5. "As for the temple, it was in just such a position; and an innumerable multitude of people dying of hunger lay around the city, and unspeakable horrors took place. In every house where there was even a shadow of food, there was war, and the closest friends fought among themselves to deprive each other of the miserable means of subsistence. They did not believe even the dying that they had no food; but the robbers also searched those who were dying, whether anyone pretended to be dying, keeping some food in his bosom. Others, with their mouths agape like mad dogs, wandered and ran hither and thither, pushing at the doors like drunken men, and in desperation intruded into the same houses two or three times in one hour. Need gave everything to the teeth; they gathered and did not disdain to eat even that which is unsuitable even for the most unclean of dumb animals; at last they did not give up belts and shoes; they also flayed the skin from the shields and chewed them. For some, tufts of old hay also served as food; and some gathered the dung, and sold the smallest measure of it for four attics. But why speak of the shamelessness of those who are hungry in relation to soulless things? I will point out such an action of theirs, which is not narrated either among the Greeks or among the barbarians, about which it is terrible to speak, and it is incredible to hear. Lest our descendants should think that I am inventing the unprecedented, I should gladly have kept silent about this misfortune, if I had not had an innumerable number of witnesses from among my contemporaries; On the other hand, I would do the fatherland a disservice by omitting from the story what it actually suffered. A certain woman from among the inhabitants beyond the Jordan, named Mary, daughter of Eleazar, from the village of Bethezoe, which means the house of hyssop, noble in birth and wealth, arrived with many others in Jerusalem, and was besieged. All her possessions, which she had taken with her from Nerea and brought into the city, were plundered by those who had seized power over the city; and the remnants of the stores and everything that she stored up for her food were plundered by the squires, who daily invaded her. A strong indignation took possession of the woman, and she often provoked robbers against her with her abuse and curses. For no one, neither from anger nor from pity, had killed her, and though she tried to find something to eat elsewhere, yet it could not be found anywhere, and hunger tormented her womb and brains, and inflamed her anger more than hunger; then, under the influence of irritation and extremity, she rose up against nature, and, seizing her child (she had a suckling boy), said: "Unfortunate child, for whom, in this war, hunger and indignation, shall I take care of you?" With the Romans, even if we live under their dominion, slavery is preceded by famine, and both are heavier than the rebels: then be food for me, a fury for the rebels, and a fable for the world, which alone is lacking in the misfortunes of the Jews. And with these words, she kills her son; then, having roasted it, he eats half of it, and hides the rest and keeps it. Soon the rebels came and, smelling an unusual smell, began to threaten that they would immediately kill her if he did not show them what she had prepared. And she, saying that she had saved a beautiful lot for them, showed the remains of her son. Horror and amazement immediately seized them, and they were petrified at the sight. This is my own child, she said, this is my work, eat, I have already eaten; do not be more gentle than a woman and more pitying than a mother; but if you fear God and abhor my offering, then since I have already eaten half of it, let me get the rest. After that, they went away trembling, being timid in this one thing, and yielding only this food to their mother. Immediately the whole city was filled with indignation, and everyone, having before his eyes such a terrible deed, was terrified, as if he himself were the author of it. The starving wished for death and called happy those who had died earlier, without hearing or seeing such disasters. Soon this terrible affair was divulged among the Romans; some of them did not believe, others pitied, and the majority hated this (Jewish) people even more."

6. Such and even more grievous calamities were suffered by the Jews, not only because they crucified Christ, but also because they afterwards prevented the apostles from speaking what was necessary for our salvation. Blessed Paul also accused them of this and foretold them these calamities, saying: "Wrath draweth nigh upon them to the end" (1 Thess. 2:16). But how, it will be said, does this come to us? We do not deviate from faith and preaching. And tell me, what is the use of faith, when there is no pure life? But perhaps you do not know this either, since all our things are not familiar to you; therefore I will give you the saying of Christ, and you will consider whether then (on the day of judgment) life will not be judged at all, but the punishment will be determined only for faith and dogmas? Thus Christ, having ascended the mountain and seeing the multitude of people surrounding Him, after other exhortations said: "Not everyone who says to Me, 'Lord! Lord!' will enter the Kingdom of Heaven, but he who does the will of My Father in heaven"; and, "Many shall say unto Me in that day, Lord! God! Have we not prophesied in Thy name? and did they not cast out demons in Thy name? and did not many miracles work in Thy name? And then I will declare to them, I never knew you; depart from me, you workers of iniquity" (Matthew 7:21-23; Luke 13:27). Further, He likened anyone who listens but does not obey His words to a foolish man who builds a house on the sand and makes it destructible from rivers, rains, and winds (Matt. 7:26, 27). And in another place, preaching, He says, "As fishermen, having drawn a net, cast out the bad fish; so shall it be in the day when the angels shall cast all sinners into the furnace" (Matt. 13:47-50). Likewise, speaking of depraved and unclean people, He said that they would go to where the worm does not die and the fire is not quenched (Mark 9:43ff.). And again, "the king," he says, "made a wedding feast for his son," and "saw there a man not clothed in a wedding garment, and said to him, 'Friend! How did you come here not in a wedding garment? He was silent. Then the king said to the servants, 'Bind his hands and feet, take him, and cast him into outer darkness' (Matt. 22:2, 11-13; Zech. 3:3). This is how he threatens depraved and dissolute people. And the virgins, not letting the bridegroom into the palace, suffered this for their lack of mercy and lack of love for mankind. And others again, for the same fault, will go "into everlasting fire, prepared for the devil and his angels" (Matthew 25:41). Even those are condemned who pronounce empty and idle words: "By thy words," he says, "thou shalt be justified, and by thy words thou shalt be condemned" (Matt. 12:37). Does it seem to you that it is in vain that we fear for life and care with great zeal about the moral part of wisdom? I don't think so; unless you say that Christ also spoke all this and much more than this in vain: not everything is given here. And if I had not found it difficult to write a long word, I would have taught from the prophets, and from Blessed Paul, and from the other apostles, what care God has shown for this part. However, I consider this to be sufficient, or better, not only this, but also a small part of what has been said; for when God speaks, then, even though He has spoken once, one must accept what is said as if it had been said many times.

7. Why, it will be said, can not those who remain at home perform those virtues, the non-fulfillment of which brings such punishment? I would like not less, but much more than you, and I have often prayed that the need for monasteries would pass away and such good order would come to the cities, so that no one would ever have to flee into the wilderness.

And they, once they have taken possession of it, treat it as vilely and insultingly as is characteristic of the evil demons, who strongly and passionately desire our shame and destruction. Having stripped her of all the garments of virtue, having clothed her in the rags of vicious passions, dirty, torn and stinking, which disgrace her more than nakedness, and having filled her with all the impurity peculiar to them, they constantly boast of the insults inflicted on her.

What tyranny, what captivity, what indignation, what slavery, what war, what shipwreck, what famine is not more miserable than this condition? Who is so cruel and severe, who is so feeble-minded and inhuman, so uncompassionate and ruthless, that he will not want to free a soul that suffers so much shame and harm from this accursed frenzy and violence to the best of his ability, but will leave its suffering unattended? And if this is peculiar only to a cruel and stony soul, how, tell me, shall we regard those who, in addition to such inattention, do another, much greater evil, who are ready to throw themselves into the very midst of dangers, who do not refuse to put their hands into the very mouth of the beast, but who dare to endure both the stench and the danger, in order to tear the souls that have already been swallowed up from the very jaws of the demon? not only do they not praise and disapprove, but also drive everywhere and persecute?

8.

But what should I do? I am afraid lest, in trying to restore them to their homeland, I should instead deliver them into the hands of evil demons, and, wishing to deliver them from desert and flight, I will not deprive them of all wisdom and tranquility. If, however, by pointing out the multitude of those who dwell in the city, you think to confuse and frighten me, supposing that I will not dare to condemn (to destruction) the whole world, then I will take the saying of Christ and stand with it against this objection. And you, of course, will not dare to undertake such an audacious deed as to contradict the definition of Him Who will then judge us. What does He say? "Strait is the gate, and narrow is the way, which leadeth unto life, and few are there that find it" (Matthew 7:14). If there are few who find them, then they are much less able to walk this path to the end. Not all who entered the beginning had the strength to remain on it to the end; but some were drowned at the very beginning, others in the middle, and many even at the pier itself. And in another place He says that "many are called, but few are chosen" (Matthew 20:16). But if Christ declares that there are more perishing, and salvation is limited to a few, then why do you argue with me? Thinking to stop our mouths by saying that we would not dare to condemn such a multitude, you do the same as if, when we spoke of what happened in the time of Noah, you were amazed that all were lost, and only two or three people escaped such punishment. But we will not be convinced of this, and we will not prefer the multitude of people to the truth; for the present affairs are not at all unimportant of those of that time, but are all the more criminal because they are already threatened with hell for them, and yet evil is not stopped. Tell me, who does not call his brother a fool? And this subjects them to the fire of Gehenna. Who has not looked at a woman with lustful eyes? And this is already complete fornication, and the adulterer inevitably falls into the same hell. Who hasn't sworn? And this, of course, is from the evil one; and what is from the evil one undoubtedly deserves punishment. Who hasn't envied a friend at some point? And this makes us worse than pagans and tax collectors; and that the worst of them cannot escape punishment is obvious to everyone. Who completely banished anger from the heart and forgave the sins of all those who sinned against it? And that he who does not forgive will inevitably be given over to torture, no one who has heard Christ will contradict this. Who does not serve mammon? And whoever has begun to serve it has necessarily already renounced the service of Christ, but whoever has renounced this has necessarily renounced his own salvation. Who has not slandered in secret? And the Old Testament commands that such people be killed and killed. How can we console ourselves in our miserable situation? By the fact that everyone, as if by some agreement, has fallen into the abyss of vice. But this is the most important proof of the intensification of illness, when we are comforted in misfortune by that which should be the cause of greater sorrow. The multiplicity of accomplices in sins, of course, does not exempt us from guilt and punishment. But if anyone has already fallen into despair from what has been said, let him wait a little, and then he will fall into greater despair when we speak of much more serious things, for example, about perjury. In truth, if swearing is the work of the devil, then to what punishment will the transgression of oaths subject us? If calling (a brother) a fool brings hell, then what will not the disgrace of a brother, who has often offended us in any way, do with innumerable reproachful speeches? If resentment alone is worthy of punishment, then what torment does vindictiveness deserve? But now is not yet (the time to speak) about this; let it be reserved for its place. To say nothing of the other things that have compelled us to make this speech, is this alone not enough to denounce the malignant disease of the present? Truly, if one does not feel one's iniquities and sin without any sorrow about it, there is an extreme limit to depravity; Where shall we appoint new legislators of this extraordinary and most absurd law, who with more boldness expel the teachers of virtue than others the teachers of vice, and persecute those who wish to correct (the wicked) more than those who have sinned; Or rather, they do not harbor displeasure for these and never condemn them, but those, on the contrary, would be glad to eat, and only do not shout in their words and deeds that we must hold fast to vice and never return to virtue, so that we should persecute not only those who strive for it, but also those who dare to vote for it?

[1] Josephus Flavius, On the Jewish War. Kn. VI, ch. III, 3-5.

[2] The Attic drachma, which was used by the Jews (Matt. XVII, 27, Luke. XV, 8) 1/4 of the stater = about 20 kopecks in silver.

SECOND WORD

TO AN UNBELIEVING FATHER.

ENOUGH [1] to excite amazement and horror. And if someone were to pronounce the prophetic saying: "Marvel at this, O heavens, and tremble, and be terrified, saith the Lord" (Jeremiah 2:12), and "marvelous and terrible things are done in this land" (Jeremiah 5:30), he would say all this at the right time. But what is worse than this: not only strangers are indignant and angry, and in no way close to those to whom advice is given [2], but relatives and fathers have become angry at this. However, I am not unaware that many are not very surprised that the Fathers do this; And they suffocate, according to them, with anger when they see that it is not their fathers, not friends, not relatives, and not those close to them from any other side, but often even complete strangers, who treat those who dare to be inquisitive in the same way, and are more annoyed than the fathers, and persecute and accuse those who have disposed them (to monasticism). But the opposite seems surprising to me; For there is nothing strange in the fact that those who have no reason to show care and friendship grieve for the well-being of others, either carried away by envy, or in their own malice considering - of course, madness and pity, but nevertheless considering the destruction of others to be their happiness. But that those who have begotten (children) and brought them up, pray every day to see their children happier than themselves, and for this they do and endure everything - that they, too, as it were, from some kind of intoxication, suddenly change and grieve when their children turn to wisdom: this is what I am most amazed at, and this I consider sufficient proof of the universal depravity. No one will say that this happened in former times, when error clearly prevailed. It happened, it is true, once in a Greek city that was under the rule of a tyrant, and not some of the parents, as they are now, but those who had taken possession of the acropolis, or rather not all of them, but the most criminal of them, summoning Socrates, ordered him not to speak of wisdom. But he dared to do so as a tyrant, unbelieving and cruel, who tried in every way to overthrow the social order, who rejoiced in the misfortune of others, and knew that nothing could so disturb the most beautiful society as such an order. And these (parents), believers who live in well-ordered cities and take care of their children, dare to say the same thing as that tyrant about those who are subject to him, and are not ashamed! Their indignation is to be wondered at more than the indignation of others. Therefore, leaving others, I will turn to those who are especially concerned about children, or rather, should be careful, but do not care at all, with quiet and very gentle speech, and I will ask them not to be angry or vexed if anyone says that he knows better than they themselves what is useful for their children. To give birth to a son is not enough so that he who begat will already teach useful things to him who is born of him; Birth, of course, contributes much to love for the begotten; But in order to know exactly what is useful to him, it is not enough just to give birth and love. If this were so, then no man should see better than the father, which is useful to his son, since no one else can love the son more than the father. Meanwhile, the fathers themselves show their ignorance in this by their deeds, when they themselves take their children to teachers, entrust them to educators, and consult with many, taking care to choose the kind of life to which the son should be dedicated. And this is not surprising, but that parents, in such a consultation about their children, often reject their own opinion and dwell on someone else's. Let them not be vexed with us either, if we say that we know better what is good for them; and only if we do not prove it in words, let them accuse and reproach us as boasters, destroyers, and enemies of all nature.

2. How then will this be evident, and how do we know who really sees what is useful, and who only thinks he sees, and yet does not see at all? If, therefore, we put my words before the test and the contest, as if they were some opponents, we leave the judgment to impartial judges. Although the law of struggle commands us to deal with a Christian and only to contend with him, it does not require anything more from us: "For why should I judge even those who are outside" (1 Corinthians 5:12); but since children who aspire to heaven often have unbelieving fathers, then, although the law of struggle frees us from competing with them, we ourselves will voluntarily and willingly go out against them first. And, oh, if only we had a contest with them, although it is more difficult and presents more conflicts! For "the natural man does not receive the things of the Spirit of God, because he considers them foolishness" (1 Corinthians 2:14); And here it can also be as if someone were trying to persuade a person to love the kingdom who does not yet want to believe in its reality. In spite of the fact that our word is so constrained, however, I would like this contest to be with them alone. Against the believer, of course, we have many proofs, but the pleasure afforded by the abundance of proofs is darkened by the excessiveness of shame; for I am ashamed when I am compelled to contend with him about this; and I am afraid that the pagan will not put forward only this one objection against me, since in all other respects I, by the mercy of God, will easily win him over to my side, and if he wishes to be conscientious, I will soon bring him not only to love this (monastic) life, but also to the very disposition to dogmas, in which this life has its foundation. I am so little afraid of contending with him that I will arm him still more with my word beforehand, and then I will begin to fight. Suppose that this father is not only a heathen, but also rich and famous more than all men, invested with great power, and has many fields, many houses, and thousands of talents of gold; let him come from the most royal city and from the noblest family; let him have no other children and hope to have them no more, and only for this alone (son) he cares; let the son himself, with brilliant hopes, soon hope to attain the same power, and even become more famous than his father and outshine him in all worldly things. In the midst of such hopes, let someone then come and converse with him about wisdom, and persuade him, despising all this, to dress in coarse clothes, and, leaving the city, flee to the mountains, and there to plant, water, carry water, and correct all other monastic works, which seem unimportant and humiliating. Let him be without shoes, sleep on the ground, become thin and pale - this beautiful youth, who lived in such luxury and honor and had such hopes - and let him be poorly clothed than his servants. Have we not given the accuser enough grounds (for complaints), and have we not sufficiently armed the enemy? If it is not enough, then we will provide him with other pretexts. Let him after that (father)

But suddenly, as if some thunderstorm or storm came from somewhere, and a rich ship, filled with a lot of cargo, having made a long journey on the sea, sailing under a favorable wind and already near the pier, sank almost at the entrance to it; and there is a danger that the storm will not bring down on the head of such a rich man not only poverty, but also miserable death and destruction: so it has now happened to me. The accursed destroyers and seducers (let him say this, we shall not be offended), having deprived the nourisher of my old age of such hopes, as if by robbers, have led him away into their caves and so charmed him with their speeches, that he is ready to go to the sword, to the fire, to the beasts, and to whatever else, than to return to his former good life. And it is still more difficult that, having persuaded him to do so, they say that they see better than we do what is useful to him. The houses are empty, the fields are empty; the farmers and servants were filled with sorrow and shame; my enemies are cheerful at my troubles; Friends close themselves off from sorrow. No thought occupies me, except to put on fire and burn everything, houses, fields, herds of oxen, and flocks of sheep. What good will all this be to me, when there is no one to take advantage of it, when he has become a prisoner, and among cruel barbarians bears slavery that is more grievous than any death? I dressed all the servants in black clothes, sprinkled ashes on their heads, gathered crowds of women, and commanded them to mourn him more than they had ever seen him dead. Forgive me for doing so: this is my sorrow more than that. Already the light seems heavy to me, and the very rays of the sun are unpleasant when I think of the situation of this unfortunate son, when I see him dressed worse than the poorest villagers and sent to the most humiliating work. When I imagine his intransigence, I am inflamed, tormented, torn.