Слово 43

Tombstone for Basil, Archbishop of Caesarea in Cappadocia It still remained that the Great Basil, who always offered me many objects for words (because he was so amused by my words as no one else is amused by his own), - it still remained that he now offered himself as an object for achievement in words, a very high object and for those who practiced a lot in putting words together. For I think that if someone, testing his powers in words, then wanted to determine their measure and for this case offered himself one of all objects (as painters take exemplary paintings for themselves), then he would exclude one real object, as inaccessible to words, and choose the first of the others. It is so difficult to speak in praise of this man, it is difficult not for me alone, who long ago abandoned any pursuit of honor, but also for those who devoted their whole lives to the word, worked on it only and sought glory for themselves only in objects like this! I understand the matter no differently, and I understand how confident I am in myself, very correctly. However, I don’t know whether I would have offered the words in any other case if I had not offered them now, or whether I would have pleased myself so much, and the connoisseurs of virtue, and the word itself, if I had chosen something else for the word, and not the praise of this man. For on my part this will be sufficient repayment of the debt, because perfect, both in other things and in words; if we owe anything else, then in words. And for lovers of virtue, a word about virtue will be both pleasure and encouragement. For whatever I hear praised, I also see obvious gains. And therefore there is no general success in anything for which there is no general praise. Finally, the word itself in both cases does not remain without success. If it comes close to the dignity of the one being praised, it will prove its own strength. If he remains behind in many respects (which is what must happen when he accepts praise for Vasily), then by the very act he will discover that it has been defeated and that the one being praised is beyond any possibility of words. These are the reasons that forced me to speak and why I am taking up this feat. But no one should be surprised that I am getting down to business late and after many have praised Vasily and glorified him privately and publicly. May the divine soul forgive me, always, both now and before, venerable to me! And without a doubt, whoever, while still with us, corrected many things in me by the right of friendship and according to the best law (I am not ashamed to say that it was the law of virtue for everyone), will be lenient towards me now that he has become superior to us. May those of you who praise Vasily with great ardor forgive me, if indeed one of you is more ardent than the other, and not all of you stand on the same level in this one thing - in zeal to praise him! For it was not through negligence that I have not yet fulfilled my duty (I would never have wanted to so neglect the requirements or virtue or friendship), and also not because I considered not myself, but others, obligated to praise Vasily. But I hesitated in speaking, firstly (I’ll tell the truth), so that first, as is required of those approaching the sacred rite, both my lips and my thoughts were cleansed; and besides, it is not unknown to you (however, I will remind you of this) how busy I was at that time with concerns about the true teaching, which was in danger, and how I suffered good coercion and was resettled, perhaps by God, and not against the will of this courageous ascetic of the truth, who breathed nothing other than a pious and saving teaching for the whole world. Perhaps one should not dare to talk about bodily infirmities to a courageous person, who, before moving from here, placed himself above the physical, and is confident that spiritual blessings do not suffer any harm from these bonds. This is my justification, and with this let it be completed, for I think that there is no need to continue it, dealing with Vasily and with people who know my circumstances well. Now I must proceed to the praise itself, dedicating the word to Vasily’s God himself, so that I do not offend Vasily with praise, and I myself do not become much lower than others, although we are all equally distant from Vasily, and the same before him as those who look at them before the sky and the sun’s ray. If I had seen that Vasily was distinguished by his family and those who descended from his family, or by something completely unimportant, but highly valued by people attached to earthly things, then when listing everything that I could say to honor from times past, a new list of heroes would appear to me, and I would in no way concede the advantage to stories, but I myself would have the advantage that I would boast not of fictions and myths, but of real events, the witnesses of which are numerous. For Pontus presents us with many legends about his ancestors on his father’s side, which are no less important than the ancient Pontic miracles that fill the writings of historians and poets. And the venerable Cappadocians - this is also my native side, no less distinguished by noble youths, as well as good breeds of horses, will present many things, for which we can compare his maternal family with his paternal one. And in which of the two clans are there more frequent or higher examples of military leadership, government, power in the royal courts, as well as wealth, the height of thrones, civil honors, and brilliant eloquence? If we wanted to talk about them as much as possible, then the generations of Pelops, Kekrops, Alcmaeon, Ajax, Hercules, and other most famous ones in their antiquity would turn out to be insignificant to us. Others have nothing to say publicly about their own affairs, so they resort to the silent, to some demons and gods, and in praise of their ancestors they cite fables in which the most worthy of respect is incredible, and the probable is offensive. But since we are talking about a man who argues that nobility must be judged by personal merit, and that we must portray ourselves with features not borrowed from others, when we evaluate the beauty of the face, the kindness of the paint, and the high or low breed of the horse by the properties of the thing taken in itself, then, having mentioned one or two circumstances concerning his ancestors and those closest to his kind of life, about which he himself would gladly listen, I'll contact him myself. Each generation and each member in a generation has some distinctive property, and there is a more or less important legend about it, which, having originated in distant or close times, is passed on to descendants as a paternal legacy. So in Vasily, the difference between the family of his father and mother was piety; what the word will now show. Persecution has come, and the most terrible and painful of persecutions; I’m talking about the persecution of Maximin, known to you, who, appearing after many former persecutors shortly before him, made them all seem to him to be philanthropic - such was his audacity, and with such tenacity he tried to gain the upper hand in wickedness! Many of our ascetics argued with him, and some struggled to the point of death, and others almost to death, only to be left alive in order to experience victory and not end their lives along with the struggle, but to encourage others to virtue, to be living martyrs, animated by monuments, by silent preaching. Among the many famous were Vasily’s paternal ancestors; and as they went through the entire path of piety, this time brought a wonderful crown to their feat. Although their hearts were ready to joyfully endure everything for which Christ crowns those who imitated His own feat for our sake, they knew that the feat itself must be legal. And the law of martyrdom is such that, just as you are sparing persecutors and the weak, you do not go out into heroic deeds without permission, so once you go out, you do not retreat, because the first is insolence, and the last is cowardice. Therefore, in order to honor the Lawgiver in this too, what will they do? Or better yet, where does Providence, which governs all their affairs, lead them? They flee to one forest on the Pontic mountains, and they have many such forests, and they are deep and extend over a large area; flee, having with them very few companions in flight and servants. Others will be surprised, partly by the duration of the flight, which, as they say, was very long-term, lasting up to seven years or even a little more, partly by the kind of life for people who lived in contentment, sorrowful and, probably, unusual, their distress in the open air from cold, heat and rain, staying in the desert, away from friends, without communication and communication with people, which increased the misery of those who previously saw themselves surrounded by crowds and receiving from everyone veneration. But I intend to say something that is even more important and surprising, and which only the one who does not consider persecutions and disasters for Christ to be important, because he knows them poorly and understands them very wrongly, will not believe. These courageous ascetics, tired of time and their needs, wished to have something for pleasure. However, they did not speak like the Israelites, and did not grumble, like those who were in poverty in the desert after they fled from Egypt, and who said that Egypt was better for them than the desert, which brought countless cauldrons and meat, as well as everything else that is not in the desert (Ex. 16: 3), because bricks and clay, through foolishness, were then of nothing to them. On the contrary, how much more pious they were and what faith they showed! For they said: “What is incredible if the God of miracles, who richly fed the people wandering and fleeing in the desert, watered the bread with rain, sent birds, served food, not only necessary, but also luxurious, divided the sea, stopped the sun, stopped the flow of the river (and to this they added other works of God, because in such circumstances the soul willingly recalls ancient legends and sings praises to God for His many miracles), that incredible, they continued, if this God now saturates us, ascetics of piety, with sweet foods? For there are many animals that, having escaped the rich people’s meal, such as you once had, hide in these mountains; many birds suitable for food fly over us, who are hungry for them. And are they really elusive if You so desire?” - So they cried out to God, and the prey appeared, food voluntarily given into the hands, a self-prepared feast. Where did the deer suddenly appear on the hills? And how tall, how fat, how willingly they are hurrying to the slaughter! One could almost guess that they were indignant at why they had not been summoned earlier. Some beckoned the catchers to them, others followed the catchers. But did anyone drive them or force them? - Nobody. Didn't they run from horses, from dogs, from barking and screaming, because all the exits, according to the rules of fishing, were occupied by young people? No, they were connected by prayer and righteous petition. Does anyone know of such fishing in modern or former times? And what a miracle! The fishermen themselves were the managers of the fishery; they only had to want it, and what they liked was taken, and the excess was sent into the wilds until another meal. And here are the sudden preparers of food, here is a splendid supper, here are grateful companions who already have the beginning of the fulfillment of their hopes - in a real miracle! This made them more zealous for the feat for which they received such a reward. This is my story! Now you, my persecutor, marveling at fables, tell me about the goddesses - huntresses, about the Orions and Actaeons - unfortunate sheep, about the deer that replaced the maiden 260, tell me, if your ambition is satisfied with this, that we will accept your story not as a fable. And the continuation of the legend is very vile, for what is the use of such a replacement, if the goddess saves the maiden so that she learns to kill strangers, having become accustomed to inhumanity as a reward for her love of humanity? The incident I have related is one of many, and, as I reason, it alone is worth many. And I did not describe it in order to add anything to Vasily’s glory. The sea does not need rivers to flow into it, although many of the largest rivers flow into it, so the one being praised now does not need others to add anything of their own to his praiseworthiness. On the contrary, I wanted to show what examples he had before him from the very beginning, what examples he looked at, and how much he surpassed them. If for others it is important to borrow something to their glory from their ancestors, then for him it is more important that, like a river flowing back, he adds from himself much to the glory of his fathers. The marriage of his parents, which consisted not so much in a carnal union as in an equal desire for virtue, had many distinctive features, such as feeding the poor, receiving strangers, cleansing the soul through abstinence, dedicating part of their property to God, and many were zealous about the latter, as now, when this custom has come into force and is respected according to previous examples. It also had other good qualities, which were enough to fill the ears of many even if Pontus and Cappadocia divided them among themselves. But it seems to me that the most important and famous trait in him is happiness. For the same people to have many and good children, perhaps we will find examples of this in fables. About Vasily’s parents, actual experience has testified to us that they themselves, if they had not become the parents of such children, had quite a lot of commendable qualities, and having such children, if they had not succeeded so much in virtue, they would have surpassed everyone in piety alone. If one or two of the children are worthy of praise, then this can be attributed to nature. But superiority in all obviously serves to praise those who gave birth. And this shows the most blessed number of 261 priests, virgins and those who committed themselves to marriage, however, in such a way that married life did not prevent them from succeeding in virtue on an equal basis with the first; on the contrary, they turned it into choosing only a race, and not a way of life. Who doesn’t know Vasily’s father, Vasily – a great name for everyone? He achieved the fulfillment of his parents' wishes; I won’t say that I achieved one; at least as soon as a person reached. For, surpassing everyone in virtue, in only his son he found an obstacle to retaining his primacy. Who doesn't know Emmelia? Because she was destined by this name, that later she became so, or because she became so, because she was so named; but she really was synonymous with harmony (εμμελεια), or, to put it briefly, she was also, between wives, what her husband was between husbands. And therefore, if it was necessary that the husband you praise was given to people - to serve, of course, nature, as in ancient times ancient men were given by God for the common good, then it was most fitting for him to come from these, and not from other parents, and for them to be called the parents of this, and not another son. It happened so beautifully and it came together! Since we gave the beginning of praise to the parents of Basil we mentioned, obeying God’s law, which commands us to give every honor to parents; then we move on to him himself, having noted one thing in advance that, I think, everyone who knew him will recognize as rightly said, namely, that anyone who intends to praise Vasily must have his own lips. For just as he himself constitutes a glorious subject for praise, so one by the power of speech corresponds to such a subject. As for beauty, strength of strength and greatness, which, as far as I see, many admire, we will concede this to those who wish, not because in this, while he was still young, and wisdom did not prevail in him over the flesh, he conceded to someone proud of things of little importance, and not extending beyond the physical, but we will concede in order not to experience the participation of inexperienced fighters who, having exhausted their strength in a vain and random struggle, find themselves powerless to fight effectively and achieve victory, for which they are proclaimed crowned. My praise will include one thing that, having said this, I do not at all think that it will seem unnecessary and miss the mark. I believe that everyone who has intelligence recognizes learning as the first good for us, and not only this most noble and our own learning, which, despising all the ornaments and fruitfulness of speech, is taken for the only salvation and for the beauty of the mind, but also external learning, which many of the Christians, according to a bad understanding, abhor as evil, dangerous and moving away from God. Heaven, earth, air and everything in them should not be despised because some have misunderstood and have given them divine worship instead of God. On the contrary, we, having taken advantage of what is convenient for life and pleasure in them, will avoid everything dangerous and will not, with madmen, rebel the creation against the Creator, but after creation we will draw a conclusion about the Creator, as the divine Apostle says, and “we take every thought captive to obedience” to Christ (2 Cor. 10:5). Also, about fire, about food, about iron and other things, it cannot be said that any of these things in themselves is either the most beneficial or the most harmful, but this depends on the arbitrariness of those who use it. Even among reptiles there are such reptiles that we mix them into healing compositions. So in the sciences we borrowed research and speculation, but rejected everything that leads to demons, to error and to the depths of destruction. We extracted from them what was useful even for piety itself, having learned the best through the worst, and turning their weakness into the firmness of our teaching. Therefore, learning should not be degraded, as some argue about it; but on the contrary, we must recognize as stupid and ignorant those who, holding such an opinion, would like to see everyone like themselves, in order to hide their own shortcoming in a common lack and avoid being accused of ignorance. But having proposed and approved this by general agreement, we will begin to survey the life of Vasily. Early in life, Basil, under the guidance of the great father, in whose person Pontus offered the general instructor of virtue, was swathed in swaddling clothes and formed into the best and purest creature, which the divine David beautifully calls “daytime” and the opposite of nighttime (Ps. 139:16). Under this guidance, the wonderful Vasily learns deeds and words, which together grow in him and promote each other. He does not boast of any Thessalian and mountain cave as a school of virtue, or some arrogant Centaur - the teacher of their heroes, does not learn from him to shoot hares, outrun goats, catch deer, win in battles or best ride horses, using the same one instead of horse and teacher, is not fed, according to legend, with the brains of deer and Lviv; on the contrary, he studies the primary circle of sciences and practices godliness; in short, the very first lessons lead to future perfection. For those who succeed either in deeds, leaving the word, or in the word, leaving deeds, do not, it seems to me, differ in any way from the one-eyed, who suffer great damage when they themselves look, and even greater shame when they are looked at. But whoever can succeed in both and become equally dexterous with both hands, it is possible for him to be perfect, and in this life to taste the bliss there. So, it was beneficial for Vasily that he had a model of virtue at home, which, looking at, soon became perfect. And just as we see that young horses and calves from birth gallop after their mothers, so he, with the zeal of a young horse, strove after his father and did not lag behind in the high impulses of virtue, but, as if in a drawing (if you want another comparison), he showed the future beauty of virtue, and before the time of strict life came, he outlined what was needed for this life. When he had acquired enough of the local learning, and meanwhile it was necessary that nothing good should escape him, and that he should in no way lag behind the industrious bee, which collects the most useful things from every flower, then he hurries to Caesarea to enter the local schools. I am talking about the famous and our Caesarea (because for me she was a leader and mentor in the word), which can also be called the metropolis of sciences, as well as the metropolis of the cities that belong to it and are governed by it. If someone deprived her of primacy in the sciences, he would take away her best property. For other cities admire other kinds of decorations, either ancient or new, so that, as I think, there is something to talk about or something to look at, but the difference between Caesarea is science, like the inscription on a weapon or on a story. But let those who taught Vasily and who enjoyed his learning tell about what follows. Let them testify what he was like before his teachers and what he was like before his peers; how he equaled some and exceeded others in every kind of information; what fame he acquired in a short time both among common people and among leading citizens, revealing in himself learning above age, and firmness of character above learning. He was a rhetorician among rhetoricians even before the sophist's chair, a philosopher among philosophers even before listening to philosophical propositions, and most importantly, a priest for Christians even before the priesthood. Everyone was inferior to him in so many ways! The verbal sciences were a foreign matter for him, and he borrowed from them the one thing that could contribute to our wisdom, because strength is also needed in words in order to clearly express what is imagined. For a thought that does not express itself in words is the movement of a numb person. And his main occupation was philosophy, that is, renunciation from the world, being with God, as he ascended through the earthly things above, and through the impermanent and fleeting things he acquired the permanent and eternally abiding. From Caesarea, Vasily is led by God himself and a wonderful thirst for knowledge to Byzantium (the leading city in the East); because it was famous for its most accomplished sophists and philosophers, from whom, with his natural sharpness and talent, in a short time he collected everything that was excellent; and from Byzantium - to Athens - the abode of sciences, to Athens, if for anyone, then for me, truly golden and which brought me a lot of good things. For they introduced me more completely to this man, who was not unknown to me before. Seeking knowledge, I found happiness, having experienced the same thing (only in a different respect) as Saul, who, looking for his father’s donkeys, found the kingdom, so that the adjunct to the matter turned out to be more important than the matter itself. Until now, the word has flowed successfully with us, rushing along the smooth, very comfortable and truly royal path of praise to Vasily, but now I don’t know what to use it for and what to turn to, because the word also encounters rapids. For, having brought the speech to this time and already touching on it, I want to add something about myself to what has been said, to dwell a little in the story on why, how and with what it began, our friendship, or our unanimity, or (to be more precise) our affinity was established. Just as the gaze reluctantly leaves a pleasant sight, and if it is forcibly distracted, it again strives for the same object, so the word loves fascinating stories. However, I am afraid of the difficulties of the enterprise. I will try to do this as moderately as possible. And if I get carried away a little by love, then let passion be excused, which, of course, is fairer than any other passion, and to which not to submit is already a loss for a person with intelligence. Athens accepted us like a river stream - we, who, having separated from one source, that is, from one fatherland, were carried away in different directions by the love of learning, and then, as if by mutual agreement, in fact by the will of God, came together again. Somewhat earlier they received me, and then Vasily, whom they were expecting there with vast and great hopes, because his name was repeated in the mouths of many even before his arrival, and it was important for everyone to anticipate what is dear to everyone. But it would not be superfluous to add to the word, as if some sweetness, a short story, as a reminder to those who know and as a lesson to those who do not know. Very many of the most reckless of the young people in Athens, not only of humble birth and name, but noble and already known as a disorderly crowd, due to their youth and uncontrollability in their aspirations, have an insane passion for the sophists. With what sympathy do horse hunters and spectacle lovers look at those competing on the horse lists? They jump up, exclaim, throw the earth up, sitting still as if they were driving horses, hitting the air with their fingers like whips, harnessing and re-harnessing the horses, although all this does not depend on them at all. They willingly exchange riders, horses, stables, and show managers; and who is it? Often they are poor and beggars who do not have enough food for a day. The Athenian youths have exactly the same passion for their teachers and for the applicants for their glory. They make sure that they have more comrades, and that teachers become enriched through them. And what is very strange and pitiful is that cities, roads, piers, mountain tops, plains, deserts, every corner of Attica and the rest of Greece, even most of the inhabitants themselves, have already been captured, because they are considered divided according to their congregations. Therefore, as soon as one of the young people appears and falls into the hands of those who have a claim on him (he falls either willingly or unwillingly); They have an Attic law in which the comic is mixed with business. The newcomer is introduced to live with one of the friends or relatives or countrymen who arrived before him, or one of those who have distinguished themselves in sophistry and provide income to teachers, for which they have special honor, because for them this is already a reward to have adherents to them. Then the newcomer suffers ridicule from everyone. And this, I believe, is instituted among them in order to reduce the arrogance of the new entrant, and from the very beginning to take him into their own hands. Some jokes are impudent, while others are more witty; this is taken into account by the rudeness or education of the newcomer. Such treatment to someone who does not know seems very terrible and merciless, but to someone who knows in advance, it is very pleasant and condescending, because what seems formidable is mostly done for appearance, and is not really so. Then the newcomer, solemnly escorted through the square, is taken to the bathhouse. And it happens like this: having formed in pairs and at a distance from each other, they walk ahead of the young man all the way to the bathhouse. And when approaching her, they raise a loud cry and begin to dance like madmen; the cry means that they cannot go forward, but must stop, because the bathhouse is not accepting. And at the same time, having broken down the doors and terrified the one introduced with thunder, they finally allow him entry and then give him freedom, welcoming him from the bathhouse as a person equal to them and included in their fellowship; and this instantaneous release from grief and its cessation in the entire rite of initiation is the most pleasant thing. And I not only brought my great Vasily with respect then, because I saw in him firmness of character and maturity in concepts, but I convinced other young people who had not yet had the opportunity to know him to treat him in the same way; He was respected by many from the very beginning, according to preliminary rumors. What was the consequence of this? Almost he was one of the newcomers who escaped the general law, and was awarded the highest honor, not as a newcomer. And that was the beginning of our friendship. Hence the first spark of our union. So we were wounded by our love for each other. Then the following circumstance was added, which is also indecent to remain silent about. I notice about the Armenians that they are not simple-minded people, but very secretive and impenetrable. So at this time, some of those more familiar and friendly with Vasily, even through the partnership of their fathers and great-grandfathers, who happened to study at the same school, come to him with a friendly look (in fact they were brought by envy, not goodwill) and offer him questions that are more controversial than reasonable. Having long known Vasily’s talent and not tolerating his then-honor, they attempted to subjugate him from the first reception. For it was unbearable that those who had previously put on the philosophical cloak and were accustomed to throwing words had no advantage over a foreigner and a recent arrival. And I, a man attached to Athens and short-sighted (because, believing appearances, I did not suspect envy), when they began to weaken and were already taking flight, I became jealous of the glory of Athens, and so that it would not fall in their face and would not soon be subject to contempt, resuming the conversation, supported the young people, and giving them weight with my intervention (in similar cases, even a little support can do everything), introduced, as they say, equal forces into battle. But how soon did I understand the secret goal of my interlocutor, because it became impossible to hide it any longer, and it clearly revealed itself; then, using an unexpected turn, I turned the stern over, and becoming on the same page with Vasily, made the victory doubtful. Vasily understood the matter immediately, because he was as perceptive as hardly anyone else; and filled with jealousy (I will describe it in a completely Homeric style), with his word he created confusion in the ranks of these brave men, and not before he ceased to amaze with syllogisms, as he forced them to completely flee and decisively gained the upper hand over them. This second incident no longer ignites a spark in us, but a bright and high torch of friendship. They left without success, reproaching themselves a lot for their rashness, but they were very annoyed with me as an attacker, and declared me open enmity, accused me of treason, saying that I betrayed not only them, but also Athens itself, because they were deposed at the first attempt and shamed by one person, whom the news itself would not have allowed to dare to do so. But such is human frailty! When, hoping for more, we suddenly get what we expected, then it seems to us below our formed opinion. And Vasily was subjected to the same weakness, became sad, began to grieve in spirit and could not approve of himself for coming to Athens, looked for what he had hopes for, and called Athens a deceptive bliss. This was his situation, and I dispelled most of his grief; sometimes he presented evidence, sometimes he added caresses to the evidence, reasoning (of course and rightly) that, just as a person’s character cannot be learned suddenly, but only over time and with a completely short treatment, so learning is not learned from a few and not from unimportant experiences. By this I brought him into a calm state of mind and, after mutual experiences of friendship, I became more attached to him. When, after some time, we revealed to each other our desires and their object - wisdom, then we already became everything to each other - comrades, table mates, and relatives; Having one goal, we continually grew in ardent love for each other. For love is carnal and attached to the fleeting, and itself soon passes, and is like spring flowers. Just as a flame, after it has consumed the substance, does not persist, but dies out along with what burns, so this passion does not continue after the thing that ignited it has faded. But love according to God is chaste, has a constant object, and is itself long-lasting. The greater beauty appears to those who have such love, the more tightly they bind those who love the same thing to themselves and to each other. This is the law of love, which is above us! I feel that I am being carried away beyond the limits of time and measure; I myself do not know how I come across these expressions, but I cannot find a way to resist the narration. For as soon as I pass something, it seems to me necessary and better than what I had chosen before. And if someone had dragged me away by force, then the same thing would happen to me that happens with polyps, with the composition of which the stones are so tightly attached that when you remove them from the bed, you can’t tear them off otherwise, except because of your effort, either part of the polyp will remain on the stone, or the stone will come off with the polyp. Therefore, if anyone will yield to me, I have what I seek; and if not, I will borrow from myself. In such a disposition towards each other, with such golden pillars, as Pindar says, propping up the righteous palace, we stretched forward, having God and our love as our collaborators. Oh, can I bear the memory of this without tears! We were driven by equal hopes in the most enviable matter - in teaching. But envy was far from us; competition made us the most diligent. Both of us sought not for one of us to become the first, but in some way to yield primacy to each other; because each of us considered the glory of a friend to be our own. It seemed as if one soul in both supported two bodies. And although those who claim that everything is poured out in everything are not trustworthy, we must still believe that we were one in the other and one in the other. We both had one exercise - virtue, and one effort - before leaving here, renouncing this place, to live for future hopes. We directed our entire life and activity towards this goal, guided by the commandment and encouraging each other to virtue. And if it is a little to say this, we served as a friend for a friend and a rule and an answer, with the help of which one can recognize what is direct and what is not direct. We also made friends with comrades, but not with the arrogant, but with the chaste, not with the perky, but with the peace-loving, with whom it was possible to get along with some benefit, for we knew that it was easier to borrow a vice than to pass on a virtue, since you would sooner become infected with a disease than pass on your health to another. As for lessons, we loved not so much the most pleasant as the most perfect, because this also helps young people to educate themselves in virtue or vice. We knew two roads: one - this is the first and most excellent - led to our sacred churches and to the teachers there; the other is the second and of unequal dignity with the first, led to the mentors of the external sciences. We provided other roads - to holidays, to spectacles, to public meetings, to feasts - to those who wished. For I do not consider anything worthy of attention that does not lead to virtue and does not make its lover better. Others have other nicknames, either paternal ones, or their own according to the nature of their own title and occupation, but we have one great cause and name - to be and be called Christians. And we boasted of this more than Gyges (let us assume that this is not a fable) with the turning of the ring, through which he became king of Lydia, or Midas with gold, from which he died, as soon as he received the fulfillment of his desire and began (this is another Phrygian fable) to turn everything into gold. What can I say about the arrow of the Hyperborean Avaris or about the Argive Pegasus, on which it was impossible to rise into the air as high as we, one through the other and with each other, soared to God? Or to put it more briefly? Although for others (not without reason pious people think so) Athens is soul-destroying, because it abounds in bad wealth - idols, of which there are more there than in the whole of Hellas, so it is difficult not to be carried away by others who defend and praise them; however, there was no harm from them for us, who squeezed and blocked our hearts. On the contrary (if it is necessary to say something that is somewhat common), while living in Athens, we were confirmed in the faith, because we learned the deceitfulness and deceit of idols, and there we learned to despise demons, where they are amazed at them. And if there really is, or in one popular belief there is, such a river that is sweet when it flows through the sea, and such an animal that jumps in the fire that destroys everything; then we were like this among our peers. And the most beautiful thing was that the brethren around us were not ignoble, as being instructed and led by such a leader, as admiring the same thing that Basil admired, although for us to follow his soaring and life meant the same thing as hurrying on foot after the Lydian chariot. Thanks to this, we gained fame not only among our mentors and comrades, but also throughout Hellas, especially among the noblest men of Hellas. Rumors about us reached beyond its borders, as became clear from the stories told by many. For whoever knew Athens heard and spoke about our mentors; and whoever knew our mentors heard and spoke about us. For everyone, we were and were known as a well-known couple, and in comparison with us, their Orestes and Pallas, their Molionides, glorified by Homer, and to whom common misfortunes and the art of driving a chariot, acting together with reins and a whip, brought fame. But I was certainly carried away by my own praise, although I never accepted praise from others. And it is not at all surprising if in this regard I gained something from his friendship, if, just as I took advantage of the lessons of virtue from the living, so I take the opportunity to speak in my praise from the deceased. Let my word turn again to its goal. Who, even before gray hair, was so gray in mind? For old age and Solomon provide this (Wis. 4:9). Who, not only of our contemporaries, but also of those who lived long before us, was so respected by both old and young? Who, because of his edifying life, needed words less? And who, during an edifying life, possessed the word to a greater extent? What kind of sciences did he not take? It’s better to say: in what kind of sciences did you not succeed in abundance, as if you were studying this one science? So he studied everything, just as no one else studies one subject; he studied every science to such perfection, as if he had never studied anything else. His diligence and talent, from which knowledge and the arts draw strength, did not lag behind each other. Although with his tension he had the least need for natural speed, and with his speed he had the least need for tension, yet he combined and brought both to unity to such an extent that it is not known whether by tension or speed, he is most amazing. Who can compare with him in rhetoric, breathing with the power of fire, although he was not like the rhetoricians in morals? Who, like him, brings grammar or language into proper rules, summarizes history, masters the measures of verse, gives laws to poetry? Who was so strong in philosophy - in philosophy that is truly sublime and extends to the heavenly, that is, in the active and speculative, as well as in that part of it that deals with logical arguments and oppositions, as well as competitions, and is called dialectics? For it was easier to get out of the labyrinth than to escape the snares of his word when he found it necessary. Having studied so much of astronomy, geometry and the science of numbers that those skilled in this could not confuse him, he rejected everything superfluous, as useless for those who wish to live piously. And here one can marvel at both the chosen one more than the rejected one, and the rejected one more than the chosen one. Medical science - this fruit of philosophy and hard work - was made necessary for him by his own bodily ailments, and caring for the sick, starting with the latter, he reached the skill of art and studied in it not only those who deal with the visible and lying down, but also those actually related to science and philosophy. However, all this, no matter how important it is, does it mean anything in comparison with Vasily’s moral training? Whoever knows it from his own experience, Minos and Radamanthos are not important to him, whom the Hellenes honored with golden-flowered meadows and Elysee fields, having in mind our paradise, known to them, as I think, from the Mosaic and our books, although they differed somewhat from us in the name, depicting the same thing in other words. To such an extent he acquired all this; it was a ship as loaded with learning as human nature could accommodate; because there is no way further than Cadiz. But we should have already returned home, entered into a more perfect life, and set about fulfilling our hopes and common plans. The day of departure arrived, and, as usual when leaving, farewell speeches, farewells, begging to stay, sobs, hugs, and tears began. And nothing is as sad for anyone as for Athenian fellow pupils to part with Athens and with each other. What really happened then was a pitiful and worthy of description spectacle. We were surrounded by a crowd of friends and peers, there were even some of the teachers, they assured us that under no circumstances would they let us go, they asked, convinced, and held us by force. And how is it characteristic of those who complain, what do they not say, what do they not do? In this case, I will blame myself somewhat, I will also blame (although this is bold) this divine and impeccable soul. For Vasily, having explained the reasons why he certainly wanted to return to his homeland, prevailed over those who held him back, and they, although forced, nevertheless agreed to his departure. But I stayed in Athens, because partly (I must tell the truth) I myself was touched by the requests, and partly he betrayed me and allowed himself to be persuaded to leave me, who did not want to part with him, and give in to those who were attracted to him - an incredible thing to accomplish! For it was the same as cutting one body in two and killing us both, or the same as separating calves, which, being fed together and accustomed to the same yoke, moan pitifully about each other and cannot tolerate separation. But my loss was not lasting; I could no longer bear to present myself as a pitiful spectacle and explain to everyone the reason for the separation. On the contrary, I spent a little time in Athens, and love made me Homer’s horse; The bonds that hold me are broken, I leave the plains behind me and rush to my comrade. When we returned home, having conceded something to the world and spectacle, in order to satisfy only the desire of many (because we ourselves did not have the disposition to live for spectacle and display); then, as soon as possible, we come into our own and from youths we become men, courageously approaching philosophy. And although we were not yet together with each other, because envy had not allowed us to do so, yet we were inseparable in mutual love. Basil, as his second builder and patron, holds the city of Caesarea, and then takes up some travels necessary due to separation from me and in agreement with his proposed goal - philosophy. But I was drawn away from Vasily by reverence for my parents, concern for these elders, and the disasters that befell me. Maybe it was bad and unfair; however, I was removed from Vasily; and I wonder if this is why all the inconveniences and difficulties of life fell on me, if this is why my desire for philosophy is unsuccessful and little in accordance with desire and assumption. However, may my life be arranged as God pleases, and may it be arranged better through Vasily’s prayers. Basil of God’s manifold love for mankind and consideration of our race, having experienced in many circumstances encountered in the meantime and shown more and more brightly, makes him a famous and glorious lamp of the Church, for now he is numbered among the sacred thrones of the presbytery, and after one city - Caesarea he lights it for the whole Universe. And how? Slowly raises him to a degree, not together and washes and makes him wise, which we see now in many who wish to preside, but bestows the honor according to the order and law of spiritual ascent. For I do not praise the disorder and disorganization that we have, but there are examples of this among church leaders (I do not dare to blame everyone, but this is unfair). I praise the law of sailors, according to which the captain of the ship was first given an oar, and from the oar he was cocked to the stern, and having fulfilled the first instructions, after many voyages on the sea, after long-term observation of the winds, he was seated at the helm. The same order applies to military affairs; first a warrior, then a leader of a detachment, finally a military leader. And this is the best and most useful for the lower orders. And our cause would be much more respectable if the same were observed. And now there is a danger that the most holy order will not become the most ridiculed among us, because the presidency is acquired not by virtue, but by intrigues, and thrones are occupied not by the most worthy, but by the strongest. Samuel sees “what lies ahead” (Is. 41:26), in the prophets, but also Saul is rejected. Rehoboam, son of Solomon, a king, but also Jeroboam, a slave and apostate. There is neither a doctor nor a painter who has not previously delved into the properties of ailments, or mixed different colors, or painted. And the chairman of the Church is conveniently sought out; without working, without preparing for office, he was barely sown before he grew up, like the giants in the fable. In one day we make saints and command those who have not learned anything and have nothing except their will to be wise, ascending to a degree. He who is worthy of a high degree loves a low place and stands humbly, has occupied himself much with God's word and has subordinated the flesh to the spirit with many laws. And the arrogant one presides, raises an eyebrow at his better self, ascends to the throne without trepidation, and is not horrified to see the abstinent one below. On the contrary, he thinks that, having received power, he has become wiser - he knows so little about himself, so much so has power deprived him of the ability to reason! But this was not the all-encompassing and great Vasily. He serves as a model for many, as for all others, by maintaining order in this too. This interpreter of the sacred books first reads them to the people, and does not consider this degree of service to the altar low for himself; then on the throne of elders 262, then in the rank of bishops he praises the Lord (Ps. 107:32), not by seizing, not by force usurping power, not by pursuing honor, but himself persecuted by honor, and not by taking advantage of human mercy, but by God, and by receiving God’s grace. But let the word about chairmanship be delayed; Let us offer something about the lowest level of his service. What, for example, is this, which I almost forgot and happened during the time described? Basil, who previously ruled the Church 263, disagreed with him; from what and how, it is better to remain silent about it; suffice it to say what happened. Although the Bishop was not an unvirtuous man in all other respects, even wonderful in piety, as was shown by the then persecution 264 and the uprising against him; however, in Vasily’s reasoning he was subjected to human weakness. For the inglorious affects not only ordinary people, but also the most excellent; and it is characteristic of God alone to be completely unstumbling and not to be carried away by passions. So, the most chosen and wisest in the Church rebel against him 265, if only those who have separated themselves from the world and dedicated their lives to God are wiser than many - I mean our Nazarenes, who are especially zealous about such matters. It was painful for them that their power, insulted and rejected, was despised, and they dared to do the most dangerous thing, plotting to retreat and break away from the great and serene body of the Church, cutting off a considerable part of the people from the low and high class. And this was very convenient to do for three very strong reasons. Vasily was a respected man, and hardly any other of our wise men enjoyed such respect; if he wanted, he had so much strength that he could give courage to his defenders. And the one who insulted him was suspected by the city for the confusion that occurred during his elevation to the throne, since he received the rank of primate not so much legally and in accordance with the rules, but by force. Some of the Western bishops also appeared, and they attracted all the Orthodox in the Church. What is this virtuous disciple of the Peacemaker doing? It was not his place to confront both the offenders and the defenders; it was not his business to start a dispute and dissolve the body of the Church, which was already in a struggle and was in a dangerous position due to the then predominance of heretics. Having consulted about this with me, a sincere adviser, he flees with me, retires from here to Pontus and presides over the monasteries there, establishes in them something worthy of remembrance and kisses the desert together with Elijah and John, the great guardians of wisdom, finding this more useful for himself than in the present case to conceive something unworthy of philosophy, and, during the silence, having learned to govern thoughts, to break it amid the storm. But although his hermitage was so wise and wonderful, we will find his return even more excellent and wonderful. It happened as follows. When we were in Pontus, a hail cloud suddenly arose, threatening destruction; it crushed all the Churches over which the gold-loving and Christ-hating king, possessed by these two serious illnesses - gluttony and blasphemy, had burst out and extended his power, this one is a persecutor after the persecutor, and after the apostate, although not an apostate, he is in no way the best for Christians, especially but for those Christians who are more pious and purer - for worshipers of the Trinity - which is the same thing I call piety and saving teaching. For we do not weigh the Divinity and we do not make the one unapproachable Nature alien to ourselves by introducing foreign individuals into it; We do not heal evil with evil, and we do not destroy the godless Sabellian reduction with an even more ungodly division and section, sympathizing with which, Arius, named after the fury, shook and corrupted a great part of the Church, and did not honor the Father, and dishonored Those Who are from the Father, by introducing unequal degrees of Divinity. On the contrary, we know the one glory of the Father - the equality of the Only Begotten with Him, and the one glory of the Son - the equality of the Spirit with Him. Honoring and recognizing the Three in personal properties and the One in Divinity, we reason that to humiliate the One of the Three means to overthrow everything. But this king, without even thinking about it, being unable to look up to the mountain, but on the contrary, brought lower and lower by his advisers, dared to humiliate the Divine nature with him. He becomes an evil creature, reducing domination to slavery and placing, along with creation, a Nature that is uncreated and transcends time. So he philosophizes and with such wickedness he arms himself against us! For we must imagine this in no other way than as a barbaric invasion, in which not harbors, cities and houses, or anything unimportant, created and quickly restored by human hands, are destroyed, but souls themselves are plundered. The king also invades with an army worthy of him, the malicious leaders of the Churches, the unmerciful tetrarchs of the Universe he possesses. They already had one part of the Churches in their power, they made their raids on the other, and they hoped to acquire the third with the authority and hand of the king, which had either already been brought in, or at least threatened. They came to overthrow our Church, relying most of all on the baseness of the soul in those about whom it was said before, as well as on the inexperience of our then primate and on our ailments. A great struggle lay ahead, most of us showed courageous jealousy, but our regiment was weak, did not have a defender and a skilled fighter, strong in word and spirit. What is this courageous, high-minded and truly Christ-loving soul? Vasily needed a little convincing for him to appear and take our side. On the contrary, as soon as he saw me pleading (we both had a common feat ahead of us, as defenders of the right teaching), he was defeated by prayer. He beautifully and very wisely reasoned within himself from spiritual understanding that even if he sometimes fell into cowardice, then there was another time for this, namely the time of safety, and in case of need, the time of generosity; Therefore, he immediately departs with me from Pontus, taking care of the truth, which was in danger, becomes a voluntary defender and gives himself to the service of the mother Church. But perhaps he showed so much zeal, but did not serve in accordance with his zeal? Or, although he acts courageously, he is unreasonable? Or, although judiciously, without being exposed to danger? Or was all this in him perfect and beyond description, but some traces of cowardice remained? - Not at all. On the contrary, everything is suddenly: reconciled, gives advice, puts the army in order, destroys the obstacles encountered, stumbling blocks and everything that, having relied on, the opponents raised a fight against us. One accepts, the other holds, and the other reflects. For some, he is a solid wall and stronghold, for others, “a hammer that breaks the rock” (Jer. 23:29), and “fire in thorns” (Ps. 118:12), as the Divine Scripture says, conveniently destroying those like dry branches and offenders to the Divine. And if Barnabas, who speaks and writes about this, acted with Paul, then thanks be given to Paul for this, who chose him and made him a participant in the feat! Thus, the opponents were left without success, and the evil ones for the first time were then put to shame and defeated; They learned that those who despise others do not easily despise the Cappadocians, who are most characterized by steadfastness in faith, loyalty and devotion to the Trinity, for from Her they have unity and strength, by the very fact that they protect, being themselves protected, even much more and stronger. The second task and concern for Vasily was to provide services to the Primate, to destroy suspicion, to assure all people that the grief occurred through the temptation of the evil one, that it was an attack by someone who was jealous of unanimity in goodness, and he himself knew the laws of obedience and spiritual order. Therefore, he came, made wise, obeyed, gave advice; He was everything to the Primate - a good adviser, a truthful intercessor, an interpreter of God's word, a mentor in affairs, a rod of old age, a support of the Faith, the most faithful in internal affairs, the most active in external affairs. In a word, he is recognized as benevolent as he was previously considered malevolent. From that time on, church rule passed to Vasily, although he occupied second place in the department, because for the favor he showed he received power in return. And there was some wonderful agreement and combination of power: one ruled the people, and the other governed. Basil was likened to a lion tamer, with his art he humbled the ruler, who needed guidance and support, because the recently elevated to the cathedra still showed some traces of worldly habits and was not established in the spiritual, and meanwhile there was great excitement around, and the Church was surrounded by enemies. Therefore, the cooperation was pleasant to him, and during the reign of Vasily he considered himself the ruler. There are many other proofs of Vasily’s care and trusteeship for the Church; such is his courage before his superiors, both in general before everyone, and before the most powerful in the city; his decisions on disputes, not taken without trust, but upon pronouncing through his lips through use, turned into law; his intercession for those in need, mostly in spiritual matters, and sometimes in carnal ones (because this, too, conquering people with good disposition, often heals souls); feeding the poor, receiving strangers, caring for virgins, written and unwritten rules for monastics, ordering prayers, decorating the altar, and other ways in which only a truly man of God and acting according to God can be useful to the people. But one of his next deeds is even higher and more glorious. There was the most severe famine that had ever been remembered. The city was exhausted; there was no help from anywhere, no means to alleviate the evil. Coastal countries easily endure such shortcomings, because they supply some things themselves, and receive others from the sea. For us, the inhabitants of the solid land, both surpluses are useless and shortcomings are unrewarded, because there is nowhere to sell what we have, and nowhere to bring from what we do not have. What is most intolerable in such circumstances is the insensibility and gluttony of those who have excess. They take advantage of time, extract profit from poverty, collect a harvest from disasters, do not heed the fact that “he who does good to the poor lends” to the Lord (Prov. 19:17), that “whoever withholds bread, the people curse him” (Prov. 11:26); they hear neither promises to the philanthropic nor threats to the inhuman; on the contrary, they are insatiable beyond measure and reason poorly, closing their womb to the poor, and God’s mercy to themselves, while they themselves have more need for the latter than others do for their mercy. This is what those who buy and sell wheat do, not ashamed of kinship, not thanking God, from whom they have an abundance when others suffer need. But Basil should not have rained bread from heaven through prayer and fed the people fleeing in the desert, not poured out endless food from vessels filled (which is miraculous) through exhaustion itself, in order to saturate the nourishing food as a reward for his love of hospitability, not fed thousands with five loaves, in which, by a second miracle, there were their remains, sufficient for many meals. All this was befitting of Moses, Elijah and my God, from Whom such power was first given, and perhaps it was only necessary in those times and under the circumstances of that time, because signs are not for believers, but for unbelievers. But what is similar to these miracles and leads to the same thing, Vasily conceived and carried out with the same faith. For, having opened the storehouses of those who have by word and exhortation, he does what is said in Scripture, “splits food for the hungry” (Ps. 57:8), “fills the poor with bread” (Ps. 132:15), feeds “them in hunger” (Ps. 33:19), and “fills the hungry souls with good things” (Ps. 107:9). And how? For this also greatly increases his merit. He gathers into one place the hungry, and some even barely breathing, husbands and wives, babies, elders - all miserable ages, demands every kind of food that can satisfy their hunger, sets out cauldrons full of vegetables and salty provisions, which our poor eat, then, imitating the ministry of Christ himself, who, girded with sloth, did not disdain to wash the feet of the disciples, with the assistance of his slaves or servants satisfies the physical needs of those in need, and satisfies the spiritual needs, adding honor to saturation and easing their lot in both ways. Such was our new bread-giver and second Joseph! But we can say something more about him. For Joseph makes profit from famine, and with his love of mankind purchases Egypt, having provided for the time of famine in times of abundance, and having been taught this by the dreams of others. But Vasily was merciful for nothing, he helped without benefit for himself, in distributing bread he had one thing in mind, so that through love for mankind he would acquire love for mankind and through the local “distribution of bread” (Luke 12:42) he would be worthy of the blessings there. To this he added verbal food - a perfect good deed and a truly lofty and heavenly gift, because the word is the bread of angels, with it souls hungry for God are fed and drunk, seeking not quick-perishing and transitory, but everlasting food. And the richest distributors of such food were this one, in all other respects, as far as we know, very meager and wretched, who healed “not the hunger of bread, nor the thirst of water,” but the desire for the truly life-giving and nourishing “word” (Am. 8:11), which, well nourished by it, leads to prosperity in spiritual age. For these and similar deeds (for is it necessary to dwell on a detailed description of them?), when the self-named 266 had already reposed in piety and calmly breathed his last in the arms of Vasily, he was elevated to the high episcopal throne, although not without difficulties, not without envy and confrontation on the part of both those presiding in the fatherland and the most vicious citizens who had joined them. However, the Holy Spirit had to prevail, and He truly wins by superiority. For from neighboring countries he raises up for anointing men and zealots known for piety, and among them the new Abraham, our patriarch, my father, with whom even something wonderful happens. Not only having lost his strength due to many years, but also depressed by illness, being at his last breath, he ventures on a journey in order to help the election with his voice, and placing his trust in the Spirit, (I will say briefly) he was laid dead on a stretcher, as in a coffin, but returns young, strong, looking at grief, having been strengthened by the hand, the anointing (and not to say much) and the head of the anointed one. And let this be added to the ancient legends, that work bestows health, that zeal raises the dead, that old age gallops, anointed by the Spirit. So honored with the presidency, as is typical for men who became similar to him, were awarded the same grace and acquired so much respect for themselves. Vasily did not disgrace either his wisdom or the hopes of those who entrusted his service with anything that followed. But he found himself constantly surpassing himself to the same extent as he had hitherto surpassed others, reasoning about this excellently and very wisely. For to be only not bad or no matter how good one is, he considered the virtue of an individual person. But in a leader and primate, especially in one who has such a leadership, it is already a vice if he is not much superior to the common people, if he does not constantly prove to be the best and best, if he does not commensurate his virtues with the rank and highness of the throne. For even the one who stands tall barely succeeds halfway; and he who abounds in virtue hardly attracts many to mediocrity. It is better to say (I will think about this somewhat more sublimely) that I see (and I think every wise person will see with me) in my Savior, when He was with us, imagining in Himself both that which is higher than us and our nature, the same, as I reason, was here. And Christ, according to what has been said, “advanced” both in “age” and “wisdom and grace” (Luke 2:52), not in the sense that he received an increase in this (what could become more perfect in the One who was perfect from the very beginning?), but in the sense that this was revealed and revealed in Him gradually. And Vasily’s virtue then, as I think, received not an increase, but a larger range of actions, and in power she found more subjects where to show herself. First, he makes it clear to everyone that what was given to him was not a work of human mercy, but a gift of God's grace. But his actions towards me will show the same. For in what I observed wisdom under this circumstance, in that he also adhered to the same wisdom. When all the others thought that I would rush to the new Bishop, be delighted (which, perhaps, would have happened to others) and would rather share the leadership with him than agree to have the same power, and when they drew a conclusion about all this on the basis of our friendship, then, avoiding arrogance, which in everything I avoid no less than anyone else, and at the same time avoiding reasons for envy, especially while circumstances were not yet in order, but were in confusion, I stayed at home, violently curbing the desire to see Vasily. And he complains about it, though he excuses it. And after this, when I came to him, but, for the same reason, I did not accept either the honor of entering the pulpit, or the preference between the presbyters, he not only did not condemn this, but also (which he wisely did) praised it, and agreed better to endure accusations of pride from those who did not understand such foresight, rather than act in anything contrary to reason and its suggestions. And how else could he better prove that his soul is above all people-pleasing and flattery, that he has one thing in mind - the law of good, if not in this way of thinking in reasoning with me, whom he considered among his first and closest friends? Then he softens and heals with his highly sophisticated and healing words those who rebelled against him. And he achieves this not by servility and not by ignoble actions, but by acting very courageously and decently, like a person who does not look at the present alone, but cares about future obedience. Noting that softness of character results in compliance and timidity, and severity results in obstinacy and self-will, he helps one another, and dissolves stubbornness with meekness, and compliance with firmness. It was rarely necessary to resort to his words; more often the matter turned out to be amenable to healing. He did not enslave by cunning, but attracted people to himself by his goodwill. He did not use power in advance, but he conquered the authorities with mercy and, most importantly, he conquered the fact that everyone yielded to his reason, recognized his virtue as unattainable for themselves, and saw their salvation in one thing - to be with him and under his command, and also found one thing dangerous - to be against him, and deviation from him was considered alienation from God. So they voluntarily yielded and submitted, as if by thunderclaps, bowing under power; each brought his own apology, and as much as he had shown hostility before, he now gained so much favor and success in virtue, in which alone he found the strongest justification for himself. And only the incurably damaged one neglected and rejected in order to crush and destroy himself, just as the rust disappears along with the iron. When household affairs were arranged according to his thoughts and as the infidels who did not know him did not calculate, then he plots something greater and more sublime in his mind. Others look only at their own feet, calculate how their own will be safe (if this is true security), but do not expand further, and cannot invent or carry out anything great and bold, but he, although he observed moderation in everything else, does not know moderation in this; on the contrary, raising his head high and looking around with the eye of his soul, he embraces the entire Universe, where the saving word has flashed. Noting that the great inheritance of God, acquired by His teachings, laws and sufferings, “a holy nation, a royal priesthood” (1 Pet. 2:9), is brought into a difficult situation, involved in thousands of opinions and errors, and the grapes, carried and transplanted from Egypt - that godless and dark ignorance, reached beauty and immense greatness, so that they covered the whole earth, spread above the mountains and cedars, - these same grapes are damaged by the crafty and wild boar - the devil (Ps. 79: 9-14), - noting this, Vasily does not recognize it as sufficient to mourn the disaster in silence and only raise his hands to God, seek from Him the end of the surrounding evils, and meanwhile rest; on the contrary, he makes it his duty to bring something in and provide some kind of help. For what is more sorrowful than this calamity? And what more should the beholder of grief care about? When one does good or bad, it does not bode well for the whole society. When the whole is in a good or bad state, then, of necessity, each member of society comes into a similar state. This is what this trustee and defender of the common good imagined and meant. And since, as Solomon thinks, along with the truth itself, and “envy is rottenness to the bones” (Proverbs 14:30), and the carefree person is complacent, and the compassionate one is sorrowful, a persistent thought dries his heart, then Basil came to shudder, grieved, was wounded, was in the position of either Jonah or David, “sorrowful in soul” (John 4:8), did not give a single dream eyes, not slumbering eyelids (Ps. 132:4), he exhausted the flesh with worries until he found a cure for evil. He is looking for Divine or human help, just to stop the general fire and dispel the darkness that surrounds us. And so he invents the next very life-saving remedy. As much as he could, having gone deep into himself and shut himself up with the Spirit, he strains all the powers of the human mind, rereads all the depths of Scripture, and commits the teaching of piety to writing. He objects to the heretics, fights and argues with them, reflects their excessive impudence, and those who were at hand, overthrows them close with the striking weapons of his mouth, and those who were far away, he strikes with arrows of writings, no less worthy of respect, like the inscriptions on the tablets, because they depict laws not for one Jewish, small people, not about food and drink, not about sacrifices established for a time, not about carnal purifications, but to all generations, all parts of the Universe, about the word of truth, by which salvation is obtained. But he also had another remedy. Since both a deed without a word and a word without execution are equally imperfect, he adds to the word the assistance of the deeds themselves. He goes to some, sends to others, calls others to himself, gives advice, “convicts, forbids” (2 Tim. 4:2), threatens, reproaches, defends nations, cities, individuals, invents all kinds of salvation, heals everyone. This Basil, the architect of God's tabernacle (Ex. 31:1-2), uses every substance and art in his work, weaves everything together so that the grace and harmony of a single Beauty are formed. Do we need to talk about anything else? Meanwhile, the Christ-fighting king and oppressor of the Faith came to us again, and the stronger the enemy he had to deal with, the more he came with wickedness and with a militia inflamed more than before, imitating that unclean and evil spirit that, having left a person and wandered, returns to him in order, as it is said in the Gospel (Luke 11:24-26), to move in with a greater number of spirits. The king becomes his disciple in order to both make amends for his first defeat and add something to his previous tricks. It was difficult and pitiful to see that the ruler of many nations, awarded great glory, who subjugated everyone around him to the power of wickedness, who overthrew all barriers, found himself defeated by a single man and from a single city, and became a laughing stock, as he himself noted, not only for the champions of godlessness led by him, but also for all people. They say about the king of Persia 268 that when he went with an army to Hellas, leading all kinds of people, seething with anger and soaring with pride, then he was not exalted by this alone, and not only did not put a measure on the threats, but in order to more deeply impress the minds of the Hellenes, he forced himself to be afraid of the transformation of the elements themselves. Rumors circulated about some unprecedented land and some unprecedented sea of this new creator, about an army sailing on land and marching on the sea, about stolen islands, about a sea punished with scourges, and about many other things, which, clearly indicating a disorder of mind in the army and in the military leader, struck, however, with horror the faint-hearted, although it aroused laughter in people more courageous and firm reason. The one who took up arms against us had no need for anything like this, but, according to rumors, he did and said that even that was even worse and more destructive. “He lifts up his mouth to the heavens,” speaking blasphemy on high, and “his tongue walks upon the earth” (Ps. 72:9). - So beautifully the divine David, even before us, put to shame this one who bowed heaven to the earth and ranked among the creatures the premium Nature, Which creation cannot contain, although It was somewhat with us, according to the law of love for mankind, in order to attract us, cast down to the earth, to Himself! And no matter how brilliant the first experiments of courage of this king are, even more brilliant are the last exploits with us. What kind of first experiments do I mean? Expulsions, flights, descriptions of property, open and hidden slander, convictions when there was enough time for this, coercion due to insufficient convictions, expulsion from churches of confessors of the right and our teaching, and the introduction into the Church of supporters of royal reprisals, those who demanded handwritten wickedness and composed even more terrible writings; burning of elders at sea; evil military leaders who do not defeat the Persians, do not conquer the Scythians, do not persecute some barbarian people, but take up arms against the Church, mock the altars, bloodless victims stain people and victims with blood, insult the modesty of virgins. And what is all this for? In order for the patriarch Jacob to be expelled, and Esau, “hated” (Mal.1:2) before his birth, was brought into his place. These are the tales of his first experiments in courage; To this day, as quickly as they come to mind or are retold, they bring tears to the eyes of many. But when the king, having bypassed other countries, set his sights, with the intention of enslaving, on this unshakable and invulnerable Mother of the Churches, on this only remaining life-giving spark of truth, then for the first time he felt the futility of his plan; for he was repulsed like an arrow striking a stronghold, and rebounded like a torn branch. This is how he met the Primate of the Church! And when he hit such a cliff, he was crushed! From those who experienced the disasters of that time, you can hear stories and narratives about something else (and there is no one who would not talk about this); but everyone is surprised, whoever knows the struggles of that time, attacks, promises, threats, knows that with the intention of persuading Vasily, they were sent to those holding the position of judges, then people of military rank, then women’s guards - these men between wives, and wives between husbands, courageous only in one thing - in wickedness, naturally incapable of indulging in debauchery, but committing fornication with the only tongue they can; finally, this archmagir 269 Nebuzardan, who threatened Vasily with the tool of his craft, and went into the fire, and here is familiar to him. But I will, as briefly as possible, convey to the word what seems most surprising to me and what I cannot keep silent about, even if I wanted to. Who does not know the then head of the 270 region, who especially directed his own insolence against us (because he was either accomplished by baptism or destroyed by them 271), so he served the Lord beyond the need, and with his servility in everything he retained power for a long time? To this ruler, who gnashed his teeth against the Church, took on the image of a lion, roared like a lion, and for many was unapproachable, is introduced, or, better to say, the valiant Vasily himself enters, as if called to a celebration, and not to a trial. How can I adequately recount either the insolence of the ruler, or the prudent resistance of Vasily to him? Why do you, said the first (calling Vasily by name, for he did not deign to be called a bishop), want to resist such power with insolence and alone of all to remain stubborn? What and what my arrogance is, I can’t understand it. “The reason,” says the first, is that you do not adhere to the same Faith with the king, when all others bowed down and yielded. “This is not what my king demands,” answers Vasily, I cannot bow to the creature, being myself a creature of God and having the command to be a god. - But what do you think we are? - asked the ruler. – Or do we who command this mean nothing? Why is it not important for you to join us and be in fellowship with us? “You are rulers,” answered Vasily, “and I don’t deny that they are famous rulers, but they are not higher than God.” And it is important for me to be in communication with you (why not? And you are God’s creature); however, it is no more important than being in communion with any other of your subordinates, because Christianity is determined not by the dignity of persons, but by faith. “Then the ruler became agitated, became more angry, got up from his seat and began to speak to Vasily more sternly than before. Well, he said, aren’t you afraid of power? - No, no matter what happens, and no matter what I tolerate. “Have you even suffered even one of the many things that are in my will?” - What is it? Explain this to me. When Vasily said this, and the ruler, having listened, learned to what extent his firmness was undaunted and invincible, then, not with the same threats, but with some respect and compliance, he ordered him to get out and leave. And he himself, as quickly as possible, presented himself to the king and said: “We, king, have been defeated by the abbot of this Church. This is a husband who is higher than threats, firmer than arguments, stronger than convictions. It is necessary to expose others, who are not so courageous, to temptation, and he must either be forced by open force, or he must not be expected to yield to threats.” After this, the king, blaming himself and being defeated by Vasily’s praises (and the enemy marvels at the enemy’s valor), does not order violence to be done to him; and just as iron, although it softens in fire, does not cease to be iron, so he, having changed threats into surprise, did not accept communication with Vasily, ashamed to show himself changed, but looking for the most decent excuse. And the word will show it. For on the day of Epiphany, with a large crowd of people, accompanied by a retinue surrounding him, he entered the church and, joining the people, thereby showing the appearance of unity. But this too should not be passed over in silence. When he entered the church, and his ears were struck like thunder by the beginning of the psalmody, when he saw a sea of people, and in the altar and near it was not so much human as angelic splendor, and in front of everyone stood Basil in an upright position, as Samuel is described in the word of God (1 Sam. 7:10), not bowing either in body, or in sight, or in thought (as if nothing new had happened in the church), but nailed (I will say this) to God and to the throne, and those around him stood in some kind of fear and reverence; when, I say, the king saw all this, and did not find an example to which he could apply what he saw, then he became exhausted like a man, and his gaze and soul were covered in darkness from amazement and became dizzy. But this was not yet noticeable to many. When it was necessary for the king to bring gifts to the divine meal, prepared with his own hands 272, and according to custom, no one touched them (it was not known whether Vasily would accept); then his weakness is revealed. But here is another incident, which is no less important than those already described. The evil ones prevailed; Vasily was destined for exile, and nothing stood in the way of the execution of the decree. Night came, the chariot was prepared, the enemies applauded, the pious were despondent, we surrounded the traveler, eagerly preparing to depart; Everything else necessary for this wonderful desecration was completed. So what? God destroys definition. He who smote the firstborn of Egypt, who became bitter against Israel, is now smiting the king’s son with disease. And how instantly! Here is a scripture about exile, and there is a definition about illness; and the hand of the crafty scribe is restrained, the holy man is saved, the pious is made a gift of fever, which brought the daring king to his senses! What is fairer and more immediate than this? And the consequences were as follows. The king's son suffered and was exhausted in body; His father also sympathized with him. So what does the father do? - seeks help from everywhere, chooses the best doctors, performs prayers with zeal, which he has not shown before, and throws himself to the ground, because suffering makes kings humble. They say that soon the same thing happened to the regional chief. The illness that befell him bends him under the hand of the Saint. For the prudent, punishment really is a lesson; for them, suffering is often better than prosperity. The ruler suffered, cried, complained, sent to Vasily, begged him, appealed to him: “You are satisfied; give me salvation” - and he received what he asked for, as he himself confessed and assured many who did not know about it; because he never ceased to be amazed at Vasily’s deeds and talk about them. From that time on, the warfare from the world ceased and received a just end from God, worthy of Vasily’s faith. But from this same time another battle began, this time from the bishops and their supporters; and there is a lot of dishonor in it, and even more harm to subordinates. For who will convince others to observe moderation when such are the leaders? “They had no favors with Vasily for a long time for three reasons. They did not agree with him in Vera’s reasoning, and if they agreed, it was out of necessity, forced by the multitude. They did not completely abandon the baseness to which they resorted during ordination. And the fact that Vasily far exceeded them in fame was the most painful thing for them, although it was the most embarrassing to admit it. Another discord occurred, which renewed the previous one. When our fatherland was divided into two voivodeships, two cities 274 were made the main ones in it, and much of what belonged to the old was transferred to the new, then confusion arose between the bishops. One 275 thought that church government was also shared with the civil division, so he appropriated to himself what was again assigned to his city, as already belonging to him, but taken from another. And the other 276 adhered to the old order and division, which was from ancient times from the fathers. Because of this, some of the troubles had already happened, and some were about to happen. The new Metropolitan distracted from the congress at the councils and embezzled income. The elders of the Churches - some leaned towards his side, others were replaced by new ones. As a result, the situation of the Churches became worse and worse due to discord and division, because people are happy about innovations, are happy to derive their benefits from them, and it is easier to violate some decree than to restore what was broken. Most of all, the new Metropolitan was irritated by the Taurus shoots and passages that were before his eyes, but belonged to Vasily; He also made it a great priority to enjoy the income from Saint Orestes, and once even the mules were taken away from Basil himself, who was going his own way; the robber crowd forbade him to continue his journey. This fabrication was scary for me, I was afraid that I myself would become an appendage, or I don’t know what to call it more decently. I am surprised at everything about Vasily, I cannot even express how great my surprise is, but (I confess to my weakness, which is already not unknown to many) I cannot praise myself alone - this innovation regarding me and this improbability; Time itself did not eradicate the sorrow in me about that. For from here all the inconveniences and confusions in life descended upon me. Because of this, I could neither be nor be considered wise, although the latter is not of much importance. Will anyone accept from me in apology for this husband that he thought higher than humanly, that before he moved from this life, he acted in everything according to the spirit, and, knowing how to respect friendship, did not show him respect only where it was necessary to prefer God and give preference to the desired over the perishable. I am afraid that, while avoiding accusations of negligence from those who demand a description of all of Vasily’s deeds, I will become guilty of immoderation before those who praise moderation, because Vasily himself did not despise moderation, especially praised the rule that moderation in everything is perfection, and observed it throughout his entire life. However, leaving without attention those and others, lovers of both excessive brevity and excessive breadth, I will continue with another word. Everyone succeeds in something of his own, and some in several of the many types of virtues, but no one has achieved perfection in everything - without any doubt, no one has achieved it that we know. On the contrary, we have the most perfect one who has succeeded in many things or in one thing predominantly. Vasily is so perfect in everything that he has become, as it were, an exemplary work of nature. Let's look at it this way. Abstinence and contentment with little are worthy of admiration; it is commendable not to give in to the power of voluptuousness and not to servile the intolerable and base ruler - the womb. Who was to such an extent almost tasteless of food and (one might say) incorporeal? He rejected gluttony and satiety, leaving it to people who become like dumb people and lead a servile and reptile life. But he himself did not find great in anything that, having passed through the larynx, has equal dignity; but while he was alive, he supported life with the most necessary things and knew one luxury - not to have even the appearance of luxury, but to look at the lilies and at the birds, whose beauty is unartificial, and food is ready everywhere - to look in accordance with the high instruction (Matthew 6:26-28) of my Christ, who became poor for us in the flesh, so that we might be enriched in the Divine. Because of this, Vasily had one tunic, one dilapidated outer robe; and sleeping on the bare ground, vigil, and not using ablutions constituted his adornment; The most delicious supper and food was bread and salt - a new kind of seasoning, and sober and never-failing drink, which springs bring to those who did not work. And with this, or without leaving this, to alleviate and heal one’s ailments was a rule of wisdom he shared with me. For I, poor in other things, had to be compared with him in a sorrowful life. Great is chastity, celibate life, closeness with angels - solitary creatures, I will hesitate to say: with Christ, Who, having the good pleasure to be born for us, is born of the Virgin, thereby legitimizing the chastity that would take us from here, limit the world, or better yet, send us from one world to another world, from the present to the future. But who better than Vasily either honored purity or prescribed the laws of the flesh, not only by his own example, but also by the products of his labors? Who established the abodes of virgins? Who drew up the written rules with which he chastified every feeling, brought every member of the body into order and urged people to maintain true chastity, turning inner beauty from the visible to the invisible, exhausting the external, taking away the combustible substance from the flame, revealing the hidden to God - the only bridegroom of pure souls, who brings to Himself waking souls if they come out to meet Him with brightly burning lamps and abundant stock of oil. What else? Love of humanity, feeding the poor, helping human weakness are wonderful. Move a little away from the city and look at the new city 277, at this repository of piety, at this common treasure depositor of the excesses, into which, at the admonitions of Vasily, not only excess wealth is brought, but even the last possessions, and here they do not allow everything to come to them, nor do they please thieves, but they are saved from the attacks of envy and from the destructive times. Here illness is taught to be wise, misfortune is appeased, and compassion is tested. In comparison with this institution, what are the seven gates and Egyptian Thebes for me, and the Babylonian walls, and the Carian tombs of the Mausolus, and the pyramids, and the countless amount of copper in the Colossus, or the grandeur and beauty of the churches that no longer exist, but which are an object of surprise for people and are described in stories, although they did not bring any benefit to their builders, except for minor glory? For me, this short path to salvation is much more amazing, this is the most convenient ascent to heaven. Now there is no longer before our eyes a heavy and pitiful sight; There are not people lying before us who have already died before death and have mortified most of their bodily members, driven from cities, from houses, from marketplaces, from waters, from people most dear to them, recognized only by their names, and not by their bodily features. Comrades and households do not place them at places of public meetings and gatherings, so that with their illness they arouse not so much pity as disgust, composing plaintive songs, if anyone still has a voice. But why describe all our suffering when words are not enough? Vasily primarily urged in front of everyone that we, as people, should not despise people, and by inhumanity towards the suffering we should not dishonor Christ, the one Head of all; but through the misfortunes of others they improved their own salvation, and having a need for mercy, they loaned their mercy to God. Therefore, this noble man, born of nobles and shining with glory, did not disdain to honor illness with the kiss of his lips, he embraced the sick as brothers, not out of vanity (so another would have thought; but who was so far from this passion as Vasily?), but to teach with his wisdom not to leave suffering bodies without services. It was both a prophetic and silent exhortation. And not only the city enjoyed this benefit, but the region and other places were deprived of it. On the contrary, he proposed a common feat to all leaders of the people - love of humanity and generosity towards the unfortunate. Others have food preparers, sumptuous meals, chef-made, skillfully seasoned food, beautiful chariots, soft and flowing clothes; and in Vasily - the sick, healing wounds, imitation of Christ, not only in word, but also in deed, cleansing leprosy. What will those who accuse him of pride and arrogance tell us about this - these evil judges of so many virtues, who test the rule against the rules? Is it possible to kiss lepers and humble yourself to such an extent, but also to exalt yourself when you are healthy? Is it possible to exhaust the flesh with abstinence, but also to puff up the soul with empty vanity? Is it possible, although it is possible to condemn the Pharisee, to preach about the destruction of pride, to know that Christ condescended to the image of a slave, ate food with publicans, washed the feet of the disciples, did not abhor the cross in order to nail my sin to it, and what is more extraordinary than this, to see God crucified, crucified among thieves, ridiculed by those passing by - God, invincible and beyond suffering; However, to soar above the clouds yourself, not to recognize anyone as your equal, how does this seem to slander Vasily? On the contrary, I think that they called the constancy, firmness and steadfastness of his character arrogance. And also, I reason, they are able to call courage impudence, and prudence timidity, and chastity misanthropy, and truthfulness unsociability, for it is not without reason that some have concluded that vices follow the virtues, and are, as it were, adjacent to them, that those who have not learned to distinguish such things can most easily mistake a thing for something other than what it really is. Who more than Basil honored virtue, or punished vice, or showed favor to those who distinguished themselves and severity to those who sinned? Often his smile served as praise, and his silence as a reprimand, exposing evil to the reproaches of his own conscience. But if someone were taciturn, unjoking, not keen on meetings, and disliked by many because he is not everything to everyone and does not please everyone, what of this? For those who have intelligence, does it not deserve praise rather than blame? Would anyone even blame the lion for the fact that he looks not like a monkey, but menacingly and royally, that his jumps are noble, amazing and pleasant; and those presenting at the spectacle will be praised for their pleasantness and condescension, because they please the people and excite laughter by loudly slapping each other in the face. But if we began to look for him in Vasily, who was so pleasant in meetings, as I know, who most often had the opportunity to see him? Who could have a more interesting conversation with him, joke edifyingly, insult without insulting, not lead a reprimand to impudence, and praise to an indulgence, but avoid immoderation in praise and reprimand, use them with reason and observe the time, according to the laws of Solomon, who appoints “a time for every thing” (Eccl. 3:1)? But what does this mean in comparison with Vasily’s perfection in words, with the power of the gift of teaching, which conquered the world? We still linger at the foot of the mountain, without climbing to its top; We are still sailing around the bay, not going into the wide and deep sea. I think that if there was (Is. 27:15) or will be (1 Cor. 15:52) a trumpet that resounds most of the air, if you imagine, or the voice of God that embraces the world, or, as a result of a new appearance and miracle, a shaking Universe, then the voice and mind of Basil can be likened to this, which have surpassed and left below themselves every voice and mind, just as we surpass the nature of the dumb. Who more than Basil has purified himself to the Spirit and prepared himself to become a worthy interpreter of divine Scripture? Who more than he was enlightened by the light of knowledge, saw into the depths of the Spirit, and explored with God everything that is known about God? Who possessed a word that better expresses a thought, so that, following the example of many in whom either the thought does not find a word, or the word lags behind the thought, he lacked neither one nor the other, but was equally worthy of praise for the thought and for the word, everywhere he turned out to be equal to himself and in the true sense perfect? It is testified about the Spirit that He “searches all things, even the depths of God” (1 Cor. 2:10), not because He does not know, but because He delights in contemplation. But Vasily experienced all the depths of the Spirit, and from these depths he drew what was necessary to form morals, teach high speech, distract from the present and move into the future. David praises the beauty and greatness of the sun, the speed of its movement and strength, because it shines “like a bridegroom,” majestic “like a giant,” and when traveling a long way, it has so much power that it evenly illuminates from edge to edge, and does not decrease its warmth with distance (Ps. 18:6,7). And in Basil, beauty was virtue, greatness was theology, procession was the unceasing striving and ascent to God, power was the sowing and distribution of the word. And therefore, I can say without becoming rigid: “his voice went through all the earth,” and “to the ends of the world,” his words, what Paul said about the Apostles (Rom. 10:18), borrowing words from David (Ps. 18:5). What else makes a pleasant meeting today? What delights at feasts in marketplaces, in churches, amuses superiors and subordinates, monks and solitary sociable people, people without positions and officials engaged in external wisdom, or ours? Everywhere one and the greatest pleasure are the works and creations of Vasily. After him, writers do not need any other wealth other than his works. When I hold his “Sex Day” in my hands and pronounce it orally, then I talk with the Creator, comprehend the laws of creation and marvel at the Creator more than before, having only vision as my mentor. When I have before me his accusatory words against the heretics, then I see the fire of Sodom, which incinerates the wicked and lawless tongues and the Halan pillar itself, created to harm and beautifully destroyed. When I read the words about the Spirit, then I find the God Whom I have again and feel within myself the boldness to speak the truth, ascending through the degrees of his theology and contemplation. When I read his other interpretations, which he explains for people with limited vision, having written three times on the hard tablets of “my heart” (Proverbs 22:21), then I am convinced not to stop at one letter, and to look not only at the surface, but to stretch further, from one depth to enter a new depth, calling upon the abyss and acquiring light with light until I reach the highest meaning. When I am busy praising the ascetics, then I despise the body and talk with those being praised. I'm excited for the feat. When I read his moral and active words, then I am cleansed in soul and body, I become a church pleasing to God, an organ into which the Spirit strikes, a hymn of God’s glory and God’s power, and through this I am transformed, I come into good order, from one person I become another, I am changed by divine change. Since I mentioned theology and how highly eloquent Vasily was in this, I will add the following to what was said, for for many it is most useful not to suffer harm by having a bad opinion about it. I say this to malicious people who help their own shortcomings by attributing them to others. For the first teaching, for unity and co-divinity (or I don’t know what to call it more precisely and clearly) in the Holy Trinity, Basil would willingly agree not only to lose the thrones, which he did not covet at the beginning, but even to flee them, and death itself, and before death, torment, he would have met as an acquisition, and not as a disaster. This he already proved by what he did and what he endured, when for the sake of the truth, condemned to exile, he only took care that he said to one of the guides: take the notebook and follow me. Meanwhile, he imputed the need to “give firmness to words in judgment,” using the advice of the divine David in this (Ps. 112:5), and to postpone the time of battle for a while, to endure the dominion of heretics until the time of freedom comes and gives boldness to the tongue. Heretics were sought to grasp the clear saying of the Spirit, that He is God; this is fair, but it seemed wicked to them and to the evil defender of wickedness. They wanted to expel Vasily, these mouths of Theology, from the city, and to take possession of the Church themselves, and turning it into an ambush for their evil faith, to carry out raids on others from here, as from a fortress. But Basil, with other sayings of Scripture and undoubted evidence that had the same force, as well as the irresistibility of his conclusions, so constrained those who disagreed that they could not resist, but were bound by their own expressions, which proves the special power of his words and prudence. The same is proved by the word that he wrote about this, moving the pen dipped into the vessel of the Spirit. Meanwhile, Vasily delayed until the time to use his own statement, asking the Spirit himself and the sincere champions of the Spirit not to be upset by his prudence, because when time has shaken piety, standing for one saying, you can ruin everything with immoderation. And there is no harm to the champions of the Spirit from a small change in expressions when they recognize the same concepts under other words, because our salvation is not so much in words as in deeds. The Jews should not have been rejected if, demanding that the word “anointed” be retained for a while, instead of the word “Christ,” they agreed to join us. On the contrary, the greatest harm will be for the whole if the Church is owned by heretics. And that Basil, primarily before everyone, confessed the Spirit as God, this is proven by the fact that he repeatedly, if the opportunity presented itself, preached this publicly, and also privately testified with zeal to those who asked. But he expressed this even more clearly in words to me, before whom he had nothing secret in his conversation about such subjects. And he not only confirmed this, but, which he had rarely done before, added the most terrible spells to himself, that if he did not honor the Spirit as consubstantial and equal in honor with the Father and the Son, then he would be deprived of the Spirit itself. If someone, even in this, recognizes me as a participant in his thoughts, then I will reveal something, perhaps known to many. When, in difficult times, he imposed caution on himself, then he granted freedom to me, whom, as respected by fame, no one would judge, expel from the fatherland - he provided so that our gospel would be firm with his caution and my boldness. And I touched on this not in defense of his glory (Basily is higher than all accusers, even if there were any more), but as a warning to those who take for the definition of piety those mere words that are found in the writings of this man, so that they do not have the weakest faith, and do not turn his theology into justification for their evil faith, which, under the inspiration of the Spirit, he set forth in relation to time, but so that, heeding the meaning of what was written and the purpose for which It is written, more and more ascended to the truth and stopped the mouths of the wicked. Oh, if only his theology were my theology and the theology of all who are like-minded with me! I rely so much on the purity of his faith that, among other things, I am ready to share it with him; let my faith be imputed to him before God and before right-thinking people, and his to me, for we do not call the Evangelists contradictory to each other because some were more concerned with the humanity of Christ, and others with theology; some began with what relates to us, and others with what is above us. In this way they divided the sermon among themselves for the benefit, as I think, of those receiving and according to the inspiration of the Spirit speaking in them. But since in the Old and New Testaments there were many men known for piety, legislators, military leaders, prophets, teachers, courageous to the point of blood; then, by comparing Vasily with them, we will form an idea about him. Adam was honored to be the handiwork of God, to taste heavenly pleasure and to accept the first law, but (so as not to say anything blasphemous while respecting his ancestor) he did not keep the commandment: Basil both accepted and kept the commandment, did not suffer harm from the tree of knowledge, and having passed by the flaming sword (I know completely), he reached paradise. “Enosh began” first “to call on the Lord” (Gen. 4:26). But Vasily both called and preached to others, which is much more important than calling. Enoch was taken to heaven, accepting this as a reward for little piety (because faith was still in the shadows), and thereby avoided the dangers of subsequent life. But for Vasily, completely experienced in a perfect life, his whole life was an ascension. Noah was entrusted with the ark and the seeds of the second world, entrusted to the little tree and saved from the waters. But Basil escaped the flood of wickedness, made his city an ark of salvation, easily crossing the abyss of heresies, and from it renewed the whole world. Great is Abraham, the patriarch and priest of extraordinary sacrifice, who brings the one born under a vow to the Giver as a ready sacrifice and hastening to the slaughter. But no less was the sacrifice of Vasily, who offered himself to God, and in return did not receive anything equal to such a sacrifice (and could anything be equally honest?), and therefore made a sacrifice. Isaac was promised before he was born. But Vasily was self-promised, he took Rebekah, that is, the Church, not from afar, but close, not through the embassy of a household member, but given and entrusted by God. He was not outwitted as to the preference of the children, but infallibly gave each his due, judging according to the Spirit. I praise Jacob’s ladder and the pillar that he anointed to God, and his struggle with God, if it was a struggle, and not, as I think, an equation of human measure with God’s height, which is why he bears the signs of a defeated nature. I praise this man’s care for the flock, and his prosperity, and the twelve patriarchs who descended from him, and the division of the blessing, and the famous prophecy about the future. But I also praise the ladder, which only Vasily did not see, but walked through gradual ascents in virtue; I praise not the anointed one, but the pillar erected by him to God, which brings shame to the wicked; I praise the struggle in which I fought not with God, but for God, overthrowing the teachings of heretics, I also praise his pastoral art, with which he enriched himself, acquiring a greater number of sheep marked with the sign than those not marked; I praise the good multiplicity of those born according to God and the blessing with which I have strengthened many. Joseph distributed bread, but for Egypt alone, and not repeatedly, and bodily bread. And Vasily always distributed spiritual bread to everyone, which is more important to me than Joseph’s life-mongering. And he was tempted with Job of Ausitidia, and he prevailed, and at the end of his exploits it was loudly proclaimed about him that none of the many who tried to make him waver was shaken, but that with much superiority he overthrew the tempter and stopped the mouths of the foolishness of his friends who did not know the secret of suffering. “Moses and Aaron are among his priests” (Ps. 39:6) - that great Moses who executed Egypt, saved the people with signs and many wonders, entered into the cloud and gave a twofold law, external - the law of the letter, and internal - the law of the spirit; and that Aaron, brother of Moses both in body and in spirit, who offered sacrifices and prayers for the people, was a witness of the mystery of the sacred and great tabernacle, “which the Lord pitched, and not man” (Heb. 8:2). But Basil, a zealot of both, not with physical, but with spiritual and verbal scourges, punishes the heretical and Egyptian tribe, “a special people, zealous for good deeds” (Titus 2:14), brings them to the promised land, writes laws on tablets that are not crushed, but saved, not hidden, but entirely spiritual; He enters the Holy of Holies, not once a year, but many times and (one might say) daily, and from there he reveals to us the Holy Trinity, cleansing people not with established sprinklings for a time, but with eternal cleansings. What is the most excellent thing about Jesus? - Military leadership, division of lots and possession of the Holy Land. Isn’t Vasily the leader, the military leader of those saved through faith, the dispenser of God’s various lots and abodes, which are shared by those led? Therefore, we can say these words: “girt with power” (Ps. 98:6), “my days are in Your hand” (Ps. 30:16) - a lot more precious than earthly and stolen things. And (we will not mention the Judges, or the most famous of the Judges) “Samuel is among those who call on His name” (Ps. 39:6), given to God before birth and immediately after birth is sacred, anointing kings and priests from the horn. And wasn’t Basil sanctified to God from infancy from his mother’s womb, wasn’t he given to Him with his “mantle” (1 Samuel 2:19), wasn’t he the Lord’s anointed, looking to the heavenly things and anointing the perfect with the Spirit? David is glorified among kings, and although many victories and triumphs are narrated about him over his enemies, his main difference is his meekness, and before his reign, the strength of the harp, reflecting the evil spirit (1 Sam. 16:23). Solomon asked God for broadness of heart, and having received it, he succeeded so much in wisdom and contemplation that he became more glorious than all his contemporaries. And Vasily, in my opinion, was in no way inferior to one in meekness, the other in wisdom, therefore he pacified the insolence of the raging kings, and not one “southern” or another “queen” came “from the end of the earth” at the rumor of his wisdom, but his wisdom became known to all ends of the earth. I will remain silent about the subsequent life of Solomon; She is known to everyone, although we will spare her. Do you praise Elijah’s boldness before his tormentors and his fiery admiration? Do you praise the wonderful legacy of Elisha - the mantle, which was followed by the spirit of Elijah? Praise also Vasily’s life in fire, that is, in many temptations, and salvation through fire, which ignites but does not burn (the famous miracle in the bush), as well as the beautiful skin given from above, that is, incorporeality. I leave the rest: young men sprinkled with fire; a fugitive prophet praying in the belly of a whale and emerging from the beast as from a palace; the righteous man who bound the fury of lions in the den, and the feat of the seven Maccabees, with the priest and mother sanctified to God by blood and all kinds of torment. Vasily imitated their patience and gained their glory. I turn to the New Testament, and having compared those who became famous in it with Basil, the student’s correspondence with the teachers. Who is the Forerunner of Jesus? John, as a voice of the Word and as a lamp of Light, leapt before Jesus in the womb and preceded him in hell, sent by Herod’s fury, in order to preach the Coming One there too. And if my word seems bold to anyone, let him take into account in advance that I do not prefer, I do not even equate Vasily with the one who is greater than all those born of women, but I want to show in Vasily a zealot who has some of the distinctive features of John. For small imitation of great models is also important for students. And isn’t Basil a clear image of John’s wisdom? And he lived in the desert, and his clothing at night was a hair shirt - unknown and not shown to others, and he loved the same food, cleansing himself to God with abstinence, and he was honored to be a preacher, although not the forerunner of Christ, and not only everyone around him came to him, but also those living outside the country, and he stood among the two Testaments, resolving the letter of one and revealing the spirit of the other, resolving the visible turning into the fullness of the hidden. And he imitated Peter in zeal, in tirelessness Paul, and in faith - both of these eminent and renamed Apostles, in great voice - the sons of Zebedee, in scarcity and non-excess - all the disciples. And for this, the keys of heaven are entrusted to him; not only from Jerusalem to Illyricum, but a much larger circle he embraces with the Gospel, and although he is not named, he nevertheless becomes the son of thunder. And he, reclining in the bosom of Jesus, draws from here the power of words and the depth of thoughts. Although he was ready to become Stefan, he was prevented by the fact that he held back those stoning him with respect for himself. But I intend to say this briefly, without going into detail about it. He himself invented some of the perfections, imitated others, and surpassed others, and by being successful in everything, he became superior to all those known today. Above all, I’ll say one more thing, and briefly. Such is the valor of this man, such is the abundance of glory, that many unimportant things in Vasily, even his physical shortcomings, others thought to turn for themselves into a means to glory. Such were the pallor of the face, the growth of hair on it, the quietness of the gait, the slowness of speech, the extraordinary thoughtfulness and deepening into oneself, which in many, due to unskillful imitation and misunderstanding, became gloominess. The same was the type of clothing, the arrangement of the bed, the techniques for eating food, that everything was done not by intention, but simply, and how it happened. And you will see many Vasilievs in appearance, these are statues representing the shadow of Vasily; for there is much to say for them to be an echo. Echo, although the ending of only words, nevertheless repeats clearly; and these people are more distant from Vasily than they want to get closer to him. It was rightly considered a considerable, and even a great honor, if anyone happened to be close to Vasily, or to serve him, or to remember something he said or did, whether as a joke, or with intention, which, as far as I know, I have repeatedly boasted about; because with Vasily, even the thoughtless was more precious and wonderful than what others did with effort. When, having finished his course and kept his faith, he wished to be resolved, and the time came to accept the crowns, when he heard not that command: “Come up to the mountain and die” (Deut. 32:49,50), but another: “Death and come to us”; then he performs a miracle no less than those described. Being already almost dead and breathless, having left most of his life, he turns out to be still strong when delivering his initial speech, in order to depart from here with exhortations of piety, and to the ordination of his most sincere servants he offers his hand and spirit, so that the altar would not be deprived of his disciples and assistants in the priesthood. True, the word will touch the next one, but it will touch, although it would be more decent to talk about this to others, and not to me, who (no matter how much I studied philosophy) I do not know how to maintain wisdom in grief, when I bring to mind the general loss and sorrow that then gripped the Universe. Vasily lay at his last breath, called to the altar of the face, to which he had long since stretched his gaze. The whole city was worried around him; the loss was unbearable; they complained about his departure as oppression, they thought to hold on to his soul, as if they could seize and forcibly stop it with their hands and prayers (grief made them reckless); and everyone, if only possible, was ready to contribute something from their lives to him. When all their efforts were in vain (they had to be exposed that he was a man), and when, having uttered the last word: “Into Your hand I commend my spirit” (Ps. 30:6), taken by the angels, he joyfully gave up the ghost, however, he conducted the mystery before those present, and having completed it with his instructions, then the most remarkable miracle that has ever happened is revealed. The saint was carried out raised by the hands of the saints. But everyone took care to either take hold of the vestments, or the canopy, or the sacred bed, or just touch (for what is more sacred and purer than his body?), or even walk next to those carrying them, or enjoy just sight (as if it would bring benefit). The marketplaces, passages, second and third floors were filled; Thousands of people of all kinds and ages, hitherto unknown, either preceded, then accompanied, or surrounded the bed and crowded each other. The psalmody was drowned out by sobs; and wisdom was resolved into grief. Our people argued with outsiders, with pagans, with Jews, with strangers, and they with us, about who would enjoy the spectacle more and derive greater benefit for themselves. I will say in conclusion that the grief ended in real disaster: from crowding, aspiration and excitement of the people; a considerable number of people lost their lives, and their death was blessed, because they moved from here with Vasily, and became (as another zealous person would say) funeral victims. When the body barely escaped the predatory hands and left its attendants behind; he is given over to the tomb of the fathers, and a bishop is attached to the priests, a great voice that still fills my ears to the preachers, a martyr to the martyrs. And now he is in heaven, where, as I think, he makes sacrifices for us and prays for the people (for even having left us, he did not leave us at all), and I, Gregory, half-dead, half-truncated, torn away from the great union (as is typical for someone separated from Vasily), leading a painful and unsuccessful life, I don’t know how I will end up without his guidance. However, even to this day he gives me advice, and if when I transgress the limits of what I should, he disciplines me in my night visions. But if I mix tears with praise, paint the life of this man in words, offer to future times a general picture of virtue, for all Churches and souls the outline of salvation, which, looking at it as an animated law, we can arrange life, then to you, enlightened by his teaching, what other advice will I give, besides that, always turning your gaze to him, as if he still sees you and is visible to you, you will be improved in spirit! So, all of you standing before me, the whole face of Vasily, all the servants of the altar, all the lower servants of the Church, all spiritual and worldly, come and join me in praising Vasily, let everyone tell about one of his perfections; let those sitting on thrones look for a legislator, civil leaders for a city planner, commoners for a teacher of deanery, scholars for a mentor, virgins for a bride guide, spouses for a teacher in chastity, hermits for an inspiration, those living in society for a judge, lovers of simplicity for a guide, those leading a contemplative life for a theologian, those living in joy for a bridle, those in need for consolation, gray hairs. rod, youth - childbearing, poverty - the provider, abundance - the housebuilder. I think that widows will praise the patron, the orphans will praise the father, the beggars will praise the beggar-lover, the strange will praise the lover of strangers, the brethren will praise the brotherly-lover, the sick will praise the doctor who gives healing for every illness, the healthy will praise the guardian of health, and all - “who has been all to all” (1 Cor. 9:22), so that everyone, or as many people as possible, will be gained. This is for you, Vasily, from me, whose voice was once very pleasant to you, from me - equal to you in rank and age! And if it is close to dignity; then this is your gift, for, relying on you, I began to speak about you. If it is far from dignity and much lower than hope; could I do anything, crushed by old age, illness and sorrow for you? However, God also pleases what is within his power. Look down on me from above, divine and sacred head, and give me, for my admonition, “the thorn in the flesh, the angel of Satan” (2 Cor. 12:7), soothe with your prayers or teach me to bear it patiently, and direct my whole life to what is most useful! And if I pass away, take me under your roof there, so that, dwelling with each other, contemplating the holy and blessed Trinity more purely and perfectly, about which we now have some knowledge, we may leave our desire on this and receive this as reward for what we both fought for and were fought for. This is my word to you! Who will praise me, who will leave life after you, if I deliver to the word something worthy of praise, in Christ Jesus our Lord, to whom be glory forever! Amen. Vasily’s parents had ten children. Eusebius, Bishop of Caesarea. For his election and elevation to the throne of Caesarea, see Creation. Holy Father T.2, p.134. From the Arians, under Emperor Valens. Eusebius, Bishop of Caesarea. Valens' chief cook, named Demosthenes, who, being sent to Vasily, threatened to kill him with his kitchen knife. St. Basil used to say about him: “Finally, we have the illiterate Demosthenes.” According to Nikita's explanation, these gifts consisted of golden vessels. Reed is an accessory of a weaving loom, a type of comb, for beating the weft, for which each warp thread is threaded into a set or teeth of the reed. - "Editor's note": Caesarea and Tiana. The bishop in the latter city was Anthimus, who laid claim to some parts of the Archbishopric of Basil, which had a throne in Caesarea. A hospice house built by St. Basil near Caesarea. You might be interested in: