Letter CXV. [2387]
To the heretic Simplicia. [2388]
We often ill advisedly hate our superiors and love our inferiors. So I, for my part, hold my tongue, and keep silence about the disgrace of the insults offered me. I wait for the Judge above, Who knows how to punish all wickedness in the end, even though a man pour out gold like sand; let him trample on the right, he does but hurt his own soul. God always asks for sacrifice, not, I think, because He needs it, but because He accepts a pious and right mind as a precious sacrifice. But when a man by his transgressions tramples on himself God reckons his prayers impure. Bethink thyself, then, of the last day, and pray do not try to teach me. I know more than you do, and am not so choked with thorns within. I do not mind tenfold wickedness with a few good qualities. You have stirred up against me lizards and toads, [2389] beasts, it is true, of Spring time, but nevertheless unclean. But a bird will come from above who will devour them. The account I have to render is not according to your ideas, but as God thinks fit to judge. If witnesses are wanted, there will not stand before the Judge slaves; nor yet a disgraceful and detestable set of eunuchs; neither woman nor man, lustful, envious, ill-bribed, passionate, effeminate, slaves of the belly, mad for gold, ruthless, grumbling about their dinner, inconstant, stingy, greedy, insatiable, savage, jealous. What more need I say? At their very birth they were condemned to the knife. How can their mind be right when their feet are awry? They are chaste because of the knife, and it is no credit to them. They are lecherous to no purpose, of their own natural vileness. These are not the witnesses who shall stand in the judgment, but rather the eyes of the just and the eyesight of the perfect, of all who are then to see with their eyes what they now see with their understanding.
[2387] Placed in 372.
[2388] The Ben. E. note that in the imperial codex No. lxvii. appears an argument of this letter wanting in the editions of St. Basil. It is as follows: "Letter of the same to Simplicia about her eunuchs. She was a heretic. The blessed Basil being ill and entering a bath to bathe, Simplicia told her eunuchs and maids to throw his towels out. Straightway the just judgment of God slew some of them, and Simplicia sent money to the blessed Basil to make amends for the injury. Basil refused to receive it, and wrote this Letter." This extraordinary preface seems to have been written by some annotator ignorant of the circumstances, which may be learnt from Greg. Naz. Letter xxxviii. It appears that a certain Cappadocian church, long without a bishop, had elected a slave of Simplicia, a lady wealthy and munificent, but of suspected orthodoxy. Basil and Gregory injudiciously ordained the reluctant slave without waiting for his mistress's consent. The angry lady wrote in indignation, and threatened him with the vengeance of her slaves and eunuchs. After Basil's death she returned to the charge, and pressed Gregory to get the ordination annulled. cf. Maran, Vit. Bas. chap. xxv.
[2389] Presumably the slaves and eunuchs mentioned below. If the letter is genuine it is wholly unworthy of the Archbishop of Cæsarea.
Letter CXVI. [2390]
To Firminius. [2391]
You write seldom, and your letters are short, either because you shrink from writing or from avoiding the satiety that comes from excess; or perhaps to train yourself to curt speech. I, indeed, am never satisfied and however abundant be your communication, it is less than my desire, because I wish to know every detail about you. How are you as to health? How as to ascetic discipline? Do you persevere in your original purpose? Or have you formed some new plan, changing your mind according to circumstances? Had you remained the same, I should not have wanted a great number of letters. I should have been quite satisfied with "I am quite well and I hope you are quite well." But I hear what I am ashamed to say, that you have deserted the ranks of your blessed forefathers, and deserted to your paternal grandfather, and are anxious to be rather a Brettanius than a Firminius. I am very anxious to hear about this, and to learn the reasons which have induced you to take to this kind of life. You have yourself been silent; ashamed, I suppose, of your intentions, and therefore I must implore you not to entertain any project, which can be associated with shame. If any such idea has entered into your mind, put it from you, come to yourself again, bid a long farewell to soldiering and arms and the toils of the camp. Return home thinking it, as your forefathers thought before you, quite enough for ease of life and all possible distinction to hold a high place in your city. This, I am sure, you will be able to achieve without difficulty, when I consider your natural gifts and the small number of your rivals. If, then, this was not your original intention, or if after forming it you have rejected it, let me know at once. If, on the other hand, which God forbid, you remain in the same mind, let the trouble come self announced. I do not want a letter.
[2390] Placed in 372.
[2391] A young soldier whom Basil would win from the army to ascetic life.