[...the grace, which was easy, and I possessed, and offered us great gladness. For thou knowest how great a grace thou didst show unto us, by displaying such munificence.]
LXXV. To Armatius. (At Cucusus, year 404.)
What is this I shall say, that whereas I command those about you in things wherein we have need of their service, you have granted us great authority—yet you have deprived us of that which we most desire, namely your letters, which would inform us of your health? Dost thou not know that to those who love with a sincere heart, this is most sought after and longed for, just as it is for us now? If, therefore, you wish to grant us a favor, my most honored lord, cease to command your men to serve us in our bodily needs (for we have no need of these things, but all things flow to us as from fountains); but do you yourself, by means of a small paper and ink, grant us the greatest favor, and the one we most yearn to enjoy. And this is that you write to us continually about your health, and that of your whole house. If it were possible for us to meet one another, I would have set you up from your own home, and I would have asked it as a portion of the greatest grace, to see in person one who is so warm a lover of us. Since, however, the fear of the Isaurians has prevented this, grant us at least the consolation from your letters, and we have received everything.
LXXVI. To Chalcidia. (At Cucusus, year 404.)
I do indeed strongly desire that my most honored lord the presbyter should be with us. If, however, you know that his coming hither is advantageous, I prefer his safety to his presence here, and his being relieved of the impending turmoil. Do not, therefore, think that he is prevented by us, if he wishes to set out. For we, until now, have held him back for this reason, as the nature of the matter did not strictly demand his presence, and fearing lest he fall into the hands of the Isaurians. If, however, it is so necessary that he come thither, we both urge and encourage him to undertake the journey. For even if we be separated in body, yet we remain bound to him by the chain of love. Let nothing, I pray, disturb you regarding the hardships that befall. For the more the trials, the greater is your labor, and the greater the reward and the recompense from the philanthropic God, if you bear what happens pleasantly and bravely. For in this way these things will be easy to overcome, and the fruit produced for you from the endurance of these things will be abundant in the heavens, and far greater than the sufferings.
LXXVII. To Asyncritia. (At Cucusus, year 404.)
I have told your honor before, that we number you among those who have arrived, according to the principle of love, and now we say the same, that you are present in intention. If, however, the weakness of the body and the disturbances that have overtaken Armenia have prevented you, we, from your intention and purpose, hold the same judgment regarding your disposition as we did before. Do not, therefore, neglect to write to us continually, and if your illness has been resolved, inform us of your health. For even now we have been greatly distressed, having heard that you are in illness. In order, therefore, that we may not be anxious about this, tell us quickly if your condition has changed toward health.
LXXVIII. To Romanus the Presbyter. (At Cucusus, year 405.)
Not only as far as Armenia, nor the land of the Cappadocians, but even further, the report of your love and the disposition which you have shown toward us throughout has sounded more brilliantly than a trumpet. Wherefore we also greatly pride ourselves on the disposition of your reverence, and we cease not to call you blessed, and we ask you to write to us continually about your health. For even if we are placed in a desert and far removed from you, yet we are bound to you by the chain of love, which disposition we showed toward your honor from the beginning, and even now, holding it, or rather, having it even much greater and warmer. For nothing—neither the length of time nor the distance of the way—has made you more slothful toward this, but rather more diligent. Knowing these things, therefore, my most honored and reverent lord, and calculating the great grace you will bestow upon us by writing more frequently, write to us regarding your health, and especially by remembering us continually in your holy prayers; so that, residing at such a distance, we may harvest much aid even from thence.
LXXIX. To Gemellus. (At Cucusus, year 404 or 405.)
What is this, that when so great and noble a city holds a brilliant festival (for this I call your beginning), you have then cast us into greater dejection by keeping such a long silence? And if it were any other of the many who had suffered this, I would have easily found the reason. Who is this? It is the custom of many men, when they lay hold of a greater office, to be puffed up with greater pride; but in the case of your majesty—who knows how to philosophize and has accurately contemplated the nature of these decaying and flowing things, and is not deceived by cosmetics and signatures, but perceives and observes things naked of their masks—I cannot find the cause of the silence. But that you love us similarly now as you did before, or rather even more strongly now than before, I know clearly. But for what reason, being so disposed, you have kept silent for such a long time, I cannot say, but I am even on this very account most at a loss. Solve, therefore, the riddle for us by a letter, if it is not burdensome or grievous to you. And before that very letter, take those