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ST. JOHN CHRYSOSTOM

LETTERS TO OLYMPIAS

[Translated by Rev. W. R. W. Stephens, M.A.
Prebendary of Chichester Cathedral, and Rector of Woolbeding, Sussex.]


TO MY LADY, THE MOST REVEREND AND DIVINELY FAVORED DEACONESS OLYMPIAS, I
JOHN, BISHOP, SEND GREETING IN THE LORD.

   1. COME now let me relieve the wound of thy despondency, and disperse
the thoughts which gather this cloud of care around thee. For what is it
which upsets thy mind, and why art thou sorrowful and dejected? Is it
because of the fierce black storm which has overtaken the Church,
enveloping all things in darkness as of a night without a moon, and is
growing to a head every day, travailing to bring forth disastrous
shipwrecks, and increasing the ruin of the world? I know all this as well
as you; none shall gainsay it, and if you like I will form an image of the
things now taking place so as to present the tragedy yet more distinctly to
thee. We behold a sea upheaved from the very lowest depths, some sailors
floating dead upon the waves, others engulfed by them, the planks of the
ships breaking up, the sails torn to tatters, the masts sprung, the oars
dashed out of the sailors' hands, the pilots seated on the deck, clasping
their knees with their hands instead of grasping the rudder, bewailing the
hopelessness of their situation with sharp cries and bitter lamentations,
neither sky nor sea clearly visible, but all one deep and impenetrable
darkness, so that no one can see his neighbour, whilst mighty is the
roaring of the billows, and monsters of the sea attack the crews on every
side.

   But how much further shall I pursue the unattainable? for whatever
image of our present evils I may seek speech shrinks baffled from the
attempt. Nevertheless even when I look at these calamities I do not abandon
the hope of better things, considering as I do who the pilot is in all
this--not one who gets the better of the storm by his art, but calms the
raging waters by his rod. But if He does not effect this at the outset and
speedily, such is His custom--He does not at the beginning put down these
terrible evils, but when they have increased, and come to extremities, and
most persons are reduced to despair, then He works wondrously, and beyond
all expectation, thus manifesting his own power, and training the patience
of those who undergo these calamities. Do not therefore be cast down. For
there is only one thing, Olympias, which is really terrible, only one real
trial, and that is sin; and I have never ceased continually harping upon
this theme; but as for all other things, plots, enmities, frauds,
calumnies, insults, accusations, confiscation, exile, the keen sword of the
enemy, the peril of the deep, warfare of the whole world, or anything else
you like to name, they are but idle tales. For whatever the nature of these
things may be they are transitory and perishable, and operate in a mortal
body without doing any injury to the vigilant soul. Therefore the blessed
Paul, desiring to prove the insignificance both of the pleasures and
sorrows relating to this life, declared the whole truth in one sentence
when he said--"For the things which are seen are temporal."(1) Why then
dost thou fear temporal things which pass away like the stream of a river.
For such is the nature of present things whether they be pleasant or
painful. And another prophet compared all human prosperity not to grass,
but to another material even more flimsy, describing the whole of it "as
the flower of grass." For he did not single out any one part of it, as
wealth alone, or luxury alone, or power, or honour; but having comprised
all the things which are esteemed splendid amongst men under the one
designation of glory he said "all the glory of man is as the flower of
grass."(1)

   2. Nevertheless, you will say, adversity is a terrible thing and
grievous to be borne. Yet look at it again compared with another image and
then also learn to despise it. For the railings, and insults, and
reproaches, and gibes inflicted by enemies, and their plots are compared to
a worn-out garment, and moth-eaten wool when God says "Fear ye not the
reproach of men, neither be ye afraid of their revilings, for they shall
wax old as doth a garment, and like moth-eaten wool so shall they be
consumed."(2) Therefore let none of these things which are happening
trouble thee, but ceasing to invoke the aid of this or that person, and to
run after shadows (for such are human alliances), do thou persistently call
upon Jesus, whom thou servest, merely to bow his head; and in a moment of
time all these evils will be dissolved. But if thou hast already called
upon Him, and yet they have not been dissolved, such is the manner of God's
dealing (for I will resume my former argument); He does not put down evils
at the outset, but when they have grown to a head, when scarcely any form
of the enemy's malice remains ungratified, then He suddenly converts all
things to a state of tranquillity and conducts them to an unexpected
settlement. For He is not only able to turn as many things as we expect and
hope, to good, but many more, yea infinitely more. Wherefore also Paul
saith "now to Him who is able to do exceeding abundantly above all that we
ask or think."(3) Could He not, for example, have prevented the three
children at the outset from falling into trial? But He did not choose to do
this, thereby conferring great pain upon them. Therefore He suffered them
to be delivered into the hands of barbarians, and the furnace to be heated
to an immeasurable height and the wrath of the king to blaze even more
fiercely than the furnace, and hands and feet to be bound with great
severity and they themselves to be cast into the fire; and then, when all
they who beheld despaired of their rescue, suddenly, and beyond all hope,
the wonder-working power of God, the supreme artificer, was displayed, and
shone forth with exceeding splendour. For the fire was bound, and the
bondmen were released; and the furnace became a temple of prayer, a place
of fountains and dew, of higher dignity than a royal court, and the very
hairs of their head prevailed over that all devouring element which gets
the better even of iron and stone, and masters every kind of substance. And
a solemn song of universal praise was instituted there by these holy men
inviting every kind of created thing to join in the wondrous melody; and
they uttered hymns of thanksgiving to God for that they had been bound, and
also burnt, as far at least as the malice of their enemies had power; that
they had been exiles from their country, captives deprived of their
liberty, wandering outcasts from city and home, sojourners in a strange and
barbarous land; for all this was the outpouring of a grateful heart. And
when the malicious devices of their enemies were perfected (for what
further could they attempt after their death?) and the labours of the
heroes were completed, and the garland of victory was woven, and their
rewards were prepared and nothing more was wanting for their renown; then
at last their calamities were brought to an end, and he who caused the
furnace to be kindled, and delivered them over to that great punishment,
became himself the panegyrist of those holy heroes, and the herald of God's
marvellous deed, and everywhere throughout the world issued letters full of
reverent praise, recording what had taken place, and becoming the faithful
herald of the miracles wrought by the wonder-working God. For inasmuch as
he had been an enemy and adversary what he wrote was above suspicion even
in the opinion of enemies.

   3. Dost thou see the abundance of resource belonging to God? His
wisdom, His extraordinary power, His loving-kindness and care? Be not
therefore dismayed or troubled but continue to give thanks to God for all
things, praising, and invoking Him; beseeching and supplicating; even if
countless tumults and troubles come upon thee, even if tempests are stirred
up before thy eyes let none of these things disturb thee. For our Master is
not baffled by the difficulty, even if all things are reduced to the
extremity of ruin. For it is possible for Him to raise those who have
fallen, to convert those who are in error, to set straight those who have
been ensnared, to release those who have been laden with countless sins,
and make them righteous, to quicken those who are dead, to restore lustre
to decayed things, and freshness to those which have waxen old. For if He
makes things which are not, come into being, and bestows existence on
things which are nowhere by any means manifest, how much more will He
rectify things which already exist. But you will say there are many who
perish, many who are caught by snares. Many such things have indeed often
taken place, yet afterwards have all received their appropriate correction,
save some few who have remained in an incurable condition, even after the
change in their circumstances. Why are you troubled and distracted because
such a person is cast out and such another is put into his place? Christ
was crucified and the release of Barabbas the robber was demanded, and the
depraved populace clamoured for the preservation of the murderer rather
than of the Saviour and benefactor. How many think you then stumbled at
these things? how many were destroyed? But I must carry my argument yet
further back. Did not He who was crucified become immediately after his
birth a wanderer and a fugitive? was He not from the very cradle removed
with the whole household into a strange land, taking that long journey into
a barbarous region? And this removal gave occasion to torrents of blood,
and cruel murder and slaughter, and all the children of tender age were cut
to pieces just as if they had been soldiers arrayed in battle, and infants
torn from the breast were handed over to death, and even when the milk was
in their throats, the sword was driven through their necks. What could be
more distressing than this tragedy? And these things were done by him who
sought to destroy Jesus, yet the long-suffering God endured this tragical
cruelty, which caused so much bloodshed, and forbore to prevent it although
He had the power, displaying his long-suffering for some inscrutably wise
purpose. And when Jesus had returned from the foreign land and was grown
up, war was rekindled against him on every side. First of all the disciples
of John were envious of Him and tried to slander Him, although John himself
behaved reverently to Him, and they said "He who was with thee beyond
Jordan, behold the same baptizeth and all men come to Him."(1) For these
were the words of men who were already irritated, and agitated by ill-will,
and consumed by that passion. For the same reason also one of the disciples
who said these things disputed with a certain Jew and raised a contentious
argument about purifying, comparing one kind of baptism with another, the
baptism of John with that of the disciples of Christ. "For there arose" it
is said, "a questioning on the part of John's disciples with a certain Jew
about purifying."(2) And when He began to work miracles how many
calumniators He had! Some called Him a Samaritan and demoniac saying "Thou
art a Samaritan and hast a Devil"(3) others "a deceiver," saying "This man
is not of God but deceiveth the multitude"(4) others "a sorcerer" saying
"He casteth out devils through Beelzebub the prince of the Devils"(5) and
they continually said these things against Him and called Him an adversary
of God, and a gluttonous, and greedy man, and a drunkard, and a friend of
the wicked and depraved. "For" He said, "the Son of man came eating and
drinking and they say behold a gluttonous man and a winebibber, a friend of
publicans and sinners."(6) And when he was conversing with the harlot they
called Him a false prophet; "For had He been a prophet," one said, "He
would have known who this woman is which speaketh unto Him;"(7) in fact
every day they sharpened their teeth against Him. And not only did the Jews
thus oppose Him, but even those who were reputed to be his brethren were
not sincerely attached to Him, but even out of his own family opposition
was kindled against Him. See at least how they also themselves were
perverted, from the evangelist adding the remark "for neither did His
brethren believe on Him."(8)

   4. But since you call to mind many who were offended and went astray,
how many of the disciples do you suppose were offended at the time of the
crucifixion? One betrayed Him, the others took to flight, one denied Him,
and when all had abandoned Him He was led away bound without companions.
How many then think you who had lately seen Him working His miracles,
raising the dead, cleansing lepers, casting out devils, multiplying loaves,
and doing all other kinds of wonderful deeds, were offended at that season,
when they beheld Him led away and bound, surrounded by common soldiers, and
followed by Jewish priests making a tumult and uproar; alone in the midst
hemmed in by all his enemies, and the traitor standing by and exulting in
his deed? And what was the effect think you when He was being scourged? and
probably a vast multitude was present. For it was an illustrious festival
which brought all together, and this drama of iniquity was enacted in the
capital city, and in the very middle of the day. How many think you who
were present then were offended when they saw Him bound, scourged,
streaming with blood, examined before the governor's tribunal, and not one
of His disciples standing by? What was the effect again when He was
subjected to those manifold kinds of mockery, successively repeated, when
they crowned Him with thorns, then arrayed Him in a gorgeous robe, then put
a reed in His hand, then fell down and worshipped Him, setting in motion
every species of ribaldry and derision? How many think you were offended,
how many bewildered, how many perplexed when they smote Him on the cheek
and said "prophesy unto us thou Christ who is He that smote thee?"(9) and
when they led Him hither and thither, and spent the whole day in scoffs and
abuse, and ribaldry and derision in the midst of the Jewish assembly? and
when the servant of the High-Priest dealt Him a blow; and when the soldiers
parted His garments amongst them and when He was led up to the cross,
having the marks of the scourge upon His back, and was fastened to the
wood, how many think you were offended? For not even then were those savage
beasts softened, but became more furious than before, and the tragedy
became more intense, and the ribaldry increased. For some said "Ah! thou
that destroyest the temple, and in three days buildest it up;"(1) and some,
"He saved others, Himself He cannot save."(2)

   And others said "If thou art the Son of God come down from the cross
and we will believe thee."(3)

   Again when they insulted Him by offering Him gall and vinegar on the
sponge how many think you were offended? or when the robbers reviled Him?
or when as I have already said, they made that dreadful and monstrous
assertion that the robber and housebreaker, the man laden with the crime of
murder deserved to be released rather than Jesus, and having received
permission from the judge to make their choice preferred Barabbas, desiring
not only to crucify Christ, but also to involve Him in infamy? For they
thought that by these means they should be able to manufacture the belief
that He was worse than the robber, and such a great transgressor that
neither on the plea of mercy, nor of the privilege of the Festival was it
possible to save Him. For they did everything with a view to slander His
fame; which also was the reason why they crucified the two robbers with
Him. Nevertheless the truth was not obscured, but shone forth all the more
clearly. And they accused Him of usurping kingly power saying "Every one
who maketh himself a king is not a friend of Caesar"(4) bringing this
charge of usurpation against one who had not where to lay his head.
Moreover they brought a calumnious accusation of blasphemy against Him. For
the High Priest rent his clothes saying "He hath spoken blasphemy; what
further need have we of witnesses?"(5) And what was the nature of his
death? was it not a violent one? was it not the death of capital offenders?
of execrable criminals? was it not of the vilest kind? was it not the death
of those who have perpetrated the worst offences, and are not worthy to
draw even their last breath upon the earth? And then as to the manner of
his burial, was it not accomplished as a matter of favour? For a certain
one came and begged for his body. Thus not even he who buried Him belonged
to his own friends, to those whom He had benefited, to his disciples, to
those who had enjoyed such free and salutary intercourse with Him, for all
had taken to flight, all had hurried away from Him. And that base Suspicion
which his enemies contrived in consequence of the resurrection when they
said "His disciples came and stole Him"(6) how many think you were
offended, how many for a time upset by that? For the story prevailed at
that time, although it was a fabrication, and was bought for money;
nevertheless it held its ground amongst some people, after the seals (of
the sepulchre were broken)(7) after the manifest appearance of the truth.
For the multitude did not know the prediction of the resurrection (and no
wonder), inasmuch as even his disciples did not understand it; for we read
"they did not know that He must rise again from the dead."(8) How many
therefore think you were offended in those days? And yet the long-suffering
God patiently endured, ordering all things according to His own inscrutable
wisdom.

   5. Then again after those days the disciples continued to live in
hiding and secrecy, being fugitives full of fear and trembling, continually
shifting from place to place, and even when they began to appear after
fifty days, and to work miracles, they did not enjoy perfect security; but
even after those events there were innumerable stumbling- blocks to offend
the weaker brethren, when they were scourged, when the Church was
distressed, when they themselves were driven away, and their enemies had
the upper hand in many places, and raised tumults. For when they had
acquired much confidence by means of the miracles which they wrought, then
the death of Stephen again caused a severe persecution, and dispersed them
all, and involved the Church in confusion; and the disciples were again
alarmed, fugitive, and distressed. And yet the Church continually grew,
when it flourished by means of the signs which were wrought and became
illustrious from the manner of its introduction. One disciple for example
was let down through a window, and so escaped the hands of the ruler;
others were brought out of prison by an angel and so released from their
fetters; others were received into the houses of common people and artisans
when they were driven out by those in authority; they were courteously
treated in every way, by female sellers of purple, by tentmakers, and
tanners dwelling in the outskirts of the cities, and by the sea shore.
Frequently moreover they did not dare to appear in the middle of the towns;
and if they did venture there themselves their entertainers did not. And
thus amidst alternate trials, and respites from trial, the fabric of the
Church was wrought, and they who once stumbled were afterwards set upright,
and they who wandered away were brought back, and the ruined places were
built up more firmly than before. For this cause when Paul prayed that the
preaching of the word might proceed by a smooth course only, God rich in
wisdom and resource did not yield to His disciple; nay even when many times
invoked he would not consent but said "my grace is sufficient for thee, for
my strength is made perfect in weakness."(1) If then even now you will
reckon up the good things with the painful, you will see that many events
have occurred which if not positive signs and wonders do yet resemble
signs, and are unspeakable proofs of the great providence and succour of
God. But that you may not hear everything from me without any trouble, I
leave this as thy task, that you may reckon up everything accurately and
compare them with the misfortunes, and by occupying yourself with this good
employment may divert your mind from despondency; for you will derive much
consolation from this work.

   Pray say many kind words from me to all your blessed household. May you
continue in good health and good spirits, most reverend and divinely
favoured lady.

   If you wish me to write long letters inform me of this, and pray do not
deceive me by saying that you have thrown off all despondency, and are
enjoying a season of rest. For letters are a remedy of the proper kind to
produce great cheerfulness in thee, and you will continually see letters
from me. And when you write to me again do not say "I have much comfort
from your letters, for this I know of myself, but tell me that you have as
much as I wish you to have, that you are not confounded with sorrow, that
you do not pass your time in weeping, but in serenity and cheerfulness.


TO OLYMPIAS.

   Do not be anxious on my behalf, nor rack yourself with solicitude, on
account of the severity of the winter, and the weakness of my digestion,
and the incursions of the Isaurians. For the winter is only what it is wont
to be in Armenia; nothing more need be said about it; and it does not very
seriously injure me. For in anticipation of these things I have devised
many plans for averting the mischief which might arise from them; keeping
up a constant fire, setting screens about the chamber in which I live,
using a large number of rugs, and staying always indoors. This indeed is
irksome to me, if it were not for the benefit to be derived; for as long as
I remain indoors I am not severely distressed by the cold; but if I am
compelled to go out a little, and come in contact with the outer air, I
suffer no small damage. Wherefore I beseech thee dear lady, and entreat
thee as a very great favour to pay great attention to the restoration of
thy bodily health. For dejection causes sickness; and when the body is
exhausted and enfeebled, and remains in a neglected condition, deprived of
the assistance of physicians, and of a wholesome climate, and an abundant
supply of the necessaries of life, consider how great an aggravation of
distress is occasioned thereby. Wherefore I beseech you, dear lady, to
employ various and skilled physicians, and to take medicines which avail to
correct these conditions. For a few days ago when I suffered from a
tendency to vomiting, owing to the state of the atmosphere, I had recourse
amongst other remedies to the drug which was sent me by my most discreet
mistress Syncletion, and I found that no more than three days' application
of it cured my infirmity. I beseech you therefore to make use of this
remedy also yourself and to arrange that some more of it may be sent to me.
For having again felt somewhat upset, I again had recourse to it, and
completely cured my disorder; for it allays the deep internal inflammation,
draws out moisture on the skin, causes a moderate degree of warmth, infuses
no little vigor, and excites an appetite for food; and all these effects I
experienced in the course of a few days. Let then my most honoured lord the
Count Theophilus be exhorted to take means to send some of this to me
again. And do not be distressed at my wintering here, for I am in a much
more comfortable and sounder state of health than I was last year; so that
if you also would take the requisite care of yourself, you would be in a
far more satisfactory condition. Now if you say that your ailments have
been produced by despondency how is it that you again ask for letters from
me, seeing that you have not derived any benefit from them in the direction
of cheerfulness, but have sunk so deeply under the tyranny of despondency
as even to desire to depart out of this world. Are you ignorant how great a
reward even of sickness awaits one who has a thankful spirit? Have I not
often, both in person, and through letters, discoursed to you concerning
this theme? But since the pressure of business perhaps, or the peculiar
nature of your sickness, and the quick succession of changes in your
condition do not permit you to retain what I have said constantly and
dearly in your mind, listen once more whilst I try to heal the wounds of
thy despondency by repeating the same incantations: "for to write the same
things," it is said, "to me indeed is not grievous, and for you it is
safe."(1)

   2. What is it then which I say and write? Nothing, Olympias, redounds
so much to the credit of any one as patient endurance in suffering. For
this is indeed the queen of virtues, and the perfection of crowns; and as
it excels all other forms of righteousness, so this particular species of
it is more glorious than the rest. Perhaps what I have said seems obscure;
I will therefore try to make it clearer. What then is it that I affirm? Not
the spoliation of goods, even if one were to be stripped bare of all one's
possessions, not the loss of honours, nor expulsion from one's country, and
transportation to a distant land, nor the strain of labour and toil, nor
imprisonment, and bondage, nor reproaches, and abuse, and scoffings (not
indeed that you are to think the courageous endurance of such things a
slight kind of fortitude, as Jeremiah that great and eminent prophet proves
who was not a little distressed by this kind of trial);(2) yet not even
this, nor the loss of children, even should they be torn from us in one
fell swoop, nor the perpetual assaults of enemies, nor anything else of
that nature, no, nor even the head and crown of things accounted painful,
namely death, terrible and loathsome though it be, is so oppressive as
infirmity of body. And this is proved by the greatest hero of endurance,(3)
who, when he was encompassed by bodily sickness, thought death would be a
release from the calamities which were depressing him; and when he
underwent all the other sufferings, was not sensible of them, although he
received blow after blow, and at last a deadly one. For it was no slight
matter, but rather an evidence of the most malignant cruelty on the part of
his enemy in dealing with one who was no novice in suffering, nor entering
the lists for the first time, but already exhausted with the frequent
repetition of assaults, to inflict upon him that deadly blow, the
destruction of his children, so cruelly inflicted moreover that all of
either sex were destroyed at the same moment in early youth and by a
violent end, and so instantaneous was their death that it involved their
burial also. For their father neither saw them laid upon a bed, nor kissed
their hands, nor heard their last words, nor touched their hands and knees,
nor did he shut their mouths, or close their eyes when they were about to
die, acts which tend not a little to console parents who are being parted
from their children; neither did he follow some of them to burial, and find
others on his return home to console him for those who had departed; but he
heard that as they were reclining on their couches at a banquet, a banquet
full of love, not of excess, a table of brotherly kindness, they were all
overwhelmed; and blood, and wine, the cups and the ceiling, the table, and
the dust, and the limbs of his children, were all mingled together.
Nevertheless when he heard these things, and others before these which were
also distressing; for they too had perished in a distressing way; flocks
and whole herds had been destroyed, the latter having been consumed by fire
sent down from heaven, (so said the evil messenger of this tragedy,) and
the former having been all seized together by various enemies, and cut to
pieces as well as the shepherds themselves; nevertheless I say when he saw
this great storm stirred up in a brief moment of time affecting his lands,
his house, his cattle, and his children, when he saw billow following
billow, and long lines of rocks, and the darkness was profound, and the
surging waves unbearable, even then he was not tortured by despondency, and
scarcely seemed to feel the things which had happened, save so far as he
was a man and a father. But when he was delivered over to sickness and
sores, then did he also long for death, then did he also bewail himself and
lament, so that you may understand how this kind of suffering is more
severe than all others, and this form of patience the highest of all. Nor
is the Devil himself unaware, of this fact; for when after having set in
motion all these trials he perceived that the hero remained untroubled and
undismayed he rushed to this as the greatest contest of all, saying that
all the other calamities were bearable, as loss of child, or property, or
anything else (for this is what is meant by the expression "skin for
skin"(4)) but the deadly blow was when pain was inflicted on a man's body.
And therefore when he had been worsted after this contest, he had no longer
a word to utter, although on former occasions he had made the most
strenuous and shameless resistance. In this instance however he found that
he could not invent any further shameless device, but hid his face and
retreated.

   3. Think not however that it is an excuse to justify you in desiring
death, that Job desired it, not being able to bear his sufferings. For
consider the time when he desired it, and the disposition of his
circumstances--the law was not given, the prophets had not appeared, grace
had not been shed forth as it was afterwards, nor had he the advantage of
any other kind of philosophy. For as a proof that more is demanded from us
than from those who lived then, and that harder tasks are assigned to us,
listen to Christ, when He says "Except your righteousness exceed the
righteousness of the Scribes and Pharisees ye shall in no case enter into
the kingdom of Heaven."(1) Do not think therefore that to pray for death
now is exempt from blame, but hearken to the voice of St. Paul when he says
"To depart and to be with Christ is far better, but to abide in the flesh
is more necessary for your sake."(2) For in proportion as the strain of the
affliction is increased are the garlands of victory multiplied; in
proportion as the gold is heated does it become purified, the longer the
merchant makes his voyage on the sea, the larger is the freight which he
collects. Do not then think that the labour now allotted to you is a slight
one, but rather that it is higher than all which you have undergone, I mean
that which consists in infirmity of body. For in the case of Lazarus(3)
(and although I may have often said this to you, it nowise hinders me from
saying it now) this bodily infirmity availed for his salvation; and he
departed to the bosom of the man who possessed a dwelling which he shared
with all who passed by,(4) and was continually shifting his home on account
of God's command, and sacrificed his own son, his only begotten, who had
been given him in extreme old age; although Lazarus had done none of these
things yet he obtained this blessing inasmuch as he cheerfully endured
poverty, and infirmity, and friendlessness. For this is so great a good to
those who bear anything bravely that it releases any one who may have
committed the greatest sins from the heaviest burden of them; or if any one
is an upright and just man it becomes an additional ground of the greatest
confidence. For it is a bright wreath of victory for the just, shining far
above the brightness of the sun, and it is the greatest means of
purification for those who have sinned. On this account Paul delivers the
man who had made the incestuous marriage to "destruction of the flesh,"
purifying him by this means. For as a proof that what was done did purify
even from so great a stain hear his words "that his spirit may be saved in
the day of the Lord."(5) And when he was accusing others of another very
awful sin, that of partaking unworthily of the holy table and those secret
mysteries, and had said that such a person will be "guilty of the body and
blood of the Lord,"(6) observe how he says that they also are purified from
that grievous stain--"therefore are many weak and sickly among you."(7) And
then by way of proving that they will not be confined to this condition of
punishment, but that some profit will be derived from it, namely release
from the penalties to which the sin is liable, he added: "for if we would
judge ourselves, we should not be judged. But now when we are judged, we
are chastened of the Lord, that we should not be condemned with the
world."(8) Moreover that they who have lived very righteously derive much
benefit from such chastisement is plain from the case of Job, who was more
illustrious after it than before, and from the case of Timothy, who
although he was such a good man, and entrusted with such an important
ministry, and made the circuit of the world with Paul passed not two or
three days, nor ten or twenty, or a hundred, but many in succession in ill
health, his body being very seriously enfeebled. Paul shows this where he
said "Use a little wine for thy stomach's sake, and thine often
infirmities."(9) And he who raised the dead did not cure this man's
infirmity, but left him in the furnace of his sickness so that he might
therefrom contract a very great abundance of confidence. For the lessons
which Paul himself had enjoyed from his Master, and the training which he
had received from Him, he imparted to his disciple. For although he was not
subjected to bodily infirmity, yet he was buffeted by trials not less
severe, which inflicted much physical pain. "For there was given unto me"
he says "a thorn in the flesh a messenger of Satan to buffet me"(10)
meaning by this the blows, the bonds, the chains, the imprisonments, the
being dragged about, and maltreated, and tortured by the scourges of public
executioners. Wherefore also being unable to bear the pain occasioned to
the body by these things "for this I besought the Lord thrice (thrice here
meaning many times) that I might be delivered from this thorn." And then
when he did not obtain his petition, having learned the benefit of the
trial, he held his peace, and rejoiced at the things which happened unto
him.

   Therefore even if you remain at home, and are set fast in bed, do not
consider your life an idle one; for you undergo more severe pains than
those who are dragged, and maltreated, and tortured by executioners,
inasmuch as in this excessive infirmity of yours you have a perpetual
executioner residing with you.

   4. Do not then now desire death, nor neglect the means of cure; for
indeed this would not be safe. On this account Paul also exhorts Timothy to
take the greatest care of himself. As regards infirmity then enough has now
been said. But if it is separation from me which causes your despondency
expect release from this. And I have not said this now merely to encourage
you, but I am sure that it really will be the case. For if it were not
destined to happen, I should long ago, so at least I think, have departed
from this world, considering the trials which have been inflicted on me.
For to pass over all that occurred in Constantinople, after my departure
thence, you may understand what sufferings I endured on that long and cruel
journey, most of which were sufficient to produce death; what I endured
after my arrival here, after my removal from Cucusus, and after my sojourn
in Arabissus. Yet I have survived all these things, and now I am in sound
health, and great security, so that all Armenians are astonished that with
such a feeble and flimsy frame as mine I can support such an intolerable
amount of cold, or that I can breathe at all, when those who are habituated
to the winter are suffering from it in no common degree. Nevertheless I
have remained uninjured up to the present day, having escaped the hands of
robbers who have repeatedly attacked us, and yet in daily want of the
necessaries of life, and deprived of the use of a bath; and although since
my sojourn here I have been constantly without this luxury I am now so
established in the habit that I do not even long for the comfort to be
derived from it, but am in sounder health than before. And neither the
inclemency of the climate, nor the desolation of the region, nor the
scarcity of provisions, nor the lack of attendants, nor the unskillfulness
of physicians, nor the deprivation of the bath, nor perpetual confinement
in one chamber as in a prison, and the impossibility of moving about which
I always used continually to need, nor perpetual contact with fire and
smoke, nor fear of robbers, nor a constant state of siege, nor anything
else of this kind has got the better of me; on the contrary I am in a
sounder condition of health than I was elsewhere, although I then received
great care and attention. Taking all these things then into consideration
pray shake off the despondency which now oppresses you, and do not exact
inordinate and cruel penances from yourself. I sent you the treatise which
I have lately written, that "no one can harm the man who does not injure
himself,"(1) and the letter which I now send your honour contends for the
same position. I beg you therefore to go over it constantly, and if your
health permits you, recite it aloud. For if you will, it may prove an
effectual remedy for you. But if you are contentious with me, and do not
try to cure yourself, and will not rouse yourself from these dismal swamps
of despondency in spite of the unlimited amount of advice and exhortation
which you enjoy I shall not on my part readily consent to send you frequent
and long letters, if you are not to derive any benefit in the way of
cheerfulness from them. How then shall I know this? not by your merely
saying so, but by a practical proof, inasmuch as you lately affirmed that
it was nothing but despondency which caused this sickness of yours. Since
then you have yourself made this confession I shall not believe that you
have got rid of your despondency unless you have got rid of your bodily
infirmity. For if it is the former which causes your disorder, as you say
in your letter, it is obvious that when that has been dispersed the other
will be removed at the same time, and when the root has been plucked up,
the branches perish with it;--and if the branches continue flowering and
flourishing, and producing an unnatural amount of fruit I cannot believe
that you have been set free from the root of your distress. Therefore do
not show me words but facts, and, if you get well, you will see letters
sent to you again exceeding the limits of former communications. Deem it
then no small consolation that I am alive, and in good health, and that in
the midst of such circumstances I have been set free from sickness and
infirmity, which, as I know, is a great annoyance and vexation to my
enemies. It follows therefore that you should deem this the greatest
encouragement, and the crown of your consolation. Do not call your
household desolate, which has now a higher place assigned to it in Heaven
by reason of the sufferings which it endures. I was grievously distressed
on account of Pelagius the monk.(2) Consider therefore what great rewards
they deserve who bravely hold their ground, when men who pass their time in
such a habit of disci line and endurance are found susceptible of
degradation.


TO OLYMPIAS.

   HAVING risen from the very gates of death I address this letter to the
discreet lady; and I am very glad that thy servants have met me just as I
am anchoring at last in harbour. For had they met me when I was still
tossing on the open sea, and experiencing the cruel waves of bodily
sickness, it would not have been easy for me to deceive your cautious
spirit, by sending good tidings instead of sorrowful. For the winter, which
has become more than commonly severe, brought on a storm of internal
disorder even more distressing, and during the last two months I have been
no better than one dead, nay worse. For I had just enough life to be
sensible of the horrors which encircled me, and day and dawn and noon were
all one night to me as I spent all my time closely confined to my bed, and
in spite of endless contrivances I could not shake off the pernicious
effects of the cold; but although I kept a fire burning, and endured a most
unpleasant amount of smoke, and remained cooped up in one chamber, covered
with any quantity of wraps, and not daring to set a foot outside the
threshold I underwent extreme sufferings, perpetual vomiting supervening on
headache, loss of appetite, and constant sleeplessness. Thus restlessly did
I pass through my long dark sea of troubles But not to distress thy mind by
dwelling upon my miseries, from all of them I am now relieved. For as soon
as spring approached, and a little change in the temperature took place,
all my troubles spontaneously vanished. Nevertheless I still require great
care as regards diet; therefore I put only a light load on my stomach, so
that it may be able to digest it easily. But it has occasioned me no little
concern to learn that my discreet mistress was brought to the verge of
death. Nevertheless in consideration of my great affection, and anxiety,
and solicitude for your welfare I was relieved from this care, even before
the arrival of your letters, many persons having come from thence who
brought me tidings of your restoration to health.

   And now I am exceedingly glad and delighted to hear, not only that you
have been released from your infirmity, but above all that you bear the
things which befall you so bravely, calling them all but an idle tale; and,
which is indeed a greater matter, that you have applied this name even to
your bodily infirmity, which is an evidence of a robust spirit, rich in the
fruit of courage. For not only to bear misfortunes bravely-but to be
actually insensible to them, to overlook them, and with such little
exertion to wreathe your brows with the garland prize of patience, neither
labouring, nor toiling, neither feeling distress nor causing it to others,
but as it were leaping and dancing for joy all the while, this is indeed a
proof of the most finished philosophy.(1) Therefore I rejoice, and leap for
joy; I am in a flutter of delight, I am insensible to my present
loneliness, and the other troubles which surround me, being cheered, and
brightened, and not a little proud on account of your greatness of soul,
and the repeated victories which you have won, and this, not only for your
own sake, but also for the sake of that large and populous city,(2) where
you are like a tower, a haven, and a wall of defence, speaking in the
eloquent voice of example, and through your sufferings instructing either
sex to strip readily for these contests, and descend into the lists with
all courage, and cheerfully bear the toils which such contests involve. And
the wonder is that without thrusting yourself into the forum, or occupying
the public centres of the city, but sitting all the while in a small house
and confined chamber you serve and anoint the combatants for the contest,
and whilst the sea is thus raging round you, and the billows are rising to
a crest, and crags and reefs, and rocky ledges and fierce monsters appear
on every side, and everything is shrouded in the most profound darkness
you, setting the sails of patience, float on with great serenity, as if it
was noonday, and calm weather, and a favourable breeze wafting you on, and
so far from being overwhelmed by this grievous tempest are not even
sprinkled by the spray; and very naturally so; such is the force of virtue
as a rudder. Now merchants and pilots, and sailors and voyagers when they
see clouds gathering up, or fierce winds rushing down upon them, or the
breakers seething with an abundance of foam keep their vessels moored
inside harbour; and if they chance to be tempest-tossed in the open sea
they do their best, and devise every means to bring their ship to some
anchorage, or island or shore. But you, although such innumerable winds,
and fierce waves burst upon you together, and the sea is heaved up from its
very depths owing to the severity of the storm, and some are submerged,
others floating dead upon the water, others drifting naked upon planks, you
plunging into the mid ocean of calamities call all these things an idle
tale, sailing on with a favourable breeze in the midst of the tempest; and
naturally so; for pilots, even if they are infinitely wise in that science,
nevertheless have not skill sufficient to withstand every kind of storm;
consequently they often shrink from doing battle with the waves. But the
science which you have is superior to every kind of storm--the power of a
philosophic soul--which is stronger than ten thousand armies, more powerful
than arms, and more secure than towers and bulwarks. For the arms, and
bulwarks, and towers which soldiers have, are serviceable for the security
of the body only, and this not always, nor in every way; but there are
times when all these resources are baffled, and leave those who fly to them
for refuge destitute of protection. But thy powers do not repel the weapons
of barbarians, nor the devices of hostile men, nor any assaults and
stratagems of that kind, but they have trampled under foot the constraining
forces of nature, put down their tyranny and levelled their citadel. And
whilst ceaselessly contending with demons, you have won countless
victories, yet have not received a single blow, but stand unwounded in the
midst of a storm of darts and turn the spears which are hurled at you back
upon those who discharge them. Such is the wisdom of your art; by the
sufferings which you undergo you take vengeance on those who inflict them;
by the plots of which you are the subject you put your enemies to pain,
possessing in their malice the best foundation for the materials of fame.
And you, knowing these things well yourself, and having gained perception
by experience, naturally call them all an idle tale. For how, pray, should
you not call them by that name, possessing as you do a mortal body, and yet
despising death as if you were hastening to quit a foreign country, and
return to your own land; a chronic sufferer from the most severe infirmity,
and yet more cheerfully disposed than the thriving and robust, not
depressed by insults, nor elated by honours and glory, the latter being a
cause of infinite mischief to many who after an illustrious career in the
priesthood, and after reaching extreme old age, and the most venerable hoar
hairs, have fallen into disgrace on this account, and become a common
spectacle of derision for those who wish to make merry. But you on the
contrary, woman as you are, clothed with a fragile body, and subject to
these severe attacks, have not only avoided falling into such a condition
yourself, but have prevented many others from so doing. They indeed before
they had advanced far in the contest, even at the very outset and starting
point, have been overthrown; whereas you, after having gone countless times
round the farther turning post, have won a prize in every course, after
playing your part in manifold kinds of wrestling and combats. And very
naturally so; for the wrestlings of virtue do not depend upon age, or
bodily strength, but only on the spirit and the disposition. Thus women
have been crowned victors, while men have been upset; so also boys have
been proclaimed conquerors. while aged men have been put to shame. It is
indeed always fitting to admire those who pursue virtue, but especially
when some are found to cling to it at a time when many are deserting it.
Therefore, my sweet lady, you deserve superlative admiration, inasmuch as
after so many men, women, and aged persons who seemed to enjoy the greatest
reputation have been turned to flight, all lying prostrate before the eyes
of the world, and this not after a severe onslaught, nor any alarming
muster of the enemy's force, but overthrown before the encounter and
worsted before the struggle, you on the contrary after so many battles and
such large muster of the enemy are so far from being unstrung, or dismayed
by the number of your adversities, that you are all the more vigorous, and
the increase of the contest gives you an increase of strength. For the
recollection of what has been already achieved becomes the ground of
cheerfulness, and joy, and greater zeal. Therefore I rejoice, and leap for
joy; for I will not cease repeating this, and taking about with me
everywhere the material of my joy; so that although my separation from you
distresses you, yet you have this very great consolation arising from your
successful exploits; for I also who am banished to so great a distance gain
no small cheerfulness from this cause,--I mean your courage.


TO OLYMPIAS.

   Why do you lament? why do you belabour yourself, and demand of yourself
a punishment which your enemies were not able to demand from you, having
thus abandoned your soul to the tyranny of dejection? For the letters which
you sent to me by the hands of Patricius have discovered to me the wounds
which have been inflicted on your mind. Wherefore also I am very sorrowful
and much distressed that when you ought to be using every exertion and
making it your business to expel dejection from your soul, you go about
collecting distressing thoughts, even inventing things (so you say) which
do not exist, and tearing yourself to pieces for no purpose, and to your
very great injury. For why are you grieved because you could not remove me
from Cucusus? Yet indeed, as far as you were concerned, you did remove me,
having made every exertion and endeavour for this purpose. And even if it
has not been actually accomplished you ought not to be vexed on that
account. For perhaps it seemed good to God that I should be set to run the
longer double course,(1) in order that the garland of victory might be
rendered more glorious. Why then are you vexed on account of these things,
in consequence of which my fame is spread abroad, when you ought to leap
and dance for joy and bind wreaths upon your brow, because I have been
deemed worthy of so great an honour which far exceeds my merits? Is it the
desolation of this place which grieves you? Yet what can be pleasanter than
my sojourn here? I have quietness, and tranquillity, plenty of leisure and
good bodily health. For although the town has neither market-place nor
market that is nothing to me. For all things are poured abundantly upon me
as out of a flowing spring. I find my lord the Bishop here and my lord
Dioscorus are constantly employed in providing for my refreshment. And the
good Patricius will tell you that as far as my sojourn here is concerned I
pass my time cheerfully and gladly, surrounded by attention. But if you
lament the events which occurred in Caesarea, here again your conduct is
unworthy of yourself. For there also bright garlands of victory were woven
for me, inasmuch as all were proclaiming and publishing my praises, and
expressing wonder and astonishment at the ill-treatment to which I had been
subjected followed by expulsion. Meanwhile however do not let any one know
these things, although they are the theme of much gossip. For my lord
Poeanius has disclosed to me that the presbyters of Pharetrius himself(2)
have arrived on the spot, who declare that they were in communion with me
and had no communication or intercourse or partnership with my adversaries.
Therefore to avoid upsetting them do not let any one know these things. For
certainly the things which befell me were very grievous: and if I had not
suffered any other distress the events which happened there would have
sufficed to procure innumerable rewards for me: so extreme was the danger
which I encountered. Now I beseech you to keep these matters secret, and so
I will give you a short account of them, not in order to grieve you but
rather to make you glad. For herein consists the material of my gain,
herein consists my wealth, herein the means of getting rid of my sins--that
my journey is continually encompassed by trials of this kind, and that they
are inflicted upon me by persons from whom they were quite unexpected. For
when I was about to enter the region of Cappadocia, having escaped from
that man of Galatia, who nearly threatened me with death,(3) many persons
met me on the way saying "the lord Pharetrius is awaiting you, and going
about in all directions for fear of missing the pleasure of meeting you,
and making every possible endeavour to see you, and embrace you, and show
you all manner of affectionate regard; and he has set the monasteries of
men and women in motion for this purpose. Now when I heard these things I
did not expect that any of them would really take place, but formed an
impression in my own mind precisely the reverse: but of this I said nothing
to any of those who brought me this message.

   2. Now when I arrived late one evening at Caesarea, in an exhausted and
worn-out condition, being in the very height of a burning fever, faint and
suffering to the last degree, I lighted upon an inn situated just at the
outskirts of the city, and took great pains to find some physicians and
allay this fiery fever; for it was now the height of my tertian malady. And
in addition to this there was the fatigue of the journey, the toil, the
strain, the total absence of attendants, the difficulty of getting
supplies, the want of a physician, the wasting effects of toil, and heat
and sleeplessness; thus I was well nigh a dead man when I entered the city.
Then indeed I was visited by the whole body of the clergy, and the people,
monks, nuns, physicians, and I had the benefit of great attention, as all
paid me every kind of ministration and assistance. Yet even thus, being
oppressed by the lethargy arising from the feverish heat I was in an
extremely distressed condition. At length by degrees the malady was coming
to an end and abating. Pharetrius however nowhere appeared; but waited for
my departure, I know not with what purpose in view. When then I saw that my
disorder had slightly abated I began to form plans for my journey so as to
reach Cucusus, and enjoy a little repose after the calamities of the way.
And whilst I was thus situated it was suddenly announced that the
Isaurians(4) in countless multitudes were overrunning the district of
Caesarea, and had burnt a large village, and were most violently disposed.
The tribune, having heard this, took the soldiers which he had and went
out. For they were afraid lest the enemy should make an assault also upon
the city, and all were in terror, and in an agony of alarm the very soil of
their country being in Jeopardy, so that even the old men undertook the
defence of the walls. While affairs were in this condition suddenly towards
dawn a rabble(1) of monks (for so I must call them, indicating their frenzy
by the expression) rushed up to the house where we were, threatening to set
fire to it, and to treat us with the utmost violence unless we turned out
of it. And neither the fear of the Isaurians, nor my own infirmity which
was so grievously afflicting me, nor anything else made them more
reasonable, but they pressed on, animated by such fierce rage that even the
proconsular soldiers were terrified. For they kept threatening them with
blows and boasted that they had shamefully beaten many of the proconsular
soldiers. The soldiers having heard these things, sought refuge with me,
and entreated and beseeched me, saying "even if we are to fall into the
hands of the Isaurians deliver us from these wild beasts." When the
governor heard this he hastened down to the house intending to succour me.
But the monks would not pay any heed to his exhortations, and in fact he
was powerless. Perceiving the great strait in which affairs were placed and
not daring to advise me either to go out to certain death, or on the other
hand to stay indoors, owing to the excessive fury of these men, he sent to
Pharetrius beseeching him to grant a few days respite on account of my
infirmity and the impending danger. But even then nothing was effected, and
on the morrow the monks arrived even fiercer than before, and none of the
presbyters dared to stand by me and help me, but covered with shame and
blushes (for they said that these things were done by the instructions of
Pharetrius) they concealed themselves and lay hid, not responding even when
I called them. What need to make a long story? Although such great terrors
were imminent, and death well nigh a certainty, and the fever was
oppressing me (for I had not yet got relief from the troubles arising from
that cause) I flung myself at high noon into the litter, and was carried
out thence, all the people shrieking and howling, and imprecating curses on
the perpetrator of these deeds, whilst every one wailed and lamented. But
when I got outside the city, some of the clergy also gradually came out and
escorted me, mourning as they went. And having heard some persons say
"Where are you leading him away to manifest death?" one of those who was
warmly attached to me said to me "Depart I entreat you; fall into the hands
of the Isaurians, provided you get clear away from us. For wherever you may
fall, you will fall into a place of security, if only you escape our
hands." Having heard and seen these things the good Seleucia, the generous
wife of my lord Ruffinus (a most attentive friend she was to me), exhorted
and entreated me to lodge at her suburban house which was about five miles
from the city and she sent some men to escort me, and so I departed
thither.

   3. But not even there was this plot against me to come to an end. For
as soon as Pharetrius knew what she had done, he published, as she said
many threats against her. But when she received me into her suburban villa
I knew nothing of these things; for when she came out to meet me she
concealed these things from me, but disclosed them to her steward who was
there, and ordered him to afford me every possible means of repose, and if
any of the monks should make an assault, wishing to insult or maltreat me,
he was to collect the labourers from her other farms, and thus marshal a
force against them. Moreover she besought me to take refuge in her house,
which had a fortress and was impregnable, that I might escape the hands of
the bishop and monks. This however I could not be induced to do, but
remained in the villa, knowing nothing of the plans which were devised
after these things. For even then they were not content to desist from
their fury against me but Pharetrius beset the lady as she says, straitly
threatening her, constraining and forcing her to expel me even from the
suburbs, so that at midnight, I knowing nothing of these things, the lady
being unable to endure his annoyance, announced, without my knowledge, that
the barbarians were at hand, for she was ashamed to mention the compulsion
which she had undergone. So in the middle of the night Evethius the
presbyter came to me, and having roused me from sleep, exclaimed with a
loud voice "Get up, I pray you, the barbarians are upon us, they are dose
at hand." Imagine my condition on hearing this! Then, when I said to him
what must we do? we cannot take refuge in the city lest we suffer worse
things than what the Isaurians are going to do to us, he compelled me to go
out. It was midnight, a dark, murky night without a moon--a circumstance
which filled up the measure of our perplexity--we had no companion, no
assistant, for all had deserted us. Nevertheless under the pressure of fear
and in the expectation of immediate death, I got up, suffering as I was,
having ordered torches to be lit. These however the presbyter ordered to be
put out, for fear as he said lest the barbarians should be attracted by the
light and attack us; so the torches were extinguished. Then the mule which
carried my litter fell on its knees, the road being rugged, and steep and
stony, and I who was inside was thrown down and narrowly escaped
destruction, after which I dismounted, and was dragged along on foot, being
held fast by Evethius the presbyter (for he also had alighted from his
mule), and so I plodded on, led, or rather hauled by the hand, for to walk
was impossible through such a difficult country, and amongst steep
mountains in the middle of the night. Imagine what my sufferings must have
been, encompassed as I was by such calamities, and oppressed by the fever,
ignorant of the plans which had been made, but in terror of the barbarians
and trembling. with the expectation of falling into their hands. Do you not
think that these sufferings alone, even if nothing else besides had
befallen me, would avail to blot out many of my sins, and afford ample
material for obtaining praise with God? Now the reason of all this, at
least as I suppose, was, that as soon as I arrived in Caesarea, those who
were in official positions, the learned men who were ex-vicars, and ex-
governors, the ex-tribunes and indeed the whole people visited me every
day, paid me great attention, and treated me as the apple of their eye; I
suppose these things irritated Pharetrius and that the envy which drove me
from Constantinople did not refrain from pursuing me even here. This at
least is what I suppose, for I do not positively declare it but only
suspect it to be the fact.

   And what is one to say about the other events which happened on the
way, the fears and the perils? as I recall them day by day, and continually
bear them in mind, I am elated with pleasure, I leap for joy as one who has
a great treasure laid up in store for him; for such is my position and
feeling about them. Wherefore also I beseech your Honour to rejoice at
these things, to be glad, and leap for joy, and to glorify God who has
counted me worthy to suffer such things And I beseech you to keep these
matters to yourself, and not to divulge them to any one, although for the
most part the proconsular soldiers can fill all the city (with the story)
as they themselves have undergone extreme danger.

   4. Nevertheless do not let any one know this from your prudence, but
rather put down those who talk about it. But if you are distressed lest the
consequences of my ill- treatment should remain, know for certain that I
have shaken myself entirely free from them, and that I am in better bodily
health than when I was sojourning in Caesarea. And why do you dread the
cold? for a suitable dwelling has been prepared for me, and my lord
Dioscorus does and arranges everything so as to prevent my having the least
sensation of cold. And if I may form a conjecture from the outset of my
experience, the climate now seems to me oriental in character, no less than
that of Antioch. So great is the warmth, so pleasant is the temperature.
But you have grieved me much by saying, "perhaps you are annoyed with me as
having neglected you," yet I despatched a letter many days ago to your
honour begging you not to move me from this place. Now I have had occasion
to consider that you need a strong defence and much toil and labour to be
able to make a satisfactory apology for this expression. But perhaps you
have made a partial apology, by saying "I am generally occupied in thinking
how to increase my affliction." But I in my turn reckon it as the greatest
accusation that you should say "I take a pride in increasing my sorrow by
thinking over it:" for when you ought to make every possible effort to
dispel your affliction you do the devil's will, by increasing your
despondency and sorrow. Are you not aware how great an evil despondency is?

   As to the Isaurians, dismiss your fears in future concerning them: for
they have returned into their own country: and the governor has done
everything necessary in this respect; and I am in far greater security here
than when I was in Caesarea. For in future I have no one to fear so much as
the bishops, with a few exceptions. On account of the Isaurians then fear
nothing: for they have retreated, and when winter has set in they are
confined to their own homes, although they may possibly come out after
Whitsuntide. And what do you mean by saying that you have not the benefit
of letters from me? I have already sent you three long letters, one by the
proconsular soldiers, one by Antonius, and the third by Anatolius my
servant; two of them were a salutary medicine capable of reviving any one
who was desponding or stumbling, and conducting him into a healthy state of
serenity. When you have received these letters then go over them constantly
and thoroughly, and you will perceive their force and enjoy experience of
their healing power, and benefit, and will inform me that you have derived
much advantage therefrom. I have also a third letter ready, similar to
these, which I do not choose to send at the present time having been
exceedingly vexed at your saying "I accumulate sorrowful thoughts, even
inventing things which do not exist," an utterance unworthy of yourself,
which makes me hide my head for shame. But read those letters which I have
sent, and you will no longer say these things, even if you are infinitely
bent on being despondent.(1) I at least have not ceased, and will not cease
saying that sin is the only thing which is really distressing; and that all
other things are but dust and smoke. For what is there grievous in
inhabiting a prison and wearing a chain? or in being ill-treated when it is
the occasion of so much gain? or why should exile be grievous or
confiscation of goods? These are mere words, destitute of any terrible
reality, words void of sorrow. For if you speak of death you only mention
that which is the debt of nature: a thing which must in any case be
undergone even if no one hastens it: and if you speak of exile you mention
that which only involves a change of country and the sight of many cities:
or if you speak of confiscation of goods you mention what is only freedom
and emancipation from care.

   5. Do not cease to pay attention to Maruthas the Bishop, as far as it
concerns you, so as to lift him up out of the pit.(2) For I have special
need of him on account of the affairs in Persia. And ascertain from him, if
you can, what has been accomplished there through his agency, and for what
purpose he has come home, and let me know whether you have delivered the
two epistles which I sent to him: and if he is willing to write to me, I
will write again to him: but if he should not be willing let him at least
signify to your prudence whether any thing more has taken place there, and
whether he is likely to accomplish anything by going thither again. For on
this account I was anxious to have an interview with him. Nevertheless let
all things which depend on you be done, and take care to fulfill your own
part, even if all men are rushing headlong to ruin. For your reward will
thus be perfected. By all means therefore make friends with him as far as
it is possible. I beseech you not to neglect what I am about to say, but to
pay diligent heed to it. The Marsian and Gothic monks where the Bishop
Serapion has constantly been concealed have informed me that Moduarius the
deacon has come bringing word that Unilas, that excellent bishop whom I
lately ordained and sent into Gothia, has been laid to rest, after
achieving many great exploits: and the deacon was the bearer of a letter
from the king of the Goths begging that a bishop might be sent to them.
Since then I see no other means of meeting the threatened catastrophe with
a view to its correction save delay and postponement (as it is impossible
for them to sail into the Bosporus or into those parts at the present
time), take measures to put them off for a time on account of the winter
season: and do not by any means neglect this: for it is a matter of the
greatest importance. For there are two things which would specially
distress me if they were to happen, which God forbid: one is that a bishop
should be appointed by these men who have wrought such great wickedness,(3)
and who have no right to appoint, and the other is that any one should be
made without consideration. For you know yourself that they are not anxious
to create some worthy man bishop, and if this should take place, which
heaven forbid, you are aware what will follow. Use all diligence therefore
to prevent either of these things happening: but if it were possible for
Moduarius quietly and secretly to hasten out to me it would be of the
greatest advantage. But if this is not possible let what is practicable
under the circumstances be done. For that which takes place in the case of
money, and actually occurred in the case of the widow in the gospel, also
holds good in the case of practical affairs. For as that poor woman when
she had cast two mites into the treasury surpassed all those who had cast
in more, because she used up her whole substance: even so they who devote
themselves to the work in hand with all their might discharge it
completely, so far as they are concerned, even if nothing results from it,
and they have their reward perfected.

   I am very grateful to Hilarius the bishop: for he wrote to me asking to
be allowed to depart to his own country, and to set things in order there,
and then to come back again. As his presence therefore is of great service
(for he is a devout, inflexible, and zealous man) I have urged him to
depart and to return speedily. Take care then that the letter is quickly
and safely delivered to him and not cast on one side: for he eagerly and
earnestly begged for letters from me, and his presence is a great benefit.
By all means therefore have a care of the letters; and if Helladius the
presbyter be not on the spot see that they are delivered to my friends by
the hands of some discreet man who has a head on his shoulders.


TO OLYMPIAS.

    Nothing strange or unnatural has befallen your Piety, but only what is
quite natural and consonant to reason, that by a constant succession of
trials the sinews of your soul should become more braced, and your zeal and
energy for the struggle increased, and that you should therefrom derive
much joy. For such is the nature of affliction;--when it lays hold of a
brave and noble soul, this is what it is wont to effect. And as the fire
makes the piece of gold, when it is applied to it, of better proof: so also
affliction when it visits golden characters renders them purer and more
proven. Wherefore also Paul said "affliction worketh patience, and patience
probation."(1) For these reasons I also rejoice and leap for joy, and
derive the greatest consolation of this my solitude from a consideration of
thy fortitude. On this account, even though innumerable wolves encompass
thee, and many crowds of wicked doers, I fear nothing; but I pray both that
existing temptations may be suppressed, and that others may not occur, thus
fulfilling the Lord's precept who bids us pray that we may not enter into
temptation; but if it should be permitted to happen again I have good
confidence concerning thy golden soul, which acquires therefrom the
greatest riches for itself. For by what means will they be able to terrify
you, who dare everything to their own destruction? Will it be by loss of
goods? But I know well that these are counted by thee as dust and cheaper
than dirt. Or shall it be by expulsion from country and home. But you know
how to dwell in great and populous cities as if they were uninhabited,
spending the whole of your time in quietness and rest, and treading worldly
ambitions under foot. Or do they threaten death? This also you have
constantly practiced by anticipation, and if they should drag you to
slaughter, they will be dragging a body which is already dead. What need to
speak more at length? No one will be able to do anything to thee of this
kind which he will not find you have already abundantly made yourself
undergo. For by always walking in the narrow and strait path, you have
trained yourself in all these things. Wherefore having practised this most
beautiful art in the course of your training, you now shine forth the more
gloriously in the contest itself, not only being in no wise disturbed by
the things which are happening, but rather elated, and leaping and dancing
for joy. For the contests which you have anticipated in your training you
now undertake with much ease, although it be in a woman's body, feebler
than a cobweb, treading under foot with derisive scorn the fury of lusty
men gnashing their teeth upon you; being ready to suffer even worse things
than they prepare for you. Happy and thrice happy are you by reason of the
crowns of victory to be won, but even more by reason of the contest itself.
For such is the nature of these struggles, even before the prizes are given
even in the midst of strife they have their recompense and reward;--the
pleasure which you are now enjoying, the cheerfulness, the courage, the
endurance, the patience, the power which is proof against capture and
conquest and rises superior to all things; the perfect training which
renders you insensible to any terror at the hands of any one, the power of
standing on a rock in the midst of mighty billows of tribulation, and
sailing in a calm with a favourable breeze when the sea is raging around
you. These are the prizes of affliction even in this world before the
kingdom of heaven is won. For I know very well that, even at this present
time, being elated with joy, thou dost not consider thyself clothed with a
body, but if an opportunity should summon thee to do it, thou wouldst
divest thyself of it more readily than others do of the raiment which they
wear. Rejoice therefore and be glad both for thyself, and for those who
have died a blessed death, not in a bed, nor in a house, but in prison, and
chains, and torment; and bewail those only who do these things, and grieve
for them. But since you also wish to be informed concerning my bodily
health, let me tell you that I have been relieved for the present from the
infirmity which was lately oppressing me, and am now in a more comfortable
condition: the only fear is lest the winter on its return should again make
havoc of my feeble digestion; and as far as the Isaurians are concerned we
now enjoy great security.


   [The following letter is added as a specimen, out of a very large
number, of the natural, almost playful style, and tone of warm affection,
in which Chrysostom wrote to his intimate friends. All his extant letters
were written during his exile, and therefore there is much repetition in
their contents, and great general similarity of character.]

TO CASTUS, VALERIUS, DIOPHANTUS, CYRIACUS, PRESBYTERS OF ANTIOCH.

   I AM not surprised that you call my long letter a short one. For this
is just the way with lovers; they do not recognize such a thing as satiety,
they will not admit such a thing as satisfaction, but the more they receive
from the objects of their love the more they seek. Therefore, even if the
letter which you have received had been ten times as large as the former
one, it would not have escaped the epithet of "brief;" in fact it would
have been called a small letter, and not only would it have been so called,
but it would have actually seemed such in your eyes. Hence I also in my
turn am never satisfied with the measure of affection for me which you have
attained, but am always seeking to make additions to your love-draught, and
daily demanding the discharge of your love debt which is always being paid,
and yet is always owing (for it is written, "owe no man anything but to
love one another"(1)). I am indeed continually receiving what I ask in
great abundance, yet never think that I have received the whole. Do not
cease then to pay down this goodly debt, which has a twofold pleasure. For
those who pay, and those who receive, derive equal enjoyment, inasmuch as
they are both alike enriched by the payment; which in the case of money is
an impossibility, for there the one who pays becomes poorer, and only the
man who has received is richer. But this is not what commonly happens in
the covenant of love. For he who pays it is not less bereft of it, as in
the case of money when it is transferred to the receiver; but payment of
love makes him who pays richer than before. Knowing these things then, O
Sirs, most honoured and devout, cease not continually displaying this
excellent disposition towards me. For although you need no exhortation for
this purpose from me yet as I greatly long for your love I remind you, even
when you need it not, both in order that you may constantly write to me,
and also inform me of the state of your health. For even if you do not need
any one to remind you on this account, I shall not desist from continually
seeking this at your hands; as it is a matter which I have very much at
heart. That it is a difficult task owing both to the season of the year,
and the difficulty of the journey, and the scarcity of travellers who will
do this service for you I am well aware: nevertheless as far as is possible
and practicable in the midst of so much difficulty, we exhort you to write
constantly, and crave this favour from your love.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/IX, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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