[1755] This was the mark of the old heathen philosophers. cf. Aristoph., Birds 1282, errupon esokraton.
[1756] asketes, firstly an artisan, came to=athletes, and by ecclesiastical writers is used for hermit or monk. The eremites, or desert dweller, lives either in retreat as an anchoret, or solitary, monachos, whence "monk;" or in common with others, in a koinobion, as a "coenobite." All would be asketai.
Letter III. [1757]
To Candidianus. [1758]
1. When I took your letter into my hand, I underwent an experience worth telling. I looked at it with the awe due to a document making some state announcement, and as I was breaking the wax, I felt a dread greater than ever guilty Spartan felt at sight of the Laconian scytale.
When, however, I had opened the letter, and read it through, I could not help laughing, partly for joy at finding nothing alarming in it; partly because I likened your state of affairs to that of Demosthenes. Demosthenes, you remember, when he was providing for a certain little company of chorus dancers and musicians, requested to be styled no longer Demosthenes, but "choragus." [1760] You are always the same, whether playing the "choragus" or not. "Choragus" you are indeed to soldiers myriads more in number than the individuals to whom Demosthenes supplied necessaries; and yet you do not when you write to me stand on your dignity, but keep up the old style. You do not give up the study of literature, but, as Plato [1761] has it, in the midst of the storm and tempest of affairs, you stand aloof, as it were, under some strong wall, and keep your mind clear of all disturbance; nay, more, as far as in you lies, you do not even let others be disturbed. Such is your life; great and wonderful to all who have eyes to see; and yet not wonderful to any one who judges by the whole purpose of your life.
Now let me tell my own story, extraordinary indeed, but only what might have been expected.
2. One of the hinds who live with us here at Annesi, [1762] on the death of my servant, without alleging any breach of contract with him, without approaching me, without making any complaint, without asking me to make him any voluntary payment, without any threat of violence should he fail to get it, all on a sudden, with certain mad fellows like himself, attacked my house, brutally assaulted the women who were in charge of it, broke in the doors, and after appropriating some of the contents himself, and promising the rest to any one who liked, carried off everything. I do not wish to be regarded as the ne plus ultra of helplessness, and a suitable object for the violence of any one who likes to attack me. Shew me, then, now, I beg you, that kindly interest which you have always shewn in my affairs. Only on one condition can my tranquillity be secured,--that I be assured of having your energy on my side. It would be quite punishment enough, from my point of view, if the man were apprehended by the district magistrate and locked up for a short period in the gaol. It is not only that I am indignant at the treatment I have suffered, but I want security for the future.
[1757] Placed at the beginning of the retreat in Pontus.
[1758] A governor of Cappadocia, friendly to Basil and to Gregory of Nazianzus. (cf. Greg., Ep. cxciv.)
[1759] i.e. the staff or baton used at Sparta for dispatches. The strip of leather on which the communication was to be made is said to have been rolled slantwise round it, and the message was then written lengthwise. The correspondent was said to have a staff of a size exactly corresponding, and so by rewinding the strip could read what was written. Vide Aulus Gellius xvii. 9.
[1760] Plutarch pol. parang xxii. e to tou Demosthenous hoti nun ouk esti Demosthenes alla kai thesmothetes e choregos e stephanephoros.
[1761] Rep. vi. 10. hoion en cheimoni koniortou kai zales hupo pneumatos pheromenou hupo teichion apostas.
[1762] Vide Prolegomena.
Letter IV. [1763]
To Olympius. [1764]
What do you mean, my dear Sir, by evicting from our retreat my dear friend and nurse of philosophy, Poverty? Were she but gifted with speech, I take it you would have to appear as defendant in an action for unlawful ejectment. She might plead "I chose to live with this man Basil, an admirer of Zeno, [1765] who, when he had lost everything in a shipwreck, cried, with great fortitude, well done, Fortune! you are reducing me to the old cloak;' [1766] a great admirer of Cleanthes, who by drawing water from the well got enough to live on and pay his tutors' fees as well; [1767] an immense admirer of Diogenes, who prided himself on requiring no more than was absolutely necessary, and flung away his bowl after he had learned from some lad to stoop down and drink from the hollow of his hand." In some such terms as these you might be chidden by my dear mate Poverty, whom your presents have driven from house and home. She might too add a threat; "if I catch you here again, I shall shew that what went before was Sicilian or Italian luxury: so I shall exactly requite you out of my own store."
But enough of this. I am very glad that you have already begun a course of medicine, and pray that you may be benefited by it. A condition of body fit for painless activity would well become so pious a soul.
[1763] Placed about 358. Olympius sends Basil a present in his retreat, and he playfully remonstrates.
[1764] cf. Letters xii., xiii., lxiii., lxiv., and ccxi.
[1765] The founder of the Stoic school.
[1766] The tribon, dim. tribonion, or worn cloak, was emblematic of the philosopher and later of the monk, as now the cowl. cf. Lucian, Pereg. 15, and Synesius, Ep. 147.
[1767] Cleanthes, the Lydian Stoic, was hence called phreantlos, or well drawer. On him vide Val. Max. viii. 7 and Sen., Ep. 44.