4.  Shun pleasures; seek after continence; train your body to hard work; accustom your soul to trials.  Regarding the dissolution of soul and body as release from every evil, await that enjoyment of everlasting good things in which all the saints have part.  Ever, as it were, holding the balance against every suggestion of the devil throw in a holy thought, and, as the scale inclines do thou go with it.  Above all when the evil thought starts up and says, “What is the good of your passing your life in this place?  What do you gain by withdrawing yourself from the society of men?  Do you not know that those, who are ordained by God to be bishops of God’s churches, constantly associate with their fellows, and indefatigably attend spiritual gatherings at which those who are present derive very great advantage?  There are to be enjoyed explanations of hard sayings, expositions of the teachings of the apostles, interpretations of the thoughts of the gospels, lessons in theology and the intercourse of spiritual brethren, who do great good to all they meet if only by the sight of their faces.  You, however, who have decided to be a stranger to all these good things, are sitting here in a wild state like the beasts.  You see round you a wide desert with scarcely a fellow creature in it, lack of all instruction, estrangement from your brothers, and your spirit inactive in carrying out the commandments of God.”  Now, when the evil thought rises against you, with all these ingenious pretexts and wishes to destroy you, oppose to it in pious reflection your own practical experience, and say, You tell me that the things in the world are good; the reason why I came here is because I judged myself unfit for the good things of the world.  With the world’s good things are mingled evil things, and the evil things distinctly have the upper hand.  Once when I attended the spiritual assemblies I did with difficulty find one brother, who, so far as I could see, feared God, but he was a victim of the devil, and I heard from him amusing stories and tales made up to deceive those whom he met.  After him I fell in with many thieves, plunderers, tyrants.  I saw disgraceful drunkards; I saw the blood of the oppressed; I saw women’s beauty, which tortured my chastity.  From actual fornication I fled, but I defiled my virginity by the thoughts of my heart.  I heard many discourses which were good for the soul, but I could not discover in the case of any one of the teachers that his life was worthy of his words.  After this, again, I heard a great number of plays, which were made attractive by wanton songs.  Then I heard a lyre sweetly played, the applause of tumblers, the talk of clowns, all kinds of jests and follies and all the noises of a crowd.  I saw the tears of the robbed, the agony of the victims of tyranny, the shrieks of the tortured.  I looked and lo, there was no spiritual assembly, but only a sea, wind-tossed and agitated, and trying to drown every one at once under its waves. The Ben. note on this painful picture suggests that the description applies to Palestine, and compares the account of Jerusalem to be found in Gregory of Nyssa’s letter on Pilgrimages in this edition, p. 382.  On Basil’s visit to the Holy Land, cf. Ep. ccxxiii. § 2.  Tell me, O evil thought, tell me, dæmon of short lived pleasure and vain glory, what is the good of my seeing and hearing all these things, when I am powerless to succour any of those who are thus wronged; when I am allowed neither to defend the helpless nor correct the fallen; when I am perhaps doomed to destroy myself too.  For just as a very little fresh water is blown away by a storm of wind and dust, in like manner the good deeds, that we think we do in this life, are overwhelmed by the multitude of evils.  Pieces acted for men in this life are driven through joy and merriment, like stakes into their hearts, so that the brightness of their worship is be-dimmed.  But the wails and lamentations of men wronged by their fellows are introduced to make a show of the patience of the poor.