{"slug":"khazarzar-gregory-of-nyssa-in-basilium-fratrem","id":null,"title":"khazarzar-gregory-of-nyssa-in-basilium-fratrem","title_source":"khazarzar-gregory-of-nyssa-in-basilium-fratrem","author":null,"genre":null,"date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:38:15Z","cost_usd":0.003158},"source":{"registry_id":null,"work_id":"khazarzar-gregory-of-nyssa-in-basilium-fratrem","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":null},"stats":{"passages":29,"english_words":7670,"coptic_letters":0,"source_letters":31905,"commentary_units":0,"commentary_kinds":0,"derived_notes":0,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-gregory-of-nyssa-in-basilium-fratrem","status":"pass","blocking":[],"warnings":[],"stats":{"passages":29,"translated":29,"commentary_passages":0,"commentary_units":0,"english_words":7670,"source_letters":31905,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: Christian literature in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 29 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":29},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΑΓΙΟΥ ΓΡΗΓΟΡΙΟΥ ΕΠΙΣΚΟΠΟΥ ΝΥΣΣΗΣ ΕΓΚΩΜΙΟΝ ΕΙΣ ΤΟΝ ΑΓΙΟΝ ΒΑΣΙΛΕΙΟΝ ΑΡΧΙΕΠΙΣΚΟΠΟΝ ΚΑΙΣΑΡΕΙΑΣ ΚΑΠΠΑΔΟΚΙΑΣ ΤΟΝ ΑΔΕΛΦΟΝ ΑΥΤΟΥ Καλὴν ἐπέθηκεν ὁ Θεὸς τὴν τάξιν ταῖς ἐτησίοις ταύταις ἡμῶν ἑορταῖς, ἃς διά τινος τεταγμένης ἀκολουθίας κατὰ τὰς ἡμέρας ταύτας ἤδη τε ἠγάγομεν καὶ πάλιν ἄγομεν. ἡ δὲ τάξις ἡμῖν ἐστι τῶν πνευματικῶν πανηγύρεων ἣν καὶ ὁ μέγας Παῦλος ἐδίδαξεν, ἄνωθεν τῶν τοιούτων τὴν γνῶσιν ἔχων. φησὶ γὰρ ἐκεῖνος ἐν πρώτοις μὲν τοὺς ἀποστόλους τε καὶ τοὺς προφήτας τετάχθαι, μετ' ἐκείνους δὲ τοὺς ποιμένας καὶ διδασκάλους. συμβαίνει τοίνυν τῇ ἀποστολικῇ ταύτῃ ἀκολουθίᾳ ἡ τάξις τῶν τοῦ ἐνιαυτοῦ πανηγύρεων. ἀλλὰ τὴν πρώτην οὐ συναριθμῶ ταῖς ἄλλαις. ἡ γὰρ ἐπὶ τῇ θεοφανείᾳ τοῦ μονογενοῦς Υἱοῦ χάρις, ἡ διὰ τῆς ἐκ Παρθένου γεννήσεως ἀναδειχθεῖσα τῷ κόσμῳ, οὐχ ἁπλῶς ἐστιν ἁγία πανήγυρις, ἀλλ' ἁγία ἁγίων καὶ πανήγυρις πανηγύρεων. οὐκοῦν τὰς μετ' αὐτὴν ἀριθμήσωμεν. πρῶτον ἡμῖν ἀπόστολοί τε καὶ προφῆται τῆς πνευματικῆς χοροστασίας κατήρξαντο. τὰ δύο γὰρ πάντως περὶ τοὺς αὐτούς ἐστι χαρίσματα, τό τε ἀποστολικὸν πνεῦμα καὶ τὸ τῆς προφητείας. εἰσὶ δὲ οὗτοι· Στέφανος, Πέτρος, Ἰάκωβος, Ἰωάννης, Παῦλος· εἶτα μετὰ τούτους φυλάξας τὴν ἑαυτοῦ τάξιν ἐξάρχει τῆς παρούσης ἡμῖν πανηγύρεως ὁ ποιμὴν καὶ διδάσκαλος. τίς οὗτος;","english":"Of Saint Gregory, Bishop of Nyssa, an Encomium on Saint Basil, Archbishop of Caesarea in Cappadocia, his own brother. God has set a noble order to these yearly festivals of ours, which by a certain appointed sequence, in accordance with these days, we have already celebrated and again celebrate. And the order of our spiritual solemnities is that which the great Paul also taught, having knowledge of such things from above. For he says that first the apostles and prophets have been appointed, and after them the pastors and teachers. This apostolic sequence, then, corresponds to the order of the festivals of the year. But the first I do not reckon together with the others. For the grace at the manifestation of the only-begotten Son, which was shown to the world through the birth from the Virgin, is not simply a holy solemnity, but a holy of holies and a solemnity of solemnities. Let us therefore number those after it. First, the apostles and prophets began the spiritual choral leadership for us. For the two gifts are altogether concerned with them—both the apostolic spirit and that of prophecy. And these are: Stephen, Peter, James, John, Paul; then after these, keeping his own order, the shepherd and teacher begins the present festival for us. Who is this?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Εἴπω τὸ ὄνομα, ἢ ἀρκεῖ ἡ χάρις ἀντὶ τοῦ ὀνόματος δεῖξαι τὸν ἄνδρα; διδάσκαλον γὰρ καὶ ποιμένα μετὰ τοὺς ἀποστόλους ἀκούσας, ἐνόησας πάντως τὸν μετὰ τοὺς ἀποστόλους ποιμένα τε καὶ διδάσκαλον. τοῦτον λέγω, τὸ σκεῦος τῆς ἐκλογῆς, τὸν ὑψηλὸν βίῳ τε καὶ λόγῳ, Βασίλειον, τὸν ἀστεῖον τῷ Θεῷ ἐκ γεννήσεως, τὸν τοῖς ἤθεσι πολιὸν ἐκ νεότητος, τὸν παιδευθέντα μὲν κατὰ Μωϋσέα πάσῃ σοφίᾳ τῶν ἔξωθεν λόγων, τοῖς δὲ ἱεροῖς γράμμασιν ἐκ βρέφους καὶ μέχρι τῆς τελειώσεως συντραφέντα καὶ συναυξηθέντα καὶ συνακμάσαντα, ὅθεν διδάσκων πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ τῇ θείᾳ τε καὶ τῇ ἔξωθεν. οἷόν τις ἀριστεὺς περιδέξιος δι' ἑκατέρας παιδεύσεως τοῖς ἀντιτεταγμένοις ἑαυτὸν ἀνθοπλίζων ᾕρει δι' ἀμφοτέρων τοὺς προσπαλαίοντας, ὑπερέχων ἐν ἑκατέρῳ τοὺς ἐν θατέρῳ τινὰ κατὰ τῆς ἀληθείας ἰσχὺν ἔχειν νομίζοντας, τοὺς μὲν ἐκ τῆς αἱρέσεως τὰς Γραφὰς προβαλλομένους ταῖς Γραφαῖς ἀνατρέπων, Ἕλληνας δὲ διὰ τῆς ἰδίας αὐτῶν συμποδίζων παιδεύσεως. ἡ δὲ κατὰ τῶν ἀντιπάλων νίκη οὐ πτῶσιν ἐποίει τῶν ἡττημένων, ἀλλ' ἀνάστασιν. οἱ γὰρ ἡττώμενοι τῆς ἀληθείας νικηταὶ καὶ στεφανῖται κατὰ τῆς πλάνης καὶ τοῦ ψεύδους ἐγίνοντο. Τοῦτον οὖν ἔχομεν καὶ ἡμεῖς νῦν τὸν διατιθέντα ἡμῖν τὴν παροῦσαν πανήγυριν, τὸν γνήσιον ὑποφήτην τοῦ Πνεύματος, τὸν γενναῖον τοῦ Χριστοῦ στρατιώτην, τὸν μεγαλόφωνον κήρυκα τοῦ σωτηρίου κηρύγματος, τὸν ἀγωνιστήν τε καὶ πρόμαχον τῆς ὑπὲρ Χριστοῦ παρρησίας, ᾧ τὰ δεύτερα μετὰ τοὺς ἀποστόλους ὁ χρόνος δίδωσι μόνος.","english":"Shall I speak the name, or is the grace sufficient instead of the name to point out the man? For when you heard \"teacher and shepherd after the apostles,\" you understood completely the shepherd and teacher after the apostles. This is the one I mean, the vessel of election, the man exalted in life and in word, Basil, the one made noble to God from birth, the one hoary in his ways from youth, the one trained according to Moses in all the wisdom of the outside learning, but in the sacred writings from infancy and until perfection reared together, grown together, and ripened together—whence, teaching every man in all wisdom, both divine and external. Like some ambidextrous champion arming himself against the opposing ranks through both forms of education, he conquered those who wrestled against him through both, excelling in each those who thought they had some strength against the truth in one or the other—those who, from their heresy, put forward the Scriptures he overturned by the Scriptures, and the Greeks he tripped up by their own education. But the victory over the adversaries did not bring about the fall of the defeated, but their resurrection. For those defeated by the truth became victors and crowned conquerors over error and falsehood. This one, then, we also have now, the one who ordains for us the present festival, the genuine interpreter of the Spirit, the noble soldier of Christ, the loud-voiced herald of the saving proclamation, the contender and champion of boldness on behalf of Christ, to whom time alone gives the second place after the apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"εἰ γὰρ κατὰ τὸν αὐτὸν τῷ Παύλῳ χρόνον μετέσχεν τοῦ ἀνθρωπίνου βίου Βασίλειος, οὕτως ἂν πάντως συνεγράφη τῷ Παύλῳ ὡς Σιλουανὸς καὶ Τιμόθεος· καὶ ὅτι οὐκ ἔξω τῆς ἀληθείας στοχάζομαι οὑτωσί, τὸν λόγον κατανοήσωμεν. παρείσθω τὸ προτερεύειν τοὺς ἁγίους τῷ χρόνῳ. ἡ γὰρ τοῦ χρόνου φύσις ἐν τῷ παρῳχηκότι καὶ τῷ μέλλοντι πρὸς ἀρετήν τε καὶ κακίαν ὁμοίως ἔχει, οὔτε τοῦτο οὖσα, οὔτε τὸ ἕτερον· ἐν γὰρ προαιρέσει τὸ ἀγαθόν, οὐκ ἐν χρόνῳ. ἀλλ' ἐξεταζέσθω πρὸς τὴν πίστιν ἡ πίστις καὶ πρὸς τὸν λόγον ὁ λόγος. εὑρήσει γὰρ ὅ γε δικαίως ἐκ παραλλήλου ἀντεξετάζων τὰ θαύματα, μίαν ἐπ' ἀμφοτέρων τὴν χάριν ἐκ τοῦ αὐτοῦ Πνεύματος ἐγγινομένην ἐν ἑκατέρῳ κατὰ τὴν\n\nἀναλογίαν τῆς πίστεως. εἰ δὲ προήκει τῷ χρόνῳ Παῦλος, καὶ πολλαῖς ὕστερον γενεαῖς ἀνεδείχθη Βασίλειος, τῆς θείας ὑπὲρ τῶν ἀνθρώπων οἰκονομίας λέγεις τὸ ἔργον, οὐκ ἀπόδειξιν τῆς κατ' ἀρετὴν ἐλαττώσεως· ἐπεὶ καὶ Μωϋσῆς τοῦ Ἀβραὰμ πολλοῖς χρόνοις μεταγενέστερος, καὶ Σαμουὴλ Μωϋσέως, καὶ τούτου Ἠλίας, κἀκείνου ὁ μέγας Ἰωάννης, καὶ μετὰ Ἰωάννην Παῦλος, καὶ μετὰ τοῦτον Βασίλειος. Ὥσπερ οὖν ἐν τοῖς προάγουσιν οὐδὲν ὁ χρόνος δευτερεύων εἰς τὴν κατὰ Θεὸν δόξαν τοὺς ἁγίους ἠλάττωσεν, οὕτω καὶ νῦν ἐν τῷ τῆς ἀρετῆς λόγῳ σιωπάσθω τὰ πρεσβεῖα τοῦ χρόνου. τὸ γὰρ τοιοῦτον, καθὼς ἔφαμεν, τῆς ὑπὲρ τῶν ἀνθρώπων τοῦ Θεοῦ προμηθείας τὴν ἀπόδειξιν ἔχει.","english":"For if Basil had shared in human life at the same time as Paul, he would certainly have been written up with Paul, as Silvanus and Timothy were; and that I am not aiming wide of the truth in this, let us understand the argument. Let the precedence of the saints in time be set aside. For the nature of time, in the past and in the future, stands alike in relation to virtue and vice, being neither the one nor the other; for the good lies in free choice, not in time. But let faith be examined against faith, and word against word. For whoever justly compares the wonders side by side will find one grace in both, coming from the same Spirit in each according to the proportion of faith. But if Paul came first in time, and Basil appeared many generations later, you are speaking of the work of divine providence for mankind, not a proof of inferiority in virtue; since Moses too was many years later than Abraham, and Samuel than Moses, and Elijah than him, and the great John than him, and Paul after John, and Basil after him. Just as, then, in those who came before, time, being later, diminished nothing in the saints' glory according to God, so now too in the matter of virtue let the precedence of time be passed over in silence. For such a thing, as we said, has its proof in God's forethought for mankind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"ὁ γὰρ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, καθώς φησιν ὁ προφήτης, καὶ τὴν συνδιεξιοῦσαν ταῖς ἀνθρωπίναις γενεαῖς τοῦ διαβόλου κακίαν κατανοῶν, πρόσφορόν τε καὶ κατάλληλον τῷ καθ' ἑκάστην γενεὰν ἀρρωστήματι τὸν ἰατρὸν ἑτοιμάζει, ὡς ἂν μὴ ἀθεράπευτον περιίδοι τῶν ἀνθρώπων τὴν νόσον δι' ἐρημίαν τῶν διορθουμένων κατακρατοῦσαν τοῦ γένους. Τούτου χάριν ἐπικρατούσης ποτὲ τῆς Χαλδαϊκῆς φιλοσοφίας οἳ τὴν τῶν ὄντων αἰτίαν ἐν τῇ ποιᾷ κινήσει τῶν ἄστρων ὡρίζοντο, ὑπερκεῖσθαι δέ τινα τῶν φαινομένων δύναμιν ποιητικὴν τῶν ὄντων οὐκ ᾤοντο· τότε τὸν Ἀβραὰμ ἀναδείκνυσιν, ὃς ἐπιβάθρᾳ τῇ τοιαύτῃ παιδεύσει χρησάμενος, ἀνεζήτησε τὸν διὰ τῶν ὁρωμένων νοούμενον. καὶ ὁδὸς τοῖς ἐφεξῆς ἐγένετο πίστεως τῆς εἰς τὸν ὄντως ὄντα Θεόν, αὐτὸς πρὸς ταύτην καθηγησάμενος διὰ τοῦ καταλιπεῖν τὴν πατρῷαν ἀπάτην καὶ τὴν τῶν αἰσθητηρίων πρὸς τὴν φαινομένην κτίσιν συγγένειαν. εἶτα τῶν Αἰ γυπτίων δαιμονίαν τινὰ καὶ γοητικὴν σοφίαν ἐξευρηκότων ἐξ ὑποθήκης, οἶμαι, τοῦ ποικίλως τὰς ψυχὰς δι' ἀπάτης καταβυθίζοντος, ἀνέδειξε τὸν Μωϋσέα τῷ ὑπερβάλλοντι τῆς σοφίας τὴν Αἰγυπτίαν ἀπάτην ἐξαφανίσοντα. ἐπιγινώσκει δὲ πάντως τὸν λόγον ὁ τὴν Γραφὴν ἐπιστάμενος, πῶς, ἀντεπιδεικνυμένων τοῖς θείοις σημείοις τῶν γοήτων τὰς ἰδίας ἀπάτας, ὑπερέσχε κατὰ κράτος ὁ Μωϋσῆς διὰ τῆς ἄνωθεν συμμαχίας τὴν Αἰγυπτίαν ἰσχὺν πᾶσαν ἐξαφανίσας. νοεῖς δὲ τοῦτο διά τε τῶν ἄλλων καὶ τῷ τῶν ῥάβδων αἰνίγματι.","english":"For he who knows all things before their coming to be, as the prophet says, and who perceives the wickedness of the devil that runs alongside human generations, prepares a physician suited and fitted to the sickness of each generation, so that he might not overlook the disease of mankind, prevailing over the race through the absence of those who would correct it, as incurable. For this reason, when the Chaldean philosophy once prevailed—those who defined the cause of existing things by a certain motion of the stars, and did not think that some productive power of existing things lay above the things that appear—then he brought forth Abraham, who, using such instruction as a stepping-stone, sought out him who is understood through the things that are seen. And he became a way of faith in the truly existing God for those who came after, himself leading the way to this by leaving behind his ancestral deception and the kinship of the senses with the visible creation. Then, when the Egyptians had invented a certain demonic and magical wisdom, at the suggestion, I think, of him who in various ways sinks souls into deception through deceit, he raised up Moses to obliterate the Egyptian deception by the surpassing greatness of his wisdom. And anyone who knows the Scripture fully recognizes the account—how, when the magicians set their own deceptions against the divine signs, Moses prevailed by main force through the alliance from above, obliterating all the Egyptian power. And you understand this both through the other things and by the riddle of the rods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"5 Προϊόντος δὲ τοῦ χρόνου καὶ τῶν Ἰσραηλιτῶν δι' ἀναρχίας ἐν δημοκρατικῇ συγχύσει πλημμελῶς διακειμένων, ὁ Σαμουὴλ ἀναφαίνεται κρατῶν δι' ἑαυτοῦ τὸ ὑπήκοον καὶ τῆς πρὸς τοὺς ἀλλοφύλους ἐπιμιξίας ἀπείργων· εἶτα πρὸς βασιλείας κατάστασιν τὴν ἀναρχίαν μετασκευάσας συνήθροισεν αὐτὸ περὶ ἑαυτῷ ὁμόφυλον τῆς βασιλικῆς δυναστείας νομοθέτης γενόμενος. μετὰ ταῦτα δὲ πολλαῖς ὕστερον γενεαῖς ὅτε Ἀχαὰβ ἐκεῖνος, τὸ γυναικεῖον ἀνδράποδον, αὐτός τε τῶν πατρῴων ἀπέστη θεσμῶν γυναικὶ χλιδώσῃ δεδουλωμένος καὶ τὴν τῶν εἰδώλων πλάνην δι' ἐκείνης ἐπισπασάμενος, συναπέστησεν ἑαυτῷ τὸν Ἰσραηλίτην λαόν, τότε ἀναδείκνυσιν ὁ Θεὸς τὸν Ἠλίαν ἀντίρροπον ἔχοντα τῷ μεγέθει τῆς νόσου τῶν ἀνθρώπων τὴν θεραπεύουσαν δύναμιν, ἄνδρα, ἐν ὑπεροψίᾳ τῆς θεραπείας τοῦ σώματος, αὐχμῶντα τὸ πρόσωπον καὶ τῷ πλήθει τῶν ἰδίων τριχῶν σκιαζόμενον, ἰδιαστὴν τῷ βίῳ, σεμνὸν προσιδεῖν ἐν ἀμειδεῖ τῷ προσώπῳ, καὶ συννενευμένον τῷ βλέμματι δέρματι αἰγείῳ τοσοῦτον τοῦ σώματος σκέποντα ὅσον εὐπρεπέστερόν ἐστι καλυπτόμενον, τῷ δὲ λοιπῷ διακαρτεροῦντα πρὸς τὸν ἀέρα καὶ οὐδὲν πρὸς τὴν ἐκ τοῦ θάλπους τε καὶ κρύους ἀνωμαλίαν ἐπιστρεφόμενον. ὃς ἀναφανεὶς τῷ λαῷ, τῇ τε διὰ τοῦ λιμοῦ μάστιγι σωφρονίζει τὸν Ἰσραήλ, καθάπερ τινὶ σκυτάλῃ τῇ τοιαύτῃ πληγῇ τῆς ἀταξίας τοῦ λαοῦ καθαπτόμενος· μετὰ ταῦτα δὲ καὶ τῷ θείῳ πυρὶ τῷ περὶ τὴν ἱερουργίαν γεγενημένῳ θεραπεύει τὴν περὶ τὰ εἴδωλα νόσον.","english":"As time went on and the Israelites were in a disordered state through anarchy and democratic confusion, Samuel appears, holding the people under his own control and keeping them away from intermingling with the Philistines; then, having transformed their anarchy into the establishment of a kingdom, he gathered the people of his own race around himself, becoming a lawgiver for the royal dynasty. But after these things, many generations later, when that Ahab, a slave to a woman, himself departed from the ancestral ordinances, enslaved to a luxurious woman, and through her drew upon himself the error of idols, and led the Israelite people astray with him, then God brings forth Elijah, possessing a healing power counterbalancing the magnitude of the people's disease—a man who, in contempt for the care of the body, had a face unwashed and was shadowed by the abundance of his own hair, peculiar in his manner of life, venerable to look upon with a face that never smiled, and with downcast gaze, covering as much of his body with a goatskin as is more seemly to be covered, while enduring with the rest against the air and paying no heed to the irregularity of heat and cold. He, appearing to the people, disciplines Israel by the scourge of famine, as it were striking at the disorder of the people with such a blow as with a rod; and after these things he also heals the disease concerning idols by the divine fire that came about at the sacrifice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Εἶτα μετ' ἐκεῖνον ἄλλος ἐκεῖνος χρόνοις ὕστερον πλείοσιν ἀναφαίνεται, ὁ ἐν πνεύματι καὶ δυνάμει Ἠλίου διὰ Ζαχαρίου καὶ Ἐλισάβετ ἐπιδημήσας τῷ βίῳ, καὶ ἅπαν τὸ ἔθνος ἐξεκ κλησιάζων ἐν τῇ ἐρήμῳ διὰ κηρύγματος, καὶ τὸν ἐπὶ τῷ αἵματι τῶν προφητῶν λύθρον, καὶ τὰ παντοδαπὰ μιάσματα, καὶ τὰ ποικίλα τῆς ἁμαρτίας\n\nδεσμὰ οἷς ὑποδημάτων δίκην κατὰ τὸν χρόνον ἐκεῖνον ἅπας ὁ λαὸς ἐνεδέδετο· πάντα τὰ τοιαῦτα τῷ τε κηρύγματι τῆς μετανοίας ἐκλύων, καὶ τῷ περιρραντηρίῳ ὕδατι κατὰ τὸν Ἰορδάνην ἐκπλύνων, ἐν οὐδενὶ τὸ ἔλαττον τῶν ἐν ἀρετῇ προωδευκότων ἐν τοῖς κατὰ Θεὸν ἐπεδείξατο. Τί δὲ μετὰ τοῦτον ὁ Παῦλος πρὸς τὸ ἀκρότατον τῆς κατὰ Θεὸν προκοπῆς ἀναδραμεῖν ἐκωλύθη δευτερεύων τῷ χρόνῳ; οὐκ εὐθὺς ἐραστὴς τοῦ θείου κάλλους ἐγένετο τοῦ τοῖς ὀφθαλμοῖς ἐναστράψαντος, ὁμοῦ τῷ τὰς λεπίδας ἀπο βαλεῖν τῶν ὀμμάτων αἳ σύμβολον ἦσαν τοῦ περικαρδίου καλύμματος, ὃ περικείμενον τῷ διορατικῷ τῶν Ἰουδαίων ψυχῶν τυφλώττειν αὐτοὺς παρασκευάζει πρὸς τὴν ἀλήθειαν; οὐκ ἐπειδὴ τῷ μυστικῷ λουτρῷ τὸν τῆς ἀγνοίας τε καὶ ἀπάτης ῥύπον ἐναπέθετο, εὐθὺς πρὸς τὸ θειότερον μετεσκευάσθη τὴν φύσιν, καὶ οἷον ἐκδὺς τὴν παχεῖαν ταύτην καὶ σαρκώδη περιβολὴν αὐτοῖς τοῖς οὐρανίοις ἀδύτοις ἐπεχωρίαζεν, οὐδὲν βαρούμενος τῷ ἐφολκίῳ τοῦ σώματος, καὶ ἐντὸς ἐγένετο τῆς θείας τοῦ παραδείσου φυτείας, ἐκεῖ τὴν ἄρρητον μυσταγωγίαν παρὰ τῆς ἀληθείας τελειούμενος, κἀκεῖθεν λαμβάνων τοῦ λόγου τὴν δύναμιν εἰς ὑπακοὴν τῆς πίστεως ἐν πᾶσι τοῖς ἔθνεσιν;","english":"Then after him, later in time by many years, appears that other man, who in the spirit and power of Elijah came to dwell in this life through Zachariah and Elizabeth, and who was calling the whole nation out into the wilderness through his preaching, and was loosing the defilement incurred by the blood of the prophets, and the manifold pollutions, and the various bonds of sin with which, like sandals, at that time the whole people had been bound—all such things he was loosening by the preaching of repentance, and washing away with the lustral water at the Jordan, and he showed himself in no way inferior in the things of God to those who had advanced in virtue. But what of Paul after him—was he prevented from running back up to the very summit of progress in God, being second in time? Did he not immediately become a lover of the divine beauty that flashed before his eyes, at the very moment he cast off the scales from his eyes, which were a symbol of the covering about the heart, which, wrapped around the perceptive faculty of Jewish souls, causes them to be blind to the truth? Was he not, once he had laid aside in the mystic bath the filth of ignorance and deceit, immediately transformed in nature toward the more divine, and, as it were, having stripped off this thick and fleshy garment, did he not dwell in the heavenly sanctuaries themselves, weighed down by nothing from the drag of the body, and come within the divine planting of paradise, there being perfected in the ineffable mystic rite by the truth, and from there receiving the power of the word for obedience of faith among all the nations?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"ὅθεν μικροῦ δεῖν τῆς οἰκουμένης πάσης πατὴρ γίνεται, διὰ τῶν πνευματικῶν ὠδίνων εἰς φῶς ἐνάγων τοὺς δι' αὐτοῦ μορφου μένους κατὰ Χριστὸν εἰς εὐσέβειαν.\n\n8 Εἰ τοίνυν ἐπὶ τῶν ἄλλων ἁγίων ἡ κατὰ τὸν χρόνον τάξις οὐδὲν τῆς κατὰ Θεὸν προκοπῆς ἠλάττωσεν, ὁμοτίμως ἑκάστῳ τῆς χάριτος πρὸς τὴν τελειότητα συνεργούσης, εἰκότως τολμῶμεν καὶ τὸν ἐν τῇ καθ' ἡμᾶς γενεᾷ τοῦ Θεοῦ ἄνθρωπον, τὸ μέγα σκεῦος τῆς ἀληθείας, βασίλειον, τοῖς ὀνομαστοῖς ἐκεί νοις ἁγίοις ἐναρίθμιον εἶναι λέγειν, οὐδὲν τῆς χρονικῆς ἀκολουθίας, οὔτε τὴν ὑψηλὴν ἐκείνου πρὸς τὸν Θεὸν ἐπιθυμίαν, οὔτε τὴν θείαν χάριν πρὸς τὴν τῆς ψυχῆς τελείωσιν ἐμποδιζούσης· ὡς ἂν μὴ τῆς θείας οἰκονομίας ὁ σκοπός τι παραβλαβείη, ἤ τι παρὰ τὴν τοῦ χρόνου αἰτίαν ἐλαττωθείη τῆς παρ' αὐτοῦ συνεισφερομένης συμμαχίας πρὸς τὸ μυστήριον. πάντως δὲ οὐδεὶς ἀγνοεῖ τὸν σκοπὸν τῆς κατὰ τὸν χρόνον τοῦτον τοῦ διδασκάλου ἡμῶν ἀναδείξεως.\n\n9 Ἐπειδὴ γὰρ ἡ περὶ τὰ εἴδωλα τῶν ἀνθρώπων μανία τῷ κηρύγματι τοῦ Χριστοῦ κατεσβέσθη καὶ πάντα ἦν ἐν ἐρειπίοις ἤδη καὶ ἀφανισμῷ τὰ τῶν ματαίων σεβάσματα, διὰ πάσης σχεδὸν τῆς οἰκουμένης τοῦ κηρύγματος τῆς εὐσεβείας φοιτήσαντος, ὥστε τὸν ἐπικρατοῦντα τῆς ἀνθρωπίνης ἀπάτης πανταχό θεν ἐξείργεσθαι τῷ τοῦ Χριστοῦ ὀνόματι τῆς οἰκουμένης ἐξελαυνόμενον· σοφὸς δὲ εἰς κακίαν ὢν ὁ τῆς κακίας εὑρετὴς οὐκ ἠπόρησεν πονηρᾶς ἐπινοίας, ὥστε πάλιν ὑποχείριον ποιῆσαι δι' ἀπάτης ἑαυτῷ τὸ ἀνθρώπινον·","english":"From this he becomes, so to speak, the father of almost the whole inhabited world, bringing to the light through his spiritual birth-pangs those who are formed by him into piety according to Christ.\n\n8 If, then, in the case of the other saints the order according to time diminished nothing of the progress according to God, grace cooperating equally with each one toward perfection, we may reasonably dare to say that the man of God in our own generation, the great vessel of truth, Basil, is to be numbered among those renowned saints, since neither does the sequence of time hinder that man's lofty desire toward God, nor does divine grace hinder the perfection of his soul; so that the aim of the divine economy might not be in any way impaired, nor anything be diminished, contrary to the cause of time, of the assistance contributed by him toward the mystery. And certainly no one is ignorant of the purpose of the manifestation of our teacher at this time.\n\n9 For since the madness of men over idols had been quenched by the preaching of Christ, and all the objects of vain worship were already in ruins and destruction, the preaching of piety having spread through almost the whole inhabited world, so that the ruler of human deceit was driven out from every side, being expelled from the world by the name of Christ; but being wise unto evil, the inventor of evil did not lack a wicked device, so as to make the human race again subject to himself through deceit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"ἀλλ' ἐν προσχήματι Χριστιανισμοῦ τὴν εἰδωλολατρείαν κατὰ τὸ λεληθὸς ἐπανήγαγεν, πείσας τοῖς ἰδίοις σοφίσμασι τοὺς πρὸς αὐτὸν ὁρῶντας μὴ ἀποστῆναι τῆς κτίσεως, ἀλλὰ ταύτην προσκυνεῖν καὶ ταύτην σέβεσθαι, καὶ Θεὸν τὸ ποίημα οἴεσθαι τῇ τοῦ Υἱοῦ κλήσει ὀνομαζόμενον. εἰ δὲ ἐκ μὴ ὄντων ἐστὶν ἡ κτίσις καὶ τῆς θείας οὐσίας κατὰ τὴν ἰδίαν ἠλλοτρίωται φύσιν, μηδένα ποιεῖσθαι τούτου λόγον, ἀλλὰ τὸ τοῦ Χριστοῦ ὄνομα ἐπιθέντας τῇ κτίσει ταύτην προσκυνεῖν, ταύτῃ λατρεύειν, ἐν ταύτῃ τὰς ἐλπίδας τῆς σωτηρίας ἔχειν, παρὰ ταύτης ἀναμένειν τὴν κρίσιν. Καὶ ὅλος ἐμπεσὼν ὁ ἀποστάτης ἀνθρώποις πᾶσαν αὐ τοῦ τὴν κακίαν ἱκανοῖς χωρῆσαι, Ἀρείῳ τε λέγω καὶ Ἀετίῳ, Εὐνομίῳ Εὐδοξίῳ, καὶ πρὸς τούτοις καὶ πολλοῖς ἄλλοις, δι' ὧν ἐκλείπουσαν ἤδη τὴν εἰδωλολατρείαν πάλιν, καθὼς εἴρηται, τῷ ὀνόμα τι τοῦ Χριστιανισμοῦ ἐπανήγαγεν, καὶ κατεκράτει τῶν ἀνθρώπων ἡ νόσος τῶν τῇ κτίσει λατρευόντων παρὰ τὸν κτίσαντα· ὡς καὶ τῇ συμμαχίᾳ τῶν τότε βασιλέων τὴν ἀπάτην κρατύ νεσθαι καὶ πάσας τὰς ὑπερεχούσας ἀρχὰς τῆς τοιαύτης ὑπερμάχεσθαι νόσου. καὶ πάντων μικροῦ δεῖν ἀνθρώπων πρὸς τὸ ἐπικρατοῦν","english":"But under the guise of Christianity he secretly brought back idolatry, persuading by his own sophistries those who looked to him not to depart from the creation, but to worship it and revere it, and to think the workmanship to be God, named by the title of the Son. And if the creation is from non-being and is alienated from the divine essence according to its own nature, let no account be made of this, but let them set the name of Christ upon the creation and worship it, serve it, have the hopes of salvation in it, and await the judgment from it. And the apostate, having fallen wholly upon men who were capable of containing all his wickedness—I mean Arius and Aetius, Eunomius, Eudoxius, and besides these many others—through whom idolatry, which was already failing, he again, as has been said, brought back under the name of Christianity, and the disease of those who serve the creation rather than the Creator prevailed over men; so that by the alliance of the emperors of that time the deception was strengthened, and all the superior authorities fought in defense of such a disease. And with almost all men","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"μετατεθέντων τότε παρὰ τοῦ Θεοῦ ἀναδείκνυται ὁ μέγας Βασίλειος, καθάπερ ἐπὶ τοῦ Ἀχαὰβ ὁ Ἠλίας· καὶ τῆς ἱερωσύνης ἤδη τρόπον τινὰ πεπτωκυίας ἀντιλαμβανόμενος, ὥσπερ τινὰ λύχνον ἐκλελοιπότα τὸν τῆς πίστεως λόγον διὰ τῆς ἐνοικούσης αὐτῷ χάριτος ἀναλάμψαι πάλιν ἐποίησεν. καὶ οἷόν τις πυρσὸς τοῖς νύκτωρ διαπλανωμένοις κατὰ τὸ πέλαγος ὑπερφανεὶς τῆς Ἐκκλησίας, πάντας πρὸς τὴν εὐθεῖαν ὁδὸν ἐπέστρεψεν, ὑπάρχοις συμπλεκόμενος, στρατηλάταις συμμίσγων, βασιλεῦσι παρρησιαζόμενος, ἐπ' ἐκκλη σίαις βοῶν, τοὺς πόρρωθεν ἀφεστηκότας καθ' ὁμοιότητα Παύλου δι' ἐπιστολῶν προσαγόμενος, ἐκφεύγων τὰς τῶν συμπλεκομένων λαβάς, οὐκ ἔχων ὅπου κρατηθῇ παρὰ τῶν ἀντιπάλων, κρείττων μὲν γὰρ ἦν τῶν δημευόντων αὐτὸς ἑαυτὸν διὰ τὴν ἐλπίδα τῆς βασιλείας δημεύσας. τοῦ κατὰ τὴν ἐξορίαν φόβου ἀπήλλακτο, μίαν πατρίδα ἀνθρώπων τὸν παράδεισον εἶναι λέγων, πᾶσαν δὲ τὴν γῆν ὡς κοινὴν τῆς φύσεως ἐξορίαν βλέπων. ὁ δὲ καθ' ἡμέραν ἀποθνήσκων καὶ πάντοτε διὰ νεκρώσεως ἑκὼν δαπανώμενος, πότε ἂν ἐφοβήθη τὸν θάνατον τὸν παρὰ τῶν ἐχθρῶν ἀπει λούμενον; ᾧ γε συμφορὰ ἦν τὸ μὴ πολλάκις δύνασθαι τοὺς τῶν μαρτύρων ἀγῶνας ὑπὲρ τῆς ἀληθείας μιμήσασθαι, ἑνὶ θανάτῳ ὑπεζευγμένης τῆς φύσεως. ὅς ποτε τῶν ὑπάρχων τινὶ τὸ ἧπαρ ἐξοίσειν αὐτοῦ τῶν σπλάγχνων καταπληκτικῶς ἀπειλήσαντι μειδιάματι τὴν ἀπαίδευτον ἀπειλὴν καταχλευάζων φησί· χάριν εἴσομαί σοι τῆς προαιρέσεως. καὶ γὰρ οὐ μετρίως ἀνιᾷ τὸ ἧπαρ τοῖς σπλάγχνοις ἐγκείμενον. ἐκβαλὼν οὖν αὐτό, καθὼς ἠπείλησας, τοῦ λυποῦντος ἐλευθερώσεις τὸ σῶμα.","english":"Then, when matters had been changed, the great Basil was raised up by God, just as Elijah was in the time of Ahab; and taking hold of the priesthood when it had already in a manner fallen, he caused the word of faith, like a lamp that had gone out, to shine again through the grace that dwelt in him. And like a beacon that appears above the Church to those who wander at night over the sea, he turned all men to the straight road, entwining himself with governors, mingling with generals, speaking boldly before kings, crying out in the churches, drawing near those who stood far off, in the likeness of Paul, through letters, escaping the grasp of those who laid hold of him, having no place where he could be seized by his adversaries. For he was stronger than those who confiscate, having confiscated himself for the hope of the kingdom. He was free from the fear of exile, saying that the one homeland of men is paradise, and looking upon the whole earth as a common exile of nature. But he who died daily and was always willingly consumed through mortification—when would he have feared the death threatened by his enemies? For him it was a misfortune not to be able often to imitate the contests of the martyrs for the truth, since nature is subject to a single death. Once, when one of the governors threateningly declared that he would tear out his liver from his entrails, mocking the uneducated threat with a smile, he said: I will be grateful to you for your intention. For the liver lying in the entrails causes no small pain. So if you cast it out, as you have threatened, you will free the body from what troubles it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"11 Τί τοίνυν αὐτοῦ τὸ μεθ' ἑτέρους ἁγίους ἐπιδημῆσαι τῷ βίῳ κατασμικρύνει τὴν κατὰ Θεὸν εὐδοκίμησιν, ὡς διὰ τοῦτο τῶν ἐπὶ τοῖς ἁγίοις ἑορτῶν ἐλάττω δοκεῖν εἶναι τὴν ἐπὶ τού τῳ πανήγυριν; σκόπησον γάρ, εἰ δοκεῖ, πρὸς ἕνα τινὰ τῶν προλαβόντων ἁγίων τὸν τούτου βίον ἀντεξετάζων. ἠγάπησε τὸν Θεὸν ὁ Παῦλος· τοῦτο γὰρ δὴ τῶν ἀγαθῶν τὸ κεφάλαιον, τὸ τῆς ἀγάπης λέγω· ἀφ' ἧς πᾶσα πίστις καὶ ἐλπὶς πᾶσα, καὶ τὸ ἐξ ὑπομονῆς προσδοκώμενον, καὶ τὸ ἐν παν τὶ καλῷ ἀμετάπτωτον, καὶ τὸ μετὰ παντὸς πνευματικοῦ χαρίσματος τὸ πλέον ἔχειν. ἀλλ' ἐξετάσωμεν πόσον ἦν ἐν Παύλῳ τῆς πρὸς Θεὸν ἀγάπης τὸ μέτρον, ἐρεῖς πάντως ὅτι ἐξ ὅλης καρδίας, καὶ ἐξ ὅλης ψυχῆς, καὶ ἐξ ὅλης τῆς διανοίας. τοῦτον γὰρ ἔδωκε τὸν ἀκρότατον τῆς πρὸς Θεὸν ἀγάπης ὅρον ὁ νόμος. οὐκοῦν ὁ πᾶσαν ἑαυτοῦ τὴν καρδίαν τε καὶ τὴν ψυχὴν καὶ τὴν διάνοιαν ἀναθεὶς τῷ Θεῷ, καὶ πρὸς ἄλλο μηδὲν τῶν κατὰ τὸν βίον τοῦτον σπουδαζομένων ἐπιρρεπῶς διακείμενος, ἐν τῷ ἀκροτάτῳ γίνεται τῆς ἀγάπης ὅρῳ. εἰ μὲν οὖν ἔχει τις δεῖξαι τὸν τοῦ διδασκάλου βίον περί τι τῶν κατὰ τὸν κόσμον τοῦτον σπουδαζομένων ἔχοντα τὴν ῥοπήν, οἷον περὶ πλοῦτον ἢ δυναστείαν ἢ κενῆς δόξης ἐπιθυμίαν, τὰς γὰρ ἀνδραποδωδεστέρας ἐπ' αὐτῷ τῶν ἡδονῶν οὐδὲ λέγειν ἄξιον εἰκός ἐστιν, ὅ τι ἂν τούτων εὑρεθῇ σπουδαζόμενον, ἐλαττοῦσθαι λέγειν δεῖ κατ' ἐκεῖνο τῆς πρὸς τὸν Θεὸν ἀγάπης τὸ μέτρον, τῆς ἐπιθυμητικῆς αὐτοῦ διαθέσεως ἀπὸ τοῦ Θεοῦ πρὸς τὰ ὑλώδη μεταρρυείσης.","english":"What then does his coming into life after other saints diminish the good repute he has before God, so that on this account the festival in his honor seems less than the feasts for the saints? Consider, if you please, comparing his life against any one of the saints who came before. Paul loved God—for this is the chief of goods, I mean love—from which comes all faith and all hope, and what is awaited with endurance, and what is unchangeable in every good thing, and the having of the greater share with every spiritual gift. But let us examine how great was the measure in Paul of love toward God; you will surely say that it was with all his heart, and with all his soul, and with all his mind. For the law gave this as the highest limit of love toward God. Therefore he who devoted his whole heart and soul and mind to God, and was inclined toward nothing else of the things earnestly pursued in this life, comes to the highest limit of love. If, then, anyone can show that the teacher's life had its inclination toward any of the things earnestly pursued in this world—such as wealth, or power, or the desire of empty glory (for it is reasonable not even to mention the more slavish pleasures in his case)—whatever of these is found to be earnestly pursued, one must say that in that respect he falls short of that measure of love toward God, his desiring disposition having flowed away from God toward material things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"εἰ δὲ πάντων τούτων καὶ τῶν τοιούτων ἐχθρός τις ἦν καὶ πολέμιος, πρότερον μὲν τοῦ ἰδίου βίου πᾶσαν ἐξορίζων τὴν ἐμπαθῆ περὶ ταῦτα διάθεσιν, ἔπειτα δὲ καὶ τὴν κοινὴν ζωὴν ἐκκαθαίρων τῷ τε διδακτικῷ λόγῳ καὶ τῷ καθ' ἑαυτὸν ὑποδείγματι· δῆλον ἂν εἴη ὅτι ἐκεῖνο τῆς πρὸς τὸν Θεὸν ἀγάπης τὸ μέτρον εἶχεν ἐν ἑαυτῷ οὗ τὸ πλέον οὐκ ἐχώρει ἡ φύσις. ὁ γὰρ ἐξ ὅλης καρδίας τε καὶ ψυχῆς καὶ διανοίας τὸν Θεὸν ἀγαπῶν, πῶς ἂν ὑπερταθείη πρὸς τὸ πλέον τῆς ἀγάπης μέτρον, ὃ χώραν οὐκ ἔχει; οὐκοῦν εἰ ἕνα τῆς τελείας ἀγάπης ὅρον ἐμάθομεν, τὸν ἐξ ὅλης καρδίας τῷ Θεῷ ἀνακείμενον· ἠγάπων δὲ Παῦλος καὶ Βασίλειος ἐν ὅλῃ καρδίᾳ τῷ Θεῷ ἀνακείμενοι, ἓν μέτρον εἶναι τῆς ἀγάπης ἐν ἀμφοτέροις εἰπεῖν τις τολμήσας, οὐκ ἂν ἁμάρτοι τῆς ἀληθείας. ἀλλὰ μὴν πάντων τῶν ἀγαθῶν μείζονα τὴν ἀγάπην ὅ τε Ἀπόστολος λέγει, καὶ ἐπιψηφίζει τὸ ὑψηλὸν Εὐαγγέλιον. ὁ μὲν Ἀπόστολος προφητείας αὐτὴν καὶ\n\nγνώσεως προτιμοτέραν λέγων, πίστεως δὲ παγιωτέραν, καὶ ἐλπίδος διαρκεστέραν, καὶ πάντοτε ἐν τῷ αὐτῷ διαμένουσαν, ἧς ἄνευ ἀνόνητον εἶναι πᾶν τὸ ἐπ' ἀγαθοῦ σπουδαζόμενον. ὁ δὲ Κύριος πάντα νόμον, καὶ πάντα τὰ μυστήρια τὰ προφητικὰ τοῦ τοιούτου ἐξάπτων χαρίσματος, πάντων πρωτεύειν τὴν ἀγάπην καὶ αὐτὸς ἀποφαίνεται. εἰ οὖν ἐν τῷ ὑπερέχοντι καὶ περιληπτικῷ τῶν κατορθωμάτων οὐκ ἀπολείπεται τοῦ μεγάλου Παύ λου ἄρα καὶ ἐν τοῖς ἄλλοις πᾶσιν, ὧν ἡ ἀγάπη καθηγεῖται, καὶ ὅσα ἐκ ταύτης ἐκφύεται, πάντως οὐκ ἔλαττον ἔχων ἀναφανήσεται. ὅσπερ γὰρ ὁ τῆς ἀνθρωπίνης φύσεως μετέ χων ἐν πᾶσίν ἐστι τοῖς τῆς φύσεως ἰδιώμασιν·","english":"But if he was an enemy and adversary of all these things and of things like them, first banishing from his own life every passionate disposition toward them, and then also purifying the common life both by his teaching and by his own example, it would be clear that he possessed within himself that measure of love toward God beyond which nature could not contain more. For the one who loves God with his whole heart and soul and mind, how could he be raised beyond the measure of love, which has no room for more? Therefore, if we have learned one limit of perfect love—the one wholly devoted to God with his whole heart—and Paul and Basil loved God, wholly devoted to him with their whole heart, then anyone who dared to say that there is one measure of love in both would not miss the truth. But indeed the Apostle says that love is greater than all good things, and the lofty Gospel casts its vote as well. The Apostle, declaring it more to be preferred than prophecy and knowledge, more firm than faith, more enduring than hope, and always remaining in the same state, without which everything earnestly pursued for good is profitless. And the Lord, hanging all the law and all the prophetic mysteries upon this kind of gift, himself declares that love holds first place among all things. If, then, in that which is preeminent and comprehensive among his achievements he is not inferior to the great Paul, then in all other things as well, of which love is the guide, and in all that springs from it, he will certainly be shown to have no less. For just as one who partakes of human nature is in all the properties of that nature—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"οὕτως καὶ ὁ τὸ τέλειον τῆς ἀγάπης ἐν ἑαυτῷ κατορθώσας, πάντα ὅσα συν θεωρεῖται ταύτῃ τῶν ἀγαθῶν εἴδη μετὰ τοῦ πρωτοτύπου τῶν κατορθωμάτων ἔχει. εἴτε γὰρ πίστις ἐστὶν ἡ σώζουσα, εἴτε διὰ τῆς ἐλπίδος σωζόμεθα, εἴτε δι' ὑπομονῆς τὴν χάριν ἀπεκδεχόμεθα, ἡ ἀγάπη πάντα πιστεύει καὶ πάντα ἐλπίζει καὶ πάντα ὑπομένει, καθώς φησιν ὁ Ἀπόστολος. καὶ τὰ ἄλλα πάντα ἵνα μὴ τὰ καθ' ἕκαστον λέγοντες διατρίβωμεν, τῆς κατὰ τὴν ἀγάπην ῥίζης βλάστημα γίνεται, ὅσα τῷ τῆς ἀρετῆς λόγῳ σπουδάζεται, ὥστε τὸν ταύτην ἔχοντα, μηδενὸς ἐνδεῶς ἔχειν τῶν ἄλλων. ἀλλὰ μὴν εἶχε ταύτην ὁ μέγας Βασίλειος· οὐδενὸς ἄρα τῶν ἀγαθῶν δι' αὐτῆς ἀπελείπετο. εἰ δὲ πάντα εἶχεν ἐν οὐδενὶ πάντως ἠλάττωτο. Ἀλλ' ἐρεῖ τις πάντως, ὅτι τρίτον οὐρανὸν εἶδεν ἐκεῖνος καὶ ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἂ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. ἀλλ' οὐδὲ ἐκεῖνος φανερῶς διὰ τῆς σαρκὸς ταύτης τὴν τοιαύτην χάριν ἐδέξατο. οὐ γὰρ ἐπικρύπτεται τὴν ἀμφιβολίαν λέγων· Εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα· ὁ Θεὸς οἶδεν. καὶ περὶ τούτου τολμήσας εἴποι τις ἂν ὅτι ἐν σώματι τοιοῦτον μὲν οὐδὲν εἶδεν, τῇ δὲ ἀσωμάτῳ καὶ νοητῇ θεωρίᾳ οὐκ ἔστιν ὅ τι τού των ἀφῆκεν ἀθέατον. μάρτυς δὲ τούτων ὁ παρ' αὐτοῦ λόγος, ὅν τε ἐφ' ἑαυτοῦ διεξῄει καὶ ὃν κατέλιπεν ἐν συγγράμμασιν. ἐκεῖνος ἀπὸ Ἱεροσολύμων ἐπὶ τὸ Ἰλλυρικὸν ἐν κύκλῳ περιελθὼν πᾶσι τοῖς διὰ μέσου τὸν εὐαγγελικὸν ἐκήρυξε λόγον· καὶ ὁ τούτου λόγος καὶ τὸ κήρυγμα πᾶσαν μικροῦ δεῖν τὴν οἰκουμένην διέλαβεν, ἐπ' ἴσης τοῖς Παύλου λόγοις παρὰ πάντων καὶ αὐτὸ σπουδαζόμενον.","english":"Thus also the one who has perfectly achieved love in himself possesses all the forms of good that are contemplated together with it, along with the archetype of the achievements. For whether it is faith that saves, or whether we are saved through hope, or whether through endurance we await the grace, love believes all things and hopes all things and endures all things, as the Apostle says. And all the other things—so that we may not linger speaking of each in particular—whatever is pursued by the principle of virtue becomes a shoot from the root of love, so that the one who has this lacks nothing of the others. But indeed the great Basil had this; therefore he was left lacking none of the goods through it. And if he had all things, he was in no respect inferior. But someone will certainly say that he saw the third heaven and was caught up into paradise and heard unutterable words which it is not permitted for a man to speak. But neither did he openly receive such grace through this flesh. For he does not conceal the ambiguity when he says: Whether in the body I do not know, or outside the body I do not know; God knows. And concerning this one might dare to say that in the body he saw no such thing, but in incorporeal and intelligible contemplation there is nothing of these things that he left unseen. And the witness of these things is the word from him, both what he set forth about himself and what he left behind in his writings. He, having gone around in a circuit from Jerusalem to Illyricum, proclaimed the gospel word to all those in between; and his word and preaching encompassed almost the whole inhabited world, being pursued by all equally with the words of Paul himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"παρείσθω δὲ τὰ λοιπὰ δι' ὧν ὁ βίος τούτου πρὸς τὸν ἐκείνου συμφέρεται, οἷον ἐσταυρώθη τῷ κόσμῳ ἐκεῖνος, καὶ τούτῳ ὁ κόσμος. ἐνέκρωσε τὸ σῶμα ἐκεῖνος, ἐτελείωσε καὶ οὗτος ἐν ἀσθενείᾳ τὴν δύναμιν. Χριστὸς ἦν τὸ ζῇν ἀμφοτέροις, καὶ ὅμοιον ἑκατέρῳ κέρδος ὁ θάνατος, καὶ προτιμοτέρα τοῦ πεπλανημένου βίου ἡ πρὸς τὸν Δεσπότην ἀνάλυσις. Ἢ καὶ τὸν Ἰωάννην ἀντιπαραδεῖξαι τῷ διδασκάλῳ δοκεῖ; ἀλλὰ τὸ μὲν προτερεύειν ἐκεῖνον τῷ ἐν γεννητοῖς γυναικῶν καὶ περισσότερον ἔχειν τοῦ προφήτου τῆς θείας φωνῆς μαρτυρούσης, μανίας ἂν εἴη καὶ ἀσεβείας ἅμα ἄλλον ἀντιπαρεξαγαγεῖν τῷ τοιούτῳ βίῳ διὰ συγκρίσεως· ἀλλὰ τοῦ τοσούτου καὶ τοιούτου καὶ τὸ κατόπιν ἐλθεῖν, τῆς ἀνω τάτω μακαριότητος τὴν ἀπόδειξιν ἔχει. οὑτωσὶ δὲ τὸν λόγον κατανοήσωμεν. οὐκ ἦν οὔτε ἐν μαλακοῖς ἱματίοις ὁ Ἰωάννης, οὔτε κάλαμος ἦν ἀνέμοις ἐνσαλευόμενος. ἠσπάζετο δὲ πρὸ τῶν οἰκουμένων τὴν ἔρημον καὶ πάλιν τοῖς οἰκουμένοις ἐπεχωρίαζεν. μή τις ἄρα ἐπισκήψει τῷ λόγῳ, εἰ τοῦτο προσ μαρτυρήσει καὶ τῷ διδασκάλῳ ἡμῶν ἡ ἀλήθεια, ὡς ἐν τού τοις αὐτὸν τοῦ μεγάλου Ἰωάννου μὴ ἀπολείπεσθαι; τίς οὐκ οἶδεν ὅπως μαλακήν τε καὶ τεθρυμμένην τοῦ βίου δίαιταν πολεμίαν ἡγήσατο, ἐν παντὶ τὸ καρτερικὸν καὶ ἀνδρῶδες πρὸ τῶν ἡδέων θηρώμενος, ἡλίῳ θαλπόμενος, κρύει παραβαλλόμενος, νηστείαις καὶ ἐγκρατείαις καταγυμνάζων τὸ σῶμα, ταῖς πόλεσιν ὡς ἐν ἐρήμοις ἐνδιατρίβων οὐδὲν εἰς ἀρετὴν ἐκ τῆς συντυχίας παραβλαπτόμενος, καὶ πόλεις τὰς ἐρημίας ἀπεργαζόμενος; οὔτε γὰρ ἡ μετὰ τῶν πολλῶν διαγωγὴ τῆς ἀκριβοῦς τι καὶ ἀσφαλοῦς πολιτείας παρέτρεψεν.","english":"Let the rest be passed over, by which this man's life is brought into comparison with that man's: for instance, that the one was crucified to the world, and the world to this one. The one put his body to death; this one also perfected his power in weakness. Christ was the life of both, and death was a like gain to each, and departure to the Master more honorable than a life of wandering. Or does he think to set John over against the teacher? But that the one is first among those born of women and has something more than the prophet, as the divine voice testifies, would be madness and impiety at once—to bring forward another in comparison with such a life. But for so great and such a man, to come afterward has the proof of the highest blessedness. Let us understand the matter in this way. John was neither in soft garments, nor was he a reed shaken by the winds. He embraced the desert before the inhabited world, and again he dwelt near the inhabited world. Will anyone then object to the argument, if the truth testifies this also of our teacher, that in these things he does not fall short of the great John? Who does not know how he regarded a soft and luxurious manner of life as an enemy, in everything hunting the steadfast and manly before the pleasant, warmed by the sun, exposed to the cold, training the body by fasts and self-control, dwelling in cities as in deserts, harmed in nothing for virtue by the chance of circumstance, and making deserts of cities? For neither did his intercourse with the many divert him from a strict and secure manner of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"οὔτε, εἰ πρὸς ἑαυτὸν ἐπὶ τὴν ἐσχατιὰν ἐχώρησεν, γυμνωθῆναι τῶν ἐπ' ὠφελείᾳ συνόντων οἷός τε ἦν· ὥστε καὶ ἐπὶ τούτου καθ'\n\nὁμοιότητα τοῦ Βαπτιστοῦ πόλιν τὴν ἔρημον γενέσθαι στενοχωρουμένην τοῖς ἐπιρρέουσιν. τὸ δὲ μὴ κάλαμον αὐτὸν εἶναι δι' εὐκολίας πρὸς τὰς ἐναντίας ὑπολή ψεις μετακλινόμενον δείκνυσι τὸ ἐν πᾶσι τοῖς παρὰ τὸν βίον κεκριμένοις αὐτῷ ἀμετάπτωτον. ἤρεσεν ἐξ ἀρχῆς ἡ ἀκτημοσύνη· πέτρα τις ἄσειστος ἡ κρίσις ἐγένετο· ἐπεθύμει διὰ καθαρότητος προσεγγίζειν τῷ Θεῷ ὄρος ἦν ἡ ἐπιθυμία αὕτη, οὐ κάλα μος· οὐδέποτε γὰρ πρὸς τὰς ἀντιπνοίας τῶν πειρασμῶν ὑπεκλίνετο. τῆς δὲ πρὸς τὸν Θεὸν ἀγάπης τὸ πάγιον μόνου ἦν τοῦ Ἀποστόλου διὰ τῶν ἰδίων λόγων ἐνδείξασθαι, τῷ μήτε τὴν ζωήν, μήτε τὸν θάνατον, μὴ ἐνεστῶτα, μὴ μέλλοντα, μήτε τινὰ κτίσιν ἑτέραν δύνασθαι αὐτοῦ τὴν καρδίαν ἀπὸ τῆς πρὸς τὸν Θεὸν ἀγάπης παρώσασθαι. Οὕτω καὶ ἐν πᾶσι τοῖς κατ' ἀρετὴν αὐτῷ κεκριμένοις οὐδαμῶς καλαμώδης τις ἦν καὶ ἀβέβαιος τὴν διάνοιαν, ἀλλὰ διὰ πάντων ὁ βίος εἶχε τὸ ἐν τοῖς καλοῖς ἀμετάπτωτον. παρρησιάζεται πρὸς τὸν Ἡρώδην Ἰωάννης, καὶ οὗτος πρὸς Οὐάλεντα. ἀντεξετάσωμεν δὲ πρὸς ἄλληλα τῶν ἀνδρῶν τούτων τὰ ἀξιώ ματα. ὁ μὲν μέρους τινὸς τῆς Παλαιστίνης ψήφῳ Ῥωμαίων τὴν δυναστείαν κεκλήρωτο· τούτου δὲ τῆς ἀρχῆς ὅρος ἦν ὅλος μικροῦ δεῖν ὁ τοῦ ἡλίου δρόμος ἐκ τῶν τῆς Περσίδος ὅρων εἰς Βρεττανούς τε καὶ τὰ ἔσχατα τοῦ Ὠκεανοῦ παρατείνων. καὶ τῆς μὲν πρὸς τὸν Ἡρώδην παρρησίας ἦν ὁ σκοπός, μὴ παρανομεῖν κατὰ γυναίου τινὸς ἀλλὰ κολάζειν ἐφ' ἑαυτοῦ τὴν ἐπιθυμίαν ὡς ἀπειρημένην τῷ νόμῳ.","english":"Nor, if he withdrew by himself to the farthest edge, was he capable of being stripped of those who were with him for his benefit; so that in his case too, after the likeness of the Baptist, the desert became a city, crowded by those who streamed in. But that he was not a reed, easily bent toward contrary opinions, is shown by his unchangeableness in all the judgments he made throughout his life. From the beginning, poverty pleased him; his decision became a certain unshaken rock. He desired through purity to draw near to God; this desire was a mountain, not a reed; for he never bent before the contrary blasts of temptations. But the firmness of his love toward God was such that only the Apostle could demonstrate it through his own words—by the fact that neither life nor death, neither things present nor things to come, nor any other creature, could thrust his heart away from the love of God. Thus also in all the things judged by him according to virtue, he was in no way reed-like and unstable in mind, but through all things his life possessed unchangeableness in what is good. John spoke boldly before Herod, and this man before Valens. Let us compare the dignities of these men with one another. The one had obtained his dominion over a certain part of Palestine by the vote of the Romans; but the boundary of this man's rule was almost the whole course of the sun, stretching from the borders of Persia to the Britains and the farthest reaches of the Ocean. And the aim of the one's boldness toward Herod was that he should not transgress the law against a certain woman, but should punish his own desire as forbidden by the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ἡ δὲ πρὸς Οὐάλεντα τοῦ διδασκάλου παρρησία τίς ἦν; ἄσυλόν τε καὶ ἀμίαντον τὴν πίστιν ἐᾷν, ἧς ἡ παρανομία πάσης τῆς οἰκουμένης ἄγος ἐγίνετο. ἀντιτιθέτω τοίνυν ὁ δίκαιος τῶν πραγμάτων ἐξεταστὴς τήν τε δυναστείαν τῇ δυναστείᾳ, καὶ τὸν σκοπὸν τῆς παρρησίας ταύτης πρὸς τὴν παρρησίαν ἐκείνην. ἐκεῖ μὲν γὰρ ἐν τῷ σώματι τοῦ Ἡρώδου τὸ ἄγος περιωρίζετο· ἐνταῦθα δὲ πάσης ἦν ἀδικία τῆς ἀνθρωπίνης φύσεως, ἡ παρανομία τῆς πίστεως. ἐκεῖνος μέχρι θανάτου ἐμμένει τῇ παρρησίᾳ· καὶ τούτῳ πέρας τῆς παρρησίας ἐξορία γίνεται, τοῦτο τοῦ βασιλέως ἀντὶ τῆς ἐπιθανατίου ψήφου καταδικάσαντος. ἀλλὰ καὶ Ἰωάννης ἀποθανὼν ζῇν ἐπιστεύετο· καὶ Βασιλείῳ παρ' αὐτῶν τῶν ἐχθρῶν ἡ τῆς ἐξορίας ἀναλύεται ψῆφος, οὐδὲν διὰ τῆς ἀπειλῆς μαλακισθέντι περὶ τὴν ἔνστασιν.\n\n15 Ἆρα τολμήσαιμεν καὶ ἐπὶ τὸν ὑψηλὸν Ἠλίαν ἀναβῆναι τῷ λόγῳ, καὶ δεῖξαι τὸν καθ' ἡμᾶς διδάσκαλον πρὸς τὴν ἐκείνου χάριν τῷ βίῳ τῷ καθ' ἑαυτὸν ὁμοιούμενον; ἀλλὰ τὴν μὲν ἐπὶ τοῦ φλογίνου ἅρματος διφρείαν καὶ τὴν τῶν πυρίνων ἡνιόχησιν ἵππων καὶ τὴν πρὸς τὸ ὑπερκείμενον τῆς ἄνω λήξεως μεταχώρησιν μηδεὶς ἀπαιτείτω τὴν ἀνθρωπίνην φύσιν. οὐδὲ γὰρ ἐκεῖνος ἐν τοῖς ὅροις μένων τῆς φύσεως ἀπαθὴς ἐν τῷ πυρὶ διεσώζετο, πρὸς τὸ ἀνωφερές τε καὶ κοῦφον θείᾳ δυνάμει μετασκευάζων τὸ ἐμβριθές τε καὶ γήϊνον, μήθ' ὅτι τὸν ἑαυτοῦ λόγον οἷόν τινα κλεῖν ἐποιεῖτο τῆς ἐξ οὐρανοῦ χορηγίας, ἀνιείς τε ὅτε βούλοιτο καὶ ἀποκλείων πάλιν κατ' ἐξουσίαν ὅτε τοῦτο πράττειν ἄμεινον ᾤετο.","english":"What was the teacher's boldness toward Valens? It was to leave the faith unplundered and undefiled, the transgression of which became a pollution of the whole inhabited world. Let the righteous examiner of affairs, then, set dominion against dominion, and the aim of this boldness against that boldness. For there the pollution was confined within the body of Herod; but here the transgression of the faith was an injustice of the whole human nature. That man persevered in his boldness unto death; and for this man the limit of his boldness becomes exile, the king condemning this in place of a death sentence. But John too, having died, was believed to be alive; and for Basil the verdict of exile is annulled by the enemies themselves, since he was not softened in the least by the threat regarding his resolve.\n\n15 Should we dare, then, to ascend also to the lofty Elijah in our account, and to show that our teacher was likened in his own life to that man's grace? But let no one demand of human nature the chariot-riding on the fiery chariot and the driving of the horses of fire and the passage to the region above, to the upper allotment. For neither was that man, remaining within the bounds of nature, preserved impassible in the fire, transforming by divine power the heavy and earthly into the upward-tending and light—nor yet because he made his own word like a key of the provision from heaven, loosening when he wished and again closing by authority when he thought it better to do this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"ἀλλὰ καὶ τὸ εἰς πολὺν αὐτὸν διαρκέσαι χρόνον ἀπόσιτον, μιᾷ τροφῇ τοῦ ἐγκρυφίου ἐκείνου ὀλυρίτου ἐν ὁμοίῳ τὴν δύναμιν αὐτοῦ διασώζοντα μέχρις ἡμερῶν τεσσαράκοντα, παρείσθω καὶ τοῦτο ὡς μεῖζον ἢ κατὰ ἄνθρωπον. ἄπορος γὰρ τῇ ἀνθρωπίνῃ φύσει τῶν ὑπὲρ φύσιν ἡ μίμησις. σιγάσθω δὲ μετὰ τούτων ὅ τε βραχὺς ἐκεῖνος τοῦ ἀλεύρου κέραμος καὶ ὁ τοῦ ἐλαίου καμψάκης· διαρκῶν ἑκάτερος πρὸς τὴν χρείαν ἐν τῇ τῆς τροφῆς χορηγίᾳ, καὶ παντὶ τοῦ λιμοῦ τῷ χρόνῳ συμπαρατείνων τὴν χάριν εἰς ἔτη τρία καὶ μῆνας ἕξ. τὰ γὰρ τῆς ἄνωθεν ἐνεργείας θαύματα ἰδιά ζουσαν ἐπὶ τῶν ἔργων ἔχει τὴν δύναμιν. καὶ οὐκ ἄν τις εὐλόγως ἀνθρωπίνῃ φύσει τὰς τοιαύτας θαυματοποιίας λογίσαιτο.\n\n16 Τίνα οὖν ἐστιν ὅσα τοῦ διδασκάλου ἡμῶν πρὸς τὰ ἐν τῷ προφήτῃ θεωρούμενα τὴν κοινωνίαν ἔχει; ζῆλος πίστεως, δυσμένεια κατὰ τῶν ἀθετούντων, ἀγάπη πρὸς τὸν Θεόν, ἐπιθυμία τοῦ ὄντως ὄντος πρὸς οὐδὲν τῶν ὑλικῶν\n\nἀπορρέουσα, ζωὴ διὰ πάντων ἐξητασμένη, βίος κατεσκληκώς, βλέμμα τῷ τόνῳ τῆς ψυχῆς συντεινόμενον, σεμνότης ἀνεπιτήδευτος· ἡσυχία λόγου ἐνεργεστέρα, φροντὶς περὶ τῶν ἐλπιζομένων, καταφρόνησις τῶν ὁρωμένων, ὁμοτιμία πρὸς πᾶν τὸ φαινόμενον, εἴτε τις τῶν ὑπερόγκων ἐν ἀξιώματι τύχοι, εἴτε τῶν ταπεινῶν τε καὶ ἀπερριμμένων προφαίνοιτο. ταῦτά ἐστι καὶ τὰ τοιαῦτα ἐν οἷς μιμεῖται ὁ τοῦ διδασκάλου βίος τὰ τοῦ Ἠλίου θαύματα. εἰ δέ τις προφέρει τῶν τεσσαράκοντα ἡμερῶν τὴν ἀσιτίαν, καὶ ἡμεῖς τοῦ διδασκάλου τὴν διὰ παντὸς τοῦ βίου ὀλιγοσιτίαν ἀντιπροσοίσομεν.","english":"But let this too be passed over as greater than is human—that he remained without food for a long time, preserving his strength in like manner by that single food of barley bread until forty days. For the imitation of things beyond nature is difficult for human nature. Let these things be silenced along with the rest—that small jar of flour and the flask of oil, each sufficient for the need in the supply of food, extending its grace alongside the whole time of famine for three years and six months. For the wonders of the activity from above have their power distinct in their works. And no one would reasonably attribute such wonder-working to human nature.\n\n16 What, then, are the things in our teacher that have fellowship with what is contemplated in the prophet? Zeal for the faith, hostility toward those who reject it, love toward God, desire for the truly existing One, flowing toward nothing material, a life tested through all things, a mode of life worn hard, a gaze strained by the tension of the soul, dignity uncontrived; silence of speech more effective than words, care for things hoped for, contempt for things seen, equal honor toward everything that appears, whether one happens to be among the lofty in rank, or shows himself among the lowly and cast away. These are the things, and things like these, in which the life of the teacher imitates the wonders of Elijah. And if anyone brings forward the fasting of the forty days, we too will set against it the teacher's little-eating throughout his whole life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"γειτνιάζει γάρ πως τῷ ἀσίτῳ τὸ ὀλιγόσιτον καὶ μάλιστα ὅταν τὸ μὲν ἐν ὀλίγῳ γένηται χρόνῳ, τὸ δὲ πρὸς πάντα διαρκέσῃ τὸν βίον. ἄλλως τε κἀκεῖ μὲν ὁ ὀλυρίτης ἐκεῖνος ἐγκρυφίας διεκράτει τοῦ προφήτου τὸν τόνον ἔχων τι πάντως ἐν ἑαυτῷ τοιοῦτον, ᾧ συνετηρεῖτο τοῦ προσενεγκαμένου τὴν τροφὴν ταύτην ἡ δύναμις. τεκμήριον δὲ ὅτι οὐχὶ τῶν ὁμοφύλων τις αὐτῷ σιτοποιήσας τὴν τροφὴν παρεθήκατο, ἀλλ' ἀγγελικῆς παρασκευῆς ἐνεφορήθη. ὅθεν αὐτῷ πλήρης τε καὶ ἀδιάπνευστος ἦν ἡ διὰ τῆς τροφῆς ἐκείνης ἐγγινομένη τῷ σώματι δύναμις. ἐνταῦθα δὲ οὐδὲν καινοτομηθείσης τῆς συνηθείας, μέτρον τῆς τροφῆς ὁ λογισμὸς ἦν τοσοῦτον παρέχων τῷ σώματι οὐχ ὅσον ἡ φύσις ἐβούλετο, ἀλλ' ὅσον ὁ τῆς ἐγκρατείας ἐνεκελεύετο νόμος.\n\n17 Ἡ δὲ ἱερωσύνη τοῦ διδασκάλου μιμεῖται τὰ τῆς ἱερωσύνης τοῦ προφήτου αἰνίγματα, διὰ τοῦ τρισσεύειν ἐν τῷ λόγῳ τῆς πίστεως τὸ οὐράνιον πῦρ πρὸς τὰς ἱερουργίας ἐφελκομένη. πῦρ δὲ τὴν τοῦ ἁγίου Πνεύματος δύναμιν καλεῖσθαι πολλαχῆ παρὰ τῆς Γραφῆς ἐδιδάχθημεν. αὐχμὸν δὲ γῆς ὁ διδάσκαλος οὔτε ἔλυσεν, οὔτε ἐπήγαγεν. ἐκεῖ δὲ ὁ μέγας προφήτης πλήξας τῇ μάστιγι τῆς ἀνομβρίας τὴν γῆν, ὁ αὐτὸς καὶ ἰατρὸς τοῦ τραύματος γίνεται ἐφάμιλλον τῇ ἀλγηδόνι τῆς μάστιγος τὴν ἐκ τῆς θεραπείας ἄνεσιν αὐτοῖς χαριζόμενος. εἰ δὲ χρή τι καὶ πρὸς τοῦτο τοῦ καθ' ἡμᾶς Ἠλίου θαῦμα εἰπεῖν·","english":"For the little-eaten is somehow near to the uneaten, especially when the one takes place in a short time, but the other suffices for one's whole life. And besides, in that case that barley-bread baked in the ashes kept the prophet's tension, having in itself altogether something of such a kind by which the strength of him who took this food was preserved. And the proof is that it was not one of his own people who baked the food and set it before him, but he was filled with an angelic preparation. Whence the strength that came into his body through that food was full and without diminution. But here, with no innovation in the custom, reason was the measure of the food, supplying to the body not as much as nature wished, but as much as the law of self-control commanded.\n\n17 And the priesthood of the teacher imitates the riddles of the prophet's priesthood, drawing down the heavenly fire for the sacred rites by thrice repeating in the word of faith. And we have been taught in many places by the Scripture that fire is the name for the power of the Holy Spirit. But the teacher neither loosed nor brought on a drought of the earth. There, however, the great prophet, having struck the earth with the scourge of rainlessness, the same man also becomes a healer of the wound, granting them relief from the cure equal to the pain of the scourge. And if one must also speak of the wonder of our own Elijah in relation to this—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"θείᾳ βουλήσει τῆς τοιαύτης ποτὲ συμφορᾶς ἀπειληθείσης καὶ ξηροῦ παντὸς τοῦ χειμερίου καιροῦ παραδραμόντος καὶ μηδεμιᾶς καρπῶν ὑποφαινομένης ἐλπίδος, τότε προσπεσὼν τῷ Θεῷ ὁ διδάσκαλος μέχρι τῆς ἀπειλῆς τὸν φόβον ἔστησεν λιταῖς τὸ Θεῖον ἱλεωσάμενος καὶ λύσας διὰ προσευχῶν τὴν τῆς ἀνομβρίας κατήφειαν. ἀλλὰ καὶ τῆς τοῦ λιμοῦ παραμυθίας ἣν ἐπὶ μιᾶς ἐνεδείξατο χήρας ὁ μέγας Ἠλίας ἔχει τι καὶ ὁ καθ' ἡμᾶς βίος ἐπὶ τοῦ διδασκάλου ὁμοίωμα. λιμοῦ γάρ ποτε χαλεποῦ καταπονοῦντος αὐτήν τε τὴν πόλιν ἐν ᾗ διαιτώμενος ἐτύγχανεν καὶ πᾶσαν τὴν ὑποτελοῦσαν τῇ πόλει χώραν τὰς ἑαυτοῦ κτήσεις ἀποδόμενος καὶ εἰς τροφὰς διαμείψας τὰ χρήματα, ὅτε σπάνιον ἦν καὶ τοὺς σφόδρα παρεσκευασμένους τράπεζαν ἑαυτοῖς παραστή σασθαι, διήρκεσεν ἐκεῖνος ἐν παντὶ τῷ χρόνῳ τοῦ λιμοῦ τρέφων τούς τε πανταχόθεν συρρέοντας καὶ τὴν νεολέαν παντὸς τοῦ δήμου τῆς πόλεως, ὡς καὶ τοῖς τῶν Ἰουδαίων παισὶν ἐκ τοῦ ἴσου προτιθέναι τῆς φιλανθρωπίας ταύτης τὴν μετουσίαν.","english":"When by divine will such a calamity had once been threatened, and the whole dry season of winter had passed by and no hope of crops was appearing, then the teacher fell before God and stopped the fear at the threat, propitiating the Divine by his entreaties and dissolving through his prayers the gloom of the drought. But even of the relief of famine that the great Elijah showed in the case of one widow, our own life under the teacher has a certain likeness. For when a grievous famine once oppressed both the city itself in which he happened to be living and all the country subject to the city, he sold his own possessions and converted his money into food, at a time when it was rare even for those very well furnished to set a table for themselves, and he persevered throughout the whole time of the famine feeding those who streamed together from everywhere and the new-made poor of the entire populace of the city, so as even to set before the children of the Jews equally the participation in this benevolence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"18 Διαφέρει δὲ πάντως οὐδὲν ἢ διὰ καμψάκου τὴν θείαν ἐντολήν, ἢ διά τινος ἄλλης ἀφορμῆς ἐκπληρῶσαι. ἡ γὰρ παραμυθία τῶν δεομένων οὐ ζητεῖ τὸ πόθεν, ἀλλὰ πρὸς τὸ γινόμενον βλέπει. εἰ δὲ ἀνωφερὴς ὁ Ἠλίας διὰ πυρὸς ἐγένετο θαυμαστὸν μὲν καὶ τοῦτο καὶ ὑπὲρ λόγον τὸ θαῦμα. πλὴν οὐκ ἀπόβλητον καὶ τὸ ἕτερον εἶδος τῆς ἐπὶ τὸ ἄνωφορᾶς, ὅταν τις διὰ τῆς ὑψηλῆς πολιτείας ἀπὸ γῆς εἰς οὐρανὸν ἀνοικίζηται διὰ τοῦ Πνεύματος ἅρμα τὰς ἀρετὰς ποιησάμενος. ὅπερ δὴ κατορθῶ σθαι τῷ διδασκάλῳ πᾶς ὁ εὐγνωμόνως τὰ κατ' αὐτὸν ἐξετάζων συνθήσεται.\n\n19 Ἆρα χρὴ καὶ τοῦ Σαμουὴλ κατατολμῆσαι τῷ λόγῳ; ἀλλ' ἐν τοῖς ἄλλοις πᾶσι τῶν πρωτείων τῷ προφήτῃ παραχωρήσαντες, πρὸς δύο τινὰ τῶν περὶ αὐτοῦ λεγομένων καὶ τὰ περὶ τὸν διδάσκαλον ἡμῶν οἰκείως ἔχοντα δείξομεν· θεόσδοτος ἀμφοτέρων ἡ γέννησις ἦν. ὡς γὰρ ἐκεῖνον ἡ μήτηρ, οὕτω καὶ τοῦτον ἐξ αἰτήσεως\n\nθείας ὁ πατὴρ ἐτεκνώσατο. καὶ ἀρρωστίᾳ ποτὲ συσχεθέντος ἐπιθανατίῳ ἔτι ἐν τῷ νέῳ τῆς ἡλικίας, εἶδεν ὁ πατὴρ ἐπιφανέντα αὐτῷ κατὰ τὴν ἐνύπνιον ὄψιν τὸν Κύριον τὸν ἐν τῷ Εὐαγγελίῳ τὸν παῖδα τῷ βασιλικῷ χαρισάμενον, κἀκεῖνα εἰπόντα πρὸς τοῦτον ἃ πρὸς ἐκεῖνον εἶπεν ὁ Κύριος· ὅτι Πορεύου, ὁ υἱός σου ζῇ. οὗ τὴν πίστιν καὶ αὐτὸς μιμησάμενος τὸν αὐτὸν ἐπὶ τῇ πίστει καρπὸν ἐκομίσατο τὴν τοῦ υἱοῦ σωτηρίαν ἐκ τῆς φιλανθρωπίας τοῦ Κυρίου δεξάμενος. ἓν μὲν δὴ τοῦτο τοῖς θαύμασι τοῦ Σαμουὴλ ἀνατίθεμεν· ἕτερον δὲ ὅτι τὸ εἶδος τῆς ἱερουργίας τὸ αὐτὸ τοῖς δύο διεσπουδάσθη.","english":"There is no difference at all in fulfilling the divine command through a lampstand or through any other means. For the consolation of those in need does not ask from where, but looks to what is done. And if Elijah became wonder-working through fire, this too is a wonder both marvelous and beyond reason. Nevertheless, the other form of upward movement is not to be rejected either, when someone through a lofty manner of life is raised from earth to heaven through the Spirit, having made the virtues his chariot. That this was accomplished by the teacher, everyone who examines his affairs with good sense will agree.\n\nMust we then also dare to speak of Samuel? But having yielded the first place to the prophet in all other respects, we shall show that two of the things said about him are also fittingly related to our teacher: the birth of both was God-given. For as that man's mother, so also this man's father begot him by divine petition. And when he was once seized by a mortal illness while still in the youth of his age, his father saw the Lord appearing to him in a dream vision—the Lord who in the Gospel granted the child to the royal official—and saying to him those very words that the Lord said to that man: Go, your son lives. Having himself imitated his faith, he reaped the same fruit for his faith, receiving the salvation of his son from the loving-kindness of the Lord. This one thing, then, we attribute to the wonders of Samuel; and another, that the form of priestly service was earnestly pursued by both alike.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"εἰρηνικὰς γὰρ προσήγαγον ἀμφότεροι τῷ Θεῷ τὰς θυσίας ὑπὲρ τῆς τῶν πολεμίων ἀναιρέσεως ἱερουργοῦντες, ὁ μὲν ἐπὶ τῇ καταλύσει τῶν αἱρέσεων, ὁ δὲ κατὰ τῶν ἀλλοφύλων τοῦ το ποιῶν.\n\n20 Μωϋσῆς δὲ ὁ μέγας κοινὸν πρόκειται πᾶσι τοῖς πρὸς ἀρετὴν ὁρῶσιν ὑπόδειγμα· καὶ οὐκ ἄν τις πλημμελοίη τοῦ ἰδίου βίου σκοπὸν τὴν ἀρετὴν τοῦ νομοθέτου ποιούμενος. οὐκοῦν ἀνεπίφθονον πάντως ἂν εἴη δεῖξαι τὸν διδάσκαλον ἡμῶν, ἐν οἷς οἷός τε ἦν, τὸν νομοθέτην ἐπὶ τοῦ βίου μιμούμενον. ἐν τίσι τοίνυν ἡ μίμησις ἦν; ἄρχουσά τις τῶν Αἰγυπτίων εἰσποιησα μένη τὸν Μωϋσέα παιδεύει τὴν ἐγχώριον παίδευσιν, οὐκ ἀποστάντα τοῦ μητρῴου μαζοῦ ἕως ἔδει τὴν πρώτην ἡλικίαν τῇ τοιαύτῃ τροφῇ τιθηνήσασθαι. τοῦτο καὶ τῷ διδασκάλῳ μαρ τυρεῖ ἡ ἀλήθεια. ἀνατρεφόμενος γὰρ ὑπὸ τῆς ἔξω σοφίας ἀεὶ τοῦ μαζοῦ τῆς Ἐκκλησίας εἴχετο, τοῖς ἐντεῦθεν διδάγμασι τὴν ψυχὴν αὔξων καὶ ἁδρυνόμενος. ἠρνήσατο μετὰ ταῦτα ὁ Μωϋσῆς τῆς ψευδωνύμου μητρὸς τὴν σεσοφισμένην συγγένειαν. οὐδὲ οὗτος παρέμεινεν ἐπιπολὺ νομίζεσθαι τοῦτο ᾧ ἐπῃσχύνετο. πᾶσαν γὰρ τὴν ἐκ τῶν ἔξωθεν λόγων δόξαν ἀποσεισάμενος ὥσπερ τὴν βασιλείαν ἐκεῖνος, πρὸς τὸν ταπεινὸν ἀπηυτομόλησε βίον, καθάπερ καὶ τοὺς Ἑβραίους ὁ Μωϋσῆς προτιμοτέρους τῶν Αἰγυπτίων θησαυρῶν ἐποιήσατο. τῆς δὲ φύσεως ἐφ' ἑκάστου τὸ ἑαυτῆς ἐνεργούσης, ἑκάστου γὰρ ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, οὐδὲ οὗτος ἐκτὸς ἦν τῆς τοῦ Αἰγυπτίου λογισμοῦ μάχης, ἣν ἐπῆγε τῷ καθαρεύοντι· ἀλλὰ συμμαχῶν τῷ βελτίονι, νεκρὸν ἐποίει τὸν κακῶς τῷ Ἑβραίῳ ἐπεγειρόμενον. Ἑβραῖος ἦν δὲ λογισμὸς ὁ ἐκκεκαθαρμένος καὶ ἀμόλυντος.","english":"For both brought peaceful sacrifices to God, officiating for the destruction of enemies—the one for the overthrow of heresies, the other doing this against the foreigners.\n\n20 But Moses the great is set before all who look toward virtue as a common example; and no one would go wrong in making the virtue of the lawgiver the goal of his own life. Therefore it would be entirely free from envy to show our teacher, in the ways he was able, imitating the lawgiver in his life. In what, then, was the imitation? A certain woman of the Egyptians, having adopted Moses as her own, educates him in the local education, though he did not depart from his mother's breast until it was necessary for his first age to be nursed by such nourishment. The truth bears witness to this also for our teacher. For while being reared by the outside wisdom, he always clung to the breast of the Church, increasing and maturing his soul by the teachings from there. After these things Moses denied the sophisticated kinship of the falsely named mother. Nor did this one remain for long to be considered that of which he was ashamed. For having shaken off all the opinion from external words, as that one did the kingdom, he fled away to the humble life, just as Moses also made the Hebrews more honorable than the treasures of the Egyptians. But since nature works its own in each—for the flesh of each desires against the spirit—neither was this one outside the battle of the Egyptian reasoning, which it brought against the pure one; but fighting alongside the better, he made dead the one that rose up wickedly against the Hebrew. And the Hebrew was the reasoning that had been purified and undefiled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"ὁ γὰρ διὰ τοῦ νεκρῶσαι τὰ ἐπὶ τῆς γῆς μέλη τῇ ψυχῇ συμμαχῶν μιμεῖται τοῦ Μωϋσέως τὴν ἀριστείαν ἣν κατὰ τοῦ Αἰγυπτίου ἐνήργησεν. παραδραμεῖν δὲ προσήκει τὰ πολλὰ τῆς ἱστορίας ὡς ἂν μὴ πολὺν ὄχλον ἐπάγοι τῇ ἀκοῇ, τὸ πάντα δι' ἀκριβείας θέλειν ἐκτίθεσθαι ὅσα τε ἐπὶ Μωϋσέως ὁ λόγος κατέχει καὶ ἐν οἷς ἐγένετο τοῦ διδασκάλου ἡ πρὸς τὸν νομοθέτην ὁμοίωσις. Κατέλιπε τὴν Αἴγυπτον μετὰ τὸν θάνατον τοῦ Αἰγυπτίου ὁ Μωϋσῆς καὶ πολὺν ἐν τῷ μέσῳ διῆγεν χρόνον ἐφ' ἑαυτοῦ ἰδιάζων. κατέλιπε καὶ οὗτος τοὺς ἐν ἄστει θορύβους καὶ τὰς ὑλικὰς ταύτας περιηχήσεις, καὶ ἦν ἐπὶ τῆς ἐσχατιᾶς προσφιλοσοφῶν τῷ Θεῷ. κατελάμφθη τῷ φωτὶ διὰ τῆς βάτου ἐκεῖνος. ἔχομέν τι συγγενὲς τῆς ὀπτασίας ταύτης καὶ ἐπὶ τού του εἰπεῖν· ὅτι νυκτὸς οὔσης γίνεται αὐτῷ φωτὸς ἔλλαμψις κατὰ τὸν οἶκον προσευχομένῳ· ἄϋλον δέ τι τὸ φῶς ἦν ἐκεῖνο θείᾳ δυνάμει καταφωτίζον τὸ οἴκημα, ὑπ' οὐδενὸς πράγματος ὑλικοῦ ἐξαπτόμενον. σώζει τὸν λαὸν ὁ Μωϋσῆς ἐκ τοῦ τυράννου ῥυσάμενος. μαρτυρεῖ τὰ ἴσα τοῦ καθ' ἡμᾶς νομοθέτου ὁ λαὸς οὗτος, οὗ διὰ τῆς ἱερωσύνης πρὸς τὴν ἐπαγγελίαν τοῦ Θεοῦ καθηγήσατο.","english":"For by putting to death the members that are on the earth, the one who fights alongside the soul imitates the prowess of Moses which he displayed against the Egyptian. But it is fitting to pass over most of the history, so as not to bring a great crowd of material upon the hearing by wishing to set out with precision everything that the account contains concerning Moses and the respects in which the likeness of the teacher to the lawgiver came about. Moses left Egypt after the death of the Egyptian and spent a long time in between, living privately by himself. This man too left behind the tumults in the city and these material echoes, and was at the farthest edge, philosophizing in friendship toward God. That one was illuminated by the light through the bush. We have something akin to this vision to say also in his case: that while it was night, there came to him a shining of light as he prayed in his house; and that light was something immaterial, illuminating the room by divine power, kindled by no material thing. Moses saves the people, rescuing them from the tyrant. This people bears equal witness to our lawgiver, whom through his priesthood he led to the promise of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"καὶ τί χρὴ τὰ καθ' ἕκαστον λέγειν, ὅσους διήγαγε καὶ οὗτος διὰ τοῦ ὕδατος, ὅσοις διὰ τοῦ λόγου τὸν στύλον τοῦ πυρὸς ἐδᾳδούχησεν, ὅσους τῇ τοῦ Πνεύματος νεφέλῃ διέσωσεν, ὅσους ἔθρεψε τῇ οὐρανίᾳ τροφῇ, ὅπως ἐμιμεῖτο τὴν πέτραν ᾗ ποτε τῷ ξύλῳ ἀνεστομώθη τὸ ὕδωρ, τουτέστιν, ᾗ ποτε ὁ τοῦ σταυροῦ τύπος τοῦ στόματος ἔθιγεν, ὅπως ἐπότιζε τοὺς διψῶντας τοῦ ὕδατος ἐκείνου τῷ πλήθει τῆς ἐπιρροῆς τὰς ἀβύσσους μιμούμενος, οἵαν μαρτυρίου σκηνὴν καὶ σωματικῶς μὲν ἐν τῷ προαστείῳ κατεσκευάσατο, τοὺς πτωχοὺς τῷ σώματι πτωχοὺς τῷ πνεύματι διὰ τῆς ἀγαθῆς διδασκαλίας εἶναι ποιήσας, ὥστε αὐτοῖς γενέσθαι μακαριστὴν τὴν πτωχείαν τῆς\n\nἀληθινῆς βασιλείας προξενοῦσαν τὴν χάριν; σκηνὴν δὲ ἀληθῆ πρὸς τὴν τοῦ Θεοῦ κατοίκησιν τὴν ἑκάστου ψυχὴν ἐδημιούργει τῷ λόγῳ, καὶ στύλους τινὰς ἐν αὐτῇ κατα σκευάζων· λογισμοὺς λέγω τοὺς στύλους τοὺς τὸ ἐπί πονον τῆς ἀρετῆς ὑπερείδοντας· καὶ λουτῆρας ὡσαύτως πρὸς τὸ ἐκπλύνειν τῆς ψυχῆς τὰ μιάσματα, τῷ ἐκ τῶν ὀφθαλμῶν ὕδατι τὸν μολυσμὸν ἀποκλύζοντας. ὅσας λυχνίας ἐνετίθει τῇ ἑκάστου ψυχῇ, καταφωτίζων τῷ λόγῳ τὰ κρύφια. οἷα τὰ τῶν προσευχῶν θυμιατήριά τε καὶ θυσιαστήρια κατεσκεύασεν ἐκ καθαροῦ καὶ ἀδόλου χρυσίου, τουτέστιν, ἐξ ἀληθινῆς τε καὶ καθαρᾶς διαθέσεως, οὗ μηδὲν ὁ βαρὺς τῆς κενοδοξίας μόλυβδος τὴν λαμπηδόνα τῶν γινομένων ἠμαύρωσεν. τί δεῖ λέγειν τὴν μυστικὴν κιβωτόν, οἵαν ἑκάστῳ ἐτεκτήνατο, τὰς πλάκας τῆς διαθήκης τὰς τῷ θείῳ δακτύλῳ ἐγγεγραμμένας ἐντιθεὶς τῇ ψυχῇ;","english":"And why should one speak of each detail—how many he too led through the water, for how many he lit the way with the pillar of fire through the word, how many he saved by the cloud of the Spirit, how many he fed with heavenly food, how he imitated the rock from which water once gushed forth at the touch of the wood—that is, which the type of the cross once touched with its mouth—how he gave drink to those thirsting for that water, imitating the abysses by the abundance of his flow; what a tabernacle of martyrdom he also prepared bodily in the suburb, making the poor in body to be poor in spirit through his good teaching, so that poverty became blessed for them, procuring for them the grace of the true kingdom. And he fashioned a true tabernacle for the dwelling of God—the soul of each person—by the word, and he set up certain pillars in it; I mean the pillars of reason that support the toil of virtue; and likewise lavers for washing away the defilements of the soul, washing off the stain with the water from the eyes. How many lampstands he set in each soul, illuminating the hidden things by the word. What censers and altars of prayers he prepared from pure and unalloyed gold—that is, from a true and pure disposition, whose brightness the heavy lead of vainglory did not dim in any of the things that were done. Why need one speak of the mystical ark, what sort he crafted for each person, placing in the soul the tablets of the covenant inscribed by the divine finger?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"λέγω δὲ ταῦτα πρὸς ἐκεῖνο βλέπων, ὅτι τὴν ἑκάστου καρδίαν ἐποίει κιβωτὸν περιεκτικὴν τῶν πνευματικῶν μυστη ρίων, γραπτὸν ἔχουσαν τὸν νόμον διὰ τῶν ἔργων καταγραφό μενον τῇ ἐνεργείᾳ τοῦ Πνεύματος, οὕτω γὰρ ὁ δάκτυλος τοῦ Θεοῦ ἑρμηνεύεται· ἐν ᾗ καὶ τῆς ἱερωσύνης ἡ ῥάβδος ἀεὶ τὸν ἴδιον καρπὸν ἐξήνθει διὰ τῆς μετουσίας τῶν ἁγιασμάτων ἀνα βλαστάνουσα· καὶ ἡ στάμνος οὐκ ἐκενοῦτο τοῦ μάννα. τότε γὰρ κενὸν γίνεται τῆς ψυχῆς τὸ ἀγγεῖον τῆς οὐρανίας τροφῆς, ὅταν ἁμαρτία παρεμπεσοῦσα τὴν ἐπιρροὴν τοῦ μάννα κωλύσῃ. μάννα δέ ἐστιν ἄρτος οὐράνιος.\n\n22 Τί χρὴ λέγειν ὅπως δι' ἀκριβείας τὴν ἱερατικὴν στολὴν αὐτός τε περιετίθετο καὶ κατεκόσμει τοὺς ἄλλους τῷ καθ' ἑαυτὸν ὑποδείγματι, ἀεὶ φέρων τὸν ἐπὶ τοῦ στήθους κόσμον, ᾧ ὄνομα λογεῖον τε καὶ δήλωσις καὶ ἀλήθεια; ἃ πάντα παρίημι τοῖς φιλοπονωτέροις κατὰ τὴν τροπικὴν σημασίαν ἐφαρμόζειν τῷ διδασκάλῳ· δι' ὧν αὐτός τε τοιοῦτος ἦν καὶ τοῖς ἄλλοις ἐκοινώνει τοῦ κόσμου. πολλάκις ἔγνωμεν αὐτὸν καὶ ἐντὸς τοῦ γνόφου γενόμενον, οὗ ἦν ὁ Θεός. τὸ γὰρ τοῖς ἄλλοις ἀθεώρητον, ἐκείνῳ ληπτὸν ἐποίει ἡ μυσταγωγία τοῦ Πνεύματος, ὡς δοκεῖν ἐντὸς τῆς περιοχῆς εἶναι τοῦ γνόφου ᾧ ὁ περὶ τοῦ Θεοῦ λόγος ἐναποκρύπτεται. πολλάκις ἀντέστησεν ἑαυτὸν τοῖς Ἀμαληκίταις ὅπλῳ χρησάμενος τῇ προσευχῇ. οὗ τὰς χεῖρας ἐπαίροντος ὁ ἀληθινὸς Ἰησοῦς κατηγωνίζετο τὸν πολέμιον. πολλῶν κατὰ τὸν Βαλαὰμ ἐκεῖνον γοήτων τὰς μαγγανείας διέλυσεν·","english":"I say these things with an eye to this: that he made each person's heart an ark containing the spiritual mysteries, having the law written on it, inscribed through works by the activity of the Spirit—for thus the finger of God is interpreted; in which ark the rod of the priesthood also always put forth its own fruit, blossoming through participation in the sanctifications; and the jar of manna was not emptied. For then the vessel of the soul becomes empty of heavenly food, when sin, creeping in, blocks the inflow of the manna. And the manna is heavenly bread.\n\nWhy should one speak in detail of how he himself put on the priestly robe and adorned others by his own example, always bearing the ornament on his breast, whose name is the logion and declaration and truth? All these things I leave to those more industrious to apply to the teacher in their figurative significance—through which he was himself such and shared the ornament with others. We have often known him to be even within the darkness where God was. For what was invisible to others, the mystical guidance of the Spirit made graspable for him, so that he seemed to be within the enclosure of the darkness in which the word concerning God is hidden. Often he set himself against the Amalekites, using prayer as his weapon. As he raised his hands, the true Jesus fought down the enemy. He dissolved the sorceries of many magicians like that Balaam.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"οἳ οὐχὶ τοῦ ἀληθινοῦ λόγου ἀκούοντες, ἀλλὰ τῇ ὀνώδει διδασκαλίᾳ τῶν δαιμόνων πειθόμενοι ἀνενέργητον εἶχον εἰς κακίαν τὸ στόμα τῆς τοῦ διδασκάλου εὐχῆς εἰς εὐλογίαν τὴν κατάραν μετατιθείσης. ταῦτα δὲ παρ' ἡμῶν λέγεται δι' ἐπιδρομῆς τε καὶ συντομίας· ἐφαρμόσει δὲ τῇ ἀληθείᾳ τῶν γεγονότων τὰ καθ' ἕκαστον ὁ μὴ ἀγνοῶν τοῦ Ἁγίου τὸν βίον, ὅσοι διὰ φαρμακείας τε καὶ γοητείας ἐπιβουλὰς κατά τινων συσκευάσαντες ἄπρακτον ἔσχον τὴν πονηρίαν, μὴ συγχωρηθέντες ὑπὸ τῆς τοῦ διδασκάλου πίστεως προαγαγεῖν τὸ κακὸν εἰς τελείωσιν. ἀλλὰ πάντα τὰ διὰ μέσου καταλιπὼν τοῦ τέλους ἀμφοτέρων ἐπιμνησθήσομαι·\n\n23 Ἀφῆκε μὲν τὸν βίον ἑκάτερος· μνημόσυνον δὲ τῆς ἰδίας περὶ τὴν σάρκα σχέσεως οὐθέτερος αὐτῶν τῷ βίῳ κατέλιπεν. οὔτε γὰρ Μωϋσέως τάφος εὑρίσκεται, οὔτε οὗτος περιουσίᾳ τινὶ ὑλικῇ ὑπεχώσθη· ἀλλ' ὁμοῦ τε παρῆλθε τὸν βίον καὶ συμπαρῆλθεν αὐτῷ πάντα δι' ὧν ὁ βίος τῶν ἀνθρώπων ἔχει τὴν σύστασιν, ὡς μηδὲν εὑρεθῆναι τοῦ ἀνδρὸς ὑλικὸν μνημεῖον ἐκ τῆς τῶν ὑπολειφθέντων περιουσίας καταχωννύον αὐτοῦ τὴν πρὸς τὸ κρεῖττον ὑπόληψιν· ὥσπερ ἐπὶ τοῦ Μωϋσέως ἡ ἱστορία λέγουσα τοῦτο, ὅτι οὐχ εὑρέθη αὐτοῦ τάφος ἕως τῆς σήμερον ἡμέρας. εἰ οὖν τοιοῦτος ἀπὸ τοῦ λόγου ἡμῖν ἀναδέδεικται ὁ Μέγας Βασίλειος, ὥστε μὴ πόρρω τῶν ἁγίων εἶναι αὐτὸν διὰ τοῦ βίου πρὸς ἕκαστον τῶν μεγάλων παρατιθέμενον, καλῶς ἡμῖν ἡ ἀκολουθία τῶν ἑορτῶν ἐπὶ τοῦτον ἄγει νῦν τὴν ἐνεστῶσαν πανήγυριν.","english":"These men did not listen to the true Word, but, persuaded by the asinine teaching of the demons, kept the mouth of the teacher's prayer inactive for evil, since it turned the curse into a blessing. But these things are said by us in passing and briefly; and he who is not ignorant of the life of the Holy One will apply the details to the truth of what happened—how many, having contrived plots against certain people through drugs and sorcery, kept their wickedness ineffective, not being permitted by the teacher's faith to bring the evil to completion. But leaving aside all that lies in between, I will mention the end of both.\n\nEach departed from this life; and neither left behind in the world a memorial of his own attachment to the flesh. For neither is the tomb of Moses found, nor was this man buried under any material possession; but at once he passed from life, and all things through which the life of men has its constitution passed away with him, so that no material monument of the man was found from the abundance of things left behind, burying his reputation for the better; just as the history says in the case of Moses, that his tomb was not found to this day. If, then, the Great Basil has been shown to us by our account to be such that he is not far from the saints, being compared through his life to each of the great ones, our sequence of feasts rightly leads us now to this present festival.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"24 Ἀλλὰ μὴν διὰ τῶν κεχαρισμένων ἐκείνῳ προσαγαγεῖν πρέπον ἂν εἴη τὴν μνήμην. οὐκοῦν σκεπτέον ὅπως διαθέντες τὴν ἑορτὴν κεχαρισμένως τῷ ἁγίῳ πανηγυρίσωμεν. ἆρά τις ἐπιζητήσει τὸν ἐπιδεικτικὸν ἐπ' αὐτοῦ καὶ κομπώδη τῶν ἐγκωμίων τρόπον; πατρίδα καὶ γένος, καὶ τὴν ἐκ γονέων ἀνατροφήν, καὶ τὰ καθ' ἕκαστον τοῦ βίου ἐπιτηδεύματα, οἷς συνηυξήθη τε καὶ συνήκμασε, καὶ δι' ὧν τὸ περιφανές τε καὶ περίβλεπτον ἔσχεν ἐν ἀνδράσι γενόμενος; ἀλλὰ παρωθεῖται πᾶσαν τὴν κομπώδη ταύτην ὑψηγορίαν τὸ μέγεθος τῶν περὶ αὐτὸν θεωρουμένων καλῶν, ὅτι πρὸς τοὐναντίον ἐκβαίνει τὸ σπουδαζόμενον, τῷ μὴ εἶναι δύναμιν ἐν λόγοις τοιαύτην, ἥτις τοῦ μεγέθους τῶν θαυμάτων πρὸς ἀξίαν ἐφάψεται. ὡς ἂν οὖν μὴ τῇ μικροφυΐᾳ τοῦ λόγου συγκαθαιρεθείη τὸ θαῦμα, καὶ τῆς ἐν ἑκάστῳ νῦν περὶ αὐτοῦ δόξης γένοιτό τις διὰ τῶν ἐπαινεῖν ἐπιχειρούντων ἐλάττωσις, κρεῖττον ἂν εἴη τῇ σιωπῇ μᾶλλον αὔξειν ἐν ἑαυτοῖς τὸ θαῦμα, ἢ διὰ τοῦ λόγου κατα σμικρύνειν τὸν ἔπαινον. τί γὰρ ἄν τις τοιοῦτον εἰπὼν σεμνότερον αὐτὸν ἀπεργάσαιτο; ἆρα δέξαιτο ἂν ἐκεῖνος τὴν διὰ σαρκός τε καὶ αἵματος λεγομένην εὐγένειαν ἐν ἐπαίνων μέρει παραληφθῆναι; καὶ τίς οὐκ οἶδεν τοῦ μεγάλου τὴν περὶ τὴν σάρκα διάθεσιν, ὡς ἐναντίως πρὸς αὐτὴν εἶχεν, καθάπερ ἀνδράποδόν τι δραπετικὸν ἀεὶ τοῖς ἐκ τῶν λογισμῶν δεσμοῖς περιβάλλων, καὶ διὰ τῆς ἀκροτάτης κακοπαθείας τε καὶ ἐγκρατείας, μαστίζων τε καὶ στρεβλῶν τὸν μαστιγίαν ἐκεῖνον δοῦλον τὸ σῶμα, οἷόν τις ἀπαραίτητος δεσπότης οὐδε μίαν ἄνεσιν ἐνδιδοὺς τῷ δεσμώτῃ;","english":"But it would be fitting to bring his memory forward through the things that were pleasing to him. So we must consider how, arranging the festival in a pleasing way, we may celebrate the holy one's feast. Will anyone demand the showy and boastful manner of encomia in his case—fatherland and lineage, upbringing by parents, and the pursuits of his life in each particular, by which he grew up and flourished, and through which he gained distinction and renown among men? But the greatness of the good things contemplated in him thrusts aside all this boastful grandiloquence, because the very thing we are eager for turns out the opposite, since there is no such power in words as would worthily grasp the greatness of the wonders. So then, lest the wonder be brought down together with the smallness of the speech, and lest the opinion now held about him by each person be diminished by those who attempt to praise him, it would be better to increase the wonder within ourselves by silence rather than to diminish the praise through speech. For what could anyone say that would make him more august? Would he accept the nobility said to come from flesh and blood being taken up as part of the praises? And who does not know the great man's disposition toward the flesh—how he stood opposed to it, always wrapping it, like some runaway slave, in the bonds that come from reasonings, and through the utmost hardship and self-control scourging and racking that whip-worthy slave, the body, like some inexorable master granting not a single respite to the prisoner?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"τὸν οὖν οὕτως ἔχοντα περὶ τὴν σάρκα διὰ τῆς σωματικῆς εὐγενείας ἀποσεμνύνειν τῶν ἀλογωτάτων ἂν εἴη. πῶς γὰρ ὑπὸ τούτου νῦν τιμηθήσεται ᾧ παρὰ τὴν ζωὴν ἐπῃσχύνετο; ὁμοίως δὲ καὶ τῆς πατρίδος ἡ μνήμη τῷ περὶ τοῦ γένους συνεκβάλλεται λόγῳ. ὁ γὰρ παντὸς ὑπερθεὶς ἑαυτὸν τοῦ κόσμου καὶ οἷον στενοχωρούμενος ἐν πάσῃ τῇ αἰσθητῇ τῶν στοιχείων φύσει, ὡς μηδὲ τὸν οὐρανὸν φέρειν ἑαυτοῦ ὑπερκείμενον· ἀλλ' εἰς τὸ ἐπέκεινα ἵεσθαι τῇ ψυχῇ καὶ ὑπερκύπτοντα τὴν αἰσθητὴν τοῦ κόσμου περιο χὴν ἀεὶ τοῖς νοητοῖς ἐμβατεύειν καὶ συμμετεωροπορεῖν ταῖς θείαις δυνάμεσι, μηδὲν τῷ σωματικῷ ἐφολκίῳ πρὸς τὴν τοῦ νοῦ πορείαν ἐμποδιζόμενος· πότε ἂν δέξαιτο μέρει τινὶ τῆς γῆς ἑαυτὸν ἐπονομάζειν καὶ διὰ τῆς τοῦ τόπου εὐφυΐας ἑαυτῷ τοὺς ἐπαίνους συνερανίζεσθαι; ὕβρις γὰρ ἂν εἴη καὶ τῶν ἀληθινῶν ἐπαίνων ἐλάττωσις, εἰ τῆς ἀρετῆς προκει μένης τῇ θεωρίᾳ, ὕδωρ, καὶ φύλλα, καὶ βῶλος, καὶ τὰ τοιαῦτα θαυμάζοιτο. ἄλλως τε πᾶν ὃ μὴ προαιρέσεως γίνεται κτῆμα, κἂν ὅτι μάλιστα καλὸν ᾖ, οὐδεμίαν εὐφημίαν ἐκείνῳ φέρει ᾧ κατὰ τὸ αὐτὸ συνηνέχθη. οὐκοῦν σιωπάσθω πατρὶς καὶ γένος καὶ πᾶν τὸ τοιοῦτον, ὃ τῇ αὐτομάτῳ συντυχίᾳ τοῖς ἐπιτυχοῦσι συμφέρεται. ἐκείνης δ' ἄν τις εἰκότως ἐπ' αὐτοῦ μνησθείη πατρίδος τε καὶ εὐγενείας ἢ διὰ προαιρέσεως τοῖς ἐσπουδακόσι προσγίνεται. Τίς οὖν ἡ Βασιλείου εὐγένεια; καὶ τίς ἡ πατρίς; γένος μὲν αὐτῷ ἡ πρὸς τὸ Θεῖον οἰκείωσις· πατρὶς δέ, ἡ ἀρετή. ὁ γὰρ τὸν Θεὸν δεξάμενος, καθώς φησι τὸ Εὐαγγέλιον, ἐξουσίαν ἔχει τέκνον Θεοῦ γενέσθαι. τί δὲ τῆς πρὸς τὸν Θεὸν συγγενείας εὐγενέστερον ἄν τις ἐπιζητήσειεν;","english":"To exalt a man of such a character in the flesh by reason of bodily nobility would be the most irrational thing of all. For how shall he now be honored by that of which he was ashamed during his life? In the same way, the mention of his homeland is also cast out together with the account of his lineage. For he who transcended himself and the whole world, and was, as it were, cramped within the entire sensible nature of the elements, so that not even heaven could contain him who is above it, but he pressed on in his soul to what lies beyond and, peering past the sensible circumference of the world, continually entered into the intelligible realities and soared together with the divine powers, hindered in the journey of his mind by no bodily drag—when would he accept to name himself after some part of the earth and to gather praises for himself through the natural advantages of a place? For it would be an outrage and a diminution of true praises, if, when virtue lies before us for contemplation, water and leaves and a clod of earth and such things were admired. Besides, every possession that does not come from free choice, even if it be exceedingly beautiful, brings no commendation to him to whom it happened by coincidence. Therefore let homeland and lineage and everything of that sort be passed over in silence, which is borne along to those who chance upon it by spontaneous accident. But one might reasonably mention in his case that homeland and nobility which comes to the zealous through free choice. What, then, is the nobility of Basil? And what is his homeland? His lineage is his kinship with the Divine; his homeland is virtue. For he who has received God, as the Gospel says, has authority to become a child of God. And what nobler thing than kinship with God could one seek out?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"ὁ δὲ ἐν τῇ ἀρετῇ ὢν καὶ ταύτην γεωργῶν καὶ ἐκ ταύτης προσοδευόμενος πατρίδα πάντως ἑαυτοῦ ποιεῖται τοῦτο ᾧ ἐμβιοτεύει. σωφροσύνη ἦν αὐτῷ τὸ ἐφέστιον, σοφία τὸ κτῆμα, δικαιοσύνη δὲ καὶ ἀλήθεια καὶ καθαρότης τὰ λαμπρά τε καὶ περίβλεπτα τῶν οἰκοδομημάτων κάλλη· οἷς ἐνδιαιτώμενος ἐπηγάλλετο πλέον ἢ ὅσον οἱ τοῖς μαρμαρίνοις τε καὶ χρυσοπάστοις οἴκοις ἐναβρυνόμενοι. εἴ τις ἀπὸ τοιαύτης αὐτὸν ἐγκωμιάζοι πατρίδος καὶ ἀπὸ τοιούτου σεμνύνοι γένους, ἀληθῆ τε λέξει καὶ ἀπὸ τῶν κεχαρισμένων αὐτῷ τοὺς ἐπαίνους ποιήσεται· γῆν δὲ καὶ αἷμα καὶ σάρκα καὶ πλούτους καὶ δυναστείας καὶ τὰς ἐν τούτοις περιφανείας προσμαρτυρείτωσαν οἱ βουλόμενοι τοῖς τοῦ κόσμου φίλοις. Εἰ οὖν ἀχώρητον τῷ ἡμετέρῳ λόγῳ τὸ ἁρμόζον ἐκείνῳ ἐγκώμιον, παραιτητέον ἂν εἴη τὰς τοιαύτας σπουδὰς καὶ παραγράφεσθαι τῶν ἐγκωμίων τὰς\n\nτέχνας. πῶς οὖν τὴν ἐπ' αὐτῷ μνήμην ἀγάγωμεν, ἴσως ἐρεῖ τις, εἰ μὴ μετ' ἐγκωμίων τοῦτο ποιήσωμεν; πῶς ὁ νόμος τῆς Γραφῆς πληρωθήσεται, ὅς φησι, τὴν μνήμην τῶν δικαίων μετ' ἐγκωμίων δεῖ γενέσθαι, εἰ τὸ μὲν διὰ τῶν ἀληθῶν ἐπαίνων προσάγειν τὸν λόγον ἐστὶν ἀμήχανον, τὸ δὲ διὰ τῶν κοινοτέρων ἐφύβριστον; ἀλλ' ἔστιν ἴσως οὐκ ἀπορῆσαί τινος ἐπινοίας, ὡς μὴ πάντη τῶν ἡμετέρων αὐτὸν ἐπαίνων καταλειφθῆναι ἀγέραστον. τίς οὖν ἐστιν ἡ ἐπίνοια; τίς οὐκ οἶδεν ὅτι πᾶς λόγος τῶν ἔργων διεζευγμένος μάταιος καθ' ἑαυτόν ἐστι καὶ ἀνυπόστατος; ἡ δὲ τῶν ἔργων φύσις ἐν ὑποστάσει καὶ ἀληθείᾳ τὸ λεγόμενον δείκνυσιν. οὐκοῦν προτιμότερος ἂν εἴη τοῦ λόγου ὁ διὰ τῶν ἔργων πληρούμενος ἔπαινος. τοῦτο δέ ἐστι τί;","english":"But the man who lives in virtue, cultivates it, and derives his revenue from it, makes for himself as his homeland whatever he lives in. Self-control was his dwelling, wisdom his possession, and righteousness and truth and purity the bright and conspicuous beauties of his buildings; dwelling in these he exulted more than those who pride themselves in houses of marble and overlaid with gold. If anyone should praise him from such a homeland and magnify him from such a lineage, he will speak the truth and will draw his praises from what is pleasing to him; but let those who wish ascribe to the friends of the world earth and blood and flesh and wealth and dominions and the distinctions among these things. If, then, the praise befitting him is too great for our speech, such pursuits must be declined and the arts of encomium set aside. How, then, shall we bring up the memory of him, someone will perhaps say, if we do not do this with encomiums? How will the law of Scripture be fulfilled, which says that the memory of the righteous must be with encomiums, if it is impossible to bring our account through true praises, while doing so through more common ones is insulting? But perhaps it is possible to devise some plan, so that he not be left entirely without honor as regards our praises. What, then, is the plan? Who does not know that every account separated from deeds is in itself vain and without substance? But the nature of deeds shows what is said in substance and truth. Therefore the praise fulfilled through deeds would be preferable to that through speech. And what is this?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"τὸ διὰ τῆς μνήμης ἐκείνου τὸν βίον ἡμῖν γενέσθαι τῆς συνηθείας βελτίονα. καθάπερ γὰρ ἐπὶ δακτυλίου σφενδόνης καλλίστης τινὸς ἐν γλυφίδι προφαινομένης μορφῆς, ὁ ἐντυπωθεὶς τῇ σφραγῖδι κηρὸς εἰς ἑαυτὸν τὸ ἐγκείμενον τῇ γλυφίδι κάλλος μετήνεγκεν, ὅλον τὸν χαρακτῆρα τῆς σφραγῖδος τοῖς ἰδίοις τύποις ἀναμαξάμενος· καὶ οὐκ ἄν τις οὕτω διὰ τοῦ λόγου τὴν εὐδιάθετον τῆς γλυφῆς ὥραν εἰς ὑπογραφὴν ἀγάγοι, ὡς ἐπὶ τοῦ κηροῦ δεικνύων μεμορφωμένον τὸ κάλλος· τὸν αὐτὸν τρόπον, εἰ ὁ μὲν λόγῳ ψιλῷ τοῦ διδασκάλου τὴν ἀρετὴν ἀποσεμνύνοι, ἕτερος δὲ τὸν ἑαυτοῦ βίον καλλωπίζοι διὰ τῆς πρὸς ἐκεῖνον μιμήσεως, ἐνεργότερος ἂν εἴη τοῦ ὑψηλοῦ λόγου ὁ διὰ τοῦ βίου πληρούμενος ἔπαινος.\n\n27 Οὕτως οὖν, ἀδελφοί, καὶ ἡμεῖς μιμησάμενοι τῇ σωφροσύνῃ τὸν σώφρονα οἷς ποιοῦμεν, κατ' ἀξίαν τὴν ἀρετὴν ἐπαινέσωμεν, καὶ τὰ ἄλλα πάντα ὡσαύτως τὸ θαῦμα τοῦ σοφοῦ ἐν τῇ μετουσίᾳ τῆς σοφίας πληρούσθω· ὁ τῆς ἀκτημοσύνης ἔπαινος ἐν τῷ καὶ ἡμᾶς γενέσθαι τῆς ὑλικῆς περιουσίας ἀκτήμονας· ἡ ὑπεροψία τοῦ κόσμου τούτου μὴ λεγέσθω μόνον, ὅτι ἐστί τις ἐπαινετὴ καὶ ἐπίδοξος· ἀλλὰ μάρτυς τῆς ὑπεροψίας τῶν κατὰ τὸν κόσμον σπουδαζομένων ὁ βίος ἔστω. μὴ λέγε μόνον ὅτι τῷ Θεῷ ἐκεῖνος ἀνέκειτο, ἀλλὰ ἀνάθες καὶ σὺ σεαυτὸν τῷ Θεῷ· μήθ' ὅτι μόνον ἦν αὐτῷ κτῆμα ἡ ἐλπιζομένη ἀνάπαυσις, ἀλλὰ καὶ σὺ θησαύρισον σεαυτῷ τοῦτον τὸν πλοῦτον ὥσπερ ἐκεῖνος· ἔξεστι γάρ. μετέθηκεν ἐκεῖνος ἀπὸ γῆς εἰς οὐρανὸν τὸ πολίτευμα, μετάθες καὶ σύ. τοῖς ἀσύλοις τοῦ οὐρανοῦ θησαυροφυλακείοις τὸν ἴδιον ἐναπέθετο πλοῦτον, μίμησαι διὰ τούτων καὶ σὺ τὸν διδάσκαλον.","english":"that through the memory of that man our life might become better than our habit. For just as in the case of a ring, when some most beautiful form appears in the engraving of its bezel, the wax impressed by the seal transfers to itself the beauty that lies in the engraving, having taken up the whole character of the seal into its own impressions; and no one could bring the well-arranged beauty of the engraving into a drawing by word so well as by showing the beauty formed in the wax; in the same way, if one man by bare word should extol virtue, while another adorns his own life through imitation of that man, the praise fulfilled through life would be more effective than the lofty word.\n\nThus, then, brothers, let us too, imitating the self-controlled man in self-control by what we do, praise virtue as it deserves, and in all other things likewise let the wonder of the wise man be fulfilled in the participation of wisdom; let the praise of poverty be in our also becoming poor of material possessions; let the contempt of this world not be spoken of only, that it is something praiseworthy and glorious; but let our life be witness of the contempt of the things pursued in the world. Do not say only that he was dedicated to God, but dedicate yourself also to God; nor that the hoped-for rest was his possession only, but do you also store up this wealth for yourself as he did; for it is permitted. He transferred his citizenship from earth to heaven; transfer yours also. He deposited his own wealth in the inviolable treasuries of heaven; imitate through these things also you your teacher.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"κατηρτισημένος γὰρ ἔσται μαθητὴς ὡς ὁ διδάσκαλος αὐτοῦ. καὶ γὰρ ἐν τοῖς λοιποῖς ἐπιτηδεύμασιν, ὁ ἰατρῷ μαθητεύσας, ἢ γεωμέτρῃ, ἢ ῥήτορι, ἀναξιόπιστος ἐπαινέτης τῆς τοῦ διδασκάλου τέχνης γενήσεται, εἰ τῷ μὲν λόγῳ θαυμάζοι τοῦ καθηγητοῦ τὴν ἐπιστήμην, ἐφ' ἑαυτοῦ δὲ δεικνύοι μηδὲν τοῦ θαύματος ἄξιον. ἐρεῖ γάρ τις πρὸς αὐτόν· πῶς λέγεις ἰατρὸν τὸν ἑαυτοῦ διδάσκαλον, αὐτὸς ἀνιάτρευτος ὤν; ἢ πῶς μαθητὴν σεαυτὸν τοῦ γεωμέτρου λέγεις ἀπείρως τῆς γεωμετρίας ἔχων; ἀλλ' εἴ τις ἐν ἑαυτῷ δείκνυσι τὴν τέχνην ᾗ ἐμαθήτευσε, σεμνύνει τῇ καθ' ἑαυτὸν ἐπιστήμῃ τὸν τῆς τέχνης καθηγησάμενον. οὕτω καὶ ἡμεῖς οἱ Βασίλειον αὐχοῦντες διδάσκαλον τῷ βίῳ δείξωμεν τὴν μαθητείαν, ἐκεῖνο γινόμενοι, ὅπερ αὐτὸν ὀνομαστόν τε καὶ μέγαν Θεῷ καὶ ἀνθρώποις ἐποίησεν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For he will be a perfected disciple as his teacher. For indeed in the other pursuits, the one who has been a disciple of a physician, or a geometer, or a rhetorician, will be an unreliable praiser of his teacher's art, if in word he admires the knowledge of his instructor, but shows nothing in himself worthy of that admiration. For someone will say to him: How do you call a physician your own teacher, when you yourself are incurable? Or how do you call yourself a disciple of the geometer, when you are utterly inexperienced in geometry? But if someone shows in himself the art he learned, he honors by his own knowledge the one who instructed him in the art. So too let us who boast of Basil as our teacher show our discipleship by our life, becoming that very thing which made him famous and great before God and men, in Christ Jesus our Lord, to whom be the glory and the power, unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}