readily enduring everything, in order to satisfy the pleasure of the soul. For the fire of wrath is a kind of pleasure, and tyrannizes over the soul more harshly than pleasure, completely upsetting its healthy organization. For it easily impels men to arrogance, and unseasonable enmities, and unreasonable hatred, and it continually makes them ready to commit wanton and vain offences; and forces them to say and do many other things of that kind, the soul being swept along by the rush of passion, and having nothing on which to fasten its strength and resist so great an impulse. Basil: I will not endure this irony of yours any longer: for who knows not how far re- moved you are from this infirmity? 52 Chrysostom: Why then, my good friend, do you wish to bring me near the pyre, and to provoke the wild beast when he is tranquil? Are you not aware that I have achieved this condition, not by any innate virtue, but by my love of retirement? and that when one who is so constituted remains contented by himself, or only associates with one or two friends, he is able to escape the fire which arises from this passion, but not if he has plunged into the abyss of all these cares? for then he drags not only himself but many others with him to the brink of destruction, and renders them more indifferent to all consideration for mildness. For the mass of people under government are generally inclined to regard the manners of those who govern as a kind of model type, and to assimilate themselves to them. How then could any one put a stop to their fury when he is swelling himself with rage? And who amongst the multitude would straightway desire to become moderate when he sees the ruler irritable? For it is quite impossible for the defects of priests to be concealed, but even trifling ones speedily become manifest. So an athlete, as long as he remains at home, and contends with no one, can dissemble his weakness even if it be very great, but when he strips for the contest he is easily detected. And thus for some who live this private and inactive life, their isolation serves as a veil to hide their defects; but when they have been brought into public they are compelled to divest themselves of this mantle of seclusion, and to lay bare their souls to all through their visible movements. As therefore their right deeds profit many, by provoking them to equal zeal, so their shortcomings make men more indifferent to the practice of virtue, and encourage them to indolence in their endeavours after what is excellent. Wherefore his soul ought to gleam with beauty on every side, that it may be able to gladden and to enlighten the souls of those who behold it. For the faults of ordinary men, being committed as it were in the dark, ruin only those who practise them: but the errors of a man in a conspicuous position, and known to many, inflicts a common injury upon all, rendering those who have fallen more supine in their efforts for good, and driving to desperation those who wish to take heed to themselves. And apart from these things, the faults of insignificant men, even if they are exposed, inflict no injury worth speaking of upon any one: but they who occupy the highest seat of honor are in the first place plainly visible to all, and if they err in the smallest matters these trifles seem great to others: for all men measure the sin, not 72 Book III