Letter 15: Chrysostom tells Olympias that a life of virtue necessarily brings conflict, reports his own illness and shortages, and asks her not to send anyone through dangerous roads solely for him.

Did you really expect, after showing such disciplined wisdom from your youth and trampling down human vanity, that you would live a life without trouble or battle? How could that be? When people fight other people in athletic contests and wars, they receive countless wounds. How, then, could you, who have stripped for combat against the principalities and powers, against the world-rulers of this darkness, against the spiritual forces of evil, expect a quiet and undisturbed life, after entering the contest so nobly, setting up so many trophies, and grieving that savage and vindictive spirit in so many ways? You should not be disturbed, then, because the commotion is great on every side and the troubles are many. On the contrary, if none of these things had happened, that would have been the wonder. Labor and danger belong to virtue. You already know this, even before my letters, and you do not need to learn it from someone else. I am not writing as if I were teaching you something unknown. I know that neither exile from your homeland, nor the loss of money, a thing many people find unbearable, nor insult, nor any other affliction of this kind can shake you. If even those who share the sufferings of others are worthy of admiration, how much more those who stand inside the sufferings themselves. That is why Paul praises the believers from among the Hebrews on both counts: "Remember the former days when, after you were enlightened, you endured a hard struggle with sufferings, sometimes being publicly exposed to reproach and affliction, and sometimes becoming partners with those who were treated in that way." For this reason I will not make the letter long. No one comes to someone who has already won and set up a brilliant trophy in order to bring reinforcements; he comes only with praise. Since I have learned how much wisdom you have shown in what has happened, I bless you and admire both your present endurance and the rewards being stored up for you from it. But I know you also want to hear about my affairs, since I have kept silence for a long time. We have been freed from the worst of the illness, though we still carry the remnants of the sickness. We are also receiving help from excellent physicians. Even so, the lack of necessities spoils the benefit of the treatment. It is not only medicines and the other things that can restore an exhausted body that are scarce here. Famine and disease are already threatening too. These evils are being produced by the constant raids of bandits, who pour far out along the roads, cut off the routes in every direction, and create great danger for travelers. Andronicus, as he says, even fell into their hands; he escaped only after being stripped. So I ask your good sense not to send anyone here anymore for my sake. I am afraid that a journey undertaken to visit me may become the occasion of someone's death, and you know how much pain that would bring me. If you find some trustworthy person coming here for another reason, then send news of your health through him. But let no one come here specially for this, not even for something I need, because of the danger I have just described.

15.t ΕΠΙΣΤΟΛΗ ΙΕʹ 15.1 Σὺ δέ μοι προσεδόκησας, τοσαύτην ἐκ νεότητός σου ἐπιδειξαμένη φιλοσοφίαν καὶ τὸν ἀνθρώπινον καταπατήσασα τῦφον, ἀτάραχόν τινα καὶ ἀπόλεμον ζήσεσθαι βίον; Καὶ πῶς ἔνι τοῦτο; Εἰ γὰρ ἀνθρώποις ἄνθρωποι πυκτεύοντες μυρία καὶ ἐν ἀγῶσι καὶ ἐν πολέμοις δέχονται τραύματα, ἡ πρὸς αὐτὰς ἀποδυσαμένη τὰς ἀρχὰς καὶ τὰς ἐξουσίας πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας καὶ ἀποδυσαμένη γενναίως οὕτως καὶ τοσαῦτα στήσασα τρόπαια καὶ διὰ τοσούτων λυπήσασα τὸν ἄγριον ἐκεῖνον καὶ ἀλάστορα δαίμονα, πόθεν ἤλπισας ἡσύχιόν τινα καὶ ἀπράγμονα βιώσεσθαι βίον; Οὐ τοίνυν διὰ τοῦτο θορυβεῖσθαι χρὴ ὅτι πολλοὶ πανταχόθεν οἱ θόρυβοι καὶ πολλαὶ αἱ ταραχαί· ἀλλὰ τοὐναντίον, εἰ μηδὲν τούτων συμβεβήκει, τότε θαυμάσαι ἐχρῆν. Τῇ γὰρ ἀρετῇ συγκεκλήρωται πόνος καὶ κίνδυνος. Καὶ ταῦτα οἶσθα καὶ πρὸ τῶν ἡμετέρων γραμμάτων αὐτὴ καὶ οὐδὲν δεήσῃ παρ' ἑτέρων μανθάνειν· ἐπεὶ καὶ ἡμεῖς οὐκ ἀγνοοῦσαν διδάσκοντες ταῦτα ἐπιστέλλομεν. Ἴσμεν γὰρ ὅτι οὔτε τὸ πατρίδος ἐκπεσεῖν, οὔτε τὸ χρημάτων ὑπομεῖναι ζημίαν-τοῦτο δὴ τὸ πολλοῖς ἀφόρητον-, οὐχ ὕβρις, οὐκ ἄλλη τις τοιαύτη θλῖψις διαταράξαι σε δυνήσεται. Εἰ γὰρ οἱ κοινωνοὶ τῶν ταῦτα πασχόντων γινόμενοι ζηλωτοί, πολλῷ μᾶλλον οἱ ἐν αὐτοῖς ὄντες. ∆ιὰ τοῦτο Παῦλος ἐφ' ἑκατέρῳ τοὺς ἐξ Ἑβραίων πιστεύσαντας ἀνακηρύττει λέγων· «Ἀναμιμνῄσκεσθε τὰς πρότερον ἡμέρας ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων, τοῦτο μὲν ὀνειδισμοῖς καὶ θλίψεσι θεατριζόμενοι, τοῦτο δὲ κοινωνοὶ τῶν οὕτως πασχόντων γενηθέντες.» ∆ιὰ τοῦτο οὐδὲ ἡμεῖς μακρὰν ποιοῦμεν τὴν ἐπιστολήν. Οὐδεὶς γὰρ τῷ νικήσαντι καὶ τρόπαιον στήσαντι λαμπρὸν παραγίνεται συμμαχίαν κομίζων, ἀλλ' εὐφημίας μόνον. Ἐπεὶ οὖν καὶ ἡμεῖς ἔγνωμεν ὅσην περὶ τὰ συμβάντα τὴν φιλοσοφίαν ἐπεδείξω, μακαρίζομέν σε, θαυμάζομεν τῆς τε εἰς τὸ παρὸν ὑπομονῆς καὶ τῶν ἀντιδόσεων τῶν ἐντεῦθέν σοι ταμιευομένων. Ἐπειδὴ δὲ καὶ τὰ ἡμέτερα εὖ οἶδ' ὅτι βούλει μανθάνειν -καὶ γὰρ μακρὰν ἐσίγησα σιγήν-, τῆς μὲν χαλεπωτάτης ἀρρωστίας ἀπηλλάγημεν, λείψανα δὲ ἔτι τῆς νόσου περιφέρομεν. Καὶ ἰατρῶν δὲ ἀπολαύομεν ἀρίστων, ἀλλ' ὅμως καὶ οὕτω λυμαίνεται τὴν ἀπὸ τῆς θεραπείας ὠφέλειαν ἡ τῶν ἐπιτηδείων ἀπορία. Οὐ γὰρ δὴ μόνον φαρμάκων ἐνταῦθα σπάνις καὶ τῶν ἄλλων τῶν δυναμένων διορθῶσαι σῶμα πεπονηκός, ἀλλ' ἤδη καὶ λιμὸς μελετᾶται καὶ λοιμός. Καὶ ταῦτα λοιπὸν ὠδίνει τὰ κακὰ ἡ συνέχεια τῶν λῃστρικῶν ἐφόδων, αἳ μέχρι πορρωτάτω τῶν ὁδῶν ἐκχεόμεναι καὶ τὰς ὁδοὺς ἀποτειχίζουσαι τὰς πανταχοῦ τετμημένας, ἐντεῦθεν πολὺν καὶ ὁδοιπόροις ἐπάγουσι κίνδυνον. Ἀνδρόνικος γοῦν, καθώς φησι, καὶ ταῖς ἐκείνων περιέπεσε χερσὶ καὶ ἀποδυθεὶς οὕτω διεσώθη. ∆ιὸ παρακαλῶ σου τὴν ἐμμέλειαν μηδένα λοιπὸν ἀποστέλλειν ἐνταῦθα. ∆έος γὰρ μὴ τῆς πρὸς ἡμᾶς ἀποδημίας ἡ ὑπόθεσις ἀφορμὴ τῷ παραγινομένῳ σφαγῆς γένηται· καὶ οἶσθα ὅσην ἡμῖν οἴσει τὴν ὀδύνην. Ἀλλ' εἴ τινος ἐπιλάβοιο γνησίου κατὰ χρείαν ἑτέραν ἐνταῦθα ἀφικνουμένου, δι' αὐτοῦ δήλου τὰ περὶ τῆς ὑγιείας ἡμῖν τῆς σῆς. Ἰδικῶς μέντοι εἰς τοῦτο μηδεὶς ἐνταῦθα παραγινέσθω, μηδὲ δι' ἡμετέραν χρείαν, διὰ τὸ δέος ὃ προειρήκαμεν.