασθαι κατωτέραν ἑαυτοῦ τὴν ἀρχὴν ποιῆσαι. Διότι ὁεὶ τοῦ νοουμένου ἐξωτέρα καὶ πλείων εὑρίσχεται ἢ ἀρχή. Ἐν ἀρχῇ τοίνυν ἦν ὁ Λόγος. Ὦ τοῦ θαύματος ' Πῶς πᾶσαι ἀλλήλαις ὁμοτίμως αἱ φωναὶ συνεζεύχθησαν! Τὸ, Ἦν, ἴσον δύναται τοῦ, Ἐν ἀρχῇ. Ποῦ ὁ βλάσφημος; ποῦ ἡ χριστομάχος γλῶττα; ἡ λέγουσα, Νν ποτε, ὅτε οὐχ ἣν; Ἄχουε τοῦ Εὐαγγελίου, Ἐν ἀρχῇ ἦν. Εἰ δὲ ἐν ἀρχῇ ἣν, πότε οὐχ ἦν; Τὴν ἀσέδειαν αὐτῶν στενάξω, ἣ τὴν ἀμαθίαν βδελύξομαι; ᾿Αλλὰ πρὸ τοῦ γεννηθῆναι, οὐχ ἦν. Οἶδας γὰρ πότε ἐγεννήθη, ἵνα τὸ πρὶν δυνηθῇς ἐπ’ εἐνεγχεῖν τῷ χρόνῳ; Τὸ γὰρ, Πρὸ τοῦ, χρονικῇ ἔστι φωνὴ, ἕτερον ἑτέρου προτιθεῖσα εἰς παλαιότητα. Τὸν δὲ τοῦ χρόνου ποιητὴν πῶς εὔλογον ταῖς … νησιν; Ἐν ἀρχῇ τοίνυν ἦν. Ἐὰν μὴ ἀποστῇς τοῦ δν,, οὐδεμίαν παρείσδυσιν δώσεις τῇ πρνηρᾷ βλασφημίᾳ. “Ὥσπερ γὰρ οἱ θαλαττεύοντες, ὅταν ἐπὶ δύο οὕτω καὶ σὺ τῆς πονηρᾶς ταύτης ταραχῆς, τῆς ἐκ τῶν πνευμάτων τῆς πονηρίας ἐγγινομένης τῷ βίῳ, καὶ διασαλευούσης τῶν πολλῶν τὴν πίστιν, χαταγελάτῃ, ἐὰν τῇ ἀσφαλείᾳ τῶν ῥημάτων τούτων τὴν … Ἐπιζητεῖ δὲ ἡμῶν ἡ διάνοια, τίς ἦν ἐν ἀρχῇ; Ὃ Λόγος, φησί, Ποῖος λόγος; ὁ ἀνθρώπινος λόγος; ἀλλ᾽ ὁ τῶν ἀγγέλων λόγος; Καὶ γὰρ ἡνίξατο ἡμῖν ὁ ᾿Απόστολος, ὡς καὶ τῶν ἀγγέλων ἰδίαν ἐχόντων ἡλῶσσαν, εἰπόν - Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων.1α1ὼ καὶ τῶν ἀγγέλων. ᾿Αλλὰ καὶ τοῦ "Ἰόγου διπλῆ τίς ἐστιν ἔννοια. Ὁ μὲν γάρ τίς ἐστιν ὁ διὰ τῆς φωνῆς προφερόμενος, οὗτος ὁ μετὰ τὸ προενεχθῆναι τῷ ἀέρι ἐναπολλύμενος " ὁ δέ τίς ἔστιν ὁ ἐνδιάθετος, ἐνυπάρχων ἡμῶν ταῖς χαρδίαις " ὁ ἐννοηματιχός. Καὶ ἄλλος, ὁ τεχνιχὸς λόγος. "Ὅρα μήποτέ σς παραχρούσηται τὸ ὁμώνυμον τῆς φωνῆς. Πῶς γὰρ ἦν ἐν ἀρχῇ ὁ ἀνθρώπινος λόγος, τοῦ ἀνθρώπὸν χάτω που λαδόντος τὴν ἀρχὴν τῆς γενέσεως; Πρὸ ἀνθρώπου θηρία" πρὸ ἀνθρώπου χτήνη, τὰ ἐρπετὰ πάντα" ὅσα χερσαῖα, καὶ ὅσα ἔνυδρα, πετεινὰ τοῦ οὐρανοῦ, ἀστέρες, ἥλιος, σελήνη, βοτάναι, σπέρματα, γῆ, θάλαττα, οὐρανός. Οὐ τοίνυν ἐν ἀρχῇ ἦν ὁ ἀνθρώπινος λόγος, ἀλλ᾽ οὐδὲ ὁ τῶν ἀγγέλων. Πᾶσα γὰρ ἡ χτίσις κατωτέρα τῶν αἰώνων ἐστὶ, τὴν ἀρχὴν τοῦ εἶναι λαθοῦσα παρὰ τοῦ χτίσαντος. Ὁ δὲ ἐν χαρδίς λόγος, καὶ αὐτὸς ἑἐχάστου τῶν νοηθέντων ἐστὶ νεώτερος. ᾿Δλλ᾽ ἄχουε τοῦ λόγου θεοπρεπῶς. Περὶ γὰρ τοῦ Μονογενοῦς διαλεγόμενός σοι, Λόγον εἶπεν αὐτόν. Ὥσπερ οὖν καὶ φῶς μετ᾽ ὀλίγον ἐρεῖ, καὶ ζωὴν, καὶ ἀνάστασιν, καὶ οὔτε φῶς ἀχούσας, ἐπὶ τὸ αἰσθητὸν τοῦτο καὶ ὀφθαλμοῖς ὁρατὸν χαταφέρῃ, οὔτε ζωὴν ἀκούσας, τὴν χοινὴν ταύτην νοεῖς, ἣν καὶ τὰ ἄλογα ζῇ " οὕτω καὶ Λόγον ἀχούων, φύλαξαι μήποτε “ἢ σῇ ἀσθενείᾳ τῆς διανοίας πρὸς χαμαιζήλους καὶ παπεινὰς διανοίας ὑπενεχθῇς. ᾿Αλλ᾽ ἐρεύνα τὴν διάνοίαν τοῦ ῥήματος. Διὰ τί Λόγος; Ἵνα δειχθῇ, ὅτι ἐχ τοῦ νοῦ προῆλθε. Διὰ τί Λόγος; Ὅτι ἁπαθῶς ἐγεννήθη. Διὰ τί Λόγος; Ὅτι εἰχὼν τοῦ γεννήσαντος, ς ὅλον ἐν ἑαυτῷ δειχνὺς τὸν γεννήσαντα, οὐδὲν ἐχεῖθεν ἀπομερίσας, καὶ τέλειος ὑπάρχων χαθ᾽ ἑαυτόν" ὡς καὶ ὁ ἡμέτερος λόγος ὅλην ἡμῶν ἀπειχονίζει τὴ» ἔννοιαν. "ἃ γὰρ κατὰ χαρδίαν ἐνενοήσαμεν, ταῦτα τῷ ῥήματι προηνέγχαμεν, καὶ ἔστι τοῦ ἐν τῇ χαρδίᾳ νοήματος ἀπειχόνισμα τὸ λαλούμενον. Ἔχ γὰρ τοῦ περισσεύματος τῆς χαρδίας ὁ λόγος προφέρεται. Καὶ ἔστιν ἡ μὲν χαρδία ἡμῶν οἷον πηγή τις, ὁ δὲ «ροφερόμενος λόγος οἷον ὀλχός τις ἐχ τῆς πηγῆς ταύτης ῥέων. Τοσοῦτον οὖν τὸ ἀποῤῥέον, ὅσαν τὸ πρώτως ἀναφερόμενον " καὶ οἷον τὸ χεχρυμμένον, τοσοῦτον καὶ τὸ φαινόμενον. Λόγον οὖν εἶπεν, ἵνα τὴν ἀπαθῆ σοι γέννησιν τοῦ Πατρὸς παραστήσῃ, καὶ τὴν πελείαν ὕπαρξίν σοι τοῦ Υἱοῦ θεολογήσῃ, καὶ τὴν ἄχρονον συνάφειαν τοῦ Υἱοῦ πρὸς Πατέρα διὰ τούτων ἐνδείξηται. Καὶ γὰρ ὁ ἡμέτερος λόγος τοῦ νοῦ γέννημα, ἀπαθῶς γεννώμενος " οὔτε γὰρ τέμνε. … γοῦς ἐν τῇ ἰδίᾳ συστάσει, ὅλον τὸν λόγον καὶ ἀπηρτισμένον ὑφίστησι " καὶ προελθὼν ὁ λόγος, πᾶσαν τοῦ γεννήσαντος νοῦ τὴν δύναμιν ἐν ἑαυτῷ περιέχει. Ὅσον οὖν εὐσεξὲς, τοσοῦτον λαδὼν πρὸς τὴν τοῦ Μονογενοῦς θεολογίαν ἐχ τῆς τοῦ λόγου φωνῆς " ὅπερ ἂν εὕρῃς ἀπεμφαῖνον καὶ ἀνάρμοστον φαινόμενον, τοῦτο παραίτησαι, καὶ ὑπέρδηθι μηχανῇ πάσῃ. Ἐν ἀρχῇ ἦν ὁ Λόγος. Εὶ δὲ εἶπεν" ᾿έν ἀρχῇ ἦν ὁ Υἱὸς, τῇ προσηγορίᾳ τοῦ Υἱοῦ συνειοῆλθεν ἄν σοι ἡ περὶ τοῦ πάθους ἕννοια. Ἐπειδὴ γὰρ παρ᾽ ἡμῖν τὰ γεννῶντα χρόνῳ γεννᾷ, καὶ ἐμπαθῶς γεννᾷ, διὰ τοῦτο προλαδὼν, Λόγον εἶπε, προδιορθούμενος τὰς ἀπρεπεῖς ὑπολήψεις, ἵνα σου τὴν ψυχὴν ἄτρωτον … διὰ τοὺς βλασφημοῦντας, ὅτι οὐχ ἦν. Ποῦ ἦν ὁ Λόγος; Οὐκ ἐν τόπῳ’ οὐ γὰρ περιέχεται τόπῳ τὰ ἀπερίγρᾶπτα. ᾿Αλλὰ ποῦ ἦν; Πρὸς τὸν Θεόν. Οὔτε ὁ Πατὴρ ἐν τόπῳ, οὔτε ὁ Υἱὸς ἐν περιοχῇ τινι καὶ περιγραφῇ ὁμολογουμένῃ κατειλημμένος " ἀλλ᾽ ἄπειρος μὲν ὁ Πατὴρ, ἄπειρος δὲ ὁ Υἱός. Πᾶν ὅπερ ἂν νοήσῃς, καὶ ὅπουπερ ἂν πορευθῇς τῷ πνεύματί σου, ποῦ Θεοῦ εὑρήσεις πεπληρωμένον" πανταχοῦ συμπαρεχτεινεμένην εὑρήσεις τοῦ Υἱοῦ τὴν ὑπόστασιν. Καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. Θαύμασον τὴν ἀχρίδειαν ἐχάστης φωνῖῆς οὐχ εἶπεν, Ἐν τῷ Θεῷ ἦν ὁ Λόγος ἀλλὰ, Πρὸς τὸν Θεόν" ἵνα τὸ ἰδιάξζον τῆς ὑποστάσεως παραστήσῃ. Οὐχ εἶπεν, Ἐν τῷ θεῷ, ἵνα μὴ πρόφασιν δῷ τῇ συγχύσει τῆς ὑποστάσεως. Πονηρὰ γὰρ χἀχείνη ἡ βλασφημία τῶν φύρειν τὰ πάντα ἐπιχειρούντων, καὶ ἕν τὸ ὑποχείμενον λεγόντων, Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, πρὸσηγορίας δὲ διαφερούσας τῷ ἑνὶ πράγματι ἐπιφημῖζεσθαι. Πονηρὰ ἡ ἀσέδεια, καὶ φευχτὴ οὐχ ἧττον τῶν ἀνόμοιον εἶναι χατ᾽ οὐσίαν τὸν Υἱὸν τοῦ Θεοῦ τῷ Θεῷ καὶ Πατρὶ βλασφημούντων. Καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. Εἶτα συγχρησάμενος τῇ τοῦ Λόγου φωνῇ πρὸς τὴν παράστασιν τῆς χατὰ τὴν γέννησιν ἀπαθείας, ταχὺ καὶ τὸ ἐχ τοῦ Λόγου βλάδος ἔγγιγόμενον ἡμῖν παρεμυθήσατο. Καὶ οἷον ἀφαρπάζων αὐτὸν τῆς συχοφαντίας τῶν βλασφημούντων, Τί, φησὶν, ἐστὶν ὁ Λόγος; Θεὸς ἦν ὁ Λόγος. Μὴ μοι πτεχνολόγει διαφοράς τινας λόγων, μηδὲ ἐχ τῆς … ἐιδασκαλίᾳ τοῦ νεύματος. Ἔχεις τὴν ἀπόφασιν' ὑποτάγηθι τῷ Κυρίῳ. Θεὸς ἦν ὁ Λόγος " οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. Πάλιν ἀναχεφαλαιοῦται ἐν ὀλέγοις ῥήμασι πᾶσαν ἑαυτοῦ τὴν θεολογίαν, ἣν περὶ ποῦ Μονογενοῦς ἡμῖν ὁ εὐαγγελιστὴς παρέδωχεν. Οὗτος τίς; Οὗτος, ὁ Λόγος ὁ Θεός. Ἐπειδὴ γάρ σοι διέρθρωσε τὴν περὶ αὐτοῦ ἔννοιαν, οἷον ἐντυπώσας σου τῇ ψυχῇ διὰ τῆς διδασχαλίας τὰ ἀγνοούμενα, καὶ ἐνοιχίσας τὸν Λόγον Χριστὸν ἐν τῇ χαρδέᾳ σον, Οὗτός φησι. Ποῖος οὗτος; Μὴ ἕξω διαδλέψῃ, διὰ τῆς δειχτικῇς φωνῆς τὸν ὑποδειχνύμενόν σοι περισχοπῶν, ἀλλ᾽ εἴσελθε εἰς τὰ χρυπτὰ τῆς σεαυτοῦ ψυχῆς, καὶ ὃν ἐδιδάχθης Θεὸν τὸν ἐν ἀρχῇ ὄντα, τὸν ὡς Λόγον προελθόντα, τὸν πρὸς τὸν Θεὸν ὄντα, τοῦτον γνωρίσας καὶ χαταπλαγεὶς, καὶ προσχυνήσας τὸν σεαυτοῦ Δεσπότην, τόν σοι διὰ τῆς διδασχαλίας ἐνιδρυθέντα, γνώριζε, ὅτι οὗτος ἦν ἐν ἀρχῇ ᾿ τουτέστιν, ἀεὶ πρὸς “τὸν Θεὸν τὸν ἑαυτοῦ Πατέρα. Ταύτας μοι τὰς ὀλίγας φωνὰς διασώσατε, ὥσπερ σφραγῖδα ταῖς μνήμαις τειχίον πρὸς τὰς τῶν ἐπιδουλευόντων χαταδρομάς " αὗται φυλαχτήριόν εἰσι τῶν ψυχῶν σωτήριον τοῖς προδαλλομένοις αὐτάς. Αν τίς σοι προσελθὼν λέτοι “ Οὐχ ὧν, ἐγεννήθη" εἰ γὰρ ἣν, πῶς ἐγεννήθη; ὡς δαιμόνων φωνὴν ἀποτρέπον τὴν κατὰ τῆς δόξης τοῦ Μονογενοῦς βλασφημίαν. Αὐτὸς δὲ ἐπἀνελθὼν ἧχε πρὸς τὰς τῶν Εὐαγγελίων φωνάς - Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. Τέταρτον εἰπὲ τὸ, Ἧν, καὶ χαταργήσεις αὐτῶν τὸ, Οὐκ ἦν. Οὗτοι ἄσειστοι μενέτωσαν οἱ θεμέλιοι τῆς πίστεως. Τούτοις ἐποιχοδομήσομεν, Θεοῦ διδόντος, καὶ τὰ λειπόμενα. Οὐ γάρ ἔστι δυνατὸν περὶ πάντων ὑμῖν εἰς ἅπαξ διαλεχθῆναι, μήποτε τῇ ἀμετρίᾳ τοῦ λόγου ἄχρηστα ποιήσωμεν ὑμῖν τὰ φιλοπόνως συνειλεγμένα. ᾿Ατονοῦσα γὰρ ἡ διάνοια φτάντων ὁμοῦ περιδράξασθαι, ὅμοιον πάσχει γαστρὶ πῇ διὰ τὴν ὑπερδολὴν τοῦ χόρου εἰς πέψιν ἀγαγεῖν τὰ παραπεμφθέντα μὴ δυναμένῃ. Εὔχομαι οὖν ὑμᾶς Ὡλυχανθῖναι μὲν τῇ γεύσει, ὠφεληθῆναι δὲ τῇ ἀναδόσει. Αὐτὸς δὲ ἔστηχα ὑμῖν ἕτοιμος πρὸς τὴν διαχονίαν τῶν λειπομένων, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ χράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) [1] Every utterance of the Gospels is grander than the other teachings of the Spirit, inasmuch as in those he spoke to us through his servants the prophets, but in the Gospels the Master conversed with us in person. And of the gospel proclamation itself, the one with the grandest voice, who uttered things greater than all hearing and loftier than all thought, is John, the son of thunder, the prelude of whose gospel writing we heard read just now: “In the beginning was the Word, and the Word was with God, and the Word was God.” I know that many even of those outside the word of truth, who pride themselves on worldly wisdom, have admired these words and dared to mix them into their own writings. For the devil is a thief, and carries off our things to his own spokesmen. If, then, fleshly wisdom so admired the power of the words, what shall we do, we disciples of the Spirit, if we hear them carelessly and reckon the power in them to be something small? And who is so sick with insensibility as not to be struck with amazement at such beauty of thought and such unattainable depth of doctrine, and not to desire to comprehend them truly? But it is not admiring fine things that is hard; it is … that is difficult and hard to attain. For there is no one who does not … this sensible sun, its size and its beauty, the proportion of its rays, and does not welcome its glittering light; but if one [fixes] the gaze of the eyes on it more forcibly, not only will he not see what he longs for, but he will go away having damaged the sharpness of his sight besides. Something like this, I think, [happens to] the mind in the examination of the words before us. “In the beginning was the Word.” Who will worthily conceive what concerns the beginning? What power of words will be found able to present equally what has been conceived? About to hand down to us the theology of the Son of God, he gave his account no other beginning than the beginning of all things. The Holy Spirit knew those who would rise up against the glory of the Only-begotten; he foresaw those who would put before us the sophisms devised by them for the overthrow of their hearers: that “If he was begotten, he was not”; and, “Before he was begotten, he was not”; and, “He received his subsistence from things that are not.” Such things are uttered by tongues sharpened by plausibility beyond any two-edged sword. So that no one may be able to say such things, the Holy Spirit anticipates them through the Gospel: “In the beginning,” it says, “was the Word.” If you hold fast to this saying, you will suffer no harm from the malicious artificers. For if he says, “If he was begotten, he was not,” you say, “In the beginning he was.” “But,” he says, “how was he before he was begotten?” Do not let go of “was”; do not abandon “in the beginning.” The summit of the beginning is not grasped; what lies beyond the beginning is not found. Let no one mislead you by the many meanings of the word. For there are many beginnings of many things in this life, but one beginning over all, the one beyond. “The beginning of a good road,” says Proverbs. But the beginning of a road is the first movement from which we begin the journey, and it is possible to find something behind it. And: “The beginning of wisdom is the fear of the Lord.” There is something set before this beginning too; for the beginning of taking up the arts is elementary instruction. The fear of the Lord, then, is the elementary instruction of wisdom; but there is something older than this beginning: the condition of the soul of one not yet made wise and not yet having taken up the fear of God. Political powers too are called beginnings, the pre-eminences of dignities. But these beginnings are … beginnings, and each is relative to something. For the beginning of a line is … and the beginning of a body is the surface, and the beginnings of a composed speech are the letters. [2] That beginning, however, is not of this kind. For it is tied to nothing, it serves nothing, it is not contemplated together with anything; it is free, without a master, released from relation to another; it cannot be surpassed by thought; it cannot be passed beyond by reasonings; what lies beyond it cannot be found. For if you strive to run past the beginning in the imagination of the mind, you will find it running ahead of you and meeting your reasonings first. Let your mind run as far as it wishes and stretch itself upward: then you will find it, after wandering endlessly and treading much empty air, returning to itself, because it cannot make the beginning lower than itself. For the beginning is always found beyond and greater than whatever is conceived. “In the beginning,” then, “was the Word.” O the wonder! How all the words are yoked together in equal rank! “Was” has the same force as “in the beginning.” Where is the blasphemer? Where is the Christ-fighting tongue that says, “There was once when he was not”? Hear the Gospel: “In the beginning was.” If he was in the beginning, when was he not? Shall I groan at their impiety, or loathe their ignorance? “But before he was begotten, he was not.” Do you know when he was begotten, so that you can apply “before” to time? For “before” is a temporal word, placing one thing before another in antiquity. But how is it reasonable [to subject] the maker of time to … words? “In the beginning,” then, “was.” If you do not depart from “was,” you will give no entrance to the wicked blasphemy. For as seafarers, when … two … so you too will laugh at this wicked disturbance that arises in life from the spirits of wickedness and shakes the faith of many, if … in the security of these words. [3] Our mind asks further: who was in the beginning? “The Word,” it says. What word? The human word? Or the word of angels? For the Apostle hinted to us that angels too have their own tongue, when he said, “If I speak with the tongues of men and of angels.” But “word” too has a twofold meaning. One word is uttered by the voice, and once uttered it perishes in the air; the other is the inward word, present in our hearts, the word of thought. And there is another, the word of art. See that the ambiguity of the term never misleads you. For how was the human word in the beginning, when man received the beginning of his coming to be somewhere far down? Before man, wild beasts; before man, cattle, all the creeping things, all that live on land and in water, the birds of heaven, stars, sun, moon, plants, seeds, earth, sea, heaven. So the human word was not in the beginning, nor that of the angels either. For all creation is lower than the ages, having received the beginning of its being from the Creator. And the word in the heart is itself younger than each of the things conceived. But hear of the Word in a manner worthy of God. For speaking to you about the Only-begotten, he called him Word. As, then, he will shortly say light, and life, and resurrection, and neither, hearing light, are you carried down to this sensible light visible to the eyes, nor, hearing life, do you think of this common life by which the irrational animals too live; so also, hearing Word, take care not to be carried down by the weakness of your thought to earthbound and low notions. Rather, search out the meaning of the word. Why Word? To show that he came forth from the mind. Why Word? Because he was begotten without passion. Why Word? Because he is an image of the one who begot him, showing the whole begetter in himself, dividing off nothing from him, and being perfect in himself; as our word too reproduces the whole of our thought. For what we have conceived in the heart, that we bring out in speech, and what is spoken is a reproduction of the thought in the heart. “For out of the abundance of the heart” the word is brought forth. And our heart is like a spring, and the word brought forth is like a stream flowing from this spring. As much, then, flows out as was first drawn up, and as is what is hidden, so much is what appears. He said Word, then, to present to you the passionless begetting from the Father, to teach you the perfect existence of the Son, and through these to show the timeless conjunction of the Son with the Father. For our word too is the offspring of the mind, begotten without passion; for [the mind] is neither cut … but the mind, remaining in its own constitution, brings into being the whole and complete word; and the word, having come forth, contains in itself the whole power of the mind that begot it. Take, then, from the term “word” as much as is pious for the theology of the Only-begotten; and whatever you find incongruous and seemingly unfitting, reject it and pass over it by every means. “In the beginning was the Word.” If he had said, “In the beginning was the Son,” the notion of passion would have come in for you along with the name Son. For since among us what begets begets in time and with passion, he therefore said Word first, correcting unfitting suppositions beforehand, so as to keep your soul unwounded … because of those who blaspheme that “he was not.” Where was the Word? Not in a place; for the uncircumscribed is not contained in a place. But where was he? “With God.” Neither is the Father in a place, nor is the Son held fast in some enclosure and acknowledged circumscription; the Father is infinite, and the Son is infinite. Whatever you conceive, and wherever you go in your spirit, you will find it filled with God; you will find the hypostasis of the Son extended everywhere along with it. “And the Word was with God.” Admire the exactness of each word. He did not say, “The Word was in God,” but “with God,” to present the distinctness of the hypostasis. He did not say “in God,” so as not to give a pretext for confusing the hypostasis. For wicked too is the blasphemy of those who try to mix everything together and say that the Father and the Son and the Holy Spirit are one subject, and that different names are applied to the one thing. Wicked is this impiety, and to be shunned no less than that of those who blaspheme that the Son of God is unlike God the Father in essence. “And the Word was with God.” Then, having used the term “Word” to present the passionlessness of the begetting, he at once removed the harm that might arise for us from “Word.” And as if snatching him away from the slander of the blasphemers, “What,” he says, “is the Word? The Word was God.” Do not artfully devise for me distinctions of words, nor from … the teaching of the Spirit. You have the declaration; submit to the Lord. “The Word was God. He was in the beginning with God.” Again he sums up in a few words all the theology that the evangelist handed down to us concerning the Only-begotten. Who is “he”? He, the Word, God. For since he has articulated for you the notion of him, as if imprinting on your soul through the teaching what was unknown, and making the Word, Christ, dwell in your heart, he says, “He.” What “he”? Do not look outside, searching about for the one pointed out to you by the demonstrative word; but go into the hidden places of your own soul, and the one whom you were taught to be God, who was in the beginning, who came forth as Word, who was with God, recognizing him and being struck with amazement and worshiping your own Master, who has been established in you through the teaching, know that “he was in the beginning,” that is, always with God his own Father. Keep safe for me these few words, as a seal on your memories, a wall against the attacks of those who plot against you; they are a saving safeguard for the souls of those who hold them up as a shield. If anyone comes to you and says, “Not being, he was begotten; for if he was, how was he begotten?”, turn away from the blasphemy against the glory of the Only-begotten as from the voice of demons, and come back yourself to the words of the Gospels: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” Say “was” for the fourth time, and you will abolish their “was not.” Let these foundations of the faith remain unshaken. On them, God granting, we shall build the rest as well. For it is not possible to discuss everything with you at once, lest by immoderate length of speech we make useless what you have gathered with diligence. For the mind, unable to grasp everything together, suffers like a stomach that cannot digest what has been sent down because of excessive fullness. I pray, then, that you may be sweetened in the tasting and benefited in the digesting. And I stand ready for you for the service of what remains, in Christ Jesus our Lord, to whom be the glory and the power to the ages of ages. Amen. ### Scripture references - Heb 1:1: allusion, high confidence - Heb 1:2: allusion, high confidence - Mark 3:17: allusion, high confidence - John 1:1: quotation, high confidence - John 1:2: quotation, high confidence - John 10:10: echo, low confidence - Heb 4:12: allusion, high confidence - Prov 16:7: quotation, low confidence - Ps 111:10 (110:10 LXX): quotation, high confidence - Prov 1:7: quotation, high confidence - 1 Cor 13:1: quotation, high confidence - John 8:12: allusion, high confidence - John 11:25: allusion, high confidence - Matt 12:34: quotation, high confidence - Eph 3:17: allusion, high confidence - Eph 6:12: allusion, high confidence ### Translation notes - Homily 16, On “In the beginning was the Word,” staged as one section; section numerals 2 and 3 are read in the scan and marked [2], [3]; a further division, if Migne has one, is not marked. The title stands at the end of staged 15.3. The slogans Basil refutes are Arian (“there was once when he was not,” “from things that are not”); the “one subject with different names” is the Sabellian view, and “unlike in essence” the Anomoean (Eunomian); translated as written. Words lost under Migne's notes and Latin are marked “…”, among them the object after “the beginning of a line is” (evidently “the point”) and parts of the seafarers' simile. Migne's notes at the end (variants “a seal on your thoughts,” “He was the one in the beginning,” “turn away”) are removed. The pagan writers who borrowed John's prologue are unnamed (the Neoplatonist Amelius is known to have quoted it). Quotations: Heb 1:1–2; Mark 3:17; John 1:1–2; Heb 4:12; Prov 16:7 (LXX, “the beginning of a good road”; identification probable); Ps 111:10 (110:10 LXX); Prov 1:7; 1 Cor 13:1; John 8:12; 11:25; Matt 12:34; Eph 3:17; Eph 6:12. ### Citation (SBL) Basil, Hom. 16.1 (PG 31:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/15-1/#p-16-1). ## Homilies 17.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/17-1/#p-17-1 - Source: PG 31:486 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Panegyric on the martyr Barlaam, an unlettered rustic who endured scourging and held still the burning incense on his outstretched right hand rather than let it fall on the pagan altar. ### Greek text Πρότερον μὲν τῶν ἁγίων οἱ θάνατοι χοπετοῖς ἑκοσμοῦντο καὶ δάχρυσιν " ἔχλαυσε σφοδρῶς Ἰωσὴφ πὸν Ἰαχὼδ τεθνεῶτα, ἐχόψαντο καὶ τὴν Μωῦσέως τελευτὴν οὐ μιχρῶς Ἰουδαῖοι " πολλοῖς καὶ τὸν Σαμουὴλ τετιμήκασι δάχρυσι " νῦν δὲ ταῖς τῶν ὁσίων πελευταῖς ἐνσχιρτῶμεν. Ἡ γὰρ τῶν λυπηρῶν μετὰ τὸν σταυρὸν μεταδέδληται φύσις. Οὐχέτι θρήνοις τοὺς τῶν ἁγίων δορυφοροῦμεν θανάτους, ἀλλ᾽ ἐνθέοις χορείαις τοῖς ἐχείνων ἐπορχούμεθα τάφοις. Ὕπνος γὰρ τοῖς δικαίοις ὁ θάνατος. Μᾶλλον δὲ πρὸς χρείττονα ζωὴν ἐχδημία. ᾿Ἐντεῦθεν σχιρτῶσι σφαττόμενοι μάρτυρες. Ὁ γὰρ τῆς μαχαριωτέρας ζωῆς πόθος τὴν τῆς σφαγῆς ὀδύνην νεχρὰν ἀπεργάζεται. Οὐ βλέπει τοὺς κινδύνους, ἀλλὰ τοὺς στεφάνους ὁ μάρτυς" οὐ φρίττει τὰς πληγὰς, ἀλλ᾽ ἀριθμεῖ τὰ βραδεῖα" οὐχ ὁρᾷ τοὺς κάτω μαστιγοῦντας δημίους, ἀλλὰ τοὺς ἄνωθεν εὐφημοῦντας ἀγγέλους φαντάζεται" οὐ σχοπεῖ τῶν κινδύνων τὸ πρόσχαιρον, ἀλλὰ τὸ τῶν ἐπάθλων αἰώνιον. Λαμπρὸν καὶ παρ᾽ ἡμῖν ἤδη τὸν ἀῤῥαθῶνα καρποῦνται, ταῖς παρὰ πάντων ἐνθέοις εὐφημίαις χροτούμενοι, καὶ μυρίους ἐκ τάφων σαγη… Τοῦτο δὴ τὸ τῷ γενναίῳ τήμερον Βαρλαὰμ. πθπραγμένον. Ἤχησε γὰρ ἡ πολεμιχὴ τοῦ μάρτυρος σάλπιγξ, καὶ τοὺς τῆς εὐσεδείας ὁπλίτας, ὡς ὁρᾶτε, συνήγαγεν. Ὁ τοῦ Χριστοῦ χείμενος ἀθλητὴς ἐχὴρύχθη, καὶ τὸ τῆς Ἐχχλησίας ἀνεπτέρωξε θέατρον. πιστεύων εἰς ἐμὲ, κἂν ἀποθάνῃ, ζήσεται" τέθνηχεν ὁ γενναῖος Βαρλαὰμ, καὶ συγχροτεῖ πανηγύρεις " χατανάλωται τάφῳ, καὶ συχγαλεῖ πρὸς ἑστίασιν. Νῦν ἡμῖν ἀναθοῆσαι χαιρός: Ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; ἤΑγροιχος ἡμῖν σήμερον ὁ ἀήττητος τῆς εὑσεδείας … τὸν θήραμα, ἔγνω δὲ μετὰ τὴν πεῖραν ὁπλίτην ἀχείρωτον " ὃν ἐγέλα μὲν παραχεχομμένα μενον, ἔφριξε δὲ ἀγγελιχὰ νεανιευόμενον. Οὐ γὰρ συνεδαρδάριζεν ὁ τρόπος τῷ τῆς γλώττης ὀργάνῳ, οὐδὲ ταῖς συλλαδαῖς συγχωλεύων ὁ λογισμὸς ἑωρᾶτο" ἀλλ᾽ ἦν δεύτερος Παῦλος, μετὰ τοῦ Παύλου φθεγγόμενος - Εἰ καὶ ἰδιώτης τῷ ἀ.1.1᾽ οὐ τῇ γνώσει. Ἐνάρχησαν μαστίζοντες δήμίοι, ἀλλ᾽ ἀχμαιότερος ὁ μάρτυς εὑρίσχετο" αἱ τῶν λογισμὸς οὐχ ἐχάμπτετο. Τὰς τῶν νεύρων αἱ μάστιγες ἁρμονίας παρέλυσαν, ἀλλ᾽ ὁ τῆς πίστεως ἀχριμαὶ δεδαπάνηντο, ἀλλ᾽ ἡ τοῦ φρονήματος ἤνθει φιλοσοφία. Τῆς σαρχὸς αὐτοῦ τὸ πλέον νενέχρωτο, ἀλλ᾽ ὡς μήπω τῶν ἀγώνων ἀρξάμενος ἤχμαζεν. Ὅταν γὰρ ὁ τῆς εὐσεδείας ἔρως τὴν ψυχὴν προχατάσχῃ, ἅπαν αὐτῇ πολέμων χαταγέλαστον εἶδος, καὶ πάντε: αὐτὴν ὑπὲρ τοῦ ποθουμένου χαταξέοντες πέρπουσει μᾶλλον ἣ πλήττουσι. Μαρτυρεῖ μοι τῶν ἀποστόλων ὁ πόθος, τερπνὰς αὑτοῖς ποτε τὰς παρὰ Ἰουδαίων ἐργαζόμενος μάστιγας. ᾿Επορεύοντο γὰρ, φησὶ, καίροντες ἀπὸ προσώπου τοῦ συνεδρίου, ὅτι ὑπὲρ τοῦ ὀνόματος αὐτοῦ κατηξιώθησαν ἀτιμασϑῆγαι. Τοιοῦτος καὶ ὁ σήμερον ἡμῖν ὁπλίτης ὑμνούμενος " εὐφροσύνην τὰς χολάσει; ἡγούμενος, ῥέδοις τισὶ βάλλεσθαι νομίζων ταῖς μάστιξ: - τὰς «ἧς ἀσεθείας αἰχίας δραπετεύων ὡς βέλη, χαπνοῦ “χιὰν τὸν διχαστιχὸὺν θυμὸν λογιζόμενος " κάγματα δορυφόρων ἀπηγριωμένα γελῶν - ὡς ἐπὶ στεφάνοις τοῖς χινδύνοις χορεύων " ταῖς πληγαῖς ὡς ὡς; βραδείοις ἐνσχιρτῶν λαμπροτέροις " ξίφη διαπτύων γυμνούμενα " χεῖρας δημίων ὡς χηρυῦ μαλαχωτέρας δεχόμενος " χολαστήριον ξύλον ὡς σωτήριον ἀσπαζόμενος " χλείσμασι δεσμωτηρίων ὡς λειμῶσι τερπόμενος" βασάνων ἐπινοίαις ὡς ἀνθέων ποιχιλίαις ἡδόμενος" πυρὸς εὐτονωτέραν δεξιὰν χεχτημένος " ὃ δὴ τελευταῖον αὐτῷ παρὰ τῶν πολεμούντων προσῆχτο μηχάνημα. Βωμὸν γὰρ πρὸς τὴν τῶν δαιμόνων σπονδὴν ἀναχαύσαντες, ἱστᾶσι παρ᾽ αὐτῷ ἀγαγόντες τὸν μάρτυρα, καὶ τῷ βωμῷ … τὴν δεξιὰν ὑπτίαν ἐπαιωρῆσαι χελεύσαντες, ὡς νωτὸν αὐτῇ καχούργως ἐνθέντες φλεγόμενον. Ἤλπιζον γὰρ τῇ τοῦ πυρὸς βίᾳ τὴν χεῖρα καταπαλαισθεῖσαν, ἀνάγχῃ τῷ βωμῷ ταχέως λιδανωτὸν ἐπαφήσειν. Φεῦ τῆς πολυπλόχου τῶν ἀσεδῶν μαγγανείας ! Ἐπειδὴ μυρίοις, φησὶ, τὴν γνώμην οὐχ ἐχάμψαμεν τραύμασι, χάμψωμεν ἐν φλογὶ τοῦ φιλονείχου παλαιστοῦ χἂν τὴν χεῖρα. Ἐπειδὴ ποιχῆλαις μηχαγαῖς τὴν ψυχὴν οὐχ ἐσείσαμεν, τὴν δεξιὰν γοῦν πυρὶ προσαγαγόντες σαλεύσωμεν. ᾿Αλλ᾽ οὐδὲ ταύτης οἱ δείλαιοι τῆς ἐλπίδος ἀπώναντο. Ἢ μὲν γὰρ φλὸξ τὴν χεῖρα διέτρωγεν ᾿ ἔμενε δὲ ἡ χεὶρ, ὡς τέφρᾶν τὴν φλόγα βαστάζουσα. Οὐχ ἔδωχε τῷ πολεμοῦντι πυρὶ χατὰ τοὺς φυγάδας τὰ νῶτα, ἀλλὰ τὰς τοῦ Προφῆτον λέγειν τῷ μάρτυρι διδοῦσα φωνάς Εὐ,ογητὸς Κύριος ὁ Θεός μου, ὁ διδάσκων τὰς χεῖράς μου εἰς παράταξιν, καὶ τοὺς δακτυἴους μου εἰς πόλεμον. Πῦρ γὰρ χειρὶ συνεπλέχετο, καὶ τοῦ πυρὸς τὰ τῆς ἥττης εὐὑρίσχετο. Φλογὶ χἀὶ μάρτυρος δεξιᾷ συνεχροτεῖτο πάλη, ἀλλ᾽ ἣν τῆς δεξιᾶς χαινή τις τῶν παλαισμάτων ἡ νίχη, τῆς μὲν φλογὸς διὰ μέσου τῆς χειρὸς ἐκπιπτούσης, τῆς χειρὸς δὲ ἔτι τεταμένης πρὸς πάλην. Ὦ χειρὸς φιλονειχοτέρας πυρός ! ὦ χειρὸς, χάμπτεσθαι πυρὶ μὴ μαθούσης ὦ πυρὸς, ἡττᾶσθαι χειρὶ διδαχθέντος! Σίδηρος τῇ τοῦ πυρὸς εἴχει τυραννίδι χαυνούμενος" χαλχὸς τῇ τοῦ πυρὸς παραχωρεῖ δυναστείᾳ" οἵδε τούτῳ καὶ λίθων ἀντιτυπία νιχᾶσθαι. ᾿Αλλ᾽ ὁ πάντα τοῦ πυρὸς βιαζόμενος τόνος μάρτυρος τὴν δεξιὰν τεταμένην οὐχ ἔχαμψε χατακαίων. Εἰκότως ἂν ὁ μάρτυς ἐπὶ τοὐύτῃ πρὸς τὸν Δεσπότην βοήσειεν- Ἑκράτησας τῆς χειρὸς τῆς δεξιᾶς μου, καὶ ἐν τῇ βουλῇ σου ὡδήγησάς με, καὶ μετὰ δόξης προσειλάθου με. Τί σε, ὦ γενναῖε τοῦ Χριστοῦ στρατιῶτα, προσείπω; ᾿Ανδριάντα χαλέσω; Πολύ σε τῆς χαρτερίας ἢλάττωσα. Τὸν μὲν γὰρ πῦρ μαλάττει δεξάμενον" σοῦ δὲ τὴν δεξιὰν ὀφθῆναι μόνον χινουμένην οὐχ ἔπεισεν. "Ἂν σιδηροῦν ὀνομάσω, καὶ τὴν τοιαύτην τῆς σῆς ἀνδρίας εὑρίσχω λειπομένην εἰχόνα, Σὺ γὰρ μόνος ἔπεισας φλόγα μὴ βιάζεσθαι χεῖρα" σὺ μόνος ἐχτήσω θυσιαστήριον δεξιάν - σὺ μόνος δεξιᾷ φλεγομένῃ τὰ τῶν δαιμόνων ἐῤῥάπισας πρόσωπα, καὶ τότε μὲν ἀπηνθραχωμένῃ χειρὶ τὰς ἐχείνων χεφαλὰς συγχατέτηξας νῦν δὲ τεφρωθείσῃ ταύτῃ τὰς αὐτῶν στρατιὰς ἀποτυφλοῖς καταπατῶν. ᾿Αλλὰ τί παιδιχοῖς ἐλαττῶ τὸν … τοίνυν τὸν εἰς αὐτὸν ὕμνον παραχωρήσωμεν καις" τὰς μεγαλοτωνοτέρας τῶν διδασχάλων ἐπ᾽ αὐτῷ καλέσωμεν σάλπιγγας. ᾿Ανάστητέ μοι νῦν, ὦ λαμπροὶ τῶν ἀθλητιχῶν χατορθωμάτων ζωγράφοι" τὴν τοῦ στρατηγοῦ χολοδωθεῖσαν εἰχόνα ταῖς ὑμετέραις μεγαλύνατε τέχναις. ᾿Αμαυρότερον παρ᾽ ἐμοῦ τὸν στεφανίτην γραφέντα τοῖς τῆς ὑμετέρας σοφίας περιλάμψατε χρώμασιν. ᾿Απέλθω τῇ τῶν ἀρίστευμάτων τοῦ μάρτυρος; παρ᾽ ὑμῶν νενιχημένος γραφῇ" καίρω τὴν τοιαύτην τῆς ὑμετέρας ἰσχύος σήμβέρον νίχην ἡττώμενος. Ἵδω τῆς χειρὸς πρὸς τὸ πὺρ ἀχριδέστερον παρ᾽ ὑμῶν γραφομένην τὴν πάλην ἴδω φαιδρότερον ἐπὶ τῆς ὑμετέρας τὸν παλαιστὴν γεγραμμένον εἰχόνος. Κλαυσάτωσαν δαίμονες, καὶ νῦν ταῖς τοῦ μάρτυρος ἐν ὑμῖν ἀριστείαις πληττόμενοι. Φλεγομένη πάλιν αὑτοῖς ἡ χεὶρ καὶ γι… τοὺς αἰῶνας τῶν αἰώνων. ᾿Αυήν. ### English translation (Claude) [1] Formerly the deaths of the saints were honored with lamentations and tears: Joseph wept bitterly for Jacob when he died; the Jews mourned greatly for the death of Moses as well; they honored Samuel too with many tears. But now we leap for joy at the deaths of the holy. For since the cross the nature of sorrowful things has been changed. We no longer escort the deaths of the saints with dirges, but dance in godly choirs at their tombs. For death is sleep for the righteous; or rather, a departure to a better life. Hence martyrs leap for joy while they are being slaughtered. For longing for the more blessed life makes the pain of slaughter dead. The martyr does not see the dangers but the crowns; he does not shudder at the blows but counts the prizes; he does not look at the executioners scourging him below, but pictures the angels acclaiming him from above; he does not consider how brief the dangers are, but how eternal the rewards. Even among us they already reap a splendid pledge, applauded with godly acclamations by everyone, and gathering countless people from their tombs as in a net … [2] This indeed is what was accomplished today by the noble Barlaam. For the martyr's war trumpet sounded and gathered, as you see, the soldiers of piety. Christ's athlete, lying here, has been proclaimed, and has given wings to the theater of the Church. “He who believes in me, though he die, shall live”: the noble Barlaam has died, and he assembles festivals; he has been consumed in a tomb, and he invites us to a feast. Now is the time for us to cry out, “Where is the wise man? Where is the scribe? Where is the debater of this age?” A rustic is our unconquered teacher of piety today … prey, but after the trial he knew him as an unconquerable man-at-arms; he laughed at him for speaking in broken words, but shuddered at him when he showed an angelic youthful daring. For his character did not share the barbarism of his tongue, nor was his reasoning seen to limp along with his syllables; he was a second Paul, saying with Paul, “Even if I am unskilled in speech, I am not in knowledge.” The executioners wore themselves out scourging him, but the martyr was found more vigorous; … the reasoning was not bent. The whips loosed the joints of his sinews, but [the strength] of faith …; the moistures [of his body] were spent, but the philosophy of his mind flourished. Most of his flesh was deadened, but he was in his prime, as if he had not yet begun the contests. For when the love of piety has first taken hold of the soul, every form of warfare becomes laughable to it, and all who tear it for the sake of what it longs for delight it rather than strike it. The longing of the apostles bears me witness, which once made the scourges of the Jews delightful to them. “For they went,” it says, “rejoicing from the presence of the council, because they had been counted worthy to suffer dishonor for his name.” Such too is the man-at-arms we praise today: regarding the punishments as gladness, thinking that the whips were pelting him with roses, slipping away from the outrages of the impiety as from arrows, reckoning the judge's anger a shadow of smoke, laughing at the savage gaping of the guards, dancing in the dangers as among crowns, leaping at the blows as at more splendid prizes, spitting on the bared swords, receiving the hands of the executioners as softer than wax, embracing the wood of punishment as a saving thing, delighting in the confinement of prisons as in meadows, rejoicing in the devices of torture as in the variety of flowers, possessing a right hand stronger than fire; which was in fact the last device his enemies brought against him. For lighting an altar for the libation to the demons, they bring the martyr and stand him beside it, and ordering him to hold his right hand palm upward over the altar, they maliciously placed burning [incense] on it. For they hoped that the hand, overpowered by the force of the fire, would of necessity soon let the incense fall on the altar. Alas for the intricate trickery of the impious! “Since,” they say, “we have not bent his will with countless wounds, let us at least bend the hand of the contentious wrestler in the flame. Since we have not shaken his soul with all sorts of devices, let us at least make his right hand waver by bringing it to fire.” But not even this hope did the wretches enjoy. The flame ate through the hand, but the hand remained, holding up the flame as if it were ashes. It did not turn its back to the warring fire like fugitives, but gave the martyr the words of the prophet to say: “Blessed be the Lord my God, who trains my hands for battle and my fingers for war.” For fire grappled with the hand, and the defeat was found to be the fire's. A wrestling match was joined between the flame and the martyr's right hand, but the victory of the right hand was a new kind of wrestling: the flame fell through the middle of the hand, while the hand was still stretched out for the bout. O hand more contentious than fire! O hand that did not learn to bend to fire! O fire, taught to be defeated by a hand! Iron yields to the tyranny of fire and is softened; bronze gives way to the power of fire; even the hardness of stones knows how to be conquered by it. But the strength of fire, which overpowers everything, did not bend the martyr's outstretched right hand by burning it. [3] Fittingly might the martyr cry out to the Master at this: “You held my right hand, and in your counsel you guided me, and with glory you received me.” What shall I call you, noble soldier of Christ? Shall I call you a statue? I would greatly diminish your endurance. For fire softens a statue when it takes hold of it; but your right hand it could not persuade even to be seen moving. If I call you iron, I find this image too falling short of your courage. For you alone persuaded a flame not to overpower a hand; you alone made your right hand an altar; you alone with a burning right hand struck the faces of the demons, and then with a hand turned to coal you melted their heads, and now with this hand turned to ashes you blind their armies and trample them. But why do I diminish the [martyr] by childish … let us yield the hymn to him … let us call upon the grander trumpets of the teachers for him. Rise up for me now, you splendid painters of athletic exploits; magnify by your arts the mutilated image of the general. Illuminate with the colors of your wisdom the crowned victor whom I have drawn too dimly. Let me go away defeated by your painting of the martyr's feats of valor; I rejoice to be defeated today by such a victory of your power. Let me see the hand's struggle with the fire painted more exactly by you; let me see the wrestler painted more brightly in your image. Let the demons weep, struck now again by the martyr's feats of valor in you. Let the burning hand again [be shown] to them, and … to the ages of ages. Amen. ### Scripture references - Gen 50:1: allusion, high confidence - Deut 34:8: allusion, high confidence - 1 Sam 25:1: allusion, high confidence - 1 Thess 4:13: echo, medium confidence - John 11:25: quotation, high confidence - 1 Cor 1:20: quotation, high confidence - 2 Cor 11:6: quotation, high confidence - Acts 5:41: quotation, high confidence - Ps 144:1 (143:1 LXX): quotation, high confidence - Ps 73:23 (72:23 LXX): quotation, high confidence - Ps 73:24 (72:24 LXX): quotation, high confidence ### Translation notes - Homily 17, On the martyr Barlaam, staged as one section (its title is not in the scan text); the numerals of sections 2 and 3 are read and marked [2], [3]. Migne's notes and Latin are removed; words lost under them are marked “…”, among them the end of section 1 and the conclusion, where Basil evidently asks that Christ, the president of the contest, be painted too. In section 2 the scan interleaves the clauses on the scourging; they are translated by sense, with words in brackets supplied. Migne's note supplies διδάσκαλος (“teacher”) and the reading μετὰ τὴν πεῖραν (“after the trial”); a variant at the end of section 3 reads “by childish shortcomings.” The “burning [incense]” translates a garbled word (νωτὸν, probably λιβανωτόν). The title of the next homily (“On the martyr Gordius”), run on at the end by the scan, is removed. Quotations and allusions: Gen 50:1; Deut 34:8; 1 Sam 25:1; 1 Thess 4:13–14; John 11:25; 1 Cor 1:20; 2 Cor 11:6; Acts 5:41; Ps 144:1 (143:1 LXX); Ps 73:23–24 (72:23–24 LXX). ### Citation (SBL) Basil, Hom. 17.1 (PG 31:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/17-1/#p-17-1). ## Homilies 18.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/17-1/#p-18-1 - Source: PG 31:496 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Panegyric on Gordius, a centurion of Caesarea: biblical praise rests on deeds, not homeland; in the persecution Gordius fled to the desert, then came down into the crowded stadium and declared himself a Christian. ### Greek text Νόμος ἐστὶ φύσεως ταῖς μελίσσαις μὴ ἀπαίὑε τῶν σίμόλων πρὶν ἂν ὁ βασιλεὺς αὐτῶν τῆς πτήσεως ἀφηγήσηται. Ἐπεὶ οὖν καὶ τὸν λαὸν Κυρίου εἴδον νῦν πρῶτον ἐπὶ τὰ οὐράνια ἄνθη, τοὺς μάρτυρας, ἐξιόντα, ζητῶ τὸν ἡγεμόνα. Τίς ὁ χινήσας τὸν πολὺν τοῦτον ἑσμόν; τίς ὁ τὴν χειμερινὴν χατήφειαν εἰς ἐαρινὴν φαιδρότητα μεταστήσας; Νῦν γὰρ δὴ πρῶτον ὁ λαὸς, οἱονεὶ σίμόλων τινῶν, τῆς πόλεως προχυθέντες, τὸν προπόλεον χόσμον, τὸ σεμνὸν τοῦτο καὶ πάγχαλον τῶν μαρτύρων στάδιον, τἰὰνδη μεὶ χατειλήφασιν. Ἐπεὶ οὖν καὶ ἡμᾶς ἀναστῆταν ἤγαγε τὸ θαῦμα τοῦ μάρτυρος, ἐχλαθομέγνοὺς τῆς ἀσθενείας, δεῦρο δὴ καὶ αὐτοὶ τῇ χατὰ δύναμιν ςωνῇ, οἷόν τινι ἄνθει τῶν τοῦ ἀνδρὸς ἔργων περιδομδήσωμεν, ὅσιά τε ποιοῦντες καὶ τοῖς παρδικαίου, εὐφρανθήσονται «1αοἱ, ὁ σοφὸς ἡμῖν ἀρτίως ἔλεγε Σολομών. Καίτοιγε ἠπόρουν κατ᾽ ἐμαυτὸν, τέ ποτε ἄρα βούλεται! τῷ παροιμιαττῇ τὸ αἵγεῦμα. Αρα, ὅτι, ῥέτορός τινος ἣ λογογράφου δεινοῦ συνθέντος λόγον πρὸς τὴν τῶν ἀχουόντων ἔχπληξιν, ἤχῳ τινὶ χεχομψευμένῳ χαταχτυποῦντι τὰς ἀχοὰς, εὐφραίνονται οἱ λαοὶ, τήν τε εὕρεσιν τῶν νοημάτων, καὶ τὴν διάθεσιν, καὶ τὸ τῆς λέξεως πομπιχὸν καὶ πρὸς ἁρμονίαν χεχροτημένον ἀποδεχόμενοι; Ἧ τοῦτὸ μὲν οὐχ ἂν εἶπέ ποτε ὁ μηδαμοῦ τῷ τοιούτῳ εἴδει τῶν λόγων χρησάμενος " οὐδ᾽ ἂν προέτρεψεν ἡμᾶς πανηγυριχῶς ἐμπομπεύειν τοῖς ἐγχωμίοις τῶν μαχαρίων ὁ τὸ πεζὸν τῆς λέξεως καὶ τὸ τῆς φωνῆς ἀχατάσχευον πανταχοῦ προτιμήσας. Τί οὖν ἐστιν, ὃ φησιν; Ὅτι εὐφραίνονται λαοὶ εὐφροσύνην πνευματιχὴν ἐπὶ μόνῃ τῇ ὑπομνήσει τῶν τοῖς δικαίοις κατ ὠρθωμένων, εἰς ζῆλον καὶ μίμησιν τῶν ἀγαθῶν, ἀφ' ὧν ἀκούουσιν, ἐναγόμενοι. Ἢ γὰρ τῶν εὐπολιτεύτων ἀνδρῶν ἱστορία οἷόν τι φῶς τοῖς σωζομένοις πρὸς τὴν τοῦ βίου ὁδὸν ἐμποιεῖ. Διότι ὁμοῦ τε ἠχούσαμεν διηγουμένου τοῦ Πνεύματος τὸν Μωῦσέως βίον, καὶ εὐθὺς ἡμᾶς ζῆλος εἰσῆλθε τῆς ἀρετῆς τοῦ ἀνδρὸς, καὶ τὸ πρᾶον τοῦ τρόπου ζηλωτὸν ἑχάστῳ καὶ μαχαριστὸν χατεφάνη. Τοῖς μὲν γὰρ ἄλλοις ἀνθρώποις ἐχ τῆς τῶν λόγων αὐξήσεως συνίσταται τὰ ἐγχώμια " τοῖς δικαίοις δὲ ἀρχεῖ τῶν πεπραγμένων αὑτοῖς ἡ ἀλήθεια πρὸς τὸ δεῖξαι αὐτῶν τὸ ὑπερθάλλον τῖς ἀρετῆς. Ὥστε, ὅταν διηγώμεθα τοὺς βίους τῶν διαπρεψάντων ἐν εὐσεδείᾳ, δοξάζομεν πρῶτον τὸν Δεσπότην διὰ τῶν δούλων ἐγχωμιάζξομεν δὲ τοὺς δικαίους διὰ τῆς μαρτυρίας ὧν ἴσμεν, εὐφραίνομεν δὲ τοὺς λαοὺς διὰ τῆς ἀχοῆς τῶν χαλῶν. Προτροπὴ γὰρ πρὸς σωφροσύνην ὁ βίος τοῦ Ἰωσὴφ, καὶ πρὸς ἀνδρίαν παράχλησις τὰ τοῦ Σαμψὼν διηγήματα. ᾧ, Οὐχ οἶδεν οὖν ἐγχωμίων νόμον τὸ θεῖον διδασχαλεῖον, ἀλλὰ τὴν μαρτυρίαν τῶν πεπραγμένων ἀντ᾽ ἐγχωμίων λογίξεται, ὡς καὶ τοῖς ἁγίοις ἔξαρχοῦσαν πρὸς ἔπαινον, καὶ τοῖς ὡρμημένοις πρὸς ἀρετὴν αὐτάρχη οὖσαν εἰς ὠφέλειαν. Ἐγχωμίων μὲν γὰρ νόμος πατρίδα διερευνᾶσθαι, καὶ γένος ἀναζητεῖν, καὶ ἀγωγὴν διηγεῖσθαι " ὁ ὃὲ ἡμέτερος νόμος, τοὺς τῶν γειτόνων λόγους κατασιγάσας, ἀπὸ τῶν ἰδίων ἑκάστου τὴν μαρτυρίαν πληροῖ, Τί γὰρ ἐγὼ παρὰ τοῦτο σεμνότερος, εἰ ἡ πόλις ποτὲ χαλεποὺς καὶ μεγάλους ἀγῶνας διενεγχοῦσα, λαμπρὰ χατὰ τῶν πολεμίων ἀνέστησε τρόπαια; τί δὲ, εἰ θέσεως εὐκαίρως ἔχει, ὡς πρὸς χειμῶνά τε εἶναι καὶ θέρος ἐπιτηδείαν; Εἰ δὲ καὶ ἢ αὑτὴ ἀνδρῶν τά ἔστιν εὔφορος, καὶ βοσχήματα τρέφειν αὐτάρχης, τέ μοι ἐκ τούτων ὄφελος; ᾿Αλλὰ καὶ ταῖς τῶν ἵππων ἀγέλαις τῆς ὑφ᾽ ἡλίῳ χρατεῖ. Τί οὖν ἡμᾶς δύναται ταῦτα τὴν ἀνθρωπείαν ἀρετὴν βελτίους ποιῆσαι; Ἧ που καὶ τὰς τοῦ γείτονος ὄρους χορυφὰς διηγούμενοι, ὡς ὑπερνεφεῖς τέ εἰσι καὶ ἐπὶ πολὺ τοῦ ἀέρος διανεστήχασιν, ἑαυτοὺς ἀπατήσομεν ὡς τοῖς ἀνδράσι διὰ τούτων ἐχπληροῦντες τὸν ἔπαινον; Πάντων ἐστὶ χαταγελαστότατον, ὅλου τοῦ χόύσμου παρὰ τῶν δικαίων ὑπεροφθέντος, ἡμᾶς ἐξ ὀλίγων τῶν ἀτιμασθέντων πληροῦν αὐτοῖς τὰ ἐγχώμια. ᾿Αρχεξ τοίνυν ἢ μνήμη πρὸς ὠφέλειαν διηνεχῇ. Οὺ γὰρ δὴ ἐχείνοις δ χρεία προσθήκης εἰς εὐδοχίμησὶιν, ἀλλ᾽ ἡμῖν τοῖς ἐν τῷ βίῳ ἀναγκαία ἡ μνήμη διὰ τὴν μίμησιν. Ὥσπερ γὰρ τῷ πυρὶ αὐτομάτως ἕπεται τὸ φωτίζειν, καὶ τῷ μύρῳ τὸ εὐωδεῖν “ οὕτω καὶ ταῖς ἀγαθαῖς πράξεσιν ἀναγκαίως ἀχολουθεῖ τὸ ὠφέλιμον. Καίτοι οὐδὲ τοῦτο μικρὸν, ἀχριδῶς τυχεῖν τῆς ἀληθείας τῶν τότε. ᾿Αμυδρὰ γάρ τις φήμη πρὸς ἡμᾶς διεδόθη, τὰς ἐπὶ τῶν ἀγώνων ἀνδραγαθίας τοῦ ἀνδρὸς διασώζουσα. Καί πως δοχεῖ τὸ χαθ᾽ ἡμᾶς τῷ τῶν ζωγράφων προσεοιχέναι. Καὶ γὰρ ἐχεῖνοι, ἐπειδὰν ἐξ εἰχόνων μεταγράφωσι τὰς εἰχόνας, πλεῖστον, ὡς εἰκὸς, τῶν ἀρχετύπων ἀπολιμπάνονται" καὶ ἡμᾶς, αὐτῆς τῆς θέας τῶν πραγμάτων ἀπολειφθέντας, χίνδυνος οὐ μιχρὸς τὴν ἀλήθειαν ἐλαττῶσαι. ᾿Αλλ᾽ ἐπειδὴ ἐνέστηχεν ἡ ἡμέρα ὑπόμνησιν φέρουσα μάρτυρος, ἐπιφανῶς τοῖς ὑπὲρ Χριστοῦ μαρτυρίοις ἐναθλήσαντος, εἴπωμεν ὅσα οἴδαμεν. Οὗτος ἔφυ μὲν ἀπὸ τῆς πόλεως ταύτης, ὅθεν καὶ μᾶλλον αὐτὸν ἀγαπῶμεν, διότι οἰχεῖος ἡμῖν ὁ χόσμος ἐστίν. Ὥσπερ γὰρ τὰ εὔχαρπα τῶν φυτῶν, οὺς ἂν ἐχθρέψῃ χαρποὺς, τῇ οἰχείᾳ γῇ παρατίθεται " οὕτω καὶ οὗτος ἐχ τῶν λαγόνων τῆς ἡμετέρας ἀναδραμὼν, καὶ πρὸς μήχιστον ὕψος τῆς δόξης διαναστὰς, τῇ ἐνεγχούσῃ καὶ θρεψαμένῃ τῶν οἰχείων τῆς εὐσεδείας καρπῶν τὴν ἀπόλαυσιν ἐχαρίσατο. Καλοὶ μὲν γὰρ καὶ οἱ ἐχ τῆς ὑπερορίας καρποὶ, ὅταν ἡδεῖς τε ὥσι καὶ τρόφιμοι" πολλῷ μέντοι ἡδίους τῶν ἐπηλύδων οἱ ἡμεδαποὶ καὶ ἐγχώριοι, πρὸς τῇ ἀπολαύσει ἔτι καὶ χαλλωπισμόν τινα ἡμῖν διὰ τῆς οἰχειότητος χαριζόμενοι. Ἐγχατεἰλεγμένος δὲ στρατείᾳ ἐπιφανεῖ, ὡς ἑχατὸν στρατιωτῶν ἀρχὴν πιστευθῆναι, καὶ σώματος ῥώμῃ καὶ ψυχῆς ἀνδρίᾳφ τοῖς στρατιωτιχοῖς καταλόγοις ἐμπρέπων. Ἐπεὶ δὲ ὁ τότε τύραννος τὸ πιχρὸν καὶ ἀνήμερον τῆς ψυχῆς μέχρι ποῦ πολέμου τῆς Ἐχχλησίας ἐξέτεινε, καὶ ἧρε χεῖρα θεομάχον κατὰ τῆς εὐσεδείας, χηρύγματα δὲ ἣν πανταχοῦ, καὶ διαγράμἕατα ἥπλωτο χατὰ κᾶσαν ἀγορὰν καὶ πάντα τόπον ἐπίσημον, μὴ προσχυνεῖσθαι Χριστὸν, ἢ θάνατον εἷναι τὴν ζημίαν τοῖς προτχυνοῦσι" καὶ πρόσταγμα ἦν ὑποχύπτειν εἰδώλοις ἅπαντας, καὶ λίθους καὶ ξύλα χαράγματι τέχνης μεμορφωμένα θεοὺς ἡγεῖσθαι, ἣ τοὺς μὴ πειθομένους πάσχειν ἀνήχεστα ' σύγχυσις δὲ ἣν καὶ ταραχὴ διὰ πάσης τῆς πόλεως, καὶ λεηλασίαι χατὰ τῶν εὐσεθούντων χρήματα διηρπάξζετο, πληγαῖς τὰ τῶν φιλοχρίστων σώματα χατεξαίνετο, γυναῖχες εἴλχοντο διὰ μέσης τῆς πόλεως" οὗ νεότης ἐλεεινὴ, οὐ γῆρας αἰδέσιμον ἦν " … ἐστενοχωρεῖτο τὰ δεσμωτήρια, ἔρημοι ἧσαν οἱ εὐθηνούμενοι τῶν οἴκων, αἱ δὲ ἐρημίαι πλήρεις τῶν φυγαδευομένων " ἔγχλημα δὲ ἦν τοῖς ταῦτα πάσχουσιν ἡ εὐσέβεια, καὶ πατὴρ παρεδίδου παῖδα, καὶ πατέρα υἱὸς χατεμήνυεν, ἀδελροὶ χατ᾽ ἀλλήλων ἐμαίνοντο, καὶ δοῦλοι δεσπόταις ἑαυτῶν ἐπανίσταντο " δεινὴ δέ τις νὺξ χατειλήφε: τὸν βίον, πάντων ἀγνοησάντων ἀλλήλους ἐχ τῆς τοῦ διαδόλου φρενούλαθείας " χατεθάλλοντο μὲν οἶχοι: προσέυχῆῇς ὑπὸ χειρῶν ἀνοσίων, ἀνετρέπετο δὲ θυσιαστήρια, καὶ οὐχ ἣν προσφορὰ οὐδὲ θυμίαμα, οὐ τόπος τοῦ καρπῶσαι, ἀλλὰ χατήφεια δεινὴ, ὥσπερ τις νεφέλη, τὰ πάντα χατεῖχεν᾽ ἀπελήλαντο μὲν οἱ τοῦ θείου θεραπευταὶ, διεπτόητο δὲ πᾶς τῆς εὐσεδείας θίασος, δαίμονες δὲ χατεχόρευον, χνίσσαις καὶ αἴμασι τὰ πάντα χαταμιαίνοντες " τότε ὁ γενναῖος οὗτος προλαδὼν τὴν ἐχ τῶν διχαστηρίων ἀνάγχην, ῥίψας τὴν ζώνην, ὑπερόριος ἦν, ὑπεριδὼν δυναστείας, ὑπεριδὼν δόξης, πλούτου παντοδαποῦ, συγγενείας, φίλων, οἶχετῶν, ἀπολαύσεως βίου, πάντων ὅσα ἀνθρώποις ἐστὶ περισπούδαστα, πρὸς τὰς βαθυτάτας καὶ ἀνθρώποις ἀδάτους ἐρημίας ἀπέδραμε,, τὸν μετὰ τῶν θηρίων βίον τῆς πρὸς τοὺς εἰδωλολατροῦντας χοινωνίας ἥμερώτερον ἡγησάμενος, κατὰ τὸν ζηλωτὴν Ἡλίαν ὅς, ὅτε εἶδεν ἐπικρατοῦσαν τὴν εἰδωλολατρείαν τῆς Σιδωνίας, ἐπὶ τὸ ὄρος ἀνέδραμε τὸ Χωρὴδ, καὶ ἐν τῷ σπηλαίῳ διῆγεν, ἐχζητῶν τὸν Θεὸν, ἕως εἶδε τὸν περιπόθητον, ὡς ἰδεῖν ἀνθρώπῳ Θεὸν δυνατόν. ὅ. Τοιοῦτος οὖν ἣν καὶ ὁ Γόρδιος, ἀποφυγὼν θορύθοὺς πολιτιχοὺς ὄχλον ἀγοῥαῖον, ἀρχοντιχοὺς τύφους, τὰ διχαστῆρια, τοὺς συχοφάντας, τοὺς πωλοῦντας, τοὺς ὠνουμένους, τοὺς ὀμνύοντας, τοὺς ψευδομένους, τὴν αἰσχρολογίαν, τὴν εὐτραπελίαν, τἄλλα ὅσα, ὥσπερ ἐφόλχια, αἱ πολυάνθρωποι τῶν πόλεων ἐπισύρονται. Καθαρεύων τὰ ὦτα, χαθαρεύων τοὺς ὀφθαλμούς" καὶ πρό γε πάντων τὴν καρδίαν χεχαθαρμένος, ἵνα Θεὸν ἰδεῖν δυνηθῇ, καὶ μαχάριος γένηται εἶδε δι᾽ ἀποχαλύψεων, ἐδιδάχθη τὰ μνστήρια, οὐκ ἀπ' ἀνθρώπων, οὐδὲ δι᾽ ἀνθρώπων, ἀλλ᾽ ἔχων τὸν μέγαν διδάσχαλον τὸ Πνεῦμα τῆς ἀληθείας. Ὅθεν ἐλθὼν εἰς ἔννοιαν τοῦ βίου, ὡς ἀνωφελὴς, ὡς μάταιος, ὡς ὀνείρου παντὸς καὶ σχιᾶς ἀδρανέστερος, ἠρεθίσθη σφοδρότερον πρὸς τὴν ἐπιθυμίαν τῆς ἄνω χλήσεως. Καὶ οἷον ἀθλητὴς, αἰσθόμενος ἑαυτοῦ ἱχανῶς γυμνασθέντο; καὶ ἀλειψαμένου πρὸς τὸν ἀγῶνα, ταῖς νηστείαις, ταῖς ἀγρυπνίαις, ταῖς προσεὐχαῖς, τῇ διηνεχεῖ καὶ ἀπαύστῳ μελέτῃ τῶν λογίων τοῦ Πνεύματος, τηρήσας τὴν ἡμέραν ταύτην, ἐν ἧ πανδημεὶ ηᾶσα ἡ πόλις ἑορτὴν ἄγουσα φιλοποπιχὸν θεωμένη. Ἐπεὶ οὖν πᾶς ὁ δῆμος ἄνω συνείλεχτο, οὐχ Ἰουδαῖος ἀπῆν, οὐχ Ἕλλην " καὶ Χριστιαγῶν δὲ πλῆθος οὐχ ὀλίγον αὑτοῖς συνανεφύρετο, οἱ ἀφυλάχτως βιοῦντες, καὶ καθήμενοι μὲν μετὰ συνεδρίου ματαιότητος, μὴ ἐκχχλίνοντες δὲ συστροφὰς ποντρευομένων, οἱ καὶ τότε παρῆσαν θεαταὶ τοῦ τάχους τῶν ἵππων, καὶ τῆς ἐμπειρίας τῶν ἡνιόχων " ἀλλὰ καὶ δούλους ἀνῆχαν δεσπόται, καὶ παῖὸες ἐχ διδασχαλείων πρὸς τὴν θέαν ἔτρεχον, παρῆν δὲ καὶ γυναιχῶν ὅσον δημῶδες καὶ ἄστιμον, πλῆρες δὲ ἣν τὸ στάδιον, καὶ πάντες ἔδη πρὸς τὴν θέαν τῆς τῶν ἵππων ἀμῶλλης ἦσαν συντεταμένοι " τότε δὴ ὁ γενναῖος ἐχεῖνος καὶ μέγας τὴν Ψυχὴν, μέγας τὸ φρόνημα, ἄνωθεν ἐκ τῶν ὁρέων ἐπικαταδὰς τῷ θεάτρῳ, οὐ κατεπλάγη τὸν δῆμον, οὐκ ἐλογίσατο πόσαις χερσὶ πολεμίαις ἑαυτὸν παραδίδωσιν " ἀλλ" ἀτρόμῳ τῇ καρδίᾳ καὶ γαύρῳ τῷ φρονήματ!, οἱονεὶ πέτρας συνεχεῖς, ἢ δένδρα πολλὰ, τοὺς τὸ στάδιον περιχαθημένους παραδραμὼν, εἰς τὸ μέτον χατἔστη, βεδαιῶν τὸν λόγον, ὅτι Δίχαιος ὡς λέων πέποιθε. Καὶ οὕτως ἀπτόητος ἣν τὴν ψυχὴν, ὥστε, Ἐν περιφανεῖ τοῦ θεάτρου γενόμενος, ἀτρέπτῳ τῇ παῤῥησίᾳ ἐξεδόησε τὴν φωνὴν ἐκείνην, ἧς μέχρι τοῦ νῦν εἰσί τινες οἱ ἀχούσαντες " Εὐὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν" ἐμξταγὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσι" δηλῶν διὰ τούτων, ὅτι οὐ πρὸς ἀνάγχην ἤχθη πρὸς τοὺς χινδύνους, ἀλλ᾽ ἐχουσίως ἐπέδωχεν ἑαυτὸν τῷ ἀγῶνι" μιμησάμενος τὸν Δεσπότην, ὃς ἐν τῷ σχότει τῆς νυχτὸς ἀγνοούμενος τοῖς Ἰουδαίοις ἑαυτὸν χατεμήνυσεν. ### English translation (Claude) [1] It is a law of nature for bees not to leave the hive until their king leads the flight. Since, then, I see the people of the Lord now for the first time going out to the heavenly flowers, the martyrs, I look for the leader. Who set this great swarm in motion? Who changed the gloom of winter into the brightness of spring? For now for the first time the people, pouring out of the city as from hives, have occupied in a body the ornament before the city, this august and most beautiful stadium of the martyrs. Since, then, the wonder of the martyr has raised us up too, forgetting our weakness, come, let us also, with our voice as best we can, hum about the man's deeds as about a flower, doing a holy thing and giving those present … “[When the righteous are praised,] the peoples will rejoice,” the wise Solomon told us just now. And yet I was perplexed within myself what the proverb's meaning might be. Is it that, when some orator or clever speechwriter has composed a speech to astonish the hearers, beating on their ears with an elaborate sound, the peoples rejoice, welcoming the invention of the thoughts, the arrangement, and the pomp of the diction struck into harmony? Surely he would never have said this, who nowhere used that kind of speech; nor would he have urged us to make a festive display in the praises of the blessed, who everywhere preferred plainness of diction and an unadorned voice. What then is it that he says? That the peoples rejoice with a spiritual joy at the mere recollection of the achievements of the righteous, being led to emulation and imitation of the good things they hear. For the history of men who lived well is like a light for those being saved on the road of life. Hence as soon as we heard the Spirit narrating the life of Moses, at once emulation of the man's virtue entered us, and the gentleness of his character appeared enviable and blessed to each of us. For the praises of other men are put together by amplifying words; but for the righteous the truth of their deeds suffices to show the surpassing quality of their virtue. So when we narrate the lives of those who were distinguished in piety, we first glorify the Master through his servants, we praise the righteous through the testimony of what we know, and we gladden the peoples through the hearing of good things. For the life of Joseph is an exhortation to chastity, and the stories of Samson an encouragement to courage. [2] The divine school, then, does not know the law of encomia, but reckons the testimony of deeds in place of encomia, as sufficient for the praise of the saints and self-sufficient for the benefit of those eager for virtue. For it is the law of encomia to search out the homeland, inquire into the family, and narrate the upbringing; but our law, silencing what is said of neighbors, fills out the testimony from each one's own deeds. For how am I more august for this, if the city once endured hard and great contests and set up splendid trophies over its enemies? Or if it is favorably situated, so as to be suitable for both winter and summer? Or if it is fertile in men and able to feed cattle, what benefit is that to me? It also surpasses every land under the sun in its herds of horses. What then can these things do to make us better in human virtue? Or shall we deceive ourselves by describing the peaks of the neighboring mountain, how they are above the clouds and rise far into the air, as if we were filling out the praise of the men by these? It is the most ridiculous thing of all, when the whole world has been despised by the righteous, that we should fill out their praises from a few of the things they disdained. Memory, then, suffices for continual benefit. For they have no need of anything added for good repute; but for us who are in this life memory is necessary for imitation. As illumination follows fire of itself, and fragrance ointment, so benefit necessarily follows good deeds. Yet even this is no small thing, to attain exactly the truth of what happened then. For a dim report has been handed down to us, preserving the man's brave deeds in the contests. And our case seems somehow like that of painters. For they, when they copy images from images, fall very far short of the originals, as is to be expected; and for us too, who missed the very sight of the events, there is no small danger of diminishing the truth. But since the day has come that brings the remembrance of a martyr who contended illustriously in testimonies for Christ, let us say what we know. He was born of this city, so that we love him all the more, because the adornment is our own. For as fruitful plants set the fruits they bear before their own soil, so he too, having sprung up from the bosom of our [city] and risen to the greatest height of glory, granted to the land that bore and nourished him the enjoyment of the fruits of his piety. Fine indeed are fruits from abroad too, when they are sweet and nourishing; but much sweeter than the imported are our native and local ones, granting us besides the enjoyment a certain adornment too through their kinship. Enrolled in a distinguished military service, he was entrusted with command of about a hundred soldiers, conspicuous in the army lists for strength of body and courage of soul. When the tyrant of that time extended the bitterness and savagery of his soul as far as war against the Church, and raised a God-fighting hand against piety, proclamations were everywhere, and edicts were posted in every marketplace and every notable place, that Christ was not to be worshiped, or else that death was the penalty for those who worshiped him; and the command was that all should bow down to idols and consider as gods stones and wood shaped by the engraving of art, or else that those who did not obey should suffer incurable things. There was confusion and disturbance throughout the city, and plundering of the pious: property was seized, the bodies of those who loved Christ were torn by blows, women were dragged through the middle of the city; youth was not pitied, old age was not revered; … the prisons were crowded, the prosperous houses were deserted, and the deserts were full of fugitives; and piety was the charge against those who suffered these things. Father handed over child, son informed against father, brothers raged against one another, and slaves rose up against their own masters. A terrible night had seized life, all failing to recognize one another through the derangement caused by the devil. Houses of prayer were thrown down by unholy hands, altars were overturned, and there was no offering nor incense, no place to sacrifice, but a terrible gloom held everything like a cloud. The servants of God were driven away, the whole company of piety was terrified, and demons danced in triumph, polluting everything with the smoke of sacrifices and blood. Then this noble man, anticipating the compulsion of the courts, threw off his belt and went beyond the borders; disdaining power, disdaining glory, wealth of every kind, kindred, friends, servants, the enjoyment of life, all that men strive for, he fled to the deepest deserts, inaccessible to men, reckoning life with wild beasts gentler than fellowship with idolaters, after the example of the zealous Elijah, who, when he saw the idolatry of the Sidonian woman prevailing, fled up to Mount Horeb and lived in the cave, seeking God, until he saw the one he longed for, as far as it is possible for a man to see God. [3] Such, then, was Gordius too, fleeing the tumults of the city, the crowd of the marketplace, the pomp of the magistrates, the courts, the informers, those who sell, those who buy, those who swear, those who lie, foul talk, jesting, and all else that populous cities drag along like tow-boats. Pure in his ears, pure in his eyes, and above all purified in heart, so that he might be able to see God and become blessed, he saw through revelations and was taught the mysteries, not from men nor through men, but having the great teacher, the Spirit of truth. Hence, coming to a thought of life, how useless it is, how vain, how feebler than any dream and shadow, he was roused more vehemently to desire for the upward call. And like an athlete who perceives that he has been sufficiently trained and anointed for the contest by fasts, vigils, prayers, and the continual and unceasing study of the oracles of the Spirit, he watched for this day, on which the whole city in a body was holding a feast and watching a horse race. When, then, the whole people had gathered above, no Jew was absent, no Greek; and a not small crowd of Christians was mixed in with them, people who live unguardedly, sitting in the council of vanity and not avoiding the gatherings of evildoers, who were then present as spectators of the speed of the horses and the skill of the charioteers; masters had let their slaves off too, children ran from the schools to the spectacle, and all the common and disreputable sort of women were present; the stadium was full, and all were already intent on watching the contest of the horses. Then that noble man, great of soul, great of mind, coming down from the mountains above upon the theater, was not terrified at the people, did not reckon into how many hostile hands he was giving himself, but with fearless heart and proud mind, running past those seated around the stadium as if they were a row of rocks or many trees, he took his stand in the middle, confirming the word that “the righteous man is confident as a lion.” And so undaunted was he in soul that, standing in a conspicuous place in the theater, he cried out with unswerving boldness that utterance which some still alive heard: “I was found by those who did not seek me; I became manifest to those who did not ask for me”; showing by this that he was not led to the dangers by necessity, but gave himself willingly to the contest, imitating the Master, who, unknown to the Jews in the darkness of the night, disclosed himself. ### Scripture references - Prov 29:2: quotation, high confidence - Num 12:3: allusion, medium confidence - Gen 39:12: allusion, medium confidence - Matt 10:21: allusion, high confidence - 1 Kgs 16:31: allusion, medium confidence - 1 Kgs 19:8: allusion, high confidence - 1 Kgs 19:9: allusion, high confidence - Matt 5:8: allusion, high confidence - Gal 1:12: allusion, high confidence - John 14:17: allusion, high confidence - Phil 3:14: allusion, high confidence - Ps 26:4 (25:4 LXX): allusion, high confidence - Ps 1:1: echo, medium confidence - Prov 28:1: quotation, high confidence - Isa 65:1: quotation, high confidence - Rom 10:20: quotation, high confidence - John 18:4: allusion, high confidence ### Translation notes - Homily 18, On the martyr Gordius (its title stands at the end of staged 17.1). This staged section holds sections 1–3 (2 and 3 marked; the scan's numeral for 3 is misread). Basil preached at the martyr's shrine outside Caesarea, Gordius's native city. The persecuting “tyrant” is not named (the martyrdom is usually dated under Licinius, early fourth century). Words lost under Migne's notes and Latin are marked “…” (at the end of the opening sentence, where Basil quotes Prov 29:2 LXX; after “old age was not revered”). The scan's φιλοποπικόν before “watching” is garbled; “a horse race” follows the context. Quotations and allusions: Prov 29:2 (LXX); Num 12:3; Gen 39; Judg 13–16; Matt 10:21; 1 Kgs 16:31; 19:8–13; Matt 5:8; Gal 1:1, 12; John 14:17; Phil 3:14; Ps 26:4 (25:4 LXX); Ps 1:1; Prov 28:1; Isa 65:1 (Rom 10:20); John 18:4–8. ### Citation (SBL) Basil, Hom. 18.1 (PG 31:496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/17-1/#p-18-1). ## Homilies 18.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/17-1/#p-18-4 - Source: PG 31:496 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gordius appears in the stadium, confesses Christ before the magistrate, scorns threats and bribes, and is condemned; the whole city pours out to watch, and friends urge him to deny with his lips only. ### Greek text Εὐθὺς μὲν οὖν ἐπέστρεφε τὸ θέατρον τῷ παεαδόξῳ τῆς θέας, ἀνὴρ ἀπηγριωμένος τὴν ὄψιν, διὰ τὴν χρονίαν ἐν τοῖς ὄρεσι δίαιταν αὐχμηρὰν ἔχων τὴν χεφαλὴν, βαθὺς τὴν ὑπήνην, τὴν ἐσθῆτα ρυπῶν, χατεσχληχὼς ἅπαν τὸ σῶμα, βαχτηρίαν φέρων, καὶ πήραν ἐνημμένος ᾿ οἷς πᾶσιν ἐπέπρεπέ τις χάρις, ἐχ τοῦ ἀφανοῦς αὐτὸν περιλάμπουσα. ὯὩ; δ᾽ οὖν ἐγνώσθη ὅστις ἐστὶν, εὐθὺς βοὴ συμμιγὴς παρὰ πάντων ἤρθη" τῶν μὲν οἰχείων τῦς πίστεως ὑπὸ περιχαρξίας χροτούντων, τῶν δὲ πολεμούντων τῇ ἀληθείχ εἰς τὸν χατ᾽ αὐτοῦ φόνον τὸν διβάνατον. Πάντα δ' οὖν βοῆς καὶ θορύδου πεπλέρωτο " ἦχοι" ἡ ὃὲ τῶν ἁρμάτων ἐπίδειξις ψόφος μάταιος ἦν. Οὐδενὸς γὰρ ἐσχόλαζεν ὀφθαλμὸς ἄλλο τι βλέπειν ἣ Γόρδιον, οὔτε τις ἀχοὴ ἄλλο τι ἠνείχετο ἀχούειν ἣ εἰλήφει θέαν, … αὔρα, διὰ παντὸς τοῦ θεάτρου διεξιὼν, τὸν ἔππόὄρομον ὑπερήχει. Ἐπεὶ δὲ διὰ τῶν χηρύχων σιωπὴ τῷ δήμῳ ὑπεσημάνθη, ἐχοιμήθησαν μὲν αὐλοὶ, Γόρδιος, ἐθεωρεῖτο Γόρδιος. Καὶ εὐθὺς ἀνάρπαστος ἦν πρὸς τὸν ἄρχοντα αὑτοῦ που χαθήμενον, καὶ τὸν ἀγῶνα διατιθέντα. Τέως μὲν οὖν πραείᾳ καὶ ἡμέρῳ φωνῇ τίς καὶ πόθεν εἴη διεπυνθάνετο. Ὡς δὲ εἶπε τὴν πατρίδα, τὸ γένος, τὸ εἶδος τοῦ ἀξιώματος ἐν ᾧ ἦν, τὴν αἰτίαν τῆς φυγῆς, τὴν ἐπάνοδον, ὅτι Πάρειμι, ἔργῳ καὶ τὴν τῶν ὑμετέρων προσταγμάτων καταφρόνησιν, καὶ τὴν εἰς Θεὸν, ἐφ᾽ ὄν ἢλπισα, πίστιν ἐπιδειξόμενος -. καὶ γὰρ ἢχουσά σε, φησὶ, πολλῶν διαφέρειν τῇ ἀγριότητι “ ὡς οὖν ἐπιτήδειόν μοι τὸν χαιρὸν τοῦτον εἰς τὸ πληρωθῆναί μου τὴν ἐπιθυμίαν ἐξελεξάμην. Τούτοις τοῖς λόγοις τὸν θυμὸν τοῦ ἄρχοντος ὡς πῦρ ἀναφλέξας, ὅλην ἤγειρεν ἐφ᾽ ἑαυτὸν τοῦ ἀνδρὸς τὴν μανίαν. Καὶ, Κάλει, φησὶ, δημίους. Ποῦ δὲ αἱ μολυδίδες; ποῦ δὲ αἱ μάστιγες; Ἐπὶ τροχοῦ χατατεινέσθω, ἐπὶ τοῦ ξύλου στρεδλούσθω, φερέσθω τὰ χολαστήρια " τὰ θηρία, τὸ πῦρ, τὸ ξίφος, ὁ σταυρὸς, ὁ βόθρος εὐτρεπιζέσθω. ᾿Αλλὰ γὰρ οἷα κερδαίνει, φησὶν, ἅπαξ μόνον ἀποθνήσχων ὁ ἀλιτήριος; Οἷα μὲν οὖν ζημιοῦμαι, ὑποφθάσας εἶπεν ὁ Γόρδιος, μὴ δυνάμενος ὑπὲρ Χριστοῦ πολλάχις ἀποθανεῖν! Ὃ δὲ, πρὸς τῇ ἐχ φύσεως ἀγριότητι, ἔτι χαλεπώτερος ἦν πρὸς τὸ ἀξίωμα τοῦ ἀνδρὸς ἀποδλέπων, οἰκείαν ἀτιμίαν ἡγούμενος τὸ νεανιχὸν τῆς διανοίας ἀνάστημα. Καὶ ὅσῳ μᾶλλον ἑώρα τὴν καρδίαν ἀπτόητον, τοσούτῳ μειζόνως ἐξηγριοῦτο, καὶ φιλονειχότερος ἣν νιχῆσαι τὴν ἔνστασιν τοῦ ἀνδρὸς τῇ ἐπινοίᾳ τῶν ἀλγεινῶν. ὅ. Ὁ δὲ πρὸς τὸν Θεὸν ἀποδλέπων, ἐχ τῶν ἱερῶν Ψαλμῶν χατεπῆδεν ἑαυτοῦ τῇ ψυχῇ, λέγων " Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοθηθήσομαι τί ποιήσει μοι ἄνθρωπος" καὶ τό Οὐ φοδηθήσομαι καχὰ, ὅτι σὺ μετ᾽ ἐμοῦ εἶ καὶ ὅσα συγγενῆ τούτοις, πρὸς ἀνδρίαν παραχαλοῦντα, ἐκ τῶν θείων λογίων δεδιδαγμένος ἧν ὅς γε τοσοῦτον ἀπεῖχεν εἶξαι τοῖς ἀπειλουμένοις καὶ ὑποπτῆξαι, ὥστε καὶ προεχκαλεῖτο ἐφ’ ἑαυτὸν τὰ δεινά. Τὲ μέλλετε; φησί " τί ἐστήχατε; Ξαινέσθω σῶμα, στρεδλούσθω μέλη" βασανιξέσθω ὡς ἂν ἐθέλητε. Μή μοι βασχήνητε τῆς μαχαρίας ἐλπίδος. “Ὅσῳ γὰρ ἂν ἐπιτείνητε τὰ δεινὰ, τοσούτῳ μείζονά μοι τὴν ἀντίδοσιν προξενεῖτε. Συνἀλλάγματα ἡμῖν ἐστι ταῦτα πρὸς τὸν Δεσπότην, ᾿Αντὶ τῶν μωλώπων, τῶν ἐπανισταμένων τῷ σώματι, φωτεινὸν ἔνδυμα ἡμῖν ἐν τῇ ἀναστάσει ἐπανθήσει - ἀντὶ τῆς ἀτιμίας στέφανοι, ἀντὶ δεσμωτηρίου παράδεισος, ἀντὶ τῆς μετὰ τῶν χαχούργων καταδίχης ἡ μετ᾽ ἀγγέλων διαγωγή. Σπείρατε πολλὰ ἐν ἐμοὶ ἵνα θερίσω πολλαπλασίονα. Ὡς δὲ τοῖς φοδεροῖς ἑλεῖν αὐτὸν οὐχ ἠδύναντο, καὶ τὸ πρᾶγμα ἀμήχανον ἦν, μεταδαλόντες ἐθώπενον. Τοιαύτη γὰρ ἡ τοῦ διαδόλου μεθοδεία " τὸν δειλὸν ἐχπλήσσει, τὸν ἀνδρεῖον μαλάσσει. Ὁποῖα ἣν καὶ τὰ τότε τεχνάσματα τοῦ χαχούργου. Ἐπε:δὴ γὰρ εἶδεν αὐτὸν οὐχ ἐνδιδόντα ταὶς ἀπειλαῖς, ἀπάταις αὐτὸν καὶ δελεάσμασι περιελθεῖν ἐπειρᾶτο. Καὶ δωρεὰς καθυπισχνεῖτο, τὰς δὲ ἐδίδου, καὶ ἄλλας παρὰ βασιλέως ἥξειν διηγγυᾶτο, τὴν ἐν στρατείᾳ περιφάνειαν, χρημάτων πόρους, πᾶν ὅ τι ἂν βούλοιτο. Ὁ. Ἐπειδὴ δὲ ἀπετύγχανε τῆς πείρας (ἀχούσας γὰρ τῶν ὑποσχέσεων ὁ μαχάριος, κατεγέλασεν αὐτοῦ «ἧς ἀνοίας, εἴ τι νομίζοι βασιλείας οὐρανῶν ἀντἀξιον δώσειν), τότε δὴ ἀφόρητος ἣν τῷ θυμῷ, καὶ ξίφος ἐγύμνου, καὶ τὸν δήμιον παρεστήσατο, καὶ χειρὶ καὶ γλώσσῃ μιαιφονῶν θανάτῳ χκατεδίχαζε τὸν μακάριον. Μετέδαινε δὲ πᾶν τὸ θέατρον ἐπὶ τὸν τόπον τοῦτον" καὶ ὅσον λειπόμενον ἣν τῶν οἰκητόρων, ἐχχυθὲν “πρὸ τοῦ τείχους, ἑώρα τὸ μέγα ἐχεῖνο καὶ ἐναγώνιον θέαμα, τὸ θαυμαστὸν καὶ ἀγγέλοις καὶ πάτῃ τῇ χτίσει, ὀδυνηρὸν τῷ διαθόλῳ, καὶ φοὀερὸν δαίμοσιν. Ἐχενώθη τῶν οἰχητόρων ἡ πόλις, ὥσπερ τινὸς ῥεύματος, τοῦ πλήθους ἀθρόως ἐπὶ τὸν τόπον τοῦτον μεταῤῥυέντος. Οὐ γυνὴ κατεδέξατο τῆς θέας ἀπολειφθῆναι, οὔκ ἀνὴρ ἀφανὴς ἣ ἐπίσημος. Ἐξέλειπον τὰς φυλαχὰς τῶν οἴχων οἱ φύλαχες " ἄχλειστα μὲν ἣν τῶν ἐμπόρων τὰ ἐργαστήρια " διέῤῥιπτο δὲ χατὰ τὴν ἀγορὰν τὰ ὥνια " μία δὲ πάντων φυλαχὴ καὶ ἀσφάλε:., τὸ πάντας ὁμοίως ὑπεξελθεῖν, καὶ μηδὲ χαχούργον͵ ἐναπομεῖναι τῇ πόλει. Κατέλειπον δοῦλοι δεσποτῶν θεραπείας " καὶ ὅσον ξένον τοῦ δήμου, καὶ ὅσον ἐγχώριον, ὧδε παρῆν πρὸς τὸν ἄνδρα. Τότε καὶ παρθένος ὄψεως ἀῤῥένων χατατολμήσασα, καὶ πρεσδύτης καὶ ἄῤῥωστος τὴν ἀσθένειαν βιασάμενοι, ἔξω τοῦ τείχους ἦσαν. Ἤδη δὲ ὁρμῶντα πρὸς τὴν διὰ τοῦ θανάτου ζωὴν τὸν μακάριον περιστάντες οἱ ἐπιτήδειοι, περιεπτύσσοντο, ποτνιώμενοι καὶ τὰ τελευταῖα χατασπαζόμενοι " καὶ θερμὸν ἐπ᾿ αὐτῷ δάκρυον ἀφιέντες, ἱχέτευον μὴ παραδρῦναι ἑαυτὸν τῷ πυρὶ, μὴ παραναλῶσαι ἑαυτοῦ τὴν νεόπῆτα, μὴ χαταλιπεῖν τὸν γλυχὺν τοῦτον ἥλιον. “Δλλοι Ῥήματι μόνῳ εἰπὲ τὴν ἄρνησιν, ψυχῇ δὲ ἔχε τὴν πίστιν ὡς ἂν ἐθέλῃς. Πάντως οὐχὶ τῇ γλώσσῃ προσ… … γὰρ ὑπάρξει σοι! καὶ τὸν χριτὴν ἐχμειλίξασθαι, καὶ τὸν Θεὸν ἐξιλεώσασθαι. Ἴ. Ὁ δὲ ἄχαμπτος ἦν, καὶ ἀδάμαστος, καὶ πάτῃ προσθολῇ πειρατηρίων ἄτρωτος. Εἰχάσαις ἂν αὐτοῦ «ἧς διανοίας τὸ ἄσειστον τῇ οἰχίᾳ τοῦ φρονίμον, ἣν οὔτε ἀνέμων ἀφόρητοι βίαι, οὔτε λάδρον ὕδωρ ἐχ γνύμεναι, διὰ τὴν ἐχ τῆς πέτρας ἀσφάλειαν, διασαλεῦσαι δύνανται. Τοιοῦτος ἣν ὁ ἀνὴρ, ἀσάλευτον τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως διασώξων. πὸν διάθολον, καὶ τὸν μὲν χινοῦντα πρὸς δάχρυον, τῷ δὲ συνεργοῦντα πρὸς πιθανότητα " τοῖς μὲν χλαίουσιν εἶπε τὸ τοῦ Κυρίου ῥήῇμα: Μὴ κχιἰαίετδ ἐπ᾽ ἐμοί" ἀλλὰ χλαύσατε ἐπὶ τοὺς θεομάχους, τοὺς τὰ τοιαῦτα τολμῶντας χατὰ τῶν εὐσεθούντων, τοὺς διὰ τῆς φλογὸς ταύτης, ἣν χαθ᾽ ἡμῶν καίουσιν, ἑαυτοῖς τῆς γεέννης τὸ πῦρ θησαυρίζοντας. Παύσασθε χλαίοντες, καὶ συνθρύπτοντές μου τὴν χαρδίαν. Ἐγὼ γὰρ οὐ μόνον ἅπαξ ἀποθανεῖν ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου Ἰησοῦ, ἀλλὰ καὶ μυριάχις, ἐὰν οἷόν τε ἧ. Τοῖς δὲ τὴν διὰ τῇς νατο, ὅτι οὐχ ἀνέχεται ἡ γλῶσσα χτισθεῖτα παρὰ Χριστοῦ φθέγξασθαί τι χατὰ τοῦ χτίσαντος. Καρδίᾳ γὰρ πιστεύομεν εἰς διχαιοσύνην, στόματι δὲ ὁμολογοῦμεν εἰς σωτηρίαν. Μὴ γὰρ ἀπεγνωσμένον ἐστὶ πρὸς σωτηρίαν τὸ στρατιωτιχὸν τάγμα; μὴ γὰρ οὖδεὶς ἑχατόνταρχος εὐσεδής; Μέμνημαι τοῦ πρώτου ἑχατοντάρχου, ὃς, παρεστὼς τῷ σταυρῷ «οὔ Χριστοῦ, ἐκ τῶν θαυμάτων τὴν δύναμιν ἐπιγνοὺς, ἔτι θερμοῦ τοῦ τολμήματος ὄντος τῶν Ἰουδαίων, οὐκ ἐφοδήύθη τὸν θυμὸν αὑτῶν, οὐδὲ μὴν ὑπεστάλη ἀναγγεΐῶλαι τὴν ἀλήθειαν, ἀλλ᾽ ὡμολόγησε. καὶ οὐχ ἢρνήσατο, ὅτι ἀληθῶς Θεοῦ Υἱὸς ἧν. Οἶδα καὶ ἄλλου ἑχατόνταρχον, ἐν σαρχὶ ἔτι τὸν Κύριον ἐπιγνόντα, ὅτι Θεός ἔστι καὶ βασιλεὺς τῶν δυνάμεων, καὶ προστάγματι μόνῳ διὰ τῶν λειτουργιχῶν πνευμάτων ἱκανὸς ἐξαποστέλλειν τὰς βοηθείας τοῖς δεομένοις " οὗ καὶ τὴν πίστιν ὁ Κύριος μείζονα εἶναι παντὸς τοῦ Ἰσραὴλ ἀπεφήνατο. Κορνήλιος δὲ οὐχ, ἑχατόνταρχος ὧν, τῆς ὀπτασίας ἐξιώθη τῆς τοῦ ἀγγέλου, καὶ τὸ τελευταῖον διὰ τοῦ Πέτρου τῆς σωτηρίας ἔτῦχεν; Αἱ γὰρ ἐλεημοσύναι αὐτοῦ καὶ αἱ δεὴσεις εἰσηχούσθησαν παρὰ τῷ Θεῷ. Ἐχείνων εἶναι βούλομαι μαθητής. Πῶς οὖν ἀρνήσομαι τὸν Θεόν οὐρανὸς ἄνωθεν; οὐ συσχοτάσει δὲ ἐπ᾽ ἐμοὶ τὰ ἄττρα, ἡ γῆ δέ με ὑποστήσεται ὅλως; δὴ πιλανᾶσϑε΄" Θεὸς οὐ μυκτηρίζεται. Ἔχ τοῦ στόματος ἡ μᾶς ποῦ ἡ μετέρου χρίνει, ἐχ τῶν λόγων διχαιοῖ, καὶ ἐχ τῶν λόγων χαταδιχάξει. Οὐχ ἀνέγνωτε τὴν φοῦερὰν ἀπειλὴν τοῦ Κυρίου; ὅτι Ὃς ἃν» ἀργήσηταί μὲ ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν ἔμπροσθεν τοῦ Πατρός μου, τοῦ ἕν οὐρανοῖς; ### English translation (Claude) [4] At once the theater turned toward the strange sight: a man grown savage in appearance from his long life in the mountains, with squalid head, deep beard, filthy clothing, his whole body dried up, carrying a staff and wearing a wallet; and on all this there shone a certain grace, illuminating him from the unseen. When it was known who he was, at once a mingled shout rose from everyone: those of the household of the faith clapping for joy, and those at war with the truth [urging] his murder … So everything was filled with shouting and uproar, … and the display of the chariots was an empty noise. For no one's eye was free to look at anything but Gordius, nor did any ear bear to hear anything but … passing through the whole theater, it drowned out the hippodrome. When silence was signaled to the people through the heralds, the pipes fell asleep, … Gordius [was heard], Gordius was gazed at. And at once he was snatched away to the magistrate, who was sitting nearby presiding over the contest. For a while the magistrate asked in a mild and gentle voice who he was and where he came from. When he had told his homeland, his family, the kind of rank he had held, the cause of his flight, and of his return: “I am here,” [he said,] “to show in deed both my contempt for your commands and my faith in God, in whom I have hoped. For I heard,” he says, “that you surpass many in savagery; so I chose this time as fitting for the fulfillment of my desire.” With these words he kindled the magistrate's anger like fire and roused the man's whole madness against himself. “Call the executioners,” he says. “Where are the leaded whips? Where are the scourges? Let him be stretched on the wheel, let him be racked on the wood; let the instruments of punishment be brought; let the beasts, the fire, the sword, the cross, the pit be made ready. But what does the villain lose,” he says, “dying only once?” “Rather, what a loss to me,” said Gordius, forestalling him, “that I cannot die many times for Christ!” The magistrate, besides his natural savagery, was harsher still when he looked at the man's rank, considering the youthful loftiness of his mind a personal dishonor. And the more he saw his heart undaunted, the more savage he became, and the more eager to defeat the man's resolve by the invention of pains. [5] But he, looking to God, charmed his soul with the sacred Psalms, saying, “The Lord is my helper, and I will not fear what man shall do to me”; and, “I will fear no evil, for you are with me”; and whatever else akin to these calls to courage, as he had been taught from the divine oracles. So far was he from yielding to the threats and cowering, that he even challenged the terrors to come upon him. “Why do you delay?” he says. “Why do you stand there? Let my body be torn, my limbs racked; let me be tortured as you please. Do not begrudge me my blessed hope. For the more you intensify the terrors, the greater the recompense you procure for me. These are covenants of exchange between us and the Master. For the weals that rise on the body, a garment of light will bloom for us in the resurrection; for dishonor, crowns; for the prison, paradise; for condemnation with criminals, life with angels. Sow much in me, that I may reap manifold.” When they could not take him by terrors, and the matter was hopeless, they changed and flattered him. For such is the devil's method: he terrifies the coward, he softens the brave. Such were the wicked one's tricks at that time. For when he saw him not yielding to the threats, he tried to get round him with deceits and baits. He promised gifts, and some he gave, and he pledged that others would come from the emperor: distinction in the army, sources of money, whatever he might wish. [6] When he failed in the attempt (for the blessed man, hearing the promises, laughed at his folly, if he thought he could give anything worth as much as the kingdom of heaven), then he was unbearable in his anger; he bared a sword, set the executioner beside him, and, murderous with hand and tongue, condemned the blessed man to death. The whole theater moved to this place; and whatever was left of the inhabitants poured out before the wall and saw that great and agonizing spectacle, wondrous to angels and all creation, painful to the devil and fearful to demons. The city was emptied of its inhabitants, the multitude flowing all at once to this place like a stream. No woman consented to be left out of the spectacle, no man, obscure or eminent. The guards left their guarding of the houses; the merchants' workshops were left unlocked; the wares were scattered about the marketplace; and the one guard and security for all was that all alike had gone out, and not even a criminal remained in the city. Slaves left the service of their masters; and all the foreign and native part of the people was present here for the man. Then even the virgin dared the sight of men, and the old and the sick, forcing their weakness, were outside the wall. As the blessed man was already hastening to life through death, his friends stood around him, embracing him, imploring him, and kissing him for the last time; and shedding hot tears over him, they begged him not to throw himself away to the fire, not to waste his youth, not to leave this sweet sun. Others said: “Just say the denial with a word, and keep the faith in your soul as you wish. Surely [God] does not attend to the tongue … … for you will be able both to appease the judge and to propitiate God.” [7] But he was unbending and untamable, and unwounded by every assault of temptation. You might liken the steadiness of his mind to the house of the prudent man, which neither the unbearable violence of winds nor the pouring rain of breaking torrents can shake, because of the security of the rock. Such was the man, keeping safe the unshaken firmness of his faith in Christ. … the devil, who moved some to tears and worked with others toward persuasion; to those who wept he said the Lord's word, “Do not weep for me,” but weep for the God-fighters, who dare such things against the pious, who by this flame which they kindle against us are storing up for themselves the fire of Gehenna. Stop weeping and breaking my heart. For I am ready not only to die once for the name of the Lord Jesus, but ten thousand times, if that were possible. To those who [urged] the [denial] through the [tongue] … that the tongue, created by Christ, cannot bear to utter anything against its Creator. “For with the heart we believe unto righteousness, and with the mouth we confess unto salvation.” Is the military order despaired of for salvation? Is no centurion pious? I remember the first centurion, who stood by the cross of Christ and recognized his power from the wonders: while the daring of the Jews was still hot, he did not fear their anger nor shrink from proclaiming the truth, but confessed, and did not deny, that he was truly the Son of God. I know another centurion too, who recognized the Lord while he was still in the flesh to be God and King of the powers, able by command alone to send help through the ministering spirits to those in need; whose faith the Lord declared greater than that of all Israel. And was not Cornelius, a centurion, counted worthy of the vision of the angel, and at last obtained salvation through Peter? For his alms and his prayers were heard before God. I wish to be their disciple. How then shall I deny God? … heaven above? Will not the stars grow dark over me, and will the earth bear me at all? “Do not be deceived; God is not mocked.” He judges us from our own mouth; by words he justifies and by words he will condemn. Have you not read the Lord's fearful threat, “Whoever denies me before men, I too will deny him before my Father in heaven”? ### Scripture references - Ps 118:6 (117:6 LXX): quotation, high confidence - Ps 23:4 (22:4 LXX): quotation, high confidence - Eph 6:11: allusion, medium confidence - 2 Cor 9:6: echo, medium confidence - Matt 13:23: echo, low confidence - Matt 7:24: allusion, high confidence - Matt 7:25: allusion, high confidence - Luke 23:28: quotation, high confidence - Rom 2:5: echo, medium confidence - Acts 21:13: allusion, high confidence - Rom 10:10: quotation, high confidence - Matt 27:54: allusion, high confidence - Matt 8:10: allusion, high confidence - Acts 10:4: allusion, high confidence - Acts 10:31: allusion, high confidence - Gal 6:7: quotation, high confidence - Matt 12:37: allusion, high confidence - Matt 10:33: quotation, high confidence ### Translation notes - Staged as section 2; the scan reads Migne's numeral 4, and it contains sections 4, 5 and 6 (marked); it continues in staged 18.3–18.4. Words lost under Migne's notes and Latin are marked “…” (the crowd's demand; the sound that filled the theater; the instruments silenced besides the pipes; the end of the friends' plea, where they evidently say that God looks at the disposition). The scan's ἃιλ (“from”) is read as διά; “covenants of exchange” renders συναλλάγματα, whose first letters are covered by the Latin. Migne's notes at the end give variants (“for he knew,” “from the emperor,” “saying,” “wondrous even to angels,” ἐξέλιπον). Quotations and allusions: Ps 118:6 (117:6 LXX); Ps 23:4 (22:4 LXX); Eph 6:11; 2 Cor 9:6; Matt 13:23. - This staged section has no section number of its own: it opens with the last words of the friends' plea (section 6) and contains section 7 (numeral read; marked [7]). Words lost at the page breaks and under Migne's Latin are marked “…” (before “the devil”; before the reply to those who advised a denial with the tongue; before “heaven above,” where Basil evidently asks whether heaven will not thunder). Quotations and allusions: Matt 7:24–25; Luke 23:28; Rom 2:5; Acts 21:13; Rom 10:10; Matt 27:54; Matt 8:5–10; Acts 10:1–4, 31; Gal 6:7; Matt 12:37; Matt 10:33. ### Citation (SBL) Basil, Hom. 18.4 (PG 31:496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/17-1/#p-18-4). ## Homilies 18.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/17-1/#p-18-8 - Source: PG 31:505 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gordius urges the crowd to confess Christ, since death is inevitable and martyrdom rare; he signs himself with the cross, is beheaded, and his memory remains ever fresh. ### Greek text ᾿Αντὶ τίνος δέ με καὶ ταῦτα σοφίξζεσθαι συμδουλεύετε; Ἵνα τ' ἐμαυτῷ ἐχ τῆς τοιαύτης καταπράξωμαι τέχνης; ἵνα μικρὰς ἡμέρας χερδήσω; ᾿Αλλ᾽ αἰῶνα ὅλον ζημιωθήσομαι. ἵνα φύγω τῆς σαρχὸς τὰ ἐπίπονα; ᾿Αλλ᾽ οὐχ ὄψομαι τὰ ἀγαθὰ τῶν ὃικαίων. Μανία σαφὴς μετὰ τέχνης ἀπόλλυσθαι, μετὰ πανουργίας καὶ δόλου τὴν αἰωνίαν χόλασιν ἑαυτῷ μὲν χαχῶς φρονεῖτε, μεταμάθετε τὴν εὐσέθδειαν" εἰ ὑεῦδος, «αἱεῖτε ἀλήθειαν. Εἴπατε" Ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Ταύτην γὰρ τὴν φωνὴν πᾶσα ἀφήσει γλῶσσα, ὅταν Ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ χάμψῃ, ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθογίων. Θνητοὶ πάντες ἄνθρωποι, μάρτυρες δὲ ὀλίγοι. Μὴ ἀναμείνωμεν γενέσθαι νεχροὶ, ἀλλ᾽ ἀπὸ ζωῆς εἰς ζωὴν μεταδῶμεν. Τί τὸν αὐτόματον ἐχδέχεσθε θάνατον; ᾿Αχαρπός ἔστιν, ἀχερδὴς, χοινὸς χτηνῶν καὶ ἀνθρώπων. Τὸν Ὑὰρ διὰ γενέσεως εἰς τὸν βίον ἐλθόντα ἢ χρόνος ἀνάλωσεν, ἣ νόσος διέλυσεν, ἣ βιαιότεραι συμπτωμάτων ἀνάγχαι διέφθειραν. Ἐπεὶ οὖν δεῖ πάντως ἀποθανεῖν, τὴν ζωὴν ἑαυτοῖς διὰ τοῦ θανάτου πρα… σμένον. Μὴ φείδεσθε ζωῆς, ἧς ἀναγκαία ἡ στέρησις. Καίτοι εἰ καὶ τὸ διαρχὲς ὅμοιον εἶχε τὰ γήϊνα, σπουδάξειν ἐχρῆν διαμείόειν αὐτὰ πρὸς τὰ οὐράνια " εἰ δὲ καὶ ὀλιγοχρόνια, καὶ τῇ ἀξίᾳ τοσοῦτον ἀπολειπόμενα, παραπληξία δεινὴ τῇ περὶ ταῦτα σπουδῇ τῶν ἐν ταῖς ἐλπίσιν ἀποχε! μένων μαχαρισμῶν ἐξπίπτεῖν. Ταῦτα εἰπὼν, γκαὶ ἑαυτῷ τὸν τύπον τοῦ σταυροῦ περιγράψας, ἐχώρει πρὸς τὴν πληγὴν, οὐδὲν παρατρέψας τοῦ χρώματος, οὐδ᾽ ἀλλοιώσας τι τῆς τοῦ προσώπου φαιδρότητος. Διέχειτο Ὑὰρ οὐχ ὡς δημίῳ ἐντεύξεσθαι μέλλων, ἀλλ᾽ ὡς ἀγγέλων χερσὶν ἑαυτὸν παραθήσεσθαι οὗς, εὐθὺς αὐτὸν νεοσφαγῖ͵ παραλαθόντας πρὸς τὴν μακαρίαν ζωὴν ἢ μεταθέσειν ὥσπερ τὸν Λάζαρον. Τίς ἐχείνον τοῦ δήμου τὴν βοὴν διηγήσεται; Ποία βροντὴ τοσοῦτον ἐχ νεφῶν ἦχον ἐπαφῖνχε τῇ γῇ, ὅσος ἐχ τῶν κάτω τότε πρὸς οὐρανὸν ἀνεδόθη; Τοῦτό ἔστι τὸ στάδιον ἐχείνου τοὺ στεφανίτον. Αὕτη ἐπεῖδεν ἡ ἡμέρα τὸ θαυμαστὸν ἐχεῖνο θέαμα, ὃ οὐχ ἡμαύρωσεν ὁ χρόνος, οὐδὲ ἐξέλυσεν ἡ συνήθεια " οὐκ ἐνέχησεν ἣ τῶν ἐπιγινομένων ὑπερδολή. Ὥσπερ γὰρ τὸν ἥλιον ἀεὶ χαθορῶντες, ἀεὶ θαυμάζομεν" οὕτω καὶ τοῦ ἀνδρὸς ἐκείνου ἀεὶ νεαρὰν τὴν μνήμην ἔχομεν. Εἷς μνημόσσυγον γὰρ αἰώγιον ἔσται δίκαιος, καὶ παρὰ τοῖς ἐπὶ γῆς, ἕως ἐστὶν ἡ γῆ, καὶ ἐν τοῖς οὐρανοῖς, καὶ παρὰ τῷ δικαίῳ χριτῇ ᾧ ἡ δόξα καὶ τὸ χράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) [8] “But why do you advise me to use even this sophistry? So that I may gain something for myself by such an artifice? So that I may gain a few days? But I shall lose a whole age. So that I may escape the pains of the flesh? But I shall not see the good things of the righteous. It is plain madness to perish by art, and by cunning and deceit … eternal punishment for oneself. … you think badly, learn piety; if falsehood, … truth. Say, ‘Jesus Christ is Lord, to the glory of God the Father.’ For every tongue will utter this word, when ‘at the name of Jesus every knee shall bow, of those in heaven, on earth, and under the earth.’ All men are mortal, but martyrs are few. Let us not wait to become corpses, but let us pass from life to life. Why do you wait for the death that comes of itself? It is fruitless, gainless, common to beasts and men. For whoever came into life by birth, time has consumed, or disease dissolved, or the more violent necessities of accidents destroyed. Since, then, one must die in any case, … life for yourselves through death. Do not spare a life whose loss is inevitable. Indeed, even if earthly things were equally lasting, one ought to be eager to exchange them for heavenly ones; but if they are short-lived and so far inferior in worth, it is terrible madness, out of eagerness for them, to fall from the blessings laid up in our hopes.” Having said this, and having traced on himself the sign of the cross, he went to the stroke, without changing color or altering anything of the cheerfulness of his face. For he was disposed not as one about to meet an executioner, but as one about to give himself into the hands of angels, who would take him at once, newly slain, and transfer him to the blessed life, as they did Lazarus. Who will describe the shout of the people then? What thunder ever sent such a sound from the clouds to the earth as then rose from those below to heaven? This is the stadium of that crowned victor. This day saw that wondrous spectacle, which time has not dimmed, nor custom weakened, nor the abundance of later events surpassed. For as we always admire the sun, though we always see it, so we keep the memory of that man ever fresh. For “the righteous will be in everlasting remembrance,” both among those on earth, as long as the earth exists, and in the heavens, and with the righteous Judge; to whom be the glory and the power to the ages of ages. Amen. ### Scripture references - Phil 2:11: quotation, high confidence - Phil 2:10: quotation, high confidence - John 5:24: echo, medium confidence - Luke 16:22: allusion, high confidence - Ps 112:6 (111:6 LXX): quotation, high confidence ### Translation notes - Staged as section 5; the scan reads Migne's numeral 8, and it is section 8, the end of the homily. Words lost at the page breaks and under Migne's notes and Latin are marked “…” (the verb with “eternal punishment”; the beginning of the conditional clauses after it, where the scan's αἱεῖτε is garbled; the verb with “life for yourselves through death”). Migne's note discusses whether the angels “appeared” to take him. Quotations and allusions: Phil 2:10–11; John 5:24; Luke 16:22; Ps 112:6 (111:6 LXX). ### Citation (SBL) Basil, Hom. 18.8 (PG 31:505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/17-1/#p-18-8). ## Homilies 19.0 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-0 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Title of Basil's homily on the Forty Martyrs of Sebaste. ### Greek text Εἰς τοὺς ἁγίους τεσσαράκοντα μαρτυρας. ### English translation (Claude) On the holy Forty Martyrs. ### Citation (SBL) Basil, Hom. 19.0 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-0). ## Homilies 19.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-1 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No praise can match the forty martyrs, one soul in forty bodies; to honor them sincerely is to share their will and their reward. ### Greek text Μαρτύρων μνήμης τίς ἂν γένοιτο χόρος τῷ φιλομάρτυρι; διότι ἡ πρὸς τοὺς ἀγαθοὺς τῶν ὁμοδούλων τιμὴ ἀπόδειξιν ἔχει τῆς πρὸς τὸν χοινὸν Δεσπότὴν εὐνοίας. Δῆλον γὰρ, ὅτι ὁ τοὺς γενναίους ἄνδρας ἀποδεχόμενος ἐν τοῖς ὁμοίοις χαιροῖς οὐχ ἀπολειφθήσεται τῆς μιμήσεως. Μαχάρισον γνησίως τὸν μαρτυρήσαντα, ἵνα γένῃ μάρτυς τῇ προαιρέσει, καὶ ἐχδῇς χωρὶς διωγμοῦ, χωρὶς πυρὸς, χωρὶς μα-στίγων, τῶν αὐτῶν ἐχείνοις μισθῶν ἠξιωμένος. Ἡμῖν δὲ οὐχ ἕνα πρόχειται θαυμάζειν, οὐδὲ δύο μόνους, οὐδὲ μέχρι δεχάδος ὁ ἀριθμὸς πρόεισι τῶν μαχαριζομένων" ἀλλὰ τεσσαράχοντα ἄνδρες, ὡς μίαν ψυχὴν ἐν διῃρημένοις σώμασιν ἔχοντες, ἐν μιᾷ συμπνοίᾳ καὶ ὁμονοίᾳ τῆς πίστεως, μίαν καὶ τὴν πρὸς τὰ δεινὰ χαρτερίαν, καὶ τὴν ὑπὲρ τῆς ἀληθείας ἔνστασιν ἐπεδείξαντο. Πάντες παραπλήσιοι ἀλλῇλοις, ἴσοι τὴν γνώμην, ἴσον τὴν ἄθλησιν. Διὸ καὶ ὁμοτίμων τῶν στεφάνων τῆς δόξης χατηξιώθησαν. Τίς ἂν οὖν ἐφίχοιτο λόγος τῆς τούτων ἀξίας; Οὐδὲ τεσσαρἄχοντα γλῶσσαι ἐξῆρχεσαν ἂν τοσούτων ἀνδρῶν ἀρετὴν ἀνυμνῆσαι. Καίτοι, εἰ καὶ εἷς ἣν ὁ θαυμαζόμενος; τήν γε τῶν ἡμετέρων λόγων δύναμιν ἐξήρχει χαταπαλαῖσαι, μὴ ὅτι πλῆθος τοσοῦτον, φάλαγξ στρατιωτιχὴ, σύστημα δυσχαταγώνιστον, ὁμοίως ἕν τε πολέμοις ἀήττητον καὶ ἐν ἐπαίνοις ἀπρόσιτον. ### English translation (Claude) [1] What satiety of the memory of martyrs could there be for one who loves the martyrs? For honor shown to the good among our fellow servants is a proof of goodwill toward our common Master. It is clear that one who welcomes brave men will not fall short of imitating them in like times. Call the one who bore witness blessed with all your heart, so that you may become a martyr by your will, and depart, without persecution, without fire, without whips, counted worthy of the same rewards as they. We have set before us to admire not one, nor two only, nor does the number of those we call blessed go only as far as ten; but forty men, having as it were one soul in divided bodies, showed in one harmony and concord of faith one endurance of the terrors and one steadfastness for the truth. All were alike, equal in will, equal in contest; therefore they were also counted worthy of crowns of glory of equal honor. What speech, then, could reach their worth? Not even forty tongues would suffice to hymn the virtue of so many men. Indeed, even if the one admired were only one, he would suffice to overpower the power of our words; how much more so great a multitude, a military phalanx, a body hard to fight, equally unconquered in wars and unapproachable in praises. ### Scripture references - 2 Tim 4:8: echo, low confidence ### Translation notes - Section 1 (no numeral printed). ### Citation (SBL) Basil, Hom. 19.1 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-1). ## Homilies 19.2 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-2 - Source: PG 31:504 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The martyrs' praise lies not in homeland or family but in their deeds; their city is the heavenly Jerusalem; they were soldiers renowned for strength and valor. ### Greek text Δεῦρο δὴ οὖν, εἰς μεσον αὐτοὺς ἀγαγόντες διὰ τῆς ὑπομνήσεως, χοινὴν τὴν ἀπ᾽ αὐτῶν ὠφέλειαν ὥσπερ ἐν γραφῇ, τὰς τῶν ἀνδρῶν ἀριστείας. Ἑπεὶ καὶ πολέμων ἀνδραγαθήματα καὶ λογογράφοι λόγῳ διαχοσμοῦντες, οἱ δὲ τοῖς πίναξιν τες, καὶ πολλοὺς ἐπήγειραν πρὸς ἀνδρίαν ἐχάτεροι. “Α γὰρ ὁ λόγος τῆς ἱστορίας διὰ τῆς ἀχοῆς παρἰστησι, ταῦτα γραφιχὴ σιωπῶσα διὰ μιμήσεως δείχνυσιν. Οὕτω δὴ καὶ ἡμεῖς ἀναμνήσωμεν τῆς ἀρετῆς τῶν ἀνδρῶν τοὺς παρόντας, καὶ οἱονεὶ ὑπ᾽ ὄψιν αὑτῶν ἀγαγόντες τὰς πράξεις, χινήσωμεν πρὸς πὴν μίμησιν τοὺς γενναιοτέρους καὶ οἰχειοτέρους αὐτοῖς τὴν προαίρεσιν. Τοῦτο γάρ ἔστι μαρτύρων ἐγχώμιον, ἡ ποὸς ἀρετὴν παράκλησις τῶν γὙμένων. Οὐδὲ γὰρ χαταδέχονται νόμοις ἐγχωμίων δουλεύειν οἱ περὶ τῶν ἀγίων λόγοι. Διότι οἱ εὐφημοῦντες ἐκ τῶν τοῦ χόσμου ἀφορμῶν τὰς ἀρχὰς τῶν εὐφημιῶν λαμδάνουσιν" οἷς δὲ ὁ χόσμος ἐσταύρωται, πῶς δύναταί τι τῶν ἐν αὐτῷ ἀφορμὴν παρἔχειν εἰς περιφάνειαν; Οὐχ ἣν μία πατρὶς τοῖς ἁγίοις - ἄλλος γὰρ ἀλλαχόθεν ὥρμητο. Τί οὖν; ἀπόλιδας αὐτοὺς εἴπωμεν, ἣ τῆς οἰχουμένης πολίτας, Ὥσπερ γὰρ ἐν ταῖς τῶν ἐράνων συνεισφοραῖς χάντων γίνετα! " οὕτω καὶ ἐπὶ τῶν μαχαρίων τούτων ἡ ἐχάστου πατρὶς χοινὴ πάντων ἐστέ" καὶ πάντες εἰσὶ πανταχόθεν ἀντιδιδόντες ἀλλήλοις τὰς ἐνεγχούφας. Μᾶλλον ὃς τί δεῖ τὰς χαμαὶ χειμένας περιζὴη πεῖν, ἐξὸν τὴν νῦν αὐτῶν πόλιν, ἧτις ἐστὶν, ἐννοεῖν Πόλις τοίνυν μαρτύρων ἡ πόλις ἐστὶ τοῦ Θεοῦ - ἧ: τεχνίτης καὶ δημιουργὸς ὁ Θεὸς, ἡ ἄνω Ἱερουσαλὴμ ἡ ἐλευθέρα, ἡ μήτηρ Παύλου. καὶ τῶν ἐχείνῳ παραπλησίων. Γένος δὲ τὸ μὲν ἀνθρώπινον ἄλλο ἄλλου " τὸ δὲ πνευματιχὸν ἕν ἀπάντων. Κοινὸς γὰρ αὑτῶν πατὴρ ὁ Θεὸς, καὶ ἀδελφοὶ πάντες, οὐχ ἀπὸ ἑνὸς καὶ μιᾶς γεννηθέντες, ἀλλ᾽ ἐχ τῆς υἱοθεσίας τοῦ Πνεύματος εἰς τὴν διὰ τῆς ἀγάπης ὁμόνοιαν ἀλμεγάλη τῶν ἀπ᾽ αἰῶνος δοξαζόντων τὸν Κύριον, οὐ χαθ᾽ ἕνα συναθροισθέντες, ἀλλ᾽ ἀθρόως μετατεθέντες. Τίς δὲ ὁ τρόπος τῆς μεταθέσεως; Οὗτοι, μεγέθει σώματος, καὶ ἡλικίας ἀχμῇ, καὶ δυνάμει τῶν χαθ᾽ ἑαυτοὺς ἁπάντων διενεγχόντες, εἰς τοὺς στρατιωτιχοὺς τελεῖν ἐτάχθησαν γχαταλόγους " καὶ δι᾽ ἐμπειρίαν πολεμιχὴν, καὶ ἀνδρείαν ψυχῆς, ἤδη τὰς πρώτας εἶχον παρὰ βασιλέων τιμὰς, ὀνομαστοὶ παρὰ πᾶσιν ὄντες δι᾽ ἀρετήν. ### English translation (Claude) [2] Come, then, bringing them into the midst through remembrance, let us make the benefit from them common to those present, [setting out] the men's feats of valor as in a painting. For the brave deeds of wars too are adorned in words by writers and [depicted] on panels by painters, and both have roused many to courage. For what the word of history presents through hearing, painting silently shows through imitation. So let us too remind those present of the men's virtue, and, bringing their deeds as it were before their eyes, move to imitation those who are nobler and nearer to them in purpose. For this is the encomium of martyrs: the exhortation of those assembled to virtue. For words about the saints do not consent to be slaves to the laws of encomia. Those who praise take the starting points of their praises from the resources of the world; but how can anything in the world provide a resource for distinction to those to whom the world has been crucified? The saints did not have one homeland: one had set out from one place, another from another. What then? Shall we call them men without a city, or citizens of the inhabited world? For as in contributions to a common meal what each brings becomes common to all, so with these blessed ones the homeland of each is common to all, and all are from everywhere, giving one another their homelands in exchange. Rather, why must we go about their homelands lying on the ground, when we can think of the city that is now theirs? The city of the martyrs is the city of God, whose craftsman and builder is God, the Jerusalem above, the free, the mother of Paul and of those like him. Their human family was one from one place, another from another; but the spiritual family is one for all. For their common father is God, and all are brothers, not born of one man and one woman, but brought by the adoption of the Spirit into the concord of love … great [company] of those who from of old have glorified the Lord, not gathered one by one, but transferred all together. What was the manner of their transfer? These men, surpassing all their contemporaries in size of body, prime of age, and strength, were assigned to serve in the army lists; and through their experience of war and courage of soul they already held the first honors from the emperors, being renowned among all for their valor. ### Scripture references - Gal 6:14: allusion, high confidence - Heb 11:10: quotation, high confidence - Gal 4:26: quotation, high confidence - Rom 8:15: allusion, high confidence ### Translation notes - Section 2 (the scan reads the numeral as 4). Words are lost at several places (after “in a painting,” “on panels,” and before “great [company]”); words in brackets are supplied by sense. Migne's Latin is removed. Quotations and allusions: Gal 6:14; Heb 11:10; Gal 4:26; Rom 8:15; Gal 3:28. ### Citation (SBL) Basil, Hom. 19.2 (PG 31:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-2). ## Homilies 19.3 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-3 - Source: PG 31:510 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Under persecution many fled or gave way, but the forty soldiers stood before the governor and declared themselves Christians. ### Greek text Ἐπειδὴ δὲ περιηγγέλη τὸ ἄθεον ἐχεῖνο καὶ ἀσεδὶς χήρυγμα, μὴ ὁμολογεῖν τὸν Χριστὸν, ἣ κινδύνους … πολὺς ὁ θυμὸς καὶ θηριώδης παρὰ τῶν χριτῶν τῆς ὃὲ καὶ δόλοι χατ᾽ αὐτῶν συνεῤῥάπτοντο, καὶ ποικίλα εἴδη βασάνων ἐπετηδεύετο, καὶ οἱ αἰχιζόμενοι ἀπαραίτητοι » τὸ πῦρ ἕτοιμον, τὸ ξίφος ἠχόνητο, ὃ σταυρὸς ἐπεπήγει" ὁ βόθρος, ὁ τροχὸς, αἱ μάστιγες " οἱ μὲν ἔφευγον, οἱ δὲ ὑπέχυπτον, οἱ δὲ ἐσαλεύοντο πινὲς δὲ πρὸ τῆς πείρας μόνην τὴν ἀπειλὴν χατἐπλάγησαν " ἕτερο: δὲ, ἐγγὺς γενόμενοι τῶν δεινῶν, ἰλιγγίασαν - ἄλλοι δὲ, τοῖς ἀγῶσιν ἐμόάντες, εἶτα διαρχέσαι πρὸς τὸ πέρας τῶν πόνων ἀδυνατήσαντες, περὶ τὰ μέτα που τῆς ἀθλήσεως ἀπειπόντες, ὥσπερ οἱ ἐν πελάγει χειμαζόμενοι, καὶ ἃ εἶχον ἄδη ἀγώγιμσ τῆς ὑπομονῆς ἐναυάγησαν" τότε δὴ οὗτοι, οἱ ἀήττητοῦ καὶ γενναῖοι τοῦ Χριστοῦ στρατιῶται, παρελθόντες εἰς μέσους, ἐπιδειχνύντος τοῦ ἄρχοντος τὰ βασιλέως γράμματα καὶ τὴν ὑπαχοὴν ἀπαιτοῦντος, ἑλευθέρᾳ τῇ φωνῇ, εὐθαρσῶς καὶ ἀνδρείως, οὐδὲν ὑποπτήξαντες τῶν ὁρωμένων, οὐδὲ χαταπλαγέντες τὰ ἀπειλούμενα͵ Χριστιανοὺς ἑαυτοὺς ἀνεχέρυξαν. ὮὯ μαχάριαι γλῶσσαι, ὅσαι τὴν ἱερὰν ἐχείνην ἀφἤχαν φωνὴν, ἣν ἀὴρ μὲν δεξάμενος ἡγιάσθη, ἄγγελοι δὲ ἀκούσαντες ἐπεχρότησαν διάθολος δὲ μετὰ δαιμόνων ἐτραυματίσθη Κύριος δὲ ἐν οὐρανοῖς … ### English translation (Claude) [3] When that godless and impious proclamation was published, that Christ was not to be confessed, or else dangers … the anger of the judges was great and savage, … and tricks were stitched together against them, and varied kinds of torture were devised, and those who inflicted the outrages were inexorable; the fire was ready, the sword sharpened, the cross fixed; the pit, the wheel, the whips. Some fled, some gave in, some wavered. Some were struck with terror at the mere threat, before the trial; others grew dizzy when they came near the terrors; others entered the contests but then could not last to the end of the labors, and gave up somewhere in the middle of the contest, and, like those storm-tossed at sea, made shipwreck of the cargo of endurance they already had. Then these unconquered and noble soldiers of Christ came forward into the midst, and when the governor displayed the emperor's letters and demanded obedience, with free voice, boldly and bravely, not cowering at anything they saw nor terrified by the threats, they proclaimed themselves Christians. O blessed tongues, which uttered that sacred word! The air received it and was sanctified; angels heard it and applauded; the devil with the demons was wounded; and the Lord in heaven … ### Scripture references - 1 Tim 1:19: echo, medium confidence ### Translation notes - Section 3 (the scan reads the numeral as 5). Words lost under Migne's notes and Latin are marked “…” (the alternative to confession, evidently “to undergo dangers”; part of the next clause; and the end, where the Lord evidently recorded or crowned them). ### Citation (SBL) Basil, Hom. 19.3 (PG 31:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-3). ## Homilies 19.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-4 - Source: PG 31:519 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each of the forty answers only “I am a Christian”; they reject the governor's flattery and bribes, preferring the crown of righteousness and fearing only Gehenna. ### Greek text Εἴπον τοίνυν ἕχαστος εἰς τὸ μέσον παριών" Χριστιανός εἶμι. Καὶ ὥσπερ ἐν τοῖς σταδίοις οἱ ἐπ᾿ ἄθλησιν παροδεύοντες ὁμοῦ τε λέγουσιν ἑαυτῶν τὰ ὀνόματα, καὶ ἐπὶ τὸν τόπον τῆς ἀγωνίας μεθἰστανται" οὕτω δὴ καὶ οὗτοι τότε, ῥίψαντες τὰς ἀπὸ γενέσεως αὐτοῖς ἐπιφημισθείσας προσηγορίας, ἀπὸ ποῦ χοινοῦ Σωτῆρος ἕχαστος ἑαυτὸν ἀνηγόρενον. Καὶ τοῦτο ἐποίουν ἅπαντες, τῷ προλαδόντι ἑαυτὸν συνἁπτων ὁ ἐφεξῆς. Ὥστε ἐγένετο πάντων προσηγορία, μία οὐχέτι γὰρ ὁ δεῖνα, ἣ ὁ δεῖνα, ἀλλὰ Χριστιανοὶ πάντες ἀνεχηρύττοντο. Τί οὖν ὁ χρατῶν τότε; Δεινὸς γὰρ ἣν καὶ ποιχίλος, τὰ μὲν θωπείαις θεῖν, τὰ δὲ ἀπειλαῖς παρατρέψαι. Πρῶτον μὲν αὐτοὺς χατεγοήτευε ταῖς θωπείαις, τὸν τόνον τῆς εὐσεδείας. παραλύειν πειρώμενος. Μὴ προδῶτε ὑμῶν τὴν νεότητα" μηδὲ θάνατον ἄωρον τῆς ἡδείας ταύτης ζωῆς διαμείψητε. ΓΑτοπον γὰρ τοὺς ἐν. τοῖς πολέμοις ἀριστεύειν συνειθισμένους τὸν τῶν χαχούργων θάνατὸν ἀποθνήσχειν. Πρὸς τούτοις χρήματα ὑπισχνεῖτο. Τὰ δὲ ἐδίδου, τιμὰς ἐχ βασιλέως, καὶ ἀξιωμάτων διανομὰς, καὶ μυρίαις αὑτοὺς ἐπινοίαις χατεστρατήγει, Ὡς ὃΣ οὐχ ἐνεδίδοσαν πρὸς τὴν πεῖραν ταύτὴν, ἐπὶ τὸ ἕτερον εἶδος τῆς μηχανῆς μετήει, Πληγὰς αὐτοῖς, καὶ θανάτους, καὶ χολάσεων ἀνηχέστων πεῖρὰν ἐπανετείνετο. Καὶ ὁ μὲν τοιαῦτα, τὰ δὲ τῶν μαρτύρων ὁποῖα; Τί, φησὶ, δελεάζεις ἡμᾶς, ὦ θεομάχε, ἀποστῆναι ἀπὸ Θεοῦ ζῶντος, καὶ δουλεύειν δαίμοσιν ὀλεθρίοις, προτεινόμενος ἡμῖν τὰ σὰ ἀγαθά; Τί τοσοῦτον δίδως, ὅσον ἀφελέσθα! σπουδάζεις; Μισῶ δωρεὰν ζημίας πρόξενον" οὐ δέχομαι τιμὴν ἀτιμίας μητέρα. Χρήματα δίδως τὰ ἀπομένοντα, δόξαν τὴν ἀπανθοῦσαν. Γνώριμον ποιεῖς βασιλεῖ, ἀλλὰ τοῦ ὄντος βασιλέως ἀλλοτριοῖς. Τί μιχρολόγως ὀλίγα τῶν ἐχ τοῦ χότμου προτείνεις; Ὅλος ἡμῖν ὁ χόσμος χαταπεφρόνηται. Οὐχ ἔστιν ἡμῖν τῆς ἐπιθυμουμένης ἐλπίδος ἀντάξια τὰ ὁρώμενα. Ὁρᾷς τὸν οὐρανὸν τοῦτον, ὡς καλὸς ἰδεῖν, ὡς δὲ μέγας; καὶ τὴν γῆν, ἡλίχη; καὶ τὰ ἐν αὐτῇ θαύματα; Οὐδὲν τούτων ἐξισοῦται τῇ μαχαριότητι τῶν δικαίων. Ταῦτα μὲν γὰρ παρέρχεται" τὰ δὲ ἡμέτερα μένει. Μιᾶς ἐπιθυμῶ δωρεᾶς, τοῦ στεφάνου τῆς διχαιοσύνης " περὶ μίαν δόξαν ἐπτόημαι, τὴν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Φιλότιμός εἰμι πρὸς τὴν ἄνω τιμήν’ χόλασιν δέδοιχα τὴν ἐν τῇ γεέννῃ. Πῦρ ἐχεῖνό μο! φοδερόν " τὸ δὲ παρ᾽ ὑμῶν ἀπειλούμενον ὁμόδουλόν ἐστιν. Οἶδεν αἰδεῖσθαι τοὺς εἰδώλων καταφρονοῦντας. Βέλη νηπίων λογίζομαι τὰς πληγὰς ὑμῶν. Σῶμα γὰρ τύπτεις" ὅπερ, ἐὰν μὲν ἐπὶ πλεῖον ἀντίσχῃ, λαμπρότερον στεφανοῦται, ἐὰν ὃὲ θᾶττον ἀπαγορεύσῃ, οἴχεται ἀπαλλαγὲν διχαστῶν οὕτω βιαίων, οἵ, σωμάτων ὑπηρεσίαν παραλαθόντες, ἔτι καὶ τῶν ψυχῶν χατἄρχειν φιλονειχεῖτε " οἵ γε, εἰ μὴ καὶ τοῦ Θεοῦ ἡμῶν προτιμηθείητε, ὡς τὰ ἔσχατα ὑδρ: σμένοι παρ᾽ ἡ λῶν, χαλεπαίνετε, καὶ τὰς φοδερὰς ταύτας χολάσεις ἐπανατείνεσθε, ἔγχλῃμα ἡμῖν ἐπάγοντες τὴν εὐσέδειαν. ᾿Αλλὰ γὰρ οὐ δειλοῖς, οὐδὲ φιλοζώοις, οὐδ᾽ εὐχαταπλήχτοις ἐντεύξεσθε, ὑπὲρ τῆς εἰς Θεὸν ἀγάπης. Οἵδε ἡμεῖς καὶ τροχίξζεσθαι, καὶ στρεδλοῦσθαι, καὶ χαταπίμπρασθαι, καὶ πᾶν εἶδος βασανιστηρίων … ### English translation (Claude) [4] Each of them, then, coming forward into the midst, said, “I am a Christian.” And as in the stadiums those passing in for the contest declare their names together and go over to the place of combat, so then these too, casting off the names given them at birth, each called himself after the common Savior. And all did this, each joining himself to the one before. So there came to be one name for all: no longer this one or that one, but all were proclaimed Christians. What, then, did the ruler do? For he was clever and versatile, able [to soften] by flattery and turn aside by threats. First he tried to bewitch them with flatteries, attempting to loosen the tension of their piety: “Do not betray your youth, nor exchange this sweet life for an untimely death. It is absurd for men accustomed to excel in wars to die the death of criminals.” Besides this he promised money, and some he gave; honors from the emperor and distributions of dignities; and he besieged them with countless contrivances. When they did not yield to this attempt, he went over to the other kind of device: he held out blows and deaths and the trial of incurable punishments. Such were his words; and what were the martyrs'? “Why,” they say, “do you entice us, God-fighter, to depart from the living God and serve destructive demons, holding out to us your good things? What do you give that is worth as much as what you are eager to take away? I hate a gift that procures loss; I do not accept an honor that is the mother of dishonor. You give money that stays behind, glory that withers. You make me known to the emperor, but you estrange me from the true King. Why do you pettily hold out a few of the things of the world? The whole world has been despised by us. The things that are seen are not worth as much as the hope we long for. Do you see this heaven, how beautiful it is to look at, how great? And the earth, how vast? And the wonders in it? None of these equals the blessedness of the righteous. For these pass away, but ours remain. I desire one gift, the crown of righteousness; I am stirred by one glory, that in the kingdom of heaven. I am ambitious for the honor above; I fear the punishment in Gehenna. That fire is fearful to me; but the one you threaten is a fellow servant; it knows how to respect those who despise idols. I reckon your blows as the arrows of children. For you strike a body, which, if it holds out longer, is more splendidly crowned, and if it gives up sooner, goes off released from such violent judges, who, having received the service of our bodies, strive to rule over our souls too; who, if you are not preferred even to our God, are angry as if you had suffered the utmost outrage from us, and hold out these fearful punishments, bringing piety as a charge against us. But you will not meet cowards, nor lovers of life, nor men easily terrified, where the love of God is concerned. We are ready to be put on the wheel, racked, burned, and every kind of torture … ### Scripture references - Acts 11:26: echo, low confidence - 2 Cor 4:18: allusion, medium confidence - 1 John 2:17: allusion, medium confidence - 2 Tim 4:8: allusion, high confidence - Ps 64:7 (63:8 LXX): allusion, high confidence ### Translation notes - Section 4. Migne's Latin is removed; the section breaks off at a page break (marked “…”). Quotations and allusions: Acts 11:26; 2 Cor 4:18; 1 John 2:17; 2 Tim 4:8; Ps 64:7 (63:8 LXX, “their blows became arrows of children”). ### Citation (SBL) Basil, Hom. 19.4 (PG 31:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-4). ## Homilies 19.5 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-5 - Source: PG 31:519 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The governor condemns the forty to die of exposure, naked on the frozen lake on a winter night; Basil describes the agony of freezing. ### Greek text Ἐπεὶ δὲ τούτων ἤχουσεν ὁ ἀλαζὼν ἐχεῖνος καὶ βάρδαρος, οὐκ ἐνεγχὼν τῶν ἀνδρῶν τὴν παῤῥησίαν, ὑπερζέσας τῷ θυμῷ, ἐσχόπει τίνα ἂν ἐξεύροι μηχανὴν, ὥστε μαχρόν τε αὐτοῖς καὶ πιχρὸν ὁμοῦ χατασχευάσαι τὸν θάνατον. Εὗρε δὴ οὖν ἐπίνοιαν, καὶ σχοπεῖτε ὡς χαλεπήν. Περισχεψάμενος γὰρ τὴν φύσιν τῆς χώρας, ὅτι χρυμώδης, καὶ τὴν ὥραν τοῦ ἕτους, ὅτι χειμέριος, νύχτα ἐπιτηρήσας ἐν ἧ μάλιστα τὸ … διὰ ὑπὸ τὸ αἴθριον ἐν μέσῃ τῇ πόλει πηγνυμένους ἀποθανεῖν. Πάντως δὲ ἴστε, οἱ πεπειραμένοι χειμῶνος, ὡς ἀφόρητόν ἐστι τῆς βασάνου τὸ εἶδος. Οὐδὲ γὰρ δυνατὸν ἄλλοις ἐνδείξασθαι ἣ τοῖς προαποχείμενα ἔχουσιν ἐχ τῆς πέΐρας αὐτῆς τῶν λεγομένων τὰ ὑποδείγματα. Σῶμα γὰρ χρύει παραπεσὸν πρῶτον μὲν ὅλον ἐστὶ πελιδνὸν, πηγνυμένου τοῦ αἴματος ἔπειτα.χλονεῖται καὶ ἀναδράσσεται, ὀδόντων ἀρασσομένων, σπωμένων δὲ τῶν ἰνῶν, καὶ παντὸς τοῦ ὄγχου ἀπροαιρέτως συνελχομένου. Ὀδύνη δέ τις δριμεῖα, καὶ πόνος ἄῤῥητος αὐτῶν χαθιχνούμενος τῶν τὴν αἴσθησιν. “Ἔπειτα ἀχρωτηριάζεται, ὥσπερ γὰρ τὸ θερμὸν ἀπὸ τῶν κεράτων τοῦ σώματος, καὶ συμφεῦγον ἐπὶ τὸ βάθος, τὰ μὲν, ὅθεν ἀπέστη, νεχρὰ χαταλείπει, τὰ δὲ, ἐφ᾽ δ συνωθεῖται, ὀδύναις δίδωσι, κατὰ μιχρὸν τοῦ θανάτου διὰ τῆς πήξεως προσιόντος. Τότε τοίνυν αἴθριοι διανυχτερεύειν χατεδιχάσθησαν, ὅτε λέμνη μὲν, περὶ ἣν ἡ πόλις χατῴχισται, ἐν ἧ ταῦτα διήθλουν οἱ ἅγιοι, οἷόν τι πεδίον ἱππήλατον ἣν, μεταποιήέσαντος αὑτὴν τοῦ χρυστάλλου" καὶ ἠπειρωθεῖσα τῷ χρύει, ἀσφαλῶς ποταμοὶ δὲ ἀένναα ῥέοντες, τῷ χρυστάλλῳ δεθέντες, τῶν ῥείθρων ἔστησαν" ἢ τε ἀπαλὴ τοῦ ὕδατος φύσις πρὸς τὴν τῶν λίθων ἀντιτυπίαν μετεποιήθη " βορέου δὲ δριμεῖαι πνοαὶ τὸ ἔμψυχον ἅπαν ἐπὶ τὸν ἀμ … ### English translation (Claude) [5] When that boastful barbarian heard these things, unable to bear the men's boldness and boiling over with anger, he considered what device he might find to prepare for them a death both long and bitter. He found a device; and see how harsh it was. Observing the nature of the country, that it is cold, and the season of the year, that it was winter, he watched for a night on which … to die freezing under the open sky in the middle of the city. You who have experienced winter know well how unbearable this kind of torture is. For it cannot be shown to any but those who have examples of what is said stored up from their own experience. A body that has fallen into the cold first becomes all livid, as the blood congeals; then it shakes and seethes, the teeth chattering, the sinews convulsed, and the whole bulk contracting involuntarily. A sharp pain and unspeakable anguish reaches through to the very seats of feeling. Then the extremities die: for the heat, withdrawing from the extremities of the body and fleeing together into the depth, leaves dead the parts it has left, and gives pains to those into which it is crowded, death approaching little by little through the freezing. Then, therefore, they were condemned to spend the night in the open, when the lake around which the city is built, in which the saints contended, had become like a plain for riding horses, the ice having transformed it; and, made into dry land by the frost, [it] safely … the ever-flowing rivers, bound by the ice, stopped their streams; the soft nature of water was changed into the hardness of stones; and sharp blasts of the north wind [drove] every living thing to … ### Translation notes - Section 5. The command itself is lost under Migne's notes and Latin (after “watched for a night on which,” evidently “the north wind blew most” and the order to strip them); the section breaks off at a page break. The city is Sebaste in Armenia Minor, on a lake (Basil does not name it here). ### Citation (SBL) Basil, Hom. 19.5 (PG 31:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-5). ## Homilies 19.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-6 - Source: PG 31:519 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Stripping joyfully, the forty encourage one another through the night: they put off the old man and offer themselves as a whole burnt offering of cold. ### Greek text Τότε τοίνυν ἀχούσαντες τοῦ προστάγματος (καὶ σχόπει μοι ἐνταῦθα τῶν ἀνδρῶν τὸ ἀήττητον), μετὰ χαρᾶς ἀποῤῥίψαντες ἕχαστος καὶ τὸν τελευταῖον χιτῶνα, πρὸς τὸν διὰ τοῦ χρύους ἐχώρουν θάνατον. ὥσπερ ἐν σχύλων διαρπαγῇ ἀλλήλοις ἐγχελευόμενοε., Μὰ γὰρ ἱμάτιον, φησὶν, ἀποδυόμεθα, ἀλλὰ τὸν παλαιὸν ἄνθρωπον ἀποτιθέμεθα, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης. Εὐχαριστοῦμέν σοι, Κύριε, τῷ ἱματίῳ τούτῳ τὴν ἁμαρτίαν συναποθάλλοντες. Ἐπειδὴ διὰ τὸν ὄφιν ἐνεδυσάμεθα, διὰ τὸν Χριστὸν ἐχδυσώμεθα. Μὴ ἀντισχώμεθα ἱματίων διὰ τὸν παράδεισον ὃν ἀπωλέσαμεν. Τί ἀνταποδῶμεν τῷ Κυρίῳ; Ἐξεδύθη ἡμῶν καὶ ὁ Κύριος. Τί μέγα δούλῳ τὰ τοῦ Δεσπότου παθεῖν - Μᾶλλον δὲ καὶ αὐτὸν τὸν Κύριον ἡμεῖς ἐσμεν οἱ ἐχδύσαντες. Στρατιωτῶν γὰρ ἐκεῖνο τὸ τόλμημα, ἐχεῖνοι ἐξέδυσαν καὶ διεμερίσαντο τὰ ἱμάτια. ᾿Ανάγραπτον οὖν ἡμῶν χατηγορίαν δι᾽ ἑαυτῶν ἀπαλεΐψωμεν. Δριμὺς ὁ χειμὼν, ἀλλὰ γλυχὺς ὁ παράδεισος " ἀλγεινὴ ἡ πῆξις, ἀλλ᾽ ἡδεῖα ἡ ἀνάπαυσις. Μιχρὸν ἀναμείνωμεν, καὶ ὁ κόλπος ἡμᾶς … ἀνταλλαξώμεθα. Καυθήτω ὁ᾽ ποῦς, ἵνα διηνεχῶς μετ᾽ ἀγγέλων χορεύῃ" ἀποῤῥυήτω ἡ χεὶρ, ἵνα ἔχῃ παῤῥησίαν πρὸς τὸν Δεσ--ότην ἐπαίρεσθαι. Πόσοι τῶν στρατιωτῶν τῶν ἡμετέρων ἐπὶ παρατάξεως ἔπεσον, βασιλεῖ φθαρτῷ τὴν πίστιν φυλάττοντες; ἡμεῖς δὲ ὑπὲρ τῆς εἰς τὸν ἀληθινὸν βασιλέα πίστεως τὴν ξωὴν ταύτην οὐ προησόμεθα; Πόσοι τὸν τῶν χαχούργων ὑπέστησαν θάνατον, ἁλόντες ἐπ᾽ ἀδιχήμασιν; ἡμεῖς δὲ ὑπὲρ διχαιοσύνης τὸν θάνατον οὐχ ὑποίσομεν; Μὴ ἐχχλίνωμεν, ὦ συστρατιῶται, μὴ δῶμεν νῶτα τῷ διαδόλῳ. Σάρχες εἰσὶ, μὴ φεισώμεθα - ἐπειδὴ δεῖ πάντως ἀποθανεῖν, ἀποθάνωμεν ἵνα ζήσωμεν. 1 δγέσθω ἡ θυσία ἡμῶν ἐνώπιόν σου, Κύριδ΄ καὶ προσδεχθείημεν, ὡς θυσία ζῶσα, εὑὐάρεστός σοι, τῷ χρύει τούτῳ ὁλοχαυτούμενοι, χαλὴ ἡ προσφορὰ, καινὸν τὸ ὁλοχαύτωμα, οὐ διὰ πυρὸς, ἀλλὰ διὰ κρύους ὁλοχαρπούμενον. Τούτους τοὺς παραχλητιχοὺς ἐνδιδόντες ἀλλήλοις, καὶ ἄλλος ἄλλῳ ἐγχελευόμενοι, ὥσπερ τινὰ προφυλαχὴν ἐν πολέμῳ πληροῦντες, τὴν νύχτα παρέπεμπον, φέροντες τὰ παρόντα γενναίως, καίροντες τοῖς ἐλπιζομένοις, χαταγελῶντες τοῦ ἀντιπάλου. Μία δὲ ἣν … … διον, οἱ τεσσαράκοντα στεφανωθείημεν, Δέσποτα. Μὴ λείψῃ τῷ ἀριθμῷ μηδὲ εἷς. Τίμιός ἐστιν, ὃν ἐτίμησας τῇ νηστείᾳ τῶν τεσσαράχοντα ἡμερῶν, δι᾽ οὗ νομοθεσία εἰσῆλθεν εἰς τὸν χόσμον. Τεσσαράχοντα ἡμέραις ἐν νηστείᾳ Ἠλίας ἐχζητήσας τὸν Κύριον, τῆς θέας ἔτυχεν. Καὶ ἡ μὲν ἐχείνων εὐχὴ τοιαύτη “ εἷς δὲ τοῦ ἀριθμοῦ, ὀχλάσας πρὸς τὰ δεινὰ, λειποταχτήσας ᾧχετο, πένθος ἀμύθητον τοῖς ἁγίοις χαταλιπών. ᾿Αλλ᾽ οὐ γὰρ ἀφῆχεν αὐτῶν ἀτελεῖς γενέσθαι τὰς δεήσεις ὁ Κύριος. Ὁ γὰρ τὴν φυλαχὴν τῶν μαρτύρων πεπιστευμένος, ἐγγύθεν ἀπό τινος γυἕτοιμος προσδέχεσθαι τῶν στρατιωτῶν τοὺς προσ-φεύγοντας. Καὶ γὰρ αὖ καὶ τοῦτο, ἐγγύθεν εἶναι … Θαλλομένοις ἐπαγγελλόμενον. “Ὅπερ μέντοι τοῖς ἐναντίοις χαχούργως ἐπενοήθη, τοιοῦτον ἐξευρεῖν τῆς ἀθλήσεως τόπον, ἐν ᾧ τὸ ἕτοιμον τῆς παραμυθίας ἐχλύειν ἔμελλε τῶν ἀγωνιζομένων τὴν ἔνστασιν " τοῦτο λαμπροτέραν ἐδείχνυε τὴν ὑπομονὴν τῶν μαρτύρων. Οὐ γὰρ ὁ ἀπορῶν τῶν ἀναγκαίων χαρτεριχὸς, ἀλλ᾽ ὁ ἐν ἀφθονίᾳ τῆς ἀπολαύσεως ἐγχαρτερῶν τοῖς δεινοῖς. ἽἼ. Ὡς δὲ οἱ μὲν ἠγωνίζοντο, ὁ δὲ ἐπετήρει τὸ ἐχδησόμενον, εἷδε θέαμα ξένον, δυνάμεις τινὰς ἐξ οὐρανῶν χατιούσας, καὶ οἷον παρὰ βασιλέως δωρεὰς μεγάλας διανεμούσας τοῖς στρατιώταις " αἵ τοῖς μὲν ἄλλοις πᾶσι διήρουν τὰ δῶρα, ἕνα δὲ μόνον ἁφῆχαν ἀγέραστον, ἀνάξιον χρίναται τῶν οὐρανίων τιμῶν " ὃς εὐθὺς, πρὸς τοὺς πόνους ἀπαγορεύσας, πρὸς τοὺς ἐναντίους ἀπηυτομόλησεν. Ἐλεεινὸν θέαμα τοῖς δικαίοις ὁ στρατιώτης φυγὰς, ὁ ἀριστεὺς αἰχμάλωτος, τὸ Χριστοῦ πρόδατον θηριάλωτον᾽ καὶ τό γε ἐλεεινότερον, ὅτι καὶ τῆς αἰωνίου ζωῆς διήμαρτε, καὶ οὐδὲ ταύτης ἀπήλαυσεν, εὐθὺς αὐτῷ τῆς σαρχὸς ἐν τῇ προσθολῇ τῆς θέρμης διαλυθείσης. Καὶ ὁ μὲν φιλόζωος ἔπεσεν ἀνομήσας διαχενῆῇς" ὁ δὲ δήμιος, ὡς εἶδεν αὐτὸν ἐχχλίναντα, καὶ πρὸς τὸ βαλανεῖον ἀποδραμόντα, ἑαυτὸν εἰς τὴν τοῦ λειποταχτήσαντος χώραν ἀντιχατέστησε, καὶ ῥίψας τὰ περιδόλαια, τοῖς γυμνοῖς ἑαυτὸν ἐγχατέμιξε, χράξων τὴν αὐτὴν βοὴν τοῖς ἁγίοις " Χριστιανός εἶμι. Καὶ τῷ ἀδρόῳ τῆς μεταδολῆς ἐχπλήξας τοὺς συμπαρόντας, τόν τὸ ἀριθμὸν ἀνεπλήρωσε, καὶ τὴν ἐπὶ τῷ χαταμαλαχισθέντι λύπην τῇ παρ᾽ ἑαυτοῦ προσθήχῃ παρεμυθήσατο, μιμησάμενος τοὺς ἐπὶ παρατάξεως, οἷ, τοῦ χατὰ τὴν πρώτην ἀσπίδα πεσόντος, εὐθὺς ἀναπληροῦσι τὴν φάλαγγα, ὡς μὴ τὸν συνασπισμὸν αὑτοῖς διαχοπῆναι τῷ λείποντι. Τοιοῦτον δή τι καὶ αὐτὸς ἐποίησεν. Εἶδε τὰ οὐράνια θαύματα, ἐπέγνω τὴν … μάρτυσι. Τὰ τῶν μαθητῶν ἀνενεώσατο, ᾿Απῆλθεν Ἰούδας, καὶ ἀντεισήχθη Ματθίας. Μιμητὴς ἐγένετο Παύλου, ὁ χθὲς διώχτης, σήμερον εὐαγγελιζόμενος. ὕλνωθεν ἔσχε καὶ αὐτὸς τὴν χλῆσιν, Οὐχ ἀπ᾽ ἀνθρώπων, οὐδὲ δι ἀνθρώπου. Ἐπίστευσεν εἰς τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ - ἐδαπτίσθη εἰς αὐτὸν, οὐχ ὑπὸ ἄλλου, ἀλλ᾽ ὑπὸ τῆς οἰχείας πίστεως " οὐχ ἐν ὕδατι, ἀλλ᾽ ἐν τῷ ἰδίῳ αἵματι. ### English translation (Claude) [6] Then, hearing the command (and observe here the men's invincibility), each joyfully threw off even his last tunic and went to the death by cold, urging one another on as if in the plundering of spoils. “We are not taking off a garment,” they say, “but putting off the old man, who is corrupted according to the desires of deceit. We thank you, Lord, that with this garment we cast off sin as well. Since through the serpent we were clothed, through Christ let us be unclothed. Let us not cling to garments, for the sake of the paradise we lost. What shall we render to the Lord? The Lord too was stripped. What great thing is it for a servant to suffer what his Master suffered? Rather, it was we who stripped the Lord himself. For that outrage was the work of soldiers: they stripped him and divided his garments. Let us wipe out by ourselves the charge written against us. Bitter is the winter, but sweet is paradise; painful is the freezing, but pleasant the rest. Let us wait a little, and the bosom … let us take in exchange. Let the foot be burned, that it may dance forever with the angels; let the hand fall off, that it may have boldness to be lifted up to the Master. How many soldiers of ours fell in battle, keeping faith with a perishable king; and shall we not give up this life for faith in the true King? How many have undergone the death of criminals, caught in wrongdoing; and shall we not bear death for righteousness? Let us not turn aside, fellow soldiers; let us not turn our backs to the devil. It is flesh; let us not spare it. Since we must die in any case, let us die that we may live. Let our sacrifice come before you, Lord, and may we be accepted as a living sacrifice, well-pleasing to you, burned as a whole offering in this cold: a fair offering, a new burnt offering, offered whole not by fire but by cold.” Giving one another these exhortations and urging one another on, as if keeping an outpost in war, they passed the night, bearing the present nobly, rejoicing in what they hoped for, laughing at the adversary. There was one … … stadium; forty may we be crowned, O Master. Let not even one be lacking from the number. Honored is the number which you honored by the fast of forty days, through which the law came into the world. Elijah, seeking the Lord in fasting for forty days, obtained the vision.” Such was their prayer. But one of the number, giving way before the terrors, deserted his post and went off, leaving unspeakable grief to the saints. Yet the Lord did not allow their petitions to remain unfulfilled. For the one entrusted with guarding the martyrs, from somewhere nearby … ready to receive any of the soldiers who fled to it. For this too … promising [warmth] to those who were freezing. What their opponents had maliciously devised, finding such a place for the contest, where the readiness of relief would weaken the resolve of the contestants, this showed the endurance of the martyrs as more splendid. For the enduring man is not the one who lacks necessities, but the one who holds out under the terrors amid an abundance of enjoyment. [7] While they were contending, and the guard was watching for the outcome, he saw a strange sight: certain powers descending from heaven and distributing great gifts to the soldiers, as from a king; and they divided the gifts among all the others, but left one alone without a prize, judging him unworthy of the heavenly honors; and he at once, giving up under the pains, deserted to the enemy. A pitiable sight for the righteous: the soldier a fugitive, the champion a captive, Christ's sheep caught by a beast. And what is more pitiable, he both missed eternal life and did not even enjoy this one, for his flesh at once dissolved in the onset of the heat. So the lover of life fell, having transgressed in vain; but the executioner, when he saw him turn aside and run off to the bath, put himself in the deserter's place, and, throwing off his clothing, mingled with the naked men, crying out the same cry as the saints: “I am a Christian.” Astonishing those present by the suddenness of the change, he filled up the number, and consoled the grief over the one who had grown soft by adding himself, imitating those in a battle line who, when the man in the front rank falls, at once fill up the phalanx, so that their locked shields may not be broken by the gap. Such a thing he too did. He saw the heavenly wonders, he recognized … the martyrs. He renewed the story of the disciples: Judas went away, and Matthias was brought in instead. He became an imitator of Paul, yesterday a persecutor, today preaching the gospel. He too had his call from above, “not from men, nor through man.” He believed in the name of our Lord Jesus Christ; he was baptized into him, not by another, but by his own faith; not in water, but in his own blood. ### Scripture references - Eph 4:22: quotation, high confidence - Gen 3:21: allusion, medium confidence - Ps 116:12 (115:3 LXX): quotation, high confidence - Matt 27:28: allusion, high confidence - Matt 27:35: allusion, high confidence - John 19:23: allusion, high confidence - Col 2:14: allusion, high confidence - Luke 16:22: allusion, medium confidence - Rom 12:1: allusion, high confidence - Exod 34:28: allusion, medium confidence - Matt 4:2: allusion, medium confidence - 1 Kgs 19:8: allusion, high confidence - Acts 1:26: allusion, high confidence - 1 Tim 1:13: allusion, medium confidence - Gal 1:1: quotation, high confidence - Gal 1:23: allusion, high confidence ### Extrabiblical texts - Pr Azar 16 (Prayer of Azariah and Song of the Three Young Men): allusion, high confidence ### Translation notes - Section 6; it continues in staged 19.7–19.8. Words lost under Migne's Latin are marked “…” (after “the bosom,” evidently Abraham's bosom receiving them in exchange for one bitter night). Migne's note records a variant: “let us not give place” for “let us not turn our backs.” Quotations and allusions: Eph 4:22; Gen 3:21; Ps 116:12 (115:3 LXX); Matt 27:28, 35; John 19:23–24; Col 2:14; Luke 16:22; Pr Azar 16–17 (Dan 3:39–40 LXX); Rom 12:1; Eph 6:11–17. - This staged section has no section number of its own (the scan's “80” is a marginal reference): it continues section 6 with the end of the martyrs' prayer (its beginning, evidently “Forty we entered the stadium,” is lost under Migne's Latin), and contains section 7 (marked [7]). Words lost under Migne's notes and Latin are marked “…” (the description of the heated bath near the lake; the end of “he recognized …,” evidently “the truth, and was numbered with the martyrs”). The deserter dies in the bath; the guard who replaces him is “baptized in his own blood,” the traditional term for martyrdom of the unbaptized. Quotations and allusions: Exod 34:28; Matt 4:2; 1 Kgs 19:8; Acts 1:15–26; 1 Tim 1:13; Gal 1:1, 23. ### Citation (SBL) Basil, Hom. 19.6 (PG 31:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-6). ## Homilies 19.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-8 - Source: PG 31:531 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The forty are burned and their ashes thrown into the river; their relics, though divided among many places, remain forty and help all who pray with them; the mother of the youngest lifts him onto the cart herself. ### Greek text Καὶ οὕτως, ἡμέρας ἀρχομένης, ἕτι ἐμπνέοντες τῷ πυρὶ παρεδόθησαν, καὶ τὰ τοῦ πυρὸς λείψανα ἐπὶ τὸν ποταμὸν ἀπεῤῥίφη ὥστε διὰ πάσης τῆς χτίσεως διεξελθεῖν τῶν μαχαρίων τὴν ἄθλησιν. Ἐπὶ τῆς γῆς ἠγωνίσαντο, τῷ ἀέρι ἐνεχαρτέρησαν, τῷ πυρὶ παρεδόθησαν, τὸ ὕδωρ αὐτοὺς ὑπεδέξατο. Ἐχείνων ἐστὶν ἡ φωνή " Διηθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀγαψυχήν., Οὗτοί εἰσιν οἱ τὴν χαθ᾽ ἡμᾶς χώραν διαλαθόντες, οἱονεὶ πύργοι τινὲς συνεχεῖς, ἀσφάλειαν ἐχ τῆς τῶν ἐναντίων χαταδρομῆς παρεχόμενοι, οὐχ ἑνὶ τόπῳ ἑαυποὺς χαταχλείσαντες, ἀλλὰ πολλοῖς ἤδη ἐπιξενωθέντες χωρίοις, καὶ πολλὰς πατρίδας χαταχησμῦσαντες. Καὶ τὸ παράδοζον, οὐ χαθ᾿ ἕνα διαμερισθέντες τοῖς δεχομένοις ἐπιφοιτῶσιν " ἀλλ᾽ ἀναμιχθέντες ἀλλήλοις, ἠνωμένως χορεύουςιν. Ὧ τοῦ θαύματος! Οὔτε ἐλλείπουσι τῷ ἀριθμῷ, οὔτε πλεονασμὸν ἐπιδέχονται. Ἐὰν εἰς ἑχατὸν αὑτοὺς διέλῃς, τὸν οἐχεῖον ἀριὴμὸν οὐκ ἐχθαίνουσιν " ἐὰν εἰς ἕν συναγάγτης, τεσσαράχοντα καὶ οὕτω μένουσι, χατὰ τὴν τοῦ πυρὸς τύσιν. Καὶ γὰρ ἐχεῖνο καὶ πρὸς τὸν ἐξἄπτοντα μεταβαίνει, καὶ ὅλον ἐστὶ παρὰ τῷ ἔχοντι" καὶ οἱ τεσταράχουντα καὶ πάντες εἰοὶν ὁμοῦ, καὶ πάντες εἰσὶ παρ᾽ ἐχάστῳ. Ἧ ἄφθονος εὐεργεσία, ἡ μὴ δαπανωμένη χάρις“ ἑτοίμη βοήθεια Χριστιανοῖς, ἔχχλησίαν μαρτύρων, στρατὸς τροπαιοφόρων, χορὸς δοξολογούντων. Πότα ἂν ἔχαμες, ἵνα ἕνα που εὕ… εἰσι, σύμφωνον ἀναπέμποντες προσευχῆν. "Ὅπου δύο ἢ τρεῖς εἰσι συνηγμένοι ἐπὶ τῷ ὀνόματι τοῦ Κυρίου, ἐχεῖ ἐστιν ἐν μέσῳ αὐτῶν. Ὅπου δὲ τεσσαράχοντα, τίς ἀμφιθάλλει Θεοῦ παρουσίαν; Ὁ θλιδόμενος ἐπὶ τοὺς τεσσαράχοντα χαταφεύγει, ὁ εὐφραινόμενος ἐπ᾿ αὐτοὺς ἀποτρέχει: ὁ μὲν, ἵνα λύσιν εὕρῃ τῶν δυσχερῶν " ὁ δὲ, ἵνα φυλαχθῇ αὐτῷ τὰ χρηστότερα. Ἑνταῦθα γυνὴ εὐσεόὴς ὑπὲρ τέχνων εὐχομένη χαταλαμθάνεται, ἀποδημοῦντι ἀνδρὶ τὴν ἐπάνοδον αἱτουμένη, ἀῤῥωπτοῦντι τὴν σωτηρίαν. Μετὰ μαρτύρων γενέσθω τὰ αἰτήματα ὑμῶν. Οἱ νεανίσχοι τοὺς ἡλικιώτας μιμείσθωσαν " οἱ πατέρες, τοιούτων εἶναι παίδων πατέρες εὐχέσθωσαν" αἱ μητέρες, χαλῇς μητρὸς διήγημα διδαχθήτωσαν. Μήτηρ ἑνὸς πῶν μαχαρίων ἐχείνων, θεασαμένη τοὺς ἄλλους ἤδη τῷ κρύει τελειωθέντας, τὸν δὲ ἑαυτῆς υἱὸν ἔτι ἐμπνέοντα ὑπό τε ῥώμης καὶ τῆς πρὸς τὰ δεινὰ χαρ» τερίας, καταλιμπανόντων αὐτὸν τῶν δημίων ὡς δυνάμενόν γε μεταθουλεύσασθαι, αὐτὴ ταῖς οἰχείαις χερσὶν ἀραμένη, ἐπέθηχε τῇ ἁμάξῃ, ἐφ᾽ ἧς οἱ λοιποὶ συγκείμενοι πρὸς τὴν πυρὰν ἤγοντο, μάρτυρος ὄντως μήτηρ. Οὐ γὰρ δάχρυον ἀφῆχεν ἀγεννές - οὐδ᾽ ἐφθέγξατο ταπεινόν τι καὶ ἀνάξιον τοῦ χαιροῦ ἀλλ᾽, κΑπιθι, φησὶν, ὦ παῖ, τὴν ἀγαθὴν πορείαν μετὰ τῶν ἡλικιωτῶν, μετὰ τῶν συσχήνων μὴ ἀπολειφθῇς τῆς χορείας" μὴ δεύτερος τῶν ἄλλων ἐμφανισθῇς τῷ Δεσπότῇ. Ὄντως ἀγαθῆς ῥίζης ἀγαθὸν βλάστημα. "Εδειξεν ἡ γενναία μήτηρ, δτεδόγμασιν εὐσεδείας ἐξέθρεψεν αὐτὸν μᾶλλον ἣ γάλαχτι. Καὶ ὁ μὲν οὕτω τραφεὶς οὕτω προεπἐμφθη παρὰ μητρὸς εὐσεθοῦς" ὁ δὲ διάθολος ἀπῆλθε χατησχυμμένος. ἽΛπασαν γὰρ ἐπ᾽ αὐτοὺς χινήσας τὴν τίσιν, πάντα εὗρεν ἡττώμενα τῆς τῶν ἀνδρῶν ἀρετῆς, νύχτα δυσήνεμον, πατρίδα χειμέριον, τὴν ὥραν τοῦ ἕτους, τῶν σωμάτων τὴν γύμνωσιν. Ὃ χορὸς ἅγιος ὦ σύνταγμα ἱερόν; ὦ συνασπισμὸς ἀῤῥαγῆς! ὦ χοινοὶ φύλαχες τοῦ γένους τῶν ἀνθρώπων ! ἀγαθοὶ χοινωνοὶ φροντίδων, δεήσεως συνερνης, ἄνθη τῶν Ἐχχλησιῶν, ᾿Ὑμᾶς οὐχ ἣ γῆ χατἐχρυψεν, ἀλλ᾽ οὐρανὸς ὑπεδέξατο - ἠνοίγησαν ὑμῖν παραδείσου πύλαι. ἤλξιον θέαμα τῇ στρατιᾷ τῶν ἀγγέλων, ἄξιον πατριάρχαις, προφήταις, δικαίοις, ἄνδρες “ἐν αὑτῷ τῷ ἄνθει τῆς νεότητος, τοῦ βίου καταφρονήσαντες, ὑπὲρ γονεῖς, ὑπὲρ τέχνα τὸν Κύριον ἀγαπήσαντες. Αὐτὸ τῆς ἡλιχίας ἄνοντες τὸ … βιώσιμον, ὑπερεῖδον τῆς προσκαίρου ζωῆς, ἵνα δοξάσωσι τὸν Θεὸν ἐν τοῖς μέλεσιν ἑαυτῶν᾽ θέατρον γενόμενοι τῷ χόσμῳ, καὶ ἀγγέλοις, 'καὶ ἀνθρώποις, τοὺς πεπτωχότας ἤγειραν, τοὺς ἀμφιθόλους σαντο, τοῖς εὐσεδέσι τὴν ἐπιθυμίαν ἐδιπλασίασαν. Ἕν ὑπὲρ τῆς εὐσεδείας ἅπαντες ἀναστήσαντες τρόπαιον, ἑνὶ καὶ τῷ στεφάνῳ τῆς διχαιοσύνης χατεχοσμήθησαν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ χράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) [8] And so, as day began, still breathing, they were handed over to the fire, and the remains from the fire were thrown into the river, so that the contest of the blessed ones passed through the whole creation. On earth they contended, in the air they endured, to the fire they were handed over, the water received them. Theirs is the word: “We went through fire and water, and you brought us out into refreshment.” These are they who have taken possession of our country, like a continuous line of towers providing security against the incursions of enemies; not shutting themselves up in one place, but already lodged as guests in many places, and adorning many homelands. And the marvel is that they do not visit those who receive them divided one by one, but dance in union, mingled with one another. O the wonder! They neither fall short in number nor admit any increase. If you divide them among a hundred, they do not exceed their own number; if you gather them into one, they remain forty even so, after the nature of fire. For fire passes over to the one who kindles from it, and is whole with the one who has it; so too the forty are all together, and all are with each. O abundant beneficence, grace that is not spent! A ready help for Christians, a church of martyrs, an army of trophy-bearers, a choir of those who give glory. How much would you have toiled to find somewhere one … forty, sending up a harmonious prayer. “Where two or three are gathered in the name of the Lord, there he is in their midst.” Where there are forty, who doubts the presence of God? The one in distress flees to the forty, the one who rejoices runs to them: the one to find release from his difficulties, the other that his better state may be preserved for him. Here a pious woman is found praying for her children, asking the return of her husband who is abroad, the recovery of one who is sick. Let your petitions be made with the martyrs. Let the young imitate those of their own age; let fathers pray to be fathers of such sons; let mothers be taught the story of a good mother. The mother of one of those blessed men, seeing the others already perfected by the cold, while her own son was still breathing through his strength and endurance of the terrors, and the executioners were leaving him behind as one who might still change his mind, lifted him with her own hands and placed him on the cart on which the rest lay together being taken to the pyre: truly a martyr's mother. For she shed no ignoble tear, nor uttered anything low and unworthy of the moment, but said, “Go, my child, on the good journey with those of your age, with your comrades; do not be left out of the dance; do not appear before the Master after the others.” Truly a good shoot from a good root. The noble mother showed that she had nourished him with the doctrines of piety rather than with milk. And he, so nurtured, was so escorted by a pious mother; but the devil went away put to shame. For having stirred up the whole creation against them, he found everything defeated by the men's virtue: a night of bitter wind, a wintry homeland, the season of the year, the nakedness of their bodies. O holy choir! O sacred band! O unbroken line of shields! O common guardians of the human race, good partners in our cares, fellow workers in our prayer, flowers of the churches! The earth has not hidden you, but heaven has received you; the gates of paradise were opened to you. A sight worthy of the army of angels, worthy of patriarchs, prophets, and the righteous: men in the very flower of youth, despising life, loving the Lord above parents, above children. In the very prime of their age … they disdained the temporary life, that they might glorify God in their members; becoming a spectacle to the world, to angels, and to men, they raised up the fallen, … the doubtful, and doubled the desire of the pious. All set up one trophy for piety, and were adorned with one crown of righteousness, in Christ Jesus our Lord, to whom be the glory and the power to the ages of ages. Amen. ### Scripture references - Ps 66:12 (65:12 LXX): quotation, high confidence - Matt 18:20: quotation, high confidence - Matt 10:37: allusion, high confidence - 1 Cor 6:20: allusion, medium confidence - 1 Cor 4:9: quotation, high confidence - 2 Tim 4:8: allusion, medium confidence ### Translation notes - Staged as section 9; the scan reads Migne's numeral 8, and it is section 8, the end of the homily. Basil refers to the distribution of the martyrs' relics among many places. Words lost under Migne's notes and Latin are marked “…” (after “to find somewhere one,” evidently someone to intercede for you; before “they disdained”; before “the doubtful,” evidently “strengthened”). Migne's note records that “son” (υἱόν) after “her own” is absent in manuscripts. Quotations and allusions: Ps 66:12 (65:12 LXX); Matt 18:20; Matt 10:37; 1 Cor 6:20; 1 Cor 4:9; 2 Tim 4:8. ### Citation (SBL) Basil, Hom. 19.8 (PG 31:531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/19-0/#p-19-8). ## Homilies 20.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/20-1/#p-20-1 - Source: PG 31:552 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man fell by seeking false glory, and humility is his cure; wealth, office, bodily gifts and even human wisdom only puff up, while the true boast is to know God and be justified by faith in Christ. ### Greek text “θφειλεν ἄνθρωπος ἐν τῇ παρὰ Θεῷ δόξῃ μεμεγηχέναι, καὶ εἶχεν ἂν ὕψος οὐχ ἐπίπλαστον, ἀλλ᾽ ἀληθινὸν, δυνάμει Θεοῦ μεγαλυνόμενος, σοφίχ θείᾳ φαιδρυνόμενος, αἰωνίᾳ ξωῇ καὶ τοῖς ἀγαθοῖς εὐφραινόμενος. Ἐπειδὴ δὲ τὴν τῆς θείας δόξης ἐπιθυμίαν μετέθηχε, καὶ μείζονα προσδοχήσας, καὶ σπεύσας ὅπερ οὐχ ἐδύνατο λαδεῖν, ἀπώλεσεν ὅπερ ἔχειν ἐδύνατο μεγίστη σωτηρία αὐτῷ, καὶ τῆς νόσου θεραπεία, καὶ πρὸς τὸ ἐξ ἀρχῆς ἐπάνοδος, ἀτυφία. καὶ τὸ μὴ φαντάζεσθαι δόξης τινὸς περιδολὴν δι᾽ ἑαυτοῦ, ἀλλὰ ζητεῖν παρὰ Θεοῦ. Οὕτω γὰρ διορθώσει τὸ πταῖσμα, οὕτως ἰάσεται τὸ νόσημα " οὕτως ἀναδραμεῖται: πρὸς τὴν ἱερὰν, ἣν χατέλιπεν, ἐντολήν. ᾿Αλλ᾽ ὁ καταδαλὼν ἐλπίδι δόξης ψευδοῦς τὸν ἄνθρωπον διάδολος οὐ παύεται τοῖς αὐτοῖς ἐρεθίσμασιν λούμενος, καὶ μυρία μηχανήματα πρὸς τοῦτο ἐξευρίσχων" μέγα μὲν ἐπιδειχνὺς αὐτῷ, χρημάτων περιθολὴν, ἵνα ἐπὶ τούτῳ μεγαλύνηται καὶ περὶ τοῦτο σπουδάζῃ " ὅπερ ἐστὶν οὐδὲν μὲν εἰς δόξαν, μέγα δὲ σ εἰς χίνδυνον. Χρημάτων γὰρ πορισμὸς πλεονεξίας μὲν ὑπόθεσις " χτῆσις δὲ οὐδὲν εἰς εὐδοξίαν " ἀλλὰ μάτην τυφλοῖ, διακενῆς ἐπαίρει, φλεγμονῇ τινι παραπλήσιον πάθος ἐργάξεται περὶ τὴν ψυχήν. Οὐ γὰρ ὑγιὴς ἔγχος οὐδὲ ὠφέλιμος ὁ τῶν φλεγμαινόντων σωμάτων, ἀλλὰ νοσώδης, ἐπιδλαδὴς, ἀρχὴ χινδύνον, καὶ πρόφασις ἀπωλείας. Τοιοῦτο καὶ περὶ ψυχὴν ὑπερηφανία. Καὶ γὰρ οὐ μόνον ἐπὶ χρήμασιν ἔπαρσις γίνεται, οὐδὲ μόνον ταῖς ἀπὸ τῶν χρημάτων χομπώδεσι διαΐταις τε καὶ περιβολαῖς ἐπαίρονται ἄνθρωποι,, πολυτελεῖς ὑπὲρ τὴν χρείαν παρατιθέμενοι τὰς ἐσθῆτας, οἴχων μεγέθη χατασχευάζοντες καὶ χάλλει ποιχίλλοντες, οἰχετῶν ἀχολούθων πλήθη καὶ χολάχων ἀναριθμήτων ἐξηρτημένοι συστήματα " ἀλλὰ καὶ χειροτονητοῖς ἀξιώμασιν ὑπὲρ φύσιν ὑψοῦνται. Εἰ ὅτιαος ἀξίωμα δῷ “ εἴ τινος προεδρίας ἀξιώσειε, καὶ τὸ τῆς ὑπεροχῆς ἀξίωμα ψηφίσαιτο αὐτῷ “ καὶ ἐν- “αὖθα δῆ, χαθάπερ ὑπερθδάλλοντες τὴν ἀνθρώπειον (δὴ φύσιν, μόνον τὴν οὐκ ἐπὶ νεφελῶν ἱδρῦσθαι νο-… μένοι,καὶ χατὰ τῶν τὴν ἀξίαν δεδωχότων αὐτοῖς ἐπαιρόμενοι, καὶ δι᾽ ὧν εἶναι δοχοῦσί τινες, κατὰ τούτων ἀλαζονευόμενοι " πρᾶγμα πλῆρες ἀνοίας ὑπομένοντες, ὀνείρου σαθροτέραν ἔχοντες δόξαν, καὶ ματαιοτέραν φασμάτων νυχτερινῶν περιθδεόλη μένοι λαμπρότητα, νεύμάτι δήμου συνισταμένην, καὶ νεύματι διαλυομένην. Οἷος ἦν ὁ παράφρων ἐχεῖνος, ὁ τοῦ Σολομῶντος υἱὸς, ὁ νέος τὴν ἡλικίαν, καὶ τὰς φρένας νεώτερος, ὁ τῷ δήμῳ ζητοῦντι πραοτέραν ἡγεμονίαν ἀπειλήσας χαλεπωτέραν, καὶ διὰ τῆς ἀπειλῆς ἀπολέσας τὴν βασιλείαν, δι᾽ ἧς προσεδόχησε βασιλικώτερος ὀφθήσεσθαι, διὰ ταύτης χαθαιρεθεὶς ἧς εἶχεν ἀξίας. Θρασύνει δὲ ἄνθρωπον καὶ χειρῶν δύναμις, καὶ τάχος ποδῶν, καὶ σώματος εὐμορφία" νόσων παραναλώματα, καὶ χρόνου δαπανήματα" καὶ οὐχ αἰσθάνεται, ὅτι Πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα ἀνθρώπου, ὡς ἄνθος χόρτου. ᾿Ἐξηράγθη ὁ χόρτος, καὶ τὸ ἄνθις ἐξέπεσε. Τοιαῦται γιγόντων ἐπὶ δυνάμει ἀλαζονεΐζαι, καὶ Γολιὰθ ἀνοήτου φρόνημα θεομάχον, καὶ ὁ χάλλει μέγα φρονῶν ᾿Αδωνίας, καὶ μεγέθει χόμης ἐπαιρόμενος ᾿Αὐεσσαλώμ. ᾧ, Ὃ ὃὲ δοχεῖ τῶν ἄλλων τῶν ὑπαρχόντων ἀνθρώποις χαλῶν μέγιστον εἶναι καὶ βεθαιότερον, ἡ σοφία καὶ ἡ φρόνησις, καὶ τοῦτο ματαῖον ἔχει τὴ» ἔπαρσιν, καὶ ὕψος οὐχ ἀληθὲς παρασχευάζξει- τῆς παρὰ Θεοῦ σοφίας ἀπούσης, εἰς οὐδὲν τούτων λογιζομένων. Διαπίπτει μὲν γὰρ αὐτῷ τῷ διαδόλῳ τὸ χατὰ τοῦ ἀνθρώπου σόφισμα, καὶ χαθ᾽ ἑαυτοῦ τεχνάσας ἔλαθεν ὅ χατὰ τοῦ ἀνθρώπου μεμηχάνηται, οὐδὲν τοσοῦτον ἐχεῖνον ζημιώσας, ὃν ἤλπισεν ἀπαλλοτριώσειν Θεοῦ καὶ ζωῆς αἰωνίου, ὅσον ἑαυτὸν προδοὺς, ἀποστάτης Θεοῦ γεγονὼς, καὶ θανάτῳ χαταδιχασθεὶς αἰωνίῳ. Καὶ τὴν κατὰ τοῦ Κυρίου στήσας παγίδα, διὰ ταύτης ἑάλω, σταυρωθεὶς ἐν ᾧ σταυρώσειν προσεδόχησε, καὶ ἀποθανὼν ἐν ᾧ τὸν Κύριον ἤλπισεν ἀναιρήσειν θανάτῳ. Εἰ δὲ ὁ τοῦ χόσμου ἄρχων, ὃ πρῶτος καὶ μέγιστος καὶ ἀόρατος τῆς χοσμιχῆς σοφίας σοφιστὴς, ἀλίσχεται τοῖς ξαυτοῦ σοφίσμασιν, εἰς τὴν ἐσχάτην περιιστάμενος ἀφροσύνην, πολλῷ μᾶλλον οἱ ἐχείνου μαθηταὶ καὶ ζηλωταὶ, χἂν μυρία σο… Κατασοφίξεται Φαραὼ ἐπ᾽ ὀλέθρῳ Ἰσραήλ" ἀλλ᾽ ἔλαθεν ὁ κατασοφισμὸς αὐτῷ διαλυθεὶς, ὅθεν οὐ προαεδόχῃσε. Καὶ βρέφος ἐχτεθὲν διὰ τὸ πρόσταγμα αὐτοῦ εἰς θάνατον λανθάνει τρεφόμενον ἐπὶ τῆς οἰκίας τῇς βασιλιχῆς, καὶ χαθαιροῦν τὴν ἐχείνου δύναμιν καὶ τὴν τοῦ παντὸς ἔθνους, καὶ τὸν Ἰσραὴλ ἐξάγον εἰς τήν σωτηρίαν. Ὁ δὲ ἀνδροφόνος ᾿Αὐδιμέλεχ, ὁ τοῦ Γεδεὼν νόθος υἱὸς, ὁ τοὺς ἑδδομήχοντα παῖδας τοὺς γνησίους ἀποχτείνας, καὶ σοφὸν τοῦτο νομίσας ἕξευρηχέναι πρὸς τὸ βεδαίως τὴν βασιλείαν κατασχεῖν, συντρίδει μὲν τοὺς συνεργοὺς αὐτῷ τοῦ φόνου γενομένους, συντρίθεται δὲ ὑπ᾽ αὐτῶν: καὶ τέλος ἀπόλἀνται χειρὶ γυναιχὸς καὶ λίθου βολῇ. Καὶ ἐσοφίσαντο πάντες Ἰουδαῖοι χατὰ τοῦ Κυρίου βούλευμα ὀλέθριον, ἑαυτοῖς λέγοντες: ᾿Εὰν ἀς-ρῶμεν οὕτως, πάντες πιστεύσουσι» εἰς αὑτόν" καὶ ἐλεύσονται οἱ Ῥωμαῖοι, καὶ ἀροῦσιν ἡμῶν τὸν τόπον καὶ τὸ ἔθνος. Ἔχ τούτου τοῦ βουλεύματος ἐπὶ τὴν Χριστοχτονίαν ἐλθόντες, ὡς τὸ ἔθνος αὐτοὶ καὶ τὴν χώραν διασώσονπες, ἀπολώλασι δι᾽ ὧν ἐδουλεύσαντο, καὶ ἐχ τῆς χώρᾶς ἀνάστατοι, καὶ τῶν νόμων ἀλλότριοι καὶ τῆς λατρείας γεγενημένοι. Καὶ ὅλως ἐν μυρίοις ἄν τις χαταμάθοι παραδείγμασι σαθρὸν τὸ τῆς ἀνθρωπίντς σηφίας πλεονέχτημα, μιχρόν τε καὶ ταπεινὸν μᾶλλον ἢ μέγα καὶ ὑψηλόν. ὅ. “Ὥστε οὐδεὶς εὖ φρονῶν, οὔτε ἐπὶ τῇ σοφίᾳ τῇ ἔχυτοῦ μέγα φρονήσει, οὔτε ἐπὶ τοῖς ἄλλοις τοῖς προειρημένοις, ἀλλὰ πεισθήσεται τῇ καλλίστῃ παραινέσει τῆς μακαρίας Αννης καὶ τοῦ προφήτου Ἵερεμου: Μὴ καυχάσθω ὁ σοξὸς ἐν τῇ σοςρίᾳ αὐτοῦ, καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, καὶ μὴ χαυχάσθω ὁ πλούσιος ἐν τῷ πιϊούτῳ αὐτοῦ. ᾿Αλλὰ τὶ τὸ χαύχημα τὸ ἀληθές; καὶ ἐν τίνι μέγας ὁ ἄνθρωπος; Ἔν τούτῳ, φησὶ, χαυχάσθω ὁ κωυχώμενος, ἐν τῷ συγιεῖν καὶ γιγνώσκειν, ὅτι ἐγὼ Κύριος. Τοῦτο ὕψος ἀνθρώπου, τοῦτο δόξα καὶ μεγαλειότης, ἀληθῶς γνῶναι τὸ μέγα, καὶ τούτῳ προσφύεσϑαι, καὶ δόξαν τὴν παρὰ τοῦ Κυρίου τῆς δόξης ἐπιζητεῖν. Λέγει δὲ ὁ ᾿Απόστολος" Ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω, λέγων ὅτι Χριστὸς ἡμῖν ἐγενήθη σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀποιϊύτρωσις" ἵνα καθὼς γέγραπται, Ὃ καυχώμενος, ἐν Κυρίῳ καυχάσθω. Αὕτη γὰρ δὴ ἢ τελεία καὶ ὁλόχληρος χαύχησις ἐν Θεῷ, ὅτε μήτε ἐπὶ διχαιτοσύνῃ τις ἐπαίρεται τῇ ἑαυτοῦ, ἀλλ᾽ ἔγνω μὲν ἐνδεῆ ὄντα ἑαυτὸν διχαιοσύνης ἀληθοῦς, πίστει δὲ μόνη τῇ εἰς Χριστὸν δεδιχαιωμένον. Καὶ χαυχᾶται Παῦλος ἐπὶ τῷ καταφρονῆσαι τῆς ἑαυτοῦ διχαιοσύνης, ζητεῖν δὲ τὴν διὰ Χριστοῦ, τὴν ἐχ Θεοῦ δικαιτοτύνην ἐπὶ τῇ πίστει, τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ, καὶ τὴν χοινωνίαν τῶν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, εἴ πως χαταντήσει εἰς τὴν ἐξανάστασιν … τὸφανίας. Οὐδὲν ὑπολέλειπταί σοι πρὸς ἀλαζονείαν, ὦ ἄνθρωπε, ᾧ τὸ καύχημα καὶ ἡ ἐλπὶς ἐν τῷ νεχρῶσα: μὲν πάντα τὰ σεαυτοῦ, ζητῆσαι δὲ τὴν ἐν Χριστῷ ζωὴν τὴν μέλλουσαν: ἧς ἀπαρχὰς ἔχοντες, ἤδη ἐν τούτοις ἐσμὲν, τὸ ὅλον ἐν χάριτι ζῶντες καὶ δωρεᾷ Θεοῦ. Καὶ Θεὸς μέν ἐστιν, Ὁ ἐνεργῶν ἐν ἡμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοχίας" Θεὸς δὲ τὴν ἑαυτοῦ σοφίαν τὴν προωρισμένην εἰς δόξαν ἡμῶν ἀποχαλύπτει διὰ τοῦ ἰδίου Πνεύματος. Θεὸς δὲ τὴν ἐν πόνοις δίδωσι δύναμιν. Περισσότερον πάντων ἐκοπίασα, φησὶ Παῦλος" οὐκ ἐγὼ δὲ, ἀ.1.1᾽ ἡ χάρις τοῦ Θεοῦ ἡ σὺν ἐμοί. Θεὸς δὲ ἐξαιρεῖται χινδύνων παρὰ πᾶσαν ἀνθρωπίνην ἐλπίδα. Αὐτοὶ, φησὶν, ἐν ἑαυτοῖς τὸ ἀπόχριμα τοῦ θανάτου ἐσχήχαμεν, ἵνα μὴ πεποιθότες ὧμεν ἐφ᾽ ἑαυτοῖς, ἐπὶ τῷ Θεῷ τῷ ἐγείρογτι τοὺς νεκρούς" ὃς ἐκ τη- “ικούτου θανάτου ἐῤῥύσατο ἡμᾶς, καὶ ῥύδται, εἰς ὃν ἠϊπίχαμεν,, ὅτι καὶ ἔτι ῥύσεται. ### English translation (Claude) [1] Man ought to have remained in the glory he had with God, and he would have had a height not counterfeit but true, magnified by the power of God, made bright by divine wisdom, rejoicing in eternal life and its good things. But since he exchanged the desire for divine glory, and, expecting greater things and hastening after what he could not obtain, lost what he was able to keep, his greatest salvation, the cure of his disease, and the way back to what he was in the beginning, is humility: not imagining that he can wrap himself in any glory by himself, but seeking it from God. So he will correct his fall, so he will heal his disease; so he will run back to the holy commandment he abandoned. But the devil, who threw man down by the hope of false glory, does not cease … him with the same incitements, devising countless contrivances to this end. He displays to him as something great an abundance of money, so that he may be magnified by it and be zealous for it; which contributes nothing to glory, but much to danger. For the getting of money is an occasion for greed, and its possession contributes nothing to good repute; it blinds in vain, puffs up to no purpose, and produces in the soul a condition like an inflammation. For the swelling of inflamed bodies is not healthy or useful, but diseased, harmful, a beginning of danger and an occasion of ruin. Such too is arrogance in the soul. For it is not only over money that men are lifted up, nor only by the boastful ways of life and the trappings that money brings, setting before themselves clothing more costly than need requires, building houses of great size and adorning them with every beauty, attaching to themselves crowds of servants in attendance and countless bands of flatterers; they are also raised beyond their nature by elected dignities. If the people give someone a dignity, if they count him worthy of some presiding office and vote him the dignity of pre-eminence, then, as if surpassing human nature, all but thinking themselves seated on the clouds … they are lifted up even against those who gave them the dignity, and boast against the very people through whom they seem to be somebody: suffering a thing full of folly, having a glory more rotten than a dream, and wrapped in a splendor more vain than the phantoms of the night, which comes into being at a nod of the people and is dissolved at a nod. Such was that senseless son of Solomon, young in age and younger still in mind, who, when the people asked for a milder rule, threatened a harsher one, and by the threat lost the kingdom; by the very thing by which he expected to appear more kingly he was deposed from the dignity he had. A man is made bold also by strength of hands, speed of feet, and beauty of body, which are the waste of diseases and the spending of time; and he does not perceive that “all flesh is grass, and all the glory of man as the flower of grass; the grass withers, and the flower falls.” Such were the boasts of the giants over their strength, the God-fighting pride of the foolish Goliath, Adonijah thinking great things of his beauty, and Absalom exalted by the abundance of his hair. [2] And what seems the greatest and most secure of all the other goods men have, wisdom and prudence, this too has a vain exaltation and produces a height that is not true, when the wisdom from God is absent; [for without it] none of these is reckoned as anything. For the devil's very sophism against man fell back on himself, and he contrived against himself, without knowing it, what he devised against man. He did not harm man, whom he hoped to estrange from God and from eternal life, so much as he betrayed himself, becoming an apostate from God and condemned to eternal death. And setting the trap against the Lord, he was caught by it, crucified by the very means by which he expected to crucify, and dying by that by which he hoped to put the Lord to death. But if the ruler of the world, the first, greatest, and invisible sophist of worldly wisdom, is caught by his own sophisms and brought round to the utmost folly, much more his disciples and zealots, even if they … countless sophisms. Pharaoh deals craftily for the destruction of Israel; but his crafty plan was undone, without his knowing, from where he did not expect. The infant exposed to death by his command is secretly nourished in the royal house, and overthrows his power and that of his whole nation, and leads Israel out to salvation. Abimelech the murderer, the bastard son of Gideon, who killed the seventy legitimate sons and thought he had found in this a wise way of holding the kingdom securely, crushes those who had become his accomplices in the murder, and is crushed by them; and in the end he perishes by a woman's hand and the cast of a stone. And all the Jews devised a deadly plan against the Lord, saying to themselves, “If we let him go on like this, everyone will believe in him, and the Romans will come and take away our place and our nation.” Proceeding from this plan to the killing of Christ, as if they would save the nation and the land, they perished through the very things they planned, driven out of their land and become strangers to their laws and their worship. In short, one may learn from countless examples that the advantage of human wisdom is rotten, small and low rather than great and lofty. [3] So no one of sound mind will think great things of his own wisdom, or of the other things mentioned before, but will obey the most beautiful exhortation of the blessed Hannah and of the prophet Jeremiah: “Let not the wise man boast in his wisdom, nor the strong man boast in his strength, nor the rich man boast in his riches.” But what is the true boast? And in what is man great? “In this,” it says, “let him who boasts boast: in understanding and knowing that I am the Lord.” This is man's height, this his glory and greatness: truly to know what is great, to cleave to it, and to seek glory from the Lord of glory. And the Apostle says, “Let him who boasts, boast in the Lord,” saying that “Christ became for us wisdom from God, and righteousness and sanctification and redemption, so that, as it is written, ‘Let him who boasts, boast in the Lord.’” For this is the perfect and complete boasting in God, when one is not lifted up even over one's own righteousness, but knows oneself to be lacking in true righteousness and justified by faith alone, faith in Christ. And Paul boasts of despising his own righteousness and seeking the righteousness through Christ, the righteousness from God that depends on faith, to know him and the power of his resurrection and the fellowship of his sufferings, being conformed to his death, if somehow he may attain to the resurrection … arrogance. Nothing is left you for boasting, O man, whose boast and hope lie in putting to death all that is your own and seeking the future life in Christ; having its firstfruits, we are already in these things, living wholly in the grace and gift of God. And it is God “who works in us both to will and to work, for his good pleasure”; it is God who through his own Spirit reveals his wisdom, foreordained for our glory. It is God who gives power in labors: “I labored more than all of them,” says Paul, “yet not I, but the grace of God that is with me.” It is God who rescues from dangers beyond all human hope: “We ourselves,” he says, “had the sentence of death within ourselves, so that we might not trust in ourselves but in God who raises the dead; who rescued us from so great a death and rescues us, on whom we have set our hope that he will rescue us yet again.” ### Scripture references - Gen 3:5: allusion, medium confidence - 1 Kgs 12:14: allusion, high confidence - Isa 40:6: quotation, high confidence - Isa 40:7: quotation, high confidence - Gen 6:4: allusion, medium confidence - 1 Sam 17:4: allusion, high confidence - 1 Kgs 1:5: allusion, high confidence - 2 Sam 14:26: allusion, high confidence - John 12:31: allusion, medium confidence - 1 Cor 2:8: echo, medium confidence - Exod 1:10: allusion, high confidence - Exod 2:10: allusion, high confidence - Judg 9:5: allusion, high confidence - Judg 9:53: allusion, high confidence - John 11:48: quotation, high confidence - 1 Sam 2:10: allusion, medium confidence - Jer 9:23: quotation, high confidence - Jer 9:24: quotation, high confidence - 1 Cor 1:31: quotation, high confidence - 1 Cor 1:30: quotation, high confidence - Phil 3:9: allusion, high confidence - Phil 3:10: quotation, high confidence - Phil 3:11: quotation, high confidence - Rom 8:23: echo, medium confidence - Phil 2:13: quotation, high confidence - 1 Cor 2:7: allusion, high confidence - 1 Cor 2:10: allusion, high confidence - 1 Cor 15:10: quotation, high confidence - 2 Cor 1:9: quotation, high confidence - 2 Cor 1:10: quotation, high confidence ### Extrabiblical texts - Wis 14:6 (Wisdom of Solomon): allusion, low confidence ### Translation notes - Homily 20, On Humility (its title is not in the scan text). This staged section holds sections 1, 2 and 3 (2 and 3 marked). Words lost under Migne's Latin and notes are marked “…” (the participle describing the devil's incitement; the end of the sentence on elected dignities after “seated on the clouds”; the verb with “countless sophisms”; the end of Phil 3:11 and the next sentence, which ends with “arrogance”). Basil writes that one is “justified by faith alone, faith in Christ” (πίστει μόνῃ τῇ εἰς Χριστόν); translated as written. Compared afterward with FOTC 9 (private check); no errors found. Quotations and allusions: Gen 3:5; 1 Kgs 12:1–19; Isa 40:6–7; Gen 6:4; Wis 14:6; 1 Sam 17; 1 Kgs 1:5–6; 2 Sam 14:25–26; John 12:31; 1 Cor 2:6–8; Exod 1:10–2:10; Judg 9:1–57; John 11:48; 1 Sam 2:10 (LXX, Hannah's song, which contains Jer 9:23); Jer 9:23–24; 1 Cor 1:30–31; Phil 3:8–11; Rom 8:23; Phil 2:13; 1 Cor 2:7, 10; 15:10; 2 Cor 1:9–10. ### Citation (SBL) Basil, Hom. 20.1 (PG 31:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/20-1/#p-20-1). ## Homilies 20.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/20-1/#p-20-4 - Source: PG 31:552 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All we have is received from God; Peter learned humility through his fall, the Pharisee lost his righteousness through pride; Basil sets Christ's lowliness from manger to cross before us as the pattern. ### Greek text Τί οὖν ἑπαίρεις, εἰπέ μοι, σαυτὸν ὡς ἐπὶ χαλοῖς ἰδίοις, ἀντὶ τοῦ χάριν ἐπὶ τοῖς δώροις ὁμολογεῖν τῷ δεδωχότι; Τί γὰρ ἔχεις, ὃ οὐκ ἔλαθες; Εἰ δὲ καὶ ἔλαδες, τί καυχᾶσαι ὡς μὴ «1αδών; Οὐ σὺ Θεὸν ἔγνως διὰ δικαιοσύνης, ἀλλὰ Θεός σε διὰ χρηστότητα ἔγνω. Γγόγτες, φησὶ, Θεὸν, μᾶ.1.1ον δὲ γνωσθέντες ὑπὸ Θεοῦ. Οὐ σὺ Χριστὸν χατείληφας διὰ τῆς ἀρετῆς, ἀλλὰ Χριστός σε διὰ τῆς παρουσίας χατείληφε. Διώχω, φησὶν, εἰ καὶ καταλάθω, ἐφ᾽ ᾧ καὶ κατεζήφθην ὑπὸ Χριστοῦ. Οὐχ ὑμεῖς μὲ ξασθε, φησὶν ὁ Κύριος, ἀ.1.1: ἐγὼ ἐξελεξάμην ὑμᾶς. … πρόφασιν ὑπερηφανίας λαμθάνεις; Καὶ τότε γνώσῃ σεαυτὸν ὅστις εἶ, ὡς ᾿Αδὰμ ἐχδληθεὶς ἐχ τοῦ παραδείσου, ὡς Σαοὺλ καταλειφθεὶς ὑπὸ Πνεύματος Θεοῦ, ὡς Ἰσραὴλ τῆς ἁγίας ῥίξης ἀποτμηθείς. Τῇ πίστει, φησὶν, ἔστηκας" μὴ ὑψημϊοφρόγνει, ἀλλὰ φοδοῦ. Κρίσις ἕπεται χάριτι, καὶ ὅπως ἐχρήσω τοῖς χαρισθεῖσιν, ὁ χριτὴς ἐξετάσει. Εἰ δὲ μηδὲ τοῦτο αὐτὸ συνίῃς, ὅτι χάριτος τετύχηχας, ἀλλ᾽ ἴδιον ποιῇ κατόρθωμα τὴν χάριν ὑπερδολῇ τῆς ἀναισθησίας, οὐχ εἶ ποῦ μαχαρίην τιμιώτερος ἀποστόλου Πέτρου. Οὐδὲ γὰρ ἀγάπῃ τῇ πρὸς τὸν Κύριον ὑπερδαλέσθαι δυνήσῃ τὸν οὕτω σφοδρῶς ἀγαπῶντα, ὡς καὶ ὑπεραποθνήσχεῖν ἐθέλειν. ᾿Αλλ᾽ ὅτι μεγαλοφρονέστερον ξατο, λέγων, Εἰ καὶ πάντες σκαγδαλισθήσογται ἐν σοὶ, ἀ.1.1.: ἐγὼ οὐδέποτε σκαγδαισθήσομαι, παρεδόθη τῇ ἀνθρωπίνῃ δειλίᾳ, καὶ πέπτωχεν εἰς ἄρνησιν, σωφρονιζόμενος τῷ σφάλματι πρὸς εὖὐλαὄειαν, καὶ διδασχόμενος φείδεσθαι τῶν ἀσθενούντων, τῷ καὶ τὴν ἑαυτοῦ χαταμαθεῖν ἀσθένειαν, καὶ Ὑνῶναι σαφῶς, ὅτι χαθάπερ ἐν τῷ πελάγει χαταπον- «ἰζόμενος, ἐχουφίσθη τῇ τοῦ Χριστοῦ δεξιᾷ, οὕτως ἐν τῷ χλύδωνι τοῦ σχανδαλισμοῦ χινδυνεύσας ἀπολέσθα: δι᾽ ἀπιστίας. ἐφυλάχθη δυνάμει Χριστοῦ, ὃς καὶ προεῖπεν αὐτῷ τὸ συμδησόμενον, λέγων" Σίμων, Σίμίων, ἰδοὺ ὁ Σαταγᾶς ἐξῃτήσατο τοῦ σιγιάσαι ὑμᾶς ὡς τὸν σῖτον. Κἀγὼ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐχ λείπῃ ἡ πίστις σου, καὶ σύ ποτε ἐπιστρέψας στήριξον τοὺς ἀδειλρούς σου. Καὶ Πέτρος μὲν οὕτως ἐλεγχθεὶς, δικαίως ἐθοηθεῖτο, πρὸς ἀπόθεσιν ἀλαζονείας καὶ φειδὼ τῶν ἀσθενούντων ἐχπαιδευόμενος" ὁ δὲ Φαρισαῖος ἐχεῖνος, ὁ βαρὺς καὶ χαθ᾽ ὑπερῦολὴν ὑπερήφανος, ὁ μὴ μόνον ἐφ᾽ ἑαυτῷ θρασυνόμενος, ἀλλὰ καὶ τὸν τελώνην ἐπὶ Θεοῦ διασύρων, ἀπὦλεσε τῆς διχαιοσύνης τὸ καύχημα διὰ τὸ τῆς ὑπερηφανίας ἔγχλημα. Καὶ κατῆλθεν ὁ τελώνης δεδιχαιωμένὺς ὑπὲρ αὐτὸν, ὅτι τὸν ἅγιον ἐδόξαζε Θεὸν, καὶ οὐδὲ ἀναδλέπειν ἐτόλμα, ἀλλ᾽ ἰλασμὸν ἐξήτει μόνον, χατἦγορος ὧν ἑαυτοῦ καὶ τῷ σχήματι καὶ τῇ κατὰ στήθους πληγῇ, καὶ τῷ ζητεῖν οὐδὲν ἄλλο πλὴν ἰλασμόν. Ὅρα δὴ οὖν καὶ φυλάττου τὸ παράδειγμα τῆς χαλεπῆς δι᾿ ὑπερηφανίαν ζημίας. Ἐζημιώθη τὴν δικαιοσύνην νος" ἡλαττώθη τοῦ ταπεινοῦ καὶ ἁμαρτωλοῦ, μεγαλύνας ἑαυτὸν ὑπὲρ ἐχεῖνον, καὶ οὐχ ἀναμείνας τὴν παρὰ Θεοῦ χρίσιν, ἀλλὰ τὴν παρὰ αὑτοῦ ἐξενεγχών. Σὺ δὲ χατ᾽ οὐδενὸς ἐπαρθήσῃ ποτὲ, οὐδὲ χατὰ τῶν ἄγαν ἁμαρτωλῶν. Ῥύεται πολλάχις ἡ ταπεινοφροσύνη τὸν ἡμαρτηχότα πολλὰ καὶ μεγάλα. Μὴ οὖν σεαυτὸν διχαιώσῃς ὑπὲρ ἕτερον, μήποτε, διχαιωθεὶς τῇ σεαυτοῦ ψήφῳ, τῇ τοῦ Θεοῦ χαταχριθῇς. Οὐχ ἀναχρίγω, φησὶν, ἐμαυτὸν, ὁ Παῦλος. Οὐδὲν γὰρ ἐμαυτῷ σύνοιδα" ἀ.1.1: οὐχ ἐν τούτῳ δεδικαίωμαι. Ὃ δὲ ἀναχρίνων με, Κύριός ἐστιν. ὅ. Οἴει κατορθοῦν ἀγαθόν; Εὐχαρίστει τῷ Θεῷ, μὴ χατὰ τοῦ πλησίον ἐπαίρου. Τὸ ἔργον ἑαυτοῦ, φησὶ, δοκχιμαζέτω ἔχαστος, καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει, καὶ οὐκ εἰς τὸν ἕτερον. Τί γὰρ ὥνησας τὸν πλησίον, ὅτι πίστιν ὡμολόγησας, ἦ φυγὴν ὑπέμεινας διὰ ὄνομα Χριστοῦ, ἣ τοῖς νηστείας ἐνεχαρτέρησας πόνοις; Οὐχ ἑτέρου τὸ κέρδος, ἀλλὰ σόν. Φοδήθητι τῆς τοῦ διαδόλου πτώσεως τὴν ὁμοίωσιν" ὃς, ἐπαρθεὶς χατὰ τοῦ ἀνθρώπου, πέπτωχεν ὑπ᾽ ἀνθρώπον, καὶ παραδέδοται πάτημα τῷ πεπατημένῳ. Τοιαύτη καὶ τῶν Ἰσραηλιτῶν ἡ πτῶσις. Ἑπαιρόμενοι γὰρ. χατὰ τῶν ἐθνῶν, ὡς ἀχαλάρτων, ἀχάθαρτοι γεγόνασιν ἀληθῶς - τὰ δὲ ἔθνη χεχάθαρτα!, Καὶ τῶν μὲν ἡ διχαιοσύνη γέγονεν ὡς ἑάχος ἀποχαθημένης, τῶν δὲ ἐθνῶν ἡ ἀνομία καὶ ἡ ἀσέδεια διὰ πίστεως ἐξήλειπται. Καθόλου μέμνησο τῆς ἀληθοῦς παροιμίας - “Ὑπερηφάγοις Θεὸς ἀ»τιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν. Ἔχε τοῦ Κυρίου τὸ ῥῆμα πρόχειρον" Πᾶς ὁ ταπεινῶν ἑαυτὸν, ὑψωθήσεται" καὶ ὁ ὑψῶν ἑαυτὸν, ταπειγωθήσεται. Μὴ γίνου χριτὴς ἄνισος σεαυτοῦ, μηδὲ πρὸς χάριν ἐξέταζε" εἰ μέν τ: δοχεῖς ἔχειν χαλὸν, τοῦτο ἐν ψήφῳ τιθεὶς, τῶν δὲ πταισμάτων ἑχὼν ἐπιλανθανόμενος, μηδὲ ἐφ᾽ οἷς μὲν σέμερον χατορθοῖς μεγαλυνῤμενος, ἐφ᾽ οἷς δὲ πρώην ᾿καὶ πάλαι χαχῶς εἰργάσω, συγχώρησιν σεαυτῷ διδούς - ἀλλ' ὅταν σε τὸ παρὸν ἐπάρῃ, τὸ παλαιὸν εἰς ἀνάμνησιν ἀγέτω, καὶ παύσῃ τῆς ἀναισθήτου φλεγμονῆς. Καὶ εἰ τὸν πέλας ἁμαρτάνοντα θεωρήσεις, μὴ τοῦτο μόνον αὐτοῦ σχοπήσῃς " ἐνθυμήθητι δὲ καὶ ὅσα πέπρᾶχεν ἣ πράττει χαλῶς, καὶ πολλάχις εὑρήσεις αὐτὸν ἀμείνονα σεαυτοῦ, διὰ πάντων ἐξετάζων, καὶ μὴ μεριχὰ ψηφιζόμενος. Οὐδὲ γὰρ θεὸς μερικῶς ἐξετάζει τὸν ἄνθρωπον ᾿Εγὼ γὰρ, φησὶ, τὰ ἔργα καὶ τοὺς «λογισμοὺς αὐτῶν ἔρχομαι συναγαγεῖν. Ναὶ τῷ Ἰωσαφὰτ ἐπιτιμήσας ποτὲ διὰ τὴν παραπόδα: ἁμαρτίαν, ἐμνήσθη καὶ τῶν χατωρθωμένων ἐν σοί. θ. Ταῦτα καὶ τὰ τοιαῦτα πρὸς τὴν ὑπερηφανίαν ἐπάδωμεν ἑαυτοῖς ἐχάστοτε, χαθαιροῦντες ἑαυτοὺς ἴϑ ὑψωθῶμεν, μιμούμενοι τὸν ἐξ οὐρανοῦ χαταθάντα Κύριον πρὸς τὴν ἐσχάτην ταπεινότητα, καὶ τοὺναντίον ἐχ ταπεινότητος εἰς ὕψος αἴσιον ἐξογχούμενο:. Πάντα γὰρ δὴ πρὸς ταπεινοφροσύνην παιδεύοντα τὰ τοῦ Κυρίου εὑρίσχομεν. Βρέφος ὧν, εὐθὺς ἐν σπηλαίῳ, καὶ οὐδὲ ἐπὶ χλίνης, ἀλλ᾽ ἐπὶ φάτνης " ἐν οἴχῳ τέκτονος καὶ μητρὸς πενιχρᾶς, ὑποτασσόμενος τῇ μητρὶ καὶ τῷ ταύτης μνηστῆρι" διδασχόμενος, ἀχούων ὧν οὐχ ἐδεῖτο, ἐπεμωτῶν ὃς ὅμως, καὶ διὰ τῆς ἐρωτήσεως ἐπὶ τῇ σοφίᾳ θαυμαζόμενος " ὑποτασσόμενος Ἰωάννῃ, καὶ βάπτισμα παρὰ τοῦ δούλου δεχόμενος ὁ Δεσπότης ᾿ οὐδενὶ τῶν ἐπανισταμένων ἀνθιστάμενος, οὐδὲ τὴν ἄφατον ἕξου σίαν, ἣν εἶχεν, ἐπανατεινόμενος " ἀλλ᾽ ὡς δυνατωτέροις ὑποχωρῶν, καὶ τῇ προσκαίρῳ ἐξουσίᾳ τὸ κατ᾽ αὐτὴν ἰσχυρὸν ἐπιτρέπων " ἐπὶ τῶν ἀρχιερέων ἱστάμενος ἐν σχήματι διχαζομένου, ἡγεμόνι προσαγόμεγος καὶ χρίσιν ὑποφέρων, καὶ παρὸν ἐλέγχειν τοὺς συχοφαντοῦντας, σιωπῇ φέρων τὰς συχοφαντίας " ἐμπτυόμενος ὑπὸ δούλων καὶ παιδαρίων εὐτελεστάτῶν, θανάτῳ παραδιδόμενος, καὶ θανάτῳ τῷ παρὰ ἀνθρώποις αἰσχίστῳ. Οὕτω τὸν ἄνθρωπον διεξῆλθε Α πάντα τὰ ἀπὸ γενέσεως εἰς τέλος“ καὶ μετὰ τοσαύτην ταπεινοφροσύνην ὕστερον τὴν δόξαν ἐχφαίγει, συνδοξάζων ἑαυτῷ τοὺς συναδοξήσαντας. Ὧν οἱ μαχάριοι μαθηταὶ πρῶτοι, πένητες καὶ γυμνοὶ τὴν οἰχουμένην διαδραμόντες, οὐχ ἐν σοφίᾳ λόγου, οὐχ ἐν ἀχολούθων πλήθει, μόνοι, καὶ ἁλῆται, καὶ ἔρημοι, γῆν τε καὶ θάλατταν ἐξαμείδοντες, μαστιζόμενοι, λιθοδολούμενοι, διωχόμενοι, τέλος ἀναιρούμενοι. Ταῦτα ἡμῖν πατρῷα καὶ θεῖα παιδεύματα. Πρὸς τὴν τούτων ἔλθωμεν μίμησιν, ἵν᾽ ἡμῖν ἐχ τῆς ταπεινότητῆς ἀνατείλῃ δόξα αἰώνιος, ἡ τελεία καὶ ἀληθὴς Χριστοῦ δωρεά. ### English translation (Claude) [4] Why then, tell me, do you exalt yourself over good things as if they were your own, instead of confessing your thanks to the Giver for his gifts? “For what do you have that you did not receive? And if you received it, why do you boast as if you had not received it?” It was not you who knew God through righteousness, but God who knew you through his goodness. “Having come to know God,” it says, “or rather to be known by God.” It was not you who laid hold of Christ through virtue, but Christ who laid hold of you through his coming. “I press on,” it says, “if I may also lay hold of that for which I was laid hold of by Christ.” “You did not choose me,” says the Lord, “but I chose you.” … do you take [the mercy] as a pretext for arrogance? Then you will know yourself, who you are: like Adam cast out of paradise, like Saul forsaken by the Spirit of God, like Israel cut off from the holy root. “By faith,” it says, “you stand; do not be high-minded, but fear.” Judgment follows grace, and the Judge will examine how you have used what was given you. But if you do not understand even this, that you have obtained grace, but by excess of insensibility make the grace your own achievement, you are not more honored than the blessed apostle Peter. For you will not be able to surpass in love for the Lord one who loved so vehemently that he was willing even to die for him. But because he spoke too proudly, saying, “Even if all are scandalized because of you, I will never be scandalized,” he was handed over to human cowardice and fell into denial, being brought by his fall to a sound mind and to caution, and taught to spare the weak by learning his own weakness, and to know clearly that, as when he was sinking in the sea he was lifted up by Christ's right hand, so, when he was in danger of perishing through unbelief in the surge of scandal, he was kept by the power of Christ, who had also foretold to him what would happen, saying, “Simon, Simon, behold, Satan has demanded to sift you like wheat; but I have prayed for you that your faith may not fail; and you, when you have turned again, strengthen your brothers.” And Peter, reproved in this way, was justly helped, being trained to put away boasting and to spare the weak; but that Pharisee, the heavy and exceedingly arrogant man, who was not only bold about himself but also disparaged the tax collector before God, lost the boast of his righteousness through the charge of arrogance. And the tax collector went down justified rather than he, because he gave glory to the holy God and did not even dare to look up, but sought propitiation only, accusing himself by his posture, by striking his breast, and by seeking nothing but propitiation. See, then, and beware of the example of the grievous loss caused by arrogance. The [arrogant] man lost his righteousness …; he became less than the humble sinner, by exalting himself above him and not waiting for God's judgment but pronouncing his own. But you must never exalt yourself above anyone, not even above great sinners. Humility often saves one who has sinned much and greatly. Do not justify yourself above another, lest, justified by your own vote, you be condemned by God's. “I do not judge myself,” says Paul; “for I am aware of nothing against myself, yet I am not justified by this; he who judges me is the Lord.” [5] Do you think you are doing something good? Give thanks to God; do not exalt yourself over your neighbor. “Let each test his own work,” it says, “and then he will have his boast in himself alone, and not in another.” For what benefit have you brought your neighbor because you confessed the faith, or endured exile for the name of Christ, or persevered in the toils of fasting? The gain is not another's, but yours. Fear to resemble the fall of the devil: he, exalted against man, has fallen under man, and has been handed over to be trampled by the one he trampled. Such too was the fall of the Israelites. Exalting themselves against the Gentiles as unclean, they have become truly unclean, while the Gentiles have been cleansed; and their righteousness has become like a menstruous rag, while the lawlessness and impiety of the Gentiles has been wiped out through faith. In general, remember the true proverb: “God opposes the proud, but gives grace to the humble.” Keep the Lord's word at hand: “Everyone who humbles himself will be exalted, and he who exalts himself will be humbled.” Do not be an unfair judge of yourself, nor examine yourself with favor, counting whatever good you think you have, while willingly forgetting your faults, and being magnified over what you do well today, while granting yourself pardon for what you did badly lately and long ago. But when the present lifts you up, let it bring the past to remembrance, and you will stop the senseless inflammation. And if you see your neighbor sinning, do not consider this alone in him; think also of how much good he has done or does, and you will often find him better than yourself, when you examine him in everything and do not judge by parts. For neither does God examine man by parts: “For I come,” he says, “to gather their works and their thoughts.” And when he once rebuked Jehoshaphat for his sin at that time, he also remembered “the good things achieved in you.” [6] These and similar things let us sing to ourselves against arrogance at every moment, humbling ourselves that we may be exalted, imitating the Lord who came down from heaven to the utmost lowliness and, conversely, was raised up from lowliness to the height that befits him. For we find everything about the Lord training us in humility. As an infant, at once in a cave, and not on a bed but in a manger; in the house of a carpenter and a poor mother, subject to his mother and to her betrothed; being taught and listening to what he did not need, yet asking questions, and admired for his wisdom through his questions; submitting to John, the Master receiving baptism from the servant; resisting none of those who rose up against him, nor brandishing the unspeakable authority he had, but yielding as to the stronger and allowing temporary authority the power proper to it; standing before the high priests in the posture of one on trial, brought to the governor and undergoing judgment, and though able to refute the false accusers, bearing their false accusations in silence; spat upon by slaves and the most worthless servants, handed over to death, and to the death most shameful among men. Thus he passed through all human things from birth to the end; and after such humility he then displays his glory, glorifying with himself those who had shared his dishonor. Of these the blessed disciples are first, who ran through the inhabited world poor and naked, not in wisdom of speech, not with a crowd of followers, alone, wanderers, desolate, crossing land and sea, scourged, stoned, persecuted, and at last killed. These are our ancestral and divine lessons. Let us come to the imitation of them, that from lowliness eternal glory may rise for us, the perfect and true gift of Christ. ### Scripture references - 1 Cor 4:7: quotation, high confidence - Gal 4:9: quotation, high confidence - Phil 3:12: quotation, high confidence - John 15:16: quotation, high confidence - Gen 3:23: allusion, high confidence - 1 Sam 16:14: allusion, high confidence - Rom 11:20: quotation, high confidence - Matt 26:33: quotation, high confidence - Matt 14:31: allusion, high confidence - Luke 22:31: quotation, high confidence - Luke 22:32: quotation, high confidence - Luke 18:11: allusion, high confidence - Luke 18:14: allusion, high confidence - 1 Cor 4:4: quotation, high confidence - Gal 6:4: quotation, high confidence - Isa 64:6 (64:5 LXX): allusion, high confidence - Prov 3:34: quotation, high confidence - Jas 4:6: quotation, high confidence - Luke 14:11: quotation, high confidence - Isa 66:18: quotation, high confidence - 2 Chr 19:3: quotation, high confidence - Luke 2:7: allusion, high confidence - Luke 2:51: allusion, high confidence - Luke 2:46: allusion, high confidence - Matt 3:14: allusion, high confidence - Matt 26:67: allusion, high confidence - Phil 2:8: allusion, high confidence - 1 Cor 2:1: allusion, medium confidence - 2 Cor 11:25: allusion, medium confidence ### Translation notes - Staged as section 2; the scan reads Migne's numeral 4, and it contains sections 4, 5 and 6 (marked). Words lost under Migne's notes and Latin are marked “…” (the first half of the question before “as a pretext for arrogance,” evidently “because you have been honored”; part of the sentence on the Pharisee's loss). Compared afterward with FOTC 9 (private check); no errors found. Quotations and allusions: 1 Cor 4:7; Gal 4:9; Phil 3:12; John 15:16; Gen 3:23; 1 Sam 16:14; Rom 11:17–20; Matt 26:33; 14:30–31; Luke 22:31–32; 18:9–14; 1 Cor 4:4; Gal 6:4; Isa 64:6 (64:5 LXX); Prov 3:34 (Jas 4:6; 1 Pet 5:5); Luke 14:11; 18:14; Isa 66:18; 2 Chr 19:2–3; Luke 2:7, 46–47, 51; Matt 3:13–15; 26:57–67; 27:12–14; Phil 2:8; 1 Cor 2:1; 4:11; 2 Cor 11:25. ### Citation (SBL) Basil, Hom. 20.4 (PG 31:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/20-1/#p-20-4). ## Homilies 20.7 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/20-1/#p-20-7 - Source: PG 31:552 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Practical counsel for humility in dress, speech, rebuke, and office, ending with Christ's call to learn from him, gentle and lowly in heart. ### Greek text πῶς οὖν εἰς τὴν σωτήριον ταπεινοφροσύνην χαταῤησόμεθα, τὸν ὀλέθριον ὄγχον τῆς ὑπερηφανίας αταλιπόντες - Ἐὰν διὰ πάντων ἀσχῶμεν τὸ τοιοῦτο, καὶ μηδὲν παρορῶμεν ὡς οὐ παρὰ τοῦτο βλαδησόμβξνοι. Τοῖς γὰρ ἐπιτηδεύμασιν ὁμοιοῦται Ψυχὴ, καὶ πρὸς ἃ πράττει, τυποῦται, καὶ πρὸς ταῦτα σχηματίζεται, Ἕστω σοι καὶ σχῆμα, καὶ ἐμάτιον, καὶ βάδισμα, καὶ χαθέδρα, καὶ τροφῆς χατάστασις, καὶ στρωμνῆς παρασχευὴ, καὶ οἶχος, καὶ τὰ ἐν οἴχῳ σχεύη πάντα πρὸς εὐτέλειαν ἡσχημένα" καὶ λόγος, καὶ δὴ, καὶ ἡ τοῦ πλησίον ἔντευξις, καὶ ταῦτα πρὸς μετριότητα μᾶλλον ἣ πρὸς ὄγχον ὁράτω. Μή μοι χύμπους ἐν λόγῳ σοφιστιχοὺς, μηδὲ ἐν ᾧδαῖς ἡδυκαὶ βαρείας - ἀλλ᾽ ἐν ἅπασιν ὑφαίρει τοῦ μεγέθους " χρηστὸς πρὸς τὸν φίλον, ἤπιος πρὸς τὸν οἰχέτην, ἀ"εξίκαχος πρὸς τοὺς θρασεῖς, φιλάνθρωπος πρὸς σ βενο; τοὺς ἐν ὀδύναις, μηδένα καθάπαξ ὑπερορῶν, γλυχὺς ἐν προσηγορίᾳ, φαιδρὸς ἐν ἀποχρίσει, δεξιὸς, εὐπρόσιτος ἅπασι, μήτε σεαυτοῦ διεξιὼν ἐγχώμια, μηδὲ ἑτέρους λέγειν παρασχευάζξων, μηδξ λόγον τῶν σεαυτοῦ πλεονεχτημάτων " ἐπὶ δὲ τοῖς ἁμαρτήμασι χατηγορῶν σεαυτοῦ, καὶ μὴ τοὺς ἑτέρων ἐλέγχους ἀναμένων, ἵνα γένῃ κατὰ τὸν δίκαιον τὸν ἑαυτοῦ χατήγορον ἐν πρωτολογίᾳ, ἵνα ἧς κατὰ τὸν Ἰὼδ, ὃς οὐ διετράπη πολυοχλίαν πόλεως, ἐπ᾽ αὐτῶν ἐξαγορεῦσαι τὸ ἴδιον πταῖσμα. Μὴ βαρὺς ἐν ἐπιτιμή» σεσι γίνου, μηδξ ταχέως, μηδὲ ἐμπαθῶς ἐξελέγχων (αὔθαδες γὰρ τὸ τοιοῦτον), μηδὲ ἐπὶ μιχροῖς χαταποὺς ἐν παραπτώματι προσλαμδανόμενος, καὶ πνευματιχῶ; χαταρτίζων αὐτοὺς, ὡς ὁ ᾿Απόστολος παραινεῖ - Σκοπῶν σεαυτὸν, μὴ καὶ σὺ πειρασθῇς " τοσαύτην ποιούμενος σπουδὴν μὴ δοξάζεσθαι παρὰ ἀνθρώποις, ὅσην ἕτεροι περὶ τοῦ δοξάζεσθαι, εἴ γε εἰληΐ … παρὰ Θεῷ μισθοῦ, τὴν ἐχούσιον καρὰ ἀνθρώποις ἐπιφάνειαν, καὶ τὸ ποιεῖν ἀγαθὸν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις - ᾿Απέχουσι γὰρ, φησὶν, τὸν μισθὸν αὐτῶν. Μὴ τοίνυν ζημίου σεαυτὸν, ἐπὶ ἀνθρώπων φαίνεσθαι βουλόμενος. Ἐπειδὴ Θεὸς μέγας θεατὴς, φιλοδόξησον ἐπὶ Θεοῦ" λαμπρὸν γὰρ ἀποδίδωσι τὸν μισθόν. ᾿Αλλὰ προεδρίας ἠξιώθης, καὶ περιέπουσέ σε ἄνθρωποι καὶ δοξάζουσι; Γίνου τοῖς ὑπηχόοις ἴσος, Μὴ ὡς κατεξουσιάζων τῶν χιλήρων», φησὶ, μηδὲ χατὰ τοὺς χοσμιχοὺς ἄρχοντας. Τὸν γὰρ θέλοντα πρῶτον εἷγαι, δοῦλον εἶναι: πάντων ὁ Κύριος ἐχέλευσε. Καθὀλου δὲ εἰπεῖν, οὕτω δίωξον τὴν ταπεινοφροσύνην, ὡς ἐραστὴς αὐτῆς. Ἐράσθητι αὐτῆς, καὶ δοξάσει σε. Οὔτε» χαλῶς ἐπὶ δόξαν ὁδεύσεις τὴν ἀληθῆ, τὴν ἐν ἀγγέλοις, τὴν παρὰ Θεῷ. Ὁμολογήσει δέ σε Χριστὸς ὡς ἴδιον μαθητὴν ἐπὶ τῶν ἀγγέλων, καὶ δοξάσει σε, ἂν γένῃ τῆς ταπεινοφροσύνης αὐτοῦ μιμητὴς, τοῦ λέγον τος" Μάθετε ἀπ᾿ ἐμοῦ, ὅτι πρᾶός εἰμι, καὶ ταπειγὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν" ᾧ ἡ δόξα καὶ τὸ χράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) [7] How then shall we come down to saving humility, leaving behind the deadly swelling of arrogance? If we practice it in everything, and overlook nothing as though we would not be harmed by it. For the soul becomes like its pursuits, and is stamped and shaped according to what it does. Let your bearing, your clothing, your walk, your sitting, the arrangement of your meals, the preparation of your bed, your house and all the furnishings in your house be cultivated toward simplicity; and let your speech, and your singing, and your dealings with your neighbor, look toward moderation rather than display. No sophistic bombast in speech, I pray, nor in songs … heavy; in everything take away from greatness. Be kind to your friend, gentle to your servant, forbearing toward the insolent, humane toward the lowly, … those in pain, despising no one at all; sweet in address, cheerful in answering, gracious, approachable to all; neither recounting your own praises nor contriving that others speak them, nor [making] account of your own advantages; but accusing yourself for your sins and not waiting for the reproofs of others, so that you may be, like the righteous man, your own accuser in your first speech; so that you may be like Job, who was not deterred by the crowd of the city from confessing his own fault before them. Do not be harsh in rebukes, nor quick or passionate in reproving (for that is overbearing), nor … over small things; but receive those caught in a fault and restore them spiritually, as the Apostle advises, “looking to yourself, lest you too be tempted”; taking as much care not to be glorified by men as others take to be glorified, if indeed … [the loss] of the reward with God [is] the voluntary distinction among men, and doing good in order to be seen by men: “For they have their reward,” he says. Do not, then, injure yourself by wishing to be seen before men. Since God is the great spectator, seek glory before God; for he pays a splendid reward. But have you been counted worthy of a presiding office, and do men attend on you and glorify you? Be equal to those under you: “Not as lording it over those in your charge,” it says, “nor like worldly rulers.” For the Lord commanded that whoever wishes to be first be the servant of all. In short, pursue humility as its lover. Love her, and she will glorify you. So you will travel well to the true glory, the glory among the angels, the glory with God. Christ will acknowledge you before the angels as his own disciple, and will glorify you, if you become an imitator of his humility, who says, “Learn from me, for I am gentle and lowly in heart, and you will find rest for your souls”; to whom be the glory and the power to the ages of ages. Amen. ### Scripture references - Prov 18:17: quotation, high confidence - Job 31:34: allusion, high confidence - Gal 6:1: quotation, high confidence - Matt 6:1: allusion, high confidence - Matt 6:2: quotation, high confidence - 1 Pet 5:3: quotation, high confidence - Mark 10:44: allusion, high confidence - Prov 4:8: quotation, high confidence - Luke 12:8: allusion, high confidence - Matt 11:29: quotation, high confidence ### Translation notes - Staged as section 3; the scan's numeral (read as 1) is Migne's 7, the last section. Words lost under Migne's notes and Latin are marked “…” (in the list of virtues of speech and kindness; the verb after “nor”; the clause after “if indeed,” evidently “you remember that Christ said”). “A presiding office” (προεδρία) is evidently the episcopate. Compared afterward with FOTC 9 (private check); no errors found. Quotations and allusions: Prov 18:17 (LXX, “the righteous is his own accuser in his first speech”); Job 31:34; Gal 6:1; Matt 6:1–2; 1 Pet 5:3; Mark 10:44; Prov 4:8; Luke 12:8; Matt 11:29. ### Citation (SBL) Basil, Hom. 20.7 (PG 31:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/20-1/#p-20-7). ## Homilies 21.0 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/20-1/#p-21-0 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Title of Basil's homily on detachment from worldly goods. ### Greek text Περὶ τοῦ μὴ προσηλῶσθαι τοῖς βιωτικοῖς, καὶ περὶ τοῦ γεγομέγον ἐμπρησμοὺ ἔξωθεν τῆς Ἐκκλησίας. ### English translation (Claude) On not being attached to the things of this life, and on the fire that broke out outside the church. ### Citation (SBL) Basil, Hom. 21.0 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/20-1/#p-21-0). ## Homilies 21.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/21-1/#p-21-1 - Source: PG 31:542 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Life is a road on which the devil lies in ambush among worldly delights; wealth, food, lust and power cannot be truly ours, but only the soul, the body as its vehicle, and the virtues. ### Greek text ᾿Εγὼ μὲν ᾧμην, ἀγαπητοὶ, σφοδρότερον ἑχάστοτε τοῦ λόγου τὸ χέντρον προσάγων, λυπηρός τις εἶναι δόξειν ὑμῖν, ὡς περιττήν τίνα παῤῥησίαν ἐπιδειχνύμενος, καὶ οὔτε ξένῳ πρέπουσαν, οὔτε ἀνδρὶ χατειλημμένῳ παραπλησίυις ἐγχλήμασιν' ὑμεῖς δὲ ἐχ τῶν ἐλέγχων εἰς εὔνοιαν ἠρεθίσθητε, καὶ τὰς ἀπὸ τῆς γλώττης πληγὰς ὑπέχχαυμα πόθου πεποίησθε πλείονος. Καὶ οὐδὲν ξένον. Ἐστὲ γὰρ σοφοὶ τὰ τοῦ πνεύματος. "Ε.1εγΥχε δὲ σοφὸν, καὶ ἀγαπήσει σε, φησί που τῶν αὑτοῦ λόγων ὁ Σολομών. Διὰ ταῦτο, ἀδελφοὶ, καὶ νῦν ἐπὶ τὴν αὐτὴν ἕχω παραίνεσιν, ὅπηπερ ἂν οἷός τε ὦ, τῶν τοῦ διαδόλου διχτύων ὑμᾶς ἀπάγειν βουλόμενος. Πολὺν γὰρ, ἀγαπητοὶ, καὶ ποιχίλον ἐφ᾽ ἡμέραν ἡμῖν ὁ τῆς ἀληθείας ἐχθρὸς προσάγει τὸν πόλεμον. Προσάγει δὲ, ὡς ἴστε, τὰς ἡμετέρας ἐπιθυμίας χαθ᾽ ἡμῶν βέλη ποιούμενος, χοὶ παρ᾽ ἡμῶν εἰς τὸ βλάπτειν ἡ μᾶς ἀεὶ λαμθάνων ἰσχύν. Ἐπειδὴ γὰρ τὸ πολὺ τῇς ἐχείνου δυνάμεως ὁ Δεσπότης νόμοις ἀλύτοις χατέδησε, καὶ οὐχ εἴασεν εἰς ἅπαξ ὁρμήσαντα τὸ γένος ἐχτρῖψαι τῆς γῆς, χλέπτει τὴν καθ᾽ ἡμῶν νίχην λοιπὸν ἐχ τῆς ἡμετέρας ἀνοίας ὁ βάσχανος. Καὶ χαθάπερ οἱ πονηροὶ καὶ πλεονετιχοὶ τῶν ἀνθρώπων, οἷς ἔργον μέν ἐστι καὶ προαίρεσις ἐχ τῶν ἀλλοτρίων πλουτεῖν, δύναμις δὲ οὐ πάρἐστιν ὥστε μετὰ παῤῥησίας βιάζεσθαι, ταῖς ὁδοῖς ἐφεδρεύειν εἰώθασι" καὶ εἰ ἴδωσέ τι χωρίον περὶ αὐτὰς, ἣ φάραγξι βαθείαις διεῤῥωγὸς, ἣ φυτῶν πυχυότητι σύσχιον, εἰς τοῦτο χαταδυόμενοι. καὶ τὴν ἐχ πολλοῦ πρόοψιν τῶν ὁδοιπορούντων τοιούτοις ὑποτεὥστε μὴ πρότερον δυνηθῆναί τινα τοὺς τοῦ χινδύνου βρόχους ἰδεῖν πρὶν εἰς τούτους πεσεῖν " οὕτως ὁ δυσβενὴς ἄνωθεν ἡμῖν καὶ πολέμιος τὰς τῶν χοσμιχῶν τέρψεων ὑποτρέχων σχιὰς, αἵ περὶ τὴν ὁδὸν τοῦ βίου τούτου πεφύχασ: δειναὶ χρῦψα: λῃστὴν, καὶ τὸν ἐπιδουλεύοντα ποιῆσαι λαθεῖν, ἐντεῦθεν ἀπροόπτως τὰς τῆς ἀπωλείας ὑποσπείρε: παγίδας ἡμῖν. Δεῖ τοίνυν ἡμᾶς, εἴπερ ἐθέλοιμεν ἀσφαλῶς τὴν ὑποχειμένην ὁδὸν τοῦ βίου διαδραμεῖν, καὶ παραστῆσαι Χριστῷ τὴν ψυχήν τε ὁμοῦ καὶ τὸ σῶμα τῆς ἐχ τῶν τραυμάτων αἰσχύνης ἐλεύθερα, καὶ τοὺς ἐπὶ τῇ νίχῃ στεφάνους λαδεῖν, ἐγρηγορότας περιάγειν ἀεὶ πανταχόσε τοὺς τῆς ψυχῆς ὀφθαλμοὺς καὶ πάντα ὑποπτεύειν ὅσα τερπνὰ, καὶ παρατρέχειν εὐθὺς, καὶ μηδενὶ προσερείδειν τὴν ἔννοιαν, μηδὲ εἰ χρυσὸς φαίνοιτο χύδην προχείμενος, ἕτοιμος εἰς τὰς τῶν βουλομένων χεῖρας ἐλθεῖν (Πλοῦτος γὰρ, φησὶν, ἐὰν ἐέῃ, μὴ προστίθεσθε καρδίᾳ" μηδὲ εἰ γῇ βλαστάνουσα πᾶσαν τρυφὴν, καὶ πολυτελεῖς δειχνύουσα σχηνὰς ( Ἡμῶν γὰρ τὸ ποιϊίτευμα ἐν οὐραγῷ, ἐξ οὗ καὶ Σωτῆρα ἀπεχδεχόμεθε Χριστόν)" μηδὲ εἰ χορεῖαι, καὶ χῶμοι, καὶ μέθαι, καὶ καταυλού-. μεναι τράπεζαι (Ματαιότης γὰρ, φησὶν, ματαιοτή- α των, τὰ πάντα ματαιότης)" μηδὲ εἰ σωμάτων χάλλη (᾿Απὸ προσώπου γὰρ γυναικὸς ὡς ἀπὸ προσὦπου ὄφεως φεῦγε, φησὶν ὁ Σοφός)" μηδὲ εἰ δυναστεῖαι καὶ τυραννίδες, καὶ δορυφόρων ἣ χολάχων ἑσμοί" μηδὲ εἰ θρόνος ὑψηλὸς καὶ λαμπρὸς, ὑποζεύξας ἔθνη καὶ πόλεις εἰς δουλείαν ἐχούσιον (Πᾶσα γὰρ σὰρξ ὡς χόρτος, καὶ πᾶσα δόξα ἀγθρώπου ὡς ἄνθος χόρτον" ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος ἐξέπεσε). Τούτοις γὰρ δὴ πᾶσι τοῖς οὕτω τερποτε, τοῖς ὁρωμένοις δελεασθέντες, τῆς μὲν εὖθείας ἐχτραπῶμεν ὁδοῦ, πρὸς δὲ τὸν ἐχείνου λόχον ἑαυτοὺς ἀποχλίνωμεν. Καὶ δέος πολὺ μὴ ποτε, προσδραμόντες ἀφυλάχτως αὐτοῖς, καὶ τὴν ἐχ τῆς ἀπολαύσεως τέρψιν οὐδὲν ἡγησάμενοι βλαδερὸν, ἐγχεχρυμμένον τῇ πρώτῃ γεύσει τὸ τοῦ δόλου χαταπίωμεν ἄγχιστρον᾽ εἶτα ὑπὸ τούτου τὰ μὲν ἐχόντες, τὰ δὲ ἄχοντες, προσδεθῶμεν αὐτοῖς, καὶ πρὸς τὸ φοδερὸν τοῦ λῃστοῦ καταγώγιον τὸν θάνατον λάθωμεν ξλχυσθέντες ὑπὸ τῶν ἡδονῶν. ᾿ … χαθάπερ ὁδοιπόρους ἣ δρομέας στειλαμένους ἡμᾶς. καὶ πανταχόθεν τὸ χοῦφον ταῖς ψυχαῖς πρὸς τὸν δρόπὸ τῆς ὁδοῦ πέρας ἐπείγεσθαι. Καί με μηδεὶς ὑπολάδοι καινῶν ὀνομάτων γίνεσθαι ποιητὴν, ὅτι τὴν ἀνθρωπίνην ξωὴν ὁδὸν ἐχάλεσα νῦν, ἐπεὶ καὶ Δαβὶδ ὁ προφήτης οὕτω τὸν βίον ὠνόμασε" νῦν μὲν ὧδέ πὴ λέγων " Μακάριοι οἱ ἄμωμοι ἐν ὁδῷ, οἱ πορευόμενοι ἐν γόμῳ Κυρίου" νῦν δὲ πρὼς τὸν ἑαυτοῦ Δεσπότην βοῶν. ᾿Οδὺὸν ἀδικίας ἀπόστησον ἀπ᾽ ἐμοῦ, καὶ τῷ νόμῳ σου ἐλέησόν με. Ποτὲ δὲ ὑμνῶν τὴν ὀξεῖαν τοῦ Θεοῦ χατὰ. τῶν ἐπηρεαζόντων βοῆθειαν, καὶ τῇ λύρᾳ προσάγων μεθ᾽ ἡδονῆς, Καὶ τίς θεὸς πλὴν τοῦ Θεοῦ ἡμῶν; ἔλεγεν’ Ὁ Θεὸς ὅ περιζωγνύων με δύγαμιν, καὶ ἔθετο ἄμωμον τὴν' ὁδόν μου" πανταχοῦ τὴν ἐπὶ γῆς τῶν ἀνθρώπων διατριδὴν, ἣ θαυμαζομένην ἢ φαύλην, οὕτω δεῖν προσαγορεύειν ἡγούμενος εἰχότως. “Ὥσπερ γὰρ οζ τὰς τῶν ποδῶν βάσεις ἀμιλλωμένας ἀλλήλαις εἰς δρόμον ἀμείδοντες, καὶ τὴν ἀεὶ προτέραν ἐπὶ τῇ; γῆς ἐρεισθεῖσαν δευτέραν ἀποδειχνύντες τῇ ταχείᾳ μεταθέσει τῆς ἄλλης, ῥᾳδίως ἐπὶ τὸ τῆς ὁδοῦ τέρμα χωροῦσιν" οὕτως οἱ πρὸς τὸ ζῇν παραχθέντες ὑπὸ τοῦ χτίσαντος, εὐθὺς ἐν ἀρχῇ τοῖς τοῦ χρόνου τμήμᾶσιν ἐπεμῥαίνοντες, καὶ τὸ πρότερον ἀεὶ χαταλιμπάνοντες ὕστερον, ἐπὶ τὸ πέρας φθάνουσι τῆς ζωῆς. Ἢ οὐχὶ καὶ ὑμῖν δοχεῖ συνεχής τις ὁδὸς ὑφηπλῶσθαι … χίαις χαθάπερ σταθμοῖς, ἀρχὴν μὲν ἑχάστῳ τῆς ὁδοιπορίας παρέχουσα τὰς τῶν μητρῶν ὠδῖνας, τέρμα ὃς ὑποδειχνῦσχ τοῦ δρόμον τὰς τῶν τάφων σκηνὰς, καὶ πρὸς ἐχείνας ἅπαντας ἄγουσα,, τοὺς μὲν θᾶττον, τοὺς δὲ ϑραδύτερον, καὶ τοὺς μὲν διὰ πάνπων τῶν τοῦ χρόνου διαστημάτων ὀδεύσαντας, τοὺς δὲ οὐδὲ τοῖς πρώτοις ἐναυλισθέντας τοῦ βίον σταθμοῖς; Τὰς μὲν οὖν ἄλλας ὁδοὺς, ὅσαι πρὸς πόλιν ἐκ πόλεως ἄγουσιν, ἔστιν ἐχχλῖναι, καὶ μὴ ὁδεῦσαι τὸν μὴ βουλόμενον’ αὕτη δὲ, χἂν ἡμεῖς ἀναθάλλεσθαι βουληθῶμεν τὸν δρόμον, περιλαδοῦσα πρὸς βίαν, ἐπὶ τὸ τετάγμένον ὑπὸ τοῦ Δεσπότου πέρας ἕλχει τοὺς ἐπ᾿ αὐτῆς" καὶ οὐχ ἔστιν, ἀγαπητοὶ, τὸν ἅπαξ ὑπεχδραμόντα τὴν ἐπὶ τόνδε τὸν βίον φέρουσαν πύλην, καὶ τῆς ὁδοῦ ταύτης ἐπιδθάντα, μὴ καὶ πρὸς τὸ τέλος ταύτης ἐλθεῖν' ἔχαστος δὲ ἡμῶν, μετὰ τὸ τοὺς μυητρώους χόλπους ἀποφυγεῖν, εὐθὺς τοῖς τοῦ χρόνου ῥεύμασιν ἐνδεθεὶς ὑποσύρεται, χατόπιν ἀεὶ τὴν βεδιωμένην ἡμέραν ἐῶν, καὶ πρὸς τὴν χθὲς ἐπανελθεῖν οὐδέποτε, χἂν θελήσοι, δυνάμενος. Ἡμεῖς δὲ ἡδόμεθα μὲν ἐπὶ τὰ πρόσω φερόμενοι, καὶ τὰς ἦλιχίας ἀμείδοντες, ὥς τι προσλαμθάνοντες, καίρομεν" γαὶ μαχάριον χρίνομεν, ὅταν ἐχ παιδὸς μὲν ἀνὴρ, ἐκ ὁὲ ἀνδρὸς γένηταί τις πρεσδύτης" ἀγνοοῦμεν δὲ ἄρα, τοσοῦτον ἀπολλύντες ἑχάστοτε τῆς ζωΐ;ς, ὅσον ἐζήσαμεν, καὶ οὐχ αἰσθανόμεθα δαπανωμένου τοῦ βίον, καίτοιγε ἀεὶ μετροῦντες αὐτὸν ἀπὸ τοῦ παραδραμόντος καὶ παραῤῥεύσαντος, οὐδὲ ἐννοοῦμεν, ὡς ἄρα ἄδηλον ὁπόσον ὁ πρὸς τὴν ὁδοιπορίαν ταύτην ἐχπέμψας ἡμᾶς ἐνδοῦναι τῷ δρόμῳ χρόνον βουλήσεται, καὶ πότε ἑχάστῳ τῶν δρομέων ἀνοίξει τῆς εἰσόδου τὰς πύλας, κκαὶ ὅτι δεῖ παρεσχευασμένους ἐφ᾽ ἡμέραν εἶνα: πρὸς τὴν ἐντεῦθεν ἀποδημίαν ἡμᾶς, καὶ τὸ τοῦ Αεξσπότου νεῦμα περιμένειν ἑστῶσι τοῖς ὀφθαλμοῖς. “Ἕστωσαν γὰρ, φησὶν, αἱ ὀσφύες ὑμῶν περιεζωσμέναι, καὶ οἱ λύχνοι καιόμεγοι" καὶ ὑμεῖς ὅμοιοι ἀνθρῴποις προσδεχομέγοις τὸν κύριον ἑαυτῶν, πότε ἀναλύσει ἐκ τῶν γάμων, ἵνα, ἐλθόγτος καὶ χρούσαντος, εὐθέως ἀγοίξωσιν αὐτῷ. ὅ. Οὐδὲ ἐθέλομεν σχοπεῖν ἀχριδῶς, ποῖα μὲν κοῦφα φορτία πρὸς τὸν τοιοῦτον δρόμον ἡμῖν καὶ συμμεθίστασθαι δύναται τοῖς συλλέξασι, καὶ τὸν ἐχεῖ περιχαρῆ ποιεῖ βίον ἡ μῖν, ἴδια τῶν χτησαμένων γινόμενα" ποῖα δὲ βαρέα καὶ δυσχερῇ καὶ προσηλωμένα τῇ γῆ. καὶ οὐ πεφυχότα τοῖς ἀνθρώποις οἰχειοῦσθαι καθάπαξ, οὐδὲ συγχωρούμενα διὰ τῆς στενῆς ἐχείνῆς πύλης ἀχολουθῆσαι τοῖς ἔχουσιν. ᾿Αλλ᾽ ὅσα μὲν συλλέγειν ἐχρῆν, χατελίπομεν" ὧν δὲ ὑπερορᾷν προσἦχει, ταῦτα συλλέγομεν " καὶ ἃ μὲν ἡμῖν ἑνωθῆναι, καὶ χόσμος ὄντως γενέσθα! δύναται συμφυὴς ψυχῇ τε καὶ σώματι, τούτοις οὐδὲ προσέχομεν' ἃ δὲ ἀλλότρια μένει διηνεχῶς, μόνην ἡμῖν ἐναποματτόμενα τὴν … διαχενῆς, καὶ πονοῦντες πόνον, οἷονεί τις ἑαυτὸν ἀπατῶν, εἰς τετρημένον πίθον ἀντλεῖν ἐθελήσειε. Τοῦτο γὰρ δήπου γνώριμον οἶμαι καὶ νηπίοις πᾶτιν, ὡς οὐδὲν τῶν ἐν τῷ βίῳ τερπνῶν, ἐφ᾽ οἷς οἱ πλείους μεμήνασιν, ἡμέτερον ὄντως ἐστὶν, ἣ γίνεσθαι πέφυχεν" ἀλλ᾽ ὁμοίως ἁπάντων ἀλλότρια φαίνεται, τῶν τε ἀπολαύειν δοχούντων, τῶν τε οὔτε προσπελαζόντῶν αὐτοῖς. Οὐδὲ γὰρ εἰ χρυσόν τινες ἐν τῷ βίῳ συναγάγοιεν ἄπλετον, ἴδιος αὐτῶν μένει διηνεχῶς " ἀλλ᾽ ἢ ζῶντας ἕτι πανταχόθεν αὑτὸν περισφίγγοντας ἀποδιδράσχει, πρὸς τοὺς δυνατωτέρους μεταῤῥνεὶς, ἢ πρὸς τῷ θανάτῳ γεγενημένους ἤδη χαταλιμπάνει, καὶ οὐχ ἐθέλει τοῖς χτησαμένοις συνεχδη μεῖν. ᾿Αλλ᾽ οἱ μὲν ὑπὸ τοῦ πρὸς βίαν χωρίζοντος τὰς ψυχὰς τῦς τἀλαιπώρου ταύτης σαρχὸς ἑλχόμενοι πρὸς; τὴν ἀναγχαῖαν ὁδὸν, πυχνὰ μεταστρεφόμενοι πρὸς τὰ χρήματα, τοὺς ἐχ νεότητος ἐπ᾽ αὐτοῖς ἱδρῶτας ἀποδακχρύουσιν" ὁ πλοῦτος δὲ εἰς ἑτέρων χεῖρας ὁρᾷ, μόγον ἐχείνοις τὸν ἐπὶ τῇ συλλογῇ μόχθον καὶ τὸ τῇς πλεονεξίας ἔγκλημα προστριψάμενος. Οὔτε εἰ ἐπὶ γῆς πλέθρα χτήσαιτό τις μυρία, καὶ μεγαλοπρεπεῖς οἰκίας, καὶ ζώων ἀγέλας παντοδαπῶν, καὶ τὴν ἐν ἀνθρώποις ἅπασαν περιθάλοιτο δυναστείαν, ἀπολαύει δὲ … ἄλλοις πάλιν τῆς εὐπορίας ἐχστήσεται, βραχεῖαν γῆν αὐτὸς ὑποδὺς, πολλάχις δὲ καὶ πρὸ τοῦ τάφου, καὶ πρὸ τῆς ἐντεῦθεν ἀπαναστάσεως, εἰς ἐτέρους, καὶ πολεμίους τυχὸν, τὴν εὐπραγίαν ὄψεται μεταθαίνουσαν. Ἢ οὐχ ἴσμεν ὁπόσοι μὲν ἀγροὶ, πόσαι δὲ οἰχίαι, πόσα δὲ ἔθνη καὶ πόλεις, καὶ ζώντων ἔτι τῶν χτησαμένων, ἑτέρων ὀνόματα μετημφιάσαντο δεσποτῶν; καὶ ὡς οἱ μὲν πάλαι δουλεύοντες ἐπὶ τὸν τῆς ἀρχῆς θρόνον ἀνέδησαν, οἱ δὲ χύριοι καὶ δεσπόται χαλούμενοι στῆναι μετὰ τῶν ἀρχομένων ἢγάπησαν, καὶ τοῖς ἑαυτῶν δούλοις ὁπέχυψαν, ὥσπερ ἐν πραγμάτων αὐτοῖς; Τά γε μὴν εἰς βρῶσιν ἡμῖν ἐπινενοημένα καὶ … ἐμηχανήσατο πρὸς θεραπείαν τῆς ἀχαρίστου καὶ μηδὲν στεγούσης γαστρὸς, πότ᾽ ἂν ἡμέτερα γένοιτο, χἂν ἐπαντλῆται διηνεχῶς; “Α γε μιχράν τινα πῇ γεύσει μόνον ἐναποθέμενα χατὰ τὴν πάροδον ἡδονὴν, εὐθὺς ὡς ὀχληρὰ καὶ περιττὰ δυσχεραίνομεν, καὶ μετὰ σπουδῆς ἔξω ποι βάλλομεν, ὡς εἰ τοῖς σπλάγχνοις ἐγχρονίσοι, τὰ μέγιστα περὶ τοῦ ζῇν χινδυνεύσοντες. Πολλοῖς γοῦν ὁ χόρος ἤγαγε θάνατον, καὶ τοῦ μηδενὸς ἀπολαύειν ἔτι γεγένηται πρόξενος. Κοῖται δὲ ἀσελγεῖς, καὶ βέδηλοι συμπλοκαὶ, καὶ πάντα ὅσα λυττώσης ἔργα καὶ παραφόρου ψυχῆς, οὐχὶ πρόδηλος πάντη ζημία τῇ φύσει, καὶ ς βλάθη περιφανὴς, καὶ τῶν ἰδίων ὄντως ἑχάστου μᾶλλον ἀλλοτρίωσίς τε καὶ μείωσις, ἐλαττουμένου τοῦ σώματος ἐν ταῖς μίξεσι, καὶ τῆς γνησιωτάτης καὶ Τοιγαροῦν ἑκάστου τῶν ταῖς ἀσελγέσιν θέντων εὐναῖς, μετὰ τὴν πρᾶξιν εὐθὺς, ὅταν ὁ μὲν τῆς σαρχὸς οἶστρος ἀπομαρανθῇ, πρὸς τὸ βδελυρὸν δὲ ὧν ἐνεχείρησε πέρας ἐλθὼν ὁ νοῦς, ὥσπερ ἐχ μέθης ἢ χειμῶνός τινος, τοῦ λογίσασθαι, ποῖ ποτέ ἐστι, λάδοι σχολὴν, σφοδρός τις εἰσέρχεται τῆς ἀχρασέας μετάμελος. ᾿Αδρανεστέρου τε γὰρ αἰσθάνεται γεγενημένου τοῦ σώματος, καὶ πρὸς τὴν τῶν ἀναγ καίων ἐργασίαν νωθροῦ, καὶ παντάπασιν ἀσθενοῦς. Τοῦτο δὴ ἄρα καὶ τοῖς παιδοτρίδαις χατανοήσπασιν ὁ τῆς σωφροσύνης ἐν ταῖς παλαίστραις γέγραπται νόμος, ἄσυλα παρὰ τῶν ἡδονῶν τοῖς νεανίσχοις φυλάττων τὰ σώματα, καὶ οὐχ ἐπιτρέπων ἀγωνιζομένοις αὐτοῖς, οὐδὲ ὅσον προσϑλέψαι ταῖς λαμπούσαις μορφαῖς, εἴγε ἐθέλοιεν στεφανωθῆναι τὴν χεφα λὴν, ὡς τῆς ἀκρασίας γέλωτα ἀγούσης ἐν τῷ πα… Ταῦτα μὲν ὡς ἀλλότρια πάντη καὶ περιττὰ, καὶ οὐδενὸς ἴδια γενέσθαι δυνάμενα, παρατρέχειν χαλὸν, τοὺς ὀφθαλμοὺς ἐπιμύσαντας" τῶν δὲ ὄντως ἡμετέρων πρόνοιαν προσήχει ποιεῖσθαι πολλήν. Τί δὲ ὄντως ἡμέτερον; Ψυχή τε, ἧ ζῶμεν, λεπτή τις οὖσα καὶ νοερὰ, καὶ οὐδὲν δεομένη τῶν βαρυνόντων᾽ καὶ σῶμα, τὸ ταύτῃ δοθὲν ὄχημα πρὸς τὸν βίον παρὰ τοῦ χτίσαντος. Τοῦτο γὰρ ἄνθρωπος" νοῦς ἐνδεδεμένος προσφόρῳ καὶ πρεπούσῃ σαρχί. Τοῦτο ὑπὸ τοῦ πανσόφου τεχνίτου τῶν ὅλων ἐν τοῖς μητρῴοις ἡμῶν πλάτπεται χόλποις. Τοῦτο εἰς φῶς ἐχ τῶν σχοτεινῶν ἐχεΐ νων θαλάμων ὁ τῶν ὠδίνων ἄγει καιρός. Τοῦτο ἄρχειν ἐτάχθη τῶν ἐπὶ γῆς. Τούτῳ γυμνάσιον ἀρετῆς ἡ χτίσι; ὑφήπλωται. Τούτῳ χεῖται νόμος, μιμεῖσθαι πὸν πλάστην εἰς δύναμιν, καὶ τὴν ἐν οὐρανοὶς εὐτανον, ἀπανίσταται. Τοῦτο τῷ τοῦ πέμψαντος Θεοῦ παρἔσταται βήματι. Τοῦτο εὐθύνεται" τοῦτο δέχεται τὴν τῶν ἐνταῦθα πεπολιτευμένων ἀντίδοσιν. Καὶ τὰς ἀρετὰς δὲ ἡμέτερα χτήματα γινόμενα εὕροι τις ἂν, ὅταν ἐξ ἐπιμελείας συνυφανθῶσι τῇ φύσει" καὶ οὔτε ἐπὶ γῆς μοχθοῦντας ἡμᾶς ἀπολιμπάνειν ἐθέλουσιν, ἣν μὴ πρὸς βίαν αὐτὰς ἑχόντες ἀποδιώξωμεν ταῖς τῶν χειρόνων ἐπαγωγαῖς" ἐχεῖσέ τε ἐπειγομένων προπρέχουσι, καὶ τοῖς ἀγγέλοις τὸν χτησάμενον συντάττουτι, καὶ λάμπουσι δι᾽ αἰῶνος ὑπὸ τοῖς τοῦ κτίσαντος ὀφθαλμοῖς. Πλοῦτος δὲ, καὶ δυναστεία, καὶ περιφάνεια, καὶ τρυφὴ, καὶ πᾶς ὁ τοιοῦτος ὄχλος, ὁ καθ᾽ ἡμέραν ἐχ τῆς ἡμετέρας ἀνοίας αὐξανόμενος, οὔτε συμπροῆλθε πρὸς τὸν βίον ἡμῖν, οὔτε συναπλθέ τισιν, ἀλλὰ τὸ τῷ δικαίῳ πάλαι ῥηθὲν ἐπὶ παντὸς ἀνθρώπου πέπηγε καὶ χρατεῖ " Γυμνὸς ἐξηιῖθον ἐκ χοιλίας μητρός μου, γυμγὸς καὶ ἀπ- ### English translation (Claude) [1] I thought, beloved, that by applying the goad of the word more sharply each time I would seem burdensome to you, as displaying an excessive frankness, befitting neither a stranger nor a man held by similar charges; but you were roused to goodwill by the reproofs, and have made the blows of my tongue a kindling of greater longing. And no wonder; for you are wise in the things of the spirit. “Reprove a wise man, and he will love you,” Solomon says somewhere in his sayings. Therefore, brothers, now too I come to the same exhortation, wishing, as far as I am able, to lead you away from the nets of the devil. For the enemy of the truth, beloved, wages a great and varied war against us every day. He wages it, as you know, by making our own desires into arrows against us, and always taking from us the strength to harm us. For since the Master has bound most of his power with unbreakable laws, and has not allowed him to rush out at once and wipe our race from the earth, the envious one steals his victory over us from our own folly. And as wicked and greedy men, whose business and purpose is to grow rich from what belongs to others, but who lack the power to use force openly, are accustomed to lie in wait by the roads; and if they see some place beside them either broken by deep ravines or shaded by thick plants, they slip into it, and … the view from afar of those traveling by, so that no one can see the snares of danger before falling into them; so the one who has been our ill-wisher and enemy from the beginning, slipping under the shadows of worldly delights, which grow along the road of this life and are clever at hiding a robber and keeping the plotter unseen, from there secretly sows snares of destruction for us. We must therefore, if we wish to run safely the road of life before us, and to present to Christ soul and body together free from the shame of wounds, and to receive the crowns for victory, keep the eyes of the soul awake, always turning them in every direction, and suspect everything that is pleasant, and pass by at once, and fix our thought on nothing: not even if gold should appear lying about in heaps, ready to come into the hands of anyone who wants it (“If riches flow,” it says, “do not set your heart on them”); nor if the earth sprouts every delight and displays costly tents (“For our citizenship is in heaven, from which we also await a Savior, Christ”); nor if there are dances and revels and drinking bouts and tables accompanied by pipes (“Vanity of vanities,” it says, “all is vanity”); nor if there is beauty of bodies (“Flee from the face of a woman as from the face of a serpent,” says the Wise Man); nor if there are powers and tyrannies, and swarms of bodyguards or flatterers; nor if there is a high and splendid throne, subjecting nations and cities to voluntary servitude (“For all flesh is as grass, and all the glory of man as the flower of grass; the grass withers, and the flower falls”). For with all these things that delight so … enticed by what is seen, we turn aside from the straight road and turn ourselves toward his ambush. And there is great fear lest, running to them unguardedly and thinking the delight of enjoyment nothing harmful, we swallow the hook of deceit hidden in the first taste; and then, partly willingly and partly unwillingly, we are bound to them by it, and are dragged off by our pleasures, before we notice, to that fearful den of the robber, death. … us, like travelers or runners stripped for the race, and having on every side lightness in our souls for the course … to hasten to the end of the road. And let no one suppose that I am inventing new names because I have now called human life a road; for David the prophet too so named life, now saying somewhere, “Blessed are the blameless in the way, who walk in the law of the Lord”; now crying to his Master, “Remove from me the way of injustice, and in your law have mercy on me.” And once, hymning God's swift help against those who abused him, and bringing it to the lyre with delight, he said, “And who is God but our God? God who girds me with power, and made my way blameless”; everywhere rightly thinking that the time men spend on earth, whether admired or base, should be so named. For as those who in a race alternate their steps as they vie with one another, always making the step that was first planted on the ground the second by quickly moving the other, easily reach the end of the road, so those brought into life by the Creator, stepping on the segments of time from the very beginning and always leaving the earlier behind, arrive at the end of life. Or does it not seem to you too that a continuous road has been spread out … with the ages for stations, providing for each the beginning of the journey in the labor-pains of mothers, and showing as the end of the course the dwellings of the tombs, and leading all to them, some more quickly and some more slowly, some having traveled through all the intervals of time, others not even having lodged at the first stations of life? Other roads, which lead from city to city, one can avoid and not travel if one does not wish; but this one, even if we wish to put off the course, seizes us by force and drags those on it to the end appointed by the Master; and it is not possible, beloved, for one who has once run out through the gate that leads into this life and set foot on this road not to come also to its end. Each of us, after escaping the mother's womb, is at once caught in the currents of time and swept along, always leaving behind the day he has lived, and never able, even if he wished, to return to yesterday. Yet we are glad to be carried forward and rejoice at changing our ages, as if gaining something; and we judge it a blessed thing when one becomes a man from a child and an old man from a man. But we do not realize that we are always losing as much of our life as we have lived, and we do not perceive life being spent, though we always measure it by what has run past and flowed away; nor do we consider how uncertain it is how much time the one who sent us on this journey will wish to grant to the course, and when he will open the gates of entrance to each of the runners, and that we must be prepared every day for the departure from here, and await the Master's nod with eyes fixed. “Let your loins be girded,” it says, “and your lamps burning; and be like men awaiting their master, when he will return from the wedding, so that when he comes and knocks they may open to him at once.” [3] Nor are we willing to consider exactly which light burdens can go along with those who have gathered them on such a course, and make the life there joyful for us, becoming the property of those who acquired them; and which are heavy and troublesome and nailed to the earth, unable by nature to become man's own once for all, and not permitted to follow their owners through that narrow gate. What we ought to gather we have left behind, and what we ought to disregard, this we gather; and to the things that can be united to us and become a true adornment natural to soul and body we do not even attend, but things that remain always alien, leaving on us only their … in vain, laboring at labor, as if a man deceiving himself should wish to draw water into a perforated jar. For this, I think, is known even to all infants, that none of the delights of life, over which most people have gone mad, is truly ours or can by nature become so; they appear alike alien to all, both to those who seem to enjoy them and to those who do not even come near them. For not even if some gather immense gold in this life does it remain their own forever; but it either escapes them while they are still alive, though they clasp it on every side, flowing over to the more powerful, or leaves them already at their death and refuses to depart with its owners. And they, dragged on the necessary road by the one who forcibly separates souls from this wretched flesh, turning back often to their money, weep over the sweat they spent on it from their youth; but the wealth looks to the hands of others, having rubbed off on them only the toil of collecting it and the charge of greed. Nor if someone acquires countless acres of land, magnificent houses, and herds of animals of every kind, and invests himself with all the power there is among men, … he will give up his abundance to others in his turn, going down himself under a little earth; and often, even before the tomb and before his departure from here, he will see his prosperity passing to others, perhaps even to enemies. Or do we not know how many fields, how many houses, how many nations and cities have taken on the names of other masters while their owners were still alive? And how those who were formerly slaves ascended the throne of rule, while those called lords and masters were content to stand with the subjects and bowed to their own slaves, as in a … of fortunes? [4] As for the things devised for our food, and … contrived for the service of the ungrateful belly that holds nothing, when could they become ours, even if they are poured in continually? Having left only a little pleasure on the taste in passing, they at once become burdensome and superfluous to us, and we eagerly cast them out somewhere, as if we would run the greatest risk to life were they to linger in the bowels. Satiety, at any rate, has brought death to many, and has been the cause of their enjoying nothing any longer. And licentious couches and profane embraces and all the works of a raging and deranged soul: are they not plainly a complete loss to our nature, a manifest harm, and an alienation and diminution of what is truly each one's own, the body being lessened in intercourse, and of the most genuine and … Therefore, for each of those who … licentious beds, immediately after the act, when the frenzy of the flesh has withered, and the mind, coming to the loathsome end of what it undertook, gains leisure, as if after drunkenness or a storm, to consider where it is, a vehement regret for its incontinence comes over it. For it perceives the body become feebler, sluggish for the work of necessities, and altogether weak. This is why trainers, having observed it, have written the law of chastity in the wrestling schools, keeping the young men's bodies inviolate from pleasures, and not allowing them, while they are contending, even to look at shining beauties, if they wish to be crowned on the head, since incontinence brings laughter in the … [5] These things, then, as wholly alien and superfluous, and unable to become anyone's own, it is good to pass by with eyes closed; but for what is truly ours we must take much forethought. And what is truly ours? The soul, by which we live, being something subtle and intelligent and needing nothing that weighs it down; and the body, given to it by the Creator as a vehicle for life. This is man: a mind bound to a suitable and fitting flesh. This is fashioned by the all-wise Craftsman of all things in our mothers' wombs. This the time of birth-pangs brings from those dark chambers into the light. This was appointed to rule over the things on earth. For this, creation has been spread out as a training ground of virtue. For this a law is laid down: to imitate the Fashioner as far as possible, and … the [good order] in heaven … departs. This stands before the judgment seat of the God who sent it. This is called to account; this receives the recompense for the life lived here. And one would find the virtues too becoming our possessions, when they are woven together with our nature by diligence; they do not wish to leave us while we toil on earth, unless we drive them away by force by bringing in worse things; and when we hasten there, they run ahead and place their owner among the angels, and shine forever under the Creator's eyes. But wealth, power, distinction, luxury, and all such a crowd, which increases daily from our folly, neither came forth with us into life nor departed with anyone; but what was said long ago by the righteous man is fixed and holds for every man: “Naked I came out of my mother's womb, naked shall I also de- ### Scripture references - Prov 9:8: quotation, high confidence - Ps 62:10 (61:11 LXX): quotation, high confidence - Phil 3:20: quotation, high confidence - Eccl 1:2: quotation, high confidence - Isa 40:6: quotation, high confidence - Isa 40:7: quotation, high confidence - Ps 119:1 (118:1 LXX): quotation, high confidence - Ps 119:29 (118:29 LXX): quotation, high confidence - Ps 18:31 (17:32 LXX): quotation, high confidence - Ps 18:32 (17:33 LXX): quotation, high confidence - Luke 12:35: quotation, high confidence - Luke 12:36: quotation, high confidence - Matt 7:14: allusion, high confidence - Job 1:21: quotation, high confidence ### Extrabiblical texts - Sir 21:2 (Sirach): allusion, medium confidence ### Translation notes - Homily 21 (title in staged 21.0); this staged section holds sections 1–5. The numerals of 3, 4 and 5 are read in the scan (misread as ὅ, ἀ, ὃ) and marked; the numeral of 2 is lost, and its start (probably at “… us, like travelers or runners”) is not marked. Basil speaks as a “stranger” (ξένος), preaching away from his own church. Words lost under Migne's notes and Latin are marked “…”. Compared afterward with FOTC 9 (private check); no errors found. Quotations and allusions: Prov 9:8; Ps 62:10 (61:11 LXX); Phil 3:20; Eccl 1:2; Sir 21:2 (adapted: “woman” for “sin”); Isa 40:6–7; Ps 119:1, 29 (118:1, 29 LXX); Ps 18:31–32 (17:32–33 LXX); Luke 12:35–36; Matt 7:13–14; Job 1:21. ### Citation (SBL) Basil, Hom. 21.1 (PG 31:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/21-1/#p-21-1). ## Homilies 21.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/21-1/#p-21-6 - Source: PG 31:542 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wise care first for the soul, accept bodily hardship with Paul's confidence, and give the body only what it needs. ### Greek text Ὁ μὲν οὖν ἄριστα βουλευόμενος, τῆς ψυχῆς ὅτ: μάλιστα φροντίσει, καὶ τοῦτο διὰ πάντων πειράσεπαι σώζειν εἰλιχρινές τε καὶ γνήσιον “ τῆς σαρχὸς δὲ ἣ λιμῷ τηχομένης, ἢ χρυμῷ καὶ θάλπει προσπαρά τινων βίαιον, ὀλίγον ποιήσεται τὸν λόγον, πὸ τοῦ Παύλου φωνῶν ἐφ᾽ ἑχάστου τῶν δυσχερῶν, καὶ φθεγγόμενος " Εἰ καὶ ὁ ἔξωθεν ἡμῶν ἄνθρωπος φθείρεται, ἀ.1. ὁ ἔσωθεν ἀναχιιγοῦται ἡμέραν καθ᾽ ἡμέραν. Καὶ οὔτε τοὺς ὑπὲρ τοῦ ζῇν κινδύνους προϊόντας ὁρῶν, φανήσεται δεδιὼς, ἀλλ᾽ ἑαυτῷ λέξει θαῤῥῶν - Οἴδαμεν, ὅτι, ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σχήνους κατα.ϊυθῇ, οἰκοδομὴν ἐκ Θεοῦ ἔχομεν, οἰχίαν' ἀχειροποίητον, αἰώγιον ἐν τοῖς οὐρατοῖς. Ἐῤ δέ τις ἐθέλοι φείδεσθαι καὶ τοῦ σώματος, ὡς μόνου χτήματος ἀναγκαίου ψυχῇ, καὶ συνεργοῦντος αὑτῇ πρὸς τὸ ζῇν ἐπὶ γῆς, μικρὰ πρὺς τὰς τούτοῦ χρείας ἐπιστραφήσεται, καὶ ὥστε συνέχειν μόνον αὐτὸ, καὶ τῇ τῆς ψυχῆς ὑπηρεσίᾳ διὰ μετρίας ἐπιμελείας ἐῤῥωμένον τηρεῖν, μὴ μέντοιγε ἐπιτρέπειν ὑπὸ χόρου σκιρτᾷν. Εἰ δὲ ἴδοι ποτὲ ταῖς τοῦ πλείονος καὶ πέρα τοῦ λυσιτελοῦντος ἐπιθυμίαις φλεγόμενον, βοήσει πρὸς αὐτὸ τὸ τοῦ Παύλου νομοθετῶν" Οὐδὲν … … ὅτι οὐδὲ ἐξεγεγκεῖγ τι δυνάμεθα. Ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσϑησύμεθα. Ταῦτα μὲν γὰρ ἐπάδων αὑτῷ συνεγῶς καὶ βοῶν, εὐήνιόν τε αὐτὸ καὶ χοῦφον ἀεὶ πρὸς τὴν οὐράνιον ὁδοιπορίαν ἐργάσεται, καὶ μᾶλλον εἰς τὰ προνείμενα χτήσετα! συνεργόν εἰ δὲ ὑδρίζειν αὐτὸ συγχωρήσοι, καὶ πάντων ἐφ᾽ ἡμέραν ἐμπίπλασθαι, χαθἀπερ τι θηρίον ἀνήμερον, ὕστερον ταῖς βιαίοις αὑτοῦ πρὸς γὴν ἀνθολχαῖς συνεπισπασθεὶς, χείσεται στένων ἀνόνητα. Καὶ πρὸς τὸν Δεσπότην ἀχθεὶς, καὶ τῆς ἐπὶ γῆς πορείας τῆς ἐνδοθείσης αὐτῷ τὸν χαρπὸν ἀπαιτούμενος, εἶτα οὐχ ἔχων δοῦναι, θουυνήσει μαχρὰ, καὶ σχότος οἰχήσει διηνεχὲς, πολλὰ τῇ τρυφῇ καὶ τῇ ταύτης πλάνῃ μεμφόμενος, ὑφ᾽ ὃς τὸν τῆς σωτηρίας ἐσυλήθη καιρόν" οὐδὲν δὲ ἐκ τῶν δαχρύων ἕτι χερδαίνων. Ἐν γὰρ τῷ ἄδῃ τίς ἐξοιιοῖογήσεταί σοι; φησὶν ὁ Δαδίδ. Ἴ. Φύγωμεν οὖν ὅπως ἕνι τάχους, μὴ ἑαυτοὺς ἐχόντες συμπνίξωμεν. Εἰ δ᾽ ἄρα τις καὶ πάλαι δελεασθεὶς, ἣ πλούτου χόνιν ἐξ ἀδιχίας ἐφ᾽ ἑαυτὸν συνεφόρησε, καὶ τὸν νοῦν ταῖς τούτου μερίμναις χατέδησεν, ἢ μύσος ἀσελγείας προσῆψε τῇ φύσει: δυσέχνιπτον, ἣ τῶν ἄλλων ἐγχλημάτων ἐπλήρωσεν ἑαυτόν οὗτος, ὡς ἔτι χαιρὸς, πρὶν ἐλθεῖν εἰς τελείαν ἀπώλειαν, ἀποθέσθω τῶν φορτίων τὰ πλείονα, καὶ πρὶν ὑποθρύχιον γενέσθαι τὸ σχάφος, ἐχδολὴν ποιησάσθω τῶν ἀγωγίμων, ἃ μὴ δεόντως συνέλεξε, καὶ μιμησάσθω τοὺς τῆς θαλάττης ἐργάτας. Ἐχεῖγοι γὰρ, εἰ καί τι τῶν ἀναγκαίων ἐπὶ τῆς ντὸς ἄγονπὲς τύχοιεν, χλύδων δὲ ἐπαναστῇ ζέων ἐχ τοῦ πελάγους αὐτοῖς, καὶ χαλύπτειν ἀπειλήσῃ πεπιεσμέγὴν τῷ φόρτῳ τὴν ναῦν, ὅπως ἔχσυσι τάχους, τὸ πολὺ τοῦ βάρους ἀποσχενάζουσι, καὶ τὴν ἐμπορίαν ἀφειδῶς ἀντλοῦσιν εἰς θάλασσαν, ὥστε ὑψηλοτέραν ποιῆσαι τὴν ναῦν τοῦ χύματος, καὶ μόναις ταῖς ψυχαῖς, εἴπερ οἷόν τε, καὶ τοῖς σώμασιν ἐκ τοῦ χινδύνου δοῦναι φυγήν. Πολλῷ δὲ ἐχείνων δήπου μᾶλλον ταῦτα ἡμᾶς βουλεύεσθαί τε προσήχει καὶ πράττειν. Ἐχεῖνο! μὲν γὰρ ὅπερ ἂν ἀποῤῥίψωσιν, εὐθέως ἀπώλεσαν, καὶ περιίσταται λοιπὸν βία πενίας αὐτοῖς " ἡμεῖς δὲ ἐφ᾽ ὅσον ἂν τὸν πονηρὸν ἐξαντλήσωμεν φόρτον, πλείονα καὶ βελτίονα ταῖς ψυχαῖς ταν πλοῦτον ἐπισωρεύσομεν. Πορνεία μὲν γὰρ, καὶ ὅσα τοιαῦτα, ῥιφέντα διόλλυται, καὶ πρὸς τὸ μηδϑ εἶναι χωρεῖ, λυθέντα τοῖς δάκρυσιν" ἁγιότης δὲ καὶ Ζιχκαιοσύνη λοιπὸν εἰς τὸν ἐχείνων μεθίσταται χῶρον. πράγματα χοῦφα, καὶ οὐχ εἰδότα κύμασι χαλυφθηναί τισι. Τὰ χρήματά γε μὴν, ἐκθληθέντα καλῶς, οὔτε ἀπόλλυται τοῖς ἐχθαλοῦσι καὶ ῥίψασιν ἀλλ᾽ ὥτπερ εἰς ὀλχάδας ἄλλας ἀσφαλεστέρας τινὰς, τὰς τῶν πενήτων μετατεθέντα γαστέρας, διασώζεται καὶ … φθάνει πρὸς λιμένας ἐλθόντα, καὶ φυλάττεται τοῖς ἐχδάλλουσι, κόσμος, οὐ χίνδυνος. ### English translation (Claude) [6] The one who takes the best counsel, then, will care above all for the soul, and will try in every way to keep it pure and genuine; and of the flesh, whether it is wasted by hunger or contending with cold and heat, or suffering some violence from others, he will make little account, uttering at each hardship the word of Paul: “Even if our outer man is being destroyed, the inner is being renewed day by day.” Nor will he appear afraid when he sees dangers to his life approaching, but will say to himself with confidence, “We know that if the earthly house of our tent is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” But if someone wishes to spare the body too, as the only possession necessary to the soul and its fellow worker for life on earth, he will turn a little to its needs, only so as to hold it together and keep it strong for the service of the soul by moderate care, but not allowing it to frisk from satiety. And if he ever sees it inflamed with desires for more, beyond what is profitable, he will cry out to it the legislation of Paul: “We brought nothing … … it is clear that we cannot carry anything out either. But having food and clothing, with these we shall be content.” Chanting these words to it continually and crying them aloud, he will make it always tractable and light for the heavenly journey, and will have it as a better fellow worker for what lies ahead. But if he allows it to grow insolent and to be filled with everything every day, like an untamed beast, he will later be dragged down along with it by its violent pulls toward the earth, and will lie groaning to no purpose. And when he is brought before the Master and asked for the fruit of the journey on earth that was granted him, and then has nothing to give, he will lament long and dwell in perpetual darkness, much blaming luxury and its deceit, by which he was robbed of the time of salvation, but gaining nothing any longer from his tears. “For in Hades who will confess to you?” says David. [7] Let us flee, then, as fast as we can, lest we willingly choke ourselves. And if anyone, enticed long ago, has heaped upon himself the dust of wealth from injustice and bound his mind to its cares, or has attached to his nature a defilement of licentiousness hard to wash out, or has filled himself with other charges, let him, while there is still time, before coming to complete destruction, put off most of his burdens, and before the boat goes under, jettison the cargo he gathered improperly, and imitate the workers of the sea. For even if they happen to be carrying something necessary on the ship, when a seething swell rises against them from the open sea and threatens to cover the ship weighed down by its load, they unload the greater part of the weight as quickly as they can, and pour out their merchandise into the sea without sparing, so as to make the ship ride higher than the wave and give escape from the danger to their souls alone, if possible, and to their bodies. Surely we ought to plan and do these things much more than they. For whatever they throw overboard they lose at once, and then the violence of poverty surrounds them; but the more of the wicked cargo we bail out, the more and better wealth we shall heap up for our souls. For sexual immorality and the like, once cast out, perish and come to nothing, dissolved by tears; and holiness and righteousness then move into their place, things that are light and do not know how to be covered by waves. And money, when it is cast out well, is not lost to those who cast it out and threw it away; but, as if transferred into other, safer cargo ships, the bellies of the poor, it is kept safe … reaches the harbors first, and is kept for those who cast it out, an adornment, not a danger. ### Scripture references - 2 Cor 4:16: quotation, high confidence - 2 Cor 5:1: quotation, high confidence - 1 Tim 6:7: quotation, high confidence - 1 Tim 6:8: quotation, high confidence - Ps 6:5 (6:6 LXX): quotation, high confidence - Matt 25:30: echo, medium confidence ### Translation notes - Staged as section 2; the scan reads Migne's numeral 6, and it is section 6. The quotation of 1 Tim 6:7–8 at the end is cut off by Migne's notes; it continues in staged 21.3. Compared afterward with FOTC 9 (private check). Quotations: 2 Cor 4:16; 2 Cor 5:1; 1 Tim 6:7. - This staged section has no section number of its own: it ends section 6 (the rest of 1 Tim 6:7–8) and contains section 7 (marked [7]). Migne's Latin and notes are removed; a few Greek words lost under them are marked “…”. Compared afterward with FOTC 9 (private check); no errors found. Quotations and allusions: 1 Tim 6:7–8; Ps 6:5 (6:6 LXX); Matt 25:30; Matt 19:21. ### Citation (SBL) Basil, Hom. 21.6 (PG 31:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/21-1/#p-21-6). ## Homilies 21.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/21-1/#p-21-8 - Source: PG 31:542 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil urges giving to the poor, warns that the rich who lavish money on flatterers while spurning beggars are worse than the rich man of the parable, and closes his exhortation. ### Greek text Βουλευσώμεθα τοίνυν, ἀγαπητοὶ, περὶ ἕαυτούς τι φιλάνθρωπον, καὶ τὸ τῆς εὐπορίας ἄχθος, εἴπερ ὅλως ἐθέλοιμεν ποιήσασθαι χέρδος ἡμέτερον, ρῶς, καὶ τοῖς τοῦ Δεσπότου χόλποις, ἀσύλοι; ταμείοις, ἐναποχλείσουσιν, Ὅπου σὴς οὐχ ἀφανίζει, οὐδὲ 1ησταὶ διορύττουσιν, οὐδὲ κλέπτουσι. Δῶμεν ἐξουσίαν ὑπερχυθῆναι βουλομένῳ πρὸς τοὺς δεομένους τῷ πλούτῳ. Μὴ παραδράμωμεν τοὺς ἐν ὀφθαλμοῖς ἡμῶν ἔτι καὶ νῦν χειμένους Λαζάρους, μηδὲ τῶν ψιχίων τῆς ἡμετέρας τραπέζης ἀρχούντων αὐτοῖς εἰς χόρον βασχήνωμεν" μηδὲ, τὸν ἀνήμερον ἔχεῖνον ζηλώσαντες πλούσιον, πρὸς τὴν αὐτὴν ἐχεένῳ τῆς γεέννης φλόγα μετέλθωμεν. Ἐπεὶ πολλὰ μὲν τοῦ ᾿Αδραὰμ δεηθησόμεθα τότε, πολλὰ δὲ ἑχάστου τῶν βεδιωχότων χαλῶς " οὐδὲν δὲ ἔσται χέρδος ἡμῖν τῆς βοῆς ᾿Αδεϊφρὸς γὰρ οὗ «ἰυτροῦται, «ζυτρώσεται ἄγθρωπος; Ἔρεϊ δὲ ἔχαστος ἑχείνων ἡμῖν χεχραγώς" Μὴ ζήτει φιλανθρωπίαν, ἣν αὐτὸς ἐφ᾽ ἑτέρων ἠγνόησας “ μηδὲ βούλου λαδεῖν οὕτω μεγάλα σὺ τῶν ἐλαττόνων φεισάμενος. ᾿Απόλαυε τούτων ὧν ἐν τῷ βίῳ συνέλεξας. Δάχρυε νῦν, ἐπειδὴ τότε δαχρύοντα τὸν ἀδελφὸν ὁρῶν οὐχ ἠλέηδας. Ταῦτα ἐροῦσι, καὶ δικαίως, ἡμῖν. Δέδοικα δὲ ἐγὼ, μὴ καὶ πιχροτέροις ἡμᾶς τούτων βάλωσι ῥήμασιν, ἐπειδὴ καὶ νιχῶμεν ἐχεῖνον, ὡς ἴστε, τῇ πονηρίᾳ τὸν πλούσιον. Οὐδὲ γὰρ φειδόμενοι χαθάπαξ πλούτου, τοὺς ἐῤῥιμμένους χαμαὶ παρατρέχομεν ἀδελφοὺς, οὐδὲ τοῖς παισὶν ἣ τοῖς ἄλλοις οἰχείοις τὴν εὐπορίαν φυλάττοντες, ἀποχλείομεν τοῖς δεομένοις τὰς ἀχοάς ἀλλὰ τὴν δαπάνην μετατιθέντες ἐπὶ τοῖς χείροσι; καὶ τὸ φιλότιμον ἀχόνην πονηρίας ποιούμενοι τοῖς ταύτην ἐπιτηδεύουσι. Πόσαι γὰρ ἢ πόσοι τῶν ἑνίων περιεστήχασι τράπεζαν] οἱ μὲν αἰσχροῖς ῥήμασι τὸν ἑστιάτορα θέλγοντες, οἱ δὲ ἀτόποις βλέμμασί τε καὶ σχήμασι τὸ τῆς ἀχρασίας ἐχκαίοντες πῦρ᾽ οἱ δὲ τοῖς εἰς ἀλλήλους σχώμμασι γέλωτα τῷ χεχληχότι κατασχευάζειν ἐθέλοντες “ ἄλλοι δὲ ἐψευσμένοις ἐπαίνοις ἀπατῶντες αὐτόν. Καὶ οὐ “ὃ μὲν οὕτω: ἀπστιαθῆναι λαμπρῶς μόνον χερδαίνου-σιν, ἀλλὰ καὶ τὰς χεῖρας πεπληρωμένας πολυτελῶν δώρων χατάγουσι, καὶ μανθάνουσι παρ᾽ ἡμῶν, ὅτι ν λυσιτελεῖ μᾶλλον τῶν ἀρετῶν τὰ τοιαῦτα μετιέναι καὶ πράττειν αὐτοῖς. Εἰ ὃὲ παρασταίη πένης ἡμῖν, μόλις ὑπὸ τοῦ λιμοῦ καὶ φθεγγόμενος, ἀποστρεφόμεθα τὸν ὁμοφυῆ, βδελυττόμεθα, μετὰ σπουδῆς ἀποτρέχομεν, ὥσπερ δεδοιχότες μὴ καὶ τῆς δυσπραγίας αὐτῆς ἐχ τοῦ σχολαίτερον βαδίσαι μετάσχωμεν. Καὶ, εἰ μὲν εἰς γῆν νεύσο!, τὴν συμφορὰν αἰσχυνόμενος, ὑποχρίσεως εἶναι λέγομεν ἐργάτην αὐτόν" εἰ δὲ μετὰ παῤῥησίας προσδλέψοι διὰ τὸ βαρὺ τοῦ λιμοῦ χέντρον ἡμᾶς, ἀναιδῆ πάλιν καλοῦμεν καὶ βίαιον. Καὶ, χότος τινὸς, ὡς ἄπληστον ἀπελαύνομεν, καὶ ὀμνύμεθα προσποιεῖσθαι πενίαν αὐτόν" εἰ δὲ σχεπάζοιτο σεσηπόσι ῥαχίοις, ὡς ὀδωδότα πάλιν διώχομεν, καὶ οὔτε τὸ τοῦ χτίσαντος ὄνομα ταῖς ἱχετηρίαις ἐχεῖνος ἀναμιγνὺς, οὔτε τὸ μὴ τοιούτοις πάθεσι περιπεσεῖν ἡμᾶς ἐξορχῶν συνεχῶς, δύναται τὴν ἀνελεῃ χάμψαι προαίρεσιν. Διὰ ταῦτα ὑφορῶμαι βαρύτερον τῆς γεέννης τὸ πῦρ ἥπερ ἐχεῖνος ὁ πλούσιος. Εἰ μὲν οὖν ὁ καιρὸς ἐνεδίδου, δύναμίς τε ἀρχοῦσα ὑπῆν, πάντα ἂν ὑμῖν τὰ κατ᾽ ἐχεῖνον, ὅπως ἔδειξεν ἡ Βίδλος, ἐπεξελθὼν ἀπέδωχα τὴν ἐργασίαν τῶν λόγων " νῦν δὲ ὥρα διαφεῖναι πεπονηχότας ὑμᾶς. Αὐτοὶ δὲ εἰ καί τι παραλελοίπαμεν δι᾽ ἀσθένειαν ἐννοίας ἅμα καὶ γλώττης, ἑαυτοῖς ἀναπλάττοντες, ὥσπερ τινὰ φάρμαχα τοῖς τῶν ψυχῶν προσαγάγετε τραύμασι. Δίδου γὰρ σορῷ ἀφορμὴν, καὶ σοφώτερος ἔσται, φησὶν ἡ Γραφή. Δυγατὸς δὲ ὁ Θεὸς πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς, ἵνα, ἐν παντὶ πάντοτα πᾶσαν αὐτάρκειαν ἔχοντες, πκερισσεύητε εἰς πᾶν ἔργον ἀγαθόν. ᾿ ### English translation (Claude) [8] Let us take counsel, then, beloved, for something humane toward ourselves, and the burden of our abundance, if we wish to make it our gain at all, … and they will shut it up in the Master's bosom, in inviolable storehouses, “where moth does not consume, nor thieves break in and steal.” Let us give our wealth leave to overflow, as it wishes, toward those in need. Let us not pass by the Lazaruses who still lie before our eyes even now, nor begrudge them the crumbs of our table, which are enough to fill them; nor, emulating that savage rich man, go over to the same flame of Gehenna as he. For then we shall beg much of Abraham, and much of each of those who have lived well; but there will be no gain to us from our outcry: “A brother does not redeem; will a man redeem?” Each of them will cry out to us: “Do not seek the kindness which you yourself ignored toward others; do not wish to receive such great things, you who were sparing with the lesser. Enjoy what you gathered in life. Weep now, since then you did not pity your brother when you saw him weeping.” This they will say to us, and justly. And I fear lest they strike us with still more bitter words, since, as you know, we outdo that rich man in wickedness. For it is not out of thrift with our wealth that we pass by the brothers thrown on the ground, nor because we are keeping our abundance for our children or other relatives that we shut our ears to those in need; but we transfer the expense to worse things, and make our munificence a whetstone of wickedness for those who practice it. For how many women and men stand around the tables of some: some charming the host with shameful words, others kindling the fire of incontinence with unseemly glances and postures, others wishing to provide laughter for the one who invited them by mocking one another, others deceiving him with false praises. And these not only gain a splendid feast, but also go away with their hands full of costly gifts, and learn from us that it profits them more to pursue and practice such things than the virtues. But if a poor man stands before us, scarcely able to speak for hunger, we turn away from our kinsman, we loathe him, we hurry off, as though afraid that by walking more slowly we might share his misfortune. If he looks at the ground, ashamed of his calamity, we say that he is a practiced hypocrite; but if, because of the heavy goad of hunger, he looks at us boldly, we call him shameless and violent in turn. And if … we drive him away as insatiable and swear that he is feigning poverty; but if he is covered with rotten rags, we chase him off again as smelling; and neither by mingling the Creator's name with his supplications, nor by continually adjuring us that we may never fall into such sufferings, can he bend our merciless will. That is why I suspect that the fire of Gehenna will be more grievous for us than for that rich man. If the time permitted, and I had sufficient strength, I would have gone through for you everything about him as the Book showed it, and so rendered the full work of my words; but now it is time to dismiss you, weary as you are. And if we have left out anything through weakness of thought and of tongue, shape it for yourselves and apply it like medicines to the wounds of your souls. “Give a wise man an occasion, and he will be wiser,” says Scripture. “And God is able to make all grace abound to you, so that, always having all sufficiency in everything, you may abound in every good work.” ### Scripture references - Matt 6:20: quotation, high confidence - Luke 16:20: allusion, high confidence - Luke 16:21: allusion, high confidence - Luke 16:24: allusion, high confidence - Luke 16:25: allusion, high confidence - Ps 49:7 (48:8 LXX): quotation, high confidence - Prov 9:9: quotation, high confidence - 2 Cor 9:8: quotation, high confidence ### Translation notes - Staged as section 4; the scan reads Migne's numeral 8, and it is section 8. Words lost under Migne's notes and Latin are marked “…” (after “to make it our gain at all,” evidently a call to distribute it to the poor; after “And if,” evidently “he is clothed in a whole garment someone gave him”). Migne's notes give variants: “tearing with praises,” “mocking one another,” ἐφ᾽ ᾗ/ἐφ᾽ ἧς. Compared afterward with FOTC 9 (private check); one correction made (the verb “they will shut it up” refers to the poor). Quotations and allusions: Matt 6:20; Luke 16:19–31; Ps 49:7 (48:8 LXX); Prov 9:9; 2 Cor 9:8. ### Citation (SBL) Basil, Hom. 21.8 (PG 31:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/21-1/#p-21-8). ## Homilies 21.9 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/21-1/#p-21-9 - Source: PG 31:542 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil adds thanks for the church's escape from a fire set nearby, blamed on the devil, and asks the congregation to provide for those who lost everything in it. ### Greek text ᾿Αλλὰ γὰρ ἤδη πρὸς λιμένας ἡμῖν, ὡς ὁρᾶτα, χαταχθέντα τὸν λόγον, εἰς τὸν τῆς συμδουλῇς δρόμον αὖθις ἀδελφοί τινες ἐπανάγουσ!, μὴ παραδραμεῖν τὰ χθὲς ὑπὸ τοῦ Δεσπότου θαυματουργηθέντα χελεύοντες, μηδὲ σιγῆσαι τὸ τοόπαιον, ὃ κατὰ τῆς τοῦ διαδόλου λύττης ἔστητεν ὁ Σωτήρ δοῦναι δὲ ἀφορμὴν τῶν τῆς ὑμνῳδίας σχιρτημάτων ὑμῖν. Πάλιν μὲν γὰρ, ὡς ἴστε, τὴν οἰχείαν ὁ διάδολος χαθ᾽ ἐμῶν ἐπεδείξατο λύτταν, καὶ φλογὶ πυρὸς ὁπλίσας ἑαυτὸν. τοῖς τῆς Ἐχχλησίας σηχοῖς ἔπεστράτευσε. Πάλιν δὲ ἡ χοινὴ μήτηρ ἐνίκησε, καὶ τῷ πολεμίῳ περιέτρεψε τὸ μηχάνημα, καὶ οὐδὲν ὑπῆρξεν αὐτῷ πλὴν τοῦ δτμοσιεῦσαι τὴν ἔχθραν. ᾿Αντέπνευσεν ἡ χάρις ταῖς τοῦ πολεμίου ῥοπαῖς " ἔμεινεν ὁ νεὼς ἀπαθής. Οὐχ ἴσχυσεν ὁ προσαχθεὶς ὑπὸ τοῦ πολεμίου χειμὼν τινάξαι τὴν πέτραν ἐφ᾽ ἧς ὁ Χριστὸς τὴν τῆς ἑαυτοῦ ποίμνης ᾧχοδόμησε μάνδραν. Ἐτάχθη καὶ νῦν μεθ᾽ ἡμῶν ὁ καὶ πάλαι σδέσας ἐν Βαδυλῶνι: τὴν χάμινον. Πῶς οἴεσθε στένει σήμερον ὁ διάδολος, οὐκ ἀπολαύσας ἐφ᾽ ᾧπερ ἠδουλήθη τῆς ἐγχειρήσεως; Γείτονα μὲν γὰρ τῆς Ἐχχλησίας ὁ δυσμενὴς ἀνῆψε πυρὰν, ἵνα ταῖς ἣμετέραις εὐπραγίαις λυμήνηται" καὶ πανταχόθεν ἣ φλὸξ ἀναῤῥικιζομένη ταῖς βιαίοις ἐχείνου πνοαῖς, Α ὑπερεχεῖξο τῶν ὑποχειμένων αὐτῇ, καὶ τὸν ἀέρα τὸν ἐγγὺς ἐπενέμετο, ψαῦσαι τῶν ἀναχτόρων ἀναγχαζομένη, καὶ πρὸς χοινωνίαν ἡμᾶς χαθέλχουσα τῆς συμφορᾶς. Ὁ Σωτὴρ δὲ ἐπὶ τὸν ἀνάψαντα ταύτὴν ῥυῆναι πεποΐίηχε, καὶ συστεῖλαι τὴν μανίαν αὐτοῦ εἰς ἑαυτὸν πάλιν προσέταξε. Καὶ τὸ μὲν τῆς ἐπιδουλῆς τόξον ηὐτρέπισεν ὁ πολέμιος ἀφεῖναι ὃὲ τὸ βέλος χεχώλυται᾽ μᾶλλον δὲ ἀφῆκχε μὲν, ἀντἐστραπται δὲ ἐπὶ τὴν ἑαυτοῦ χεφαλήν. Αὐτὸς ἀπολαύει τῶν πιχρῶν ἐχείνων δαχρύων, ἅπερ ἡμῖν παρεσχεύασεν. ᾿Αλλὰ ποιήσωμεν, ἀδελφοὶ, τὸ τραῦμα τῷ δυσμενεῖ φορτιχώτερον, ἐπιτείνωμεν τὸ πένθος αὖτοῦ. Τὸ δὲ ὅπως, λέξω μὲν ἐγὼ, πράξατε δὲ ὑμεῖς. Εἰσί τινες ἐχ τῆς ἐπιχρατείας τοῦ πυρὸς ἀναρπασθέντες ὑπὸ τοῦ κτίσαντος, καὶ μηδεμίαν ἔχοντες περιλελειμμένην αὐτοῖς βίου λοιπὸν ἀφορμὴν, ἀλλὰ Βόνῃ τῇ ψυχῇ καὶ τῷ σώματι διαφυγόντες τὸν χίνδυνον. Ἡμεῖς τοίνυν ὅσοι τῆς τῶν δυσχερῶν ἄγευστοι πείρας ἐμείναμεν, κοινὴν ἐχεΐνοις προθῶμεν τὴν εὐπορίαν τὴν ἑαυτῶν. Ἐναγχαλισώμεθα τοὺς ερισωθέντας μόλις τῶν ἀδελφῶν, εἴπωμεν πρὸς ἕχαστον ἕχαστος " Νεχρὸς ἦν, καὶ ἀνγέζησεν" ἀπο- «ἰω.Ἰὼς, καὶ εὑρέθη" καὶ τὸ συγγενὲς σῶμα σχεπάσωμεν. ᾿Αντιστήσωμεν ταῖς τοῦ δυσμενοῦς ἐπηρείαις τὴν ἡμετέραν παράχλησιν, ἵνα καὶ βλάπτων ἐχεῖνος μηδὲν μέγα βλάψαι δοχῇ, καὶ πολεμήσας, μηδένα δεῖξαι νενιχημένον, καὶ περιελὼν τὴν εὐπορίαν τῶν ### English translation (Claude) [9] But just when our speech, as you see, has been brought into harbor, some brothers lead it out again onto the course of exhortation, bidding me not to pass over the wonders the Master worked yesterday, nor to keep silent about the trophy which the Savior set up against the devil's rage, but to give you an occasion for leaping up in hymns. For again, as you know, the devil displayed his own rage against us, and, arming himself with flame of fire, marched against the precincts of the Church. But again the common mother conquered, and turned his device back on the enemy, and he gained nothing but to make his hostility public. Grace blew back against the enemy's onset; the church remained unharmed. The storm the enemy brought could not shake the rock on which Christ built the fold of his flock. He who long ago quenched the furnace in Babylon took his stand with us now too. How, do you think, the devil groans today, not having enjoyed from the attempt what he wished? For the enemy kindled a pyre next to the Church, to spoil our good fortune; and on every side the flame, fanned by his violent blasts, rose above what lay beneath it, and devoured the nearby air, forced to touch the sanctuary and dragging us into a share of the calamity. But the Savior made it flow back on the one who kindled it, and ordered his madness to contract back upon himself. The enemy made ready the bow of his plot, but was prevented from loosing the arrow; or rather he loosed it, but it turned back upon his own head. He himself enjoys the bitter tears he prepared for us. But let us, brothers, make the enemy's wound heavier; let us intensify his grief. How, I will say, and you must do it. There are some who were snatched by the Creator out of the grip of the fire, and have no means of livelihood left them, but escaped the danger with soul and body only. Let all of us, then, who have remained without experience of these hardships set our own abundance before them as common. Let us embrace the brothers who were barely saved; let each say to each, “He was dead, and is alive again; he was lost, and is found”; and let us cover the body that is akin to ours. Let us set our encouragement against the enemy's abuses, so that even when he harms he may seem to have done no great harm, and having made war may show no one conquered, and having stripped [our brothers] of their abundance … ### Scripture references - Matt 16:18: allusion, high confidence - Dan 3:25: allusion, medium confidence - Luke 15:24: quotation, high confidence ### Extrabiblical texts - Pr Azar 26 (Prayer of Azariah and Song of the Three Young Men): allusion, medium confidence ### Translation notes - Staged as section 5; the scan reads Migne's numeral 9, and it is section 9. The fire had broken out near the church the day before (see the title in staged 21.0). The last words of the section (“… of our brothers, may be shown defeated by our munificence”) are misplaced by the scan into staged 21.6 and are translated in its note. Migne's note on “with us” gives the variant “with you.” Compared afterward with FOTC 9 (private check). Quotations and allusions: Matt 16:18; Dan 3:49–50 LXX (the furnace; Pr Azar 26–27); Luke 15:24. ### Citation (SBL) Basil, Hom. 21.9 (PG 31:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/21-1/#p-21-9). ## Homilies 21.10 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/21-1/#p-21-10 - Source: PG 31:551 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who lost their goods in the fire should imitate Job, who met each report of disaster, even the death of his children, with “The Lord gave, the Lord has taken away.” ### Greek text Ὑμεῖς δὲ οἱ διαφυγόντες τὸν χίνδυνον, ἀδελφοὶ, μὴ σφόδρα ἄχθεσθε τοῖς συμδεδηχόσι χαχοῖς, μηδὲ χατασεισθῆτε τὴν ἔννοιαν, ἀλλ᾽ ἀποτινάξασθε τὴν πῆς λύπης ἀχλὺν, καὶ τὰς ψυχὰς ἀναῤῥώσατε λογισμοῖς ἀνδρειοτέροις χρησάμενοι, καὶ τὸ συμδεθηχὸς στεφάνων ποιήσασθε πρόφασιν. "ἂν γὰρ ἀχατάσειστοι μείνητε, καὶ τῇ πίστει φανήσεσθε οι, καθάπερ χρυσὸς εὐγενὴς ἐχ τοῦ πυρὸς ἀναλάμμᾶλλον, ὡς οὐδὲ δάχρυον ὑμῖν δυνηθέντι χινῆσαι, ξι᾿ ὧν ἐπεδούλευσεν. ᾿Αναμνήσατε τῆς τοῦ Ἰὼδ ἑαυ- «οὺς χαρτερίας. Εἴπατε πρὸς ἑαυτοὺς ἅπερ ἐχεῖνος " Ὃ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο" ὡς τῷ Κυρίῳ ἔδοξεν, οὕτω καὶ ἐγένετο. Καὶ μηδεὶς ἐξ ὧν ἔπαθεν ἀναπεισθῇ λογίσασθαί τε καὶ λέγειν, ὡς ἄρα οὐδεμία πρόνοια τάττει τὰ χαθ᾽ ἡμᾶς, μηδὲ χατηγορεΐτω τῆς οἰχονομίας τοῦ Δεσπότου καὶ χρίσεως " ἀλλ᾽ εἰς τὸν ἀθλητὴν ἐχεῖνον ὁράτω, χἀχεῖνον σύμὅουλον ποιείσθω τοῦ χρείττονος. ᾿Αναλογιζέσθω τοὺς ἀγῶνας ἅπαντας ἐφεξῆς, ἐφ᾽ οἷς ἐχεῖνος ἠρίστευσε " καὶ πόσοις βέλεσιν ὑπὸ τοῦ διαδόλου βληθεὶς, οὐχ ἐδέξατο καιρίαν πληγὴν. Περιεῖλε μὲν γὰρ αὐτοῦ τὴν εὐπραγίαν τῶν οἰχείων, χαταχῶσαι δὲ αὐτὸν ταῖς ἐπαλλήλοις τῶν χαχῶν ἐδουλεύσατο φήμαις. “Ἔτι … λυντος, ἕτερος ἄγγελος Ὦρχετα, χειρόνων πραγμάτων φέρων χατήφειαν " ἀλλήλοις τε ἐπισυνήπτετο τὰ δεινὰ, καὶ τὴν τῶν χυμάτων ἐπιδρομὴν ἐζήλουν αἱ συμφοραὶ, καὶ τἰρὶν ἢ παυθῆναι τὸ πρότερον δάχρυον, ἑτέρου προσήγετο πρόφασις. Ὁ δίκαιος δὲ ὥσπερ τις πρόθολος εἰστήχει, τὰς τοῦ χειμῶνος ὑποδεχόμενος προσθολὰς, καὶ ἀλλοιῶν εἰς ἀφρὸν τῶν χυμάτων τὴν βίαν, καὶ τὴν εὐγνώμονα πρὸς τὸν Δεσπότην ἢφίει φωνήν’ Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείζετο" ὡς τῷ Κυρίῳ ἔδοξεν, οὕτω καὶ ἐγένετο" καὶ οὐδὲν τῶν συμδαινόντων δαχρύων ἠξίωσεν. Ἐπειδὴ δὲ ἧχέ τις ἀγγέλλων, ὡς τοῖς παισὶ καὶ ταῖς θυγατράσιν εὐωχαυμένοις ἐπετίναξε πνεῦμά τι βίαιον τὸ τῆς εὐφροσύνης δωμάτιον, τότε μό… χνύμενος συμπαθὲς, καὶ ὅτι πατὴρ. εἴη φιλόστοργος οἷς ἔπραττε μαρτυρόμενος. Πλὴν καὶ τότε ταῖς λύπαις ὄρον καὶ μέτρον ἐπιτιθεὶς, καὶ ταῖς εὐσεθέσιν ἐχείναις φωναῖς χοσμῶν τὸ γινόμενον, ἔλεγεν: Ὁ Κύριος ἔδωκε», ὁ Κύριος ἀφείλετο". ὡς τῷ Κυρίῳ ἔδοξεν, οὕτω καὶ ἐγένετο, μονονουχὶ τοιαῦτα βοῶν" Ἔχλήθην πατὴρ ἐφ᾽ ὅσαν ὁ τοῦτό με ποιήσας ἐθούλετο χρόνον. Περιελεῖν μου τὸν ἐχ τῆς γονῆς στέφανον ἐθουλεύσατα πάλιν, οὐ διαμάχομαι περὶ τῶν ἰδίων αὐτῷ. Κρατείτω τὰ τῷ Δεσπότῃ δοχοῦν αὐτός ἔστιν ὁ πλάστης τοῦ γένους, ἐγὼ δὲ ὄργανον. Τί με χρὴ δοῦλον ὄντα δυσχεραίνειν ἀνὄνητα, καὶ μέμφεσθαι ψῆφον ἣν οὐ δύναμαι λύειν: Τοιούτοις τὸν διάδολον ὁ δίχαιος χατηχόντιξε μᾶσιν. ### English translation (Claude) [10] But you who escaped the danger, brothers, do not be too grieved at the evils that have befallen you, nor be shaken in mind, but shake off the mist of grief and strengthen your souls by using more manly reasonings, and make what has happened an occasion for crowns. For if you remain unshaken, you will also appear … in faith, … like noble gold from the fire, … more, since he could not move even a tear in you by the things with which he plotted. Remind yourselves of the endurance of Job. Say to yourselves what he said: “The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it has happened.” And let no one be persuaded by what he has suffered to reason and say that no providence orders our affairs, nor let him accuse the Master's dispensation and judgment; but let him look to that athlete, and make him his counselor for the better. Let him reckon up in order all the contests in which that man excelled, and how, struck by so many arrows from the devil, he received no mortal wound. The devil stripped him of the prosperity of his household, and planned to bury him under successive reports of evils. For while … another messenger came, bringing the gloom of worse news; the terrors were linked one to another, and the misfortunes emulated the onrush of waves; and before the first tear had ceased, the occasion for another was brought. But the righteous man stood like a breakwater, receiving the onsets of the storm and turning the violence of the waves into foam, and he uttered the grateful word to the Master: “The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it has happened”; and he counted none of the events worthy of tears. But when someone came announcing that a violent wind had shaken down the banqueting room on his sons and daughters as they feasted, then … showing [a father's] sympathy, and bearing witness by what he did that he was an affectionate father. Yet even then he set a limit and measure to his grief, and adorned what had happened with those pious words, saying, “The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it has happened”; all but crying out: “I was called a father for as long a time as the one who made me so wished. He decided in turn to remove from me the crown of offspring; I do not fight with him over what is his own. Let what seems good to the Master prevail. He is the fashioner of the family; I am an instrument. Why should I, a servant, be indignant to no purpose, and find fault with a sentence I cannot undo?” With such words the righteous man shot the devil down. ### Scripture references - 1 Pet 1:7: allusion, medium confidence - Jas 5:11: allusion, medium confidence - Job 1:21: quotation, high confidence - Job 1:16: allusion, high confidence - Job 1:19: allusion, high confidence - Job 1:20: allusion, high confidence ### Translation notes - Staged as section 6; the scan reads Migne's numeral 10, and it is section 10. Words lost under Migne's notes and Latin are marked “…”. In the middle of the sentence “For while … another messenger came” the scan inserts the misplaced end of section 9 (“… of our brothers, may be shown defeated by our munificence”) and a note of Migne's on it; the fragment is not translated here, and the gap (evidently “the first was still speaking”) is marked “…”. After “then” the words describing Job tearing his garment are lost. Compared afterward with FOTC 9 (private check). Quotations and allusions: 1 Pet 1:7; Jas 5:11; Job 1:21 (LXX); Job 1:13–19. ### Citation (SBL) Basil, Hom. 21.10 (PG 31:551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/21-1/#p-21-10). ## Homilies 21.11 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/21-11/#p-21-11 - Source: PG 31:551 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Struck in body and seated on the dunghill, Job resists even his wife's plea to curse God, answering that good and evil alike are to be received from the Lord. ### Greek text Ἐπειδὴ δὲ αὐτὲν νιχῶντα εἶδε πάλιν ὁ δυσμενὴς. καὶ οὐδενὶ τούτων τιναχθήναι δυνάμενον, αὑτῇ, τῇ σαρχὶ τὸ τῆς πείγας προσῆγε μηχάνημα, καὶ τὸ σῶμα μαστίξας ἀῤῥήτοις πληγαῖς, σχωλήχων ἀναδίδοσθαι πηγὰς ἐξ αὐτοῦ παρ:σχεύασε " καὶ τῶν τῆς βασιλείας θρόνων τὸν ἄνδρα χαταγαγὼν, ἐπὶ χοπρίας ἐχάθισεν. Ὁ δὲ, καὶ τοιούτοις βαλλόμενος πάθεσιν, ἀχίνητος ἔμεινε" καὶ σπαραττομένου τοῦ σώματος, ἄσυλον ἐφύλαττε τὸν τῆς εὐσεθείας θησαυρὸν ἐν τῷ χρυπτῷ τῆς ψυχῆς. Οὐχ ἔχων τοίνυν ὅ τι ποιήσει λοιπὸν ὁ πολέμιος, ἐπὶ τὴν τῆς ἀρκαίας ἔρχεται μνήμην, καὶ τὴν τοῦ γυναίου διάνοιαν ὑποσύρας εἰς ἀσεθῆ γνώμην γαὶ βλάσφημον, δι᾽ ἐγείνης σαλεύειν ἐπειρᾶτο τὸν ἀθλητήν. Καὶ ἡ μὲν πρὸς τὸν μαχρὸν χρόνον ἀπαγορεύσασα, τῷ δικαίῳ παρίστατο, κάτω νενευχυῖΐα, καὶ τὰς χεῖρας ἐπὶ τοῖς ὁρωμένοις συγχρούουσα, καὶ τοὺς τῆς εὐσεμὲν τὴν παλαιὰν εὐθηνίαν τῶν οἰχείων, ὑποδειχνύουσα δὲ τὰ παρόντα καχὰ, χαὺ οἷον ἐξ οἵων ἔλαχε βίον, καὶ τίνα τῶν πολλῶν θυσιῶν ἐδέξατο παρὰ τοῦ Δεσπότου μισθὸν, ἔλεγέ τε ἀεὶ τῆς μὲν τῶν γυναιχῶν ὀλιγοψυχίας ἄξια ῥήματα, ταράξαι δὲ πάντα ἄνδρα δυνάμενα, καὶ περιτρέψαι καὶ γενναίαν διάνοιαν - πλανῇ.τις γὰρ καὶ λάτρις περιέρχομαι, ἡ βασιλὶς δουλεύω, καὶ πρὸς τὰς τῶν ἐμῶν οἰχετῶν χεῖρας ἠνάγχασμαι βλέπειν, καὶ τρέφουσα πάλαι πολλοὺς, ἀγαπητῶς ἐκ τῶν ἀλλοτρίων παρατρέφομαι νῦν " καὶ ὅτι χαλὸν εἴη καὶ χρήσιμον, ἀσεθέσι χρησάμενον ῥήμασιν ἑαυτὸν τῆς γῆς ἐχτεμεῖν, τὸ τῆς τοῦ χτίσαντος ὀργῆς ἀχονήσαντα ξίφος, ἣ διαχαρτεροῦντα πρὸς τὰ δεινὰ, τὸν ἐν τοῖς ἀγῶσι μόχθον ἑαυτῷ καὶ τῇ συνοιχούσῃ μηχύνειν. Ὁ δὲ, ἐπὶ τούτοις τοῖς ῥήμασιν ἀχθεσθεὶς, ὡς ἐπ᾽ οὐδενὶ τῶν προτέρων καχῶν, καὶ θυμοῦ τὸ βλέμμα πληρώσας, καὶ πρὸς τὴν γυναῖχα χαθάπερ πρὸς πολεμίαν ἀποστραφεὶς, κέφησιν; Ἵνα τί ὡς μία τῶν ἀφρόνων γυναικῶν ἐφθέγξω; Κατάθου, φησὶν, ὦ γύναι, τὴν συμδουλήν. Μέχρι τίνος τὴν χοινὴν ἐν οἷς λέγεις ὑδρίζεις ζωήν; ἘΨεύτω καὶ τὴν ἐμὴν, ὡς οὐχ ηὐὖχόμην, ἀναστροφὴν, διέδαλες ἐν οἷς ἐλάλησας καὶ τὸν ἐμὸν βίον. Ἔξ ἡμισείας ἡσεδηχέναι νενόμιχα νῦν, ἐπειδήπερ ἕν μὲν σῶμα ἀμφοτέρους ἡμᾶς ὁ γάμος ἐποίησς, σὺ δὲ εἰς βλασφημίαν χατέπεσες. Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ καχὰ οὐχ ὑποίσομεν; ᾿Ανάμνησον τῶν φθασάντων σεαυτὴν ἀγαθῶν. ᾿Αντισήχωσον τὰ χρείττω τοῖς χείροσιν. Οὐδενὸς ἀνθρώπων ὁ βίος διόλου μαχάριος. Τὸ διὰ παντὸς εὖ πράττειν μόνου Θεοῦ " Σὺ δὲ, εἰ τοῖς παροῦσιν ἀλγεῖς, ἀπὸ τῶν προλαδόντων σαυτὴν παραμύθησαι. Νῦν δαχρύεις, ἀλλ᾽ ἐγέλασας πρότερον " νῦν πτωχεύεις, ἀλλ᾽ ἐπλούτησας πρότερον. ἜἜπιες τὸ διειδὲς νᾶμα τοῦ βίου, καὶ τὸ θολερὸν τοῦτο πίνουσα χαρτέρησον. Οὐδὲ τὰ τῶν ποταμῶν ῥεύματα διόλου φαίνετα: χαθαρά. Ποταμὸς δὲ͵ ὡς οἵσθα, ὁ βίος ἡμῶν, μενος. Τὸ μὲν γὰρ αὐτοῦ προέῤῥευσεν ἤδη, τὸ δὲ ἔτι πορεύεται καὶ τὸ μὲν ἄρτι προέχυψε τῶν πηγῶν, τὸ δὲ μέλλει - καὶ πρὸς τὴν χοινὴν ἅπαντες ποῦ θανάτου σπεύδομεν θάλατταν. Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ καχὰ οὐχ ὑποίσομεν; ᾿Αναγχάζομεν τὸν χριτὴν ὅμοια χορηγεῖν πράγματα δ αἰῶνος ἡμῖν; Διδάσχομεν τὸν Δεσπότην, ὅπως χρὴ διεξάγειν τὸν ἡμέτερον βίον; Αὐτὸς τῶν οἰχείων ψήφων ἔχει τὴν ἐξουσίαν. “Ὅπως βούλεται τάττει τὰ χαθ᾽ ἡμᾶς. Σοφὸς δέ ἔστι, καὶ τὸ λυσιτελοῦν ἐπιμετρεῖ τοῖς οἰχέταις. ### English translation (Claude) [11] But when the enemy saw him victorious again and unable to be shaken by any of these things, he brought his engine of trial against the flesh itself; and scourging the body with unspeakable blows, he caused springs of worms to break out from it; and bringing the man down from the thrones of kingship, he seated him on a dunghill. But he, though struck with such sufferings, remained unmoved; and while his body was being torn, he kept the treasure of piety inviolate in the secret place of his soul. Having nothing more to do, the enemy comes to his old memory, and, drawing the wife's mind into an impious and blasphemous judgment, tried through her to shake the athlete. And she, having given up because of the long time, stood beside the righteous man with her head bowed, striking her hands together at what she saw, and … the old prosperity of the household, pointing out the present evils, and from what a life she had fallen to what, and what reward she had received from the Master for the many sacrifices; and she kept speaking words worthy of the faint-heartedness of women, but able to trouble any man and to overturn even a noble mind: “I go about a wanderer and a hired servant; I, a queen, am a slave, and am forced to look to the hands of my own servants; I who once fed many am now glad to be fed from what belongs to others.” And she said that it would be good and profitable for him to use impious words and so cut himself off from the earth, sharpening the sword of the Creator's anger, rather than, by holding out against the terrors, to prolong the toil of the contests for himself and for his wife. But he, more grieved at these words than at any of the earlier evils, filling his look with anger and turning to his wife as to an enemy, says: “Why have you spoken like one of the foolish women? Put away your counsel, woman. How long will you outrage our common life by what you say? You have spoken falsely of my conduct too, as I never wished, and slandered my life by what you have said. I think that I have now been half impious, since marriage made us both one body, and you have fallen into blasphemy. If we received good things from the hand of the Lord, shall we not bear the bad? Remind yourself of the good things that went before. Weigh the better against the worse. No man's life is blessed throughout. To prosper always belongs to God alone. If the present pains you, comfort yourself from what went before. Now you weep, but you laughed before; now you are poor, but you were rich before. You drank the clear stream of life; drinking this muddy one too, hold out. Not even the streams of rivers appear clean throughout. Our life, as you know, is a river … For part of it has already flowed by, part is still passing; part has just come out of the springs, part is still to come; and all of us hasten to the common sea of death. If we received good things from the hand of the Lord, shall we not bear the bad? Do we compel the judge to supply us with the same things forever? Do we teach the Master how he must conduct our life? He has authority over his own decisions. He orders our affairs as he wills. And he is wise, and measures out to his servants what is profitable. ### Scripture references - Job 2:7: allusion, high confidence - Job 2:8: allusion, high confidence - Job 2:9: allusion, high confidence - Job 2:10: quotation, high confidence - Gen 2:24: allusion, high confidence ### Translation notes - Staged as section 7; the scan reads Migne's numeral 11, and it is section 11. Basil follows the longer speech of Job's wife in the Septuagint (Job 2:9). Words lost under Migne's notes and Latin are marked “…” (the participle with “the old prosperity,” evidently “reproaching him with the rewards of his piety, recalling”; the description of the river after “is a river”). The scan's ἐψεύτω (“you have spoken falsely”) is read as ἐψεύσω. Compared afterward with FOTC 9 (private check); one rendering adjusted. Quotations and allusions: Job 2:7–8; 2:9 (LXX); 2:10; Gen 2:24. ### Citation (SBL) Basil, Hom. 21.11 (PG 31:551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/21-11/#p-21-11). ## Homilies 21.12 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/21-11/#p-21-12 - Source: PG 31:551 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job received back double wealth but only the same number of children, since the dead children still live; Basil urges the victims of the fire to bear their loss in the same way. ### Greek text Μὴ περιεργάζου τοῦ Δεσπότου τὴν κρίσιν. ᾿λγάπα μόνον τὰ παρὰ τῆς αὐτοῦ σοφίας οἰχονομούμενα. Ὅπερ ἂν δῷ σοι, τοῦτο δέχου μεθ᾽ ἡδονῆς. Δεῖξον ἐν τοῖς ἀλγεινοῖς, ὡς καὶ τῆς εὐφροσύνης ἀξία τῆς πρόσθεν ἐτύγχανες. Ταῦτα ὁ ᾿Ἰὼδ λέγων, ἀπεχρούσατο καὶ ταύτην τοῦ διαδόλου τὴν προσδολὴν, καὶ τελείαν αὐτῷ τῆς ἥττης αἰσχύνην ἐπήγαγε. Τί οὖν ἐντεῦθεν συνέδαινεν; Ἔφυγε αὖθις ἡ νόσος αὐτὸν, ὡς εἰχῇ προσελθοῦσα, καὶ μηδὲν ἀνύσατα πλέον. ᾿Ανέθαλεν εἰς δευτέραν ἤδην ἡ σάρξ ἤνθησεν ὁ βίος πάλιν πᾶσι τοῖς ἀγαθοῖς, καὶ διπλασίων ἐπὶ τὸν οἶχον … δὲ πανταχόθεν ὁ πλοῦτος συνέῤῥευσεν, ἵνα τὸ μὲν ὡς μηδὲν ἀπολωλεχὼς ἔχῃ, τὸ δὲ ὑπάρξῃ τῆς χαρτερίας τῷ δικαίῳ μισθός. Διὰ τέ δὲ ἵππους μὲν, καὶ ἡμιόνους, καὶ χαμήλους, καὶ πρόδθατα, καὶ γεώργια, καὶ πᾶσαν τὴν τῆς περιουσίας τρυφὴν ἐχ τοῦ διπλασίονος ὑπεδέξατο, ὁ τῶν παίδων δὲ ἀριθμὸς ἴσος τοῖς ἀποθανοῦσιν ἐδλάστησεν; Ὅτι τὰ μὲν ἄλογα χτήνη, χαι πᾶς ὃ πλοῦτος διαφθειρόμενος, εἰς τελείαν ἦλθεν ἀπώλειαν" οἱ παῖδες δὲ, καὶ τεθνεῶτες, ἕξων τῷ καλλίστῳ μέρει «ἧς φύσεως. Κοσμηθεὶς οὖν αὖθις ἑτέροις υἱοῖς καὶ θυγατράσιν ὑπὸ τοῦ χτίσαντος, καὶ τοῦτο εἶχε χτῆμα διπλοῦν. Οἱ μὲν γὰρ παρῆσαν τὴν ἐν τῷ βίῳ τοῖς γεννήσασιν εὐφροσύνην παρέχοντες, οἱ δὲ προοδεύσαντες ἀνέμενον τὸν φυτεύσαντα " τότε πάντες περιστησόμενοι τὸν Ἰὼό, ὅταν ὁ χριτὴς τῆς ἀνθρωπίνης ζωῆς συναγάγῃ τὴν Ἐχχλησίαν τὴν πάνδηβὸν " ὅταν ἣ σάλπιγξ, ἡ τὴν τοῦ βασιλέως ἐπιδημίαν σημαίνουσα, τοῖς τάφοις σφοδρότερον ἐμόοήσασα, τὴν τῶν σωμάτων ἀπαιτήσῃ παραχαταθήχην. Τότε καὶ οἱ νῦν εἶναι δοχοῦντες νεχροὶ θᾶττον τῶν ζώντων παραστήσονται τῷ τῶν ὅλων δημιουργῷ. Διὰ τοῦτο, οἶμαι, διπλοῦν τὸν ἄλλον πλοῦτον ἐπιμετρήσας αὐτῷ, τοῖς παισὶν ἀρχεῖσθαι τοῖς ἴσοις αὐτὸν ἐδικαίωσεν. Ὁρᾷς ὁπόσα ὁ δίχαιος Ἰὼδ ἐχ τῆς ὑπομονῆς ἑαυτῷ συνέλεξεν ἀγαθά; Καὶ σὺ τοίνυν, εἴ τὲ σοι προσεπέλασε δυσχερὲς ἀπὸ τοῦ χθὲς ἀναφθέντος πυρὸς ἐκ τῆς τῶν δαιμόνων ἐπιδουλῇς, τοῦτο χαρτέθήῆσον, καὶ τὴν ἐχ τοῦ πάθους ἀνίαν χρείττοσι χατεύῥέψον ἐπὶ Κύριον τὴν μέριμνάν σου, καὶ αὐτός σε διαθρέψει. Αὐτῷ πρέπει ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) [12] “Do not meddle with the Master's judgment. Only love what is ordered by his wisdom. Whatever he gives you, receive with pleasure. Show in painful things that you were worthy also of the joy you had before.” By saying these things Job repelled this assault of the devil too, and brought on him the complete shame of defeat. What then happened next? The disease fled from him again, as having come in vain and achieved nothing more. His flesh bloomed again into a second youth; his life flowered again with all good things, and wealth flowed to his house from every side twofold, so that he had the one part as if he had lost nothing, and the other might be the reward of endurance for the righteous man. But why did he receive twofold horses and mules and camels and sheep and farms and all the luxury of abundance, while the number of children that sprang up for him was equal to those who had died? Because the irrational animals and all the wealth, once destroyed, came to complete destruction; but the children, even though dead, live in the best part of their nature. So, adorned again by the Creator with other sons and daughters, he had this possession too twofold. For the ones were present, giving their parents joy in this life, while the others, having gone ahead, were waiting for the one who begot them; then all of them will stand around Job, when the Judge of human life gathers the Church of all the people; when the trumpet that signals the coming of the King, sounding more loudly to the tombs, demands back the deposit of the bodies. Then those who now seem to be dead will stand before the Maker of all things sooner than the living. That is why, I think, having measured out to him the other wealth twofold, he judged it right that he be content with an equal number of children. Do you see how many goods the righteous Job gathered for himself from his endurance? You too, then, if any hardship has come upon you from the fire kindled yesterday by the plotting of the demons, endure it patiently, and the pain of the suffering … to better … “Cast your care upon the Lord, and he will sustain you.” To him belongs the glory to the ages of ages. Amen. ### Scripture references - Job 42:10: allusion, high confidence - Job 42:12: allusion, high confidence - Job 42:13: allusion, high confidence - 1 Thess 4:16: allusion, high confidence - 1 Cor 15:52: allusion, medium confidence - Ps 55:22 (54:23 LXX): quotation, high confidence ### Translation notes - Staged as section 8; the scan reads Migne's numeral 12, and it is section 12, the end of the homily. Words lost under Migne's notes and Latin are marked “…” (part of the house's twofold wealth; the last sentence before the quotation, evidently urging them to soothe the pain with better thoughts). Compared afterward with FOTC 9 (private check). Quotations and allusions: Job 42:10–13; 1 Thess 4:16; 1 Cor 15:52; Ps 55:22 (54:23 LXX). ### Citation (SBL) Basil, Hom. 21.12 (PG 31:551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/21-11/#p-21-12). ## Homilies 22.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/21-11/#p-22-1 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basil, writing as an experienced elder and near kinsman, offers the young advice on their education, recalling Hesiod's three kinds of men. ### Greek text Πολλά με τὰ παραχαλοῦντά ἔστι ξυμθουλεῦσαι ὑμῖν, ὦ παῖδες, ἃ βέλτιστα εἶναι χρίνω, καὶ ἃ ξυνοέσειν ὑμῖν ἑλομένοις πεπίστευκα. Τό τε γὰρ ἡλιχίας οὕτως ἔχειν, καὶ τὸ διὰ πολλῶν ἤδη γεγυμνάσθαι πραγμάτων, καὶ μὴν καὶ τὸ τῆς πάντα παιδενούστς ἐπ᾽ ἄμφω μεταδολῆς ἱκανῶς μετασχεῖν, ἔμπειρόν με εἶναι τῶν ἀνθρωπίνων πεποίηχεν, ὥστε τοῖς ἄρτε χαθισταμένοις τὸν βίον ἔχειν ὥσπερ ὁδοῦ τὴν ἀσφαλεστάτην ὑποδεικνύναι. Τῇ τε παρὰ τῆς φύσεως οἱχειότητι εὐθὺς μετὰ τοὺς γονέας ὑμῖν τυγχάνω, ὥστε μήτε αὐτὸς ἔλαττόν τι πατέρων εὐνοίας νέμειν ὑμῖν, ὑμᾶς τε νομίζω, εἰ μὴ τι ὑμῶν διαμαρτάνω κῆς γνώμης, μὴ ποθεῖν τοὺς τεχόντας. πρὸς ἐμὲ βλέποντας. Εἰ μὲν ουν προθύμως δέχοισθε τὰ λεγόμενα, τῆς δευτέρας τῶν ἐπαινουμένων ἔσεσθε παρ᾽ Ἡσιόδῳ τάξεως " εἰ δὲ μὴ, ἐγὼ μὲν οὐδὲν ἂν εἴποιμι δυσχερὲς, αὐτοὶ δὲ μέμνησθε τῶν ἐπῶν δηλονότι, ἐν οἷς ἐχεῖνός φησι" “Ἄριστον μὲν εἶναι τὸν παρ᾽ ἑαυτοῦ τὰ δέοντα ξυνορῶντα - ἐσθλὸν δὲ χἀχεῖνον τὸν τοῖς παρ᾽ ἑτέρων ὑποδειχθεῖσιν ἑπόμενον " τὸν δὲ πρὸς οὐδέτερον ἐπιτήδειον, ἀχρεῖον εἶναι πρὸς ἅπαντα. ### English translation (Claude) [1] Many things urge me to advise you, children, about what I judge to be best and what I am confident will benefit you if you choose it. For my age, and my having been exercised already by many experiences, and also my having had a full share of the change in both directions that teaches all things, have made me experienced in human affairs, so that I can show those who are just setting out on life the safest course, as of a road. And by natural kinship I come next to your parents, so that I myself bear you no less goodwill than fathers, and you, I think, unless I am mistaken in your mind, do not miss your parents when you look to me. If, then, you receive what I say eagerly, you will belong to the second class of those praised by Hesiod; if not, I would say nothing harsh, but you yourselves surely remember the verses in which he says that best is the man who sees for himself what is needed, good also the one who follows what is pointed out by others, but the one fit for neither is useless for everything. ### Extrabiblical texts - Hesiod, Op. 293 (Hesiod, Works and Days): allusion, high confidence ### Translation notes - Homily 22, To Young Men, on How They Might Benefit from Greek Literature (Ad adulescentes); its title is not in the scan text. This is an address, not a sermon. Section 1. Migne's Latin and a footnote marker are removed. No public-domain English translation was available for comparison; the translation was re-read against the Greek. Hesiod, Works and Days 293–297, paraphrased. ### Citation (SBL) Basil, Hom. 22.1 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/21-11/#p-22-1). ## Homilies 22.2 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/21-11/#p-22-2 - Source: PG 31:508 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagan literature can prepare the young for Scripture as dyeing prepares cloth: take from poets, historians and orators, like bees from flowers, what praises virtue (Homer, Solon, Theognis, Prodicus, the deeds of Pericles, Socrates, Alexander) and reject the rest. ### Greek text Μὴ θαυμάζετε δὲ, εἰ καὶ χαθ᾽ ἑχάστην ἡμέραν εἰς διδασχάλους φοιτῶσι, καὶ τοῖς ἑλλογίμοις τῶν παλαιῶν ἀνδρῶν, δι᾽ ὧν χαταλελοίπασι λόγων, συγγινομένοις ὑμῖν, αὐτός τι παρ᾽ ἐμαυτοῦ λυσιτελέστεροὸν ἐξευρηχέναι φημί. Τοῦτο μὲν οὖν: αὐτὸ καὶ ξυμδουλεύσων ἕχω, τὸ μὴ δεῖν εἰς ἅπαξ τοῖς ἀνδράσι τούτοις, ὥσπερ πλοίον τὰ πηδάλια τῆς διανοίας ὑμῶν παραδόντας, ἧπερ ἂν ἄγωσι, ταύτῃ συνέπεσθαι " ἀλλ᾽ ὅτον ἐστὶ χρήσιμον αὐτῶν δεχομένους, εἰδέναι τί χρὴ καὶ παριδεῖν. Τίνα οὖν ἐστι ταῦτα, καὶ ὅπως διαχρινοῦμεν, τοῦτο δὴ καὶ διδάξω ἔνθεν ἑλών. Ἡμεῖς, ὦ παῖδες, οὐδὲν εἶναι χρῆμα παντάπασι τὸν ἀνθρώπῶον βίον τοῦτον ὑπολαμθάνομεν, οὔτ᾽ ἀγαθόν τι νομίζομεν ὅλως, οὔτ᾽ ὀνομάζομεν, ὃ τὴν συντέλειαν ἠμὲν ἄχρι τούτου παρέχεται. Οὔχουν προγόνων περιφάνειαν, οὐχ ἰσχὺν σώματος, οὐ χάλλος, οὐ μέγεθος, οὐ τὰς παρὰ πάντων ἀνθρώπων τιμὰς, οὐ βασιλείαν αὐτὴν, οὐχ ὅ τι ἂν εἴποι τις τῶν ἀνθρωπίνων, μέγα, ἀλλ᾽ οὐδὲ εὐχῆς ἄξιον χρίνομεν, ἣ τοὺς ἔχοντας ἀποδλέπομεν" ἀλλ᾽ ἐπὶ μαχρότερον πρόϊμεν ταῖς ἐλπίσι, καὶ πρὸς ἑτέρου βίου παρασχευὴν ἅπαντα πράττομεν. “Ἃ μὲν οὖν ἂν συντελῇ πρὸς τοῦτον ἡμῖν, ἀγαπᾷν τε καὶ διώχειν παντὶ σθένει χρῆναί φαμεν᾿ τὰ δὲ οὐχ ἐξιχνούμενα πρὸς ἐχεῖνον, ὡς οὐδενὸς ἄξια παρορᾷν. Τίς δὴ οὖν οὗτος ὁ βίος, καὶ ὅπη καὶ ὅπως αὐτὸν βιωσόμεθα, μαχρότερον μὲν ἣ κατὰ τὶν παροῦσαν ὁρμὴν ἐφιχέσθαι, μειζόνων δὲ ἣ χαθ᾽ ὑμᾶς ἀκροατῶν ἀχοῦσαι. Τοσοῦτόν γε μὴν εἰπὼν, ἱκανῶς ἂν ἵσως ὑμῖν ἐνδειξαίμην, ὅτι πᾶσαν ὁμοῦ πὴν, ἀφ᾽ οὗ γεγόνασιν ἄνθρωποι, τῷ λόγῳ τις συλλαδὼν καὶ εἰς ἕν ἀθροίσας εὐδαιμονίαν, οὐδὲ πολλοστῷ μέρει τῶν ἀγαθῶν ἐχείνων εὑρῆσε: παρισουμένην, ἀλλὰ πλεῖον τοῦ ἐν ἐχείνοις ἐλαχίστου τὰ σύμπαντα τῶν τἧδε χαλῶν κατὰ τὴν ἀξίαν ἀφεστηχότα, ἣ χαθ᾽ ὅσον σχιὰ καὶ ὄναρ τῶν ἀληθῶν ἀπολείπεται. Μᾶλλον δὲ, 0 ἵν᾽ οἰχειοτέρῳ χρήσωμαι παραδείγματι, ὅσῳ. ψυχὴ ποῖς πᾶσιτιμιωτέρα σώματος, τοσούτῳ καὶ τῶν βίων ἑχατέρων ἐστὶ τὸ διάφορον. Εἰς δὴ τοῦτον ἄγουσι μὲν ἱεροὶ λόγοι, δι᾽ ἀποῤῥήτων ἡμᾶς ἐχπαιδεύοντες " ἕως γε μὴν ὑπὸ τῆς ἡλιχίας ἐπαχούειν τοῦ βάθους τῆς διανοίας αὐτῶν οὐχ οἷόν τε, ἐν ἑτέροις οὐ πάντη διεστηκόσιν, ὥσπερ ἕν σχιαῖς τισι καὶ κατόπτροις, τῷ τῆς ψυχῆς ὄμματι τέως προγυμναζόμεθα, τοὺς ἐν τοῖς ταχτιχοῖς τὰς μελέτας ποιουμένους μιμούμενον" … ρίαν χτηφάμενοι, ἐπὶ τῶν ἀγώνων τοῦ ἐχ τῆς παιδιᾶς ἀπολαύουσι κέρδους. Καὶ ἡμῖν δὴ οὖν ἀγῶνα προχεῖσθαι πάντων ἀγώνων μέγιστον νομίζειν χρεὼν, ὑπὲο οὗ πάντα ποιητέον ἡμῖν καὶ πονητέον εἰς δύναμὴν ἐπὶ, τὴν τούτου παρασχενὴν, καὶ ποιηταῖς, καὶ λογοποιοῖς, καὶ ῥήτορσι, καὶ πᾶσιν ἀνθρώποις ὁμιληπέον, ὅθεν ἂν μέλλῃ πρὸς τὴν τῆς ψυχῆς ἐπιμέλειαν ὠφέλειά τις ἔσεσθαι. Ὥσπερ οὖν οἱ δευσοποιοὶ, παραφχευάσαντες πρότερον θεραπείαις τισὶν ὅ τί ποτ᾽ ἂν ἢ τὸ δεξόμενον τὴν βαφὴν, οὕτω τὸ ἄνθος ἐπάγουσιν, ἄν τε ἁλουργὸν, ἄν τέ τι ἕτερον ἦ" τὸν αὐτὸν δὴ καὶ ἡμεῖς τρόπον, εἰ μέλλοι ἀνέχπλυτος ἡμῖν ἅπαντα τὸν χρόνον ἣ τοῦ χαλοῦ παραμένειν δόξα, τοῖς ἔξω δὴ τούτοις προτελεσθέντες, τηνιχαῦτα τῶν … οΐον ἐν ὕδατι τὸν ἥλιον ὁρᾷν ἐθισθέντες, οὕτως αὐτῷ προσδαλοῦμεν τῷ φωτὶ τὰς ὄψεις. Εἰ μὲν οὖν ἐστί τις οἰχειότης πρὸς ἀλλήλους τοῖς λόγοις, προῦργου ἂν ἡμῖν αὐτῶν ἡ. γνῶσις γένοιτο " εἰ δὲ μὴς ἀλλὰ τό γε, παράλληλα θέντας, χαταμαθεῖν τὸ διάφορον, οὐ μιχρὸν εἰς βεδαίωσιν τοῦ βελτίονος. Τίνι μέντοι καὶ παρειχάσας τῶν παιδεύσεων ἑχατέραν, τῆς εἰχόνος ἂν τύχοις; Ἥ που χαθάπερ φυτοῦ οἰχεία μὲν ἀρετὴ τῷ χαρπῷ βρύειν ὡραίῳ, φέρει δέ τινα χόσμον καὶ φύλλα τοῖς χλάδοις περισειόμενα " οὕτω δὴ καὶ ψυχῇ προηγουμένως μὲν χαρπὸς ἣ ἀλήθεια, οὐκ ἄχαρί γε μὴν οὐδὲ τὴν θύραθεν σοφίαν περιθεθλῆσθαι, οἷόν τινα φύλλα σχέπην τε τῷ χαρπῷ καὶ ὄψιν οὐχ ἄωρον παρεχόμενα. Λέγεται τοίνυν καὶ Μωῦσῆς ἐχεῖνος ὁ πάνυ, οὗ μέγιστόν ἐστιν ἐπὶ σοφίᾳ παρὰ πᾶσιν ἀνθρώποις ὄνομα, τοῖς Αἰγυπτίων μαθήμασιν ἐγγυμνασάμενος τὴν διάνοιαν, οὕτω προσελθεῖν τῇ θεωρίᾳ τοῦ ὄντος. Παραπλησίως δὲ τούτῳ χἀν τοῖς χάτω χρόνοις τὸν σοφὸν Δανιὴλἐπὶ βαδυλῶνός φασι τὴν σοφίαν Χαλδαίων χαταμαθόντα, τότε τῶν θείων ἄψασθαι παιδευμάτων. ᾿Αλλ᾽ ὅτι μὲν οὐχ ἄχρηστον ψυχαῖς μαθήματα τὰ ἔξωθεν δὴ ταῦτα, ἱκανῶς εἴρηται" ὅπως γε μὴν αὐτῶν μεθεχτέον ὑμῖν, ἑξῆς ἂν εἴη λέγειν. Πρῶτον μὲν οὖν τοῖς παρὰ τῶν ποιητῶν (ἵν᾿ ἐντεῦθεν ἄρξωμαι), ἐπεὶ παντοδαποί τινές εἰσι χατὰ τοὺς λόγους, μὴ πᾶσιν ἐφεξῆς προσέχειν τὸν νοῦν" ἀλλ᾽ ὅταν μὲν τὰς τῶν ἀγαθῶν ἀνδρῶν πράξεις Ὦ λόγους ὑμῖν διεξίωσιν, ἀγαπᾷν τε καὶ ζηλοῦν, καὶ ὅτι μάλιστα πειρᾶσθαι: τοιούτους εἶναι " ὅταν δὲ ἐπὶ μοχθηροὺς ἄνδρας ἔλθωσι, τὴν μίμησιν ταύτην δεῖ φεύγειν, ἐπιφρασσομένους τὰ ὦτα, οὖχ ἧττον ἣ τὸν Ὀδυσσέα φασὶν ἐχεῖνοι τὰ τῶν Σειρήνων μέλῃ. Ἡ νὰρ πρὸς τοὺς φαύλους τῶν λόγων συνήθεια ὁδός ἐστιν ἐπὶ τὰ πράγματα. Διὸ δὴ πάσῃ φυλαχῇ τὴν ψυχὴν τηρητέον, μὴ διὰ τῆς τῶν λόγων ἡδονῆς παραδεξάμενοί τι λάθωμεν τῶν χειρόνων, ὥσπερ οἱ τὰ δηλητήρια μετὰ τοῦ μέλιτος προσιέμενοι. Οὐ τοίνυν ἐπαινεσόμεθα τοὺς ποιητὰς, οὐ λοιδορουμένους, οὐ σχώπτοντας, οὐχ ἐρῶντας ἣ μεθύοντας μιμουμένους, οὐχ ὅταν τραπέζῃ πληθούσῃ καὶ ᾧδαῖς ἀνειμέναις τὴν εὐδαιμονίαν ὁρίζωνται. Πάντων δὲ ἥχιστα περὶ θεῶν τι διαλεγομένοις προσέξομεν, καὶ μάλισθ᾽ ὅταν ὡς περὶ πολλῶν τε αὐτῶν διεξίωσι καὶ τούτων οὐδὲ ὁμονοούντων. ᾿Αδελφὸς γὰρ δὴ παρ᾽ ἐχείνοις διαστασιάζει πρὸς ἀδελφὸν, καὶ γονεὺς πρὸς παῖδας, καὶ τούτοις αὖθις πρὸς τοὺς τεχόντας πόλεμός ἐστιν ἀχήρύχτος. Μοιχείας δὲ θεῶν καὶ ἔρωτας καὶ μίξεις ἀναφανδὸν, καὶ ταύτας γε μάλιστα τοῦ χορυφαίου πάντων καὶ ὑπάτου Διὸς, ὡς αὐτοὶ λέγουσιν, ἃ χἂν περὶ βοσχημάτων τις λέγων ἐρυθριάσειε, τοῖς ἐπὶ τὶ … Ταυτὰ δὴ ταῦτα λέγειν καὶ περὶ συγγραφέων ἔχω καὶ μάλισθ᾽ ὅταν ψυχαγωγίας ἕνεχα τῶν ἀχουόντῶν λογοποιῶσι. Καὶ ῥητόρων δὲ τὴν περὶ τὸ ψεύὄεσθαι τέχνην οὐ μιμησόμεθα. Οὔτε γὰρ ἐν διχαστηρίοις, οὔτ᾽ ἐν ταῖς ἄλλαις πράξεσιν ἐπιτήδειον ἡμῖν τὸ ψεῦδος, τοῖς τὴν ὀρθὴν ὁδὸν καὶ ἀληθῆ προελομένοις τοῦ βίου, οἷς τὸ μὴ δικάζεσθαι νόμῳ προστεταγμένον ἐστίν. ᾿Αλλ᾽ ἐχεῖνα αὑτῶν μᾶλλον ἀποδεξόμεθα, ἐν οἷς ἀρετὴν ἐπένεσαν, ἢ πονηρίαν διέδαλον. Ὡς γὰρ τῶν ἀνθέων τοῖς μὲν ἄχρι τῆς εὐωδίας ἢ τῆς χρόας ἐστὶν ἡ ἀπόλαυσις, “αἷς μελίτταις δ᾽ ἄρα καὶ μέλι λαμθάνειν ἀπ᾽ αὐτῶν ὑπάρχει" οὕτω δὴ χἀνταῦθα τοῖς μὴ τὸ ἡδὺ καὶ ἐπίχαρ: μόνον τῶν τοιούτων λόγων διώχουσιν ἔστι τινὰ καὶ ὠφέλειαν ἀπ' αὐτῶν εἰς τὴν Ψυχὴν ἀποθέσθαι. Κατὰ πᾶσαν δὴ οὖν τῶν μελιττῶν τὴν εἰχόνα, τῶν λόγων ὑμῖν μεθεχτέον. Ἐχεῖναί τε γὰρ οὔτε ἅπασι «οἷς ἄνθεσι παραπλησίως ἐπέρχονται, οὔτε μὴν οἷς ἂν ἐπιπτῶσιν ὅλα φέρειν ἐπιχειροῦσιν, ἀλλ᾽ ὅσον αὖτῶν ἐπιτήδειον πρὸς τὴν ἐργασίαν λαθοῦσαι, τὸ λοιπὸν καίρειν ἀφῆχαν. Ἡμεῖς τε, ἣν σωφρονῶμεν, ὅσον οἰχεῖον ἡμῖν καὶ συγγενὲς τῇ ἀληθείᾳ μένον. Καὶ χαθάπερ τῆς ῥοδωνιᾶς τοῦ ἄνθους δρεφάμενοι τὰς ἀκάνθας ἐχχλίνομεν, οὕτω καὶ ἐπὶ τῶν ποιούτων λόγων ὅσον χρήσιμον χαρπωσάμενοι, τὸ βλαδερὸν φυλαξώμεθα. Εὐθὺς οὖν ἐξ ἀρχῆς ἐπισχοπεῖν ἕχαστον τῶν μαθημάτων, καὶ συναρμόζειν τῷ τέλει προσῆχε, κατὰ τὴν Δωριχὴν παροιμίαν, τὸν «ἰἰθον ποτὶ τὰν σπάρτον ἄγοντας. Καὶ ἐπειδήπερ δι᾽ ἀρετῆς ἡμᾶς ἐπὶ τὸν βίον χαθεῖναι δεῖ τὸν … δὲ συγγραφεῦσι, πολλῷ δὲ ἔτι πλείω φιλοσόφοις ἀνδράσιν ὕμνηται, τοῖς τοιούτοις τῶν λόγων μάλιστα προσεχτέον. Οὐ μιχρὸν γὰρ τὸ ὄφελος, οἰχειότητά τινα καὶ συνήθειαν ταῖς τῶν νέων ψυχαῖς -ἧς ἀρετῆς ἐγγενέσθαι: ἐπείπερ ἀμετάστατα πέφυχεν εἶναι τὰ τῶν τοιούτων μαθήματα, δι' ἁπαλότητα τῶν φυχῶν εἰς βάθος ἐνσημαινόμενα. Ἢ τί ποτε ἄλλο διανοηθέντα τὸν Ἡσίοδον ὑπολάδωμεν ταυτὶ ποιῆσαι τὰ ἔπη, ἃ πάντες ἄδουσιν, ἣ οὐχὶ προτρέποντα τοὺς γέους ἐπ᾽ ἀρετὴν; Ὅτι τραχεῖα μὲν πρῶτον καὶ δύσθατος, γαὶ ἱδρῶτος συχνοῦ καὶ πόνου πλήρης, ἡ πρὸς ἀρετὴν φέρουσα, καὶ ἀνάντης, ὁδός. Διόπερ οὐ παντὸς, οὔτε προσδῆναι αὐτῇ διὰ τὸ ὄρθιον, οὔτε, προσθδάντι, ῥᾳδίως ἐπὶ τὸ ἄχρον ἐλθεῖν. “ἄνω δὲ γενομένῳ ὁρᾷν ὑπά χεῖ, ὡς μὲν λεία τε καὶ χαλὴ, ὡς δὲ ῥᾳδία τε καὶ εὔπορος, καὶ τῆς ἑτέρας ἡδίων τῆς ἐπὶ τὴν καχίαν ἀγούσης, ἣν ἀθρόον εἶναι λαθεῖν ἐχ τοῦ σύνεγγυς ὁ αὐτὸς οὗτος ποιητὴς ἔφησεν. Ἐμοὶ μὲν γὰρ δοχεῖ οὐδὲν ἕτερον ἥ προτρέπων ἡμᾶς ἐπ᾽ ἀρετὴν, καὶ προχαλούμενος ἅπαντας ἀγαθοὺς εἶνα!, ταῦτα διελθεῖν, καὶ ὥστε μὴ χαταμαλαχισθέντας πρὸς τοὺς πόνους προαποστῆναι τοῦ τέλους. Καὶ μέντοι καὶ εἴ τις ἕτερος ἐοιχότα τούτοις τὴν ἀρετὴν ὕμνησεν, ὡς εἰς ταὐτὸν ἡμῖν φέροντας τοὺς λόγους ἀποδεχώμεθα. Ὡς δὲ ἐγώ τινος ἤχουσα δεινοῦ χαταμαθεῖν ἀνδρὸς ποιητοῦ διάνοιαν, πᾶσα μὲν ἡἣ ποίησις τῷ Ὁμήρῳ ἀρετῆς ἐστιν ἔπαινος, καὶ πάντα αὐτῷ πρὸς τοῦτο φέρει, ὅ τι μὴ πάρεργο"" οὐχ Ὦχιστα δὲ ἐν οἷς τὸν στρατηγὸν τῶν Κεφαλλήνων πεποίηχε γυμνὸν ἐχ τοῦ ναυαγίου περισωθέντα, πρῶτον μὲν αἰδέσαι τὴν βασιλίδα φανέντα μόνον" τοσούτου δεῖν αἰσχύνην ὀφλῆσαι γυμνὸν ὀφθέντα μόνον, ἐπειδήπερ αὐτὸν ἀρετὴ ἀντὶ ἱματίων χεχοσμημένον ἐποίησε - ἔπειτα μέντοι καὶ τοῖς λοιποῖς Φαίάξι τοσούτου ἄξιον νομισθῆναι, ὥστε, ἀφέντας τὴν τρυφὴν ἧ συνέζων, ἐχεῖνον ἀποθλέπειν καὶ ζηλοῦν ἅπαντας, καὶ μηδένα Φαιάχων ἐν τῷ τότε εἶναι ἄχλο τι ἂν εὔξασθαι μᾶλλον, ἣ Ὀδυσσέα γενέσθαι, καὶ ταῦτα ἐχ ναναγίου περισωθέντα. Ἕν τούτοις γὰρ ἔλεγεν ὁ τοῦ ποιητοῦ τῆς διανοίας ἐξηγητὴς, μονονουχὶ βοῶντα λέγειν τὸν Ὅμηρον, ὅτι ᾿Αρετῆς ὑμῖν ἐπιμελητέον, ὦ ἄνθρωποι, ἣ καὶ ναυαγήσαντι συνεχνήχεται, καὶ ἐπὶ τῆς … τῶν εὐδαιμόνων Φαιάχων. Καὶ γὰρ οὕτως ἔχει. Τὰ μὲν ἄλλα τῶν χτημάτων, οὐ μᾶλλον τῶν ἐχόντων ἢ καὶ οὑτινοσοῦν τῶν ἐπιτυχόντων ἐστὶν, ὥσπερ ἐν παιδιᾷ χύδων τῇδε χἀχεῖσε μεταθαλλόμενα " μόνη δὲ χτημάτων ἡ ἀρετὴ ἀναφαίρετον, καὶ ζῶντι καὶ πελευτήσαντι παραμένουσα. Ὅθεν δὴ καὶ Σόλων … μοι δοχεῖ πρὸς τοὺς εὐπόρους εἰπεῖν τό" Τῆς ἀρετῆς τὸν πλοῦτον" ἐπεὶ τὸ μὲν ἔμπεδον αἰεὶ, Χρήματα δ᾽ ἀνθρώπων ἄλλοτε ἄλλος ἔχει. Παραπλήσια δὲ τούτοις καὶ τὰ Θεόγνιδος, ἐν οἷς φησι τὸν Θεὸν, ὄντινα δὴ καὶ φησὶ, τοῖς ἀνθρώποις τὸ τάλαντον ἐπιῤῥέπειν ἄλλοτε ἄλλως, ἄλλοτε μὲν. πλουτεῖν, ἄλλοτε δὲ μηδὲν ἔχειν. Καὶ μὴν καὶ ὁ Κεῖός ποὺ σοφιστὴς Πρόδιχος τῶν ἑαυτοῦ συγγραμμάτων ἀδελφὰ τούτοις εἰς ἀρετὴν καὶ χαχίαν ἔφιλο-. δόφησεν " ᾧ δὴ καὶ αὐτῷ τὴν διάνοιαν προσεχτέον" οὐ γὰρ ἀπόδλητος ὁ ἀνήρ. Ἔχει δὲ οὕτω πως ὁ λόγος αὐτῷ, ὅσα ἐγὼ τοῦ ἀνδρὸς τῆς διανοίας μέμνημαι, ἐπεὶ τά γε ῥήματα οὐχ ἐπίσταμαι, πλήν γε δὴ ὅτι ἁπλῶς οὕτως εἴρηχεν ἄνευ μέτρου. Ὅτι νέῳ ὄντι τῷ Ἡραχλεῖ χομιδῇ, καὶ σχεδὸν ταύτην ἄγοντι τὴν ἡλιχίαν, ἣν καὶ ὑμεῖς νῦν, βουλευομένῳ πυτέραν τράπηται τῶν ὁδῶν, τὴν διὰ τῶν πόνων ἄγουσαν πρὸς ἀρετὴν, ἢ τὴν ῥάστην, προσελθεῖν δύο γυναῖχας, ταύτας δὲ εἶναι ᾿Αρετὴν καὶ Καχίαν - εὐθὺς μὲν οὖν καὶ σιωπώσας ἐμφαίνειν ἀπὸ τοῦ σχήματος τὸ διάφόρον. Εἶναι γὰρ τὴν μὲν ὑπὸ κομμωτιχῆς διἐφχενασμένην εἰς χάλλος, καὶ ὑπὸ τρυφῆς διαῤῥεῖν, καὶ πάντα ἑσμὸν ἡδονῆς ἐξηρτη μένην ἄγειν" ταῦτά τε οὖν δειχνύναι, καὶ ἔτι πλείω τούτων ὑπισχνουμέγὴν, ἕλχειν ἐπιχειρεῖν τὸν Ἡραχλέα πρὸς ἑαυτήν" τὴν δ᾽ ἑτέραν κατεσχληχέναι, καὶ αὐχμεῖν, καὶ σύντονον βλέπειν, καὶ λέγειν τοιαῦτα ἕτερα '" ὑπισχνεῖσθαι γὰρ οὐδὲν ἀνειμένον, οὐδὲ ἡδὺ, ἀλλ᾽ ἱδρῶτας μυρίους καὶ πόνους καὶ χινδύνους διὰ πάσης ἠπείρου ( τε καὶ θαλάσσης. ἴΑθλον δὲ τούτων εἶναι θεὸν γενέσθαι, ὡς ὁ ἐχείνου λόγος " ἧπερ δὴ καὶ τελευπτῶντα τὸν Ἣραχλέα ξυνέπεσθαι. Καὶ σχεδὸν ἅπαντες, ὧν δὴ καὶ λόγος τίς ἔστιν ἐπὶ σοφίᾳ, ἢ μιχρὸν ἣ μεῖζον, εἰς δύναμιν ἔχαστος ἐν τοῖς ἑαυτῶν συγγράμμασιν, ἀρετῆς ἔπαινον διεξῆλθον, οἷς πειστέον καὶ πειρατέον ἐπὶ τοῦ βίου δειχνύναι τοὺς λόγους. Ὡς ὅ.γχε τὴν ἄχρι ῥημάτων παρὰ τοῖς ἄλλοις φιλο- Οἷος πέπνυται" τοὶ δὲ σκιαὶ ἀΐσσουσι. Καί μοι δοχεῖ τὸ τοιοῦτον παραπλήσιον εἶναι, ὥσπερ ἂν εἰ ζωγράφου θαυμαστόν τι οἷον χάλλος ἀνθρώπου μεμησαμένου, ὁ δὲ αὐτὸς εἴη τοιοῦτος ἐπὶ τῆς ἀληθείας, οἷον ἐπὶ τῶν πινάκων ἐχεῖνος ἔδειξεν, Ἐπεὶ τό γε λαμπρῶς μὲν ἐπαινέσαι τὴν ἀρετὴν εἰς τὸ μέσον, καὶ μαχροὺς ὑπὲρ αὐτῆς ἀποτείνειν λόγους, ἰδίᾳ δὲ τὸ ἡδὺ πρὸ τῆς σωφροσύνης, καὶ τὸ πλέον ἔχειν πρὸ τοῦ δικαίου τιμᾶν, ἐοικέναι φαίην ἂν ἔγωγε τοῖς ἐπὶ σχηνῆς ὑποχρινομένοις τὰ δράματα" οἵ ὡς βασιλεῖς καὶ δυνάσται πολλάχις εἰσέρχονται, οὔτε … ἐλεύθεροι τὸ παράπαν. Εἶτα μουσιχὸς μὲν οὐχ ἂν ἑχὼν δέξαιτο ἀνάρμοστον αὐτῷ τὴν λύραν εἶναι " καὶ χοροῦ χορυφαῖος, μὴ ὅτι μάλιστα συνάδοντα τὸν χορὸν ἔχειν. Αὐτὸς δέ τις ἕχαστος διαστασιάσει πρὸς ἑαυτὸν, καὶ οὐχὶ τοῖς λόγοις ὁμολογοῦντα τὸν βίον παρέξεται" ἀλλ᾽ ἡ γλῶττα μὲν ὀμώμοχεν, ἣ δὲ φρὴν ἀνώμοτος, κατ᾽ Εὐριπίδην ἐρεϊ" καὶ τὸ δοχεῖν ἀγαθὸς πρὸ τοῦ εἶναι διώξεται. ᾿Αλλ᾽ οὗτός ἐστιν ὁ ἔσχατος τῆς ἀδιχίας ὅρος, εἴ τ! δεῖ Πλάτωνι πείθεσθαι, τὸ δοχεῖν δίχαιον εἶναι, μὴ ὄντα. Τοὺς μὲν οὖν τῶν λόγων, οἱ τὰς τῶν καλῶν ἔχουσιν ὑποθέχας, οὕτως ἀποδεχώμεθα. Ἐπειδὴ δὲ καὶ πράξεις σπουδαῖαι τῶν παλαιῶν ἀνδρῶν ἣ μνήμης ἀχολουθίᾳ πρὸς ἡμᾶς διασώζονται, ἣ ποιητῶν ἣ συγγραφέων φυλαττόμεναι λόγοις, μηδὲ τῆς ἐντεῦθεν ὠφελείας ἀπολειπώμεθα. Οἷον, ἐλοιδόρει τὸν Περιχλέα τῶν ἐξ ἀγορᾶς τις ἀνθρώπων" ὁ δὲ οὐ προσεῖχε" καὶ εἰς πᾶσαν διήρχεσε τὴν ἡμέραν, ὁ μὲν ἀφειδῶς πλύνων αὐτὸν τοῖς ὀνείδεσιν, ὁ δὲ οὐ μέλων αὐτῷ. Εἶτα ἑσπέρας ἔδη καὶ σχύτους ἀπαλλαττόμενον μόλις ὑπὸ φωτὶ παρέπεμψε Περιχλῇς, ὅπως αὑτῷ μὴ διαφθαρείη τὸ πρὸς φιλοσοφίαν γυμνάσιον. Πάλιν τις λησε, καὶ ἐπώμοσεν᾽ ὁ δὲ ἀντώμοσεν ἢ μὴν ἱλεώσασθαι αὐτὸν, καὶ παύσειν χαλεπῶς πρὸς αὐτὸν ἔχον. Ἠόσου ἄξιον τῶν τοιούτων τι παραδειγμάτων εἰσελθεῖν τὴν μνήμην, ἀνδρὸς ὑπὸ ὀργῆς ἤδη χατ' ἐχομένου! Τῇ τραγῳδίᾳ γὰρ οὐ πιστευτέον ἁπλῶς λεγούσῃ " Ἐπ᾽ ἐχθροὺς θυμὸς ὁπλίζει χεῖρα" ἀλλὸ μάλιστα μὲν μηδὲ διανίστασθαι πρὸς θυμὸν τὸ παράπαν" εἰ δὲ μὴ ῥάδιον τοῦτο, ἀλλ᾽ ὥσπερ χαλινὸν αὐτῷ τὸν λογισμὸν ἐμθάλλοντας, μὴ ἐᾷν ἐχφέρεσθαι περαιτέρω. Ἐπαναγάγωμεν δὲ τὸν λόγον αὖθις πρὸς τὰ τῶν σπουδαίων πράξεων παραδείγματα. “Ετυπτέ τις τὸν Σωφρονίσχου Σωχράτην εἰς αὐτὸ τὸ πρόσωπον ἐμπεσὼν ἀφειδῶς " ὁ δὲ οὐκ ἀντῆρεν, ἀλλὰ παρεῖχε τῷ παροινοῦντι τῆς ὀργῆς ἐμφορεῖσθαι, ὥστε ἐξοιδεῖν ἤδη καὶ ὕπουλον αὐτῷ τὸ πρόσωπον ὑπὸ τῶν πληγῶν εἶναι. Ὡς δ᾽ οὖν ἐπαύσατο τύπτων, ἄλλο μὲν οὐδὲν ὁ Σωχράτης ποιῆσαι, ἐπιγράψαι δὲ τῷ μετώπῳ λέγεται, ὥσπερ ἀνδριάντι, τὸν δημιουργὸν, Ὁ δεῖνα ἐποίει" καὶ τοσοῦτον ἀμύνασθα:. Ταῦτα σχεδὸν εἰς ταὐτὸν τοῖς ἡμετέροις φέροντα πολλοῦ ἄξιον εἶναι μιμήσασθαι τοὺς τηλιχούτους φημί, Τουτὶ μὲν γὰρ τὸ τοῦ Σωκράτους ἀδελφὸν ἐχείνῳ τῷ παραγγέλματι, ὅτι τῷ τύπτοντι κατὰ τῆς σιαγόνος καὶ τὴν ἑτέραν παρέχειν προσῆχε, τοσούτου δεῖν ἀπαμύνασθαι. τὸ δὲ τοῦ Περιχλέους ἣ τὸ Εὐχλείδου τῷ τοὺς διώχοντας ὑπομένειν, καὶ πράως αὑτῶν τῆς ὀργῆς ἀνέχεσθαι - καὶ τῷ τοῖς ἐχθροῖς εὔχεσθαι τὰ ἀγαθὰ, ἀλλὰ μὴ ἐπαρᾶσθαι. Ὡς ὃ γε ἐν τούτοις προπαιδευθεὶς οὐχ ἔτ᾽ ἂν ἐχείνοις ὡς ἀδυνάτοις διαπιστήσειεν, Οὐχ ἂν παρέλθοιμε τὰ τοῦ ᾿Αλεξάνδρου, ὃς, τὰς θυγατέρας Δαρείου αἰχμαλώτους λαθὼν, θαυμαστὸν τι οἷον τὸ χάλλος παρέχειν μαρτυρουμένας, οὐδὲ προσιδεῖν ἠξίωσεν" αἰσχρὸν εἶναι χρίνων, τὸν ἄνδρας ἑλόντα, γυναιχῶν ἡττηθῆναι. Τουτὶ γὰρ εἰς ταὐτὸν ἐχείνῳ φέρει, ὅτι ὁ ἐμόλέψας πρὸς ἡδονὴν γυναιχὶ, χἂν μὴ τῷ ἔργῳ τὴν μοιχείαν ἐπιτελέσῃ, ἀλλὰ τῷ γε τὴν ἐπιθυμίαν τῇ ψυχῇ παραϑέξασθαι οὐχ ἀφίεται τοῦ ἐγχλήματος. Τὸ ὃὲ τοῦ Ἀλεινίου, τῶν Πυθαγόρου γνωρίμων ἑνὸς, χαλεπὸν πιστεῦτα: ἀπὸ ταὐτομάτου συμθῆναι τοῖς ἡ ἄλλ᾽ οὐχὶ μιμησαμένου σπουδῇ. Τί δὲ ἣν ὃ ἐποίησεν ἔχεῖνος; Ἐξὸν δι᾽ ὄρχου τριῶν ταλάντων ζημίαν ἀποφυγεῖν, ὁ δὲ ἀπέτισε μᾶλλον ἢ ὥμοσε, καὶ ταῦτα εὐορκεῖν μέλμων". ἀχούσας, ἐμοὶ δοχεῖν, τοῦ προστάγματος τὸν ὄρχον ἡμῖν ἀπαγορεύοντος. ᾿Αλλ᾽, ὅπερ ἐξ ἀρχῆς ἔλεγον, πάλιν εἰς ταὐτὸν ἐπανίωμεν " οὐ πάντα ἑξῆς παραδεχτέον ἡμῖν, ἀλλ᾽ ὅσα χρήσιμα. Καὶ γὰρ. αἰσχρὸν τῶν μὲν σιτίων τὰ βλαδερὰ διὠθεῖσθα:, τῶν δὲ μαθημάτων, ἃ τὴν ψυχὴν ἡ μῶν τρέφει, μηδένα λόγον ἔχειν, ἀλλ' ὥσπερ χειμάῤῥουν παρασύροντας ἅπαν τὰ προστυχὸν ἐμθάλλεσθαι. Καίτοι τίνα ἔχει λόγον χυδερνήτην μὲν οὐχ εἰχῇ τοῖς πνεύμασιν ἐφιέναι, ἀλλὰ πρὸς ὅρμους εὐθύνειν τὸ σχάξφος, καὶ τοξότην κατὰ σχοποῦ βάλλειν, καὶ μὲν δὴ καὶ χαλχευτιχόν τινὰ ἢ τεχτονικὸν ὄντα τοῦ χατὰ τὴν τέχνην ἐφίεσθαι τέλους " ἡμᾶς δὲ καὶ τῶν τοιούτῶν δημιουργῶν ἀπολείπεσθαι, πρός γε τὸ συνορᾷν δύνασθαι τὰ ἡμέτερα; Οὐ γὰρ δὴ τῶν μὲν χειρω- "αχτῶν ἔστι τι πόρας τῆς ἐργασίας, τοῦ δὲ ἀνθρωπίνου βίου σχοπὸς οὐχ ἔστι, πρὸς ὃν ἀφορῶντα πάντα ποιεῖν καὶ λέγειν χρὴ τόν γε μὴ τοῖς ἀλόγοις παντάπασι προσεοιχέναι μέλλοντα. Ἢ οὕτως ἂν εἴημεν ἀτεχνῶς χατὰ τῶν πλοίων τὰ ἀνερμάτιστα, οὐδενὸς ἡμῖν νοῦ ἐπὶ τῶν τῆς ψυχῆς οἰάχων χαθεζομένου, εἰχῆ κατὰ τὸν βίον ἄνω καὶ κάτω περιφερόμενοι - ἀλλ᾽ ὥσπερ ἐν τοῖς γυμνιχοῖς ἀγῶσιν, εἰ ὃὲ βούλει, τῆς μουσιχῆς, ἐχείνων εἰσὶ τῶν ἀγώνων αἱ μελέται, ὧνπερ οἱ στέφανοι πρόχεινται, καὶ οὐδεὶς γε πάλην ἀσχῶν ἣ παγχράτιον, εἶτα χιθαῥίζειν ἣ αὐλεῖν μελετᾷ. Οὔχουν ὁ Πολυδάμας γε, ἀλλ᾽ ἐχεῖνος πρὸ τοῦ ἀγῶνος τοῦ Ὀλυμπιάσι τὰ ἄρματα ἴστη τρέχοντα, καὶ διὰ τούτων τὴν ἰσχὺν ἐχράτυνε. Καὶ ὃ γε Μίλων ἀπὸ τῆς ἀληλιμμένης ἀσπίδος οὐχ ἐξωθεῖτο, ἀλλ᾽ ἀντεῖχεν ὠθούμενος οὐχ Ἐποον ἢ οἱ ἀνδριάντες οἱ τῷ μολύδδῳ συνδεδεμένοι. Καὶ ἀπαξαπλῶς αἱ μελέται αὐτοῖς παρασχευαὶ τῶν ἄθλων ἴσαν. Εἰ ὃὲ τὰ Μαρσύου ἣ τὰ Ὀλύμπου … τὴν χόνιν καὶ τὰ γυμνάσια, ταχύ γ᾽ ἂν στεφάνων ἣ δόξης ἔτυχον, ἣ διέφυγον τὸ μὴ καταγέλαστοι εἶναι χατὰ τὸ σῶμα; ᾿Αλλ᾽ οὐ μέντοι οὐδὲ ὁ Τιμόθεος, τὴν μελῳδίαν ἀφεὶς, ἐν ταῖς παλαίστραις διῆγεν. Οὐ γὰρ ἂν τοσοῦτον ὑπῆρξεν αὐτῷ διενεγχεῖν ἁπάντων τῇ μουσιχῇ, ᾧ γε τοσοῦτον περιῆν τῆς τέχνης, ὥστε καὶ θυμὸν ἐγείρειν διὰ τῆς συντόνου καὶ αὖστηρᾶς ἁρμονίας, καὶ μέντοι καὶ χαλᾷν καὶ μαλάττειν πάλιν διὰ τῆς ἀνειμένης, ὁπότε βούλοιτο. Ταύτῃ τοι καὶ ᾿Αλεξάνδρῳ ποτὲ τὸ Φρύγιον ἐπαυλέσαντα, ἐξαναστῆσαι αὐτὸν ἐπὶ τὰ ὅπλα λέγεται μεταξὺ δειπνοῦντα, καὶ ἐπαναγαγεῖν πάλιν πρὸς τοὺς συμπότας, τὴν ἁρμονίαν χαλάσαντα. Τοσαύτην ἰσχὺν ἕν τε μουσιχῇ καὶ τοῖς γυμνιχοῖς ἀγῶσι πρὸς τὴν τοῦ τέλους χτῆσιν ἣ μελέτη παρέχεται. ### English translation (Claude) [2] Do not be surprised, then, if I say to you, who go to teachers every day and keep company with the renowned men of old through the writings they have left, that I myself have found out something more profitable. This is the very thing I have come to advise: that you should not hand over to these men once for all the rudder of your mind, as of a ship, and follow wherever they lead, but take from them what is useful and know what you must also pass over. What these things are, then, and how we shall distinguish them, I will now teach you, beginning from this point. We, children, consider this human life to be nothing at all, and we neither think nor call anything at all good that brings us its contribution only as far as this life. We do not judge distinction of ancestors, nor strength of body, nor beauty, nor stature, nor honors from all men, nor kingship itself, nor anything human one might name, to be great, nor even worth praying for, nor do we look up to those who have them; but we go further in our hopes, and do everything in preparation for another life. Whatever contributes to that, we say we must love and pursue with all our strength; but what does not reach to it we must disregard as worth nothing. What this life is, and where and how we shall live it, is too long a matter to reach in the present undertaking, and fitter for greater hearers than you to hear. Yet, having said this much, I might perhaps show you sufficiently that if someone gathered in thought all the happiness there has been since men came to be and collected it into one, he would find it not equal even to the smallest part of those goods; rather, all the fine things here together fall further short in worth of the least of those than a shadow and a dream fall short of the realities. Or rather, to use a more fitting example, as much as the soul is more precious than the body in every way, so great is the difference between the two lives. To that life the sacred writings lead us, educating us through mysteries; but as long as our age does not allow us to understand the depth of their meaning, we exercise the eye of the soul for the time being in other writings not altogether different, as in shadows and mirrors, imitating those who practice military drills, who, having gained … in the exercises, enjoy in the contests the profit of their play. We too, then, must consider that a contest lies before us, the greatest of all contests, for which we must do everything and labor as much as we can in preparation for it, and associate with poets, prose writers, orators, and all men from whom some benefit for the care of the soul is to be had. As dyers first prepare by certain treatments whatever is to receive the dye, and then apply the color, whether purple or some other, so we too, if the glory of the good is to remain indelible in us for all time, will first be initiated by these outside writings, and then … like those accustomed to see the sun in water, so we shall turn our eyes to the light itself. If, then, there is some kinship between the two literatures, knowledge of them would be useful to us; and if not, at least to place them side by side and learn the difference is no small help toward confirming the better. To what, then, might you compare each education and find the right image? Perhaps as it is the proper excellence of a plant to teem with seasonable fruit, though it also bears some adornment in the leaves waving about its branches, so for the soul too the truth is primarily the fruit, yet it is not without grace for it to be clothed also with the outside wisdom, like leaves that give both shelter to the fruit and a not unseasonable appearance. So it is said that even that great Moses, whose name for wisdom is greatest among all men, exercised his mind in the learning of the Egyptians and so came to the contemplation of him who is. And similarly, in later times, they say that the wise Daniel learned the wisdom of the Chaldeans in Babylon and then laid hold of the divine teachings. That these outside studies are not useless to souls has been sufficiently said; how you should share in them is the next thing to say. First, then, as to what comes from the poets (to begin there), since they are of every kind in their writings, do not attend to all of them indiscriminately; but when they recount to you the deeds or words of good men, love and emulate them, and try as much as possible to be like them; but when they come to wicked men, you must flee this imitation, stopping your ears no less than Odysseus, as they say, against the songs of the Sirens. For familiarity with base words is a road to the deeds. Therefore the soul must be guarded with all vigilance, lest through the pleasure of the words we unawares take in something of the worse, like those who take poisons along with honey. We shall not praise the poets, then, when they abuse or mock, or when they portray lovers or drunkards, or when they define happiness by a full table and dissolute songs. Least of all shall we attend to them when they discourse about the gods, and especially when they speak of them as many and not even of one mind. For among them brother quarrels with brother, and parent with children, and the children in turn wage truceless war on those who begot them. And the adulteries of the gods, and their loves and open unions, and especially those of Zeus, the chief and highest of all, as they themselves say, things one would blush to tell even of cattle, to those on the … [3] I have the same to say of prose writers too, especially when they compose stories for the entertainment of their hearers. Nor shall we imitate the orators' art of lying. For falsehood is not fitting for us, either in law courts or in other affairs, who have chosen the right and true road of life, and for whom it is enjoined by law not to go to law. But we shall rather accept those passages of theirs in which they praised virtue or condemned vice. For as with flowers others enjoy only their fragrance or color, but bees can also take honey from them, so here too those who do not pursue only the pleasant and charming in such writings can store up some benefit from them for the soul. It is altogether after the image of the bees, then, that you should partake of these writings. For they neither go to all the flowers alike, nor try to carry off whole those on which they alight, but take as much as is suitable for their work and let the rest go. And we, if we are wise, will take from them as much as is proper to us and akin to the truth, and pass over the rest. And as in plucking the flower of the rose we avoid the thorns, so in such writings too, harvesting what is useful, let us guard against what is harmful. Right from the start, then, we should examine each lesson and fit it to its end, according to the Doric proverb, “bringing the stone to the line.” And since we must enter … our life through virtue, and much has been sung of it by poets, much by prose writers, and much more still by philosophers, we must attend especially to such writings. For it is no small benefit that a certain intimacy and familiarity with virtue should be produced in the souls of the young; since such lessons are by nature unchangeable, being stamped deeply because of the tenderness of their souls. Or what else shall we suppose Hesiod had in mind when he composed the verses that everyone sings, if not to urge the young to virtue? That the road which leads to virtue is rough at first and hard to tread, full of much sweat and toil, and steep. Therefore it is not for everyone either to set foot on it because of its steepness, or, having set foot on it, to reach the summit easily. But when one has come up, one can see how smooth and beautiful it is, how easy and passable, and more pleasant than the other, which leads to vice and which, the same poet said, can be taken in a body from close at hand. To me he seems to have said these things for no other reason than to urge us to virtue and summon all to be good, and so that we may not grow soft before the toils and give up before the end. And indeed if anyone else has hymned virtue in similar terms, let us accept his words as leading to the same end as ours. [4] As I heard from a man skilled in understanding a poet's mind, all Homer's poetry is a praise of virtue, and everything in him tends to this, except what is incidental; and not least where he has made the general of the Cephallenians, saved naked from the shipwreck, first be respected by the princess merely on appearing (so far was he from incurring shame by being seen naked, since virtue had made him adorned instead of clothes), and then be thought of such worth by the other Phaeacians that, leaving the luxury in which they lived, they all looked to him and emulated him, and no Phaeacian at that time would have prayed for anything more than to become Odysseus, and that a man saved from a shipwreck. For in these passages, said the interpreter of the poet's mind, Homer all but cries aloud: “You must care for virtue, O men, which swims out with the shipwrecked man, and on dry land … than the prosperous Phaeacians.” And so it is. Other possessions belong no more to those who have them than to anyone who chances on them, tossed hither and thither as in a game of dice; virtue alone of possessions cannot be taken away, remaining with a man both living and dead. Hence Solon too seems to me to have said to the rich: “… virtue for wealth; for the one is always secure, but riches belong now to one man, now to another.” Similar to these too are the words of Theognis, in which he says that God, whoever he means, tips the scale for men now one way and now another, now to be rich, now to have nothing. And the sophist of Ceos, Prodicus, somewhere in his writings philosophized in kindred terms about virtue and vice; to him too we must attend, for the man is not to be rejected. His account runs something like this, as far as I remember the man's thought (for I do not know the words, except that he spoke simply, without meter): when Heracles was quite young, of about the age you are now, and was deliberating which of the roads to take, the one leading through toils to virtue or the easiest, two women came to him, Virtue and Vice. At once, even in silence, they showed the difference by their bearing. The one was dressed up for beauty by the art of cosmetics, flowing with luxury, leading a whole swarm of pleasures hung about her; she displayed these, and, promising still more, tried to draw Heracles to herself. The other was lean and squalid, with an intent look, and spoke of quite other things; she promised nothing relaxed or pleasant, but countless sweats and toils and dangers over every land and sea; and the prize of these was to become a god, as his story goes. Her indeed Heracles followed to the end. And almost all who have some name for wisdom, more or less, each as far as he could, have set forth the praise of virtue in their writings; these we must obey, and try to show their words in our life. For whoever [confirms in deed] the philosophy that goes no further than words among others, “he alone is wise; the rest flit about as shadows.” And this seems to me like a painter who had represented some wonderful beauty of a man, and the man himself were in reality such as the painter showed him on the panels. For to praise virtue splendidly in public and stretch out long speeches about it, but in private to honor pleasure before self-control and advantage before justice, I would say resembles those who act dramas on the stage; who often enter as kings and lords, though they are neither …, nor perhaps even free at all. Again, a musician would not willingly accept a lyre out of tune, nor the leader of a chorus a chorus that does not sing in perfect harmony; but each man will be at odds with himself, and will not show his life in agreement with his words; but “the tongue has sworn, but the mind is unsworn,” he will say with Euripides, and will pursue seeming good before being good. But this is the utmost limit of injustice, if we must believe Plato: to seem just while not being so. The writings, then, that contain counsels of fine things let us accept in this way. And since noble deeds of men of old are preserved for us either by the continuity of memory or kept in the words of poets or prose writers, let us not miss the benefit from them either. For example, one of the men of the marketplace abused Pericles, but he paid no attention; and it lasted the whole day, the one unsparingly washing him down with reproaches, the other not caring. Then in the evening, when it was already dark, Pericles escorted him off with a light, so that his own training in philosophy might not be ruined. Again, someone [angered against Euclides of Megara] threatened [him with death] and swore it; but he swore in return that he would surely appease him and make him stop being angry with him. How valuable it is for some such example to come into the memory of a man already seized by anger! For one must not simply believe the tragedy that says, “Anger arms the hand against enemies”; but it is best not to be roused to anger at all; or if that is not easy, at least to throw reason on it as a bridle and not let it be carried further. [5] But let us bring our speech back to the examples of noble deeds. Someone struck Socrates, the son of Sophroniscus, falling on his very face unsparingly; but he did not raise his hand against him, but let the drunken man sate his anger, so that his face was already swollen and bruised from the blows. When the man stopped striking him, Socrates did nothing else, it is said, than write on his forehead, as on a statue, the maker's name, “So-and-so made this”; and that was his whole revenge. Since these things lead almost to the same end as ours, I say they are well worth imitation by those of your age. For this deed of Socrates is akin to that precept that one should offer the other cheek also to the one who strikes on the jaw, so far from taking revenge; and that of Pericles or Euclides to the command to bear with persecutors and endure their anger gently, and to pray for good things for enemies rather than curse them. For one trained beforehand in these will no longer distrust those commands as impossible. Nor would I pass over the deed of Alexander, who, having taken captive the daughters of Darius, though they were attested to have a wonderful beauty, did not even deign to look at them, judging it shameful for one who had conquered men to be conquered by women. For this tends to the same end as that saying, that one who looks at a woman for pleasure, even if he does not commit adultery in deed, is not acquitted of the charge, because he has admitted the desire into his soul. And the deed of Clinias, one of the disciples of Pythagoras, is hard to believe happened by chance to resemble our precepts, and not by deliberate imitation. What did he do? Though he could have escaped a fine of three talents by an oath, he paid rather than swear, and that though he was going to swear truly; having heard, it seems to me, the command that forbids us the oath. But, as I said at the beginning, let us return again to the same point: we must not accept everything indiscriminately, but only what is useful. For it is shameful to reject harmful foods but take no account of the lessons that nourish our soul, and, like a torrent, to sweep in whatever comes. And yet what sense is there in this, that a helmsman does not commit himself idly to the winds but steers the vessel to anchorages, and an archer shoots at a target, and indeed a smith or a carpenter aims at the end of his craft, while we fall short even of such craftsmen in being able to discern our own interests? For surely there is not an end to the work of handicrafts and no goal of human life, looking to which one must do and say everything, at least if one is not to be altogether like the irrational beasts. Or else we would be like unballasted boats, with no mind seated at the tillers of the soul, carried aimlessly up and down through life. But as in athletic contests, or, if you like, in those of music, the exercises are for those contests for which the crowns are set, and no one who trains for wrestling or the pancratium then practices the lyre or the pipe. Not Polydamas, at least; but he, before the contest at Olympia, used to stop chariots in their course, and so strengthened his might. And Milo could not be pushed off his oiled shield, but held out when pushed no less than statues fastened with lead. In a word, their exercises were preparations for the contests. But if they had busied themselves with the airs of Marsyas or Olympus, … the dust and the gymnasia, would they quickly have won crowns or glory, or escaped being ridiculous in body? But neither did Timotheus, abandoning melody, spend his time in the wrestling schools. For he would not then have so far surpassed all men in music, he who had such mastery of the art that he could rouse anger through the intense and austere harmony, and again relax and soften it through the gentle one, whenever he wished. In this way, it is said, once playing the Phrygian mode to Alexander, he roused him to arms in the middle of dinner, and brought him back again to his fellow drinkers by relaxing the harmony. Such strength does practice provide, in music and in athletic contests alike, for the attainment of the end. ### Scripture references - Acts 7:22: allusion, high confidence - Dan 1:17: allusion, high confidence - Exod 3:14: echo, medium confidence - 1 Cor 13:12: echo, low confidence - 1 Cor 6:7: allusion, medium confidence - Matt 5:39: allusion, high confidence - Matt 5:44: allusion, high confidence - Matt 5:28: allusion, high confidence - Matt 5:34: allusion, high confidence ### Extrabiblical texts - Hesiod, Op. 287 (Hesiod, Works and Days): quotation, high confidence - Homer, Od. 6.135 (Homer, Odyssey): allusion, high confidence - Homer, Od. 10.495 (Homer, Odyssey): quotation, high confidence - Solon, 15 (Solon (elegies and fragments)): quotation, high confidence - Theognis, 157 (Theognis (elegies)): allusion, high confidence - Xenophon, Mem. 2.1.21 (Xenophon, Memorabilia): allusion, medium confidence - Euripides, Hipp. 612 (Euripides (plays and fragments)): quotation, high confidence - Plato, Resp. 361a (Plato (works)): allusion, high confidence - Plutarch, Per. 5 (Plutarch): allusion, medium confidence ### Translation notes - Staged as section 2 (the scan reads the numeral as 8); it contains sections 2–5. The numerals of 3 (ὅ), 4 (ἀ) and 5 (ὃ) are misread in the scan; their starts are marked [3], [4], [5] by sense of the sequence (staged 22.3 reads 6). Words lost under Migne's notes and Latin are marked “…”; words in brackets are supplied by sense (in section 4, “confirms in deed” and the threat against Euclides of Megara, named later in the passage). No public-domain English translation was available; re-read against the Greek. Sources: Hesiod, Works and Days 287–292; Homer, Odyssey 12 (Sirens), 6–8 (Odysseus and the Phaeacians), 10.495; Solon frag. 15; Theognis 157–158; Prodicus's choice of Heracles (in Xenophon, Memorabilia 2.1.21–34); Euripides, Hippolytus 612; Plato, Republic 361a; anecdotes of Pericles (Plutarch, Pericles 5), Euclides of Megara, Socrates, Alexander and Darius's daughters (Plutarch, Alexander 21), Clinias, Polydamas, Milo, Timotheus. Biblical allusions: Acts 7:22; Dan 1:4, 17; Exod 3:14; 1 Cor 13:12; 1 Cor 6:7; Matt 5:39, 44, 28, 34. ### Citation (SBL) Basil, Hom. 22.2 (PG 31:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/21-11/#p-22-2). ## Homilies 22.6 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/22-6/#p-22-6 - Source: PG 31:518 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Athletes endure everything for a perishable crown; we must labor for far greater prizes, caring for the soul and giving the body only what it needs, shunning luxury, finery, corrupting music and sensual pleasure. ### Greek text Ἐπεὶ δὲ στεφάνων καὶ ἀθλητῶν ἐμνήσθην, ἐχεῖνοι, μυρία παθόντες ἐπὶ μυρίοις, καὶ πολλαχόθεν τὴν ῥώμην ἑαυτοῖς συναυξήσαντες, πολλὰ μὲν γυμναστιχοῖς ἐνιδρώσαντες πόνοις, πολλὰς δὲ πληγὰς ἐν παιδοτρίόου λαθόντες, δίαιταν δὲ οὗ τὴν ἡδίστην, ἀλλὰ τὴν παρὰ τῶν γυμναστῶν αἱρούμενοι, καὶ τἄλλα, ἵνα μὴ διατρίδω λέγων, οὕτω διάγοντες, ὡς τὸν πρὸ τῆς ἀγωνίας βίον μελέτην εἶναι τῆς ἀγωνίας, τηνιχαῦτα ἀποδύονται πρὸς τὸ στάδιον, καὶ πάντα πονοῦσι καὶ χινδυνεύουσιν, ὥστε χοτίνου λαθεῖν στέφανον, ἣ σελίνου, ἣ ἄλλου τινὸς τῶν τοιούτων, καὶ νικῶντες ἀναῤῥηθῆναι παρὰ τοῦ χήρυχος. Ἡμῖν δὲ, οἷς ἄθλα τοῦ βίου πρόχειται οὕτω θαυμαστὰ πλήθει τε καὶ μεγέθει, ὥστε ἀδύνατα εἶναι ῥηθῆναι λόγῳ, ἐπ᾽ ἄμφω χαθεύδουσι, καὶ χατὰ πολλὴν διαιτωμένοις ἄδειαν, τῇ ἑτέρᾳ λαδεῖν τῶν χειρῶν ὑπάρξει; Πολλοῦ μέν τ᾽ ἂν ἄξιον ἦν ἡ ῥᾳθυμία τῷ βίῳ, καὶ ὅ γε Σαρδανάπαλος τὰ πρῶτα πάντων εἰς εὐδαιμονίαν ἐφέρετο, ἣ καὶ ὁ Μαργίτης, εἰ βούλει, ὃν οὔτ᾽ ἀροτῆρα, οὔτς ςχαπτῆρα, οὔτε ἄλλο τι τῶν χατὰ τὸν βίον ἐπιτηδείων εἶναι “Ὅμηρος ἔφησεν, εἰ δὴ Ὁμήρου ταῦτα. ᾿Αλλὰ μὴ ἀληθὴς μᾶλλον ὁ τοῦ Πιττακοῦ λόγος, ὃς χαλεπὸν ἔφησεν ἐσθλὸν ἔμμεναι; Διὰ πολλῶν γὰρ δὴ τῷ ὄντι πόνων διεξελθοῦσι μόλις ἂν τῶν ἀγαθῶν ἐχείνων τυχεῖν ἡμῖν περιγένοιτο, ὧν ἐν τοῖς ἄνω λόγοις οὐδὲν εἶναι παράδειγμα τῶν ἀνθρωπίνων ἐλέγομεν. Οὐ δὴ οὖν ῥᾳθυμητέον ἡμῖν, οὐδὲ τῆς ἐν βραχεῖ ῥᾳστώνης μεγάλας ἐλπίδας ἀνταλλαχτέον, εἴπερ μὴ μέλλοιμεν ὀνείδη τε ἕξειν καὶ τιμωρίας ὑφέξειν, οὔτι παρὰ τοῖς ἀνθρώποις ἐνθάδε (καέτοι καὶ τοῦτο οὐ μιχρὸν τῷ γε νοῦν ἔχοντι), ἀλλ᾽ ἐν τοῖς, εἴτε ὑπὸ γῆν, εἴτε καὶ ὅπον δὴ τοῦ παντὸς ὄντα τυγχάνει, διχαιωτηρίοις. Ὡς τῷ μὲν ἀχουσίως τοῦ προσήχοντος ἁμαρτόντι χἂν συγγνώμη τις ἴσως παρὰ τοῦ Θεοῦ γένοιτο - τῷ δὲ ἐξεπίτηδες τὰ χεέρτο προελομένῳ οὐδεμία παραίτησις τὸ μὴ οὐχὶ πολλαπλασίω τὴν κόλασιν ὑποσχεῖν. Τί οὖν ποιῶμεν; Τί ἄλλο γε ἣ τῆς ψυχῆς ἐπιμέλειαν ἔχειν, πᾶσαν σχολὴν ἀπὸ τῶν ἄλλων ἄγοντας; Ἵ. Οὐ δὴ οὖν τῷ σώματι δουλευτέον, ὅτι μὴ πᾶσα ἀνάνγχη " ἀλλὰ τῇ ψυχῇ τὰ βέλτιστα ποριστέον, ὥσπερ ἐχ δεσμωτηρίου τῇς: πρὸς τὰ τοῦ σώματος πάθη χοινωνίας αὐτὴν διὰ φιλοσοφίας λύοντας, ἄμα δὲ καὶ τὸ σῶμα τῶν παθῶν χρεῖττον ἀπεργαζομένους. Γαστρὶ μέν γε τὰ ἀναγχαῖα ὑπηρετοῦντας, οὐχὶ τὰ ἥδιστα προσῆχεν, ὡς οἵ γε τραπεζοποιούς «ινας καὶ μαγείρους περινοοῦντες, καὶ πᾶσαν διερευγώμενοι γῆν τε καὶ θάλασσαν, οἷόν τινι χαλεπῷ δεσπότῃ φόρους ἀπάγοντες, ἐλεεινοὶ τῆς ἀσχολίας, τῶν ἐν ἄδου χολαζομένων οὐδὲν πάσχοντες ἀνεχτότερον, ἀτεχνῶς εἰς πῦρ ξαίνοντες, καὶ χοσχίνῳ φέροντες ὕδωρ, καὶ εἰς τετρημένον ἀντλοῦντες πίθον, οὐδὲν πέρας τῶν πόνων ἔχοντες " χουρὰς δὲ καὶ ἀμπεχόνας ἕξω τῶν ἀναγκαίων περιεργάζεσθαι ἣ δυστυχούντων ἐστὶ, χατὰ τὸν Διογένους λόγον, ἣ ἀδιχούντων. Ὥστε χαλλωπιστὴν εἶναι καὶ ὀνομάζεσθαι ὁμοίως αἰσχρὸν ἡγεῖσθαξ φημι δεῖν τοὺς τοιούτους, ὡς τὸ ἑταιρεῖν ἢ ἀλλοτρίοις γάμοις ἐπιδουλεύειν. Τί γὰρ ἂν διαφέροι τῷ γε νοῦν ἔχοντι ξυστίδα σθαι, ἢ τι τῶν φαύλων ἱμάτιον φέρειν, ἕως ἂν μηδὲν ἐνδέῃ τοῦ πρὸς χειμῶνά τε εἶναι καὶ θάλπος ἀλεξητέριον; Καὶ τἄλλα δὴ τὸν αὐτὸν τρόπον μὴ περιττότερον τῆς χρείας κατεσχευάσθαι, μηδὲ περιἕπειν τὸ σῶμα πλέον ἢ ὡς ἄμεινον τῇ ψυχῇ. Οὐχ ἦτπὸν γὰρ ὄνειδος ἀνδρὶ, τῷ γε ὡς ἀληθῶς τῆς προσπγορίας ταύτης ἀξίῳ, χαλλωπιστὴν καὶ φιλοσώματον εἶναι, ἣ πρὸς ἄλλο τι τῶν παθῶν ἀγεννῶς διαχεῖσθαι. Τὸ γὰρ τὴν πᾶσαν σπουδὴν εἰσφέρεσθαι, ὅπως ὡς ἔστιν ἑαυτὸν, οὐδὲ συνιέντος τοῦ σοφοῦ παραγγέλματος, ὅτι οὐ τὸ ὁρώμενόν ἐστιν ὁ ἄνθρωπος, ἀλλά τινος δεῖται περιττοτέρας σοφίας, δι’ ἧς ἕχαστος ἡμῶν», ὅστις ποτέ ἐστιν, ἑαυτὸν ἐπιγνώσεται. Τοῦτο δὲ μὴ καθηραμένοις τὸν νοῦν ἀδυνατώτερον ἣ λημῶντι πρὸς τὸν ἥλιον ἀναδλέψαι. Κάθαρσις δὲ ψυχῆς. ὡς ἀθρόως τε εἰπεῖν καὶ ὑμῖν ἱχανῶς, τὰς διὰ τῶν αἰσϑήσεων ἡδονὰς ἀτιμάζειν " μὴ ὀφθαλμοὺς ἐστιᾷν ταῖς ἀτόποις τῶν θαυματοποιῶν ἐπιδείξεσιν, ἢ σωμάτῶν θέαις ἡδονῆς χέντρον ἐναφιέντων, μὴ διὰ τῶν ὥτων διεφθαρμένην μελῳδίαν τῶν ψυχῶν χαταχεῖν. ᾿Ανελευθερίας γὰρ δὴ καὶ ταπεινότητος ἔχγονα πάθη ἐχ τοῦ τοιούτουδε τῆς μουσιχῆς εἴδους ἐγγίνεσθαι πέφυχεν. ᾿Αλλὰ τὴν ἑτέραν μεταδιωχτέον ἡμῖν, τὴν ἀμείνωτε καὶ εἰς ἄμεινον φέρουσαν, ἧ καὶ Δαδὶδ χρώμενος, ὁ ποιητὴς τῶν ἱερῶν ἀσμάτων, ἐχ τῆς μανίας, ὥς φασι, τὸν βασιλέα χαθίστη. Λέγεται δὲ καὶ Πυθα… τὴν ἁρμονίαν. ἐπαυλῆσαί σφισι τὸ Δώριον" τοὺς δὲ οὕτως ἀναφρονῆσαι ὑπὸ τοῦ μέλους, ὥστε, τοὺς στεφάνους ῥίψαντας, αἰσχυνομένους ἐπανελθεῖν. Ἕτεροι ὃὲ πρὸς αὐλὸν χορυδαντιῶσι καὶ ἐχδαχχεύονται. Τοσοὗτόν ἐστι τὸ διάφορον ὑγιοῦς ἣ μοχθηρᾶς μελῳδίας ἀναπλησθῆναι Ὥστε τῆς νῦν δὴ χρατούσης ταύτῆς ἧττον ὑμῖν μεθεχτέον ἣ οὑτινοσοῦν τῶν αἰσχίστων. ᾿Ατμούς γε μὴν παντοδαποὺς ἡδονὴν ὀσφρῆσει φέροντας τῷ ἀέρι χαταμιγνύναι, ἣ μύροις ἑχυτοὺς ἀναχρώννυσθαι, καὶ ἀπαγορεύειν αἰσχύνομαι. Τί δ᾽ ἄν τις εἴποι περὶ τοῦ μὴ χρῆναι τὰς ἐν ἁτῇ καὶ γεύσει διώχειν ἡδονὰς, ἢ ὅτι χαταναγχάξουσιν αὗται τοὺς περὶ τὴν ἑαυτῶν θήραν ἐσχολαχότας, ὥσπερ τὰ θρέμματα, πρὸς τὴν γαστέρα καὶ τὰ ὑπ᾽ αὑτὴν συννενευχότας ζῆν; Ἑνὶ δὲ λόγῳ, παντὸς ὑπεροπτέον τοῦ σώματος τῷ μὴ ὡς ἐν βορδόρῳ ταῖς ἡδοναῖς αὐτοῦ χατορωρύχθαι μέλλοντι, ἦ τοσοῦτον ἀνθεχτέον αὐτοῦ, ὅσον, φτοὶ Πλάτων, ὑπηρεσίαν φιλοσοφίᾳ χτωμένον, ἐοιχότα που λέγων τῷ Παύλῳ, ὃς παραινεῖ μηδεμίαν χρῆναι τοῦ σώματος πρόνοιαν ἔχειν εἷς ἐπιθυμιῶν ἀφορμήν. Ἢ τί διαφέρουσιν οἱ τοῦ μὲν σώματος, ὡς ἂν χάλλιστα ἔχοι, φροντίζουσι, τὴν δὲ χρησομένην αὐτῷ ψυχὴν ὡς οὐδενὸς ἀξίαν περιορῶσι, τῶν περὶ τὰ ὄργανα σπουδαζόντων, τῆς δὲ δι᾽ αὐτῶν ἐνεργούσης τέχνης χαταμελούντων; Πᾶν μὲν οὖν τοὐναντίον χολάξειν αὐτὸ καὶ χατέχειν, ὥσπερ θηρίου τὰς ὁρμὰς, προτῆχε, καὶ τοὺς ἀπ᾽ αὐτοῦ θορύδους ἐγγινομένους τῇ ψυχῇ οἱονεὶ μάστιγι τῷ λογισμῷ χαθιχνουμένους χοιμίζξειν, ἀλλὰ μὴ πάντα χαλινὸν ἡδονῆς ἀνέντας περιορᾷν τὸν γοῦν, ὥσπερ ἡνίοχον,, ὑπὸ δυσηνίων ἵππων ὕδρει φερομένων παρασυρόμενον ἄγεσθαι" καὶ τοῦ Πυθαγόρου μεμνῆσθαι, ὃς, τῶν συνόντων τινὰ καταμαθὼν γυμνασίοις τε καὶ σιτίοις ἑαυτὸν εὖ μάλα κατασαρχοῦντα, οὕτως ἔφη " Οὐ παύσῃ χαλεπώτερον σεαυτῷ κατασχευάζων τὸ δεσμωτήριον; Διὸ δὴ χοὶ Πλάτωνά φασι, τὴν ἐχ σώματος βλάδην προϊδόμενον, τὸ νοσῶδες χωρίον τῆς ᾿Αττιχῆς τὴν ᾿Αχαδημίαν χαταλαθεῖν ἐξεπίτηδες, ἵνα τὴν ἄγαν εὐπάθειαν τοῦ σώματος οἷον ἀμπέλου τὴν εἰς τὰ περιττὰ φορὰν περιχόπτοι. Ἐγὼ δὲ καὶ σφαλερὰν εἶναι τὴν ἐπ᾽ ἄχρον εὐεξίαν ἰατρῶν ἔχουσα. ### English translation (Claude) [6] Since I have mentioned crowns and athletes: those men, having suffered countless things upon countless, and having built up their strength from many sources, sweating much in gymnastic toils, taking many blows in the trainer's school, choosing not the most pleasant diet but the one prescribed by the trainers, and in other respects, not to dwell on it, so living that the life before the contest is a practice for the contest, then strip for the stadium, and labor and risk everything to receive a crown of wild olive or celery or some other such thing, and to be proclaimed victor by the herald. But shall we, for whom prizes of life are set so wonderful in number and greatness that they cannot be told in words, be able to grasp them with one hand while sleeping soundly and living in great license? Then idleness would be worth much to life, and Sardanapalus would carry off the first prize of all for happiness, or Margites too, if you like, whom Homer said was neither a ploughman nor a digger nor anything else useful for life, if indeed these are Homer's. But is not rather the saying of Pittacus true, who said that it is hard to be good? For only after passing through many toils in truth could we barely attain those goods to which, as we said above, nothing human compares. We must not, then, be idle, nor exchange great hopes for brief ease, if we are not to incur reproaches and undergo punishments, not among men here (though even this is no small thing to one who has sense), but in the places of judgment, whether under the earth or wherever in the universe they happen to be. For one who falls short of what is fitting involuntarily may perhaps obtain some pardon from God; but for one who has chosen the worse deliberately there is no excuse that will spare him a punishment many times greater. What then shall we do? What else than care for the soul, keeping all our leisure from other things? [7] We must not, then, be slaves to the body, except where absolutely necessary; but we must provide the best things for the soul, freeing it through philosophy, as from a prison, from fellowship with the passions of the body, and at the same time making the body superior to the passions: serving the belly with necessities, not the most pleasant things, as do those who think out table-setters and cooks and search every land and sea, bringing tribute as to a harsh master, pitiable in their occupation, suffering nothing more bearable than those punished in Hades, simply carding wool into the fire, carrying water in a sieve, and drawing into a perforated jar, with no end to their toils. And to take pains over haircuts and clothing beyond what is necessary belongs either to the unfortunate, as Diogenes said, or to wrongdoers. So I say such people must consider it as shameful to be a dandy and be called one as to be a prostitute or to plot against others' marriages. For what difference does it make to a man of sense whether he wears a fine robe or some cheap garment, so long as it lacks nothing as a defense against winter and heat? And in the same way the other things should not be provided beyond need, nor should the body be cared for more than is good for the soul. For it is no less a reproach for a man, at least one truly worthy of the name, to be a dandy and a lover of the body than to be ignobly disposed toward any other passion. For to bring all one's zeal to making oneself … is [the mark of one who] does not understand the wise precept that man is not what is seen, but that a higher wisdom is needed by which each of us will know himself, whoever he is. And this is more impossible for those who have not purified the mind than for one with sore eyes to look up at the sun. Purification of the soul, to speak summarily and sufficiently for you, is to disdain the pleasures that come through the senses: not to feast the eyes on the absurd displays of conjurors, or on the sight of bodies that implant the goad of pleasure; not to pour corrupted melody into souls through the ears. For passions born of servility and baseness are by nature produced from this kind of music. But we must pursue the other kind, which is better and leads to the better, which David too used, the poet of the sacred songs, to bring the king out of his madness, as they say. And it is said that Pytha[goras] … the harmony, and play them the Dorian; and they so came to their senses under the melody that they threw off their garlands and went home ashamed. Others are frenzied like Corybants and driven to Bacchic madness by the pipe. So great is the difference between being filled with healthy or with depraved melody. So you must share in the music now prevailing less than in any of the most shameful things. As for mixing all kinds of vapors that bring pleasure to the smell into the air, or anointing oneself with perfumes, I am ashamed even to forbid it. And what could one say about not pursuing the pleasures of touch and taste, except that they compel those who devote themselves to hunting them to live bent toward the belly and what is below it, like beasts? In a word, the whole body must be disregarded by anyone who does not intend to be buried in its pleasures as in mud; or we should hold on to it only so far, as Plato says, as to gain its service for philosophy; speaking somewhat like Paul, who advises that no provision be made for the body for the arousing of desires. Or how do those who care for the body, that it may be in the best state, but disregard as worthless the soul that is to use it, differ from those who take pains over their instruments but neglect the art that works through them? On the contrary, one ought to chastise it and hold it in, like the impulses of a beast, and to lull the disturbances it raises in the soul by striking them with reason as with a whip, instead of letting go every bridle of pleasure and allowing the mind, like a charioteer, to be dragged along by unruly horses rushing on in insolence; and to remember Pythagoras, who, seeing one of his companions fattening himself well with exercises and food, said, “Will you not stop making your prison harsher for yourself?” That is why they say Plato too, foreseeing the harm from the body, deliberately took up the Academy, an unhealthy place in Attica, so as to prune away the excessive well-being of the body, as one prunes the luxuriant growth of a vine. And I have heard physicians say that extreme good condition is even dangerous. ### Scripture references - 1 Sam 16:23: allusion, high confidence - Rom 13:14: allusion, high confidence - 1 Cor 9:27: echo, medium confidence ### Extrabiblical texts - Plato, Resp. 498b (Plato (works)): allusion, medium confidence ### Translation notes - Staged as section 3; the scan reads Migne's numeral 6, and it contains sections 6 and 7 (7 marked). Words lost under Migne's notes and Latin are marked “…” (in the sentence on dandyism; the story of Pythagoras and the drunken revelers, whose middle is lost: he evidently told the piper to change the harmony). Migne's notes give variants (Σαρδανάπαλλος; “Hence also the agonistic saying to Alexander”). No public-domain English translation was available; re-read against the Greek. Sources: the pseudo-Homeric Margites; Pittacus (Plato, Protagoras 339c); Diogenes the Cynic; Plato, Republic 498b; anecdotes of Pythagoras and Plato's Academy. Biblical allusions: 1 Sam 16:23; Rom 13:14; 1 Cor 9:27. ### Citation (SBL) Basil, Hom. 22.6 (PG 31:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/22-6/#p-22-6). ## Homilies 22.8 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/22-6/#p-22-8 - Source: PG 31:518 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Disdain for the body frees one from love of wealth, flattery and the craving for reputation; virtue is the provision for the endless age to come. ### Greek text Ὅτε τοίνυν ἡ ἄγαν αὕτη τοῦ σώματος ἐπιμέλεια αὑτῷ τε ἀλυσιτελὴς τῷ σώματι, καὶ πρὸς τὴν Ψυχὴν ἐμπόδιόν ἐστι" τό γε ὑποπεπτωχέναι τούτῳ καὶ θεραπεύειν μανία σαφής. ᾿Αλλὰ μὴν εἰ τούτου χτωμένους. “ξ ὑπερορᾷν μελετήσαιμεν, σχολῇ γ᾽ ἄλλο τι τῶν ἀνθρωπένων θαυμάσαιμεν. Τί γὰρ ἔτι χρησόμεθα πλούτῳ, τὰς διὰ τοῦ σώματος ἡδονὰς. ἀτιμάζοντες; Ἐγὼ μὲν οὐχ ὁρῶ, πλὴν εἰ μὴ. χατὰ τοὺς ἐν τοῖς μύθοις δράχοντας, ἡδονήν τινα φέροι θησαυροῖς χατορωρυγμένοις ἐπαγρυπνεῖν. Ὅ γε μὴν ἐλευθερίως “πρὸς τὰ τοιαῦτα διαχεῖσθαι πεπαιδευμένος, πολλοῦ ᾿ ἂν δέοι ταπεινόν τι καὶ αἰσχρὸν ἔργῳ ἣ λόγῳ ποτὲ προελέσθαι. Τὸ γὰρ τῆς χρείας περιττότερον, χἂν Λύδιον ἣ ψῆγμα, κἂν τῶν μυρμήχων ἔργον τῶν χρυσοφόρων, τοσούτῳ πλέον ἀτιμάσει, ὅσῳπερ ἂν ἧττον προσδέηται" αὐτὴν δὲ δήπου τὴν χρείαν τοῖς τῆς φύσεως ἀναγκαίοις. ἀλλ᾽ οὐ ταῖς ἡδοναῖς δριεῖται. Ὡς οἴ γε τῶν ἀναγκαίων ὅρων ἕξω γενόμενοι, παρατὰησίως τοῖς κατὰ τοῦ πρανοῦς φερομένοις πρὸς οὐδὲν στάσιμον ἔχοντες ἀποδῆναι, οὐδαμοῦ τῆς εἰς τὸ πρόσω φορᾶς ἴστανται" ἀλλ᾽ ὅσῳπερ ἂν πλείω προσπεριδάλωνται, τοῦ ἴσου δέονται ἣ καὶ πλείονος πρὸς τὴν τῆς ἐπιθυμίας ἐχπλήρωσιν, χατὰ τὸν Ἐξηχεστίδου Σόλωνα, ὅς φησι" Πλούτου δ' οὐδὲν τέρμα πεφασμένον ἀνδράσι [χεΐσαι. Ἰῷ δὲ Θεόγνιδι πρὸς ταῦτα διδασχάλῳ χρηστέον, λέγοντι Οὐχ ἔρα, Ζῇν Ἐγὼ δὲ καὶ Διογένους ἄγαμαι τὴν πάντων ὁμοῦ τῶν ᾿ἀνθρωπίνων ὑπεροψίαν, ὅς γε καὶ βασιλέως τοῦ μεγάλου ἑαυτὸν ἀπέφηνε πλουσιώτερον, τῷ ἐλαττόι πιλουτεῖν', οὔτ᾽ εὔχομαι, ἀ.λ14 μοι εἴη ὁ τῶν ὀλίγων, μηδὲν ἔχοντι κακόν. νων ἢ ἐχεῖνος χατὰ τὸν βίον προσδεῖσθαι. Ἡμῖν δὲ αὶ ἄρα, εἰ μὴ τὰ Πυθίου τοῦ Μυσοῦ προσείη τάλαντα, καὶ πλέθρα γῆς τόσα καὶ τόσα, καὶ βοσχημάτων ἔσμο! πλείους ἣ ἀριθμῆσαι, οὐδὲν ἐξαρχέσει. ᾿Αλλ᾽, οἶμαι, προσήχει ἀπόντα τε μὴ ποθεῖν τὸν πλοῦπον, καὶ παρόντος, μὴ τῷ χεχτῆσθαι μᾶλλον φρονεῖν, ἢ τῷ εἰδέναι αὐτὸν διατίθεσθαι. Τὸ γὰρ τοῦ Σωχράτοὺς εὖ ἔχει" ὃς μέγα φρονοῦντος πλουσίου ἀνδρὸς ἐπὶ τοῖς χρήμασι:, οὐ πρότερον αὐτὸν θαυμάσειν ἔφη, πρὶν ἂν καὶ ὅτι χεχρῇσθαι τούτοις ἐπίσταται πειραθῆναι. Ἢ Φειδίας μὲν καὶ Πολύχλειτος, εἰ τῷ χρυσίῳ μέγα ἐφρόνουν καὶ τῷ ἐλέφαντι, ὧν ὁ μὲν Ἠλείοις κὸν Δία, ὁ δὲ τὴν Ἥραν ᾿Αργείοις ἐποιησάτην, χαταγελάστω ἂν ἤστην ἀλλοτρίῳ πλούτῳ χαλλωπιζόμενοι, ἀφέντες τὴν τέχνην, ὑφ᾽ ἧς καὶ ὁ χρυσὸς ἠδίων καὶ τιμιώτερος ἀπεδείχθη - ἡμεῖς δὲ, τὴν ἀνθρωπείαν ἀρετὴν οὐχ ἐξαρχεῖν ἑαυτῇ πρὸς χόσμον ὑπολαμθάνοντες, ἐλάττονος αἰσχύνης ἄξια ποιεῖν οἰόμεθα; ᾿Αλλὰ δῆτα πλούτου μὲν ὑπεροψόμεθα, καὶ τὰς διὰ τῶν αἰσθήσεων ἡδονὰς ἀτιμάσομεν, χολαχείας δὲ καὶ θωπείας διωξόμεθα, καὶ τῆς ᾿Αρχιλόχου ἀλών… οὐχ ἔστιν ὃ μᾶλλον φευχτέον τῷ σωφρονοῦντι τοῦ πρὸς δόξαν ζῇν, καὶ τὰ τοῖς πολλοῖς δοχοῦντα προσχοπεῖν, καὶ μὴ τὸν ὀρθὸν λόγον ἡγεμόνα ποιεῖσθαι ποῦ βίου, ὥστε, κἂν πᾶσιν ἀνθρώποις ἀντιλέγειν, χἂν ἀδοξεῖν καὶ χινδυνεύειν ὑπὲρ τοῦ καλοῦ δέῃ, μηδὲν αἱρεῖσθαι τῶν ὀρθῶς ἐγνωσμένων παραχινεῖν. Ἢ τὸν μὴ οὕτως ἔχοντα τί τοῦ Αἰγυπτίου σοφιστοῦ φήσομεν ἀπολείπειν, ὃς φυτὸν ἐγίγνετο καὶ θηρίον, ὁπότε βούλοιτο, καὶ πῦρ καὶ ὕδωρ, καὶ πάντα χρῆματα; Εἴπερ δὴ καὶ αὐτὸς νῦν μὲν τὸ δίκαιον ἐπαινέσεται παρὰ τοῖς τοῦτο τιμῶσι" νῦν δὲ τοὺς ἐναντίους ἀφήσει λόγους, ὅταν τὴν ἀδικίαν εὐδοχιμοῦσαν αἴσθηται, ὅπερ δίχης ἐστὶ χολάχων. Καὶ ὥσπερ φασὶ τὸν πολύποδα τὴν χρόαν πρὸς τὴν ὑποχειμένην γῆν, οὕτως αὐτὸς τὴν διάνοιαν πρὸς τὰς τῶν συνόντων γνώμας μεταθαλεῖται. ᾿Αλλὰ ταῦτα μέν που χὰν τοῖς ἡμετέροις λόγοις τελειότερον μαθησόμεθα - ὅσον δὲ σχιαγραφίαν τινὰ τῆς ἀρετῆς, τό γε νῦν εἶναι, ἐκ τῶν ἔξωθεν παιδευμάτων περιγραψώμεθα. Τοῖς γὰρ ἐπιμελῶς ἐξ ἑκάστου τὴν ὠφέλειαν ἀθροίζουσιν, ὥσπερ τοῖς μεγάλοις τῶν ποταμῶν, πολλαὶ γίνεσθαι πολλαχόθεν αἱ προσθῆχαι πεφύχασι. Τὸ γὰρ καὶ σμιχρὸν ἐπὶ σμιχρῷ κατατίθεσθαι οὐ μᾶλλον εἰς ἀργυρίου προσθήχην ἣ καὶ εἰς ἡντιναοῦν ἐπιστήμην ὀρθῶς ἡγεῖσθαι ἔχειν τῷ ποιητῇ προσῆχεν. Ὁ μὲν οὖν Βίας τῷ υἱεῖ πρὸς Αἰγυπτίους ἀπαίροντι, καὶ πυνθανομένῳ τί ἂν ποιῶν αὐτῷ μάλιστα χεχαρισμένα πράττοι, Ἐφόδιον, ἔφη, πρὸς γῆρας χτησάμενος " τὴν ἀρετὴν δὴ τὸ ἐφόδιον λέγων, μιχροῖς ὄροις αὐτὴ» περιγράφων, ὃς γε ἀνθρωπίνῳ βίῳ τὴν ἀπ᾽ αὑτῆς ὠφέλειαν ὡρίζετο. Ἐγὼ δὲ χἂν τὸ Τιθωνοῦ τις γῇῆ,ρᾶς, κἂν τὸ ᾿Αργανθωνίονυ λέγῃ, χἂν τὸ τοῦ μαχρο» διωτάτου παρ᾽ ἡμῖν Μαθουσάλα, ὃς χίλια ἔτη, τριάχοντα δεόντων, βιῶναι λέγεται - χἂν σύμπαντα τὸν ἀφ᾽ οὗ γεγόνασιν ἄνθρωποι χρόνον ἀναμετρῇ, ὡς ἐπὶ παίδων διανοίας γελάσομαι, εἰς τὸν μαχρὸν ἀποσχοπῶν καὶ ἀγήρω αἰῶνα, οὗ πέρας οὐδέν ἐστι τῇ ἐπινοίᾳ λαθεῖν, οὐ μᾶλλόν γε ἣ τελευτὴν ὑποθέσθαε «ἧς ἀθανάτου ψυχῆς, Πρὸς ὄνπερ χτᾶσθαι παραινέσαιμ᾽ ἂν τὰ ἐφόδια, πάντα λίθον, κατὰ τὴν παροιμίαν, κινοῦντας, ὅθεν ἂν μέλλῃ τις ὑμῖν ἐπ᾽ αὐτὸν ὠφέλεια γενήσεσθαι: μηδ᾽ ὅτι χαλεπὰ ταῦτα καὶ πόνου δεόμενα, διὰ τοῦτ᾽ ἀποχνήσωμεν᾽ ἀλλ᾽ ἀναμνησθέντας τοῦ παραινέσαντος, ὅτι δέο: βίον μὲν ἄριστον αὐτὸν ἕχαστον προαιρεῖσθαι, ἡδὺν δὲ προαδοχᾷν τῇ συνηθείᾳ γενήσεσθαι, ἐγχειρεῖν τοῖς βελπίστοις. Αἰσχρὸν γὰρ, τὸν παρόντα χαιρὸν προεμένους, ὕσεερόν πυτ᾽ ἀναχαλεῖσθαι τὸ παρελθὸν, ὅτε οὐδὲν ἔσται πλέον ἀνιωμένοις. Ἐγὼ μὲν οὖν ἃ χράτιστα εἶναι χρίνω, τὰ μὲν νῦν εἴρηχα, τὰ δὲ παρὰ πάντα τὸν βίον ὑμῖν ξυμθουλεύσω " ὑμεῖς δὲ, «τριῶν ἀῤῥωστημάτων ὄντων, μὴ τῷ ἀνιάτῳ προσεοιχέναι δόξητε, μηδὲ τὴν τῆς γνώμῃς νόσον παραπλησίαν τῇ τῶν εἰς τὰ σώματα δυστυχησάντων δείξητε. Οἱ μὲν γὰρ τὰ μιχρὰ τῶν παθῶν κάμνοντες, αὐτοὶ παρὰ τοὺς ἰατροὺς ἔρχονται " οἱ δὲ ὑπὸ μειζό-νὼν χαταληφθέντες ἀῤῥωστημάτων ἐφ᾽ ἑαυτοὺς χαλοῦσι τοὺς θεραπεύσοντας" οἱ δὲ εἰς ἀνήχεστον τας προσίενται. Ὃ μὴ πάθητε νῦν ὑμεῖς, τοὺς ὀρθῶς ### English translation (Claude) [8] Since, then, this excessive care of the body is both unprofitable to the body itself and a hindrance to the soul, to be subject to it and serve it is plain madness. But if we practiced disregarding this, we would hardly admire any other human thing. For what further use shall we have for wealth, if we disdain the pleasures that come through the body? I see none, unless, like the dragons in the myths, it brings some pleasure to keep watch over buried treasures. One trained to be disposed toward such things as a free man would be far from ever choosing anything low and shameful in deed or word. For what exceeds need, even if it be Lydian gold dust or the work of the gold-digging ants, he will disdain the more, the less he needs it; and he will define need itself by the necessities of nature, not by pleasures. For those who have gone beyond the bounds of necessity, like those carried down a slope, have nothing stable to stand on, and never stop in their forward rush; but the more they acquire, the more they need, as much or more, for the fulfillment of their desire, according to Solon the son of Execestides, who says, “Of wealth no limit is set clear for men.” And we must use Theognis as a teacher in this, who says, “I do not long to be rich, nor pray for it; may I live on little, having no evil.” And I admire Diogenes's disdain for all human things together, who declared himself richer than the great king, by needing fewer things for life than he did. But nothing will suffice for us, it seems, unless we have the talents of Pythius the Mysian, and so many acres of land, and herds of cattle beyond counting. But, I think, one should neither long for wealth when it is absent, nor, when it is present, pride oneself more on possessing it than on knowing how to manage it. For the saying of Socrates is a good one: when a rich man was proud of his money, he said he would not admire him until he had found out that he also knew how to use it. Or if Phidias and Polyclitus had been proud of the gold and ivory from which the one made Zeus for the Eleans and the other Hera for the Argives, they would have been ridiculous, priding themselves on another's wealth and neglecting the art by which even the gold was shown sweeter and more precious; and do we, supposing that human virtue is not sufficient to itself for adornment, think that we are doing things worthy of less shame? But shall we, then, disdain wealth and dishonor the pleasures of the senses, yet pursue flattery and fawning, and the fox of Archilochus … There is nothing that a sensible man must flee more than living for reputation and looking to what seems good to the many, and not making right reason the guide of life, so that, even if he must contradict all men, be in ill repute, and run risks for the sake of the good, he will choose to move nothing of what has been rightly recognized. Or what shall we say the man not so disposed lacks of that Egyptian sophist who became a plant and a beast whenever he wished, and fire and water and all things? If indeed he too will now praise justice among those who honor it, and now utter the opposite words when he perceives injustice in favor, which is the way of flatterers. And as they say the octopus changes its color to match the ground beneath it, so he will change his mind to the opinions of those around him. But these things we shall learn more perfectly in our own writings; let us sketch out, as a kind of shadow outline of virtue, at least for the present, what we can from the outside learning. For to those who carefully gather benefit from every source, as to great rivers, many additions come from many sides. For the poet's saying about laying a little on a little ought to be thought to apply rightly no more to the increase of money than to any knowledge whatever. Bias, then, said to his son, who was setting off for Egypt and asking what he could do to please him most, “Acquire provision for old age,” meaning virtue by provision, but circumscribing it within narrow bounds, since he limited its benefit to human life. But even if someone speaks of the old age of Tithonus, or of Arganthonius, or of our longest-lived Methuselah, who is said to have lived a thousand years less thirty, or measures out all the time since men came to be, I shall laugh at it as at the thoughts of children, looking to the long and ageless age, of which no end can be grasped in thought, any more than one can suppose an end of the immortal soul. For this I would advise you to acquire provisions, leaving no stone unturned, as the proverb says, from which some benefit toward it is going to come to you; and let us not shrink back because these things are hard and need toil, but, remembering the one who advised that each should choose the best life and expect it to become pleasant by habit, let us undertake the best things. For it is shameful to let slip the present opportunity and later to call back the past, when there will be nothing more for those who grieve. What I judge to be best, then, I have told you now, and some of it I will advise you throughout your whole life; but you, since there are three kinds of sickness, do not seem like the incurable, nor show a sickness of mind like that of those unfortunate in their bodies. For those suffering small ailments go to the physicians themselves; those seized by greater ailments call the healers to themselves; but those … incurable … admit. May you not suffer this now, [by shunning] those who rightly … ### Scripture references - Gen 5:27: allusion, high confidence ### Extrabiblical texts - Solon, 13.71 (Solon (elegies and fragments)): quotation, high confidence - Theognis, 1155 (Theognis (elegies)): quotation, high confidence - Herodotus, Hist. 7.27 (Herodotus, Histories): allusion, medium confidence - Archilochus (Archilochus): allusion, medium confidence - Homer, Od. 4.417 (Homer, Odyssey): allusion, medium confidence - Hesiod, Op. 361 (Hesiod, Works and Days): allusion, high confidence ### Translation notes - Staged as section 4; the scan reads Migne's numeral 8, and it is section 8; the end of the address is lost in the scan, which breaks off. Words lost under Migne's notes and Latin are marked “…”. The scan interleaves the verses of Theognis with the sentence on Diogenes; they are translated in their natural order. The “Egyptian sophist” is Proteus. No public-domain English translation was available; re-read against the Greek. Sources: Solon frag. 13.71; Theognis 1155–1156; Diogenes the Cynic; Herodotus 7.27 (Pythius) and 1.163 (Arganthonius); Archilochus's fox; Homer, Odyssey 4.417–418 (Proteus); Hesiod, Works and Days 361 (“a little on a little”); Bias of Priene; Gen 5:27 (Methuselah). ### Citation (SBL) Basil, Hom. 22.8 (PG 31:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/22-6/#p-22-8). ## Homilies 23.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/22-6/#p-23-1 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the feast of the martyr Mamas, Basil asks the congregation to praise him themselves by recalling the dreams, prayers, healings and other benefits they have received through him. ### Greek text Εἰς τὸν ἅγιον μάρτυρα Μάμαντα. Οὐχ ἀγνοῶ τὸ μέγεθος τῶν ὑπὸ τῆς πανηγύρεως ἐγχωμίων" ἀλλ᾽ ὥσπερ τοῦτο ἐπίσταμαι, οὕτω καὶ τῆς ἀσθενείας τῆς ἐμαυτοῦ ἐπαισθάνομαι. Ἡ μὲν γὰρ ὑπόθεσις ἀπαιτεῖ ἄξιόν τι ῥηθήναι τῶν συνελθόντων καὶ τῆς ἐλπίδος ἧς ἔχουσιν ἐφ᾽ ἡμῖν, καὶ τῆς ὑποθέσεως. Ἐπειδὴ γὰρ ἐπὶ τῇ μεγίττῃ τῶν ϑαρτύρων ἄγομεν τὴν μνήμην σήμερον, ὀρθὴ πᾶσα διάνοια καὶ ἐμπαράσχευος ἀχοὴ, εἰπεῖν τι ἄξιον τοῦ μάρτυρος προσδοχῶσα, καὶ πόθῳ τῷ περὶ αὐτὸν τὴν ἐχχλησίαν ἐπάγει. Καὶ γὰρ εὐγνώμονες παῖδες μεγάλα ἀπαιτοῦσι τὰ τῶν πατέρων ἐγχώμια, καὶ οὐκ ἂν χαταδέξαιντο ἐν μιχρότητι τοῦ λέγοντος χινδυνεύειν τῶν ἐγχωμιαζομένων τὸ μέγεθος. Ὥστε ὅσῳ ς μείζων ἡ προθυμία, τοτούτῳ μέγας ὁ χίνδυνος. Τί οὖν ποιήσομεν; Πῶς δὲ καὶ τὰς ὑμετέρας ἐπιθυμίας ἀποπληρώσομεν, καὶ αὑτοὶ μὴ ἀπέλθωμεν ἀσυντελεῖς τῶν παρόντων; Παραχαλέσομεν ἑκάστην ψυχὴν, ἃ ἔχουσα ἦλθεν ἐν τῇ μνήμῃ, ταῦτα ἀναχαινήσασαν τῇ διανοίᾳ, οἴχοθεν ἐπισιτισαμένην, τοῖς οἰχείοις ἐφοδέοις ἑαυτὴν εὐφράνασαν ἀπελθεῖν. Μνήσθητέ μοι τοῦ μάρτυρος, ὅσοι δι᾽ ὀνείρων αὐτοῦ ἀπηλαύσατε᾽ ἔσοι, περιτυχόντες τῷ τόπῳ τούτῳ, ἐσχήχεσαν αὑτὸν συνεργὸν εἰς προσευχήν ὅσοις, ὀνόματι χληθεὶς, ἐπὶ τῶν ἔργων παρέστη" ὅσους ὁδοιπόρους ἐπανάγαγεν" ὅτους ἐξ ἀῤῥωστίας ἀνέστησεν " ὅσοις παῖδας ἀπέδωχεν ἤδη τετελευτηχότας " ὅσοις προθεσμίας βίου μαχροτέρας ἐποίησεν. Πάντα μοι συναγαγόντες, ἐγχώμιον ἐχ χοινοῦ ἐράνου πονήσατε. διάδωυτε, ἃ οἶδεν ἕκαστος, τῷ μὴ εἰδότι" ἃ μὴ οἶδε, λαμδανέτω παρὰ τοῦ εἰδότος, καὶ οὕτως ἐχ συνεισφορᾶς ἀλλήλους συνεστιάσαντες, ἡμῶν τῇ ἀσθενείᾳ … ### English translation (Claude) On the holy martyr Mamas. [1] I am not unaware of the greatness of the praises the festival calls for; but as I know this, so I also feel my own weakness. For the occasion demands that something be said worthy of those assembled, of the hope they have in us, and of the subject. For since today we keep the memory of the greatest of the martyrs, every mind is alert and every ear prepared, expecting something worthy of the martyr to be said; and longing for him brings the congregation together. For grateful children demand great praises of their fathers, and would not consent that the greatness of those praised be put at risk by the smallness of the speaker. So the greater the eagerness, the greater the danger. What then shall we do? How shall we fulfill your desires, and ourselves not go away having contributed nothing to the occasion? We shall urge each soul to renew in thought what it brought with it in memory, and, provisioned from home, to go away having gladdened itself with its own provisions. Remember the martyr for me, all you who have enjoyed his help in dreams; all who, coming to this place, have had him as a fellow worker in prayer; all for whom, when called on by name, he stood by in deeds; all the travelers he brought back home; all he raised from sickness; all to whom he restored children already dead; all for whom he made the term of life longer. Gather all these together and compose an encomium by a common contribution. Pass on to the one who does not know what each of you knows; let the one who does not know receive from the one who knows; and so, feasting one another by your contributions, … our weakness. ### Translation notes - This staged section holds the title of Homily 23 and its section 1 (the scan's numeral is misread). Basil speaks of benefits the faithful ascribe to the martyr's help: appearances in dreams, help in prayer, healings, the restoring of dead children; translated as written. The end of the sentence is lost at the page break (marked “…”). ### Citation (SBL) Basil, Hom. 23.1 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/22-6/#p-23-1). ## Homilies 23.2 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/22-6/#p-23-2 - Source: PG 31:592 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A martyr is praised for his own virtue, not his ancestry; Mamas was a poor shepherd, a calling shared by Abel, Moses, Jacob and David, and by Christ, who is both shepherd and king. ### Greek text Ταῦτα γὰρ ἐγχώμια μάρτυρος, ὁ πλοῦτος τῶν … χατὰ τὸν νόμον τῶν ἔξωθεν ἐγχωμίων ἀποσεμνύνειν οὐχ ἔχομεν λέγειν πατέρας καὶ προγόνους περιφαγεῖς. Αἰσχρὸν γὰρ ἀλλοτρίοις χόσμοις χοσμεῖσθαι τὸν τῇ οἰκείᾳ ἀρετῇ διαφανῇ. Συνηθείας γὰρ νόμοις τὰ τοιαῦτα ἐν τοῖς ἐγχωμίοις παραλαμθάνουσιν. Ἐπεὶ ὅ γε τῆς ἀληθείας ἴδια ἑκάστου ἀπαιτεῖ τὰ ἐγχώμια. Οὔτε γὰρ ἵππον ταχὺν ποιεῖ ἡ τοῦ πατρὸς περὶ τὸν δρόμον εὐμοιρία, οὔτε χυνὸς ἐγχώμιον τὸ ἐχ ταχυτάτων φῦναι. ᾿Αλλ᾽ ὥσπερ ἄλλων ζώων ἡ ἀρετὴ ἐν αὐτῷ θεωρεῖται ἑχάστῳ, οὕτω καὶ ἀνδρὸς ἴδιος ἔπαινος ὁ ἐκ τῶν ὑπαρχόντων αὐτῷ χατορθωμάτοιν μαρτυρούμενος. Τί πρὸς τὸν παῖδα ἡ τοῦ πατρὸς περιφάνεια; Οὕτως οὐκ ἔλαδεν ἑτέρωθεν τὸ περιφανὲς ὁ μάρτυς" ἀλλ᾽ αὐτὸς τῷ ἐφεξῆς βίῳ λαμπτῆρα εὐχλείας ἀνῆψεν. ᾿Απὸ Μάμαντος οἱ λοιποὶ, οὐκ ἀφ᾽ ἑτέρων Μάμας. Παῖδες οἱ παρὰ τούτου τὴν εὐσέδειαν διδαχθέντες τούτῳ σεμνυνέσθωσαν. Αὐτὸς γὰρ οἴχοθεν βρύει τὴν ἀρετήν. Οὐχ ἔστιν ὥσπερ χείμαῤῥος ἀλλοτρίᾳ συῤίἷᾳ σεμνυνόμενος, ἀλλὰ πηγή ἐστιν ἀπὸ τῶν οἰχείων λαγόνων προχέουσα τὸ χάλλος. θαυμάσωμεν τὸν ἄνδρα μὴ ἀλλοτρίῳ χόσμῳ χοσμούμενον, ἀλλὰ τῷ ἰδίῳ ἀποσεμνυνόμενον. Ὁρᾷς τοὺς λαμπροὺς ἱπποτρόφους; ὁρᾷς τὰ λευχὰ αὐτῶν μνήματα; πῶς λίθοι εἰσὶ παρατρεχόμενοι; Μνήμῃ δὲ μάρτυρος καὶ πᾶσα μὲν χώρα κεχίνηται, πᾶσα δὲ πόλις πρὸς ἑορτὴν μεταπεποίηται. Οὐδὲ οἱ συγγεγνεῖς τῶν πρὸς τοὺς τῶν πατέρων ἀποτρέχουσι τάφους, ἀλλὰ πάντες ἐπὶ τὸν τόπον τῆς εὐσεδείας. Πατέρα τοῦτον τὸν ἀρχηγὸν τῆς ἀληθείας, ἀλλ᾽ οὐχὶ πατέρας καὶ σωμάτων ἀρχηγοὺς ὀνομάζουσιν. Ὁρᾷς πῶς ἀρετὴ τιμᾶται, καὶ οὐχὶ πλοῦτος; Οὕτως ἡ Ἐχχλησία, δι᾽ ὧν τιμᾷ τοὺς προλαθόντας, προτρέπεται τοὺς παρόντας. Μή μοι, φησὶ, σπούδαζε περὶ πλοῦτον " μὴ περὶ σοφίαν τοῦ κόσμου τὴν χατο ἀργουμένην᾽ μὴ περὶ δόξαν τὴν ἀπαθοῦσαν" ταῦτα τῷ βίῳ συναφανίζεται" ἀλλ᾽ εὐσεδείας ἐργάτης ἔσο. Αὕτη γὰρ καὶ εἰς οὐρανόν σς ἀνοίσει, αὕτη καὶ ἀθάγατόν σου τὴν μνήμην καὶ διαρχῇ τὴν εὔχλειαν πα… Ὥστε, εἴ τις μέμνηται τοῦ ποιμένος, μὴ θαυμαζξέτω τὸν πλοῦτον. Συνήλθομεν γὰρ ἐπαινέσαι οὐχὶ πλούσιον ὄντα - μὴ ἀπέλθῃς πλούσιον θαυμάζων, ἀλλὰ πενίαν μετ᾽ εὐσεδείας. Ποιμὴν οὐδὲν μέγα, οὐδὲ σοφὸν ἐπιτήδευμα. Οὐχ ἂν, ὀργισθεὶς, ἀντὶ ὀνείδους εἶπες τῷ παροξύναντί σε" Ποιμὴν εἴ; Ποιμὴν οὐδὲν πλέον τῆς ἐφημέρου τροφῆς χεχτημένος, πήραν ἀνημμένος, καὶ χορύνην φέρων, καὶ τὰ πρὸς ἡμέραν ἐφόδια, οὐδεμίαν μέριμναν περὶ τῆς αὔριον ἔχων. Θηρίοις πολέμιος, ἡμερωτάτων ζώων σύννομος, φεύγων ἀγορὰν, φεύγων δικαστήρια, οὐ γνωρίζων συχοφάντας; οὐ γνωρίζων ἐμπορίαν, οὐκ εἰδὼς πλοῦτον, οὐχ ἔχων ἰδίαν σκέπην, ὑπὸ τὴν χοινὴν τοῦ χόσμου διαιτώμενος, ἐν νυχτὶ πρὸς οὐρανὸν ἀναδλέπων, καὶ διὰ τῶν ἀστέρων ἀναγινώσχων τὸ θαῦμα τοῦ πεποιηχότος. Ποιμήν. Μὴ ἐπαισχυνώμεθα τὴν ἀλήθειαν. Μὴ τοὺς ἔξωθεν μυθοποιοὺς μιμώμεθα, μὴ περιστέλλωμεν τὴν ἀλήθειαν εὐπρεπείᾳ ῥημάτων. Γυμνὴ ἡ ἀλήθεια, ἀσυνἡγόρητος, αὐτὴ ἑαυτὴν δειχνῦσα. Πλείονι λόγὙῳ τὸ ταπεινόν " ἀλλὰ μᾶλλον θαυμάσεις τῷ ἔγχωμίῳ. Ποιμὴν καὶ πένης, ταῦτα τῷ Χριστιανῷ τὰ σεμνολογήματα. ᾿Εὰν τοὺς ἀρχηγοὺς τοῦ διδασχαλείου τοῦ χατ᾽ εὐσέδειαν ζητήσῃς, ἁλιεῖς τε καὶ τελῶναι" ἐὰν τοὺς μαθητὰς, σκυτοτόμοι πένητες. Οὐδεὶς πλούσιος, οὐδαμοῦ περιφάνεια. Ταῦτα πάντα μετὰ τοῦ χόσμου χατήργηται. Ἰδοὺ τοίνυν τίνος ἡμέραν ἑορτάζομεν, ἐπὶ τίνι φαιδροὶ πάντες ἐσμὲν, ἐπὶ τίνι βίος μεταπεποίηται. Ἐπειδὴ ὑπεμνήσθημεν τοῦ ποιμένος, μὴ χαταφρόνει τῆς προσηγορίας. Ἤχουσας, ὅτι ὁ πρῶτος εὐαρεστήσας "Αόελ ποιμὴν ὑπῇρξε. Τίς ἐχείνου μιμητής; Μωῦσῆς ὁ μέγας νομοθέτῆς, ὁ τὴν πεῖραν Φαραὼ ἀποδράσας, ὁ μισήσας τῶν συννόμων τὸ ἐπίθουλον, οὗτος ἐν τῷ ὄρει τῷ Χωρὴδ ἐποίμαινεν" δι᾽ ὧν ἐποίμαινε Θεῷ προσωμίλει. Οὐ διγαζόμενος εἶδεν ἐπὶ βάτου ἄγγελον, ἀλλὰ ποιμαίνων. ἐχείνης τῆς ὁμιλίας τῆς οὐρανίου ἠξιώθη. Τίς μετὰ Μωΐσέα; Ἰαχὼδ ὁ πατριάρχης, ἐν τῷ ποιμαίνειν ὑπομονὴν τὴν περὶ τῆς ἀληθείας ἐπιδεικνύμενος, μιχρᾷ εἰχόνι τὸν ὅλον ἑαυτοῦ χαραχτηρίσας βίον. Τίνι παρἐδωχε τὸν ζῆλον; Τῷ Δαθδίδ. Δαδιδ ἐχ ποιμαντιχῆς παρῆλθεν εἰς βασιλείαν. ᾿Αδελφαὶ γὰρ ποιμαντιχὴ καὶ βασιλιχή “ παρ᾽ ὅσον ἡ μὲν τῶν ἀλόγων, ἡ δὲ τῶν λογιχῶν τὴν ἐπιστασίαν ἐπεπίστευτο. Οὕτως … τοῦτο ἀμφότερα συλλαμθάνων ὁ Κύριός ἐστι καὶ ποιμὴν καὶ βασιλεὺς, τοὺς ἀλόγους ποιμαίνων, τοὺς λογιχωτέρους ὑπὸ τὴν ἐπιστασίαν τῆς βασιλείας ἄγων. Βούλει μαθεῖν πηλίχον ἐστὶ ποιμήν; Κύριος ποιμαίνει με. Πῶς δὲ ἀδελφὴ βασιλείας ποιμαντιχῇ; Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; Ὁ ἐνταῦθα ποιμὴν ἐχεῖ βασιλεύς. Καὶ μὴ νομίσῃς παρ᾽ ἄλλων μὲν μαρτυρεῖσθαε, αὐτὸν δὲ ἑπαισχύνεσθαι τῇ προσηγορίᾳ ταύτῃ. ᾿Αλλὰ χατασιωπήσας τοὺς … … τῆς ποιμαντιχῆς μαρτυρίαν - Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. ᾿Εγώ εἰμι, καὶ οὐκ ἠλιλοίωμαι. Πῶς, ὅταν τὰ μεγάλα λέγῃ ᾿Εγὼ τῇ χειρί μου ἐστερέωσα τὴν τῆν " ἐγὼ ἐξέτεινα τὸν οὐραγὸν μόνος ὡς ὅταν τἄλλα λέγῃ τὰ ἀξιοπρεπῇ καὶ ἄξια περὺ Θεοῦ λέγεσθαι, οὕτως λέγει: Ὃ ποιμὴν» ὁ κακός; ᾿ΑἈποδιώχει τοὺς νόθους, καὶ τὴν ἀλήθειαν εἰς ἑαυτὸν περιίστησιν. ᾿Εγώ εἶμι ὁ ποιμὴν ὁ καιῖός. Μάθε τίς ἐστιν ὁ ποιμὴν, καὶ τίς ἐστιν ὁ χαλός. Αὐτὸς ἕρμηνεύει. Ὁ ἀληθινὸς ποιμὴν τὴν ψυχὴν αὖτοῦ τίθησιν ὑπὲρ τῶν προδάτωγν" ὁ δὲ μισθωτὲς, καὶ οὐκ ὧν ποιμὴν, οὗ οὐκ ἔστιτὰ πρόδατα ἴδια, οὐ μέλει αὐτῷ, ὅταν ἴδῃ λύκον ἐρχόμενον. ### English translation (Claude) [2] For these are the praises of a martyr: the wealth of … We cannot extol him by the law of outside encomia, by speaking of illustrious fathers and ancestors. For it is shameful for one who shines by his own virtue to be decked with the adornments of others. People bring such things into their encomia by the laws of custom; but the law of truth demands each one's own praises. For neither does his sire's success in racing make a horse swift, nor is it a dog's praise to be born of the swiftest. But as the excellence of other animals is seen in each one by itself, so a man's own praise is that attested from the achievements that belong to him. What does a father's distinction matter to his child? So the martyr did not receive his distinction from elsewhere; he himself kindled a lamp of glory for the life that followed. The rest take their name from Mamas, not Mamas from others. Let the children who were taught piety by him take pride in him. For he teems with virtue from his own resources. He is not like a torrent swelled by another's inflow, but a spring pouring out beauty from its own depths. Let us admire the man, not decked with another's adornment, but made august by his own. Do you see the splendid breeders of horses? Do you see their white monuments? How they are stones that men pass by? But at the memory of the martyr every country is moved, every city is turned to festival. Not even the kinsmen run to the tombs of their fathers, but all to the place of piety. They call this man, the leader of truth, their father, rather than their fathers according to the body. Do you see how virtue is honored, and not wealth? So the Church, by the honors it pays to those who have gone before, urges on those present. “Do not, I pray,” it says, “be zealous for wealth, nor for the wisdom of the world that is passing away, nor for the glory that fades; these vanish with this life; but be a worker of piety. For piety will bear you up to heaven; piety will procure for you an immortal memory and a lasting fame.” [3] So if anyone remembers the shepherd, let him not admire wealth. For we have come together to praise one who was not rich; do not go away admiring a rich man, but poverty with piety. A shepherd: nothing great, nor a learned pursuit. Would you not, when angry, say to one who had provoked you, by way of reproach, “You shepherd!”? A shepherd possesses nothing beyond his daily food, wears a wallet, carries a staff and provisions for the day, having no care for tomorrow; an enemy of wild beasts, a companion of the gentlest animals, fleeing the marketplace, fleeing the courts, not knowing informers, not knowing commerce, not knowing wealth, having no shelter of his own, living under the common roof of the world, looking up to heaven at night, and through the stars reading the wonder of the Maker. A shepherd. Let us not be ashamed of the truth. Let us not imitate the outside myth-makers, nor wrap up the truth in elegant words. The truth is naked, without an advocate, showing itself. In more words it would seem lowly; but you will admire it the more in the praise. A shepherd and poor: these are the Christian's titles of honor. If you seek the founders of the school of piety, they are fishermen and tax collectors; if the disciples, poor leather-workers. No one rich, no distinction anywhere. All these things have been abolished together with the world. See, then, whose day we keep as a feast, in whom we all rejoice, by whom life has been transformed. Since we have been reminded of the shepherd, do not despise the title. You have heard that the first who pleased God, Abel, was a shepherd. Who imitated him? Moses the great lawgiver, who escaped the attempt of Pharaoh and hated the treachery of his fellow countrymen; he tended sheep on Mount Horeb; while he tended sheep he conversed with God. Not while judging did he see an angel in the bush, but while shepherding he was counted worthy of that heavenly converse. Who came after Moses? Jacob the patriarch, who in shepherding showed endurance for the truth, and depicted his whole life in a small image. To whom did he hand on the zeal? To David. David passed from shepherding to kingship. For shepherding and kingship are sisters, insofar as the one was entrusted with the oversight of irrational beings, the other of rational ones. So … the Lord, combining both, is both shepherd and king, shepherding the irrational and bringing the more rational under the oversight of his kingship. Do you wish to learn how great a thing a shepherd is? “The Lord shepherds me.” How is shepherding the sister of kingship? “Who is this King of glory?” The one who is shepherd here is king there. And do not think that he is called so by others but is himself ashamed of this title. But, silencing the … … the testimony of shepherding: “I am the good shepherd.” “I am,” and “I have not been changed.” Just as, when he speaks of great things, “I by my hand established the earth; I alone stretched out the heaven,” and when he says the other things fitting and worthy to be said of God, so he says, “the good shepherd.” He drives off the bastards and draws the truth round to himself. “I am the good shepherd.” Learn who the shepherd is and who the good one is. He himself interprets: “The true shepherd lays down his life for the sheep; but the hireling, who is not a shepherd, whose own the sheep are not, does not care when he sees the wolf coming.” ### Scripture references - 1 Cor 2:6: allusion, high confidence - Matt 6:34: allusion, medium confidence - Matt 4:18: allusion, medium confidence - Matt 9:9: allusion, medium confidence - Gen 4:2: allusion, high confidence - Heb 11:4: allusion, high confidence - Exod 2:15: allusion, high confidence - Exod 3:1: allusion, high confidence - Exod 3:2: allusion, high confidence - Gen 31:38: allusion, medium confidence - 1 Sam 16:11: allusion, high confidence - Ps 78:70 (77:70 LXX): allusion, high confidence - Ps 23:1 (22:1 LXX): quotation, high confidence - Ps 24:8 (23:8 LXX): quotation, high confidence - John 10:11: quotation, high confidence - Mal 3:6: allusion, medium confidence - Isa 44:24: quotation, high confidence - John 10:12: quotation, high confidence ### Translation notes - Staged as section 1; the scan's numeral is misread, and it contains sections 2 and 3 (3 marked); it continues in staged 23.2. Mamas, martyred at Caesarea in Cappadocia, was venerated as a shepherd. Words lost under Migne's notes and Latin are marked “…” (after “the wealth of,” evidently the benefits received by those who share in his gifts; after “So,” where Basil evidently says that for this reason the Lord combines both roles). The scan's Latin-column numbering confirms sections 2–4. Quotations and allusions: 1 Cor 2:6; Matt 6:34; Matt 4:18; 9:9; Gen 4:2–4; Heb 11:4; Exod 2:15; 3:1–2; Gen 30:25–31:42; 1 Sam 16:11; Ps 78:70–71 (77:70–71 LXX); Ps 23:1 (22:1 LXX); Ps 24:8 (23:8 LXX). - This staged section has no section number of its own: it continues section 3 (staged 23.1) after Migne's marginal reference (“Isa 44:24”), which has displaced the beginning of the sentence. Quotations: John 10:11–12; Mal 3:6; Isa 44:24. ### Citation (SBL) Basil, Hom. 23.2 (PG 31:592; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/22-6/#p-23-2). ## Homilies 23.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/22-6/#p-23-4 - Source: PG 31:596 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hirelings are those who lead for their own profit, then and now; Basil condemns schism over Christ's words and turns to the heretics' use of “I know my own and my own know me.” ### Greek text Ἐνταῦθα ζητεῖ ἣ Ἐχχχησία, εἰ ποιμὴν ὁ Κύριος, τίς μισθωτὸς ποιμήν; Μὴ ὁ διάδολος; Καὶ εἴ ὁ διάδολος μισθωτὸς ποιμὴν, τίς ὁ λύχος; ᾿Αλλὰ λύχος μὲν ὁ διάδθολος, τὸ ἀνήμερον θηρίον, τὸ ἀρπαχτιχὸν, τὸ ἐπίδουλον, ὁ χοινὸς πάντων ἐχθρός... Ἐχέτω τοίνυν ἰδίαν προσηγορίαν μισθωτὸς ποιμήν. Μισθωτοὺς ποιμένας τότε μὲν πρὸς τοὺς τότε ἀποστρεφόμενος ὁ Κύριος ἔλεγεν. Εἰσὶ δὲ καὶ οἱ νῦν, ὡς οὐκ ὄφελον, οἱ τὴν προσηγορίαν τῶν μισθωτῶν οἰχειούμενοι. Τότε ἀρχιερεῖς ἐνεδείχνυντο καὶ Φαρι-. σαῖΐοι, καὶ πᾶν ἐχεῖνο τὸ χόμμα τὸ Ἰουδαϊχόν. Ἐχείνους μισθωτοὺς ἔλεγε ποιμένας, τοὺς οὐ διὰ τὰ ἀληθὲς, ἀλλὰ διὰ τὸ αὐτῶν χρειῶδες τὴν τοῦ ποιμαέγειν ἐξουσίαν λαθόντας. Οἱ ἐπὶ προφάσει ματαίᾳ προσευχόμενοι, ἵνα χατεσθίωσι τὸν ἄρτον τῶν χης βῶν καὶ τῶν ὀρφανῶν, οὗτοι μισθωτοί. Οἱ τὴν χρείαν θεραπεύοντες, οἱ τὸ παρὸν διώχοντες, οὐ πρὸς τὸ μέλλον ἀτενίζοντες, μισθωτοὶ, καὶ οὐ ποιμένες εἰσί. Καὶ νῦν μισθωτοὶ πολλοὶ δοξαρίου δὺστήνον τὴν ἑαυτῶν ζωὴν ἀποδιδόντες, οἱ καὶ νῦν ἐπὶ ποῖς ὑγιαίνουσι τοῦ Κυρίου ῥήμασι σχίσμα ποιοῦντες. Εἰπόντος γὰρ ταῦτα τοῦ Κυρίου, σχίσμα ἐν αὐὖ-τοῖς ἐγένετο. Οἱ μὲν ἔλεγον, Δαιμόνιον ἔχει" ἄλλοι» Δαίμων ὀφθαλμοὺς τυφλοὺς βλέπειν ποιεῖν οὐ δύναται. Ὁρᾷς πῶς παλαιὸν τὸ πάθος τοῦ σχίσματος; Εὐθὺς γὰρ τὸ πτύον διαχρίνει μὲν τὸ ἄχυρον ἀπὸ τοῦ σίτου" καὶ τὸ μὲν χοῦφον καὶ ἄστατον ἀποσχίζεται τοῦ τροφίμου, τὸ δὲ πρὸς τροφὴν πνευματικὴν ἐπιτήδειον παραμένει τῶν γεωργούντων. Διὰ τοῦτο σχίσμα ἐγένετο, καὶ οἱ μὲν οὕτω διεφέροντο, οἱ δὲ Ῥ οὕτως. Ἰουδαίοις πρέπει τὸ σχίζεσθαι - ἡ δὲ τοῦ Θεοῦ Ἐχχλησία, τὸν χιτῶνα τὸν ἄῤῥαφον, τὸν ἐκ τῶν ἄνωθεν ὑφαντὸν, δεξαμένη, τὸν ἄσχιστον ὑπὸ στρατιωτῶν διαφυλαχθέντα, ἡ Χριστὸν ἐνδυσαμένη, μὴ σχιζέτω τὸ ἱμάτιον. Καὶ γινώσκω τὰ ἐμὰ, καὶ γινώσκουσί με τὰ ἐμά. ἥρπασεν ὁ αἱρετικὸς πρὸς; τὴν ἰδίαν κατασκευὴν τῆς βλασφημίας. Ἰδοὺ, φησὶν, εἴρηται, ὅτι Γιγώσκουσί με τὰ ἐμὰ, καὶ γιγώσχω τὰ ἐμά. Γινώσχειν. ἄρα τί λέγει; τὴν οὐσίαν "νοεῖν; … τὸ μέγεθὸς ἔγμετρειν; Ἐχεῖνα κατανοεῖσθαι τῆς θεό… ἐχ τῶν χατόπιν οὐ νοεῖς τὸ μέτρον τῆς γνώσεως; Τί γινώσχομεν θεοῦ; Τὰ ἐμὰ πρόδατα τῆς φωνῆς μου ἀχούει. Ἴδε πῶς νοεῖται Θεός “ ἐχ τοῦ ἁχούειν ἡμᾶς τῶν ἐντολῶν αὐτοῦ" ἐχ τοῦ ἀχούοντας ποιεῖν. Τοῦτο γνῶσις Θεοῦ, τήρησις ἐντολῶν Θεοῦ. Πῶς οὐ πολυπραγμοσύνη περὶ οὐσίας Θεοῦ; οὐ ζήτῆσις τῶν ὑπερχοσμίων; οὐχ ἐπίνοια τῶν ἀοράτων; Γιφώσχει με τὰ ἐμὰ, καὶ γινώσχω τὰ ἐμά. ᾿Αρχεῖ σοι εἰδέναι, ὅτι ποιμὴν καλός " ὅτι ἔθηχε τὴν ψυχὴν αὐτοῦ ὑπὲρ τῶν προδάτων. Οὗτος ὄρος τῆς τοῦ Θεοῦ ἐπιγνώσεως. Πόσος δὲ Θεὸς, καὶ τί τὸ μέτρον αὐτοῦ, καὶ ποταπὸς τὴν οὐσίαν, τὰ τοιαῦτα ἐπιχίνδυνα μὲν τῷ ἐρωτῶντι, ἄπορα δὲ τῷ ἐρωτωμένῳ " σιωπὴ θεραπεία τῶν τοιούτων ἐστί. Τὰ ἐμὰ πρόδατα τῆς ἐρῆς φωγῆς ἀκούει, εἶπεν, οὐ συζητεῖ. Τουτἐστιν οὐ παραχούει, οὐ φιλονειχεῖ. “χουσας Υἱὸν, μὴ μοι τρόπους Ὑεννήσεως μήτε αὐτὸς τεχνολόγει, μήτε ὑπὸ αἰτίαν ἀνάγαγε τὰ μὴ αἰτιολογήματα, μὴ διὰ σχίσματος διόριζε τὸ συνημμένον. Διὰ τοῦτο προλαδὼν ἡσφαλίσατό σε ὁ εὐαγγελιστής. Ἤχουσας πρώην, καὶ δὴ ἀχούεις - Ἐν ἀρχῇ ἦν ὅ Αόγος, ἵνα μὴ τὸν Υἱὸν γέννημα ἀνθρώπινον νομίσῆς ἐχ τοῦ μὴ ὄντος παρεληλυθέναι. Λόγον σοι εἶπε δια τὸ ἀπαθές. Ἦν σοι εἶπε διὰ τὸ ἄχρονον. Ἀρχήν σοι εἶπεν, ἵνα συνάψῃ τὸν γεννηθέντα τῷ Πατρί. Εἶδες πρόδατον εὐπειθὲς πῶς ἀχούει φωνὴν Δεσπότου. Ἐν ἀρχῇ, καὶ ἦν, καὶ Λόγος. Μηδὲ λέγε τὸ, Πῶς ἦν; καὶ, ΕἸ ἦν, οὐχ ἐγεννέθη, καὶ Εἰ ἐγεννήθη, οὐχ ἦν, Οὐχ ἔστι πρόδατον τὸ τὰ τοιαῦτα λέγον. Προδάτου δέρμα" ἔσωθεν δὲ λύχος ἐστὶν ὁ φθεγγόμενος. Ἐπίδουλος γνωριζέσθω. Τὰ ἐμὰ πρόἔατα τῆς ἐμῆς φωγῆς ἀκούει. “Ἤχουσας ΥἹόν; Νόησον τὴν πρὸς Πατέρα ὁμοιότητα. Ὁμοιότητα λέγω δι᾽ ἀσθένειαν τῶν δυνατωτέρων σωμάτων. Ἐπεὶ τό γε ἀληθὲς (οὐ φοδοῦμαι γὰρ προσδαίνειν τὴν ἀλήθειαν), οὐχ εἰμὶ ἔτοιμος συχοφάντης. Ταυτότητα λέγω, φυλάσσων Υἱοῦ καὶ Πατρὸς ἰδιότητα. Ἐν ὑποστάσει. Υἱοῦ, μορφὴν νόησον πατριχὴν, ἵνα μοι τὸν ἀχριδῇ τῆς εἰχόνος διασώσῃς λόγον, ἵνα μοι γοήσῃς θεοσεδῶς - Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἂν ἐμοί - οὐκ οὐσιῶν σύγχυσιν, ἀλλὰ χαραχτήρων ταυτότητα. ᾿Αλλὰ γὰρ ἔοιχεν ἐναντιώτατον εἶναι τῶν πραγμάτων, ἀγαπητοὶ, ὅπου γε καὶ τὴν ἡμετέραν ἀσθένειαν ἐξεδιάσατο τὸ εὐκειθὲς τῆς ὑμετέρας ἀχοῆς εἰπεῖν τι ἐν μέσοις καὶ φθέγξασθαι, ἵνα ἡ δύναμις … Τάχα γὰρ διὰ τοῦτο ὑπερεπερίσσευσεν ἡμῶν τὸ ἀσθενὲς, ἵνα ἐπὶ πλεῖον δοξασθῇ ὁ τὸ ἀσθενὲς ἐνἰσχύων. Ὁ δὲ περιαγαγὼν ἡμῶν τὴν πανήγυριν ταύτιν; καὶ πέρας δοὺς ταῖς περυσιναῖς εὐχαῖς, καὶ χεφαλὴν δοὺς τῷ ἐπιόντι χρόνῳ (ἡ γὰρ αὐτὴ ἡμέρα ὁρίζει ἡ μἷἵν τὸν παρελθόντα χύχλον, καὶ χεφαλὴ γίνεται πάλιν τῷ ἐπερχομένῳ), ὁ τοίνυν ἐπισυνάξας καὶ χαρισάμενος τοῦ μέλλοντος τὴν ἐνέργειαν, διαφυλάξειεν ἡμᾶς ἐν αὐτῷ ἀξλαθεῖς, ἀνεπηρεάστους, ὑπὸ τοῦ λύχου ἀδιαρπάχτους " ἄσειστον τὴν Ἐχχλτσίαν ταύτην, φρουρουμένην τοῖς μεγάλοις πύργοις - πῶν μαρτύρων διατηρήσειε. Πᾶσαν ἐπιόονλὴν καὶ ἡσυχίᾳ δὲ παράσχοι ἡμῖν διδάσχεσθαι τὰ θεῖα λόγια, καὶ διδάσκειν τὴν ἐπιχορηγουμένην χάριν τοῦ Πνεύματος " ὅτι αὐτῷ ἡ δόξα καὶ τὸ χράτος σὺν τῷ ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) [4] Here the Church asks: if the Lord is the shepherd, who is the hireling shepherd? The devil? And if the devil is the hireling shepherd, who is the wolf? But the devil is the wolf, the untamed beast, rapacious, treacherous, the common enemy of all. Let the hireling shepherd, then, have his own name. The Lord spoke of hireling shepherds then, turning to the people of that time. But there are those now too, would that there were not, who take the name of hirelings upon themselves. Then the high priests showed themselves such, and the Pharisees, and all that Jewish coinage. Those he called hireling shepherds who received the authority to shepherd not for the sake of the truth but for their own profit. Those who for a pretense make long prayers so as to devour the bread of widows and orphans, these are hirelings. Those who serve their own needs, who pursue the present and do not look to the future, are hirelings and not shepherds. And now there are many hirelings, who give up their own life for a wretched bit of glory, who even now make a schism over the sound words of the Lord. For when the Lord had said these things, a schism arose among them. Some said, “He has a demon”; others, “A demon cannot make blind eyes see.” Do you see how old is the disease of schism? At once the winnowing fan separates the chaff from the wheat; the light and unstable is split off from what nourishes, and what is fit for spiritual food remains with the farmers. That is why a schism arose, and some differed in this way, others in that. Schism befits Jews; but the Church of God, which received the seamless tunic, woven from above, kept unsplit by the soldiers, the Church that has put on Christ, let her not split the garment. “And I know my own, and my own know me.” The heretic seized this for his own construction of blasphemy. “See,” he says, “it is said, ‘My own know me, and I know my own.’” What then does “to know” mean? To comprehend the essence? … to measure out the greatness? To understand those things of the God[head] … from what follows, do you not perceive the measure of knowledge? What do we know of God? “My sheep hear my voice.” See how God is known: from our hearing his commandments, and from our doing them when we have heard. This is knowledge of God: keeping the commandments of God. Why not prying into the essence of God? Not searching into what is above the world? Not speculating about things invisible? “My own know me, and I know my own.” It is enough for you to know that he is the good shepherd, that he laid down his life for the sheep. This is the boundary of the knowledge of God. How great God is, what his measure is, and of what sort his essence, such questions are dangerous to the one who asks and impossible for the one asked; silence is the cure for such things. “My sheep hear my voice,” he said, not “dispute.” That is, they do not disobey, they do not contend. When you have heard “Son,” do not, I pray, yourself devise ways of begetting, nor bring under a cause what has no cause, nor divide by a split what is joined. That is why the evangelist secured you beforehand. You heard it lately, and you hear it now: “In the beginning was the Word,” so that you may not think the Son a human offspring brought into being from what is not. He said “Word” to you because of the passionlessness; he said “was” because of the timelessness; he said “beginning” so as to join the one begotten to the Father. You have seen how the obedient sheep hears its Master's voice: “in the beginning,” and “was,” and “Word.” Do not say, “How was he?” and “If he was, he was not begotten,” and “If he was begotten, he was not.” The one who says such things is not a sheep; he wears a sheep's skin, but within he is a wolf. Let the plotter be recognized. “My sheep hear my voice.” Have you heard “Son”? Conceive the likeness to the Father. I say “likeness” because of the weakness of … For in truth (for I am not afraid to approach the truth; I am no ready slanderer), I say identity, while preserving the distinctive property of Son and Father. In the hypostasis of the Son conceive the Father's form, so that you may keep for me the exact meaning of “image,” so that you may understand piously, “I in the Father and the Father in me”: not a confusion of essences, but an identity of characters. But it seems to be the most contrary thing, beloved, that the obedience of your hearing has forced even our weakness to say something in your midst and to speak, so that the power … For perhaps our weakness abounded for this reason, that the one who strengthens the weak might be the more glorified. And may he who has brought round this festival of ours, and given fulfillment to last year's prayers and a beginning to the coming time (for the same day marks the end of the past cycle for us and becomes again the beginning of the one to come), may he, then, who gathered us and granted us the work of the time to come, keep us in himself unharmed, unmolested, not snatched away by the wolf; may he keep this Church unshaken, guarded by the great towers of the martyrs; every plot … and grant us in quiet to be taught the divine oracles and to teach the grace supplied by the Spirit; for to him be the glory and the power, with the Holy Spirit, now and always and to the ages of ages. Amen. ### Scripture references - John 10:12: allusion, high confidence - Mark 12:40: allusion, high confidence - John 10:19: allusion, high confidence - John 10:20: quotation, high confidence - John 10:21: quotation, high confidence - Matt 3:12: allusion, high confidence - John 19:23: allusion, high confidence - Gal 3:27: allusion, high confidence - John 10:14: quotation, high confidence - John 10:27: quotation, high confidence - John 10:11: allusion, high confidence - John 1:1: quotation, high confidence - Matt 7:15: allusion, high confidence - John 14:10: quotation, high confidence - 2 Cor 12:9: echo, medium confidence ### Translation notes - Section 4 (the scan's numeral 4 is read in the raw OCR; the importer missed it). It continues in staged 23.5. The polemic against the Jewish leaders and against schismatics is translated as written. The “heretic” is evidently Eunomius, who claimed to know God's essence. Quotations and allusions: John 10:12; Mark 12:40; John 10:19–21; Matt 3:12; John 19:23–24; Gal 3:27; John 10:14. - This staged section has no section number of its own: it continues section 4 (staged 23.4) after a gap at the page break. Words lost under Migne's notes and Latin are marked “…” (after “To understand those things of the God[head]”; after “because of the weakness of,” where Migne notes a corrupt reading; after “so that the power”; after “every plot,” evidently “may he scatter”). The passage on “likeness” and “identity” (ταυτότης) of Son and Father is translated as written; Migne's note records manuscript variants in it (“I say identity, preserving the distinctive property …; in the hypostasis of the Son conceive the Father's form”). ὑπόστασις is rendered “hypostasis”, οὐσία “essence”. Quotations and allusions: John 10:27, 14, 11; John 1:1; Matt 7:15; John 14:10; 2 Cor 12:9. ### Citation (SBL) Basil, Hom. 23.4 (PG 31:596; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/22-6/#p-23-4). ## Homilies 24.0 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/24-0/#p-24-0 - Source: PG 31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Title of Basil's homily against the Sabellians, Arians and Anomoeans. ### Greek text Κατὰ Σαξδε.λλιανῶν, καὶ Ἀρείου, καὶ τῶν Ἄγο- ### English translation (Claude) Against the Sabellians, and Arius, and the Ano[moeans]. ### Translation notes - The title is cut off in the scan after “Ἀνο-”; the full title is completed in brackets. ### Citation (SBL) Basil, Hom. 24.0 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/24-0/#p-24-0). ## Homilies 24.1 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/24-0/#p-24-1 - Source: PG 31:604 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Sabellians renew Judaism by making Father and Son one person, the Anomoeans renew paganism by worshiping a created Son; Christ's own words show two persons and one nature. ### Greek text Μάχεται Ἰουδαϊσμὸς Ἑλληνισμῷ, καὶ ἀμφότεροι Χριστιανισμῷ, ὥσπερ Αἰγύπτιοι καὶ ᾿Ασσύριπ καὶ ἀλλήλοις ἧσαν πολέμιοι καὶ τῷ Ἰσραήλ “(ὡς καὶ ἐπὶ τῆς κακίας εὑρίσκομεν δειλίαν καὶ θράσος καὶ ἀλλήλοις ἀντικείμενα, καὶ τῇ ἀνδρίᾳ. Τοιαύτη τίς ἐστι χκαὶ πρὸς τὴν ὀρθότητα τῆς ὁμολογίας ἑχατέρωθεν παραχειμένη μάχη " ἐντεῦθεν μὲν Σαδελλίον, ἐτέρωθεν δὲ τῶν τὸ ἀνόμοιον κηρυσσόντωνά Ἡμεῖς δὲ, ὥσπερ ἀπεφύγομεν Ἕλληνας, καὶ τὴν πονηρὰν εἰδωλολατρείαν ἐξετράπημεν, καὶ τὸ πολύθεον αὖτῶν ἄθεον εἶναι χατέγνωμεν" οὕτως ἀπεφύγομεν καὶ τὴν τῶν Ἰουδαίων βλασφημίαν τῶν τὸν ΥἹὸν τοῦ Θεοῦ ἀρνουμένων, φοδηθέντες ἐχείνην τὴν ἀπειλήν" Ὃς ἂν ἀργήσηταί με ἔμπροσθεν τῶν ἀγθρώπων, ἀπαργήσομαι αὑτὸν κἀγὼ ἔμπροσθεν τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς) Φεύγωμεν δὴ οὖν, ὡς τὸ εἰχὰς, καὶ τοὺς τὰ συγγενῆ τούτοις χατὰ τοῦ λόγου τῆς ἀληθείας ἐπεξευρίσχοντας. Ἐπειδὴ γὰρ εἶδεν ὁ σοφὸς τοῦ χαχοποιῆσαι διάδολος τὴν πρὸς Ἕλληνας καὶ Ἰουδαίους τῶν Χρ:στιανῶν ἀλλοτρίωσιν, καὶ ὅτι εὐθὺς ἐχ τῶν ὀνομάτων ἔχομεν πρὸς … ὄνομα, οὕτως ἐπεισάγειν ἐπιχειρεῖ πάλιν τὴν Ἴουδαϊχὴν ἄρνησιν, καὶ τὴν Ἑλληνικὴν πολυθεῖαν. Οὲ μὲν γὰρ ἔργον Θεοῦ εἶναι λέγοντες τὸν Μονογενῇ καὶ ποίημα, εἶτα προσχυνοῦντες καὶ θεολογοῦνρᾶς εἰδωλολατρείας. τες, ἐχ τοῦ λατρεύειν τῇ χτίσει, καὶ μὴ τῷ χτίσαντι, τὰ τῶν ᾿Ελλήνων ἄντιχρυς ἐπεισάγουσιν " οἱ ὃὲ τὸν ἐχ Θεοῦ Θεὸν ἀρνούμενοι, καὶ ὀνόματι μὲν ὁμολογοῦντες Υἱὸν, ἔργῳ δὲ καὶ ἀληθείᾳ τὴν ὕπαρξιν ἀθετοῦντες, τὸν Ἰουδαϊσμὸν πάλιν ἀνανεοῦνται. Καὶ γὰρ ὅταν ὁμολογῶσι Λόγον, τῷ ἐνδιαθέτῳ αὐτὸν παρειχάζουσι- καὶ σοφίαν λέγοντες, ὁμοίαν εἶναι λέγουσι τῇ ἕξει τῇ ἐν. ψυχῇ τῶν πεπαιδευμένων συνισταμένῃ" καὶ διὰ τοῦτο πρόσωπον ἕν Πατρὸς καὶ Υἱοῦ, ἐπειδὴ καὶ ἄνθρωπος εἷς λέγεται, οὐ διαιρούμενος ἀπὸ τοῦ ἐνυπάρχοντος αὐτῷ λόγου καὶ τῆς σοφίας, Καίτοι ὁ εὐαγγελιστὴς εὐθὺς ἐχ προοιμίων βοᾷ Καὶ Θεὸς ἦν ὁ Λόγος, ἰδίαν ὕπαρξιν διδοὺς τῷ Υἱῷ. Εἰ γὰρ ἐν καρδίᾳ ἦν ὁ Λόγος, πῶς ἂν ἐνοήθη Θεός; πῶς δ᾽ ἂν ἦν πρὸς τὸν Θεόν; Ἐπειδὴ οὔτε ὁ ἐν ἀνθρώπῳ λόγος ἄνθρωπος, οὔτε πρὸς αὐτὸν εἶναι λέγεται, ἀλλ᾽ ἐν αὑτῷ. Οὔτε γὰρ ζῶν ἐστιν, οὔτε ὑφεστώς " ὁ δὲ τοῦ Θεοῦ Λόγος ζωή ἐστι καὶ ἀλήθεια. Καὶ ὁ μὲν λόγος ὁ ἡμέτερος ὁμοῦ τε ἐλέχθη καὶ οὐχ ἔστι" περὶ δὲ τοῦ Θεοῦ Λόγου τί φησιν ὁ ψαλμός; Εἰς τὸν αἰῶγα, Κύριε, ὁ Λόγος σου διαμένει ἐν τῷ οὐρανῷ. Καὶ ἐντεῦθεν μὲν οὗτος ὁ πόλεμος " ἑτέρωθεν δὲ τἰς καὶ ποῖός ἔστιν ὁ χατὰ τῆς ἀληθείας ἀγών; Τὴν μὲν ὕπαρξιν συγχωροῦσι, καὶ ἴδιον εἶναι πρόσωπον" Υἱοῦ, καὶ ἴδιον Πατρὸς συντίθενται" ἀνομοιότητα δὲ τῆς φύσεως παρεισάγουσι. Καὶ τὸ τοῦ ΥἹοῦ ὄνομα μέχρι φωνῆς συγχωροῦσι, τῇ δὲ ἀληθείᾳ πρὸς τὴν χτίσιν αὐτὸ χατάγουσιν " οὐ δυσωπούμενοι τὴν φωγὴν τοῦ Κυρίου, ἑαυτὸν προδειχνύντος τῷ πρὸς τὴν ᾿᾿ ποῦ Πατρὸς θεωρίαν ἐπειγομένῳ. Ὃ ἑωραχὼς γὰρ ἐμὲ, φησὶν, ἑώρακε τὸν Πατέρα. Αὕτη δὲ ἡ φωνὴ ὀρθῶς λογιζομένοις ἀμφοτέρων ἐμφράττει: τὰς βλασφημίας. Οὔτε γὰρ ἑαυτὸν εἶναι τὸν Πατέρα φάσχει, ὅς γε διαιρεὶ τὰ πρόσωπα φανερῶς ἐν τῷ λέγειν. Ὁ ἑωρακὼς ἐμέ. Δείχνυσι γὰρ ἐχ τούτου τὸ ἴδιον αὐτοῦ πρόσωπον" Ἑώρακε τὸν Πατέρα, ἀναφέρων ἐπὶ τὸ πατριχὸν πρόσωπον, καὶ διαιρῶν ἀφ᾽ ἑαυτοῦ 'προδήλως, καὶ ἐν τῷ λέγειν" Εἰ ἐγνώχειτέ με, καὶ εν Πατέρα μου ἂν δειτε. Οὐ γὰρ σύγχυσιν τῶν προτώπων ἐμφαίνει ταῦτα, ἀλλὰ τὸ ἀπαράλλαχτον τῆς θεότητος παρίστησιν. ᾿Αχουέτωσαν δὲ τὸν αὐτὸν λόγον καὶ οἱ ἐναντίοι " ὅτι ὁ τῆς τοῦ ΥἹοῦ χαττιξιωμένος χοινωνίας οὐχ ἀπεστέρηται τοῦ Πατρός. Οὐ γὰρ ἀλλοῖον ὁ γεννήτωρ ἐγέννα, ἀλλὰ τοιοῦτον οἷος αὐτός ἐστιν. “Ἄχουε, ὁ ᾿Ανόμοιος" ᾿Εγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν. Αχουε καὶ σὺ, ὁ Σαδέλλιος " Ἐγὼ … Καὶ ἑχάτερος ὑμῶν τὸ ἴδιον τραῦμα ἐχ τοῦ εὐαγγεἑνότητα λάμδανε ἐπὶ τὸ τῆς φύσεως ἀπαράλλαχτον " σὺ δὲ τὸ, ᾿Απ᾽ αὐτοῦ ἐξῆλθον, καὶ πρὸς αὐτὸν πορεύομαι, ἐπὶ τὸ τῶν προσώπων διάφορον. Συμδῶμεν οὖν ἐπὶ τούτοις, καὶ εἰρηνεύσωμεν, καὶ χαταθώμεθα τὸν μαχρὸν χατὰ τῆς εὐσεδείας πόλε-μὸν " ῥίψαντες μὲν τὰ ἢχονημένα ταῦτα τῆς ἀσεδείας ὅπλα, καὶ μεταχαλχεύσαντες τὰς ζιθύνας εἰς ἄρο- «ρα, καὶ τὰς μακαίρας εἰς δρέπανα. Μήτε σὺ λέγε μόνον, ἀλλ᾽ ἀχολούθει τῷ λέγοντι" Οὐχ εἰμὲ μόνος, ὅτι ὁ πέμψας μὲ Πατὴρ μετ' ἐμοῦ ἐστιν. Αλλος οὖν ὁ πέμψας Πατὴρ, καὶ ἄλλος ὁ πεμφθεὶς Υἱός. Καὶ πάλιν, ᾿Εγὼ, φησὶ, μαρτυρῶ περὶ ἐμαυ… Καὶ, ᾿Εν τῷ νόμῳ δὲ, φησὶ, τῷ ὑμετέρῳ γέγραπται, ὅτι δύο ἀγθρώπων ἡ μαρτυρία ἀληθής ἐστιν. ᾿λρίθμησον, εἰ βούλει, τὰ πρόσωπα. ᾿Εγὼ, φησὶν, εἰμὶ ὁ μαρτυρῶν. Εἷς. Καὶ μαρτυρεῖ περὲ ἐμοῦ ὁ πέμψας με. Δύο. Καὶ οὐχ ἐγὼ οὕτω τολμηρῶς ἀριθμῶ, ἀλλ᾽ αὐτὸς ὁ Κύριος ἐδίδαξεν, εἰπών “ Ἐν τῷ νόμῳ τῷ ὑμετέρῳ γέγραπται, ὅτι ἀγθρώπων δύο ἡ μαρτυρία ἀληθής ἐστι. Καὶ σὺ δὲ, ὁ χατ᾽ ἄλλο εἶδος τῆς ἀσεδείας θεομαχῶν, ὁ ἀνόμοιον εἷναι λέγων τῇ φύσει τὸν Υἱὸν τῷ Θεῷ, ὁ τὴν ἰσότητὰ μὴ διδοὺς, ὁ διάστασιν ζωῆς ἐμποιῶν δυσωπήθητι Παῦλον λέγοντα “ Ὃς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου" καὶ δὸς τῇ ζώσῃ εἰχόνι ἀπαραλλάκτως ἔχειν πρὸς τὴν ζωὴν τὴν ἀρχέτυπον. Ὁμολόγει Πατέρα Υἱοῦ, μὴ χτίσματος, δημιουργόν. Καὶ ἐν τῇ ἀληθινῇ τοῦ Πατρὸς ὁμολογίᾳ δὸς τὴν τοῦ γεννηθέντος πρὸς αὐτὸν ὁμοτιμίαν, μνησθεὶς τῆς τοῦ εὐαγγελιστοῦ μαρτυρίας, ὅτι Πατέρα γε} ἑαυτοῦ τὸν Θεὸν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ. Τὸ δὲ ἰσάζειν τῷ γεγεννηχότι κατὰ τὴν φύτιν νοεῖται, οὐ χατὰ μεγέθους σωματιχοῦ παραμέτρησιν. Πῶς δὲ οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, εἰ, ὡς σὺ βλασφημεῖς, οὐδέποτε ἴσος; Πῶς δὲ καὶ ἐν μορφῇ Θεοῦ ὑπῆρχεν ὁ, χατὰ τὸν σὸν λόγον, μηδέποτε ὅμοιος; ᾿Αλλ᾽ ὁ μὲν πόλεμος ἑχατέρωθεν ἡμῖν τοιοῦτος " ἡ δὲ ἀλήθεια τίς; Μήτε σὺ φοθοῦ τὴν τῶν προσώπων ὁμολογίαν, ἀλλὰ λέγε Πατέρα, λέγε καὶ Υἱὸν, … ἑχατέρας τῆς προσηγορίας ἰδίαν ἔννοιαν διδασχόμενος. Δεινὴ γὰρ ἀγνωμοσύνη μὴ καταδέχεσθαι τὰ διδάγματα τοῦ Κυρίου, εὐχρινῶς διιστῶντος ἡμῖν τῶν προσώπων τὴν ἑτερότητα. ᾿Εὰν γὰρ ἀπέλθω, φησὶ, παραχωλέσω τὸν Πατέρα, καὶ ἄἅ.- «ἴον πέμψει Παράκλητον ὑμῖν. Οὐχοῦν Υἱὸς μὲν ὁ παραχαλῶν, Πατὴρ δὲ ὁ παραχαλούμενος, Παράχλητὸς δὲ ὁ ἀποστελλόμενος, ἾΑρ᾽ οὖν οὐ φανερῶς ἀναισχυντεῖς ἀχούων, ᾿Εγὼ περὶ τοῦ Υἱοῦ, ᾿Εχεῖνος δὲ περὶ τοῦ Πατρὸς, "Α.1.:1ος περὶ τοῦ Πνεύματος τοῦ ἁγίου, καὶ πάντα φύρων, καὶ πάντα συγχέων, καὶ ἑνὶ πράγματι τὰς πάσας προσηγορίας περιτιθείς - Μὴ μέντοι μηδὲ σὺ ἅρπαγμα πρὸς τὴν ἀσέδειαν λάὅῃς τὴν τῶν προσώπων διαίρεσιν. ΕἸ γὰρ καὶ δύο τῷ ἀριθμῷ, ἀλλὰ τῇ φύσει οὐ διέζευχται " οὐδὲ ὁ τὰ δύο λέγων ἀλλοτρίωσιν ἐπεισάγει. Εἷς Θεὸς, ὅτι καὶ Πατήρ εἷς Θεὸς δὲ καὶ ὁ Υἱὸς, καὶ οὐ δύο θεοὶ, ἐπειδὴ ταυτότητα ἔχει ὁ Υἱὸς πρὸς τὸν Πατέρα. Οὐ γὰρ ἄλλην ἐν Πατρὶ χαθορῶ θεότητα, καὶ ἄλλην ἐν Υἱῷ " οὐδ᾽ ἑτέραν φύσιν ἐχείνην, καὶ ἑτέραν ταύτην. Ἵνα μὲν οὖν τρανωθῇ σοι τῶν προσώπων ἡ ἰδιότης, ἀρίθμει ἰδίᾳ Πατέρα, καὶ ἰδία Υἱόν" ἵνα δὲ μὴ εἰς πολυθεῖαν ἀποσχισθῇς, μίαν ὁμολόγει ἐπ᾽ ἀμφοῖν τὴν οὐσίαν. Οὕτω καὶ Σαδέλλιος πίπτει, καὶ ὁ ᾿Ανόμοιος ### English translation (Claude) [1] Judaism fights against Hellenism, and both against Christianity, just as the Egyptians and the Assyrians were hostile both to one another and to Israel (as in vice too we find cowardice and rashness opposed both to each other and to courage). Such is the battle that lies on either side against the rightness of the confession: on one side that of Sabellius, on the other that of those who preach the “unlike.” But we, as we fled the Greeks and turned away from their wicked idolatry and condemned their polytheism as atheism, so we fled also the blasphemy of the Jews, who deny the Son of God, fearing that threat: “Whoever denies me before men, I too will deny him before my Father in heaven.” Let us flee, then, as is fitting, those too who invent against the word of truth things akin to these. For since the devil, wise to do evil, saw the estrangement of Christians from Greeks and Jews, and that from the names themselves we have at once … the name, so he tries to bring in again the Jewish denial and the Greek polytheism. For those who say that the Only-begotten is a work of God and a thing made, and then worship him and call him God, … of idolatry, by serving the creature and not the Creator, plainly bring in the things of the Greeks; while those who deny God from God, and confess the Son in name but in deed and truth reject his existence, renew Judaism. For when they confess the Word, they liken him to the inward word; and when they say Wisdom, they say it is like the habit established in the soul of the learned; and for this reason they say there is one person of Father and Son, since a man too is called one, not divided from the word and wisdom present in him. And yet the evangelist cries out at once from the beginning, “And the Word was God,” giving the Son his own existence. For if the Word were in the heart, how could he be conceived as God? And how could he be with God? For the word in a man is neither man, nor is it said to be with him, but in him. For it is neither living nor subsisting; but the Word of God is life and truth. Our word no sooner is spoken than it is not; but about the Word of God, what does the psalm say? “Forever, O Lord, your word abides in heaven.” On this side, then, is this war; on the other, who and what is the struggle against the truth? They grant the existence, and agree that the Son has his own person and the Father his own; but they bring in an unlikeness of nature. They grant the name of Son as far as the sound, but in truth bring it down to creation, not abashed at the voice of the Lord, who shows himself to the one eager to see the Father: “He who has seen me,” he says, “has seen the Father.” This saying, rightly considered, stops the blasphemies of both. For he does not say that he himself is the Father, he who clearly distinguishes the persons in saying, “He who has seen me.” For by this he shows his own person; “has seen the Father,” referring to the Father's person and clearly distinguishing it from himself; and again in saying, “If you had known me, you would have known my Father also.” These words do not show a confusion of the persons, but present the exact sameness of the divinity. Let the opponents too hear the same saying: that whoever has been counted worthy of fellowship with the Son is not deprived of the Father. For the begetter did not beget something different, but such as he himself is. Hear, Anomoean: “I and the Father are one.” Hear you too, Sabellian: “I …” And each of you receives his own wound from the Gospel: you, take “one” of the exact likeness of nature; you, take “I came forth from him and go to him” of the difference of the persons. Let us agree, then, on these things and make peace, and lay down the long war against piety, throwing away these sharpened weapons of impiety, and recasting the spears into ploughshares and the swords into sickles. Neither should you say “alone,” but follow the one who says, “I am not alone, for the Father who sent me is with me.” The Father who sent is one, then, and the Son who was sent is another. And again: “I bear witness,” he says, “about myself …” And, “In your law,” he says, “it is written that the testimony of two men is true.” Count the persons, if you like. “I,” he says, “am the one who bears witness”: one. “And the one who sent me bears witness about me”: two. And it is not I who count so daringly; the Lord himself taught it, saying, “In your law it is written that the testimony of two men is true.” And you, who fight against God with another kind of impiety, who say that the Son is unlike God in nature, who do not grant equality, who introduce a separation of life, be abashed before Paul, who says, “who is the image of the invisible God”; and grant that the living image is exactly like the archetypal life. Confess the Father of a Son, not the maker of a creature. And in the true confession of the Father grant to the one begotten his equal honor with him, remembering the testimony of the evangelist, that he called God his own Father, making himself equal to God. Equality with the begetter is understood according to nature, not according to a measurement of bodily size. And how did he not count it robbery to be equal to God, if, as you blaspheme, he was never equal? And how was he in the form of God, who by your account was never like him? [3] Such, then, is the war on either side; but what is the truth? Neither should you fear the confession of the persons; say Father, say also Son, … being taught a proper meaning for each name. For it is a terrible ingratitude not to accept the teachings of the Lord, who clearly distinguishes for us the otherness of the persons. “For if I go away,” he says, “I will ask the Father, and he will send you another Paraclete.” So the Son is the one who asks, the Father the one who is asked, the Paraclete the one who is sent. Are you not plainly shameless, when you hear “I” of the Son, “he” of the Father, “another” of the Holy Spirit, and yet mix everything, confuse everything, and put all the names on one thing? But neither should you seize on the distinction of the persons as a prize for impiety. For even if they are two in number, they are not separated in nature; nor does one who says “two” bring in estrangement. God is one, because the Father too is one; and the Son is also God, and there are not two gods, since the Son has identity with the Father. For I do not see one divinity in the Father and another in the Son, nor one nature there and another here. So that the distinctive property of the persons may be clear to you, count the Father by himself and the Son by himself; but so that you may not be split off into polytheism, confess one essence in both. So both Sabellius falls and the Anomoean … ### Scripture references - Matt 10:33: quotation, high confidence - Jer 4:22: echo, medium confidence - Rom 1:25: allusion, high confidence - John 1:1: quotation, high confidence - Ps 119:89 (118:89 LXX): quotation, high confidence - John 14:9: quotation, high confidence - John 14:7: quotation, high confidence - John 10:30: quotation, high confidence - John 16:28: quotation, high confidence - Isa 2:4: allusion, high confidence - John 8:16: quotation, high confidence - John 8:29: allusion, high confidence - John 8:18: quotation, high confidence - John 8:17: quotation, high confidence - Deut 19:15: allusion, medium confidence - Col 1:15: quotation, high confidence - John 5:18: quotation, high confidence - Phil 2:6: quotation, high confidence - John 14:16: quotation, high confidence ### Translation notes - Homily 24 (title in staged 24.0); this staged section holds sections 1–3. The numeral of 3 is read (marked [3]); section 2 begins somewhere in the middle (Migne's Latin column numbers it), but its start is not certain and is not marked. Words lost under Migne's notes and Latin are marked “…”; Migne's notes include an alternative title (“… and of the Anomoeans; and exact theology about the [holy Trinity]”). Basil's polemic against Jews, Sabellians and Anomoeans is translated as written. οὐσία is rendered “essence,” πρόσωπον “person,” ταυτότης “identity.” No public-domain English translation was available; re-read against the Greek. Quotations and allusions: Matt 10:33; Jer 4:22; Rom 1:25; John 1:1; Ps 119:89 (118:89 LXX); John 14:9; 14:7; 10:30; 16:28; Isa 2:4; John 8:16, 29, 18, 17; Deut 19:15; Col 1:15; John 5:18; Phil 2:6; John 14:16. ### Citation (SBL) Basil, Hom. 24.1 (PG 31:604; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/24-0/#p-24-1). ## Homilies 24.4 - URL: https://sophiascriptura.com/fathers/basil-homiliae-variae/24-0/#p-24-4 - Source: PG 31:604 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One essence without two gods: the Son is the Father's perfect image and radiance; the Spirit is a distinct person, inseparable from Father and Son, ranked with them in baptism, and not a creature, as the Pneumatomachians' sophisms claim. ### Greek text Ὅταν ὃὲ εἴπω μίαν οὐσίαν, μὴ δύο ἐξ ἑνὸς μερισθέντα νόει, ἀλλ᾽ ἐχ τῆς ἀρχῆς τοῦ Πατρὸς τὸν Υἱὸν ὑποστάντα, οὐ Πατέρα καὶ Υἱὸν ἐκ μιᾶς οὐσίας ὑπερχειμένης. Οὐ γὰρ ἀδελφὰ λέγομεν, ἀλλὰ Πχτέρα καὶ Υἱὸν ὁμολογοῦμεν. Τὸ δὲ τῆς οὐσίας ταυτὸν, ἐπειδὴ ἐχ τοῦ Πατρὸς ὁ Υἱὸς, οὐ προστάγματι ποιηθεὶς, ἀλλ᾽ ἐχ τῆς φύσεως γεννηθείς " οὐχ ἀπομερισθεὶς τοῦ Πατρὸς, ἀλλὰ μένοντος τελείου τέλειος ἀπολάμψας. Καὶ μή μοι περιδραμόντες, ὅσοι ἢ μὴ τελείως τοῖς λεγομένοις ἠχολουθήσατε, ἣ πρὸς ἐπήρειαν ἡμᾶς περιεστήχατε, οὐ λαθεῖν τι παρ᾽ ἡμῶν ὠφέλιμον ἐπιζητοῦντες, ἀλλὰ λαδέσθαι «νὸς τῶν λεγομένων ἐπιτηροῦντες, εἴπητε" Δύο θεοὺς χηρύσσει, πολυθεῖαν χαταγγέλλει. Οὐ δύο θεοί οὐδὲ γὰρ δύο πατέρες. Ὁ μὲν ἀρχὰς εἰσάγων δύο δύο χηρύττει θεούς. Τοιοῦτος δέ ἐστε Μαρχίων, καὶ εἴ τις ἐχείνῳ τὴν ἀσπέδειαν παραπλήσιος. Καὶ πάλιν ὁ ἑτερούσιον λέγων τὸν γεγεννημένον πρὸς τὸν γεννήσαντα, δύο καὶ οὗτος λέγει θεοὺς, διὰ τὴν τῆς οὐσίας ἀνομοιότητα τὸ πολύθεον παρεἰσάγων. Εἰ γὰρ μία μὲν θεότης ἀγέννητος, μία δὲ γεννητὴ, σὺ εἴ ὁ τὴν πολυθεῖαν χηρύσσων, ἐναντίον μὲν λέγων εἶναι τὸ ἀγέννητον τῷ γεννητῷ, ἐναντίας δὲ δηλονότι καὶ τὰς οὐσίας τιθέμενος - εἴπερ οὐσία μὲν τοῦ Πατρὸς ἡ ἀγεννησία“ οὐσία δὲ τοῦ Υἱοῦ ἡ γέννησις. Ὥστε οὐ δύο μόνον θεοὺς, ἀλλὰ καὶ μαχομένους ἀλλήλοις λέγεις " καὶ τὸ δεινότατον, οὐ προαιρέσει διδοὺς τὴν μάχην, ἀλλὰ φυσιχῇ διαστάσει, μηδέποτε ἐλθεῖν εἰς εἐρηνιχὴν δυναμένῃ. ᾿Αλλ᾽ ὁ τῆς ἀληθείας λόγος ἑχατέρωθεν τὰ ἐναντιώματα διαπέφευγεν. “Ὅπου γὰρ μία μὲν ἡ ἀρχὴ, ἕν δὲ τὸ ἐξ αὐτῆς, καὶ ἕν μὲν τὸ ἀργέτυπον, μία δὲ ἡ εἰκὼν, ὁ τῆς ἐνότητος λόγος οὐ διαφθείρεται. Διότι γεννητῶς ὑπάρχων ἐχ τοῦ Πατρὸς ὁ Υἱὸς, καὶ φυσιχῶς ἐχτυπῶν ἐν ἑαυτῷ τὸν Πατέρα, ὡς μὲν εἰχὼν, τὸ ἀπαράλλαχτον ἔχει, ὡς δὲ γέννημα, τὸ ὁμοούσιον διασώζει. Οὐδὲ γὰρ ὃ χατὰ τὴν ἀγορὰν τῇ βασιλιχῇ εἰχόνι ἐνατενίξων, καὶ βασιλέα λέγων τὸν ἐν τῷ πίναχι, δύο βασιλέας ὁμολογεῖ, τὴν τε εἰχόνα, καὶ τὸν οὗ ἔστιν ἡ εἰχών " οὔτε, ἐὰν, δείξας τὸν ἐν τῷ πίναχι γεγραμμένον, εἴπῃ Οὗτός ἐστιν ὁ βασιλεὺς, ἀπεστέρησε τὸ πρωτότυπον τῆς τοῦ βασιλέως προσηγορίας. Μᾶλλον μὲν οὖν ἐχείνῳ τὴν τιμὴν ἐδεδαίωσε διὰ τῆς τούτου ὁμολογίας. Εἰ γὰρ ἡ εἰχὼν βασιλεὺς, πολλῷ δήπου εἰχὸς βασιλέα εἶναι τὸν τῇ εἰκόνι παρασχόμενον τὴν αἰτίαν. ᾿Αλλ’ ἐνταῦθα μὲν ξύλα, καὶ χηρὸς, καὶ ζωγράφον τέχνη τὴν εἰκόνα ποιεῖ φθαρτὴν, φθαρτοῦ μίμημα, ᾿καὶ τεχνητὴν τοῦ ποιηθέντος - ἐκεῖ δὲ, ὅταν ἀχούσῃς εἰχόνα, ἀπαύγασμα. νόει τῆς δόξης. Τί δὲ τὸ ἀπαύγασμα, καὶ τίς ἡ δόξα; Αὐτὸς εὐθὺς ἡρμήνευσεν ὁ ᾿Απόστολος ἐπάγων" Καὶ χαραχτὴρ τῆς ὑποστάσεως. Ταυτὸν οὖν ἔσει τῇ δόξῃ μὲν ἡ ὑπόστασις, τῷ ἀπαυγάσματι δὲ ὁ χαρᾶχτέρ. Ὥστε, τελείας μενούσης καὶ μηδὲν μειουμένης τῆς δόξης, τέλειον πρόεισι τὸ ἀπαύγασμα. Καὶ οὕτως ὁ τῆς εἰχόνος λόγος, θεοπρεπῶς παραδεχθεὶς, τὴν ἑνότητα ἡμῖν παρίστησι τῆς θεότητος. Οὗτος γὰρ ἐν ἐχείνῳ, χἀκεῖνηος ἐν τούτῳ. “Ὅτι καὶ οὗτος ποιοῦτός ἐστιν, οἷος ἐχεῖνος " χἀχεῖνος, οἷος οὗτος. Οὕτως ἑνοῦται τὰ δύο, τῷ μὴ διαλλάττειν, μηδὲ χαθ᾽ ἕτερον εἶδος καὶ ξένον χαραχτῇρα νοεῖσθαι τὸν Υἱόν. Πάλιν οὖν λέγω “ Εἷς καὶ εἷς, ἀλλ᾽ ἡ φύσις Θεὸς, ἐπειδὴ δι᾽ ἀμφοτέρων ἕν εἶδος θεωρεῖται ὁλο-χλήρως ἐν ἀμφοτέροις δειχνύμενον. ᾿Αλλὰ γὰρ πάλαι ὁρῶ δυσανασχετοῦντας ὑμᾶς πρὸς τὸν λόγον» καὶ μονονουχὶ ἀχούειν δοχῶ, ὅτι τοῖς ὁμολογου-οὐχ ἄπτομαι. Πᾶσα γὰρ ἀχοὴ νῦν πρὸς τὴν ἀχρόασιν τῶν λόγων τῶν περὶ τοῦ ἁγίου Πνεύματος ἀνηρέθισται. Ἐγὼ δὲ μάλιστα ἠδουλόμην, ὡς παροὕτω παραδιδόναι τοῖς ἀχούουσι" μὴ ἀεὶ περὶ τῶν αὐτῶν ἀπαιτούμενος τὰς εὐθύνας, ἀλλ᾽ ἐχ μιᾶς ὁμολογίας πεπεισμένους ἔχων τοὺς διδαχθέντας. … μαθηταὶ, ἡμᾶς δοχιμάσαι βουλόμενοι, οὐκ αὐτοί λαδεῖν ἐπιζητοῦντες: ἀνάγχη ἡμᾶς ὥσπερ ἐν διχαστηρίῳ τὴν ἀντιλογίαν προτείνεσθαι, καὶ ἀεὶ μὲν ἀναχρίνεσθαι, ἀεὶ δὲ λέγειν ἃ παρειλήφαμεν, Ὑμᾶς δὲ παραχαλοῦμεν μὴ ἐχ παντὸς τρόπου ζη- «ἕἐῖν τὸ ὑμῖν ἀρέσχον παρ' ἡμῶν ἀχοῦσαι, ἀλλ᾽ ὃ τῷ Κυρίῳ εὐάρεστόν ἐστι, καὶ σύμφωνον ταῖς Γραφαῖς, καὶ μὴ μαχόμενον τοῖς Πατράτιν. Ἃ τοίνυν ἐλέγομεν περὶ τοῦ Υἱοῦ, ὅτι δεῖ ὁμολογεῖν ἴδιον αὐτοῦ πρόσωπον, ταῦτ᾽ ἔχομεν λέγειν καὶ περὶ τοῦ Πνεύματος τοῦ ἁγίου. Οὐ γὰρ ταυτόν ἐστι τῷ Πατρὶ τὸ Πνεῦμα, διὰ τὸ γεγράφθαι, ὅτι Πγεῦμα ὁ Θεός. Οὐδὲ πάλιν Υἱοῦ καὶ Πνεύματος ἕν πρόσωπόν ἐστιν, ἐπειδὴ εἴρηται " Εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ " ὁ δὲ Χριστὸς ἐν ὑμῖν. Ἐντεῦθεν γὰρ ἠπατήθησάν τινες Πνεῦμα καὶ Χριστὸν τὸν αὐτὸν εἶναι. ᾿Αλλὰ τί φαμεν; Ὅτι τὸ τῆς φύσεως οἰχεῖον ἐντεῦθεν ἐμφαίνεται, οὐχὶ προσώπων σύγχυσις. Ἔστι μὲν γὰρ ὁ Πατὴρ, τέλεῖον ἔχων τὸ εἶναι καὶ ἀνενδεὲς, ῥίζα καὶ πηγὴ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος - ἔστι δὲ ὁ Υἱὸς ἐν πλῆρε: θεότητι ζῶν Λόγο:, καὶ γέννημα τοῦ Παποὺς ἀνενδεές " πλῆρες δὲ καὶ τὸ Πνεῦμα, οὐ μέρος ἑτέρου, ἀλλὰ τέλειον καὶ ὁλόχλτρον ἐφ᾽ ἑαυτοῦ θεωρούμενον. Καὶ συνῆπται μὲν ὁ Υἱὸς τῷ Πατρὶ ἀδιαστάτως συνῆπται δὲ τῷ Υἱῷ τὸ Πνεῦμα. Τὸ γὰρ διορίζον οὐχ ἔστιν, οὐδὲ τὸ διατέμνον τὴν ἐξ ἀϊδίου συνάφειαν. Αἰὼν γὰρ οὐδεὶς μεταξὺ παρεμπίπτει" οὐδὲ μὴν δέχεται ἡ ψυχὴ ἡ μῶν ἐπίνοιαν χωρι- “μοῦ, ὡς ἣ τοῦ Μονογενοῦς μὴ συνόντος ἀεὶ τῷ Πατρὶ, ἢ τοῦ ἁγίου Πνεύματος μὴ συνυπάρχοντος τῷ Υἱῷ. Ὅταν οὖν ποτε συνάψωμεν τὴν Τριάδα, μὴ ὡς ἑνὸς πράγματος ἀδιαιρέτου μέρη φαντάζου τὰ τρία (δυσσεδὴς γὰρ ὁ λογισμός), ἀλλὰ τριῶν ἀσωμάτων τελείων ἀχώριστον δέχου τὴν συνουσίαν. “Ὅπου Ὑὰρ ἁγίου Πνεύματος παρουσία, ἐχεῖ καὶ Χριστοῦ ἐπιδημία ὅπου δὲ Χριστὸς, ἐχεῖ καὶ ὁ Πατὴρ πάρἐστι δηλονότι. Οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν γαὸς τοῦ ἐν ὑμῖν ἁγίου Πγεύματός ἐστι; Καὶ, Εἴ τις τὸν γαὺν τοῦ Θεοῦ φθείρει, φθερεῖ. τοῦτον ὁ Θεός. ᾿Αγιαζόμενοι οὖν διὰ τοῦ Πνεύματος, δεχόμεθα τὸν Χριστὸν χατοιχοῦντα ἡμῶν εἰς τὸν ἔπω ἄνθρωπον, καὶ μετὰ τοῦ Χριστοῦ τὸν Πατέρα, Ὁ Ογίξίυπι ἴα [μ ποινὴν ποιούμενον τὴν μονὴν παρὰ τοῖς ἀξίοις. Ταύπτν δὲ τὴν συνάφειαν δηλοῖ καὶ ἡ παράδοσις τοῦ βαπτίτματος, καὶ ἢ ὁμολογία τῆς πίστεως. Εἰ γὰρ ἀλλότριον ἣν τῇ φύσει, πῶς συνηριθμεῖτο τὸ Πνεῦμα; Καὶ εἰ χρόνοις ὕστερον προσγενόμενον Πατρὶ καὶ Υἱῷ, πῶς τῇ ἀτδίῳ συνετάσσετο φύσει; Οἱ δὲ χωρίζοντες Πατρὸς καὶ Υἱοῦ καὶ τῇ χτίσει συναριθμοῦνπες τὸ Πνεῦμα ἀτελὲς μὲν ποιοῦσι τὸ βάπτισμα, ἑλλιπῇ δὲ τὴν ὁμολογίαν τῆς πίστεως. Οὔτε γὰρ … Καὶ εἰ ἕν τι πάλιν ἀπὸ τῆς χτίσεως προσαφθείη, πᾶσα ἣ χτίσις συνεισελεύσεται εἰς τὴν τοῦ Πατρὸς καὶ Υἱοῦ συναρίθμησιν. Τί γὰρ χωλύει λέγειν " Πιστεύομεν εἰς Πατέρα καὶ Υἱὸν καὶ εἰς πᾶσαν τὴν χτίσιν; Εἰ γὰρ εὐσεδὲς τὸ πιστεύειν εἰς μέρος τῆς χτίσεως, πολλῷ δήπου σεμνότερον τὸ πᾶσαν τὴν χτίσιν εἰς τὴν ὁμολογίαν παραλαμδάνειν. Πιστεύων δὲ εἰς πᾶσαν τὴν κτίσιν, οὐχ εἰς ἀγγέλους πιστεύεις μόνον καὶ τὰ λειτουργιχὰ πνεύματα, ἀλλὰ καὶ εἴ τινες ἀντικείμεναι δυνάμεις εἰσὶν, ἐπειδὴ καὶ αὐταὶ μέρος εἰσὶ τῆς χτίσεως, καὶ ταύταις συνθήσῃ χατὰ τὴν πίστιν. Οὕτως ἡ κατὰ τοῦ Πνεύματος βλασφημία εἰς δυσσεθεῖς καὶ ἀθεμίτους περιάγει σε λόγους. Ὁμοῦ τε γὰρ εἶπας ἃ μὴ δεῖ περὶ τοῦ Πνεύμα-τος, καὶ ἐπεσήμηνέ σοι ἧ τοῦ Πνεύματος ἐγχατάλειψις, Ὡς γὰρ ὁ ἐπιμύσας τοὺς ὀφθαλμοὺς οἰχεῖον ἔχει τὸ σχότος, οὕτως ὁ ἀναχωρήσας τοῦ Πνεύματος, ἕξω γενόμενος τοῦ φωτίζοντος, ὑπὸ τῆς χατὰ ψυχὴν … ᾿Αλλὰ μὴ χωρίσῃς Πατρὸς καὶ Υἱοῦ τὸ Πνεῦμα τὸ ἄγων, δυσωπείτω σε ἡ παράδοσις. Ὁ Κύριος οὕτως ἐδίδαξεν, ἀπόστολοι ἐχήρυξαν, Πατέρες διἐτήρησαν, μάρτυρες. ἐδεδαίωσαν. ᾿Αρχέσθητι λέγειν ὡς ἐδιδάχθης, καὶ μή μοι τὰ σοφὰ ταῦτα" ᾿Αγέννητόν ἔστιν, ἣ γεννητόν. Εἰ μὲν γὰρ ἀγέννητον, Πατὴρ᾽ εἰ δὲ γεννητὸν, Υἱός " εἰ δὲ μηδ᾽ ἕτερον τούτων, χτίσμα. Ἐγὼ δὲ μετὰ Πατρὸς μὲν οἶδα, οὐχὶ δὲ Πατέρα τὸ Πνεῦμα" καὶ μετὰ Υἱοῦ παρέλαδον,, Πατέρα οἰχειότητα νοῶ, ἐπειδὴ ἐχ Πατρὸς ἐχπορεύεται" τὴν πρὸς Υἱὸν δὲ, ἐπειδὴ ἀχούω" Εἴ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὖτοῦ. Εἰ γὰρ μὴ οἰκεῖον Χριστοῦ, πῶς οἰχειοῖ τῷ Χριστῷ; ᾿Αλλὰ καὶ Πνεῦμα ἀχούω τῆς ἀληθείας. ᾿Αλήθεια δὲ ὁ Κύριος. “Ὅταν δὲ ἀχούω Πνεῦμα υἱοθεσίας, εἰς ἔννοιαν ἔρχομαι τῆς πρὸς Υἱὸν καὶ Πατέρα χατὰ τὴν φύσιν ἑνότητος. Πῶς γὰρ υἱοθετεῖ τὸ ξένον; πῶς δὲ οἰχειοῖ τὸ ἀλλότριον; Οὕτω μὲν οὖν οὔτε καινοτομῶ ῥήματα, οὔτε ἀθετῶ τὴν ἀξίαν " ποὺς δὲ τολμῶντας χτίσμα προσαγορεύειν στενάζω καὶ ὀδύρομαι, ὅτι διὰ μικροῦ σοφίσματος καὶ χιρᾶαθρον. Ἐπειδὴ γὰρ, φησὶ, τρία ταῦτα ὁ νοῦς μὴ ὑπὸ τὴν διαίρεσιν ταύτην ἔρχεται τῶν ὄντων. Ἢ γὰρ ἀγέννητον, φησὶν, ἐστὶν, ἢ γεννητὸν, ἣ χτιστόν᾽ ἀλλὰ μὴν οὗτε τὸ πρῶτον, οὔτε τὸ δεότερον, τὸ τρίτον ἄρα. Τοῦτο ὑμῶν τὸ ἄρα τῇ αἰωνίῳ ἀρᾷ ὑποδίχους ὑμᾶς καταστήσει. Πάντα ἐξηρεύνησας; πάντα τοῖς σεαυτοῦ λογισμοῖς ὑπὸ διαίρεσ'ν ἤγαγες; οὐδὲν ἀνεξέταστον χατέλιπες; πάντα τῷ νῷ περιέλαδες; πάντα τῇ σεαυτοῦ καταλήψει συνέχλεισας; οἶδας τὰ ὑπὸ γῆν; οἷδας τὰ ἐν τῷ Εἰ δὲ πολλὰ ἀγνοεῖς, καὶ μυριοπλάσια τῶν ὀγνωσμένων ἐστὶ τὰ ἀγνοούμενα, τί οὐχὶ μετὰ πάντων καὶ περὶ τοῦ τρόπου τῆς ὑπάρξεως τοῦ ἁγίου Πνεύματος τὴν ἀχένδυνον ἄγνοιαν ἀνεπαισχύντως ὁμολογεῖς; Ἐγὼ δὲ σχολὴν μὲν οὐχ ἄγω ἐλέγχειν τῶν λογισμῶν σου τὴν ματαιότητα, οὐδὲ δειχνύναι πόσα ἐν,τοῖς οὖσι τὴν χατάληψίν σου τῶν λογισμῶν διαπέφεύγεν ᾿ ἐχεῖνο δ᾽ ἂν ἡδέως τοὺς ἐφ᾽ ὑμῶν ἐρωσει σοί ποτε τῆς ἀθέου ταύτης σοφίας, χτίσμα λέγοντι τὸ Πνεῦμα τὸ ἅγιον. Οὐ φοδῇ τὴν ἀσυγχώρητον ἁμαρτίαν; Ἢ τί ποτε οἴει δυσσεδέστερον τούτου δύνασθαι βλασφημεῖν; Ἐχ γὰρ μιᾶς ταύτης φωνῆς πάντα ἐνέστη τὰ δεινότατα " ἀλλοτρίωσις ἀπὸ Θεοῦ κατ᾽ αὐτὴν τὴν φύσιν, δουλείας ταπείνωσις, διαχονίαι λειτουργικαὶ, ἁγιασμοῦ στέρησις, τοῦ κατὰ φύσιν οὐ προσόντος, καὶ περιστήσεται τῷ Πνεύματι, οὕτω μετέχειν ἁγιασμοῦ ἐκ τῆς κατὰ χάριν διανομῆς, ὡς καὶ τὰ λοιπὰ ἔχει ὅσα ἡγίασται. Καὶ ὥσπερ δίδοται ἡμῖν ἡ φανέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον, καὶ ὡς ἐπιμετρεῖται ἑχάστῳ χατὰ τὴν ἀναλογίαν τῆς πίστεως, οὕτως ἔσται καὶ τὸ Πνεῦμα τοῦ ἁγιασμοῦ μετέχον, εἴπερ ὄντως χτιστὸν χατὰ τὴν Πνευματομάχων ὑπόληψιν. Ἴ. ᾿Αλλὰ γὰρ μὴ συγχωρήσωμεν τὴν ἄνοιαν αὐτῶν ἀνέλεγχτον, τῶν οἰομένων πάντα τῇ ἑαυτῶν διανοίᾳ κατειληφέναι. ᾿Αποχρινάσθωσαν τοίνυν ἡμῖν. Τί πτε ἄρα ἡ τοῦ αἰσθητοῦ ἡλίου οὐσία; Πότερον σ ἔν πι τῶν τεσσάρων ἐστὶν, ἢ σύνθετός ἐστιν ἐχ τῶν. τεσσάρων; ᾿Αλλὰ μὴν οὔτε γῆ ἐστιν, οὔτε ἀὴρ, οὔτε ὕδωρ ἐστὶν, οὔτε πῦρ. Ταῦτα γὰρ ἐπ᾽ εὐθείας χινεῖται" τὰ μὲν ἄνω φερόμενα, τὰ δὲ χάτω. Γῆ μὲν γὰρ καὶ ὕδωρ κατωφερῇ ἐστι διὰ τὸ βάρος ᾿ ἀὴρ δὲ καὶ πῦρ τὴν ἄνω φορὰν χινεῖται διὰ χουφότητα " «οὔ δὲ ἡλίου χυκλοφοριχή ἐστιν ἡ χίνησις. Οὐ τοίνυν ἐστὶν ἕν τῶν τεσσάρων. ᾿Αλλὰ μὴν οὐδὲ σύνθετός ἐστιν ἐχ τούτων " διότι τὰ σύνθετα χαμάτῳ συνέχεται, ἐχ μὲν τῶν ἐναντίων τὴν σύστασιν ἔχοντα, ἀντισπώντων δὲ ἀλλήλοις τῶν ἐναντίων κατὰ τὴν χίνησιν. ᾿Αχάματος δὲ τοῦ ἡλίου ἡ χίνησις, διὰ τοῦτο … καὶ ἄπαυστος. Ὥστε οὐ σύνθετος. ᾿Αλλὰ μὴν ἐν τοῖς σώμασιν ἣ ἁπλοῦν τί ἐστιν, ἣ σύνθετον. Οὔτε δὲ ἁπλοῦν σῶμα ὁ ἥλιος " οὐ γὰρ ἐπ᾽ εὐθείας χινεῖται " οὔτε σύνθετον οὐ γὰρ χάμνει χινούμενος. Οὐχ ἄρα ἐστὶν ὁ ἥλιος. Τοιαῦται ὑμῶν αἱ σοφαὶ διαιρέσεις, ὑπὸ τῶν ὀφθαλμοὺς ἐχόντων χαταγελώμεναι. Πάλιν πῶς ὁρῶμεν οἱ ἄνθρωποι; Πότερον εἰσδεχόμενοι τοὺς τύπους τῶν ὁρατῶν, ἢ ἀφιέντες δύναμιν ἐξ αὐτῶν; ᾿Αλλὰ μὴν οὔτε δεχόμεθα τῶν ὁρατῶν τὰς εἰχόνας (πῶς γὰρ τὸ ἡμισφαέριον τοῦ οὐρανοῦ τῷ μιχρῷ πόρῳ τῆς χόρης ἐμφαίνεται;), οὔτΞ μὴν ἀφίεμέν τι παρ᾽ ἑαυτῶν (πῶς γὰρ πάλιν τὸ ἐχπεμπόμενον ἐξαρχεῖ τῷ οὐρανῷ ἐφαπλοῦσθαι;) Εἰ δὲ μήτε δεχόμεθα τῶν ὁρατῶν τὰς εἰχόνας, μῆτε τινὰ δύναμιν ἐξ ἑαυτῶν ἀποπέμπομεν, οὐχ ἄρα ὁρῶμεν. Τί οὖν; … ἀληθῆ εἶναι τὰ συμπεράσματα; Τί διαφέρει τῶν τοιούτων λόγων καὶ ἧ περὶ τοῦ Πνεύματος ὑμῶν τῶν γυναιχῶν εὐνούχοις ἐνεπιδείχνυσθε; Μὴ δὴ ἔπηρεαστιχῶς ἄχονε. Εἰ ἐχ τοῦ Θεοῦ τὸ Πνεῦμα, πῶς ὑπὸ τὴν χτίσιν ἄγεις; Οὐ γὰρ δὴ ἐχεῖνο ἐρεῖ;, ὅτι καὶ τὰ πάντα ἐχ τοῦ Θεοῦ. "Ὥσπερ γὰρ ὁ Χριστὸς Θεοῦ λέγεται, οὐχὶ δὲ χτίσμα ὡς καὶ ἡμεῖς (Ἡμεῖς γὰρ Χριστοῦ, Χριστὸς δὲ Θεοῦ), ἀλλ᾽ ἄλλως μὲν ἡμεῖς Χριστοῦ λεγόμεθα, ὡς δοῦλοι Δεσπότου " ἄλλως δὲ Χριστὸς θεοῦ λέγεται, ὡς Υἱὸς τοῦ Πατρός " οὕτω καὶ τὸ Πνεῦμα, οὐχ ἐπειδὴ τὰ πάντα ἐχ τοῦ Θεοῦ, καὶ αὐτὸ ὡς τὰ πάντα. Οὐ γὰρ ἐπειδὴ καὶ τὰ λειτουρ γικὰ πνεύματα, ἤδη καὶ τὸ Πνεῦμα τὸ ἅγιον ὅμοιον αὑτοῖς διὰ τὴν προσηγορίαν, Ἕν γάρ ἔστι τὸ ἄληθινῶς Πνεῦμα. Ὡς γὰρ πολλοὶ μὲν υἱοὶ, εἷς δὲ ὁ ἀληθινὸς Υἱός" οὕτω χἂν πάντα λέγηται ἐχ τοῦ θεοῦ, ἀλλὰ χυρίως ὁ Υἱὸς ἐχ τοῦ Θεοῦ, καὶ τὸ Πνεῦμα ἐκ τοῦ θεοῦ. Ἐπειδὴ καὶ ὁ Υἱὸς παρὰ τοῦ Πατρὸς ἐξῆλθε, καὶ τὸ Πνεῦμα ἐχ τοῦ Πατρὸς ἐχπορεύεται. ἸΑλλ᾽ ὁ μὸν Υἱὸς ἐχ τοῦ Πατρὺς γεννητῶς, τὸ δὲ Πνεῦμα ἀῤῥήτως ἐχ τοῦ Θεοῦ. "Ὅρα οὖν ἡλίχος ὁ χίνδυνος χατασμιχρύνειν τὴν δόξαν τοῦ Παραχλήτου. Οὐ δέχεται τὴν εἰς αὐτὸν τιμὴν ὁ Υἱὸς, ἀθετουμένου τοῦ Πνεύματος. Ἐχεῖγος γὰρ, φησὶν, ἐμὲ δοξάσει, οὐχ ὡς δοῦλος μετὰ τῆς κτίσεως. Εἰ γὰρ μετὰ πάντων ἐδόξαζεν, οὐχ ἂν ἐῤῥήθη, ᾿Εχεῖνος. Νῦν δὲ ἡ ἐπὶ τὸ ἕν ἀναφορὰ τὴν καθ᾽ ὑπεροχὴν τῶν ἄλλων προσαγομένην δόξαν παρίστησιν. Οὐ γὰρ ὡς οἱ λέγοντες: Δόξα ἐν ὑψίστοις Θεῷ" ἀλλ' ὡς ὁ εἰπών: Πάτερ, ἐδόξασά σε, τὸ ἔργον ὃ ἔδωκας ἐτελείωσα. Ἰζαὶ ὡς ὁ Πατὴρ δοξάζει τὸν Υἱὸν, λέγων" Καὶ ἐδόξασά σε, καὶ πάλιν δοξάσω" οὕτω καὶ ὁ Υἱὸς τὸ Πνεῦμα εἰς τὴν ἑαυτοῦ καὶ Πατρὸς χοινωνίαν παραλαμδάνει. Ἢ δειξάτω μοΐ τις μείζονα ταύτης δόξαν, καὶ πάντα δίδωμι ἀληθεύειν τοὺς ἀνπιλέγοντας. Ὁ ὑμᾶς ἀθετῶν ἐμὲ ἀθετεῖ. Διὰ τί; Διὰ τὸ Πνεῦμα τὸ ἑνοιχοῦν ἐν αὑτοῖς δηλονότι. Ὥστε " ὁ μὴ τιμῶν τὸ Πνεῦμα οὐ τιμᾷ τὸν Υἱόν" Ὁ δὲ μὴ τιμῶν τὸν Υἱὸν οὐ τιμᾷ τὸν Πατέρα. Οὕτως ἄρα ἣ «ερὶ ἕν τι τῶν πιστευομένων ἀγνωμοσύνη ὅλης ἐστὶ τῆς θεότητος ἄρνησις. Εἰ κτιστόν ἐστι τὸ Πνεῦμα, οὐ θεῖον. ᾿Αλλὰ μὴν Πνεῦμα, φησὶ, θεῖον τὸ ποιῆσάν μς. Καὶ, ᾿Ενέπιλησε, φησὶν, ὁ Θεὸς τὸν Πνεῦμα θεῖον σοφίας καὶ συνέσεως. Ποῦ τοίνυν εὑρίσχεις προσεγγίζον τὸ θεῖον; τῇ χτίσει, ἢ τῇ θεότητι; Εἰ μὲν γὰρ τῇ κτίσει, καὶ τὸν Πατέρα τοῦ Ἑυρίου ἡμῶν Ἰησοῦ Χριστοῦ χτίσμα ἐρεῖς - γέγραπται γὰρ περὶ αὐτοῦ" Ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης " εἰ δὲ τῇ θεότητι, παυσάμενος τῆς βλασφημίας, ἐπίγνωθι τοῦ Πνεύματος τὴν ἀξίαν. Οὕτως ἀσύνετος εἶ, ὡς μηδ᾽ ὑπ᾽ αὐτῆς προσάγεσθαι «ἧς φωνῆς εἰς τὰς ἀξίας ἐννοίας τοῦ Πνεύμα… ### English translation (Claude) [4] When I say one essence, do not think of two divided off from one, but of the Son subsisting from the Father as principle; not of Father and Son from one essence lying above them. For we do not speak of brothers, but confess Father and Son. The identity of essence is there because the Son is from the Father, not made by a command, but begotten from his nature; not divided off from the Father, but shining forth perfect from the perfect, who remains. And do not, I pray, you who either did not follow what was said perfectly, or have stood around us in malice, not seeking to receive anything useful from us but watching to seize on something we say, run about and say, “He preaches two gods, he proclaims polytheism.” Not two gods; for not two fathers either. The one who brings in two principles preaches two gods. Such is Marcion, and anyone like him in impiety. And again, the one who says that the one begotten is of another essence than the begetter, he too speaks of two gods, bringing in polytheism through the unlikeness of essence. For if one divinity is unbegotten and another begotten, it is you who preach polytheism, saying that the unbegotten is contrary to the begotten, and evidently positing contrary essences too, if indeed the essence of the Father is ingeneracy and the essence of the Son is begottenness. So you speak not only of two gods, but of gods fighting one another; and what is most terrible, you ascribe the fight not to choice but to a natural opposition, which can never come to peace. But the word of truth has escaped the contradictions on either side. For where there is one principle, and one who is from it, and one archetype and one image, the account of unity is not destroyed. For the Son, existing from the Father by begetting, and by nature expressing the Father in himself, as image has exact likeness, and as offspring preserves the identity of essence. For neither does one who looks at the king's image in the marketplace and calls the one on the panel king confess two kings, the image and the one whose image it is; nor, if he points to the one painted on the panel and says, “This is the king,” has he deprived the original of the name of king. Rather, he has confirmed the honor of the original by confessing this one. For if the image is king, much more surely is the one who provides the image with its cause king. But here wood and wax and the painter's art make the image corruptible, an imitation of the corruptible, an artificial copy of what was made; there, when you hear “image,” understand the radiance of the glory. What is the radiance, and what is the glory? The Apostle himself interpreted at once, adding: “and the exact imprint of his hypostasis.” The hypostasis, then, corresponds to the glory, and the imprint to the radiance. So, the glory remaining perfect and in no way diminished, the radiance comes forth perfect. And so the account of the image, received in a manner fitting God, presents to us the unity of the divinity. For this one is in that one, and that one in this; for this one is such as that one, and that one such as this. So the two are one, by not differing, and by the Son's not being conceived according to another form and a foreign character. Again, then, I say: one and one, but the nature is God, since through both one form is contemplated, shown wholly in both. But I have long seen you impatient with the discourse, and I almost seem to hear that … I do not touch. For every ear is now eager to hear the words about the Holy Spirit. I should most have wished … to hand it on to the hearers so: not always being called to account about the same things, but having those taught persuaded by one confession. But … disciples, wishing to test us, not seeking to receive themselves, we must, as in a law court, put forward our defense, and always be examined, and always say what we have received. But we urge you not to seek by every means to hear from us what pleases you, but what is pleasing to the Lord, in agreement with the Scriptures and not in conflict with the Fathers. What we said, then, about the Son, that one must confess his own person, this we have to say about the Holy Spirit too. For the Spirit is not the same as the Father because it is written, “God is Spirit.” Nor again is there one person of the Son and the Spirit because it is said, “If anyone does not have the Spirit of Christ, he is not his,” and “Christ in you.” For some have been deceived by this into thinking that the Spirit and Christ are the same. But what do we say? That the kinship of nature is shown here, not a confusion of persons. For the Father exists, having perfect and needless being, root and spring of the Son and the Holy Spirit; the Son exists, living Word in full divinity, needless offspring of the Father; and the Spirit too is full, not a part of another, but contemplated perfect and complete in himself. The Son is joined to the Father without interval, and the Spirit is joined to the Son. For there is nothing that divides or cuts the conjunction from eternity. For no age falls between, nor does our soul admit a notion of separation, as though the Only-begotten were not always with the Father, or the Holy Spirit did not coexist with the Son. [5] When, then, we join the Trinity together, do not imagine the three as parts of one undivided thing (the thought is impious), but receive the inseparable union of three perfect incorporeal [persons]. For where the Holy Spirit is present, there is the dwelling of Christ; and where Christ is, there evidently the Father is present. “Do you not know that your bodies are a temple of the Holy Spirit within you?” And, “If anyone destroys the temple of God, God will destroy him.” Being sanctified through the Spirit, then, we receive Christ dwelling in our inner man, and with Christ the Father, who make their common dwelling with the worthy. This union is shown also by the tradition of baptism and by the confession of faith. For if he were alien in nature, how was the Spirit numbered with them? And if he came into being later in time than the Father and the Son, how was he ranked with the eternal nature? But those who separate the Spirit from the Father and the Son and number him with creation make baptism incomplete and the confession of faith deficient. For neither … And if again one thing from creation is attached, the whole creation will come into the counting with the Father and the Son. For what prevents our saying, “We believe in the Father and the Son and in all creation”? For if it is pious to believe in a part of creation, it is surely much more august to take the whole of creation into the confession. But believing in all creation, you believe not only in angels and the ministering spirits, but also in whatever opposing powers there are, since they too are part of creation, and you will join yourself with them in your faith. So blasphemy against the Spirit leads you round to impious and unlawful words. For as soon as you said what should not be said about the Spirit, the Spirit's forsaking of you marked you. For as one who has shut his eyes has darkness as his own, so one who has withdrawn from the Spirit, coming outside of what enlightens, … by the [blindness] of the soul … [6] But do not separate the Holy Spirit from the Father and the Son; let the tradition shame you. The Lord taught so, the apostles preached it, the Fathers kept it, martyrs confirmed it. Be content to speak as you were taught, and do not give me these clever things: “It is unbegotten or begotten. If unbegotten, it is the Father; if begotten, the Son; if neither of these, a creature.” I know the Spirit with the Father, but not as Father; and I have received him with the Son, but not named Son. I understand his kinship with the Father, since he proceeds from the Father; his kinship with the Son, since I hear, “If anyone does not have the Spirit of Christ, he is not his.” For if he is not Christ's own, how does he make us Christ's own? And I hear also of the Spirit of truth; and the truth is the Lord. And when I hear “Spirit of adoption,” I come to the thought of his unity of nature with the Son and the Father. For how does what is foreign adopt? How does what is alien make one's own? So I neither innovate words nor reject his dignity; but I groan and lament over those who dare to call him a creature, because through a small sophism … pit. For since, he says, … the mind … does not come under this division of the things that are. “For it is either unbegotten,” he says, “or begotten, or created; but it is neither the first nor the second; therefore it is the third.” This “therefore” of yours will make you liable to the eternal curse. Have you searched out everything? Have you brought everything under division by your own reasonings? Have you left nothing unexamined? Have you grasped everything with your mind? Have you shut up everything in your own comprehension? Do you know the things under the earth? Do you know the things in the … But if you are ignorant of many things, and what is unknown is ten thousand times more than what is known, why do you not, together with everything else, confess without shame a harmless ignorance also about the manner of existence of the Holy Spirit? I have no leisure to refute the vanity of your reasonings, nor to show how many things among the things that are have escaped the grasp of your reasonings; but I would gladly ask those of you … you, when you call the Holy Spirit a creature. Do you not fear the unforgivable sin? Or what do you think could be blasphemed more impiously than this? For from this one word all the most terrible things arise: estrangement from God in nature itself, the lowliness of servitude, ministerial services, deprivation of sanctification, since it does not belong to him by nature; and it will befall the Spirit to share in sanctification from distribution by grace, as do all the other things that have been sanctified. And as the manifestation of the Spirit is given us for profit, and is measured out to each according to the proportion of faith, so the Spirit too will share in sanctification, if he is really created, according to the supposition of the Pneumatomachians. [7] But let us not leave unrefuted the folly of those who think they have grasped everything with their own mind. Let them answer us, then: what is the essence of the sensible sun? Is it one of the four elements, or composed of the four? But it is neither earth, nor air, nor water, nor fire. For these move in a straight line, some carried upward, others downward: earth and water move downward because of their weight, air and fire upward because of their lightness; but the sun's motion is circular. So it is not one of the four. But neither is it composed of them; for composites are held together with toil, having their constitution from contraries, and the contraries pull against one another in their motion. But the sun's motion is untiring, and for this reason … and ceaseless. So it is not composite. But among bodies a thing is either simple or composite. The sun is neither a simple body, for it does not move in a straight line, nor composite, for it does not tire in moving. Therefore the sun does not exist. Such are your clever divisions, laughed at by those who have eyes. Again, how do we human beings see? By receiving the impressions of visible things, or by sending out a power from ourselves? But we neither receive the images of visible things (for how is the hemisphere of the heaven reflected in the small opening of the pupil?), nor do we send out anything from ourselves (for again, how does what is sent out suffice to spread over the heaven?). If we neither receive the images of visible things nor send out any power from ourselves, then we do not see. What then? … the conclusions are true? How does your [reasoning] about the Spirit differ from such arguments, which you display to the eunuchs of the women? Do not listen maliciously. If the Spirit is from God, how do you bring him under creation? For you will not say that all things too are from God. For as Christ is called God's, not a creature as we too are (“For we are Christ's, and Christ is God's”), but we are called Christ's in one way, as servants of a Master, and Christ is called God's in another, as Son of the Father; so too the Spirit is not God's in the way all things are, because all things are from God. For it is not because there are ministering spirits too that the Holy Spirit is already like them on account of the name. For there is one who is truly Spirit. As there are many sons, but one true Son, so, even if all things are said to be from God, yet properly the Son is from God, and the Spirit is from God. For the Son came forth from the Father, and the Spirit proceeds from the Father. But the Son is from the Father by begetting, while the Spirit is from God ineffably. See, then, how great is the danger of belittling the glory of the Paraclete. The Son does not accept the honor given to himself when the Spirit is rejected. “For he,” it says, “will glorify me,” not as a servant together with creation. For if he glorified him together with all, it would not have been said “he.” But now the reference to the one shows the glory offered beyond the others. Not as those who say, “Glory to God in the highest”; but as the one who said, “Father, I have glorified you; I have finished the work you gave me.” And as the Father glorifies the Son, saying, “I have glorified you, and will glorify again,” so also the Son takes the Spirit into fellowship with himself and the Father. Or let someone show me a greater glory than this, and I grant that the opponents are right in everything. “Whoever rejects you rejects me.” Why? Clearly because of the Spirit dwelling in them. So whoever does not honor the Spirit does not honor the Son; and whoever does not honor the Son does not honor the Father. So ingratitude toward any one of the objects of faith is a denial of the whole divinity. If the Spirit is created, he is not divine. But “the divine Spirit,” it says, “made me.” And, “God filled him,” it says, “with the divine Spirit of wisdom and understanding.” Where, then, do you find the divine to belong: to creation or to divinity? If to creation, you will call the Father of our Lord Jesus Christ a creature; for it is written about him, “his eternal power and divinity.” But if to divinity, cease from your blasphemy and recognize the dignity of the Spirit. Are you so senseless as not to be led even by the word itself to worthy notions of the Spirit? … ### Scripture references - Heb 1:3: quotation, high confidence - John 4:24: quotation, high confidence - Rom 8:9: quotation, high confidence - Rom 8:10: quotation, high confidence - 1 Cor 6:19: quotation, high confidence - 1 Cor 3:17: quotation, high confidence - Eph 3:17: allusion, high confidence - John 14:23: allusion, high confidence - Matt 28:19: allusion, high confidence - John 15:26: allusion, high confidence - John 14:17: allusion, high confidence - Rom 8:15: allusion, high confidence - Matt 12:31: allusion, high confidence - 1 Cor 12:7: allusion, high confidence - Rom 12:6: allusion, high confidence - 1 Cor 3:23: quotation, high confidence - John 16:14: quotation, high confidence - Luke 2:14: quotation, high confidence - John 17:4: quotation, high confidence - John 12:28: quotation, high confidence - Luke 10:16: quotation, high confidence - John 5:23: allusion, high confidence - Job 33:4: quotation, high confidence - Exod 31:3: quotation, high confidence - Rom 1:20: quotation, high confidence ### Translation notes - Staged as section 2; the scan reads Migne's numeral 4, and it contains sections 4–7 (5 and 6 identified from Migne's Latin column numbers; 7 read in the scan). It continues in staged 24.3, which holds only Migne's Latin; the end of the homily is lost in the scan. Words lost under Migne's notes and Latin are marked “…”. ἀγεννησία is rendered “ingeneracy” (the Eunomian term), ὁμοούσιον “identity of essence”, ὑπόστασις “hypostasis”. The Trinitarian arguments are translated as written. No public-domain English translation was available; re-read against the Greek. Quotations and allusions: Heb 1:3; John 4:24; Rom 8:9–10; 1 Cor 6:19; 3:17; Eph 3:16–17; John 14:23; Matt 28:19; John 15:26; 14:17; Rom 8:15; Matt 12:31–32; 1 Cor 12:7; Rom 12:6; 1 Cor 3:23; John 16:14; Luke 2:14; John 17:4; 12:28; Luke 10:16; John 5:23; Job 33:4; Exod 31:3 (35:31); Rom 1:20. ### Citation (SBL) Basil, Hom. 24.4 (PG 31:604; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/24-0/#p-24-4).