Such was society, and such the signs of the times, when Chrysostom began the practice of the law at Antioch,--perhaps the wickedest city of the whole Empire. His eyes speedily were opened. He could not sleep, for grief and disgust; he could not embark on a profession which then, at least, added to the evils it professed to cure; he began to tremble for his higher interests; he abandoned the Forum forever; he fled as from a city of destruction; he sought solitude, meditation, and prayer, and joined those monks who lived in cells, beyond the precincts of the doomed city. The ardent, the enthusiastic, the cultivated, the conscientious, the lofty Chrysostom fraternized with the visionary inhabitants of the desert, speculated with them on the mystic theogonies of the East, discoursed with them on the origin of evil, studied with them the Christian mysteries, fasted with them, prayed with them, slept like them on a bed of straw, denied himself his accustomed luxuries, abandoning himself to alternate transports of grief and sublime enthusiasm, now contending with the demons who sought his destruction; then soaring to comprehend the Man-God,--the Word made flesh, the incarnation of the divine Logos,--and the still more subtile questions pertaining to the nature and distinctions of the Trinity. Such were the forms and modes of his conversion,--somewhat different from the experience of Augustine or of Luther, yet not less real and permanent. Those days were the happiest of his life. He had leisure and he had enthusiasm. He desired neither riches nor honors, but the peace of a forgiven soul He was a monk without losing his humanity; a philosopher without losing his taste for the Bible; a Christian without repudiating the learning of the schools. But the influence of early education, his practical yet speculative intellect, his inextinguishable sympathies, his desire for usefulness, and possibly an unsubdued ambition to exert a greater influence would not allow him wholly to bury himself. He made long visits to the friends and habitations he had left, in order to stimulate their faith, relieve their necessities, and encourage them in works of benevolence; leading a life of alternate study and active philanthropy,--learning from the accomplished Diodorus the historical mode of interpreting the Scriptures, and from the profound Theodorus the systems of ancient philosophy. Thus did he train himself for his future labors, and lay the foundation for his future greatness. It was thus he accumulated those intellectual treasures which he afterwards lavished at the imperial court.