If any one delights in the games of the circus, in the contests of athletes, in the versatility of actors, in the beauty of women, in the glitter of gems and raiment, or in aught else like to these, then the freedom of his soul is made captive through the windows of his eyes, and thus is fulfilled the prophecy: 'For death is come up into our windows' (Jer. ix. 21). And then, when the wedges of doubt have, as it were, been driven into the citadels of our minds through these gateways, where will be its liberty? where its fortitude? where its thought of God? Most of all does the sense of touch paint for itself the pictures of past raptures, compelling the soul to dwell fondly upon remembered iniquities, and so to practice in imagination those things which reality denies to it.
"Heeding such counsel, therefore, many among the philosophers forsook the thronging ways of the cities and the pleasant gardens of the countryside, with their well watered fields, their shady trees, the song of birds, the mirror of the fountain, the murmur of the stream, the many charms for eye and ear, fearing lest their souls should grow soft amid luxury and abundance of riches, and lest their virtue should thereby be defiled. For it is perilous to turn your eyes often to those things whereby you may some day be made captive, or to attempt the possession of that which it would go hard with you to do without. Thus the Pythagoreans shunned all companionship of this kind, and were wont to dwell in solitary and desert places. Nay, Plato himself, although he was a rich man let Diogenes trample on his couch with muddy feet, and in order that he might devote himself to philosophy established his academy in a place remote from the city, and not only uninhabited but unhealthy as well. This he did in order that the onslaughts of lust might be broken by the fear and constant presence of disease, and that his followers might find no pleasure save in the things they learned."----------- Such a life, likewise, the sons of the prophets who were the followers of Eliseus are reported to have led. Of these Jerome also tells us, writing thus to the monk Rusticus as if describing the monks of those ancient days: "The sons of the prophets, the monks of whom we read in the Old Testament built for themselves huts by the waters of the Jordan, and forsaking the throngs and the cities, lived on pottage and the herbs of the field" (Epist. iv).
Even so did my followers build their huts above the waters of the Arduzon, so that they seemed hermits rather than scholars. And as their number grew ever greater, the hardships which they gladly endured for the sake of my teaching seemed to my rivals to reflect new glory on me, and to cast new shame on themselves. Nor was it strange that they, who had done their utmost to hurt me, should grieve to see how all things worked together for my good, even though I was now, in the words of Jerome, afar from cities and the market place, from controversies and the crowded ways of men. And so, as Quintilian says, did envy seek me out even in my hiding place. Secretly my rivals complained and lamented one to another, saying: "Behold now, the whole world runs after him, and our persecution of him has done nought save to increase his glory. We strove to extinguish his fame, and we have but given it new brightness. Lo, in the cities scholars have at hand everything they may need, and yet, spurning the pleasures of the town, they seek out the barrenness of the desert, and of their own free will they accept wretchedness."The thing which at that time chiefly led me to undertake the direction of a school was my intolerable poverty, for I had not strength enough to dig, and shame kept me from begging. And so, resorting once more to the art with which I was so familiar, I was compelled to substitute the service of the tongue for the labour of my hands. The students willingly provided me with whatsoever I needed in the way of food and clothing, and likewise took charge of the cultivation of the fields and paid for the erection of buildings, in order that material cares might not keep me from my studies.
Since my oratory was no longer large enough to hold even a small part of their number, they found it necessary to increase its size, and in so doing they greatly improved it, building it of stone and wood. Although this oratory had been founded in honour of the Holy Trinity, and afterwards dedicated thereto, I now named it the Paraclete, mindful of how I had come there a fugitive and in despair, and had breathed into my soul something of the miracle of divine consolation.
Many of those who heard of this were greatly astonished, and some violently assailed my action, declaring that it was not permissible to dedicate a church exclusively to the Holy Spirit rather than to God the Father. They held, according to an ancient tradition, that 'it must be dedicated either to the Son alone or else to the entire Trinity. The error which led them into this false accusation resulted from their failure to perceive the identity of the Paraclete with the Spirit Paraclete. Even as the whole Trinity, or any Person in the Trinity, may rightly be called God or Helper, so likewise may It be termed the Paraclete, that is to say the Consoler.
These are the words of the Apostle: "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;who comforteth us in all our tribulation" (II Cor. i. 3) And likewise the word of truth says: "And he shall give you another comforter" (Greek "another Paraclete," John, xiv. 16).
