Opening
ST. BASIL OF CAESAREA
ST. BASIL OF CAESAREA
Basil to Gregory.
Basil to Gregory.
I recognized your letter the way one recognizes friends' children from their clear resemblance to their parents. Your comment that describing the kind of place I live in, before telling you anything about how I actually live, wouldn't do much to persuade you to share my life—that was just like you. It was worthy of a soul like yours, which counts everything concerning this present life as nothing compared to the blessedness promised to us in the life to come. As for what I do myself, day and night, in this remote place, I'm embarrassed to write about it. I've left behind my life in the city, since it was sure to lead to countless evils. But I haven't yet been able to escape from myself. I'm like travelers at sea who have never sailed before and are distressed and seasick. They complain about the ship because it's so big and tosses so much, and when they transfer to a smaller boat or dinghy, they're still seasick and distressed everywhere and always. Wherever they go, their nausea and misery go with them. My situation is something like this. I carry my own troubles with me, so wherever I am, I'm surrounded by similar discomforts. In the end, I haven't gotten much benefit from my solitude. What I should have done—what would have enabled me to follow closely in the footsteps of Him who has shown us the way to salvation, for He says, "If anyone will come after me, let him deny himself and take up his cross, and follow me" (Matthew 16:24)—is this.
1. [I recognised your letter, as one recognises one's friends' children from their obvious likeness to their parents. Your saying that to describe the kind of place I live in, before letting you hear anything about how I live, would not go far towards persuading you to share my life, was just like you; it was worthy of a soul like yours, which makes nothing of all that concerns this life here, in comparison with the blessedness which is promised us hereafter. What I do myself, day and night, in this remote spot, I am ashamed to write. I have abandoned my life in town, as one sure to lead to countless ills; but I have not yet been able to get quit of myself. I am like travellers at sea, who have never gone a voyage before, and are distressed and seasick, who quarrel with the ship because it is so big and makes such a tossing, and, when they get out of it into the pinnace or dingey, are everywhere and always seasick and distressed. Wherever they go their nausea and misery go with them. My state is something like this. I carry my own troubles with me, and so everywhere I am in the midst of similar discomforts. So in the end I have not got much good out of my solitude. What I ought to have done; what would have enabled me to keep close to the footprints of Him who has led the way to salvation — for He says, If any one will come after me, let him deny himself and take up his cross, and follow me Matthew 16:24 — is this.]
We must strive after a quiet mind. Just as an eye cannot properly see an object placed before it while it wanders restlessly up and down and sideways, without fixing a steady gaze on it, so a mind distracted by a thousand worldly cares cannot clearly apprehend the truth. Someone not yet bound in marriage is harassed by frenzied cravings, rebellious impulses, and hopeless attachments. Someone who has found a spouse is surrounded by his own turmoil of cares. If he is childless, there is desire for children. Has he children? Then there is anxiety about their education, attention to his wife, care of his house, oversight of his servants, misfortunes in trade, quarrels with his neighbors, lawsuits, the risks of the merchant, the toil of the farmer. Each day, as it comes, darkens the soul in its own way, and night after night takes up the day's anxieties and deceives the mind with illusions accordingly. Now one way of escaping all this is separation from the whole world—not bodily separation, but the severance of the soul's sympathy with the body, and to live without city, home, goods, society, possessions, means of life, business, engagements, or human learning, so that the heart may readily receive every impress of divine doctrine. Preparation of heart is the unlearning of the prejudices of evil converse. It is the smoothing of the waxen tablet before attempting to write on it.
2. We must strive after a quiet mind. As well might the eye ascertain an object put before it while it is wandering restless up and down and sideways, without fixing a steady gaze upon it, as a mind, distracted by a thousand worldly cares, be able clearly to apprehend the truth. He who is not yet yoked in the bonds of matrimony is harassed by frenzied cravings, and rebellious impulses, and hopeless attachments; he who has found his mate is encompassed with his own tumult of cares; if he is childless, there is desire for children; has he children? Anxiety about their education, attention to his wife, care of his house, oversight of his servants, misfortunes in trade, quarrels with his neighbours, lawsuits, the risks of the merchant, the toil of the farmer. Each day, as it comes, darkens the soul in its own way; and night after night takes up the day's anxieties, and cheats the mind with illusions in accordance. Now one way of escaping all this is separation from the whole world; that is, not bodily separation, but the severance of the soul's sympathy with the body, and to live so without city, home, goods, society, possessions, means of life, business, engagements, human learning, that the heart may readily receive every impress of divine doctrine. Preparation of heart is the unlearning the prejudices of evil converse. It is the smoothing the waxen tablet before attempting to write on it.
Now solitude is extremely useful for this purpose, because it calms our passions and gives room for reason to cut them out of the soul. For just as animals are more easily controlled when they are stroked, lust and anger, fear and sorrow—the soul's deadly enemies—are better brought under the control of reason after being calmed by inactivity and where there is no continuous stimulation. So let there be a place like ours, separate from interaction with other people, so that the pattern of our spiritual exercises is not interrupted from outside. Spiritual exercises nourish the soul with divine thoughts. What condition can be more blessed than to imitate on earth the choruses of angels? To begin the day with prayer and honor our Maker with hymns and songs? As the day grows brighter, to turn ourselves to our work with prayer accompanying it throughout, and to sweeten our work with hymns, as if with salt? Soothing hymns shape the mind into a cheerful and calm state. Quiet, then, as I have said, is the first step in our sanctification: the tongue purified from the gossip of the world; the eyes not excited by beautiful color or attractive shape; the ear not relaxing the tone of mind by sensual songs, nor by that particular evil, the talk of shallow people and jokers. Thus the mind, saved from scattering itself outward and not thrown upon the world through the senses, falls back upon itself, and through this ascends to the contemplation of God. When that beauty shines around it, the mind even forgets its own nature; it is dragged down no more by thoughts of food or worry about clothing; it takes a holiday from earthly cares and devotes all its energy to acquiring the good things which are eternal, and asks only how self-control and manly courage, righteousness and wisdom, and all the other virtues may be made to flourish in it—virtues which, distributed under these categories, properly enable the good person to carry out all the duties of life.
Now solitude is of the greatest use for this purpose, inasmuch as it stills our passions, and gives room for principle to cut them out of the soul. [For just as animals are more easily controlled when they are stroked, lust and anger, fear and sorrow, the soul's deadly foes, are better brought under the control of reason, after being calmed by inaction, and where there is no continuous stimulation.] Let there then be such a place as ours, separate from intercourse with men, that the tenour of our exercises be not interrupted from without. Pious exercises nourish the soul with divine thoughts. What state can be more blessed than to imitate on earth the choruses of angels? To begin the day with prayer, and honour our Maker with hymns and songs? As the day brightens, to betake ourselves, with prayer attending on it throughout, to our labours, and to sweeten our work with hymns, as if with salt? Soothing hymns compose the mind to a cheerful and calm state. Quiet, then, as I have said, is the first step in our sanctification; the tongue purified from the gossip of the world; the eyes unexcited by fair color or comely shape; the ear not relaxing the tone or mind by voluptuous songs, nor by that special mischief, the talk of light men and jesters. Thus the mind, saved from dissipation from without, and not through the senses thrown upon the world, falls back upon itself, and thereby ascends to the contemplation of God. [When that beauty shines about it, it even forgets its very nature; it is dragged down no more by thought of food nor anxiety concerning dress; it keeps holiday from earthly cares, and devotes all its energies to the acquisition of the good things which are eternal, and asks only how may be made to flourish in it self-control and manly courage, righteousness and wisdom, and all the other virtues, which, distributed under these heads, properly enable the good man to discharge all the duties of life.]
The study of inspired Scripture is the chief way to discover our duty. In it we find both instruction about conduct and the lives of blessed men, delivered in writing like living images of godly living, for the imitation of their good works. Therefore, in whatever area each person feels lacking, by devoting himself to this imitation he finds the proper medicine for his ailment, as if from a pharmacy. The person who desires chastity dwells on the story of Joseph, and from him learns chaste actions, finding that Joseph not only had self-control over pleasure but was virtuous by habit. He is taught endurance by Job, who not only remained the same when life's circumstances turned against him and he was suddenly plunged from wealth into poverty and from being a father of fine children into childlessness, keeping his soul's disposition uncrushed throughout, but was not even stirred to anger against the friends who came to comfort him and instead trampled on him and made his troubles worse. Or if he is asking how to be both meek and great-hearted, strong against sin but meek toward people, he will find David noble in warlike deeds, yet meek and calm in taking revenge on enemies. Moses was the same, rising up with great courage against those who sinned against God, but with a meek soul bearing their slander against himself. Thus, generally, just as painters, when they are painting from other pictures, constantly look at the model and do their best to transfer its features to their own work, so too the person who desires to make himself perfect in all forms of excellence must keep his eyes fixed on the lives of the saints as though on living and moving statues, and make their virtue his own by imitation.
3. The study of inspired Scripture is the chief way of finding our duty, for in it we find both instruction about conduct and the lives of blessed men, delivered in writing, as some breathing images of godly living, for the imitation of their good works. Hence, in whatever respect each one feels himself deficient, devoting himself to this imitation, he finds, as from some dispensary, the due medicine for his ailment. He who is enamoured of chastity dwells upon the history of Joseph, and from him learns chaste actions, finding him not only possessed of self-command over pleasure, but virtuously-minded in habit. He is taught endurance by Job [who, not only when the circumstances of life began to turn against him, and in one moment he was plunged from wealth into penury, and from being the father of fair children into childlessness, remained the same, keeping the disposition of his soul all through uncrushed, but was not even stirred to anger against the friends who came to comfort him, and trampled on him, and aggravated his troubles.] Or should he be enquiring how to be at once meek and great-hearted, hearty against sin, meek towards men, he will find David noble in warlike exploits, meek and unruffled as regards revenge on enemies. Such, too, was Moses rising up with great heart upon sinners against God, but with meek soul bearing their evil-speaking against himself. [Thus, generally, as painters, when they are painting from other pictures, constantly look at the model, and do their best to transfer its lineaments to their own work, so too must he who is desirous of rendering himself perfect in all branches of excellency, keep his eyes turned to the lives of the saints as though to living and moving statues, and make their virtue his own by imitation.
Prayers after reading also find the soul more refreshed and more powerfully stirred by love toward God. That prayer is good which stamps a clear impression of God upon the soul, and having God established in oneself through memory is God's indwelling. In this way we become God's temple, when the continuity of our remembrance is not broken by earthly concerns, when the mind is not troubled by sudden emotions, when the worshiper flees from all things and withdraws to God, pulling away all the passions that invite him to self-indulgence, and spends his time in the activities that lead to virtue.
4. Prayers, too, after reading, find the soul fresher, and more vigorously stirred by love towards God. And that prayer is good which imprints a clear idea of God in the soul; and the having God established in self by means of memory is God's indwelling. Thus we become God's temple, when the continuity of our recollection is not severed by earthly cares; when the mind is harassed by no sudden sensations; when the worshipper flees from all things and retreats to God, drawing away all the feelings that invite him to self-indulgence, and passes his time in the pursuits that lead to virtue.]
This is also a very important point to pay attention to: knowing how to converse properly. One should ask questions without excessive eagerness and answer without wanting to show off. One should not interrupt someone who is speaking usefully, nor ambitiously seek to insert one's own comment. One should be measured in both speaking and listening, not ashamed to receive information or stingy in giving it. One should not claim another person's knowledge as one's own, like corrupt women passing off substituted children as their own, but should honestly attribute it to its true source. The middle tone of voice is best, neither so quiet as to be inaudible nor ill-mannered because of its loudness. One should first think about what one is going to say, and then speak it. One should be courteous when addressed and pleasant in social interaction, not trying to be agreeable through joking, but cultivating gentleness in kind warnings. Harshness should always be set aside, even when criticizing. The more you show modesty and humility yourself, the more likely you are to be acceptable to the patient who needs your treatment. However, there are many occasions when we should use the kind of rebuke employed by the prophet who did not personally pronounce the sentence of condemnation on David after his sin, but by presenting an imaginary situation made the sinner judge his own sin, so that after passing his own sentence, he could not find fault with the seer who had convicted him.
5. This, too, is a very important point to attend to — knowledge how to converse; to interrogate without over-earnestness; to answer without desire of display; not to interrupt a profitable speaker, or to desire ambitiously to put in a word of one's own; to be measured in speaking and hearing; not to be ashamed of receiving, or to be grudging in giving information, nor to pass another's knowledge for one's own, as depraved women their supposititious children, but to refer it candidly to the true parent. The middle tone of voice is best, neither so low as to be inaudible, nor to be ill-bred from its high pitch. One should reflect first what one is going to say, and then give it utterance: be courteous when addressed; amiable in social intercourse; not aiming to be pleasant by facetiousness, but cultivating gentleness in kind admonitions. Harshness is ever to be put aside, even in censuring. [The more you show modesty and humility yourself, the more likely are you to be acceptable to the patient who needs your treatment. There are however many occasions when we shall do well to employ the kind of rebuke used by the prophet who did not in his own person utter the sentence of condemnation on David after his sin, but by suggesting an imaginary character made the sinner judge of his own sin, so that, after passing his own sentence, he could not find fault with the seer who had convicted him.
From a humble and submissive spirit comes a sorrowful and downcast look, a neglected appearance, rough hair, and dirty clothing. The look that mourners deliberately adopt should seem like our natural state. The tunic should be fastened to the body with a belt, not worn high above the waist like a woman's, nor left loose so the tunic hangs slack like an idle person's. Your walk should not be sluggish, which shows a weak character, nor pushy and pompous, as if driven by rash and wild impulses. The sole purpose of clothing is to provide adequate covering in both winter and summer. As for color, avoid bright hues; as for material, avoid soft and delicate fabrics. Seeking bright colors in dress is like women applying makeup when they color their cheeks and hair with unnatural shades. The tunic should be thick enough not to need additional layers for warmth. Shoes should be inexpensive but functional. In short, what matters in clothing is necessity. The same applies to food. For a healthy person, bread will be enough, and water will satisfy thirst. Vegetable dishes may be added to strengthen the body for carrying out its tasks. You should not eat with any display of savage gluttony, but in everything relating to our pleasures maintain moderation, quietness, and self-control. Throughout, do not let the mind forget to think of God, but make even the nature of our food and the body's constitution that receives it a basis and means for offering Him glory, remembering that the various kinds of food suited to our bodies' needs come from the provision of the great Steward of the Universe. Before eating, say grace in recognition both of the gifts God gives now and those He reserves for the future. Say grace after eating in gratitude for gifts given and petition for gifts promised. Let there be one fixed hour for eating, always the same in regular succession, so that of all twenty-four hours of day and night, barely this one is spent on the body. The ascetic should spend the rest in mental exercise. Let sleep be light and easily interrupted, as naturally follows a light diet. It should be deliberately broken by thoughts about great matters. To be overcome by heavy drowsiness with relaxed limbs, so that wild fantasies easily intrude, is to be plunged into daily death. What dawn is to some, midnight is to athletes of piety. Then the silence of night gives their soul leisure; no harmful sounds or sights intrude upon their hearts. The mind is alone with itself and God, correcting itself by recalling its sins, giving itself instructions to help avoid evil, and begging God's aid for perfecting what it desires.
6. From the humble and submissive spirit comes an eye sorrowful and downcast, appearance neglected, hair rough, dress dirty; so that the appearance which mourners take pains to present may appear our natural condition. The tunic should be fastened to the body by a girdle, the belt not going above the flank, like a woman's, nor left slack, so that the tunic flows loose, like an idler's. The gait ought not to be sluggish, which shows a character without energy, nor on the other hand pushing and pompous, as though our impulses were rash and wild. The one end of dress is that it should be a sufficient covering alike in winter and summer. As to color, avoid brightness; in material, the soft and delicate. To aim at bright colors in dress is like women's beautifying when they color cheeks and hair with hues other than their own. The tunic ought to be thick enough not to want other help to keep the wearer warm. The shoes should be cheap but serviceable. In a word, what one has to regard in dress is the necessary. So too as to food; for a man in good health bread will suffice, and water will quench thirst; such dishes of vegetables may be added as conduce to strengthening the body for the discharge of its functions. One ought not to eat with any exhibition of savage gluttony, but in everything that concerns our pleasures to maintain moderation, quiet, and self-control; and, all through, not to let the mind forget to think of God, but to make even the nature of our food, and the constitution of the body that takes it, a ground and means for offering Him the glory, bethinking us how the various kinds of food, suitable to the needs of our bodies, are due to the provision of the great Steward of the Universe. Before meat let grace be said, in recognition alike of the gifts which God gives now, and which He keeps in store for time to come. Say grace after meat in gratitude for gifts given and petition for gifts promised. Let there be one fixed hour for taking food, always the same in regular course, that of all the four and twenty of the day and night barely this one may be spent upon the body. The rest the ascetic ought to spend in mental exercise. Let sleep be light and easily interrupted, as naturally happens after a light diet; it should be purposely broken by thoughts about great themes. To be overcome by heavy torpor, with limbs unstrung, so that a way is readily opened to wild fancies, is to be plunged in daily death. What dawn is to some this midnight is to athletes of piety; then the silence of night gives leisure to their soul; no noxious sounds or sights obtrude upon their hearts; the mind is alone with itself and God, correcting itself by the recollection of its sins, giving itself precepts to help it to shun evil, and imploring aid from God for the perfecting of what it longs for.]