Letters 302–331

Basil of Caesarea · Letters · ca. 357–378 · Caesarea · 28 passages

Greek text: PG 32.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 8 (1895), Letters.

Chapter 302

302PG 32:1049c–1052d

Πρὸς τὴν ὁμόζυγον Βρίσωνος παραμυθητικήο Ὀσον μὲν ἐστενάξαμεν ἐπὶ τῇ ἀγγελίᾳ τοῦ πάθους τοῦ κατά τόν ἄριστον τῶν ἀνδρῶν Βρίσωνα, τί χρὴ καὶ λέγειν; Πάντὼς γὰρ οὐδεὶς οὕτως ἐστὶ λιθίνην ἔχων τὴν καρδίαν, ὃς, εἰς πεῖραν ἀφικόμενος τοῦ ἀνδρὸς ἐκείνου, εἶτʼ ἀκούσας αὑτὸν ἀθρόως ἐξ ἀνθρώπων ἀνηρπασμένον, ούχὶ, ὡς κοινὴν ζημίαν τοῦ βίου, τὴν τοῦ ἰψδρὸς στέρησιν ἐλογίσατο. Ἰῐμῶν δὲ εὐθὺς τὴν λύπην ἡ ἐπὶ σοὶ φροντὶς διεδέξατο, λογιζομένων, ὁτι, εἰ τοῖς ποῤῥω τῆς οἰκειότητος ούτω βαρύ καὶ δύσφορον 1'6 συμβὰν, ’πῶς εἰκὸς ὑπό τοῦ πάθους τὴν σὴν διατεθῆναι ψυχὴν, ούτω μεν ρύσει χρηστήν οὖσαν, καὶ πρὸς τὰς συμπαθείας εὔκολον διὰ τὴν τοῦ τρόπου ἡμερότητα, οὕτω δὲ ὑποκειμένην τῷ πάθει, ὥστε οἱονεὶ διχοτομίας τινὸς κίσθάνεσθαι ἐν τῷ(ωρισμῷ τοῦ ὀμόζυγος. Καὶ γὰρ, εἰ τῷ ὄντι κατὰ τόν τοῦ Κυρίου λόγον ούκέτι εἰσὶ δύο, ἀλλὰ σὰρξ μία, δηλονότι οὐχ ἧττόν ἔστιν ἄλγιαυὶ ἡτοιαύτη διάζευξις, ἦ εἰ τὸ ἣμισυ ἡμῶν τοῦ σώματος ἀπερρήγνυτο.Αλλὰ τὰ μὲν λυπηρὰ τοιαῦτα, καὶ μείζω τούτων · ἡ δὲ ίπὶ τοῖς συμβᾱσι παραμυθία τίς; Πρῶτον μὶν ἡ ἐξ am; κεκρατηκυία τοῦ Θεοῦ ἡμῶν νομοθεσία· τὸ χρῆναι πάντως τὸν εἰς γένεσιν παρελθόντα τοῖς καθήκουσι χρόνοις ἀπιέναι τοῦ βίον. Εἰ οὖν οὕτως ἀπὸ Ἀδὰμ μέχρις ἡμῶν τὰ πινα διατέτακται, μὴ ἀγανακτῶμεν ἐπὶ τοῖς κοινοῖς τῆς φύσεως νόμοις, ἀλλὰ καταδεχὼμιθα τὴν ἐφʼ ἡμῖν τοῦ Θεοῦ οἰκονομίαν, ὃς Euadnen ἑκείνην τὴν γενναίαν ψυχὴν καὶ ἀήττητον, μὴ νόσῳ δαπανηθέντος τοῦ σώματος, μηδὲ χρόνῳ καταμαρανθῇτος, ἀναχωρῆσαι τοῦ βίον, ἀλλʼ ὶν ἀκμῇ τῆς ἡλικίας καὶ ἐν τῇ λαμπρότητι τῶν κατὰ πόλεμον κατορθωμάτων τὴν ζωὴν καταλῦσαι. Ὠστε οὐχ ὃτι ἒχωρίσθημεν ἀνδός τοιούτου, δυσχεραίνειν ὀφείλομεν ἀλλʼ ὁτι τῆς πρὸς τὸν τοιοῦτον ἄνδρα συνοικήσεως κατηξιώοημεν, εὑχαριστήσωμεν τῷ Κυρίῳ, οὗ πᾶσα σχεδὸν ἡ Ῥωμαίχὴ ἀρχὴ τῆς ζημίας ὶπῄσθητοὃν καὶ ὁ βασιλεὺς ἀνεκαλέσατο, καὶ στρατιῶται ὠδύραντο, καὶ οἱ ἐπὶ τῶν μεγίστων ἀξιωμάτων ὣς γνήσιον υἱὸν κατεπένθησαν. Ἐπεὶ οὖν κατέλιπὲ σοι τὴν μνήμην τῆς οἰκείας αὑτοῦ ἀρετῆς, ἀρκοῦσαν νόμιζε ἔχειν παραμυθίαν τοῦ πάθους. Ἔπειτα καὶ ἐκεῖνο εἰδέναι σι βούλομαι, ὁτι ὀ μὴ ὑποπεσὼν ταῖς (θλίψεσιν, ἀλλὰ διὰ τῆς πρὸς Θεὸν ὶλπίδος τῆς τὸ βάρος ἀπεδεγκὼν, μεγάλην ἔχει παρὰ τῷ alii τῆς ὑπομονῆς τὴν ἀντίδοσιν. οὐδὶ γὰρ ἶσα τοῖς ἐπέτράπημέν λυπεῖσθαι ἐπὶ τοῖς nam.an «apd τῆς νομοθεσίας τοῦ Ἀποστόλου. Ἔστωσαν καὶ οἱ παῖδές σου ὥσπερ εἰκόνες ἕμψυχοι, τήν inuidia τοῦ ποθουμένου παραμυθούμενοι. *Ωιι-τι ἡ περὶ τὴν τικνοτροφίαν ἀσχολία ἀπαγέτω σον τὴν ψυχὴν ἀπὸ τῶν λυπηρῶν· καὶ μεριμνῶσα δὲ περὶ τοῦ πῶς εὐαρίστως τῷ Κυρίῳ τὸν λειπόμενον εαυτῆς χρόνον διςιέγκῃς, καλὴν ἀσχολίαν ἐπινοήσεις τοῖς λογισμοῖς. 'H γὰρ ἐτοιμασία τῆς ἐπὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἀπολογίας, καὶ ἡ σπονδὴ τοῦ εὗρεθῆναι ἡμᾶς ἐναριθμίους τοῖς ἀγαπῶσιν αὐτὸν, ἱκανῆ ἔστιν ἐπισκοτῆσαι τῇ λύπῃ, ὣστε μὴ καταποθῆναι ἡμᾶς ὑπʼ αὐτῆς. Παράσχοι δὲ ὁ Κύριος τῇ καρδίᾳ σου τὴν ἐκ τοῦ Πνεύματος αὑτοῦ παράκλησιν τοῦ

Pros tēn homozygon Brisōnos paramythētikēo Oson men estenaxamen epi tę̄ angelią tou pathous tou kata ton ariston tōn andrōn Brisōna, ti chrē kai legein? Pantōs gar oudeis houtōs esti lithinēn echōn tēn kardian, hos, eis peiran aphikomenos tou andros ekeinou, eitʼ akousas hauton athroōs ex anthrōpōn anērpasmenon, ouchi, hōs koinēn zēmian tou biou, tēn tou ipsdros sterēsin elogisato. Iimōn de euthys tēn lypēn hē epi soi phrontis diedexato, logizomenōn, hoti, ei tois porrhō tēs oikeiotētos outō bary kai dysphoron 1'6 symban, ’pōs eikos hypo tou pathous tēn sēn diatethēnai psychēn, outō men rysei chrēstēn ousan, kai pros tas sympatheias eukolon dia tēn tou tropou hēmerotēta, houtō de hypokeimenēn tǭ pathei, hōste hoionei dichotomias tinos kisthanesthai en tǭ(ōrismǭ tou omozygos. Kai gar, ei tǭ onti kata ton tou Kyriou logon ouketi eisi dyo, alla sarx mia, dēlonoti ouch hētton estin algiaui hētoiautē diazeuxis, ē ei to hēmisy hēmōn tou sōmatos aperrēgnyto.Alla ta men lypēra toiauta, kai meizō toutōn ; hē de ipi tois symbasi paramythia tis? Prōton min hē ex am? kekratēkuia tou Theou hēmōn nomothesia; to chrēnai pantōs ton eis genesin parelthonta tois kathēkousi chronois apienai tou bion. Ei oun houtōs apo Adam mechris hēmōn ta pina diatetaktai, mē aganaktōmen epi tois koinois tēs physeōs nomois, alla katadechōmitha tēn ephʼ hēmin tou Theou oikonomian, hos Euadnen hekeinēn tēn gennaian psychēn kai aēttēton, mē nosǭ dapanēthentos tou sōmatos, mēde chronǭ katamaranthę̄tos, anachōrēsai tou bion, allʼ in akmę̄ tēs hēlikias kai en tę̄ lamprotēti tōn kata polemon katorthōmatōn tēn zōēn katalysai. Ōste ouch hoti echōristhēmen andos toioutou, dyscherainein opheilomen allʼ hoti tēs pros ton toiouton andra synoikēseōs katēxiōoēmen, heucharistēsōmen tǭ Kyriǭ, hou pasa schedon hē Rhōmaichē archē tēs zēmias ipę̄sthētoon kai ho basileus anekalesato, kai stratiōtai ōdyranto, kai hoi epi tōn megistōn axiōmatōn hōs gnēsion huion katepenthēsan. Epei oun katelipe soi tēn mnēmēn tēs oikeias hautou aretēs, arkousan nomize echein paramythian tou pathous. Epeita kai ekeino eidenai si boulomai, hoti o mē hypopesōn tais (thlipsesin, alla dia tēs pros Theon ilpidos tēs to baros apedenkōn, megalēn echei para tǭ alii tēs hypomonēs tēn antidosin. oudi gar isa tois epetrapēmen lypeisthai epi tois nam.an «apd tēs nomothesias tou Apostolou. Estōsan kai hoi paides sou hōsper eikones hempsychoi, tēn inuidia tou pothoumenou paramythoumenoi. *Ōii-ti hē peri tēn tiknotrophian ascholia apagetō son tēn psychēn apo tōn lypērōn; kai merimnōsa de peri tou pōs euaristōs tǭ Kyriǭ ton leipomenon eautēs chronon disienkę̄s, kalēn ascholian epinoēseis tois logismois. 'H gar etoimasia tēs epi tou Kyriou hēmōn Iēsou Christou apologias, kai hē spondē tou heurethēnai hēmas enarithmious tois agapōsin auton, hikanē estin episkotēsai tę̄ lypę̄, hōste mē katapothēnai hēmas hypʼ autēs. Paraschoi de ho Kyrios tę̄ kardią sou tēn ek tou Pneumatos hautou paraklēsin tou

To the wife of Briso, consolatory. How much we groaned at the news of the calamity that befell Briso, the best of men, why need we say? For surely no one has so stony a heart that, having come to know that man and then hearing that he had been suddenly snatched away from among men, he would not reckon the loss of the man a common loss to human life. But our grief was at once succeeded by our concern for you, as we reckoned that, if what happened was so heavy and hard to bear for those far removed in kinship, how was your soul likely to have been affected by the grief: so good by nature and so easily moved to sympathy by the gentleness of your character, and so subject to the grief as to feel, as it were, a cutting in two at the separation from your husband. For if truly, according to the Lord's word, they are no longer two but one flesh, clearly such a separation is no less painful than if half our body were torn away. Such are the grievous things, and greater than these; but what consolation is there for what has happened? First, the law of our God that has prevailed from the beginning: that whoever has come into being must depart this life at the appointed times. If, then, human affairs have been so ordered from Adam until us, let us not be indignant at the common laws of nature, but let us accept God's dispensation concerning us, who willed that that noble and unconquered soul should depart this life, not with its body consumed by disease nor withered by time, but should end its life in the prime of age and in the splendor of its achievements in war. So we ought not to be vexed that we have been separated from such a man, but let us thank the Lord that we were deemed worthy to live with such a man, whose loss almost the whole Roman empire felt; whom the emperor called back, whom soldiers lamented, and whom those in the highest dignities mourned as a genuine son. Since, then, he has left you the memory of his own virtue, consider that you have sufficient consolation for the calamity. Then I want you to know this too: that she who does not succumb to afflictions, but bears their weight through hope in God, has a great recompense for her endurance with the Lord. For we have not been permitted, by the injunction of the Apostle, to grieve over those who have fallen asleep as the rest do. Let your children too be like living images, consoling you for the absence of the one you long for. Let the work of bringing up your children draw your soul away from griefs; and by taking care how you may spend the rest of your time pleasing to the Lord, you will find a good occupation for your thoughts. For preparing our defense before our Lord Jesus Christ, and zeal to be found numbered among those who love him, are enough to overshadow grief, so that we are not swallowed up by it. May the Lord grant your heart the consolation of his Spirit …

Matt 19:6 (allusion, high confidence) · 1 Thess 4:13 (allusion, high confidence)

Notes and citation

Summary: Basil consoles the widow of the general Briso, reminding her that married people are one flesh, that death is God's ordinance, and that she should find comfort in her husband's memory, her children, and preparation for Christ's judgment.

Letter 302. A few words in the middle are garbled in the scan and translated by sense, and the scan breaks off at the end ("…"). Quotations and allusions: Matt 19:6 (one flesh); 1 Thess 4:13 (not to grieve as the rest).

Topics: Marriage

Cite (SBL): Basil, Ep. 302 (PG 32:1049c–1052d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-302). (abbreviation not yet checked)

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Translation: Translated by Claude from the Migne PG 32 scan text; compared in full afterwards with NPNF² 8, which gives only summaries from Letter 296 and omits some letters; those were re-read against the Greek.

Chapter 303

303PG 32:1052d–1053a

Κόμητι πριεατῶν. Oi τοῦ χωρίου τοῦδε ἐκ διαβολῆς, οἶμαι. {mih}? ἔπεισαν τὴν τιμιότητά σου φοράδωυ τιλκρα εαυτου. 7 Α, ς ςξζτςινοήσειςζῐιθβς secundus. metunt}; .7»':'«'/ λ (βῆ) ξοράδων τῇεσμαηβθοὶε _S_cul_tetuy;_ τοῖσδε ἐπαγαγεῖν. Ἐπεὶ οὖν καὶ τὸ γινόμενον ἄδικον, καὶ διὰ τοῦτο ἀπαρέσκειν ὀφεῖλον τῇ τιμιότητί σου, καὶ ἡμῖν λυπηρὸν δια τὴν πρὸς τοὺς ἠδικημένους ἡμῖν ὑπάρχουσαν οἰκειότητα · ἐσπεύσαμεν παρακαλέσαι τὴν χρηστότητα σου μὴ ἐᾶσαι προβῆναι τοῖς ἀδικεῖν ἔπιχειροῦσι τὴν ἐπήρειαν.

Komēti prieatōn. Oi tou chōriou toude ek diabolēs, oimai. {mih}? epeisan tēn timiotēta sou phoradōy tilkra eautou. 7 A, s sxztsinoēseisziithbs secundus. metunt}? .7»':'«'/ l (bē) xoradōn tę̄esmaēbthoie _S_cul_tetuy?_ toisde epagagein. Epei oun kai to ginomenon adikon, kai dia touto apareskein opheilon tę̄ timiotēti sou, kai hēmin lypēron dia tēn pros tous ēdikēmenous hēmin hyparchousan oikeiotēta ; espeusamen parakalesai tēn chrēstotēta sou mē easai probēnai tois adikein epicheirousi tēn epēreian.

To the Count of the Private Estates. The people of this place have, I think, through slander, persuaded your honor to impose upon them a levy of mares. Since, then, what is being done is unjust, and for that reason ought to displease your honor, and is grievous to us because of our close connection with those who are being wronged, we have hastened to urge your goodness not to allow the abuse of those who are attempting to do wrong to go forward.

Notes and citation

Summary: Basil asks the count of the imperial private estates to stop an unjust levy of mares imposed on some people through slander.

Letter 303. The first sentence is badly garbled in the scan and translated by sense.

Cite (SBL): Basil, Ep. 303 (PG 32:1052d–1053a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-303). (abbreviation not yet checked)

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Chapter 304

304PG 32:1053a–1053b

Ἀβουργίῳ. Οὗτός ἔστιν ὑπὲρ οὗ καὶ πρότερον διελέχθην σοι διὰ τοῦ διακόνου. Ἐπειδὴ οὖν ἔχων ἧκε τὴν ἐπιστολὴν παρʼ ἡμῶν, ἀπέλθοι ἔχων ἃ βούλεται παρά σοῦ.

Abourgiǭ. Houtos estin hyper hou kai proteron dielechthēn soi dia tou diakonou. Epeidē oun echōn hēke tēn epistolēn parʼ hēmōn, apelthoi echōn ha bouletai para sou.

To Aburgius. This is the man about whom I spoke to you before through the deacon. Since, then, he has come with our letter, may he go away with what he wishes from you.

Notes and citation

Summary: Basil briefly commends to Aburgius a man he had mentioned before.

Letter 304.

Cite (SBL): Basil, Ep. 304 (PG 32:1053a–1053b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-304). (abbreviation not yet checked)

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Chapter 305

305PG 32:1053b

’Δνεπίγραφος, επὶ ἐναρέτοις, ἀνδράσιν. Ἤδη γνώριμος ὑμῖν ἐστιν ὁ δεῖνα, ὡς αὐτὰ δηλοῖ τὰ διηγήματα τοῦ ἀνδρὸς. Ἐπὶ πάσης γὰρ ὑμᾶς προφάσεως ἔχει ἡ γλῶσσα αὑτοῦ, ἐν ὀρθοδὸξων μνήμῃ, ἐν ἀσκητῶν φιλοξενίᾳ, ἐν πάσῃ ἀρετῇ πρώτους ὑμᾶς ὀ ἀνὴρ ἄγει. Κᾶν διδασκάλων τις μνησθῇ, οὐκ ἀνέχεται προθεὶναι ὑμῶν ἐτέρους · ἐὰν ἀγωνιστὰς τῆς εὐσεβείας, καὶ ἱκανοὺς τὸ πιθανὸν τῆς αἱρέσεως διελέγξαι, οὐκ ἄν ἕλοιτο ἕτερον πρὸ ὑμῶν ἀριθμῆσαι, πρὸς πάντα ἄμαχον {ante καί ἀνανταγώνιστον τὴν ἀρετὴν μαρτυρῶν. Καὶ οὐ πολὺς αὐτῷ πόνος πεῖσαι, ταῦτα λέγοντι. Διηγεῖται γὰρ ἀκοαῖς μείζονα ἕπεσταμένων ἀνθρώπων, ἣ ὧν ἄν τις νομισθείη μεθʼ ὑπερβολῆς ἀπαγγέλλειν. Οὗτος τοίνυν ἐπανιὼν πρὸς ὑμᾶς γράμματα ᾔτησεν, οὐχ ἵνα ίαντὸν ὑμῖν οἰκειώσῃ διʼ ἡμῶν, ἀλλʼ ἱνα ἐμὲ εὐεργετήcy, τοῦ προσφθέγξασθαι τοῖς ἀγαπητοῖς μου ἀφορμὴν παρασχόμενος· ὃν ἀμείψαιτο ὁ Κύριος τῆς ἀγαθῆς προαιρόσεως. Καὶ ὑμεῖς δὲ αὑτῷ εὐχαῖς καὶ τῇ ἀγαθῇ ὑμῶν περὶ πάντας προαιρέσει τὴν κατὰ δύναμιν χάριν διανείματε. Σημαίνετε ἡμῖν καὶ τὰ τῶν Ἐκκλη σιῶν ὅπως ἔχει.

’Dnepigraphos, epi enaretois, andrasin. Ēdē gnōrimos hymin estin ho deina, hōs auta dēloi ta diēgēmata tou andros. Epi pasēs gar hymas prophaseōs echei hē glōssa hautou, en orthodoxōn mnēmę̄, en askētōn philoxenią, en pasę̄ aretę̄ prōtous hymas o anēr agei. Kan didaskalōn tis mnēsthę̄, ouk anechetai protheinai hymōn eterous ; ean agōnistas tēs eusebeias, kai hikanous to pithanon tēs haireseōs dielenxai, ouk an heloito heteron pro hymōn arithmēsai, pros panta amachon {ante kai anantagōniston tēn aretēn martyrōn. Kai ou polys autǭ ponos peisai, tauta legonti. Diēgeitai gar akoais meizona hepestamenōn anthrōpōn, hē hōn an tis nomistheiē methʼ hyperbolēs apangellein. Houtos toinyn epaniōn pros hymas grammata ę̄tēsen, ouch hina ianton hymin oikeiōsę̄ diʼ hēmōn, allʼ hina eme euergetēcy, tou prosphthenxasthai tois agapētois mou aphormēn paraschomenos; hon ameipsaito ho Kyrios tēs agathēs proairoseōs. Kai hymeis de hautǭ euchais kai tę̄ agathę̄ hymōn peri pantas proairesei tēn kata dynamin charin dianeimate. Sēmainete hēmin kai ta tōn Ekklē siōn hopōs echei.

Without address, about virtuous men. So-and-so is already known to you, as the man's own accounts show. For on every occasion his tongue is full of you: in remembering the orthodox, in hospitality to ascetics, in every virtue the man puts you first. And if anyone mentions teachers, he cannot bear to put others before you; if champions of godliness, able to refute the plausibility of heresy, he would not choose to count anyone else before you, testifying that your virtue is invincible and unrivaled in everything. And he has no great trouble persuading when he says this. For he tells it to people who know more than what one might think he reports with exaggeration. This man, returning to you, asked for a letter, not in order to make himself your friend through us, but to do me a kindness, by giving me an occasion to address my beloved friends; may the Lord reward him for his good purpose. And do you give him, in return, what favor you can, by your prayers and by your good disposition toward all. Let us know how the affairs of the Churches are.

Notes and citation

Summary: Basil sends greetings to a group of orthodox and hospitable men by a man who constantly praises them, and asks for news of the Churches.

Letter 305.

Cite (SBL): Basil, Ep. 305 (PG 32:1053b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-305). (abbreviation not yet checked)

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Chapter 306

306PG 32:1053b–1056b

Ἡγεμόνι Σεβαστείας. ‘ Δίσθάνομαι τῆς τιμιότητος σου ἡδέως τὰς ἐπιστο- ).ὰς ἡμῶν προσιεμένης, καὶ τὴν αἰτίαν γνωρίζω. Φιλάγαθος ’γὰρ ὢν, καὶ πρὸς εὐποιίας πρόχειρος, ἐπειδὴ τινα ἑκάστοτε ὕλην παρεχόμεθα σοι ἱκανὴν δέξασθαί ’σου τῆς προαιρέσεως τὸ μεγαλοφυες, προστ ν ιτ-η-ι--ν--υ ιν ιιιιυυιυγυις» προσ- τρεχεις ημῶν. ταῖς μέπιστολαῖς, ὡς ἔργων ἀγαθῶν , ",‘, " """"'""s ’1 ο [νυν κανων υποθεσεις εχούσαις. Ἥκει τοίνυν καὶ ἓλλη ὑπόθεσις γρ, -h---.",. μου.. ονιυυσ Αυιι unum; υπουεσις δυναμένη δέξασθαι τῆς σῆς περὶ πάντα δεξιότη· _ υ,_____\_.,..,,...ιτ σισυι "unum υιςιῠῖῦε τος τοὺς χαρακτῆρας, ὁμοῦ καὶ κήρυκα τῶν σῶν _, ηερ-ρηη-..η vr"- mm- nqrvnu των σων όξγαθῶν ἐπαγομένη. ’Ἄνδρες γὰρ ἀπὸ τῆς Ἀγεξανυ ι ετ, -_,-‘.-, In... ν...- un, 1:755“!- δρείας κινήσαντες καθηκόντως ἕνεκεν ἀναγκαίου, καὶ Ι _,,,,,-_, --,.-....--.w, -υοηιπ αικΙικιυυ, και. κοινῶς πάσῃ τῇ φύσει τῶν ἀνθρώπων τοῖς ἀπελθοῦς ‘_ 7,...,3, 7----...ν..-Ἴσως-νυν ινα, υυιιλνουε σιν οφειλομίνον. δέονται τῆς παρὰ σοῦ προστασίας Ι _,,η --η --.ι "VT.- νυν ηυυυεκυιαῆ οἶστε κελεῦσαι αὐτοῖς σῶμα οἰκείου ἀνδρὸς, ικατά τὴν φ--- ----.---..- π-.ν., »ιι-λιιι.. vus-ww υιτυρυς, κατα την επιδημίαν τοῦ στρατοπέδου τελευτησαντος τόν βίον ;_,---.r-..-.-ν...ρ-..ινιηννυ ιιΑιυιηυνινῐῠς τον pse» sv τῇ Σεβαστείᾳ, προστάγματι δημοσίῳ συγχωρηνι- -νντ-’ν-’τε ”Τʼ“·’Ιίʼ““ νυινιυιγ7Χ“Ρ“ θῆναι κινῆσαιο ἔπειτα μέντοι καὶ τὴν δυνατὴν αύ- _,.--η,.---..- Ι..-..-. σευ-ιι. δυσ υυυυιιην αν- τοῖς παρασχεθῆναι βοήθειαν ἐκ τοῦ δημοσίου δρό- --_,.;,.Γπ-Λ.--,υνη rma-“vsust ιιι ιυυ υημοσιου opo- μου, ωστε εὑρέσθαι τινὰ τῆς μακρᾶς πλάνης διὰ τῆς την, κ-.- -νίσυνσνιι οινυιι. ειμι μυρίας πλανης σια της σῆς μεγαλοφυίας παραμυθίαν. Ταῦτά δὲ ὅτι μέχρι --η Γ.-.-..-τ-....,..νιρ-ιμδνιυυ. suum: υτ οτι μεχρι τῆς μεγάλης διαβήσεται Ἀλεξανδρείας, καὶ τοῖς ,,,,_._,-----., --..-......... ιιηετυυυριιυις, και τοις ἐκεῖ διακονήσει τὸ θαῦμα τῆς σῆς τιμιότητος η ------,--.--- ὶ...Ι,ν vui-er ειη uas τιμιοτητος φανερόν τῇ συνέσει σου, κᾶν ὶγὼ μὴ λέγω. Ἡμεῖς I""r" ‘2' """‘ "'"’ “‘“' '7‘” μη δεῖσθʼ Πμείς τε πρός πολλοῖς οἷς εἰλήφαμεν ἤδη καὶ ταύτην τὴν χάριν ἐναριθμή σομεν.

Hēgemoni Sebasteias. ‘ Disthanomai tēs timiotētos sou hēdeōs tas episto- ).as hēmōn prosiemenēs, kai tēn aitian gnōrizō. Philagathos ’gar ōn, kai pros eupoiias procheiros, epeidē tina hekastote hylēn parechometha soi hikanēn dexasthai ’sou tēs proaireseōs to megalophyes, prost n it-ē-i--n--y in iiiiyuiyguis» pros- trecheis ēmōn. tais mepistolais, hōs ergōn agathōn , ",‘, " """"'""s ’1 o [nyn kanōn ypotheseis echousais. Hēkei toinyn kai hellē hypothesis gr, -h---.",. mou.. oniyys Auii unum? ypouesis dynamenē dexasthai tēs sēs peri panta dexiotē; _ y,_____\_.,..,,...it sisui "unum uisiuiye tos tous charaktēras, homou kai kēryka tōn sōn _, ēer-rēē-..ē vr"- mm- nqrvnu tōn sōn oxgathōn epagomenē. ’Andres gar apo tēs Agexany i et, -_,-‘.-, In... n...- un, 1:755“!- dreias kinēsantes kathēkontōs heneken anankaiou, kai I _,,,,,-_, --,.-....--.w, -yoēip aikIikiyy, kai. koinōs pasę̄ tę̄ physei tōn anthrōpōn tois apelthous ‘_ 7,...,3, 7----...n..-Isōs-nyn ina, yuiilnoue sin opheilominon. deontai tēs para sou prostasias I _,,ē --ē --.i "VT.- nyn ēuyyekuiaē oiste keleusai autois sōma oikeiou andros, ikata tēn ph--- ----.---..- p-.n., »ii-liii.. vus-ww uityrys, kata tēn epidēmian tou stratopedou teleutēsantos ton bion ?_,---.r-..-.-n...r-..iniēnny iiAiuiēuniniys ton pse» sv tę̄ Sebasteią, prostagmati dēmosiǭ synchōrēni- -nnt-’n-’te ”Tʼ“;’Iiʼ““ nuiniuig7Ch“R“ thēnai kinēsaio epeita mentoi kai tēn dynatēn au- _,.--ē,.---..- I..-..-. seu-ii. dys yyyuiiēn an- tois paraschethēnai boētheian ek tou dēmosiou dro- --_,.?,.Gp-L.--,ynē rma-“vsust iii iyy yēmosiou opo- mou, ōste heuresthai tina tēs makras planēs dia tēs tēn, k-.- -nisynsnii oinuii. eimi myrias planēs sia tēs sēs megalophuias paramythian. Tauta de hoti mechri --ē G.-.-..-t-....,..nir-imdniyy. suum: yt oti mechri tēs megalēs diabēsetai Alexandreias, kai tois ,,,,_._,-----., --..-......... iiēetyyyriiuis, kai tois ekei diakonēsei to thauma tēs sēs timiotētos ē ------,--.--- i...I,n vui-er eiē uas timiotētos phaneron tę̄ synesei sou, kan igō mē legō. Hēmeis I""r" ‘2' """‘ "'"’ “‘“' '7‘” mē deisthʼ Pmeis te pros pollois hois eilēphamen ēdē kai tautēn tēn charin enarithmē somen.

To the governor of Sebaste. I perceive that your honor gladly receives our letters, and I know the reason. For, being a lover of the good and ready for beneficence, since we on each occasion provide you with material enough to receive the generosity of your purpose, you run to our letters as containing occasions for good works. So here comes another occasion, one that can receive the marks of your dexterity in all things and at the same time brings with it a herald of your good deeds. For some men from Alexandria have set out, as was proper, for a necessary purpose, one owed in common by all human nature to the departed; they need your protection, so that you may order that the body of a kinsman of theirs, who ended his life at Sebaste at the time of the army's visit, be allowed by public order to be moved; and then that they be given what help is possible from the public post, so that they may find through your magnanimity some consolation for their long wandering. That this will pass even to great Alexandria, and will make the wonder of your honor known to those there, is plain to your understanding, even if I do not say it. And we shall number this favor too among the many we have already received.

Notes and citation

Summary: Basil asks the governor of Sebaste to allow some men from Alexandria to remove the body of a kinsman who died there and to help them with the public post.

Letter 306. Much of the scan of this letter is interleaved with garbled characters; the text is translated by sense where the Greek can be read.

Cite (SBL): Basil, Ep. 306 (PG 32:1053b–1056b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-306). (abbreviation not yet checked)

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Chapter 307

307PG 32:1056b–1056a

.--πη... νς.,Διωθοῦνται πολλάκις κόίί frti; χρηστὰς διανοίας .m------_-..- "um—un, σινιι tum. ιμιδσαις υιανοιας αι φιλόνεικοι φύσεις, καὶ κρίνουσι καλὸν καὶ χρήσι- , ρ,νη-ν, --η- ττ---νν- www- ιιι-ιι τ mn- ού τό πᾶσι τοῖς ἄλλοις δοκοῦν, κᾶν λυοξζελὲς, ..,κ ν -- --νη- -ν-ηι vum", vvnvv', ινιτ fl Λυσιτελες, the: τό μόνοις αὐτοῖς ἀρέσκον, κᾶν ἐπιζήμιον ᾖ. Τὸ γ,πη-τ πυτ-ι «lu-nn, mw oms-mw- ῃ. ιε δὲ αἴτιον ἄνοια καὶ σκαιότης τρόπων, οὐ προσεχουσα --η --νη ---κ--..υτ σφισι-πυ, νυ ημνυιινυυσι ταῖς παρʼ ίτίρων συμβουλίαις, μόναις δὲ πιστεύουσα , ναι- ---Γ-..ν --Γ-ν---η-ηη τινι-ιι, vc σιιῠιιυυυυα γνώμαις οἰκείαις καὶ τοῖς ὑποπίπτουσι λογισμοῖς. ρ, ι ν, How-..“ η....-.τ νμνηυιινυνι Λυ-Ιιυμυις. Υποπίπτουσι δε οἷς χαίρουσι ο χαίρουσι δὲ οἷς βουρ ην---ν- ν- -.τ Ληιτσννυι ιυιιμννυι υι UH. μυν- λονται. Ὀ δὲ ἃ βούλεται νομίζων λυσιτελῆ, οὐκ ἑστιν η- _ --.-..νυ-...ω νντηιδωυ nuuuuw, υυδι εστιν ἀσφαλὴς τού δικαίου κριτὴς, ἀλλʼ ἔοικε τυφλοῖς ὑπὸ η ν.. --ν νην-..-ν σιμ-..ιη νυνι nunc ινγΛυις υπσ τυφλῶν όδηγουμίνοις, Ἐντεῦθεν καὶ προσπταίει τ Γῆν-- --.,Ιν-Γ..υνι,, υυιιυνιυ aeu πρυσπταιει ζημίαις εὐκόλως ο καὶ τοῦ συμφέροντος διδάσκαλον ν,,ιη----τ ---ηπ-ς nm. ονν υνμγιμνυινε υιυασχυον ῖχει τήν πεῖραν. Τοῦτο νῦν τὸ πάθος ὑπομένει ἰὰ-- η.-..υ-Γπ-...νιν νυν \so; ιυ πανυς υπομενιι ο τῷ παρόντι συνεζευγμένος ἀνδρί. Δέον γὰρ τὴν τί ---τμη --ηνονηρννς κνυμι. μιν. γαρ την κρίσιν ἐπιτρέψαι φίλοις κοινοῖς, μᾶλλον δε παρὰ ι -.-ηε-,ἱππ γυνη, manu” μακινγ us παρα πολλοῖς πολλάκις κριθεὶς, οἷς ἔμελε τοῦ δικαίου καὶ η,.--ηπ----ς ur.-..,, τι, urb-n5 ιυν υιδιυιινυ καί 1:5; ἀληθείας, νῦν ἔδραμεν ἐπʼ ἄρχοντας καὶ τὴν τῶν -..τ..η-.-.πετο συν σνιυνιμιν ιιι αρισντας χαι την των δικαστηρίων κρίσιν, καὶ αἱρεῖται, πολλὰ ζῆμιωθεὶς, ;s,s--_--.‘.-..- nr.-." an. νημιιιυιι, unum“ δυμιωυιις, ολίγα κερδάναι. Δί δὲ παρὰ ἄρχουσι κρίσεις οὐδὲ τὴν ---Ἲη..-Γνκνκη ιιι. ve σινιρυι ειμιυυυι aluo“; υνσε την νίκην ἀζήμιον φέρουσι. Γενοῦ δὴ βοηθὸς, ὦ ---ην...νη-..νυ γυρννυι. ιυυυ \s‘r} υη ρυηυος, ω φίλη κεφαλὴ, μάλιστα μεν ἀμφοτέροις τοῖς κρινοτμη ---Ῐνπηη..ν-...νυνι rbov νιμιγνιιμυις Iun. κρινο- μένοις (εὐσεβὲς γὰρ) κωλύων τὴν εἴσοδον τὴν πρὸς ΓΤ--. \------, ’.τʼ ηυυηνωσ ειμι ιιυῡυυν την προς τον ἄρχοντα, καὶ γινόμενος αὐτοῖς ἀντʼ ἐκείνου διη -Th---..,...π Ιηηηοσνη, usuusu. υιυι usuusu σι- καστής. Εἰ δε ἀπειθεῖ θάτιρος, καὶ μάχεται ταῖς “es”-._- ν-,πη-ν.. "sur", Αυιι μιχιδυιι ταις ψήφοις, σύμπραξον τῷ ἀδικουμένῳ, καὶ πρόσθες ττι--.ι --Γ-..Γηνιυ στ- ιιι-ιυωννμιιυιμ, και προσυες τήν παρὰ σοῦ ροπήν τῷ ζητοῦντι τύχεῖν τῶν δικαίων.

.--pē... ns.,Diōthountai pollakis koii frti? chrēstas dianoias .m------_-..- "um—un, sinii tum. imidsais uianoias ai philoneikoi physeis, kai krinousi kalon kai chrēsi- , r,nē-n, --ē- tt---nn- www- iii-ii t mn- ou to pasi tois allois dokoun, kan lyoxzeles, ..,k n -- --nē- -n-ēi vum", vvnvv', init fl Lysiteles, the: to monois autois areskon, kan epizēmion ę̄. To g,pē-t pyt-i «lu-nn, mw oms-mw- ę̄. ie de aition anoia kai skaiotēs tropōn, ou prosechousa --ē --nē ---k--..yt sphisi-py, ny ēmnuiinyysi tais parʼ itirōn symbouliais, monais de pisteuousa , nai- ---G-..n --G-n---ē-ēē tini-ii, vc siiuiiyyyya gnōmais oikeiais kai tois hypopiptousi logismois. r, i n, How-..“ ē....-.t nmnēuiinyni Ly-Iiymuis. Ypopiptousi de hois chairousi o chairousi de hois bour ēn---n- n- -.t Lēitsnnui iuiimnnui ui UH. myn- lontai. O de ha bouletai nomizōn lysitelē, ouk hestin ē- _ --.-..ny-...ō nntēidōy nuuuuw, yydi estin asphalēs tou dikaiou kritēs, allʼ eoike typhlois hypo ē n.. --n nēn-..-n sim-..iē nyni nunc ingLuis yps typhlōn odēgouminois, Enteuthen kai prosptaiei t Gēn-- --.,In-G..yni,, yuiiyniy aeu prysptaiei zēmiais eukolōs o kai tou sympherontos didaskalon n,,iē----t ---ēp-s nm. onn ynmgimnuine uiyaschyon ichei tēn peiran. Touto nyn to pathos hypomenei ia-- ē.-..y-Gp-...nin nyn \so? iy panys ypomenii o tǭ paronti synezeugmenos andri. Deon gar tēn ti ---tmē --ēnonērnns knymi. min. gar tēn krisin epitrepsai philois koinois, mallon de para i -.-ēe-,hipp gynē, manu” making us para pollois pollakis kritheis, hois emele tou dikaiou kai ē,.--ēp----s ur.-..,, ti, urb-n5 iyn uidiuiiny kai 1:5? alētheias, nyn edramen epʼ archontas kai tēn tōn -..t..ē-.-.peto syn sniynimin iii arisntas chai tēn tōn dikastēriōn krisin, kai haireitai, polla zēmiōtheis, ?s,s--_--.‘.-..- nr.-." an. nēmiiiuii, unum“ dymiōuiis, oliga kerdanai. Di de para archousi kriseis oude tēn ---Iē..-Gnknkē iii. ve sinirui eimiyyui aluo“? ynse tēn nikēn azēmion pherousi. Genou dē boēthos, ō ---ēn...nē-..ny gyrnnui. iyyy \s‘r} yē ryēuos, ō philē kephalē, malista men amphoterois tois krinotmē ---Inpēē..n-...nyni rbov nimigniimuis Iun. krino- menois (eusebes gar) kōlyōn tēn eisodon tēn pros GT--. \------, ’.tʼ ēuyēnōs eimi iiyyyyn tēn pros ton archonta, kai ginomenos autois antʼ ekeinou diē -Th---..,...p Iēēēosnē, usuusu. uiui usuusu si- kastēs. Ei de apeithei thatiros, kai machetai tais “es”-._- n-,pē-n.. "sur", Auii michiduii tais psēphois, sympraxon tǭ adikoumenǭ, kai prosthes tti--.i --G-..Gēniy st- iii-iyōnnmiiuim, kai prosyes tēn para sou ropēn tǭ zētounti tychein tōn dikaiōn.

Without address. Contentious natures often thrust away even good counsels, and judge good and useful not what seems so to all others, even if it is profitable, but what pleases themselves alone, even if it is harmful. The cause is folly and awkwardness of character, which does not attend to the counsels of others, but trusts only its own opinions and the reasonings that occur to it. And there occur to such people the thoughts in which they rejoice; and they rejoice in what they want. But he who thinks what he wants is profitable is not a safe judge of what is just, but is like the blind led by the blind. Hence he easily stumbles into losses, and has experience as the teacher of what is advantageous. This is what is now happening to the one who is engaged in dispute with the present man. For whereas he ought to have entrusted the judgment to common friends, having indeed often been judged before many who cared for justice and truth, he has now run to the rulers and to the judgment of the courts, and chooses to gain little at the price of losing much. For judgments before rulers do not bring even victory without loss. Be a helper, then, dear friend, above all to both the litigants (for it is a pious thing), preventing their access to the ruler and becoming their judge in his place. But if one of them will not obey and fights against the decision, assist the one who is wronged, and add your weight to the one who seeks to obtain his rights.

Matt 15:14 (allusion, medium confidence) · 1 Cor 6:5 (echo, low confidence)

Notes and citation

Summary: Basil asks a friend to settle a dispute between two litigants himself rather than let them go to court, and to support the wronged party if one refuses his decision.

Letter 307. Much of the scan of this letter is interleaved with garbled characters; the text is translated by sense where the Greek can be read. Allusions: Matt 15:14 (the blind leading the blind); 1 Cor 6:1–6 (disputes before outside judges).

Topics: Ethics

Cite (SBL): Basil, Ep. 307 (PG 32:1056b–1056a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-307). (abbreviation not yet checked)

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Chapter 308

308PG 32:1057a–1057b

Δνεπίγραφο ς, ἰπὶ προστασίᾳ. Α Καὶ παρούσης τῆς τιμιότητός σου τοῖς ἀδελφοῖς, τῶν ἀπό τοῦ χωρίου Καπράλεως ἕνεκεν, διελέχθην, καὶ προσήγαγον αὐτοὺς τῇ ύμερότητί σου, παρακαλέσας σε ἔχοντα πρὸ ὀφθαλμῶν τὴν παρὰ τοῦ Κυρίου μισθαποδοσίαν, προίστασθαι αὐτῶν, ὡς πενήτων καὶ καταπονουμένων ἐν ἅπασι. Καὶ νῦν πάλιν δ ιὰ τοῦ γράμματος τὴν αὐτὴν ἀνανεοῦμαι παράκλησιν, εὑχόη μενος τῷ ἁγίῳ Θεῷ καὶ τὴν ὑπάρχουσάν σοι περικράνειαν καὶ λαμπρότητα τοῦ βίου, συντηρηθῆναι, καὶ ἰπὶ μείζονα ἐλθεῖν, ἵνα ἀπὸ μείζονος δυνάμεως πολυτελίστερα ἡμᾶς ἔχῃς εὐεργετεῖν. Ὀτι γὰρ μία ἡμῖν εὐχή ἠ παντὸς τοῦ οἴκου ὑμῶν σωτηρία, ἠγοῦμαι πεπεῖσθαί σε.

Dnepigrapho s, ipi prostasią. A Kai parousēs tēs timiotētos sou tois adelphois, tōn apo tou chōriou Kapraleōs heneken, dielechthēn, kai prosēgagon autous tę̄ ymerotēti sou, parakalesas se echonta pro ophthalmōn tēn para tou Kyriou misthapodosian, proistasthai autōn, hōs penētōn kai kataponoumenōn en hapasi. Kai nyn palin d ia tou grammatos tēn autēn ananeoumai paraklēsin, heuchoē menos tǭ hagiǭ Theǭ kai tēn hyparchousan soi perikraneian kai lamprotēta tou biou, syntērēthēnai, kai ipi meizona elthein, hina apo meizonos dynameōs polytelistera hēmas echę̄s euergetein. Oti gar mia hēmin euchē ē pantos tou oikou hymōn sōtēria, ēgoumai pepeisthai se.

Without address, on protection. When your honor was present I spoke with the brothers about the people from the village of Capralis, and brought them to your gentleness, urging you, keeping before your eyes the recompense from the Lord, to protect them, as people poor and oppressed in every way. And now by letter I renew the same request, praying the holy God that your present distinction and the splendor of your life may be preserved and grow greater, so that from greater power you may do us more lavish kindnesses. For I think you are persuaded that our one prayer is the safety of your whole house.

Notes and citation

Summary: Basil renews his request that an official protect the poor people of the village of Capralis.

Letter 308.

Cite (SBL): Basil, Ep. 308 (PG 32:1057a–1057b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-308). (abbreviation not yet checked)

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Chapter 309

309PG 32:1057b–1057d

’Δνεπίγραφο ς, ἐπὶ ἐνδεεῖ. Β Πάνυ κατέγνων τοῦ ἀδελφοῦ τοῦδε φροντίζοντος ἐπὶ τῇ ἀπογραφῇ τοῦ οἷκου- ὃς γε προλαβὼν τήν ἀναγκαίαν ἀτελειαν ἔχει ἀπὸ τῆς πενίας. Ἀπὸ γὰρ βίον εὐπόρου, οὕτω τοῦ Κυρίου ἐπὶ συμφίροντι τῆς ψυχῆς αὐτοῦ οἰκονομήσαντος, νῦν εἰς τῆν ἐσχάτην πενίαν περιετράπη, ὡς μόλις μεν καὶ τῆς ἐφ, ἡμέραν τροφῆς εὐπορεῖν, ἀνδραπόδου δὲ μηδέ ἑνὸς κατάρχειν, ἀπὸ πολλῶν ὧν πρότερον είχεν ἓν τῇ ἑαυτοῦ δεσποτεία. Τούτῳ τὸ σῶμα περιλελειπται μόνον, καὶ τοῦτο ἀσθενὲς καὶ γηραιὸν, ὡς καὶ αὐτὸς ὁρᾷςο καὶ παῖδες τρεῖς, προσθήκη φροντίδων ἀνδρὶ πένητι. ὀτι μὶν οὖν οὐδὲν ἐδεῖτο τῆς ἡμετέρας πρεσβείας, ἱκανὴν ἔχων τὴν πενίαν δυσωπῆσαι δια τὸ φιλάνθρωπον τοῦ τρόπου, ἀκριβῶς ἠπιστάμην. Ἐπεὶ δὲ δυσάρεστοι οἱ αἰτοῦντες, ἐφοβήθην μήποτε ἔλλιμπάνῃ τι τῶν εἰς αὐτόν ὀφειλομένων, καὶ ἐπέστειλα, εἰδὼς, ὅτι ἠ ἡμέρα αὐτῷ, ἓν ἂν πρῶτον ἴδῃ σου τήν σεμνότητα, ἀρχὴ εὐθύμου βίου πρὸς τὸν μετὰ ταῦτα χρόνον γενήσεται, καὶ δώσει τινα βελτίονα τῶν πραγμάτων αὐτοῦ μεταβολήν.

’Dnepigrapho s, epi endeei. B Pany kategnōn tou adelphou toude phrontizontos epi tę̄ apographę̄ tou hoikou- hos ge prolabōn tēn anankaian ateleian echei apo tēs penias. Apo gar bion euporou, houtō tou Kyriou epi symphironti tēs psychēs autou oikonomēsantos, nyn eis tēn eschatēn penian perietrapē, hōs molis men kai tēs eph, hēmeran trophēs euporein, andrapodou de mēde henos katarchein, apo pollōn hōn proteron eichen hen tę̄ heautou despoteia. Toutǭ to sōma perileleiptai monon, kai touto asthenes kai gēraion, hōs kai autos horąso kai paides treis, prosthēkē phrontidōn andri penēti. oti min oun ouden edeito tēs hēmeteras presbeias, hikanēn echōn tēn penian dysōpēsai dia to philanthrōpon tou tropou, akribōs ēpistamēn. Epei de dysarestoi hoi aitountes, ephobēthēn mēpote ellimpanę̄ ti tōn eis auton opheilomenōn, kai epesteila, eidōs, hoti ē hēmera autǭ, hen an prōton idę̄ sou tēn semnotēta, archē euthymou biou pros ton meta tauta chronon genēsetai, kai dōsei tina beltiona tōn pragmatōn autou metabolēn.

Without address, on behalf of a needy man. I quite blamed this brother for being anxious about the registration of his house, since he has already obtained the necessary exemption from his poverty. For from an affluent life, the Lord so arranging it for the good of his soul, he has now been turned to extreme poverty, so that he barely has enough for his daily food, and is master of not a single slave, out of the many he formerly had in his possession. Only his body is left to him, and that weak and old, as you yourself see; and three children, an addition of cares for a poor man. That he needed no plea from us, since his poverty is enough to move you because of the humanity of your character, I knew exactly. But since those who make requests are hard to satisfy, I feared that something owed to him might be lacking, and I wrote, knowing that the day on which he first sees your dignity will be the beginning of a cheerful life for the time to come, and will bring some better change in his affairs.

Notes and citation

Summary: Basil commends to an assessor a man who has fallen from wealth into poverty, with three children, and is anxious about his tax rating.

Letter 309.

Cite (SBL): Basil, Ep. 309 (PG 32:1057b–1057d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-309). (abbreviation not yet checked)

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Chapter 310

310PG 32:1057d–1060a

’Δνεπίγραγος, ὑπὲρ συγγενῶν. Αὐτῷ μοι περισπούδαστον ἦν συντυχεῖν σου τῇ to-yio'mn πολλῶν ἓναενυ πρῶτον μὲν, ὥστε iani ἶ.. μ ι.,ι - -. πμ λαῡσαι τῶν ἐν σοὶ καλῶν δ ιὰ πολλοῦ τοῦ ἄν τῷ μιταξὺ χρόνον· ἔπειτα δὲ, καὶ περὶ τῶν κατὰ ’Δριαραeis» ἀνθρώπων παρακαλέσαι σε· οἶς ἐκ παλαιοῦ enecasse; Ede:st 6 Κύριος ἀξίαν παραμυθίας τῆς σῆς ὀρθότητος τὴν ἐπιστασίαν αὐτοῖς χερνσάμενος. Ἔστι δέ τι καὶ ἕτερον τῶν evntem-fﬁἐμῶν πάνυ βεβαρημένοι, καὶ σχεδὸν τὸ mplius- _ τον τῆς Ἀριαραθικῆς ἀπορίας ὑπάρχον· καὶ παρακαλῶ κατα τὸ ἐνδεχόμενον is:er παρὰ τῆς σῆς χρηστότητος, ὥστε φορητὸν τοῦ λωτοῦντα· νέσοαι τοῖς κεκτημένοις.

’Dnepigragos, hyper syngenōn. Autǭ moi perispoudaston ēn syntychein sou tę̄ to-yio'mn pollōn henaeny prōton men, hōste iani i.. m i.,i - -. pm lausai tōn en soi kalōn d ia pollou tou an tǭ mitaxy chronon; epeita de, kai peri tōn kata ’Driaraeis» anthrōpōn parakalesai se; ois ek palaiou enecasse? Ede:st 6 Kyrios axian paramythias tēs sēs orthotētos tēn epistasian autois chernsamenos. Esti de ti kai heteron tōn evntem-fﬁemōn pany bebarēmenoi, kai schedon to mplius- _ ton tēs Ariarathikēs aporias hyparchon; kai parakalō kata to endechomenon is:er para tēs sēs chrēstotētos, hōste phorēton tou lōtounta; nesoai tois kektēmenois.

Without address, on behalf of kinsmen. I myself was very eager to meet your … for many reasons: first, to enjoy the good things in you after a long interval; and then also to entreat you about the people of Ariarathia, to whom from of old … the Lord, granting them the oversight of your uprightness as a worthy consolation. There is also another matter: … of mine are very heavily burdened, and almost … of the poverty of Ariarathia; and I urge you, as far as your goodness allows, that the … be made bearable for the owners.

Notes and citation

Summary: Basil asks an official to relieve the people of Ariarathia and some kinsmen of his who are heavily burdened.

Letter 310. The scan of this letter is badly garbled, and several words cannot be read ("…"). Ariarathia was a town in the Sargarausene, east of Caesarea.

Cite (SBL): Basil, Ep. 310 (PG 32:1057d–1060a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-310). (abbreviation not yet checked)

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Chapter 311

311PG 32:1060b–1060c

Πρωτεύοντι. Πολλὰς ἡμῖν ποιοῦσι τὰς ὶπιοτολὰς πρὸς τὴν σήν τιμιοτητα οἱ ταῖς διαβεβαιώσεσιν ἡμῶν μὴ προσέχοντες, ἀλλʼ ἴδιον τι καὶ ἐξαίρετον ἐν τοῖς ἂν· τὼν ἐπιζητοῦντες. Πάλαι γὰρ ήμιῐς αὐτοῖς διεμαρτυράμεθα,·ὄτι οὕτως ἔσῃ κοινὸς καὶ ἶσος τῶν δικαίων ἡμῖν φύλαξ, ὥστε μηδένα πλέον ἔπιζητῆσαί ﬂ τῡν εἰς φιλανθρωπίαν, ἐὰν μή που ὑπερβάλῃ τῇ ἀπληστίᾳ Ὀμως δὲ πληροφοροῠντες τόνδε, ἑδώδιαμεν αὐτῷ τὴν ἐπιστολὴν, συνιστῶντές σοι τὸν ἄνδρα, καὶ παρααλοῦντες καλῶς τε αὑτὸν ἰδεῖν, καὶ διὰ τὸ pompm]..- χ κέναι αὐτοῦ τὸν οἶκον ἐπὶ ταῖς λειτουργίαις, τις ἇνδρχομένης αὐτόν παραχλησεως ἀξιῶσαι.

Prōteuonti. Pollas hēmin poiousi tas ipiotolas pros tēn sēn timiotēta hoi tais diabebaiōsesin hēmōn mē prosechontes, allʼ idion ti kai exaireton en tois an; tōn epizētountes. Palai gar ēmiis autois diemartyrametha,;oti houtōs esę̄ koinos kai isos tōn dikaiōn hēmin phylax, hōste mēdena pleon epizētēsai ﬂ tyn eis philanthrōpian, ean mē pou hyperbalę̄ tę̄ aplēstią Omōs de plērophorountes tonde, hedōdiamen autǭ tēn epistolēn, synistōntes soi ton andra, kai paraalountes kalōs te hauton idein, kai dia to pompm]..- ch kenai autou ton oikon epi tais leitourgiais, tis handrchomenēs auton parachlēseōs axiōsai.

To a leading citizen. Those who do not attend to our assurances, but seek something special and exceptional above the rest, make our letters to your honor numerous. For we testified to them long ago that you would be so common and equal a guardian of the rights of us all that no one would seek more in the way of kindness, unless perhaps he went beyond bounds in insatiability. Nevertheless, to satisfy this man, we have given him the letter, commending him to you and urging you to look on him kindly, and, because his house has been … in public services, to deem him worthy of the consideration befitting him.

Notes and citation

Summary: Basil, though sure of the official's fairness to all, commends a man whose household has been burdened by public services.

Letter 311. A word describing the man's house is garbled in the scan ("…").

Cite (SBL): Basil, Ep. 311 (PG 32:1060b–1060c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-311). (abbreviation not yet checked)

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Chapter 312

312PG 32:1060c

Κηνσίτορι. Οἶδας τὰς ἐχ τῶν ιὴνσων καὶ infmia; καὶ βλάβας, τὰς γινομένας τοῖς ἀνθρώποις, Ὥστε σύγγνωθι τῷδε πολλὴν ποιησαμένῳ σπουδὴν μήδεμίαν μεῖναι βλάβην, καὶ σνναρασθαι αὐτῷ κατὰ, δύναμιν πρὸςτό δίκαιον προθυμήθητι.

Kēnsitori. Oidas tas ech tōn iēnsōn kai infmia? kai blabas, tas ginomenas tois anthrōpois, Hōste syngnōthi tǭde pollēn poiēsamenǭ spoudēn mēdemian meinai blabēn, kai snnarasthai autǭ kata, dynamin prosto dikaion prothymēthēti.

To a censitor. You know the losses and damages that come to people from the censuses. So pardon this man, who has taken great pains that no damage should remain, and be eager to help him as far as you can toward what is just.

Notes and citation

Summary: Basil asks a tax assessor to help a man treat fairly in the census.

Letter 312.

Cite (SBL): Basil, Ep. 312 (PG 32:1060c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-312). (abbreviation not yet checked)

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Chapter 313

313PG 32:1060d–1061b

Κηνσίτορι. Οὐκ ἔστι πόρρωθεν ἰδεῖν τὰς οἰκονομίας τοῦ Θεοῦ· ἀλλʼ ὑπὸ μικροψυχίας οἱ ἄνθρωποι πρὸς τὸ ἐν ποσὶν ἀποβλέπομεν· καὶ πολλάκις. ἰπὶ ἀγαθὸν πέρας ἀγόμενοι δυσχεραίνομέν, ἀνεχομένου illi! τῆς ἀμαθίας τοῦ πάντα ἐν τῇ ἑαυτοῦ σομᾳὴοικοῦντος Δεσπότου. Μέμνησαι ’γὰρ δήπου MU!”χιράναμιν τότε. πρὸς his ἅπιτεθιῖοξρ ἦξᾷ ippon-ida, deuia; παριλάέομιν τῶν φίλων, ,λη. αὐτῶν ἀπώσασθαι τὴν ἐπήρειαν. Οὕτω γὰρ ὠνομάζομεν τὸ πρᾶγμα. Ἀλλὰ νῦν ὁρᾶς ὁποῖα τὰ παρόντα. Παρέσχε γάρ σοι ὁ Θεὸς ἀφορμὴν τοῦ τὴν καλοκαγαθίαν τῶν τρόπων εὶς φανερὸν ἀγαγεῖν, καὶ παντὶ τῷ ἐφεξῆς βίῳ ἀγαθῆς μνήμης ἀφορμὰς ἐναφεῖναι. Ὀποῖαι γὰρ ἂν ὦσιν αἱ ἀποτιμήσεις αὗται, τοιαῦται καὶ αί ἐπʼ αὐταῖς μνῆμαι παρὰ τῶν ἐπιγινομένων διασωξεσθαι πεφύκασιν. Ἐπεὶ δε οὐδὲ εὐχομένοις Γαλάταις ὑπῆρξεν ἂν φιλανθρωποτέρου ἤθους ἐπιτυχεῖν, ἀκριβῶς ἐγὼ πέπεισμαι. Ἔχω δὲ οὐ Γαλάτας μακαρίζειν τῆς σῆς ἐπιστασίας μόνον, ἀλλὰ καὶ αὐτὸς ἐμαυτόν.’ Ἔστι γὰρ κάμοὶ οἶκος ἐν Γαλατίᾳ, καὶ οἱκων γε ὸ λαμπρότατος σὺν Θεῷ, εἰς ὃν εἰ τύχοιμι παρὰ σοῦ τινος βοηθείας (τεύξομαι δε ἕως ἂν ἡ φιλία τὴν οἰκείαν ἰσχὺν ἔχῃ), μεγάλην εἵσομαι τῷ Θεῷ τὴν χάριν. Εἰ οὖν τις λογος παρὰ τῇ τιμιότητι τῆς ἐμῆς φιλίας, ὁμολογουμένην τινὰ ὠφελειαν παρασχέσθαι τῷ οἴκῳ τοῦ Θαυμασιωτάτου ἄρχοντος Σουλπικίου, ἡμῶν ἕνεκεν παρακλὴθητι · ὥστε ὑφελεῖν τι τῆς νῦν οὔσης ἀπογραφῆς, μάλιστα μὲν ἀξιόλογον, καὶ τῆς σῆς μεγαλονοίας ἄξιον, προσθήσω δὲ, ὅτι καὶ τῆς ἡμετέρας πρεσβείας τῶν ἀγαπώντων σε · εἰ δὲ μὴ, ἀλλʼ ὅσον οἶ τε καιροὶ συγχωροῦσι, καὶ ἡ τῶν πραγμάτων ἐπιδέχεται φύσις · πάντως δε ὑφελεῖν, καὶ μὴ ἐᾶσαι ἐπὶ τῆς ταυτότητος · ὥστε ἡμᾶς μυρίων ὧν ἔχομεν παρὰ τοῦ ἀγαθοῦ ἄρχοντος εὐεργεσιῶν μίαν χάριν ταύτην διὰ τῆς σῆς σεμνότητος ἀντεκτίσαι.

Kēnsitori. Ouk esti porrōthen idein tas oikonomias tou Theou; allʼ hypo mikropsychias hoi anthrōpoi pros to en posin apoblepomen; kai pollakis. ipi agathon peras agomenoi dyscherainomen, anechomenou illi! tēs amathias tou panta en tę̄ heautou somąēoikountos Despotou. Memnēsai ’gar dēpou MU!”chiranamin tote. pros his hapitethiioxr ēxą ippon-ida, deuia? parilaeomin tōn philōn, ,lē. autōn apōsasthai tēn epēreian. Houtō gar ōnomazomen to pragma. Alla nyn horas hopoia ta paronta. Paresche gar soi ho Theos aphormēn tou tēn kalokagathian tōn tropōn eis phaneron agagein, kai panti tǭ ephexēs biǭ agathēs mnēmēs aphormas enapheinai. Opoiai gar an ōsin hai apotimēseis hautai, toiautai kai ai epʼ autais mnēmai para tōn epiginomenōn diasōxesthai pephykasin. Epei de oude euchomenois Galatais hypērxen an philanthrōpoterou ēthous epitychein, akribōs egō pepeismai. Echō de ou Galatas makarizein tēs sēs epistasias monon, alla kai autos emauton.’ Esti gar kamoi oikos en Galatią, kai hoikōn ge o lamprotatos syn Theǭ, eis hon ei tychoimi para sou tinos boētheias (teuxomai de heōs an hē philia tēn oikeian ischyn echę̄), megalēn heisomai tǭ Theǭ tēn charin. Ei oun tis logos para tę̄ timiotēti tēs emēs philias, homologoumenēn tina ōpheleian paraschesthai tǭ oikǭ tou Thaumasiōtatou archontos Soulpikiou, hēmōn heneken paraklēthēti ; hōste hyphelein ti tēs nyn ousēs apographēs, malista men axiologon, kai tēs sēs megalonoias axion, prosthēsō de, hoti kai tēs hēmeteras presbeias tōn agapōntōn se ; ei de mē, allʼ hoson oi te kairoi synchōrousi, kai hē tōn pragmatōn epidechetai physis ; pantōs de hyphelein, kai mē easai epi tēs tautotētos ; hōste hēmas myriōn hōn echomen para tou agathou archontos euergesiōn mian charin tautēn dia tēs sēs semnotētos antektisai.

To a censitor. It is not possible to see the dispensations of God from afar; but through pettiness of soul we men look at what is at our feet, and often, while being led to a good end, we are vexed, and the Master who orders all things in his wisdom bears with our ignorance. For you surely remember how vexed we were then at the burden laid upon you, and how we called upon our friends to drive away the abuse; for so we called the matter. But now you see what the present situation is. For God has given you an occasion to bring the nobility of your character into the light, and to leave grounds for good remembrance to all the life that follows. For as these assessments are, such naturally are the memories of them preserved by those who come after. That not even the Galatians, had they prayed for it, could have obtained a more humane character, I am exactly persuaded. And I can count blessed not only the Galatians for your administration, but myself as well. For I too have a house in Galatia, and a most splendid house, by God's grace; and if I obtain some help for it from you (and I shall obtain it, as long as friendship keeps its own strength), I shall give great thanks to God. If, then, my friendship has any weight with your honor, be persuaded for our sake to provide some acknowledged benefit to the house of the most admirable ruler Sulpicius: to take something off the present registration, preferably something considerable and worthy of your magnanimity, and, I will add, worthy of the plea of us who love you; but if not, then as much as the times allow and the nature of the matter admits; but in any case to reduce it, and not to leave it the same; so that through your dignity we may repay with this one favor the countless kindnesses we have received from that good ruler.

Notes and citation

Summary: Basil asks a tax assessor in Galatia, whose appointment he had once regretted, to use his office well and to lighten the assessment of the house of Sulpicius, to whom Basil owes many favors.

Letter 313. The second sentence is garbled in the scan and translated by sense.

Cite (SBL): Basil, Ep. 313 (PG 32:1060d–1061b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-313). (abbreviation not yet checked)

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Chapter 314

314PG 32:1061c–1064a

’Δνεπίγραφος, ἐπὶ οἰκέτῃ. Καὶ πῶς ἔμελλον ἐγὼ γραμμάτων οἰκείαν ἀφορμὴν παρόψεσθαι. καὶ μὴ προσερεῖν τὴν σὴν τιμιότητα, τοῦδε πρὸς ὑμᾶς ἀφικνουμένου ; Ὃς ἐξήρκει μεν καὶ αφʼ ἑαυτοῦ εἰπεῖν τὰ ἡμέτερα, καὶ τὴν τῆς ἐπιστολῆς ἀποπληρῶσαι χρείαν · ἠβουλήθη δὲ καὶ γραμμάτων διάκονος γενέσθαι, διὰ τὸ σφόδρα ἡμᾶς ἀγαπᾷν, καὶ ἐξ ὅλης-ψυχῆς προσκεῖσθαι ἡμῖν. Παντὶ τρόπῳ καὶ τὰ ὑμέτερα ῥήματα ἐπικομίζεσθαι βούλεται, καὶ ὑμῖν διακονεῖσθαι, Ἐδώκαμεν οὖν αὐτῷ τὴν ἐπιστολὴν, διʼ ἧς πρῶτον μεν ὑμῖν εὐχόμεθα πάντα τὰ ἀγαθὰ, άτε ὁ βίος οὗτος ἔχει, καὶ ὅσα τὸν ἓν ταῖς ἐπαγγελίαις μακαρισμὸν ἀποκείμενα φυλάσσει · ἔπειτα καὶ δεόμεθα τοῦ ἁγίου Θεοῦ οἰκονομη θῆναι δεύτερον ἡμῖν τήν συντυχίαν ὑμῶνρ ἕως ἐσμὶν ὑπὲρ γῆς. Τὴν δὲ εἰς τὸν «peck ρῂμένον ἀδελφὸν ἀγάπην ὅτι πολυπλασιάσης ἡμῶν anκεν, οὐχ ἁμφιβάλλω. ’Ὥστε παρακλήθητι ἔργῳ αὐτῷ παρασχέσθαι τὴν πεῖραν.

’Dnepigraphos, epi oiketę̄. Kai pōs emellon egō grammatōn oikeian aphormēn paropsesthai. kai mē proserein tēn sēn timiotēta, toude pros hymas aphiknoumenou ? Hos exērkei men kai aphʼ heautou eipein ta hēmetera, kai tēn tēs epistolēs apoplērōsai chreian ; ēboulēthē de kai grammatōn diakonos genesthai, dia to sphodra hēmas agapąn, kai ex holēs-psychēs proskeisthai hēmin. Panti tropǭ kai ta hymetera rhēmata epikomizesthai bouletai, kai hymin diakoneisthai, Edōkamen oun autǭ tēn epistolēn, diʼ hēs prōton men hymin euchometha panta ta agatha, ate ho bios houtos echei, kai hosa ton hen tais epangeliais makarismon apokeimena phylassei ; epeita kai deometha tou hagiou Theou oikonomē thēnai deuteron hēmin tēn syntychian hymōnr heōs esmin hyper gēs. Tēn de eis ton «peck rę̄menon adelphon agapēn hoti polyplasiasēs hēmōn anken, ouch hamphiballō. ’Hōste paraklēthēti ergǭ autǭ paraschesthai tēn peiran.

Without address, on behalf of a servant. And how could I overlook a fitting occasion for a letter, and not address your honor, when this man is going to you? He could indeed have told you our affairs by himself and filled the need of a letter; but he wished also to become the bearer of a letter, because he loves us greatly and is devoted to us with his whole soul. In every way he wishes both to bring back your words and to serve you. So we have given him this letter, through which, first, we pray for you all the good things that this life holds, and all that the blessedness stored up in the promises keeps; and then we ask the holy God to arrange a second meeting with you while we are still on earth. That for our sake you will multiply your love for the aforesaid brother, I do not doubt. So be persuaded to give him proof of it in deed.

Notes and citation

Summary: Basil sends greetings by a devoted servant and asks the recipient to show him kindness.

Letter 314.

Cite (SBL): Basil, Ep. 314 (PG 32:1061c–1064a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-314). (abbreviation not yet checked)

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Chapter 315

315PG 32:1064a–1065a

Ἀνεπίγραφος, ὑπὲρ συγγενοῦς. Πάνυ πεπεισμένος μηδὲν διαμαρτήσεσθαι περὶ ὧν ἃν μετὰ τοῦ δικαίου παρακαλέσω τὴν τιμιότητοξ σου, προθύμως ἦλθον ἐπὶ τὸ δοῦναι τὴν ἐπιστολὴν τῇ κοσμιωτάτῃ τῇδε ὀρρανῶν προεστώση, καὶ οὶκίαν οἰκούσῃ ὕδρας τινὸς πολυκεφάλου χαλεπωτέραν. Ἐπὶ πᾶσι δί τούτοις ὑπάρχει ἡμῖν τὸ καὶ οἰκείως ἔχειν αλλήλοις xui-(2760c. Διὸ παρακαλοῡμέν σου τὴν εὐγένειαν, καὶ ἡμᾶς τιμῶντα, καὶ τῷ πάππῳ τῶν ὀρφανῶν τὴν ὀφειλομένην ἀποσώζοντκ τιμὴν, παρασχέσθαι τινὰ βοήθειαν ν ὥστε φορητὴν τοῦ λοιποῦ τὴν κτῆσιν αὐτοῖς καταστῆσαι, Ἂνεπίγραφος, ὑπὲρ κατ-απονουμένου. Πάνυ πιπεισμένος μηὸἱν δεῖσθαι γραμμάτων τοὺς πρὸς τὴν σὴν χρηστότητα ἀφικομένους, διὰ τὸ πλεῖον ποιεῖν ἐκ τῆς τοῦ τρὸτου καλοκαγαθίας ἢ ὅσον ἄν τις παρααλέσας προτρέψαιτο σε πρὸς τὸ ἀγαθὸν, ὅμως, διὰ τό καθʼ ὑπερβολήν φροντίζειν τοῦ υἱοῦ τοῦδε, ἐπιστεῖλαι τῇ καιθαρᾲ σου καὶ ἀδόλῳ ψυχῇ προήχθην, συνιστῶν σοι τὸν Σ ἄνδρα, καὶ παρακαλῶν, ὶν οἷς ἆν δυνατόν, παρασχίσθαι αὐτῷ εἰς τά προκείμενα τὴν κατα δύναμιν σοι ἔπικουρίαν. 'Ori δὲ οὐδενὸς ἐτέρου δεηθήσετηπροπσξτου, σοῦ καταξιώσαντος πασῃ δυνάμει ἢν ἔδωκέ σοι 6 Κύριος, χρήσασθαι εἱς τὴν ὑπὲρ αὐτῷ προστασίαν, iapiβὡς ἐπίσταμαι. τόνδε, ὃν καὶ παρακατατιθέμεθά σοι, καὶ ἀξιοῦμεν λαβεῖν τινα αὐτὸν τῆς τῶν γραμμάτων ἡμῶν δια· κονίας αἵσθη σιν.

Anepigraphos, hyper syngenous. Pany pepeismenos mēden diamartēsesthai peri hōn han meta tou dikaiou parakalesō tēn timiotētox sou, prothymōs ēlthon epi to dounai tēn epistolēn tę̄ kosmiōtatę̄ tę̄de orranōn proestōsē, kai oikian oikousę̄ hydras tinos polykephalou chalepōteran. Epi pasi di toutois hyparchei hēmin to kai oikeiōs echein allēlois xui-(2760c. Dio parakaloumen sou tēn eugeneian, kai hēmas timōnta, kai tǭ pappǭ tōn orphanōn tēn opheilomenēn aposōzontk timēn, paraschesthai tina boētheian n hōste phorētēn tou loipou tēn ktēsin autois katastēsai, Anepigraphos, hyper kat-aponoumenou. Pany pipeismenos mēoin deisthai grammatōn tous pros tēn sēn chrēstotēta aphikomenous, dia to pleion poiein ek tēs tou trotou kalokagathias ē hoson an tis paraalesas protrepsaito se pros to agathon, homōs, dia to kathʼ hyperbolēn phrontizein tou huiou toude, episteilai tę̄ kaitharą sou kai adolǭ psychę̄ proēchthēn, synistōn soi ton S andra, kai parakalōn, in hois an dynaton, paraschisthai autǭ eis ta prokeimena tēn kata dynamin soi epikourian. 'Ori de oudenos eterou deēthēsetēpropsxtou, sou kataxiōsantos pasę̄ dynamei ēn edōke soi 6 Kyrios, chrēsasthai heis tēn hyper autǭ prostasian, iapibōs epistamai. tonde, hon kai parakatatithemetha soi, kai axioumen labein tina auton tēs tōn grammatōn hēmōn dia; konias haisthē sin.

Without address, on behalf of a kinswoman. Being fully persuaded that I shall not fail in anything I justly ask of your honor, I have gladly given this letter to this most decorous lady, who has charge of orphans and dwells in a house worse than some many-headed hydra. On top of all this, we are also related to one another by family. Therefore we urge your nobility, both honoring us and preserving the honor due to the grandfather of the orphans, to give her some help, so as to make their property bearable for them from now on. [Letter 316] Without address, on behalf of an oppressed man. Being fully persuaded that those who come to your goodness need no letters, because from the nobility of your character you do more than anyone could urge you to do for good by his exhortation, yet, because of my exceeding care for this son, I was led to write to your pure and guileless soul, commending the man to you and urging you, where it is possible, to give him what aid you can for his present business. That he will need no other patron, if you deign to use all the power the Lord has given you in protecting him, I know exactly. … this man, whom we also commend to you, and we ask that he receive some sense of the service of our letter.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Basil commends a kinswoman who has charge of orphans and a burdensome estate, and in a second short letter commends an oppressed man.

Staged ref 315 holds Letter 315 and, from "[Letter 316]", Letter 316, both without address. The last sentence ("… this man, whom we also commend to you …") does not follow from Letter 316 and appears to be the end of another short letter of commendation whose beginning is lost in the scan ("…"); it cannot be identified with certainty.

Cite (SBL): Basil, Ep. 315 (PG 32:1064a–1065a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-315). (abbreviation not yet checked)

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Chapter 317

317PG 32:1065a–1065b

Βασιλείου, ἀνεπίγραφος, ὑπὲρ πατριώτου. Τοὺς ἐκ τῆν πατρίδος ἡμῶν ἀφικομένους συνίστησί σοι αὐτὸ τῆς πατρίδος δίκαιον· εἰ καὶ ὅτι τῇ τοῦ τρόπου χρηστότητι πάντας ὑπὸ τὴν ἑαυτοῦ ἄγεις πρόνοιαν, τοὺς ὁπωσοῦν δεομένους τινὸς ἀντιλήψεως. Καὶ τὸν ἐγχειρίζοντα τοίνυν τὴν ἐπιστολὴν τῇ κο- ’σμιὸτητί σου, τὸν υἱὸν τοῦδε, δέξαι, καὶ ὡς πατριὼτην, καὶ ὡς δεόμενον ἀντιλήψεως, καὶ ὡς παρʼ ἡμῶν συνιστάμενόν σοι· καὶ ἐκ πάντων τούτων ἓν αὐτῷ ὑπαρξάτω, τυχεῖν τῆς ἐνδεχομένης παρά σοῦ βοηβοείας εἰς τά προκείμενα. Δῆλον δε, ὅτι ἐπὶ τοῖς ἀγαθοίς ἔργοις αἱ ἀνταποδόσεις, οὗ παρʼ ἡμῶν τῶν μισ κρῶν, ἀλλὰ παρὰ τοῦ Κυρίου, τοῦ τὰς ἀγαθὰς προαιρέσεις ἀμειβομένου.

Basileiou, anepigraphos, hyper patriōtou. Tous ek tēn patridos hēmōn aphikomenous synistēsi soi auto tēs patridos dikaion; ei kai hoti tę̄ tou tropou chrēstotēti pantas hypo tēn heautou ageis pronoian, tous hopōsoun deomenous tinos antilēpseōs. Kai ton encheirizonta toinyn tēn epistolēn tę̄ ko- ’smiotēti sou, ton huion toude, dexai, kai hōs patriōtēn, kai hōs deomenon antilēpseōs, kai hōs parʼ hēmōn synistamenon soi; kai ek pantōn toutōn hen autǭ hyparxatō, tychein tēs endechomenēs para sou boēboeias eis ta prokeimena. Dēlon de, hoti epi tois agathois ergois hai antapodoseis, hou parʼ hēmōn tōn mis krōn, alla para tou Kyriou, tou tas agathas proaireseis ameibomenou.

Basil, without address, on behalf of a fellow countryman. The very claim of our homeland commends to you those who come from it, even though in the goodness of your character you bring under your care all who in any way need help. So receive this son, who is handing the letter to your decency, both as a fellow countryman, and as one who needs help, and as commended to you by us; and out of all these let this one thing be his: to obtain from you what help is possible for his business. It is clear that the recompense for good works comes not from us small people, but from the Lord, who rewards good purposes.

Notes and citation

Summary: Basil commends a fellow countryman in need of help.

Staged ref 316 is Benedictine Letter 317.

Cite (SBL): Basil, Ep. 317 (PG 32:1065a–1065b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-317). (abbreviation not yet checked)

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Chapter 318

318PG 32:1065b–1065c

Ομοὶως ὑπὲρ ξένου. Κατά πόδας τῆς ἀναχωρήσεώς σου ἐπέστη ἡμῖν ὀ υἱὸς οὗτος ὀ την ἐπιστολήν σοι ταύτην ἀποδιδοὺς, χρείαν ἔχων, ὡς ἀνὴρ ἐν ἀλλοδαπῇ διάγων, πάσης τῆς ποιρά τῶν Χριστιανῶν ὀφειλομένης τοῖς ξένοις παραμυθίας. Τό μέν οὖν πρᾶγμα οὗτος σοι ἒναρ γέστερον διηγήσεται· τὴν δὲ βοήθειαν αὐτὸς παρέξεις, τὴν σοι κατά δύναμιν, καὶ ἀναγκαίαν τοῖς προκειμένοις. Ἐἀν μὲν οὖν παρῇ ὁ ἡγεμὼν, αὐτὸς ξεναγήσεις πρὸς αὐτὸν δηλονότι. Ἐπεὶ διὰ τῶν πολιτευομένων παρέξεις αὐτῷ re σπουδαζόμενα, Οὐ γὰρ μικρῶς μοι μέλει τὸ πάντα αὐτὸν κατά γνώμην πράξαντα ἐπανελθεῖν.

Omoiōs hyper xenou. Kata podas tēs anachōrēseōs sou epestē hēmin o huios houtos o tēn epistolēn soi tautēn apodidous, chreian echōn, hōs anēr en allodapę̄ diagōn, pasēs tēs poira tōn Christianōn opheilomenēs tois xenois paramythias. To men oun pragma houtos soi enar gesteron diēgēsetai; tēn de boētheian autos parexeis, tēn soi kata dynamin, kai anankaian tois prokeimenois. Ean men oun parę̄ ho hēgemōn, autos xenagēseis pros auton dēlonoti. Epei dia tōn politeuomenōn parexeis autǭ re spoudazomena, Ou gar mikrōs moi melei to panta auton kata gnōmēn praxanta epanelthein.

Likewise, on behalf of a stranger. On the heels of your departure there came to us this son who delivers this letter to you, needing, as a man living in a foreign land, all the comfort that Christians owe to strangers. He will tell you the matter more clearly himself; but you will provide the help, as far as you can and as his business requires. If the governor is present, you will clearly introduce him to him yourself; otherwise, you will obtain what he is eager for through the magistrates. For I care not a little that he return having accomplished everything according to his wish.

Matt 25:35 (echo, low confidence)

Notes and citation

Summary: Basil commends a stranger from abroad to an official, asking him to introduce him to the governor or help him through the magistrates.

Staged ref 317 is Benedictine Letter 318. Allusion: Matt 25:35 (welcoming strangers).

Cite (SBL): Basil, Ep. 318 (PG 32:1065b–1065c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-318). (abbreviation not yet checked)

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Chapter 320

320PG 32:1065d–1068b

Ἀνεπίγραφος, ἐπὶ προσηγορίᾳ. Διά μακροῦ ἡμῖν ὑπῆρξε προσειπεῖν τὴν τιμιότητά σου, τῷ τὸν ἀνακομίζοντος τὰς ἀποκρίσεις πολύν χρόνον ἐνδιατρίψαι τῇ ἡμετέρᾳ, καὶ ἀνδράσι καὶ πράγμασι δυσχερεστέροις περιπεσεῖν. Ἐνιαυτὸν γὰρ ὅλον ἀπεξενὼθη τῆς ἐνεγκούσης. ’Δπάταις ἀνθρώπων καὶ διαλύσεσιν ὑπαχθεὶς, εἰ τῆς παρού σης αὐτῷ κακουργίας κρατήσειε, τοῦ παντὸς περιέσεο-θαιέ ὀψε τοῦ κεφαλαίου τῆς ζημίας ἐπῄσθετο, ἐν τῇ κοιτά μικρὸν ἀπάτη τῆς αἰσθήσεως κλεπτομένης. Ἐπεὶ οὖν ἐπάνεισι, τῶν τε τοῦ ἀέρος ὀχληο ρῶν καὶ τῆς τῶν ἀνδρῶν μεχθηρίας ἀπαλλαγεὶς, ἀσπαζόμεθα σε διʼ αυτοῦ, παρακαλοῦντες μεμνῆσθαι ἡμῶν ἐπὶ τῶν προσευχῶν (πολλῆς γὰρ τῆς ἐκ τῶν εὐχῶν βοηθείας δεόμεθα), καὶ ἅμα σημαίνομεν, ὅτι οἱ ὑπεύθυνοι καταλειφθέντες πρὸς τὴν τοῦ ὀφλήματος ἔκτισιν παρὰ τοῦ μακαρίου ἐπισκόπου, ἐπιμνησθέντπ ἐν ταῖς διαθήκαις αὐτοῦ τε τοῦ χρέους, καὶ ὅθεν προσῆκεν ἐκτισθῆναιμε), καὶ διὰ τίνων, ὑπεριδόντες τῶν φιλικῶν ὑπομνήσεων, τὰς ἐκ τῶν δικαστηρίων ἀνάγκας ἐκδέχονται. Διό ἄπρακτος ἐπανῆλθεν ὁ ἑταῖρος ἡμῶν, καὶ ταῦτα αὐτά ἠξίωσεν αὐτὸν παρʼ ἡμῶν μαρτυρηθῆναι, ὡς μή ἁργίας μηδὲ ῥᾳθυμίας ἔγκλημα σχεῖν παρὰ τῇ τιμιότητί σου. Ταῦτα εἰς τοσοῦτον. Τὰ δὲ τῶν Ἐκκλη-’ σιών ὅπως εχει, εἴτε συγκεχώρηται μένειν ἐπί τῆς ὁμοιότητος, sire καὶ πρὸς τὸ χεῖρον ἐκπέπτωκεν, ἦ τίνα ἐλπίδα τῆς ἐπὶ τὸ βέλτιον ἔχει μεταβολῆς, γνωρίσαι ἡμῖν διὰ τινὸς τῶν γνησίων ἀδελφῶν καταξίωσον.

Anepigraphos, epi prosēgorią. Dia makrou hēmin hypērxe proseipein tēn timiotēta sou, tǭ ton anakomizontos tas apokriseis polyn chronon endiatripsai tę̄ hēmeterą, kai andrasi kai pragmasi dyscheresterois peripesein. Eniauton gar holon apexenōthē tēs enenkousēs. ’Dpatais anthrōpōn kai dialysesin hypachtheis, ei tēs parou sēs autǭ kakourgias kratēseie, tou pantos perieseo-thaie opse tou kephalaiou tēs zēmias epę̄stheto, en tę̄ koita mikron apatē tēs aisthēseōs kleptomenēs. Epei oun epaneisi, tōn te tou aeros ochlēo rōn kai tēs tōn andrōn mechthērias apallageis, aspazometha se diʼ autou, parakalountes memnēsthai hēmōn epi tōn proseuchōn (pollēs gar tēs ek tōn euchōn boētheias deometha), kai hama sēmainomen, hoti hoi hypeuthynoi kataleiphthentes pros tēn tou ophlēmatos ektisin para tou makariou episkopou, epimnēsthentp en tais diathēkais autou te tou chreous, kai hothen prosēken ektisthēnaime), kai dia tinōn, hyperidontes tōn philikōn hypomnēseōn, tas ek tōn dikastēriōn anankas ekdechontai. Dio apraktos epanēlthen ho hetairos hēmōn, kai tauta auta ēxiōsen auton parʼ hēmōn martyrēthēnai, hōs mē hargias mēde rhąthymias enklēma schein para tę̄ timiotēti sou. Tauta eis tosouton. Ta de tōn Ekklē-’ siōn hopōs echei, eite synkechōrētai menein epi tēs homoiotētos, sire kai pros to cheiron ekpeptōken, ē tina elpida tēs epi to beltion echei metabolēs, gnōrisai hēmin dia tinos tōn gnēsiōn adelphōn kataxiōson.

Without address, a salutation. It has been a long time before we could address your honor, because the man bringing back the replies spent a long time in our parts and met with rather difficult men and affairs. For he was away from his homeland a whole year. Led on by men's deceits and evasions, thinking that if he overcame the present villainy he would gain everything, he perceived the sum of his loss only late, his perception being stolen from him little by little by the deceit. Since, then, he is returning, freed from the troubles of the weather and the wickedness of men, we greet you through him, urging you to remember us in your prayers (for we need much help from prayers); and at the same time we inform you that those who were left liable by the blessed bishop for paying the debt (he mentioned in his will both the debt and from what source and by whom it should be paid) have disregarded friendly reminders and are waiting for compulsion from the courts. Therefore our friend has returned without success, and asked us to testify to these very things for him, so that he may not incur a charge of idleness or negligence with your honor. So much for this. As for how the affairs of the Churches are, whether they have been allowed to remain as they were, or have fallen into worse, or what hope they have of a change for the better, deign to let us know through one of the genuine brothers.

Notes and citation

Summary: Basil sends greetings by a man returning after a fruitless year spent trying to recover a debt left in a bishop's will, testifies to his diligence, and asks for news of the Churches.

Letter 320.

Cite (SBL): Basil, Ep. 320 (PG 32:1065d–1068b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-320). (abbreviation not yet checked)

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Chapter 321

321PG 32:1068b

Θὲκλῃ. Τὸ παριππεῦσαν ἔτος, κ. τ. λ.

Theklę̄. To parippeusan etos, k. t. l.

To Thecla. "The year that has ridden by," and so on.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Only the heading and first words of this letter to Thecla are given here.

Letter 321. Migne prints only the first words ("The year that has ridden by," etc.), because the letter is found among those of Gregory of Nazianzus, to whom it is usually attributed.

Cite (SBL): Basil, Ep. 321 (PG 32:1068b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-321). (abbreviation not yet checked)

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Chapter 322

322PG 32:1068b–1069a

’Δνεπίγραφο ς, ἐπὶ φίλῳ συμπασχάσαι. Δεξάμενος τὰ γράμματα τῆς σῆς τιμιότητος ἣσθην, ὡς εἰκὸς, καὶ εὖχαρίστησα τῷ Κυρίῳ, καὶ προθύμως εἶχον ἀντιφθέγξασθαι, ἐάν τις κατά καιρὸν περὶ ἀντι-γράφων ὑπέμνησε· τὸ γὰρ πρᾶγμα ὑπὲρ οὗ ἐπέταξας ἡμῖν, χρόνῳ ἐλάμβανε τὴν κα·τοὶστασιν. Οὐκ ἐνῆν δὲ πρὸ τοῦ πέρατος ἀσφαλες οὐδὲν ἀποκρίνασθαι. Αὕτη ἡ αἰτία τῆς σιωπῆς ἡμῶν· οὐ γὰρ δὴ ῥᾳθυμία, οὐδὲ ἄγνοια τοῦ προσήκοντος. Εἰ γὰρ καὶ ὅλως ἦμεν ῥᾴθυμοι, ἐσπουδάσαμεν πάντως ἐπὶ τῆς σῆς τιμίὸτητος συσκιάσα. ἡμῶν τὰ ἐλαττωματα. Νῦν δὲ οὐκ ἔστιν ἡμῶν ἐπιλαθέσθαι σου οὔδε τὸ βραχύτατον (ἦ πρότερον οἶν τις ἑαυτὸν ἀγνοήσειεν)· ἀλλὰ κᾶν ἐπιστελλωμεν, κᾶν μὴ, ἓν ιδρυμένον σε ταῖς. καρὸ ιαις ἑαυτῶν περιφέρομεν, καὶ πρὸς τὴν μακρὰν ἀπόλειψιν τοῦ χειμῶνος οὕτω δυσκόλως ἔχομεν, ὥστε εὔχεσθαι, εἰ μὴ αὐτῷ σοι δυνατόν, διὰ τὰς ἀκουομένας ἀσχολίας, καταλιπεῖν τοὺς ἀγροίκους, ἡμῖν ἐγγενέσθαι πρόφασιν ἐπιστῆναι τοῖς τόποις, καὶ τῆς ἀληθινῆς εὐσταθείας τῶν σῶν τρόπων καὶ τῆς κοσμιότητος ἀπολαῦσαι, Πάντων δὲ τὴν σωτήριον ἡμέραν τοῦ Πάσχα μεθʼ ἡμῶν ποιῆσαι προθυμηθήσῃ, μετὰ τῆς κοσμιωτάτης συμβίου σου, ἧν καὶ προσαγορεύομεν διά σοῦ, καὶ παρακαλοῦμενι συμπιρᾶξαι ἡμῖν εἰς τὸ ἕπεῐξαί σε πρὸς η μᾶς.

’Dnepigrapho s, epi philǭ sympaschasai. Dexamenos ta grammata tēs sēs timiotētos hēsthēn, hōs eikos, kai eucharistēsa tǭ Kyriǭ, kai prothymōs eichon antiphthenxasthai, ean tis kata kairon peri anti-graphōn hypemnēse; to gar pragma hyper hou epetaxas hēmin, chronǭ elambane tēn ka;toistasin. Ouk enēn de pro tou peratos asphales ouden apokrinasthai. Hautē hē aitia tēs siōpēs hēmōn; ou gar dē rhąthymia, oude agnoia tou prosēkontos. Ei gar kai holōs ēmen rhąthymoi, espoudasamen pantōs epi tēs sēs timiotētos syskiasa. hēmōn ta elattōmata. Nyn de ouk estin hēmōn epilathesthai sou oude to brachytaton (ē proteron oin tis heauton agnoēseien); alla kan epistellōmen, kan mē, hen idrymenon se tais. karo iais heautōn peripheromen, kai pros tēn makran apoleipsin tou cheimōnos houtō dyskolōs echomen, hōste euchesthai, ei mē autǭ soi dynaton, dia tas akouomenas ascholias, katalipein tous agroikous, hēmin engenesthai prophasin epistēnai tois topois, kai tēs alēthinēs eustatheias tōn sōn tropōn kai tēs kosmiotētos apolausai, Pantōn de tēn sōtērion hēmeran tou Pascha methʼ hēmōn poiēsai prothymēthēsę̄, meta tēs kosmiōtatēs symbiou sou, hēn kai prosagoreuomen dia sou, kai parakaloumeni sympiraxai hēmin eis to hepeixai se pros ē mas.

Without address, inviting a friend to keep Easter together. When I received the letter of your honor I was pleased, as was natural, and gave thanks to the Lord, and I was eager to reply, if anyone had reminded me in good time about replies; for the matter you charged us with was taking time to be settled, and it was not possible to give any safe answer before its end. This is the cause of our silence; not idleness, nor ignorance of what is fitting. For even if we were idle in every other way, we would surely have taken pains to cover our faults before your honor. But it is not possible for us to forget you even for a moment (sooner would one be ignorant of oneself); but whether we write or not, we carry you about settled in our hearts, and we are so distressed at our long separation during the winter that we pray, if it is not possible for you, because of the occupations we hear of, to leave the country people, that some occasion may arise for us to visit those places and enjoy the true steadiness and decency of your character. Above all you will be eager to keep the saving day of Easter with us, with your most decorous wife, whom we greet through you, and whom we urge to join us in hastening you to us.

Notes and citation

Summary: Basil explains why he delayed his reply and invites a friend and his wife to spend Easter with him.

Letter 322.

Cite (SBL): Basil, Ep. 322 (PG 32:1068b–1069a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-322). (abbreviation not yet checked)

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Chapter 323

323PG 32:1069a–1069c

Φιλαγρίῳ ’Δρκήνῳ Χάρις τῷ ἁγίῳ Θεῷ· ὀὗ ἀρ τᾶν εἴποιμι χάριν ιιυιμιι» υτ- νιιιιτ- νοτ -ν *Τ ιπν η. ἔχειν τοῖς ἠδικηκόσι σε, ὅτι μοι γεγόνασι γραμμάτων Exsul ".065 σιυυυιωινι νο,...- rw- l-,-----_ ΗΠ.. ὑπόθεσις. Ἀλλʼ ὃ πανταχόθεν εὐεργετῶν ἡμᾶς Κύριος U'uuveusg. nun ν μνη.ν.Λ.νν-, ---Γ-,,-- τίη,, Ι _ οἶδε καὶ διὰ τῶν λυπηρῶν πληροῦν πολλάκις τὰς παρακλήσεις. Ὀθεν καὶ ἡμῖν τὴν εἰκαιότητα τῶν ἀποδράντων σε, εὐφροσύνης ἐποίησεν ἀφορρ Iuv υιιιυυμυυιυιη νο κιαι, -νΠ---νηη -.-π-.--τ --Ῐ Ἰ, μήν. Ἀλλά γράφοις ἡμῖν διὰ πάσης προφάσεωςο μην· ιυυιυι nm?“ ἀιʼ-υ νη- --πνιν -τ-τν-ν-βτ τοιαῦτα γράφων, οὕτω μὲν ἀπὸ χρηστῆς γνώμης, “mw” li‘“Y“"" "'- r'" μεθ-υτ- σ. "7 οὕτω δὲ ἀπὸ γλώττης κεκαθαρμένης. Καὶ γὰρ εἰ μή φαμεν προσποιεῖσθαι τὸ ἐν τῇ λέξει τερπνὸν, ἀλλʼ οὖν φυσικῶς πως κατακηλούμεθα παρʼ αὐτοῦ, καὶ ἄγετε ἡμᾶς, οἰτόν λόγον χαρίεντες, ὥσπερ οἱ τὰς μελίσσας διὰ τῶν κρουμάτων. Πολλοίς γε οὖν πέμπε τὰς ἐπιστολὰς, καὶ μακρὰς ὡς ἔνι μάλιστα· οὐ γὰρ δὴ ἀρετὴ ἐπιστολῆς ἡ βραχύτης, οὐ μᾶλλον γε ᾖ ἀνθρώπου. Γράφε δὲ ἡμῖν τά τε κατὰ τὸν οἶκον, ὅπως διάκειται, καί αὐτὸ σοι τὸ σῶμα ὅπως ὑγείας ἔχει· καὶ, εἰ τὰ τῶν Ἐκκλησιῶν ἡσυχάζει· μελει γάρ σοι καὶ τούτων καλῶς ποιοῦντι. Καὶ μέντοι καὶ εἴ τις δύναμις συμπονεῖν τῇ εἰρήνῃ καὶ τῇ ἑνωσει τῶν διεστηκότων, μὴ παραιτοῦ. Ὀ δε χρηστὸς Κυριακὸς ἥψατο πρότερον τῆς σπουδῆς, καὶ τότε ἡμῖν ἀπέδωκε τὴν ἐπιστολήν · ἐπὶ δε τὰ λείψανα τοῦ υυηυωοιῠ up sanun"...-...η ν- \--,..τ..-Ἴ----η --ν πράγματος ἔσχε συναιρομένους, τὰ ἡμῖν δυνατοί. ’Ψυιγμυιιυε ευισ *νʼνηιητου--νη υτ "r‘" Ἐπιστιίλαμεν γὰρ τῷ χωρεπισκόπῳ τῶν τόπων ° ὃς 1:41qu ιδυιυιμιιι (ur,τι Λψισυιυννπνσυτ...ἓν.-η-η _, ἐὰν ποιήσῃ τι τῶν προστεταγμένων, αὐτὰ γνωρίσει τα πράγματα.

Philagriǭ ’Drkēnǭ Charis tǭ hagiǭ Theǭ; hou ar tan eipoimi charin iiuimii» yt- niiiit- not -n *T ipn ē. echein tois ēdikēkosi se, hoti moi gegonasi grammatōn Exsul ".065 siyyuiōini no,...- rw- l-,-----_ ĒP.. hypothesis. Allʼ ho pantachothen euergetōn hēmas Kyrios U'uuveusg. nun n mnē.n.L.nn-, ---G-,,-- tiē,, I _ oide kai dia tōn lypērōn plēroun pollakis tas paraklēseis. Othen kai hēmin tēn eikaiotēta tōn apodrantōn se, euphrosynēs epoiēsen aphorr Iuv uiiiyymyuiuiē no kiai, -nP---nēē -.-p-.--t --I I, mēn. Alla graphois hēmin dia pasēs prophaseōso mēn; iyuiui nm?“ aiʼ-y nē- --pnin -t-tn-n-bt toiauta graphōn, houtō men apo chrēstēs gnōmēs, “mw” li‘“Y“"" "'- r'" meth-yt- s. "7 houtō de apo glōttēs kekatharmenēs. Kai gar ei mē phamen prospoieisthai to en tę̄ lexei terpnon, allʼ oun physikōs pōs katakēloumetha parʼ autou, kai agete hēmas, oiton logon charientes, hōsper hoi tas melissas dia tōn kroumatōn. Pollois ge oun pempe tas epistolas, kai makras hōs eni malista; ou gar dē aretē epistolēs hē brachytēs, ou mallon ge ę̄ anthrōpou. Graphe de hēmin ta te kata ton oikon, hopōs diakeitai, kai auto soi to sōma hopōs hygeias echei; kai, ei ta tōn Ekklēsiōn hēsychazei; melei gar soi kai toutōn kalōs poiounti. Kai mentoi kai ei tis dynamis symponein tę̄ eirēnę̄ kai tę̄ henōsei tōn diestēkotōn, mē paraitou. O de chrēstos Kyriakos hēpsato proteron tēs spoudēs, kai tote hēmin apedōke tēn epistolēn ; epi de ta leipsana tou yyēuōoiy up sanun"...-...ē n- \--,..t..-I----ē --n pragmatos esche synairomenous, ta hēmin dynatoi. ’Psuigmuiiye euis *nʼnēiētou--nē yt "r‘" Epistiilamen gar tǭ chōrepiskopǭ tōn topōn ° hos 1:41qu iduiuimiii (ur,ti Lpsisuiynnpnsyt...hen.-ē-ē _, ean poiēsę̄ ti tōn prostetagmenōn, auta gnōrisei ta pragmata.

To Philagrius Arcenus. Thanks be to the holy God; I would almost say that thanks are due to those who wronged you, because they became an occasion for a letter to me. But the Lord who benefits us on every side knows how often to fulfill his consolations even through grievous things. Hence he has made even the rashness of those who ran away from you an occasion of gladness for us. May you write to us on every pretext, writing such things, from so kind a mind and from so pure a tongue. For even if we say that we do not affect delight in style, yet somehow we are naturally charmed by it, and you, graceful in speech, lead us as those do who lead bees by striking cymbals. So send many letters, and as long as possible; for brevity is no more the virtue of a letter than of a man. Write to us about your household, how it is, and how you yourself are in bodily health; and whether the affairs of the Churches are at peace; for you care for these too, as is right. And if you have any power to help toward peace and the union of those who are divided, do not refuse. The good Cyriacus first took up the matter, and then gave us your letter; for what remained of the business he had us as helpers, as far as we could. For we wrote to the chorepiscopus of those parts; and if he does any of what he was charged with, the facts themselves will make it known.

2 Cor 1:4 (echo, low confidence)

Notes and citation

Summary: Basil thanks Philagrius for his letter, prompted by the flight of some of his slaves, asks him to write often and at length, and reports that he has written to the local chorepiscopus about the matter.

Letter 323. Parts of the scan are interleaved with garbled characters; the text is translated by sense where the Greek can be read. Allusion: 2 Cor 1:3–4 (consolation).

Cite (SBL): Basil, Ep. 323 (PG 32:1069a–1069c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-323). (abbreviation not yet checked)

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Chapter 324

324PG 32:1069c–1072b

Πασινίκῷ ἰατρῷ. Δεῖγμα τοῦ μὴ παρέρζγως δεῖ ἔχειν περὶ ἡμᾶς ""’I£""\"’I ’τʼ ι--Ἰ "'T‘t’r - ιν ι -ι - τὸ εὐθὺς ἀπʼ αὐτῶν, ὡς εἰπεῖν, τῶν θυρῶν τῆς εἰσ ὁδου προσφθέγζχεσδαι Ἐστι Ιμὲν ουν κα "" μʼ] "t'"r"ll"'"' ’τυσ- ν ι αὐτὸ σπουδῆς ἄξιον, τὸ ἐντυχεῖν γράμμασι φιλικοῖς ..-η -..----., "1---, -- - ν ι _ ἑδιν δὲ καὶ τὴν ἐπὶ τοίς μεσγΙ;.ἷσ“ι·οιʼςι ipsum» ἀνύη τε γραφόμενα, πολλῷ πλιιονος ἄξια γίνεται dum, ' Εὖ τοίνυν ἲσθι, ὡς ὁ τὰ πάντα ἄριστος ἀνὴρ Πατρίκιος τοσαῦτα ὶπὶ τῶν χειλέων αὐτοῦ τῆς πειθοῦς φέρει φάρμακα, ὥστε μὴ ὃτι σὺ ἰπἐστειλας, ἀλλὰ κᾶν Σαυρομάτην τινὰ ἧ Σκύθην λάβῃ, πείσαι ᾶν ῥᾳδίως πιρὶ ὧν ἕθιλήσειιν. Οὐ μῦν ἀπὸ καρδίας ἔστι τὰ τῆς εὐφροσύνης iuba ῥήματα. Πάλαι γὰρ ἐπιτετήδευται τὸ σχῆμα τοῦτον μέχρι φωνῆς χρηστοὺς καὶ ἀπειροκάλους δῆθεν χαι ἑτοίμους εἶναι ἐπιτρέπειν παντὶ δικαστηρίῳ τὰ κατʼ αὐτούς· ἐπειδάν δὲ ἐπʼ αὐτῶν γίνωνται τῶν πραγμάτων, μὴ σύ γε ἐκεῖ τύχοις. Ἀλλᾶ ταῦτα μέν μοι πρὸς cr‘s εἰρήσθω, ἶνʼ αὐτὸς τι εἰδείης καὶ τὸν ἄνδρα οὔτι ἄλλως ὅντα εὐπαράγωγον, ἳτι καὶ παρὰ σεαυτοῦ πεισθῇς, μὴ τῇ τῶν ῥημάτων προσέχειν εὐπρεπείᾳ, ἀλλὰ τοὺς ix τῶν πραγμάτοιν ἀναμένων ἐλέγχους.

Pasinikǭ iatrǭ. Deigma tou mē parerzgōs dei echein peri hēmas ""’I£""\"’I ’tʼ i--I "'T‘t’r - in i -i - to euthys apʼ autōn, hōs eipein, tōn thyrōn tēs eis hodou prosphthegzchesdai Esti Imen oun ka "" mʼ] "t'"r"ll"'"' ’tys- n i auto spoudēs axion, to entychein grammasi philikois ..-ē -..----., "1---, -- - n i _ hedin de kai tēn epi tois mesgI?.his“i;oiʼsi ipsum» anyē te graphomena, pollǭ pliionos axia ginetai dum, ' Eu toinyn isthi, hōs ho ta panta aristos anēr Patrikios tosauta ipi tōn cheileōn autou tēs peithous pherei pharmaka, hōste mē hoti sy ipesteilas, alla kan Sauromatēn tina hē Skythēn labę̄, peisai an rhądiōs piri hōn hethilēseiin. Ou myn apo kardias esti ta tēs euphrosynēs iuba rhēmata. Palai gar epitetēdeutai to schēma touton mechri phōnēs chrēstous kai apeirokalous dēthen chai hetoimous einai epitrepein panti dikastēriǭ ta katʼ autous; epeidan de epʼ autōn ginōntai tōn pragmatōn, mē sy ge ekei tychois. Alla tauta men moi pros cr‘s eirēsthō, inʼ autos ti eideiēs kai ton andra outi allōs honta euparagōgon, hiti kai para seautou peisthę̄s, mē tę̄ tōn rhēmatōn prosechein euprepeią, alla tous ix tōn pragmatoin anamenōn elenchous.

To Pasinicus the physician. It is a proof that you are not indifferent toward us that you address us at once, from the very doors of your arrival, so to speak. To read a friendly letter is in itself worth eagerness; but when it is also written about matters of importance, it becomes worth much more. Know well, then, that the excellent Patricius carries on his lips such drugs of persuasion that, not only because you wrote, but even if he got hold of some Sarmatian or Scythian, he would easily persuade him of whatever he wished. Yet his words of good cheer do not come from the heart. For this pose has long been practiced: to be good-natured as far as the voice goes, and simple, of course, and ready to entrust one's affairs to any court; but when they come to the business itself, may you not be there! But let this be said to you by me, so that you may know something, and, though you are not otherwise easily led astray, may be persuaded of yourself not to attend to the fair appearance of words, but to wait for the proofs that come from the facts.

Notes and citation

Summary: Basil thanks the physician Pasinicus for writing at once and warns him that a certain Patricius is persuasive in words but not sincere in deeds.

Letter 324. Several words in the opening are garbled in the scan and translated by sense.

Cite (SBL): Basil, Ep. 324 (PG 32:1069c–1072b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-324). (abbreviation not yet checked)

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Chapter 325

325PG 32:1072b–1072d

Μαγνινιανῷ Ἐξήρκει καὶ τὸ γράμμα τῆς σεμνότητός σου πᾶσαν ἡμῖν ἐξεργάσασθαι εὐφροσύνην. Νυνὶ δί καὶ ἦ κοσμιωτάτῃ γυναικῶν Ἰκέλιον, ἢ κοινὴ θυγιὶ· τηρ ἡμῶν, τὴν ἐπιστολήν ἀποδοῦσα, πλέον ἦ εἰς τὸ διπλάσιον τὴν εὐφροσύνην ἐπηύξησεν· οὗ μόνον τῷ ἔμψυχος εἰκὼν εἶναι τῆς σῆς καλοκάγαθίας, ἀλλὰ καὶ τῷ παρʼ ἑαυτῆς πᾶσαν ἐπιδεικνύναι εφῐι τῆς ἐπιμέλειαν. Ὥστε πρότερον αὐτὴν ὑσμίνως δι. ξάμσνοι διὰ σὲ, ὕστερον ἀναστρέψαντι( Mlσαμέν σε διʼ αὐτὴν, ὃτι τοιαύτης τεκνοτροφίας με· σθοί σι μένουσι παρὰ τοῦ Δεσπότου Qui. Ἀλλʼ ἵδοιμέν ποτε καὶ αὐτὸν oi, καὶ τῶν σοὶ καλῶν ἀπολαύσαιμεν, μήτε ἆῤῥωστίας, μήτι ἑτέρας τινὸς δυσχερείας ἐμποδιζούσης ἡμῶν συντυχίᾳ.

Magninianǭ Exērkei kai to gramma tēs semnotētos sou pasan hēmin exergasasthai euphrosynēn. Nyni di kai ē kosmiōtatę̄ gynaikōn Ikelion, ē koinē thygii; tēr hēmōn, tēn epistolēn apodousa, pleon ē eis to diplasion tēn euphrosynēn epēuxēsen; hou monon tǭ empsychos eikōn einai tēs sēs kalokagathias, alla kai tǭ parʼ heautēs pasan epideiknynai ephii tēs epimeleian. Hōste proteron autēn hysminōs di. xamsnoi dia se, hysteron anastrepsanti( Mlsamen se diʼ autēn, hoti toiautēs teknotrophias me; sthoi si menousi para tou Despotou Qui. Allʼ hidoimen pote kai auton oi, kai tōn soi kalōn apolausaimen, mēte arrhōstias, mēti heteras tinos dyschereias empodizousēs hēmōn syntychią.

To Magninianus. The letter of your dignity alone was enough to produce every joy in us. But now the most decorous of women, Icelium, our common daughter, by delivering the letter, has more than doubled our joy; not only by being a living image of your nobility, but also by showing in herself all your care. So we first received her gladly for your sake, and afterward, turning about, counted you blessed for her sake, because such a reward for the rearing of children awaits you from the Master. But may we some day see you yourself too and enjoy your good things, with neither illness nor any other difficulty hindering our meeting.

Notes and citation

Summary: Basil thanks Magninianus for his letter, brought by his daughter Icelium, whose character reflects her father's care.

Letter 325. A few words are garbled in the scan and translated by sense.

Cite (SBL): Basil, Ep. 325 (PG 32:1072b–1072d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-325). (abbreviation not yet checked)

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Chapter 326

326PG 32:1072d–1073a

’Δνιπίγραφος, ἐπὶ νουθεσίᾳ. Ἔδωκεν ἡμῖν ό ἅγιος Θεὸς οἰκειοτάτην πραγμάτωνόί) υπόθεσιν, τον ἀδελφόν τόνδε γνωρίσας ἡμῖν] τὸν ἄνδρα, κατὰ τὴν ἐπάνοδον τήν πρὸς fnum): τιμιότητα ἐχρησάμεθα τῆς ἐγγράφου ταύτη ὁμιλίας ἡμῶν διακόνῳ· εὐχόμενοι τῷ Θεῷ, ἐπὶ μεῖζόν σε περιφανείας καὶ δόξης προῖόντα, κοσμεῖν κα ἠμᾶς καὶ τὴν πατρίδα πᾶσαν τῇ οἰκείᾳ σεαυτοξ ἀρετῇ Παρακαλοῦμεν δέ σε παρὰ πάντα τὸ. βίον μεμνῆσθαι τοῦ κτίσαντός σε Θεοῦ καὶ τιμήσαν· τος. ἵνα πρὸς τοῦ βίον τούτου λαμπρότητι ἔτι καὶ τῆι οὐρανίου δόξης ἀξιωοῇς, ᾖς ἕνεκεν πάντα ποιηο τέον ἡμῖν, τοῖς πρός τὴν πακαρίαν ἓλπίδα τήν ζωὴν ἠ μῶν ἀπευθῦνόυσιν.

’Dnipigraphos, epi nouthesią. Edōken hēmin o hagios Theos oikeiotatēn pragmatōnoi) ypothesin, ton adelphon tonde gnōrisas hēmin] ton andra, kata tēn epanodon tēn pros fnum): timiotēta echrēsametha tēs engraphou tautē homilias hēmōn diakonǭ; euchomenoi tǭ Theǭ, epi meizon se periphaneias kai doxēs proionta, kosmein ka ēmas kai tēn patrida pasan tę̄ oikeią seautox aretę̄ Parakaloumen de se para panta to. bion memnēsthai tou ktisantos se Theou kai timēsan; tos. hina pros tou bion toutou lamprotēti eti kai tēi ouraniou doxēs axiōoę̄s, ę̄s heneken panta poiēo teon hēmin, tois pros tēn pakarian helpida tēn zōēn ē mōn apeuthynousin.

Without address, monitory. The holy God has given us a most fitting occasion for a letter by making this brother known to us; and on his return to your honor we have used him as the bearer of this written conversation of ours, praying God that you may advance to greater distinction and glory and adorn both us and the whole homeland with your own virtue. And we urge you throughout your life to remember God who created you and honored you, so that, besides the splendor of this life, you may also be deemed worthy of heavenly glory, for whose sake we must do everything, we who direct our life toward the blessed hope.

Eccl 12:1 (echo, medium confidence) · Titus 2:13 (echo, medium confidence)

Notes and citation

Summary: Basil sends greetings to an official and urges him to remember God throughout his life so as to gain heavenly glory.

Letter 326. Allusions: Eccl 12:1 (remember your Creator); Titus 2:13 (the blessed hope).

Cite (SBL): Basil, Ep. 326 (PG 32:1072d–1073a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-326). (abbreviation not yet checked)

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Chapter 327

327PG 32:1073b–1073c

’Δνεπίγραφος, ἐπὶ παρακλή σει· Υπέρ ὧν παρόντας ἡμᾶς ἐτίμησας, καὶ ἀπόντων μεμνῆσθαι καταξιοῖς (ἦλθε γὰρ εἰς ἡμας ἡ ἀκοὴ), παρὰ τοῦ ἀγαθοῦ Δεσπότον γένοιτό σοι ἁντίδοσις· καί σε ἴδοιμεν ἓν τῇ μεγάλῃ ἡμέρᾳ τῆς δικαιοκρισίας τοῦ Θεοῦ ἡμῶν ἐπὶ ἔργοις ἀγαθοῖς εὐδόκιμονο ἶνα ὥσπερ τῆς ἐνταῦθα περιφανείας ἠξίωσαι, οὕτω καὶ παρά τῷ οὐρανίῳ βασιλεῖ σεμνό- ’τητος ἀπολαύσῃς. Παρακαλοῦμεν οξν προηγουμένως, τῇ Ἐκκλησιᾳ τοῦ Θεοῦ διαρκῆ παρασχέσθαι τὴν σπουδήν· ἔπειτα καὶ τὸ εἰς ἡμᾶς εὐμενὲς ἐπαυξῆσαι, μνήμης τε πάσης καὶ προστασίας ἡμας agnam, σεμνῦναι ἡμας καὶ γράμμασιν ὦστε ἀπόδειξιν ἡμας ἔχοντας, ὅτι οὗ βαρύνη ἡμας ἐπιστέλλοντας, συνεχέστερόν σου τῇ μεγαλλονοίᾳ καταθαρῥήο σειν.

’Dnepigraphos, epi paraklē sei; Yper hōn parontas hēmas etimēsas, kai apontōn memnēsthai kataxiois (ēlthe gar eis hēmas hē akoē), para tou agathou Despoton genoito soi hantidosis; kai se idoimen hen tę̄ megalę̄ hēmerą tēs dikaiokrisias tou Theou hēmōn epi ergois agathois eudokimono ina hōsper tēs entautha periphaneias ēxiōsai, houtō kai para tǭ ouraniǭ basilei semno- ’tētos apolausę̄s. Parakaloumen oxn proēgoumenōs, tę̄ Ekklēsią tou Theou diarkē paraschesthai tēn spoudēn; epeita kai to eis hēmas eumenes epauxēsai, mnēmēs te pasēs kai prostasias hēmas agnam, semnynai hēmas kai grammasin ōste apodeixin hēmas echontas, hoti hou barynē hēmas epistellontas, synechesteron sou tę̄ megallonoią katatharrhēo sein.

Without address, hortatory. For the honor you showed us when we were present, and for deigning to remember us when absent (for the report reached us), may you receive recompense from the good Master; and may we see you approved for good works in the great day of the righteous judgment of our God; so that, as you have been deemed worthy of distinction here, so you may enjoy dignity with the heavenly King. We urge you, first of all, to show lasting zeal for the Church of God; and then to increase your kindness toward us, deeming us worthy of all remembrance and protection, and to honor us with letters too, so that, having proof that you are not burdened by our writing, we may make bold to write more often to your magnanimity.

Rom 2:5 (echo, medium confidence)

Notes and citation

Summary: Basil thanks an official for his kindness, urges him to zeal for the Church, and asks him to write.

Letter 327. Allusion: Rom 2:5 (the day of God's righteous judgment).

Cite (SBL): Basil, Ep. 327 (PG 32:1073b–1073c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-327). (abbreviation not yet checked)

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Chapter 328

328PG 32:1073c

’Υπερεχίῳ. Καὶ προσαγορεύω τὴν τιμῖότητά σου, καὶ εὔχομαί σοι τὰ ἀγαθάο ἐμαυτὸν δε καταμηνύω σπουδὴν ἔχοντι πάντως εἰδέναι τὰ καθʼ ἡμας, μηδὲν ἄμεινον τῆς σνηθεὶας πράττοντα. Τῶν γὰρ δυσφημοτίρων φείδομαι, ὡς ἂν μὴ πάνυ λυποίην τὸν τὰ βέλτιστα ἡμῖν συνευχόμενον.

’Yperechiǭ. Kai prosagoreuō tēn timiotēta sou, kai euchomai soi ta agathao emauton de katamēnyō spoudēn echonti pantōs eidenai ta kathʼ hēmas, mēden ameinon tēs snētheias prattonta. Tōn gar dysphēmotirōn pheidomai, hōs an mē pany lypoiēn ton ta beltista hēmin syneuchomenon.

To Hyperechius. I both greet your honor and pray for good things for you; and I inform you, since you are surely eager to know our affairs, that I am faring no better than usual. For I spare you the more ill-omened words, so as not to grieve too much one who prays with us for what is best.

Notes and citation

Summary: Basil greets Hyperechius and says that his health is no better than usual.

Letter 328.

Cite (SBL): Basil, Ep. 328 (PG 32:1073c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-328). (abbreviation not yet checked)

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Chapter 329

329PG 32:1073c–1076a

Φαλερ ίῳ. Πάνυ ἡδέως ίτέρφθην τοῖς ποταμίοις ἰχθύσι, μνησικακήσας αὐτῶν την φυγὴν ἣν ἔφυγον 61:0δραμόντες τὴν σκέπην τήν bum? κρύους.ἱχωοη ἢ ἡμῖν τιμιώτιρά aeu τὰ γράμματα. ’.αα-τι μᾶλλον ἡ Surda-nnc. Εἰ δὲ ἣδιόν σοι σιωπῷ, ὠ δὲ ἀλλ· εὐχόμενος ὑπὲρ ἡμῶν μὴ διαλίπῃς.

Phaler iǭ. Pany hēdeōs iterphthēn tois potamiois ichthysi, mnēsikakēsas autōn tēn phygēn hēn ephygon 61:0dramontes tēn skepēn tēn bum? kryous.hichōoē ē hēmin timiōtira aeu ta grammata. ’.aa-ti mallon hē Surda-nnc. Ei de hēdion soi siōpǭ, ō de all; euchomenos hyper hēmōn mē dialipę̄s.

To Phalerius. I was very much pleased with the river fish, though I bore them a grudge for their flight, when they fled away … in the cold. … Your letters are more precious to us than … But if silence is sweeter to you, … but do not cease praying for us.

Notes and citation

Summary: Basil thanks Phalerius for a present of fish and asks him to keep praying for him.

Letter 329. The scan of this short letter is badly garbled, and several words cannot be read ("…").

Cite (SBL): Basil, Ep. 329 (PG 32:1073c–1076a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-329). (abbreviation not yet checked)

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Chapter 330

330PG 32:1076b

’Λνεπίγραφος. Ὅτι σι φιλῶ, οἷς ἐπιστέλλω μαθι. ’ρτς μς sum, οἷς σιωπᾷς Γράφε δὲ κᾶν τοῦ lorum}: καὶ μέλανι καὶ βραχιῖ χάρτῃ φιλοῦντας φιλῶ-νζ

’Lnepigraphos. Hoti si philō, hois epistellō mathi. ’rts ms sum, hois siōpąs Graphe de kan tou lorum}: kai melani kai brachii chartę̄ philountas philō-nz

Without address. That I love you, learn from my writing to you; that you … me, learn from your silence. But write, even with … and ink and a little piece of paper, loving those who love you.

Notes and citation

Summary: Basil playfully reproaches a friend for his silence and asks him to write, however briefly.

Letter 330. Several words are garbled in the scan ("…").

Cite (SBL): Basil, Ep. 330 (PG 32:1076b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-330). (abbreviation not yet checked)

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Chapter 331

331PG 32:1076c–1076d

Ἀνεπίγραφος (Η). Μάταιόν ἐστι δὶς περὶ τῶν adfini ἓπιστὲλᾉςεῃ. Ἦ γὰρ φύσιν οὐκ ἔχει διορθώσεως τὸ πρᾶγμα, καὶ pingi; ἡμῖν ὶνοχλοῡσιν οἱ προσιόντες, ἣ οἱ δεχόμενοι me“? τολάς παρορῶσιν ἡμῶν· καὶοῦτω ματᾳιρφρονρῦμςν τοῖς καταφρονηταῐς ἑπιστέλλοντις. Ἐπεὶ ηὗδε ἤδη περὶ τοῦ animi ἐδέξω γράμματα, ἠνατκοξσθημβκ ὃςῦτερον ἐπιστεῖλαι· ἣν διόρθωσαι, εἴ go: δύναμρῇ ᾖ γνώρισον ἡμῖν τὴν αἰτίαν δίʼ ἣν «eam αὖ aboriri; προστεταγμένα.

Anepigraphos (Ē). Mataion esti dis peri tōn adfini hepistelĄseę̄. Ē gar physin ouk echei diorthōseōs to pragma, kai pingi? hēmin inochlousin hoi prosiontes, hē hoi dechomenoi me“? tolas parorōsin hēmōn; kaioutō matąirphronrymsn tois kataphronētais hepistellontis. Epei hēude ēdē peri tou animi edexō grammata, ēnatkoxsthēmbk hosyteron episteilai; hēn diorthōsai, ei go: dynamrę̄ ę̄ gnōrison hēmin tēn aitian diʼ hēn «eam au aboriri? prostetagmena.

Without address. It is vain to write twice about the same matters. For either the matter by its nature cannot be set right, and those who come to us trouble us in vain, or those who receive our letters disregard us; and so we act foolishly in writing to people who despise us. But since you have already received a letter about the …, we were compelled to write a second time. Set it right, if it is in your power; or let us know the reason why what was ordered has not been done.

Notes and citation

Summary: Basil writes a second time about a matter on which his first letter was ignored, asking the recipient either to set it right or to explain why not.

Letter 331. A word naming the matter is garbled in the scan ("…"), and the last clause is translated by sense.

Cite (SBL): Basil, Ep. 331 (PG 32:1076c–1076d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-331). (abbreviation not yet checked)

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