{"slug":"khazarzar-gregory-of-nazianzus-carmina-moralia","id":"greek:khazarzar:khazarzar-gregory-of-nazianzus-carmina-moralia","title":"Carmina moralia","title_source":"Carmina moralia","author":"Gregory of Nazianzus","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T21:14:07Z","cost_usd":0.103622},"source":{"registry_id":"greek:khazarzar:khazarzar-gregory-of-nazianzus-carmina-moralia","work_id":"khazarzar-gregory-of-nazianzus-carmina-moralia","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":173,"english_words":53264,"coptic_letters":0,"source_letters":191953,"commentary_units":1032,"commentary_kinds":8,"derived_notes":0,"ambiguities":289,"work_notes":5,"external_links":6,"timeline":6},"summary":{"work":"khazarzar-gregory-of-nazianzus-carmina-moralia","abstract":"The Carmina moralia of Gregory of Nazianzus are a collection of late 4th-century Greek poems blending classical metres (iambic trimeter, hexameter) with Christian moral and ascetic themes. Composed after Gregory's retirement from Constantinople (381 CE), they reflect his pastoral concerns and deliberate adaptation of pagan poetic forms for ethical instruction. The poems survive in a single medieval manuscript tradition, notably the 11th-century Parisinus gr. 990, and were excerpted in Byzantine florilegia and cited by later ascetic writers, though they never achieved the liturgical prominence of Gregory's homilies. The khazarzar edition, based on this manuscript, lacks critical apparatus, limiting textual verification.","historical_context":"The Carmina moralia were composed in the late 4th century, likely after Gregory of Nazianzus retired from Constantinople in 381 CE. Gregory, a key Cappadocian Father, wrote these poems in Greek, using classical metres like iambic trimeter and hexameter to convey Christian moral and ascetic teachings. The poems reflect his later pastoral concerns and his strategy of adapting pagan literary forms for Christian instruction. They survive in a single medieval manuscript tradition, with the 11th-century Parisinus gr. 990 being a key witness. The khazarzar edition follows this base but provides no critical apparatus or manuscript variants, making it difficult to assess scribal errors or textual decisions. The poems were excerpted in Byzantine florilegia and cited by later ascetic writers, but they never received the liturgical use of Gregory's homilies. The transmission is thus limited, and the text's integrity relies heavily on this manuscript tradition.","significance":"The Carmina moralia are significant as a rare example of late antique Christian poetry that deliberately adapts classical forms for moral instruction, reflecting Gregory's rhetorical strategy and ascetic concerns. They offer insights into the intersection of pagan literary culture and Christian theology in the 4th century, and their use in Byzantine florilegia shows their influence on later ascetic literature.","timeline":[{"date":"c. 329–390 CE","event":"Life of Gregory of Nazianzus"},{"date":"381 CE","event":"Gregory retires from Constantinople, likely period of composition for Carmina moralia"},{"date":"4th c.","event":"Composition of Carmina moralia in Greek, using classical metres"},{"date":"11th c.","event":"Parisinus gr. 990, key manuscript preserving the poems"},{"date":"Byzantine period","event":"Excerpted in florilegia and cited by ascetic writers"},{"date":"Modern","event":"Khazarzar edition based on Parisinus gr. 990, without critical apparatus"}],"relations":[{"work":"Gregory of Nazianzus, Theological Orations","relation":"Theological themes (e.g., Trinitarian language) parallel those in the Carmina moralia","key":"wikipedia:Gregory of Nazianzus","label":"Wikipedia: Gregory of Nazianzus","url":"https://en.wikipedia.org/wiki/Gregory_of_Nazianzus"},{"work":"Nicene Creed","relation":"Language of Son as 'light from light' echoes Nicene Creed","key":"wikipedia:Nicene Creed","label":"Wikipedia: Nicene Creed","url":"https://en.wikipedia.org/wiki/Nicene_Creed"},{"work":"Homeric epics","relation":"Use of Homeric-style epithets (e.g., 'radiant angels') adapts pagan form","key":"wikipedia:Homer","label":"Wikipedia: Homer","url":"https://en.wikipedia.org/wiki/Homer"},{"work":"Byzantine florilegia","relation":"Carmina moralia were excerpted in these collections","key":"wikipedia:Florilegium","label":"Wikipedia: Florilegium","url":"https://en.wikipedia.org/wiki/Florilegium"},{"work":"Ascetic literature","relation":"Cited by later ascetic writers, influencing monastic tradition","key":"wikipedia:Christian monasticism","label":"Wikipedia: Christian monasticism","url":"https://en.wikipedia.org/wiki/Christian_monasticism"}],"external_links":[{"key":"wikipedia:Gregory of Nazianzus","label":"Gregory of Nazianzus","url":"https://en.wikipedia.org/wiki/Gregory_of_Nazianzus","reason":"Author of the Carmina moralia; provides biographical and theological context"},{"key":"wikipedia:Nicene Creed","label":"Nicene Creed","url":"https://en.wikipedia.org/wiki/Nicene_Creed","reason":"Parallels in Trinitarian language"},{"key":"wikipedia:Homer","label":"Homer","url":"https://en.wikipedia.org/wiki/Homer","reason":"Influence of classical metre and epithets"},{"key":"wikipedia:Florilegium","label":"Florilegium","url":"https://en.wikipedia.org/wiki/Florilegium","reason":"Transmission context: excerpted in Byzantine florilegia"},{"key":"wikipedia:Christian monasticism","label":"Christian monasticism","url":"https://en.wikipedia.org/wiki/Christian_monasticism","reason":"Influence on later ascetic writers"},{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"Khazarzar edition","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf","reason":"Source edition used, though lacking critical apparatus"}],"cautions":["The exact date of composition is uncertain; likely after 381 CE but not precisely datable.","The khazarzar edition provides no critical apparatus or manuscript variants, limiting textual verification.","Survival in a single manuscript tradition (Parisinus gr. 990) raises questions about textual integrity and scribal errors.","Some poems may be fragmentary or lost; the collection's completeness is uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000523,"generated":"2026-11-15T21:14:05Z"},"links":[],"checks":{"work":"khazarzar-gregory-of-nazianzus-carmina-moralia","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"11","kind":"scripture"},{"code":"commentary-single-kind","i":"74","kind":"background"}],"stats":{"passages":173,"translated":173,"commentary_passages":173,"commentary_units":1032,"english_words":53264,"source_letters":191913,"commentary_kinds":8},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The poems blend classical metre with Christian content, often using iambic trimeter or hexameter. Gregory adapts pagan forms for moral instruction, a deliberate rhetorical strategy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Composed in the late 4th century, likely after Gregory’s retirement from Constantinople (381 CE). The poems reflect his later pastoral and ascetic concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The Carmina moralia survive in a single medieval manuscript tradition, with some poems preserved only in the 11th-century Parisinus gr. 990. The khazarzar edition follows this base.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These poems were excerpted in Byzantine florilegia and cited by later ascetic writers, but never received the liturgical use of Gregory’s homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no critical apparatus or manuscript variants. Readers cannot verify textual decisions or assess scribal errors from this source alone.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 173 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":173},"term_index":[],"citations":{"ed:khazarzar-gregory-of-nazianzus-carmina-moralia":{"label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}},"segments":[{"i":1,"ref":"p1","source":"ΤΟΜΗ Βʹ. ΕΠΗ ΗΘΙΚΑ.\n\nΑʹ. Παρθενίης ἔπαινος.\n\nΠαρθενίην στεφάνοις ἀναδήσομεν ἡμετέροισιν, Ἐκ καθαρῆς κραδίης καθαροῖς μέλποντες ἐν ὕμνοις. Τοῦτο γὰρ ἡμετέροιο βίου ξεινήϊον ἐσθλὸν, Χρυσοῦ τ' ἠλέκτρου τε φαάντερον, ἠδ' ἐλέφαντος, Οἷς ζωὴν χθονίην χαμάδις βάλε παρθένος οἶστρος, Πρὸς Θεὸν ὑψιμέδοντα νόου πτερὸν ἔνθεν ἀείρων. Ἀρχομένου δ' ὕμνοιο συνιαίνοισθε μὲν ἁγνοί· Ξυνὸν γὰρ πάντεσσιν ὕμνος γέρας εὐαγέεσσιν. Οἱ φθονεροὶ δὲ θύρῃσιν ἐπιφράσσοισθε ἀκουάς· Εἰ δέ τις ἀμπετάσειεν, ἁγνίζοιτο φρένα μύθῳ. Παρθενίη, μέγα χαῖρε, θεόσδοτε, δῶτερ ἐάων, Μῆτερ ἀπημοσύνης, Χριστοῦ λάχος, οὐρανίοισι Κάλλεσιν ἀζυγέεσσιν ὁμόζυγε· ἀζυγέες γὰρ, Πρῶτα Θεὸς, μετέπειτα Θεοῦ χορὸς αἰὲν ἐόντος. Ἤτοι ὁ μὲν πηγὴ φαέων, φάος οὔτ' ὀνομαστὸν, Οὔθ' ἑλετὸν, φεῦγόν τε νόου τάχος ἐγγὺς ἰόντος, Αἰὲν ὑπεκπροθέον πάντων φρένας, ὥς κε πόθοισιν Ἑλκώμεσθα πρὸς ὕψος ἀεὶ νέον· οἱ δέ τε φῶτα Δεύτερα ἐκ Τριάδος βασιλήϊον εὖχος ἐχούσης. Πρώτη παρθένος ἐστὶν ἁγνὴ Τριάς. Ἐκ μὲν ἀνάρχου Πατρὸς Υἱὸς ἄναξ, οὔτ' ἔκτοθεν ὁρμηθέντος (Αὐτὸς γὰρ πάντεσσιν ὁδὸς καὶ ῥίζα καὶ ἀρχὴ), Οὔτε πάϊν θνητοῖσιν ὁμοίϊα γειναμένοιο, Ἀλλ' ὡς ἐκ σέλαος σέλας ἔρχεται. Ἐκ δ' ἄρα Παιδὸς, Οὐκέτι παῖς ἀγαπητὸς ὁμοίϊον εὖχος ἐφέλκων· Ὥς κεν ὁ μὲν μίμνῃ γενέτης ὅλος, αὐτὰρ ὅγ' Υἱὸς Οἶον καὶ μούνοιο μονώτατος· εἰς ἓν ἰόντε Πνεύματι σὺν μεγάλῳ, τό ῥα πατρόθεν εἶσιν ὁμοῖον, Εἷς Θεὸς ἐν τρισσοῖσιν ἀνοιγόμενος φαέεσσι. Τοίη μὲν Τριάδος καθαρὴ φύσις.","english":"Section 2. Moral Poems.\n\n1. Praise of Virginity.\n\nWe shall crown virginity with our garlands, singing pure hymns from a pure heart. For this is the noble gift of our life, more radiant than gold or electrum or ivory, with which the virgin's sting cast down earthly life low, raising the wing of the mind from here to the high-ruling God. As the hymn begins, may the pure consent together; for the hymn is a common honor for all the pure. Let the envious block their ears at the doors; but if anyone should open them, let him purify his mind by the word. Hail, great virginity, God-given, giver of good things, mother of innocence, lot of Christ, yoked with the unyoked beauties of heaven; for the unyoked are first God, then the chorus of God who always is. Or rather, one is the source of lights, a light neither nameable nor choiceworthy, fleeing the speed of the mind as it approaches near, always outstripping the thoughts of all, as we are drawn by desires to ever new heights; and the others are secondary lights from the Triad holding royal glory. The first virgin is the pure Triad. From the Father without beginning, the Son without beginning, not set in motion from outside (for he himself is the way and root and beginning for all), nor born like mortal offspring, but as light comes from light. And from the Son, the beloved Son no longer draws a similar glory; as the one remains wholly the begetter, while the Son is alone and most solitary of the only one; going into one with the great Spirit, which comes from the Father as like, one God revealed in three lights. Such is the pure nature of the Triad.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΜΗ Βʹ. ΕΠΗ ΗΘΙΚΑ.","severity":"info","text":"The heading 'Section 2. Moral Poems' marks a new structural division in the collection, indicating that the following poem belongs to a series of ethical compositions.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Παρθενίη","severity":"info","text":"Παρθενίη (virginity) is the central theme, personified as a divine gift and associated with purity, the Triad, and the celestial order.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τριάδος","severity":"info","text":"The passage presents a Trinitarian theology: the Father as source, the Son as light from light, and the Spirit proceeding from the Father, emphasizing the unity and purity of the Triad.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐκ μὲν ἀνάρχου Πατρὸς Υἱὸς ἄναξ","severity":"info","text":"The description of the Son as 'from the Father without beginning' and 'light from light' parallels Nicene Creed language and Gregory's own theological orations.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὔθ' ἑλετὸν, φεῦγόν τε νόου τάχος ἐγγὺς ἰόντος","severity":"caution","text":"The phrase 'neither nameable nor choiceworthy, fleeing the speed of the mind' is ambiguous: it may describe the ineffability of God or a Neoplatonic concept of the One beyond intellect.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the virgin's sting' (παρθένος οἶστρος) is unclear: it may refer to a specific ascetic figure or a metaphorical sting of desire for purity.","The phrase 'the unyoked' (ἀζυγέες) could denote either celibate beings or the divine persons as unpaired, but the exact referent is ambiguous."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἐκ δ' ἄρα κείνης, Ἄγγελοι αἰγλήεντες, ἀειδέες, οἵ ῥα θόωκον Ἀμφὶ μέγαν βεβαῶτες, ἐπεὶ νόες εἰσὶν ἐλαφροὶ, Πῦρ καὶ πνεύματα θεῖα δι' ἠέρος ὦκα θέοντες, Ἐσσυμένως μεγάλῃσιν ὑποδρήσσουσιν ἐφετμαῖς. Τοῖσι μὲν οὔτε γάμος, οὔτ' ἄλγεα, οὐ μελεδῶναι, Οὐ παθέων κλόνος αἰνὸς ἀτάσθαλος· οὐ μελέεσσι Σχίζοντ', οὐδὲ δόμοισιν· ὁμόφρονες ἀλλήλοισιν, Αὑτῷ τ' αὐτὸς ἕκαστος. Ἴη φύσις, ἕν τε νόημα, Εἷς πόθος ἀμφὶ ἄνακτα Θεὸν μέγαν. Οὐδέ τι παισὶ Τέρποντ', οὔτ' ἀλόχοισι, γλυκὺν πόνον ἀμφιέποντες· Οὐ πλοῦτος κείνοισιν ἐράσμιος, οὐδ' ὅσα θνητοῖς Γαῖα φέρει κακίης μελεδήματα. Οὐκ ἀρόουσιν, Οὐ πελάγη πλώουσιν ἀτειρέος εἵνεκα γαστρὸς, Γαστέρος ἀρχεκάκοιο· τροφὴ μία πᾶσιν ἀρίστη Δαίνυσθαι μεγάλοιο Θεοῦ λόγον, ἠδὲ φαεινῆς Ἕλκειν ἐκ Τριάδος σέλας ἄπλετον. Οἰόβιοι δὲ Ζώουσιν καθαροῖο Θεοῦ καθαροὶ θεράποντες, Ἁπλοῖ τε, νοεροί τε, διαυγέες, οὔτ' ἀπὸ σαρκῶν Ἀρχόμενοι (σάρκες γὰρ ἐπεὶ πάγεν, αὖθις ὀλοῦνται), Οὔτ' ἐπὶ σάρκας ἰόντες, ὅπερ δ' ἐγένοντο, μένοντες. Τοῖς μέτα παρθενίη θεοείκελος, οἶμος ἑτοίμη Πρὸς Θεὸν, ἑσπομένη τε νοήμασιν Ἀθανάτοιο Νωμῶντος μεγάλοιο σοφῶς οἰήϊα κόσμου· Ἐν δὲ καὶ οὐρανίδην, χθόνιον, μεγαλήνορα, θνητὸν, Ἀνθρώπων μογερῶν ἱερὸν γένος, εὖχος Ἄνακτος. Εἰ δ' ἄγε νῦν ἐρέω μυστήρια κεδνὰ Θεοῖο, Παρθενίη τε χρόνοισιν ὅπως πυμάτοισιν ἔλαμψεν. Ἦν ποτ' ἔην, ὅτε πάντα κελαινὴ νὺξ ἐκάλυπτεν. Οὐδ' ἄρ' ἔην ἠοῦς ἐρατὸν φάος· οὐδὲ κέλευθον Ἠέλιος πυρόεσσαν ἐπέσσυτο ἀντολίηθεν. Οὐ μήνη κερόεσσα φαείνετο, νυκτὸς ἄγαλμα.","english":"From that source, radiant angels, eternal, who stand around the great throne, since they are light-minded spirits, fire and divine breaths swiftly coursing through the air, eagerly serve the great commands. For them there is neither marriage, nor grief, nor cares, nor the terrible, reckless turmoil of passions; they are not divided among limbs or houses; they are of one mind with each other, and each is the same as himself. One nature, one thought, one desire concerning the great Lord God. They take no delight in children or wives, attending to sweet toil; wealth is not desirable to them, nor all that the earth bears for mortals as cares of wickedness. They do not plow, nor do they sail the seas for the sake of the unyielding belly, the belly that is the origin of evil; one best food for all is to feast on the word of the great God, and to draw the vast light from the bright Trinity. They live solitary lives, pure servants of a pure God, simple, spiritual, transparent, neither beginning from flesh (for flesh, once formed, is again destroyed), nor going into flesh, but remaining what they were. For them virginity is godlike, a ready path to God, following the thoughts of the immortal Ruler who wisely steers the helm of the cosmos; and in it is the heavenly, the earthly, the high-minded, the mortal, the sacred race of wretched men, the boast of the Lord. But now I shall tell the revered mysteries of God, and how virginity shone in the last times. There was once a time when black night covered everything. There was no lovely light of dawn; nor did the fiery sun rush from the east on its path; nor did the crescent moon appear, the ornament of night.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἄγγελοι αἰγλήεντες","severity":"info","text":"The phrase 'radiant angels' (Ἄγγελοι αἰγλήεντες) is a Homeric-style epithet, emphasizing the luminous, incorporeal nature of angels in contrast to earthly beings.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πῦρ καὶ πνεύματα θεῖα","severity":"info","text":"Angels described as 'fire and divine breaths' reflect a common patristic notion of angels as immaterial, fiery or aerial beings, derived from Neoplatonic and biblical traditions.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαίνυσθαι μεγάλοιο Θεοῦ λόγον","severity":"info","text":"The idea of feasting on the word of God echoes John 1:1 and patristic exegesis, where the Logos is both divine reason and scripture, the spiritual nourishment of angels.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δ' ἄγε νῦν ἐρέω μυστήρια κεδνὰ Θεοῖο","severity":"info","text":"This line marks a structural transition from describing angelic virginity to narrating the cosmic mystery of virginity's emergence in time, introducing a new section.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἦν ποτ' ἔην, ὅτε πάντα κελαινὴ νὺξ ἐκάλυπτεν","severity":"info","text":"The description of primordial night before creation recalls the Orphic cosmogony and Genesis 1:2, blending Greek philosophical myth with biblical creation narrative.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῖσι μὲν οὔτε γάμος, οὔτ' ἄλγεα, οὐ μελεδῶναι","severity":"caution","text":"The negation of marriage, grief, and cares for angels may be read as an idealized ascetic model, but Gregory's tone is descriptive, not prescriptive; the passage is not a direct rule for human life.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἵ ῥα θόωκον' is obscure; likely a poetic form for 'who sit around the throne', but the exact morphology is uncertain.","The term 'ἀειδέες' could mean 'eternal' or 'formless' (from ἀ-εἶδος); the translation 'eternal' is adopted here, but the ambiguity is noted."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Πάντα δ' ἅμ' ἀλλήλοισι φορούμενα, μὰψ ἀλάλητο Πρωτογόνου χάεος ζοφεροῖς δεδμημένα δεσμοῖς. Ἀλλὰ σὺ, Χριστὲ μάκαρ, Πατρὸς μεγάλου φραδίῃσι Πειθόμενος τὰ ἕκαστα διέκρινας εὖ κατὰ κόσμον. Ἤτοι μὲν πρώτιστα φάος γένεθ', ὥς κεν ἅπαντα Ἔργα πέλοι χαρίεντα φάους πλέα. Αὐτὰρ ἔπειτα Οὐρανὸν ἀστερόεντα κυκλώσαο, θαῦμα μέγιστον, Ἠελίῳ μήνῃ τε διαυγέα. Τοῖσιν ἔειπας, Τῷ μὲν ἄρ' ἠριγένειαν ἐπ' ἀνθρώποισι φαείνειν Φωτὸς ἀπειρεσίοιο ῥοαῖς, καὶ ὥρας\n\nἑλίσσειν· Τῇ δὲ κνέφας σελάειν, καὶ δεύτερον ἦμαρ ὀπάζειν. Τῷ δ' ὑπὸ γαῖαν ἔθηκας ἐμὸν ἕδος, ἐν δὲ θάλασσαν Γαίης ἀγκαλίδεσσιν ἔδησας, γῆν δὲ θαλάσσῃ Ὠκεανοῦ κόλποισι περίῤῥυτον. Ὣς δὲ τὰ πάντα Κόσμος ἔην, γαίη τε, καὶ οὐρανὸς, ἠδὲ θάλασσα, Οὐρανὸς οὐρανίοισιν ἀγαλλόμενος φαέεσσι, Πόντος δὲ πλωτοῖς, πεζοῖς δέ τε γαῖα πελώρη. Ἀθρήσας τότ' ἔπειτα καὶ ἄρμενα πάντα νοήσας, Τέρπετο Παιδὸς ἄνακτος ὁμοφρονέουσιν ἐπ' ἔργοις. Δίζετο καὶ σοφίης ἐπιΐστορα μητρὸς ἁπάντων, Καὶ χθονίων βασιλῆα θεουδέα, καὶ τόδ' ἔειπεν· Ἤδη μὲν καθαροὶ καὶ ἀείζωοι θεράποντες Οὐρανὸν εὐρὺν ἔχουσιν, ἁγνοὶ νόες, ἄγγελοι ἐσθλοὶ, Ὑμνοπόλοι, μέλποντες ἐμὸν κλέος οὔποτε λῆγον· Γαῖα δ' ἔτι ζώοισιν ἀγάλλεται ἀφραδέουσι. Μικτὸν ἔτ' ἀμφοτέρωθεν ἐμοὶ γένος εὔαδε πῆξαι Θνητῶν τ' ἀθανάτων τε νοήμονα φῶτα μεσηγὺ, Τερπόμενόν τ' ἔργοισιν ἐμοῖς, καὶ ἐχέφρονα μύστην Οὐρανίων, χθονίων τε μέγα κράτος, ἄγγελον ἄλλον Ἐκ χθονὸς, ὑμνητῆρά τ' ἐμῶν μενέων τε νόου τε. Ὣς ἄρ' ἔφη, καὶ μοῖραν ἑλὼν νεοπηγέος αἴης, Χείρεσιν ἀθανάτῃσιν ἐμὴν ἐστήσατο μορφήν. Τῇ δ' ἄρ' ἑῆς ζωῆς μοιρήσατο·","english":"All things were borne together with one another, vainly unspoken, subdued by the dark bonds of the first-born chaos. But you, blessed Christ, persuaded by the wisdom of the great Father, distinguished each thing well according to order. First, light came to be, so that all works might be graceful and full of light. Then you encircled the starry heaven, a great wonder, with the sun and moon shining. To them you said: to the one, to shine the dawn upon men with streams of infinite light, and to roll the seasons; to the other, to shine the darkness and to escort the second day. You placed my seat beneath the earth, and bound the sea in the arms of the earth, and the earth in the gulfs of Ocean, flowing around. Thus all was cosmos: earth, heaven, and sea; heaven rejoicing in its heavenly lights, the sea in its navigable waters, and the vast earth in its creatures. Then, having beheld and perceived all that was fitting, the king rejoiced in the harmonious works of his child. He sought also the wise overseer, mother of all, and the god-fearing king of the earthly, and said this: \"Now the pure and ever-living servants, the holy minds, the noble angels, the hymn-singers, never ceasing to sing my glory, hold the broad heaven; but the earth still delights in senseless living things. It pleased me to establish a mixed race from both, a mindful light of mortals and immortals, midway, delighting in my works, a prudent initiate of heavenly things, a great power over earthly things, another angel from the earth, a singer of my might and mind.\" So he spoke, and taking a portion of the newly-formed earth, with his immortal hands he set up my form. And of his own life he granted a share to it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πρωτογόνου χάεος","severity":"info","text":"The phrase 'first-born chaos' evokes the primordial state before cosmic order, a common theme in Greek cosmogonic poetry, here adapted to a Christian framework.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὲ μάκαρ","severity":"info","text":"The address to Christ as 'blessed' and the description of ordering chaos echo Genesis 1, where God creates light and separates elements, but here Christ is the agent.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πειθόμενος","severity":"info","text":"The notion that Christ acts 'persuaded by the wisdom of the great Father' reflects the Platonic and Philonic concept of the Logos as an intermediary who orders the cosmos according to divine intellect.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤτοι μὲν πρώτιστα φάος γένεθ'","severity":"info","text":"The passage follows a clear sequential structure: first light, then heaven, sun, moon, earth, sea, and finally the creation of humanity as a mixed race, mirroring the hexaemeral tradition.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μικτὸν ... γένος","severity":"info","text":"The description of humanity as a 'mixed race' of mortal and immortal, a 'prudent initiate' and 'another angel from the earth', parallels Platonic and Philonic ideas of humans as intermediaries, also found in Gregory's own theological anthropology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐμὴν ἐστήσατο μορφήν","severity":"info","text":"The first-person voice ('my form') is that of the speaker, likely Gregory himself, identifying with the created human, a rhetorical device that personalizes the cosmogonic narrative.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king' who speaks and creates humanity is ambiguous: it could be God the Father or Christ, though the context suggests the Father, as Christ is addressed separately earlier.","The phrase 'wise overseer, mother of all' is unclear; it may refer to Wisdom (Sophia) personified, or to a specific figure in Gregory's cosmology."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ἐν γὰρ ἕηκε Πνεῦμα, τὸ δὴ θεότητος ἀειδέος ἐστὶν ἀποῤῥώξ. Ἐκ δὲ χοὸς πνοιῆς τε βροτὸς γένετ', ἀθανάτοιο Εἰκών· ἡ γὰρ ἄνασσα νόου φύσις ἀμφοτέροισι. Τοὔνεκα καὶ βίοτον τὸν μὲν στέργω διὰ γαῖαν, Τοῦ δ' ἔρον ἐν στήθεσσιν ἔχω θείην διὰ μοῖραν. Αὐτὰρ ἐπεὶ θεῖον μὲν ἐπὶ χθονὶ πλάσμα φαάνθη, Καὶ χθονὸς, ἐν γυάλοισιν ἀειθαλέος παραδείσου, Τῷ δ' οὔπω τις ἀρωγὸς ὁμοίϊος ἔσκε βίοιο, Δὴ τότε μητιέταο Λόγου τόδε θαῦμα μέγιστον· Τὸν βροτὸν, ὅνπερ ἔτευξεν ἑοῦ θηήτορα κόσμου, Ῥίζαν ἐμὴν, καὶ σπέρμα πολυσχιδέος βιότοιο, Ἄνδιχα μοιρήσας μεγάλῃ ζωαρκέϊ χειρὶ, Πλευρὴν ἐκ λαγόνων μούνην ἕλε, τήν ῥα γυναῖκα Δειμάμενος, καὶ φίλτρον ἐνὶ στέρνοισι κεράσσας, Ἀμφοτέροις ἐφέηκεν ἐπ' ἀλλήλοισι φέρεσθαι· Οὐ πᾶσ' οὐδ' ἐπὶ πάντας, ὅρον δ' ἐπέθηκε πόθοισιν, Ὅν ῥα γάμον καλέουσ', ὕλης ἀμέτροιο χαλινὸν, Ὡς μὴ μαιμώωσα, καὶ ἄσχετα μαργαίνουσα, Προφρονέως ἀγεληδὸν ἐπ' ἀλλήλοισιν ἰόντων, Ῥήξειεν μερόπων ἱερὸν γένος ἐκ φιλότητος Ἀζυγέος, πολέμους δὲ καὶ ἔχθεα πᾶσιν ὀρίνῃ Οἶστρος ἀσημάντοισι φορεύμενος ἀφραδίῃσιν. Ὄφρα μὲν οὖν μήτειρα βροτῶν ἐπεδεύετο γαῖα, Οὐδ' εἶχεν κόσμον τὸν ὑπέρτατον, ὥσπερ ἔμελλεν, Ἀλλὰ καὶ ὁ πρώτιστος ἀτασθαλίῃσιν ἑῇσι, Βασκανίῃ τε δράκοντος ἀδευκέος ἐκ παραδείσου Βληθεὶς ἀνδροφόνοιο φυτοῦ διὰ γεῦσιν ἀλιτρὴν, Δερματίνοισι χιτῶσιν ἑὴν ἔβρισ' ἐπὶ γαῖαν· Τόφρα δὲ καὶ δυὰς ἦεν ἐν ἀνθρώποισιν ἀρίστη, Καὶ γάμος, ἀνδρομέης γενεῆς φύσις, ἄλκαρ ὀλέθρου. Ὥς κεν ἀπολλυμένων τε καὶ ἐρχομένων μετόπισθεν Ἕλκηται μερόπων τρεπτὸν γένος, οἷα ῥέεθρον, Ἄστατον ἐκ θανάτοιο, καὶ ἱστάμενον τεκέεσσιν.","english":"For the Spirit entered, which is a fragment of the invisible divinity. And from dust and breath the mortal came to be, an image of the immortal; for the queenly nature of mind belongs to both. Therefore I cherish one life because of the earth, and I hold desire for the other in my breast because of the divine portion. But when the divine formation appeared on the earth, and in the valleys of the ever-blooming paradise, and there was no similar helper for this life, then the greatest wonder of the wise Word occurred: the mortal whom he had fashioned as the beholder of his own cosmos, my root and seed of manifold life, he divided in two with his great life-giving hand, took a single rib from the side, and from it fashioned woman, and mixing desire in their breasts, he set them to be borne toward one another—not wholly nor for all, but he placed a limit on desires, which they call marriage, a bridle on boundless matter, lest, raging and frenzied uncontrollably, as they went heedlessly in herds upon one another, they should break the sacred race of mortals from unyoked love, and stir up wars and hatreds for all, driven by a frenzy in unmarked follies. As long as the earth, mother of mortals, was lacking, and did not have the highest order as it was destined, but even the first man, by his own follies and the envy of the evil serpent, was cast from paradise because of the sinful taste of the man-slaying plant, and pressed his skin-clad tunic upon the earth; then the dyad was best among men, and marriage, the nature of the human race, a defense against destruction. So that, as men perish and come after, the mutable race of mortals may be drawn like a stream, unstable from death, and made to stand through children.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐν γὰρ ἕηκε Πνεῦμα","severity":"info","text":"The Spirit is described as a fragment (ἀποῤῥώξ) of the invisible divinity, echoing Platonic and Philonic concepts of a divine emanation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀποῤῥώξ","severity":"info","text":"ἀποῤῥώξ (a fragment or offshoot) is a rare term, used here to denote the Spirit as a derivative of the divine essence, reflecting Gregory's Trinitarian theology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλευρὴν ἐκ λαγόνων μούνην ἕλε","severity":"info","text":"This passage alludes to the Genesis creation of Eve from Adam's rib (Gen 2:21-22), a foundational biblical narrative for Gregory's anthropology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γάμον καλέουσ'","severity":"info","text":"Marriage is termed a 'bridle on boundless matter' (ὕλης ἀμέτροιο χαλινόν), reflecting a Platonic view of marriage as a check on disordered desire, common in patristic moral teaching.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὄφρα μὲν οὖν μήτειρα βροτῶν ἐπεδεύετο γαῖα","severity":"info","text":"This section transitions from the creation of woman to the postlapsarian state, using 'as long as' (Ὄφρα) to contrast the ideal dyad with the fallen condition introduced by the serpent.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δερματίνοισι χιτῶσιν","severity":"caution","text":"The phrase 'skin-clad tunics' (δερματίνοισι χιτῶσιν) is obscure; it may refer to the garments of animal skins given to Adam and Eve after the Fall, but the exact meaning is debated.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δερματίνοισι χιτῶσιν' is ambiguous: it could mean 'skin-clad tunics' as a metaphor for mortal bodies or literal garments; the reading taken follows the latter, as a reference to postlapsarian clothing."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Αὐτὰρ ἐπεὶ κόλποι τε καὶ εὐρέα πείρατα γαίης, Ἀντολίη τε, δύσις τε, νότου πλευρὴ, βορέου τε Πλῆσθεν ἐφημερίων, ὕβριν δ' ἐξέζεσεν ἰλὺς, Καὶ πολλοῖσι πάρος παιδεύμασι πλάσμα δαμασθὲν Γλώσσαις τεμνομένῃσι, καὶ ὕδασι, καὶ πυρὸς ὄμβροις, Καὶ γραπτοῖο νόμοιο διδάγμασιν, ἠδὲ προφήταις, Οὐκ ἔθελε πρώτης κακίης ἀπὸ δεσμὰ τινάξαι, Ἀλλ' αἰεὶ στερεοῖσιν ἐν ἅμμασιν εἴχετο σαρκὸς, Μαχλοσύναις τε, μέθαις τε καὶ εἰδώλοισι μεμῃνὸς, Ὑστάτιον τοιῆσδε φίλον γένος ἔμμορε τιμῆς Νεύμασιν ἀθανάτοιο Πατρὸς, καὶ ἔργμασι Παιδός. Χριστὸς, ὅσον βροτέῳ ἐνὶ σώματι κάτθετο μοίρης Οὐρανίης, λεύσσων κακίης ὕπο θυμοβόροιο Δαπτόμενον, σκολιόν τε βροτῶν μεδέοντα δράκοντα, Ὥς κεν ἀναστήσειεν ἑὸν λάχος, οὐκέτι νοῦσον Ἄλλοισιν ἐφέηκεν ἀρηγόσιν, (οὐ γὰρ ἐπαρκὲς Τοῖς μεγάλοις παθέεσσι μικρὸν ἄκος·) ἀλλὰ κενώσας Ὃν κλέος, οὐράνιός τε καὶ ἄτροπος οὐρανίοιο Εἰκὼν, ἀνδρομέοις τε καὶ οὐ βροτέοισι νόμοισι, Σεμνοῖς ἐν σπλάγχνοισιν ἀπειρογάμοιο γυναικὸς Σαρκωθεὶς, ὦ θάμβος ἀφαυροτάτοισιν ἄπιστον, Ἦλθε Θεὸς θνητός τε, φύσεις δύο εἰς ἓν ἀγείρας, Τὴν μὲν κευθομένην, τὴν δ' ἀμφαδίην μερόπεσσιν, Ὧν Θεὸς ἡ μὲν ἔην, ἡ δ' ὕστατον ἄμμιν ἐτύχθη, Τῆμος, ὅτ' ἐν σπλάγχνοισι μίγη Θεὸς ἀνδρομέοισιν·","english":"Then when the bosom and broad limits of the earth, the east and west, the side of the south and the north, were filled with ephemeral beings, the slime boiled over in insolence. And the creature, subdued by many previous teachings—by divided tongues, by waters, by showers of fire, and by the instructions of written law and the prophets—would not shake off the bonds of its first wickedness, but always clung to the firm fetters of the flesh, maddened by lusts, drunkenness, and idols. Finally, such a race obtained the honor of a dear reward by the decrees of the immortal Father and the works of the Son. Christ, seeing how much of the heavenly portion he had laid down in a mortal body, and how the soul-devouring serpent of wickedness was devouring and ruling crookedly over mortals, as if to raise up his own lot, no longer sent a small remedy to others for the great sufferings (for a small cure is not sufficient for great passions), but emptying his own glory—heavenly and unchangeable, an image of the heavenly—by both human and non-human laws, in the holy womb of a virgin woman, incarnate (O wonder, unbelievable to the weakest), came as both God and mortal, gathering two natures into one, the one hidden, the other manifest to mortals, of which the one was God, the other became for us at last, when God was mingled with human flesh.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"πλῆσθεν ἐφημερίων","severity":"info","text":"The phrase 'filled with ephemeral beings' echoes the Genesis flood narrative and the proliferation of humanity before divine judgment, a common theme in patristic hexaemeral literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρώτης κακίης","severity":"info","text":"'First wickedness' likely refers to original sin or the primordial fall, a concept Gregory develops in his theological orations, contrasting with later moral failings.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γραπτοῖο νόμοιο διδάγμασιν, ἠδὲ προφήταις","severity":"info","text":"This phrase alludes to the Old Testament law and prophets as prior divine teachings, a standard typological framework in patristic exegesis, e.g., Matthew 5:17 and Luke 24:44.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Χριστὸς ... σαρκωθείς","severity":"info","text":"The passage shifts from a narrative of human sin to the incarnation of Christ, marked by the emphatic 'Christ' and the participle 'σαρκωθείς', structuring the poem as a salvation-historical arc.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φύσεις δύο εἰς ἓν ἀγείρας","severity":"info","text":"Gregory's phrase 'gathering two natures into one' anticipates later Christological definitions (e.g., Chalcedon, 451 CE), though his language is poetic rather than technical.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὦ θάμβος ἀφαυροτάτοισιν ἄπιστον","severity":"caution","text":"The exclamation 'O wonder, unbelievable to the weakest' may reflect Gregory's awareness of docetic or adoptionist objections to the incarnation, but the text does not specify opponents.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κενώσας ὃν κλέος' ('emptying his own glory') is ambiguous: it could mean Christ divested himself of glory in incarnation, or that he emptied his reputation (i.e., humbled himself). The translation adopts the former, consistent with kenotic Christology.","The referent of 'τοιῆσδε φίλον γένος ἔμμορε τιμῆς' ('such a race obtained the honor of a dear reward') is unclear: it may refer to humanity receiving Christ as reward, or to the faithful remnant."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Εἷς Θεὸς ἀμφοτέρωθεν· ἐπεὶ θεότητι κερασθεὶς, Καὶ βροτὸς ἐκ θεότητος ἄναξ καὶ Χριστὸς ὑπέστη. Καινὴ δ' ἔπλετο μίξις, ἐπεὶ προτέρην ἀθέριξα. Πρῶτον ἐγὼ πνοιῆς θείης λάχον, ὑστάτιον δὲ Χριστὸς ἐμὴν ψυχήν τε καὶ ἅψεα πάνθ' ὑπέδεκτο, Κεῖνον Ἀδὰμ τὸν πρόσθεν ἐλεύθερον, ὃς γυμνὸς ἦεν Ἀμπλακίης, πρὶν ὄφιν τε ἰδεῖν, καρποῦ τε πάσασθαι Καὶ θανάτου, θυμὸν δὲ νοήμασιν ἔτρεφεν ἁπλοῖς Οὐρανίοις, μύστης τε Θεοῦ θείων τε φαεινός. Τὸν μὲν ἀναπλάσσων, βροτέην Θεὸς ἐς φύσιν ἦλθεν, Ὥς κεν ἀεθλεύσας τε καὶ ἐκ θανάτοιο φονῆα Νικήσας, γεῦσίν τε χολῇ, καὶ χεῖρας ἀθέσμους Ἥλοισι, σταυρῷ τε φυτὸν, καὶ ὕψεϊ γαῖαν, Πρὸς ζωὴν παλίνορσον Ἀδὰμ καὶ κῦδος ἀνάξῃ. Πείρασι δ' ἁπλώσας ἱερὸν δέμας, ὃν βροτὸν αὐτὸς Ἐκ περάτων συνάγειρε, καὶ εἰς ἕνα δήσατο φῶτα, Καὶ μεγάλης θεότητος ἐν ἀγκοίνῃσιν ἔθηκεν, Αἵματι μὲν Ἀμνοῖο μολύσματα πάντα καθῄρας, Οἴμου δ' οὐρανίης θνητοῖς ἀγὸς ἔνθεν ἀερθείς. Ὦ Ἄνα, τίς δέ κε σεῖο νόον καὶ βένθος ἀνεύροι, Ὃς σταγόνων ὑετοῖο, καὶ ὃς ἁλίης ψαμάθοιο Οἶδας ἀριθμὸν ἅπαντα, καὶ ὃς ἀνέμοιο κελεύθους; Τίς δέ κεν αὖ γνώσοιτο τεῆς, Μάκαρ, ἴχνια βουλῆς, Ὑψιμέδων ὡς πάντ' ἐφορᾷς καὶ πάντα κυβερνᾷς, Αἰὼν ὅσσα κέκευθεν ἀπείριτος; Ἐς δὲ σὲ τείνων Νοῦς μερόπων τυτθὸν λεύσσει σέλας, οἷα τάχιστα Ἀστεροπὴν φεύγουσαν ἀπ' ἠέρος. Ἀλλὰ τόδ' ἔμπης Ἀτρεκὲς, ὡς παθέεσσι τεοῖς βροτὸν ἔνθεν ἀείρας, Ἐς βίον ἄλλον ἔθηκας ἐλεύθερον ἀντὶ κακοῖο. Πρόσθε μὲν ὠδίνεσκε βίος καὶ κόσμος ἔραζε, Καὶ χθονίων βασιλῆα πολὺς ἀμφίστατο λαὸς, Οὓς μεγάλου Βασιλῆος ἀφήρπασε κερδοσύνῃσι.","english":"One God from both sides; for, blended with divinity, a mortal from divinity became lord and Christ came into being. A new mixture came to be, for I spurned the former. First I received a share of divine breath, and last Christ received my soul and all my limbs—that former Adam, free, who was naked of sin, before seeing the serpent or tasting the fruit and death, and who nourished his spirit with simple heavenly thoughts, a mystic of God and bright with divine things. Remolding him, God came into mortal nature, as if contending and conquering the murderer death, tasting gall, and unlawful hands with nails, and the plant on the cross, and earth with height, to lead Adam back to life and glory. Spreading his sacred body to the limits, he gathered the mortal he himself had made from the ends and bound them into one light, and placed them in the embrace of great divinity, cleansing all defilements with the blood of the Lamb, and rising from there as a guide of the heavenly path for mortals. O Lord, who could discover your mind and depth—who knows the number of all raindrops and all grains of sea sand, and the paths of the wind? Who could know the tracks of your blessed counsel, how you, high-ruler, oversee all and steer all, all that the boundless age conceals? Stretching toward you, the mind of mortals sees a small gleam, like a lightning bolt swiftly fleeing from the air. But this at least is true: that by your sufferings you raised the mortal from here and placed him in another life, free instead of evil. Before, life was in travail and the world seethed, and a great people surrounded the king of the earth, whom they snatched away from the great King by cunning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Εἷς Θεὸς ἀμφοτέρωθεν","severity":"info","text":"The phrase 'One God from both sides' likely refers to the dual nature (divine and human) of Christ, a central theme in Gregory's Christology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ τὸν πρόσθεν ἐλεύθερον","severity":"info","text":"The reference to Adam before the Fall (naked of sin, before seeing the serpent or tasting the fruit) echoes Genesis 2–3, with emphasis on prelapsarian innocence.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἵματι μὲν Ἀμνοῖο","severity":"info","text":"'Blood of the Lamb' alludes to Christ as the sacrificial Lamb (cf. John 1:29, Revelation 5:6), a common typology for atonement.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνοιῆς θείης","severity":"info","text":"The 'divine breath' (πνοιῆς θείης) likely refers to the soul or the Holy Spirit, a concept Gregory develops in his theological orations.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρῶτον ἐγὼ ... ὑστάτιον δὲ Χριστὸς","severity":"info","text":"The passage contrasts 'first' (Adam receiving divine breath) and 'last' (Christ receiving Adam's soul and limbs), framing a typological recapitulation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σταγόνων ὑετοῖο ... ψαμάθοιο ... ἀνέμοιο κελεύθους","severity":"info","text":"The rhetorical questions about counting raindrops, grains of sand, and wind paths are a common topos for divine ineffability, paralleling Job 38 and Psalm 139.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'I' in 'First I received a share of divine breath' is ambiguous: it may be Adam speaking or a personified humanity.","The phrase 'king of the earth' in the final lines could refer to a specific historical figure (e.g., Pharaoh) or a generic tyrant."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Νῦν δ' αἰνῆς κακίης Χριστὸς ἀπὸ χειρὸς ἐρύσσας, Ἂψ ἀνάγει πρὸς Ἄνακτα μέγαν καὶ κόσμον ἀρείω. Κεῖνο γάμος μερόπεσσι, τὸ δ' ἀζυγίη θεοειδής. Κόσμος ὁ μὲν γαίης, ἡ δ' οὐρανίοιο χορείης. Ἄπνοα δ' ὡς πινάκεσσιν ἀνὴρ εἴδωλα χαράσσων, Βαιοῖς μὲν πρώτιστον, ἀμυδροτέροις τε τύποισιν Εἶδος ὑποσκιάει πειρώμενος· αὐτὰρ ἔπειτα Χρώμασι παντοδαποῖσιν ὅλην ἐστήσατο μορφήν· Ὣς ἄρα παρθενίη Χριστοῦ λάχος αἰὲν ἐόντος, Πρόσθε μὲν ἐν παύροισι φαείνετο, καὶ σκιόεσσα, Μέσφ' ὅτε καὶ βασίλευε νόμος, χρώμασσιν ἀφαυροῖς Φαινομένοις, κρυπτόν τ' ὀλίγοις ὑπελάμπετο φέγγος. Αὐτὰρ ἐπεὶ καὶ Χριστὸς ἁγνῆς διὰ μητρὸς ὁδεύσας Παρθενικῆς, ἀδέτοιο, θεουδέος, ἀχράντοιο (Νόσφι γάμου καὶ πατρὸς ἐπεὶ χρέος ἦε γενέσθαι), Ἥγνισε θηλυτέρας, Εὔαν δ' ἀπεσείσατο πικρὴν, Καὶ σαρκὸς δ' ἀπέπεμψε νόμους, μεγάλοις τε λόγοισι Πνεύματι γράμμ' ὑπόειξε, καὶ ἡ χάρις ἐς μέσον ἦλθεν· Δὴ τότε παρθενίη στράψεν μερόπεσσι φαεινὴ, Λυομένη κόσμοιο, λύουσά τε κόσμον ἀφαυρὸν, Τοσσάτιον προφέρουσα γάμου βιότοιό τε δεσμῶν, Ὁσσάτιον ψυχὴ προφερεστέρη ἔπλετο σαρκὸς, Καὶ χθονὸς οὐρανὸς εὐρὺς ὅσον βιότοιο ῥέοντος Ἑστηὼς μακάρεσσιν, ὅσον Θεὸς ἀνδρὸς ἀρείων. Καὶ χορὸς ἀμφὶ Ἄνακτα φαεσφόρον ἵστατ' ἀμεμφὴς, Οὐράνιος, γαίηθεν ἐπειγόμενος Θεὸς εἶναι, Χριστοφόρος, σταυροῖο λάτρις, κόσμοιο περίφρων, Τεθνηὼς χθονίοισιν, ἐπουρανίοισι μεμηλὼς, Λαμπτῆρες κόσμοιο, διαυγέα φωτὸς ἔσοπτρα, Οἳ Θεὸν εἰσορόωσι, καὶ ὧν Θεὸς, οἵ τε Θεοῖο.","english":"Now Christ, having snatched me from the hand of evil, leads me up to the great Lord and a better world. That was a marriage for mortals; this is a godlike celibacy. One world is of earth, the other of heavenly dance. As a man engraving images on tablets, first with small and faint outlines he sketches the form, trying it out; then with all sorts of colors he sets down the whole shape—so the portion of virginity of Christ, who always is, first appeared among few and was shadowy, until the time when law also reigned, with faint colors it shone forth, and a hidden light gleamed for a few. But when Christ, passing through a pure, virgin, unyoked, godlike, undefiled mother (since it was necessary to be apart from marriage and father), purified womankind, shook off bitter Eve, and sent away the laws of the flesh, and with great words the letter yielded to the Spirit, and grace came into the midst—then virginity shone bright for mortals, dissolving the world and dissolving the weak world, surpassing the bonds of marriage and life by as much as soul is superior to flesh, and as wide heaven is to earth, as the blessed life standing still is to flowing life, as God is better than man. And a blameless, light-bearing chorus stands around the Lord, heavenly, hastening from earth to be God, Christ-bearing, servant of the cross, despiser of the world, dead to earthly things, caring for heavenly things, lamps of the world, transparent mirrors of light, who see God and whom God sees, and who are of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀζυγίη θεοειδής","severity":"info","text":"The phrase 'godlike celibacy' contrasts with the earlier 'marriage for mortals' and encapsulates the ascetic ideal central to Gregory's moral poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὔαν δ' ἀπεσείσατο πικρὴν","severity":"info","text":"Eve is invoked as the archetype of fallen womanhood; Gregory's language echoes the Pauline typology of Eve as the source of sin (cf. 2 Cor 11:3).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"παρθενίη","severity":"info","text":"Gregory's exaltation of virginity reflects the fourth-century monastic movement and his own advocacy of asceticism, as seen in his orations and poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὣς ἄρα παρθενίη Χριστοῦ λάχος αἰὲν ἐόντος","severity":"info","text":"The simile of the painter (lines 9–14) introduces a two-stage development of virginity, first shadowy under the Law, then radiant after Christ's incarnation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Λαμπτῆρες κόσμοιο, διαυγέα φωτὸς ἔσοπτρα","severity":"info","text":"The description of the chorus as 'lamps of the world' and 'transparent mirrors of light' parallels Platonic and Neoplatonic imagery of the soul as a mirror of the divine.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Χριστοφόρος, σταυροῖο λάτρις","severity":"info","text":"The title 'Christ-bearer' and 'servant of the cross' anticipates later Byzantine hymnography and the cult of the cross in Eastern Christianity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'λύουσά τε κόσμον ἀφαυρὸν' could be read as either 'dissolving the weak world' or 'loosening the weak world' (from the bonds of sin); the translation opts for the former."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Δεῦρ' ἄγ', ὅσαι πλευρῇσιν ὁμόφρονες, ἠδὲ γάμοιο Μυστίδες, ὑψικάρηναι καὶ ὄμματα γοργὰ φέρουσαι, Καὶ χρυσὸν λιθάκεσσι μεμιγμένον εὐγενέεσσι, Καὶ μαλακοὺς ἁπαλοῖσι περιῤῥεθέεσσι χιτῶνας, Λέξαθ' ὅσα θνητοῖσι γάμος καὶ δεσμὸς ὀπάζει Κέρδεα, καὶ μετέπειτα καλέσσομεν ἄζυγα μοίρην. Αἱ μέν τοι ἐρέουσιν ἐπίτροχα φυσιόωσαι· Κέκλυτε δ', ὦ φίλα τέκνα γάμου, χθονίων βασιλῆος, Ἡμεῖς, ᾗσι μέμηλε γάμος καὶ δεσμὰ βίοιο, Ἀνδρομέης γενεῆς, καὶ αἵματος ἡμετέροιο, Ὃν Πάϊς ἀθανάτοιο Πατρὸς ἐστήσατο θεσμὸν Ἐξέτι τοῦ, ὅτε πρῶτον Ἀδὰμ πλευρῇ συνέδησε, Καρπὸν ἀπ' ἀνθρώποιο πέλειν βροτὸν, ἐκ δὲ γόνοιο, Καίπερ θνητὸν ἐόντα, μένειν σταχύοντα τέκεσσιν, Τόνδε νόμον τίουσαι, ὁμοζυγέην τ' ἐρατεινὴν, Ἀλλήλαις συνέβημεν, ἐπεὶ χοὸς ἐκγενόμεσθα, Χοῦ νόμον ἠδὲ Θεοῖο παλαίτατον ἀμφιέπουσαι. Καὶ γὰρ δὴ φύσιες μὲν ὅσαι λάχον οὐρανὸν εὐρὺν, Ἀζυγέες, παθέων τε καὶ ἀργαλέων μελεδώνων\n\nΚρείσσονες· ἡμερίοις δὲ γάμος καὶ δεσμὸς ὄνειαρ. Ἀμφότερον, πτόρθων τε φίλων, καρπῶν τ' ἐρατεινῶν Ῥίζα τε καὶ βιότοιο μελίφρονος ἐσθλὸν ἔρεισμα. Πρῶτα Θεὸς πάντων γενέτης. (Καὶ ἵλαθι, Χριστὲ, Σεῖο νόμοις καθαροῖσι παροίτερον ἢ τοπάροιθεν.) Τῷ δ' ἐπὶ δεσμὸς ἔρωτος, ἐπεὶ καὶ γαῖα καὶ αἰθὴρ, Καὶ πόντος τεκέεσσι, γάμου δώροισι, τέθηλεν. Εἰ δ' ἐτεὸν φοίνιξι πόθου νόμος ὑψικόμοισι, Μιγνυμένους θῆλύν τε καὶ ἄρσενα εἴαρος ὥρῃ Ἐρνοκόμων παλάμῃσι βρύειν βοτρυώδεα καρπὸν, Εἰ δὲ καὶ ἐκ δυάδος λιθάκων λίθος εἰς ἒν ἰούσης Τίκτεται, ὡς ἐνέπουσι λίθων ἐπιΐστορες ἄνδρες, Ἔστι καὶ ἀψύχοισι γάμος καὶ δεσμὸς ἔρωτος.","english":"Come now, all you who are of one mind with my ribs, and you brides of marriage, high-headed and bearing sharp eyes, and you who mix gold with noble gems, and soft robes with delicate limbs—gather all the gains that marriage and the bond bring to mortals, and afterwards we will call the unyoked portion. Some will speak boastfully in rapid words: \"Hear, O dear children of marriage, of the earthly king—we, to whom marriage and the bonds of life are a care, of the male race and of our blood, whose ordinance the Child of the immortal Father established from the time when he first bound Adam's rib, that fruit from man should become mortal, and from seed, though mortal, should continue to sprout in children—honoring this law and the lovely yoking together, we have agreed with one another, since we were born of dust, tending to the law of dust and the most ancient law of God. For indeed, all natures that have obtained the broad heaven are unyoked, superior to passions and grievous cares; but for mortals, marriage and the bond are a boon—both a root of dear shoots and lovely fruits, and a noble support of honey-sweet life. First is God, the begetter of all. (And be gracious, O Christ, to your pure laws, more than before or earlier.) Next comes the bond of love, since earth and air and sea have flourished with offspring, gifts of marriage. And if truly for the high-crested date-palms the law of desire is that, when mingled, female and male in the spring season, they burst forth with grape-like fruit by the hands of gardeners; and if from a pair of gems, a single stone is born, as men skilled in stones say—then even for the soulless there is marriage and a bond of love.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Μυστίδες","severity":"info","text":"Μυστίδες (Mystides) likely refers to female initiates of mystery cults, here adapted to Christian marriage rites. The term underscores the sacramental view of marriage in Gregory's context.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ πλευρῇ συνέδησε","severity":"info","text":"The binding of Adam's rib alludes to Genesis 2:21-22, where Eve is created from Adam's rib. Gregory uses this to ground marriage in divine ordinance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"φοίνιξι πόθου νόμος ὑψικόμοισι","severity":"info","text":"The reference to date-palms (φοίνιξι) and their 'law of desire' reflects ancient knowledge of artificial pollination, often cited as a natural analogy for marriage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐκ δυάδος λιθάκων λίθος εἰς ἒν ἰούσης","severity":"info","text":"The union of two gems into one stone parallels the concept of marriage as a bond. This analogy appears in other patristic writers, e.g., Clement of Alexandria, to illustrate unity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δεῦρ' ἄγ'","severity":"info","text":"The opening imperative 'Come now' (Δεῦρ' ἄγ') signals a rhetorical summons, typical of Gregory's protreptic style, dividing the passage into an address to marriage advocates and a subsequent contrast with celibacy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πάϊς ἀθανάτοιο Πατρὸς","severity":"caution","text":"The phrase 'Child of the immortal Father' (Πάϊς ἀθανάτοιο Πατρὸς) is ambiguous: it could refer to Christ or to a personified divine ordinance. The translation opts for 'Child' as Christ, but the Greek allows either reading.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Πάϊς ἀθανάτοιο Πατρὸς' (Child of the immortal Father) is ambiguous: it may refer to Christ or to a personified law. The translation takes it as Christ, but the Greek allows either.","The term 'Μυστίδες' could denote either pagan mystery initiates or Christian initiates; the context suggests a Christian adaptation."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Ἀλλὰ τί μου ξείνων φιλότης μύθων τε πόθων τε; Δέρκεο τὰ μερόπεσσι γάμος πόρσυνεν ἐχέφρων. Τίς σοφίην ἐδίδαξε φίλην, καὶ βένθε' ἀνεῦρεν, Ὅσσα χθὼν, ὅσα πόντος, ὅσ' οὐρανὸς ἐντὸς ἐέργει; Τίς πτολίεσσιν ἔθηκε νόμους; καὶ τῶνδε πάροιθεν Τίς πτόλιας δ' ἀνέγειρε, καὶ ηὕρετο μήδεσι τέχνας; Τίς πλῆσεν ἀγορὰς καὶ δώματα, καὶ τίς ἀγῶνας; Τίς στρατὸν ἐν πολέμοισι, καὶ ἐν θαλίῃσι τραπέζας; Τίς χορὸν ὑμνητῆρα θυώδει πήξατο νηῷ; Τίς θηρῶν κατέλυσε βίον, καὶ γαῖαν ἀράσσειν, Καὶ φυτοεργείην ἐδιδάξατο, καὶ πελάγεσσι Νῆ' ἐπαφῆκε μέλαιναν ἐπειγομένην ἀνέμοισι; Τίς γαῖαν καὶ πόντον ὑγρῇ συνέδησε κελεύθῳ Νόσφι γάμου, τὰ δὲ πολλὸν ἀπόπροθεν εἰς ἓν ἄγειρε; Καὶ τὰ μὲν ἐνθάδε, τοῖα. Τὰ δ' ὑψόθι, πολλὸν ἀρείω. Ἀλλήλοισι χέρες τε καὶ οὔατα καὶ πόδες ἐσμὲν Συζυγίῃ. Διπλοῦν δὲ γάμος καὶ ἄναλκιν ἔθηκε, Χάρμα μέγ' εὐμενέεσσιν, ἄχος δέ τε δυσμενέεσσι. Ξυναὶ καὶ μελεδῶναι ἐλαφρίζουσιν ἀνίας· Ξυναὶ δ' εὐφροσύναι γλυκερώτεραι ἀμφοτέροισι. Τερπνότερος μὲν πλοῦτος ὁμοφρονέουσι τέτυκται· Τερπνοτέρη πλούτοιο δ' ὁμοφροσύνη χατέουσι. Κληῒς δ' ἀμφοτέροισι σαοφροσύνης τε πόθων τε Συζυγίη, καὶ σφρηγὶς ἀναγκαίης φιλότητος. Εἷς πῶλος φιλίης σκιρτήμασι θυμὸν ἰαίνων. Ἓν ποτὸν οἰκιδίης πηγῆς ξείνοισιν ἄγευστον, Οὔτ' ἐκτὸς προρέον, οὔτ' ἔκτοθεν ἄλλον ἀγεῖρον. Συμφυέες σάρκεσσιν, ὁμόφρονες, εὐσεβίης τε Κέντρον ἐν ἀλλήλοισι πόθῳ θήγοντες ὁμοῖον. Οὐδὲ γὰρ οὐδὲ Θεοῖο γάμος ἀπάνευθε τίθησιν, Ἀλλ' ἔχεται μᾶλλόν τις, ἐπεὶ καὶ μᾶλλον ἐπείγει.","english":"But what is the love of strangers and of tales and desires to me? Behold what marriage, the prudent one, has provided for mortals. Who taught dear wisdom, and discovered the depths—all that the earth, all that the sea, all that the heaven encloses within? Who established laws for cities? And before these, who raised up cities and devised arts with counsels? Who filled marketplaces and houses, and who filled contests? Who raised an army in wars, and tables at feasts? Who established a hymn-singing chorus in a fragrant temple? Who ended the life of wild beasts, and taught tilling the earth, and agriculture, and launched a black ship upon the seas, sped by the winds? Who bound together earth and sea with a wet path, apart from marriage, and brought together things far distant into one? And these things are here, such as they are. But those things above are far better. We are hands and ears and feet to one another in union. Marriage has made the double and the weak strong, a great joy to the well-disposed, and a grief to the ill-disposed. Shared cares lighten sorrows; shared joys are sweeter for both. Wealth is more pleasant when it belongs to those of one mind; but harmony is more pleasant than wealth for those who lack it. Marriage is a key to both temperance and desire, and a seal of necessary love. One colt of friendship, warming the spirit with its leaps. One draught from a household spring, untasted by strangers, neither flowing outwards nor gathering anything from outside. Grown together in flesh, of one mind, sharpening in each other a like spur of piety through desire. For not even marriage sets one apart from God, but rather one clings more, since it also urges more.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τίς ... ἐδίδαξε ... ἀνεῦρεν ... ἔθηκε ... ἀνέγειρε ... ηὕρετο ... πλῆσεν ... στρατὸν ... χορὸν ... κατέλυσε ... ἐδιδάξατο ... ἐπαφῆκε ... συνέδησε","severity":"info","text":"A long anaphoric series of rhetorical questions (τίς ...;) catalogues the civilizing achievements attributed to marriage, building to a climax before the shift to praise of marital harmony.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"γάμος ... ἐχέφρων","severity":"info","text":"Gregory personifies marriage as 'prudent' (ἐχέφρων), a quality often associated with sophrosyne in Greek moral thought, aligning with his broader encomiastic strategy.","cites":[],"named_sources":["Gregory of Nazianzus, Carmina moralia"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ξυναὶ ... μελεδῶναι ... Ξυναὶ δ' εὐφροσύναι","severity":"info","text":"The pairing of shared cares and shared joys echoes a common topos in Greek marriage literature (e.g., Xenophon, Oeconomicus 7.18) and reinforces the reciprocity ideal.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συζυγίη","severity":"info","text":"Συζυγίη (union/yoking) is a key term for marriage as a bond; Gregory uses it both literally (of the marital pair) and metaphorically (of hands, ears, feet working together).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Οὐδὲ γὰρ οὐδὲ Θεοῖο γάμος ἀπάνευθε τίθησιν","severity":"info","text":"Gregory’s assertion that marriage does not distance one from God counters ascetic critiques of marriage, a theme later developed in Byzantine moral theology.","cites":[],"named_sources":["Gregory of Nazianzus, Carmina moralia"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀλλὰ τί μου ξείνων φιλότης μύθων τε πόθων τε","severity":"caution","text":"The opening line is abrupt and the referent of 'strangers, tales, desires' is ambiguous; it may dismiss alternative lifestyles (e.g., ascetic or philosophical) before extolling marriage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ξείνων φιλότης μύθων τε πόθων τε' could refer to ascetic withdrawal, pagan myths, or erotic passions; the reading taken is a general dismissal of non-marital pursuits.","The line 'Καὶ τὰ μὲν ἐνθάδε, τοῖα. Τὰ δ' ὑψόθι, πολλὸν ἀρείω' is textually sound but the contrast between earthly and higher goods is left implicit; the reading taken is a rhetorical transition to the superiority of marital harmony."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ὡς δ' ὀλίγην μὲν νῆα μικρὸς προΐησιν ἀήτης Λαίφεσι πεπταμένοισι δι' οἴδματος ὦκα θέουσαν, Ἠὲ χέρες πέμπουσιν ἐπειγομένην ὑπ' ἐρετμοῖς, Πολλὴν δ' οὐκ ὀλίγη πνοιὴ φέρει, ἀλλὰ βαρεῖαν Πόντον ἐπερχομένην στερεώτερος οὖρος ἐπείγει, Ὥς ῥα καὶ ἀζυγέες μὲν ἐπεὶ ζώουσιν ἐλαφροὶ, Κουφοτέρης μεγάλοιο Θεοῦ χατέουσιν ἀρωγῆς. Ὃς δ' ἀλόχου τε φίλης καὶ κτήσιος ἀμφιβέβηκε, Καὶ τεκέων, τέμνει δὲ πολὺ μέγα λαῖτμα βίοιο Χρειοῖ πλειοτέρῃ, πλεῖον Θεὸν ἀμφαγαπάζει. Τοῖα γάμος, πηρὸς δὲ βίος φιλότητος ἄνευθε, Νηλὴς, ἀπροτίοπτος, ἀνέστιος, οὐρεσιφοίτης· Οὐκ ἄλκαρ παθέων, οὐ γήραος ἀδρανέοντος Φάρμακον, ἡβάσκοντες ἑοῖς τεκέεσσι τοκῆες Οὐ πῆξις βιότοιο μελίφρονος. Οὐκ ἀγορῇσι Τέρποντ', οὐ θαλίῃσιν, ἀμειδέες, ἔκτοθι κόσμου, Οἳ βιότου γεγάασι, καὶ οὐ στέργουσι βίοιο Ῥίζας, οὐ μερόπεσσιν ὁμόφρονα θυμὸν ἔχουσιν. Εἰ δ' ἀρετὴν ποθέων τις ἀτιμάζει φιλότητα, Οὐδ' ἀρετὴ φιλότητος ἀπόπροθεν, οὐχ ὅτι μοῦνον Πάντεσσι τοπάροιθε γάμος φίλον εὐσεβέεσσιν, Ἀλλ' ὅτι καὶ φιλότητος ἐνηέος εἰσὶ γενέθλη Καὶ Χριστοῦ παθέων ἐπιΐστορες, ἠδ' ὑποφῆται, Πάτραρχοι, ἱερῆες, ἀεθλοφόροι, βασιλῆες, Παντοίαις ἀρετῇσι κεκασμένοι. Οὐ γὰρ ἀνέσχε Χθὼν ἀγαθοὺς, ὥς φασι πελώρια φῦλα γιγάντων, Ἀλλὰ γάμου τελέθουσι γόνος καὶ κῦδος ἅπαντες. Τίς Θεὸν ἀνθρώποισι μέγαν κρατέονθ' ὑπέδειξε, Καίπερ τηλόθ' ἐοῦσι, νόον δ' ἔπλησεν ἔρωτος Θειοτέρου, καὶ ἔνθεν ἀπήγαγεν ἐς βίον ἄλλον; Τίς ψυχὰς ἐκάθῃρεν ὅλοις μερόπεσσι φαεινοῖς; Πίστις Ἐνὼχ μετέθηκεν. Ὁ δ' ἐξ ὑδάτων ἐσάωσε Κόσμον ὅλον ψυχαῖς ὀλίγαις καὶ σπέρμασι πλωτοῖς Νῶε μέγας.","english":"As a small breeze sends a small ship rushing swiftly through the swell with spread sails, or as hands send a ship hastening under oars, but a great and not small breeze carries a heavy ship coming over the sea, a stronger wind urging it on, so also the unmarried live lightly, needing the lighter help of the great God. But he who is surrounded by a dear wife and possessions and children cuts a great and wide expanse of life, and with greater need, he embraces God more. Such is marriage; but life without love is crippled, pitiless, unseen, homeless, mountain-roaming. It is no remedy for sufferings, no cure for failing old age; parents growing young in their own children. There is no foundation of a sweet life. They take no pleasure in assemblies, nor in feasts, but are joyless, outside the world, who are born of life and do not love the roots of life, nor have a spirit in harmony with mortals. But if one desiring virtue dishonors love, virtue is not far from love, not only because marriage is first in all things for the pious, but also because they are the origin of gentle love and witnesses and interpreters of Christ's sufferings: patriarchs, priests, athletes, kings, all distinguished by every virtue. For the earth did not bring forth the good, as they say, the monstrous tribes of giants, but all are the offspring and glory of marriage. Who revealed the great God ruling over men, even to those far off, and filled the mind with a more divine love, and led from there to another life? Who purified souls with bright means for all mortals? Faith translated Enoch. And the great Noah saved the whole world from the waters with few souls and floating seeds.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὡς ... Ὥς ῥα","severity":"info","text":"The passage opens with an extended simile (Ὡς ... Ὥς ῥα) comparing the differing needs of the unmarried and married for divine aid to the differing wind required for small and large ships.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀζυγέες","severity":"info","text":"ἀζυγέες (unmarried) is a key term contrasting with the married state; it is formed from α- (not) and ζυγόν (yoke), evoking the image of being unyoked, i.e., not bound in marriage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πίστις Ἐνὼχ μετέθηκεν","severity":"info","text":"The reference to Enoch (Ἐνώχ) being translated (μετέθηκεν) by faith alludes to Genesis 5:24 and the tradition that Enoch was taken up to heaven without dying, as in Hebrews 11:5.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νῶε μέγας","severity":"info","text":"Noah (Νῶε) saving the world from the waters with few souls and floating seeds recalls the Genesis flood narrative (Genesis 6–9) and the preservation of life in the ark.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πελώρια φῦλα γιγάντων","severity":"info","text":"The mention of monstrous tribes of giants (πελώρια φῦλα γιγάντων) alludes to Greek mythological giants, often seen as earth-born and impious, contrasting with the virtuous offspring of marriage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γάμος","severity":"info","text":"Gregory’s defense of marriage as the source of virtue and piety reflects the broader fourth-century Christian revaluation of marriage against encratite or ascetic rejection, as seen in works like John Chrysostom’s homilies.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πίστις Ἐνὼχ μετέθηκεν' could be read as 'Faith translated Enoch' or 'The faith of Enoch translated (him)', but the sense is clear: Enoch’s translation is attributed to faith.","The clause 'οὐκ ἀγορῇσι Τέρποντ', οὐ θαλίῃσιν' might be interpreted as referring to the unmarried who do not enjoy public life, but the syntax is ambiguous; the translation takes it as describing those without love."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Ἀβραὰμ δὲ πατὴρ πτολίων τε καὶ ἐθνῶν, Καὶ θυσίην Χριστῷ παραβώμιον υἷα πεδήσας. Μωσῆς ἤγαγε λαὸν ἀπ' Αἰγύπτοιο βαρείης Θαύμασι σὺν μεγάλοισι, νόμον δ' ὑπεδέξατο πλαξὶν\n\nὙψόθε λαϊνέῃσι, Θεὸν δ' εἰσέδρακεν ἄντην. Πιστὸς ἐνὶ προτέροισι θυηπόλος ἔσκεν Ἀαρών. Μήνης δ' ἠελίου τε δρόμον σχέθεν ἠῢς Ἰησοῦς, Μακρότερον δηίοισι φόνον καὶ κήδεα τεύχων. Καὶ σὺ, μάκαρ, χριστοῖσι φέρων κέρας, ἁγνὲ Σαμουὴλ, Δαβὶδ ἐν βασιλεῦσιν ἀοίδιμος ἦεν ἅπασι, Καὶ Σολομὼν σοφίης πρῶτον κλέος. Οὐδὲ προφητῶν Λήσομαι. Ἡλίαν δὲ πρὸς οὐρανὸν ἥρπασεν ἅρμα. Τίς δὲ νόμοιο μέσον καὶ πνεύματος οὐχὶ τέθηπε Φωτὸς Ἰωάννην ἐριηχέα πρόδρομον ἄκρου; Τίς δὲ δυωδεκάδα κλεινῶν μετέπειτα μαθητῶν; Τίς Παύλοιο μένος μεγαλήτορος οὐρανοφοίτου, Ἄλλους θ' οἳ γεγάασι, καὶ οἳ νῦν εἰσὶν ἄριστοι, Ἕρμα λόγου, κόσμου τε κλέος, λαοῦ τε θέμεθλα; Τοὺς πάντας μερόπεσσι γάμος καὶ Χριστὸς ἔδωκεν. Οὐδὲ μὲν οὐδὲ γυναῖκες ἐπ' εὐσεβίῃ κομόωσαι, Ὧν μέγας ἐν βίβλοισι θεοπνεύστοισιν ἀριθμὸς, Νόσφι γάμου καὶ σαρκὸς ἐϋκλείης ἐπέβησαν. Εἴπω μείζονα μῦθον ἐμὴν τίων φιλότητα. Καὶ Χριστὸς καθαροῖς μὲν, ἀτὰρ σπλάγχνοισιν ἐμίχθη Ἀνδρομέοις, μνηστῆς δὲ διωλίσθησε γυναικὸς, Ἥμισυ συζυγίης μίξας βροτέης θεότητι. Ἓν δ' ἐπὶ πᾶσι μέγιστον ἐμὸν κράτος, ἢν κρατέωσιν Ἀζυγέες, καὶ οἳ γὰρ ἐμὸν γένος, ὥσπερ ἅπαντες. Οὐδὲ γὰρ ἐξ ἀγάμων γεγαμηκότες, ἐκ δὲ γάμοιο Ἀζυγέες. Τεκέεσσιν ἀνώγομεν, ἴσχετ' ἀγῶνα. Εἴ τοι μὴ πατέρες, πατέρων γε μὲν ἐξεγένεσθε. Τοῖα γάμος.","english":"Abraham was father of cities and nations, and he bound his son as a sacrificial offering on the altar to Christ. Moses led the people from heavy Egypt with great wonders, and received the law on stone tablets, and saw God face to face. Aaron was a faithful priest among the earlier ones. Joshua stopped the course of the moon and sun, and wrought longer slaughter and sorrow among enemies. And you, blessed Samuel, bearing the horn to the anointed, pure one. David was renowned among all kings, and Solomon was the first glory of wisdom. Nor shall I forget the prophets. A chariot snatched Elijah to heaven. Who has not marveled at John, the clear-voiced forerunner of the Light, between law and spirit? Who at the glorious twelve disciples afterward? Who at the great-hearted, heaven-traveling might of Paul, and others who have been and now are the best, the support of the word, the glory of the world, and the foundations of the people? Marriage and Christ gave all these to mortals. Nor did women who prided themselves on piety, whose great number is in the God-inspired books, abstain from marriage and flesh and attain glory. Let me speak a greater tale, honoring my own love. Even Christ mingled with pure men in his bowels, but slipped away from a betrothed woman, mixing half of a mortal union with divinity. And one thing above all is my greatest power, if the unmarried prevail, for they too are my kind, as are all. For the married come not from the unmarried, but the unmarried from marriage. To my children I say: hold the contest. If you are not fathers, you have at least come from fathers. Such is marriage.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραὰμ δὲ πατὴρ πτολίων τε καὶ ἐθνῶν","severity":"info","text":"The description of Abraham as father of cities and nations alludes to Genesis 17:4-6, where God promises Abraham that he will be the father of many nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θυσίην Χριστῷ παραβώμιον υἷα πεδήσας","severity":"info","text":"This refers to the binding of Isaac (Genesis 22), interpreted typologically as a prefiguration of Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωσῆς ἤγαγε λαὸν ἀπ' Αἰγύπτοιο βαρείης","severity":"info","text":"Moses leading the people from Egypt recalls Exodus 12-14, and receiving the law on tablets refers to Exodus 31:18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰησοῦς ... δρόμον σχέθεν ἠῢς","severity":"info","text":"Joshua stopping the sun and moon is an apocryphal tradition found in the biblical book of Joshua 10:12-14, where the sun stands still at Gibeon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡλίαν δὲ πρὸς οὐρανὸν ἥρπασεν ἅρμα","severity":"info","text":"Elijah's ascent to heaven in a chariot is based on 2 Kings 2:11, where Elijah is taken up by a whirlwind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωάννην ἐριηχέα πρόδρομον ἄκρου","severity":"info","text":"John the Baptist is called the forerunner (πρόδρομος) of the Light (Christ), a title from the New Testament (e.g., Matthew 3:1-3).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θυσίην Χριστῷ παραβώμιον υἷα πεδήσας' is ambiguous: it could mean Abraham bound his son as a sacrifice to Christ, or that he bound his son on the altar to Christ. The translation takes the former.","The reference to Joshua stopping the sun and moon is not in the canonical Old Testament but in later Jewish tradition; the text may be drawing on apocryphal sources."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Μετέπειτα κατηφιόωσα παρειῇ Ἐν τρυχίνοις ῥακέεσσι, καὶ ἅψεσιν ἀνδρανέουσι, Νήλιπος, αὐαλέη τε, κατὰ χθονὸς ὄμματ' ἔχουσα Παρθενίη, τυτθὸν δὲ διαστέλλουσα σὺν αἰδοῖ Χείλεα, φοινίσσουσα παρήϊον αἵματι σεμνῷ, Κἀκ κεφαλῆς ἐρύουσα σίγα κρύπτοιτο καλύπτρην. Τὴν δ' ἄρα παρπεπίθοιμι ἐγὼ τοιοῖσδ' ἐπέεσσιν· Ὦ τέκος Οὐρανίοιο, καὶ ἔνδοθι κυδήεσσα, Ὦ μεγάλοιο χοροῖσι παρισταμένη μεδέοντος Ὑμνοπόλοις, εἰ καί σε δέμας καὶ γαῖα κατίσχει, Δεῦρ' ἴθι, καὶ φάθι μῦθον. Ἐγὼ δὲ σέο προπάροιθεν Στήσομαι. Ἢ γὰρ ἔμοιγε θεόσδοτος ἦλθες ἄνασσα· Ἤλυθες, ἀλλ' ἔτι μᾶλλον ἴοις τε καὶ ἵλαος εἴης. Τίς με καὶ οὐκ ἐθέλουσαν ἄγει πρὸς τόνδε θόωκον; Τίς δ' ἔργοις μεμαυῖαν ἐμὸν Θεὸν ἀτρεμίῃ τε Τίειν, ἠματίοις τε πόνοις, νυχίῃσί τ' ἀοιδαῖς, Καὶ δακρύων πηγῇσι, καὶ εὐαγέεσσι καθαρμοῖς, Εἰς δῆριν καλέει κενεὴν, καὶ νείκεα μύθων; Οὐ γὰρ ἐν ἀνθρώποισιν ἐμὸν κράτος, οὐδὲ λόγοισιν Εὔστροφος, οὔτ' ἀγοραῖς ἐπιμίσγομαι, οὐδὲ δικαστῶν Εὐμενέων ψήφοισιν ἀγάλλομαι, οἷσι μέμηλε Παῦρα μὲν εὐδικίης, παύροισί τε, πολλάκι δ' αὖ τε Ἔνθα καὶ ἔνθα τάλαντον ἐπικλίνουσι θέμιστος. Ἄλλοισιν βιότοιο τὰ τίμια. Αὐτὰρ ἔμοι γε Εἷς νόμος, ἓν δὲ νόημα, κερασσαμένην φιλότητα Πρὸς Θεὸν ὑψιμέδοντα φαεσφόρον ἔνθεν ὁδεύειν. Τῶν δ' ἄλλων ἀγαθῶν με τόσον φρένας ἵμερος αἱρεῖ, Οἷς κενεοὶ φρονέουσιν ἐτώσια φυσιόωντες, Ὦκά τ' ἐπερχομένοισι, καὶ ὀλλυμένοισι τάχιστα, Ὁσσάτιον καπνοῖο καὶ ἀτμίδος, ἠδὲ ῥεούσης Αὔρης, καὶ ψαμάθοιο τινασσομένοις ἀνέμοισι Πάντοσε συρομένης, ἢ ὑπεὶρ ἅλα νηὸς ἀταρποῦ.","english":"Afterwards, with downcast cheek, in ragged garments and manly bonds, barefoot, withered, with eyes fixed upon the ground, maidenly, parting her lips but little with modesty, reddening her cheek with holy blood, and drawing from her head a veil, she hid in silence. Then I persuaded her with these words: \"O child of Heaven, and glorious within, O one who stands beside the great choirs of the Ruler with hymn-singers, even if form and earth constrain you, come here and speak your word. I will stand before you. For to me you came as a god-sent queen; you came, but may you be even more propitious and gracious. Who leads me, even unwilling, to this seat? Who summons me, who am eager to honor my God with works and stillness, with daily toils and nightly songs, with streams of tears and holy purifications, to empty strife and contests of words? For my power is not among men, nor is it easily turned by words, nor do I mingle in assemblies, nor do I delight in the favorable votes of judges, who care little for justice, and few in number, and often turn the balance of judgment this way and that. Others have the honors of life. But for me there is one law, one thought: to blend love toward the high-ruling, light-bearing God and to journey hence. As for other goods, desire for them seizes my mind so much as empty-minded men, puffing up in vain, think of things that come quickly and perish most swiftly, like smoke and vapor, like a flowing breeze, and like sand shaken by winds and swept in all directions, or like the path of a ship over the sea.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παρθενίη","severity":"info","text":"The personified figure of maidenly virtue (Παρθενίη) is described with ascetic markers—barefoot, withered, eyes downcast—aligning with Gregory's ideal of virginity as a spiritual discipline.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κατηφιόωσα","severity":"info","text":"The verb κατηφιόωσα (from κατηφής, 'downcast') is rare in patristic Greek; Gregory uses it to evoke a posture of humility and mourning, typical of ascetic renunciation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐαγέεσσι καθαρμοῖς","severity":"info","text":"The phrase 'holy purifications' (εὐαγέεσσι καθαρμοῖς) echoes Levitical purity language (cf. LXX Leviticus) and early Christian baptismal and penitential rites, central to Gregory's monastic ideal.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἅψεσιν ἀνδρανέουσι","severity":"info","text":"The phrase 'manly bonds' (ἅψεσιν ἀνδρανέουσι) likely refers to the ascetic practice of self-restraint or even physical chains, known among early Christian hermits (e.g., Symeon Stylites).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετέπειτα","severity":"info","text":"The passage begins with 'Afterwards' (Μετέπειτα), marking a narrative shift from the preceding catalogue of biblical heroes to a personified dialogue with Virginity, a common rhetorical device in Gregory's poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὦ τέκος Οὐρανίοιο","severity":"info","text":"The address 'O child of Heaven' (Ὦ τέκος Οὐρανίοιο) parallels Gregory's Orations where he personifies virtues as divine offspring, reminiscent of Platonic and Neoplatonic hypostases.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (whether Gregory himself or a persona) is not explicit; the text assumes a first-person narrator persuading Virginity.","The phrase 'ἅψεσιν ἀνδρανέουσι' could be read as 'manly bonds' or 'bonds of manhood,' with possible double meaning of ascetic discipline or gender symbolism."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Βουλοίμην κεν ἄτιμος ἐν ἀνθρώποισιν ἐοῦσα, Τυτθὸν ἐν οὐρανίοισιν ἔχειν κλέος αἰὲν ἐοῦσιν Ἢ πάντων κρατέουσα, Θεοῦ πίπτειν ἀπάνευθεν. Ἀλλ' ἔμπης τρομέω καὶ δείδια, μή τις ἀερθεὶς, Παρθενίης νεόπηκτον ἐπὶ πτερὸν αἰθέρι νωμῶν, Τοῖσδε λόγοις ἐπὶ γαῖαν ὀλισθήσειε τάχιστα. Τοὔνεκεν εἰς μέσον ἦλθον ἐμῶν τεκέων ἐπίκουρος, Μῦθον ἀοσσητῆρα Θεοῦ σὺν χειρὶ φέρουσα. Μητρὶ δ' ἐμῇ τὰ πρῶτα μυθήσομαι, ὅσσ' ἐπέοικε, Κεῖνο μὲν ἀτρεκέως μυθήσαο, καὶ κατέλεξας, Συζυγίη χαρίεσσα, καὶ ᾔνεσα (ἦ γὰρ ἔγωγε Ἄρξομ' ὅθεν κατέληξε τεὸς λόγος), ὡς ἀγάμοισι Ῥίζα γάμος. Καὶ γάρ τε πέλει καὶ ῥίζα καὶ ἀρχή. Τίς δέ κεν ἀρνήσαιτο σαοφρονέων γενετῆρας; Οὐ μὴν πάντ' ἀγόρευσας ἐτήτυμα. Ἀλλὰ δέχοιο, Καὶ μήτηρ περ ἐοῦσα, σοφὸν καὶ ἐχέφρονα μῦθον, Καὶ μεγάλης σοφίης μυστήριον ἀμφὶ γενέθλην, Ἣν κευθμῶνες ἔδειξαν ἐμοὶ μεγάλοιο Θεοῖο. Οὐχ ὅλου ἀνθρώποιο πατὴρ βροτὸς, ὡς ἐνέπουσιν, Ἀλλ' ὅσσον σαρκός τε καὶ αἵματος, ἀμφοτέρων μὲν Ὀλλυμένων. Ψυχὴ δὲ Θεοῦ κρατέοντος ἄημα Ἔκτοθεν εἰσπίπτουσα πλάσει χοός. Οἶδεν ὁ μίξας, Πῶς τὸ πρῶτον ἔπνευσε, καὶ εἰκόνα μίξατο γαίῃ. Μάρτυς ἐμῶν ἐπέων","english":"I would rather be without honor among men, having but a small fame among the ever-existing heavenly ones, than to rule over all and fall away from God. Yet still I tremble and fear, lest someone, lifted up, guiding the newly-fledged wing of virginity through the air, should slip with these words to the earth most quickly. Therefore I have come into the midst as a helper of my children, bringing a tale that aids God, with his hand. To my mother first I will speak, as is fitting. That indeed you spoke truly, and recounted, O graceful union, and I praised (for I myself will begin where your speech left off), that for the unmarried, marriage is a root. For indeed it is both root and beginning. Who would deny parents, being prudent? Yet you did not speak all things truly. But receive, even being a mother, a wise and prudent tale, and a mystery of great wisdom concerning birth, which the chambers of great God revealed to me. Not the whole man has a mortal father, as they say, but only that part of flesh and blood, both of which perish. But the soul is a breath of the ruling God, falling from without into the molded clay. The one who mixed knows how he first breathed and mingled the image with earth. Witness of my words.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Βουλοίμην κεν ἄτιμος ἐν ἀνθρώποισιν ἐοῦσα, Τυτθὸν ἐν οὐρανίοισιν ἔχειν κλέος αἰὲν ἐοῦσιν","severity":"info","text":"The speaker expresses a preference for modest fame among the heavenly over rule among humans, echoing a topos of Christian humility and otherworldliness.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Παρθενίης νεόπηκτον ἐπὶ πτερὸν","severity":"info","text":"The phrase 'newly-fledged wing of virginity' metaphorically presents virginity as fragile and airborne, a common image in Gregory's ascetic poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ψυχὴ δὲ Θεοῦ κρατέοντος ἄημα Ἔκτοθεν εἰσπίπτουσα πλάσει χοός","severity":"info","text":"The description of the soul as a breath of God entering clay echoes Genesis 2:7 (LXX) and Platonic notions of the soul's divine origin, adapted to Christian anthropology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Συζυγίη χαρίεσσα","severity":"info","text":"The address 'graceful union' likely refers to the personified Marriage or to a specific interlocutor in the poem's dialogue, reflecting Gregory's rhetorical personification of abstract concepts.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοὔνεκεν εἰς μέσον ἦλθον ἐμῶν τεκέων ἐπίκουρος","severity":"info","text":"This line marks a shift from internal reflection to direct intervention, as the speaker positions herself as a helper to her 'children' (likely the audience or personified virtues).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Οὐ μὴν πάντ' ἀγόρευσας ἐτήτυμα","severity":"caution","text":"The speaker corrects a prior statement, indicating that the preceding speech (by 'graceful union') was not entirely true. This may reflect a rhetorical device or a doctrinal nuance about marriage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (whether personified Chastity, Virginity, or another figure) is not explicit in this passage.","The phrase 'chambers of great God' (κευθμῶνες μεγάλοιο Θεοῖο) may refer to a specific revelation or a literary trope of divine mysteries."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"καὶ σὸς πόθος. Ἡμιτελὴς γὰρ, Στέργων οὐ ψυχὰς τεκέων, τὰ δὲ σώματα μοῦνα, Οἷς δάκνῃ μογέουσι, καὶ οἷς θαλέθουσι γέγηθας. Πλείονα γὰρ τυτθῇσι πατὴρ καὶ πότνια μήτηρ Ὧν τεκέων λώβῃσιν ἑὸν καταδάμναται ἦτορ, Ἢ μεγάλαις ψυχῶν κακίαις καὶ χείροσι λώβαις. Τῶν μὲν γὰρ τοκέες, τῶν δ' οὐ τελέθουσι τοκῆες. Εἰ δέ σε μητέρ' ἐγὼ καλέω, κἀπὶ χείρονι μοίρῃ, Πῶς σύ γ' ἀρειοτέρου φθονέεις πατρὸς ἠϊθέοισιν; Ὡς μεγάλῳ γενετῆρι βροτῶν ἐθέλουσ' ὑπόεικε Παρθενίην τίουσα, Θεὸν πατέρ' ἀμφιέπουσαν. Μητέρι μὲν δὴ τοῖα, καὶ ἄρκιος ἐνθάδε μῦθος. Αὐτὰρ ἐγὼ, φίλα τέκνα Θεοῦ, πάντων βασιλῆος, Τόνδε νόμον τίουσα, ὁμοφροσύνην ἐρατεινὴν Πρὸς Θεὸν οἶον ἔμιξα, χοὸς δ' ἀπέλειπον ἔρωτα, Ὃν πάϊς ἀθανάτοιο Πατρὸς ἐστήσατ' ἄνωθεν, Ἐκγεγαὼς ἀδέτοιο, καὶ ἄφθιτος οὐ φθινύθοντος, Ἐξέτι τοῦ, ὅτε πρῶτον Ἀδὰμ θέτο ἐν παραδείσῳ Ἄζυγα, καὶ μετέπειτα διδοὺς νόμον ἥγνισε λαὸν, Καὶ τοκετοὺς ἐκάθηρε νόμῳ, καὶ νηὸν ἔτισε Σώμασιν ἀγνοτάτοισιν ἀμοιβαδίων ἱερήων. Μάρτυς Ἰωάννοιο πατὴρ μέγας, οὔτι πάροιθε Σπερμήνας φίλον υἷα, τὸν ἔνδοθι δέξατο νηοῦ, Τὸν Χριστοῦ μεγάλοιο προάγγελον ἡμερίοισι, Πρίν γε Θεῷ τελέσαι μυστήρια ἤμασιν ἁγνοῖς. Τοῦ δὲ νόμοιο τέλος Χριστὸς, μερόπεσσι κερασθεὶς Παρθενικῆς ἀπὸ γαστρὸς, ὅπως γάμος ἐς χθόνα νεύσῃ. Καί ῥ' ὁ μὲν ὣς ὑπόειξεν, ὁ δ' ἔγρετο κόσμος ἀρείων, Καὶ μόρος ἀρχεγόνοιο λυτῆς διὰ σαρκὸς ὁδεύων, Ῥοιῇ τικτομένοισι, καὶ ὀλλυμένοισι γενέθλῃ, Παρθενίῃ γ' ἐνέκυρσε, καὶ ὤλετο, ὡς ὅτε πέτρῃ Ἀγχιάλῳ μέγα κῦμα, καὶ ὕδατι βοσκομένη φλόξ.","english":"And your desire. For incomplete, you love not the souls of your children, but only their bodies, and you rejoice when they bite and suffer, and when they flourish. For a father and a tender mother are more distressed by the mutilations of their children, which crush their heart, than by great evils of the soul and worse injuries. For the former have parents, the latter have none. But if I call you mother, and in a worse fate, how do you begrudge the youths a better father? As if yielding to a great parent of mortals, you honor virginity, tending to God the Father. To the mother, then, such things, and this speech is sufficient here. But I, dear children of God, the king of all, honoring this law, have mingled only lovely concord with God, and have left behind the love of clay, which the child of the immortal Father established from above, born without bonds, and imperishable, not decaying, from the time when Adam first placed in paradise without a mate, and later gave a law and purified the people, and cleansed births by law, and honored the temple with the purest bodies of alternating priests. The great father of John is a witness, who not before having sown a dear son, received him within the temple, the herald of the great Christ to mortals, before completing mysteries to God with pure blood. And the end of the law is Christ, mingled with mortals from a virgin womb, so that marriage might bow to earth. And one yielded, and the better world arose, and the fate of the first-born dissolution, traveling through flesh, encountering virginity in those born and those perishing by birth, and perished, as when a great wave against a rocky shore, and a flame fed by water.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡμιτελὴς γὰρ","severity":"info","text":"The phrase 'for incomplete' likely refers to a parent who cares only for the physical well-being of children, not their souls, as developed in the following lines.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Παρθενίην","severity":"info","text":"Παρθενίην (virginity) is a key term in Gregory's moral theology, here presented as a state honored by yielding to God the Father, contrasting with earthly marriage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ θέτο ἐν παραδείσῳ Ἄζυγα","severity":"info","text":"Allusion to Adam in paradise without a mate (Gen 2:18-25), used to support the ideal of virginity as preceding marriage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μάρτυς Ἰωάννοιο πατὴρ μέγας","severity":"info","text":"Reference to John the Baptist's father (Zechariah), who received his son in the temple as a herald of Christ, echoing Lk 1:5-25.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παρθενικῆς ἀπὸ γαστρὸς","severity":"info","text":"Christ's birth from a virgin womb is presented as the culmination of the law, a common theme in patristic literature emphasizing virginity as a model for Christian life.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὐτὰρ ἐγὼ, φίλα τέκνα Θεοῦ","severity":"info","text":"A shift from addressing the mother to addressing the children of God, marking a new section where the speaker aligns with divine law and virginity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the mother addressed in the first part is unclear; possibly a personification of earthly desire or a specific figure.","The phrase 'Ἐκγεγαὼς ἀδέτοιο' (born without bonds) is ambiguous: it may refer to Christ or to the concept of virginity itself."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Πρὸς τάδε τίς πτολίεσσι καὶ ἀδρανέεσσι νόμοισι, Τίς δ' ἀγορῇσι γέγηθε, καὶ οἴδμασι, καὶ τίς ἀγῶσιν, Οὓς μῦθοι συνέπηξαν ἐπ' ὠκυμόροισιν ἐφήβοις; Τίς στρατὸν ἐν πολέμοισι, καὶ ἐν θαλίῃσι τραπέζας Ἥνεσε; τίς σοφίην κενεαυχέα, ἥ τ' ἐνὶ χερσὶν, Ἥτ' ἐν ἀραχναίοισι λόγοις καὶ πλέγμασι κεῖται, Αὐτοῦ τικτομένοισι, καὶ ἠέρι λυομένοισι; Τίς δ' ἄρα τοῖσι γέγηθε, φυτοσκαφίης τε πόνοισι, Νηός τ' ὠκυάλοιο δρόμῳ κραιπνοῖς ὑπ' ἀήταις; Ταῦτα μὲν οὔτε γάμοιο διδάγματα, τῆς δ' Ἀδάμοιο Τίσιος ἀρχαίης τυτθὸν μέρος, οἷσιν ὑφέρπει Πτέρναν ἐμὴν δοκέων πικρὸς ὄφις. Εἰ δὲ γάμοιο, Ἐῤῥέτω. Οὐ γὰρ ἔμοιγε συνέμπορα πρὸς βίον ἄλλον Ἔνθεν ἐπειγομένῃ, τὰ δέ γ' ὄλβια πάντ' ἀπολεῖται Σήμερον, ἢ κόσμοιο σὺν ἀστατέοντι ῥεέθρῳ Ῥευστὸς γὰρ ῥευστοῖο διεκπεράας βιότοιο, Βαιὸν ἐφαπτόμενός τε παρατροχάων τροχάοντα. Εἰ δὲ σοφοῖσι γέγηθας, ἐπεὶ σέθεν ἐξεγένοντο, Δέξαι καὶ ἀλιτρῶν κακίην, ὧν ῥίζα τέτυξαι. Ῥίζα Κάϊν, Σοδόμων τε, καὶ οὓς ἐκέδασ' ἐπὶ πύργῳ Χριστὸς ἀτασθαλέοντας, ὕβριν θ' ὧν ἔσβεσεν ὄμβρος Οὐρανόθεν χθόνα πᾶσαν ὁμοῦ πνείουσι καθήρας. Τίς Φαραὼ κακόμητιν, Ἀχὰβ θράσος, Ἀσσυρίων τε Πικροτάτους βασιλῆας ἐθρέψατο; τίς δὲ δίκαιον Αἷμα πότῳ μάχλοις τε κινήμασι δόντα θυγατρὸς Οὔλιον Ἡρώδην, παιδοκτόνον, ἠδὲ φονῆας Χριστοῦ παμβασιλῆος, ὅσοι τ' ἐγένοντο διῶκται Πρόσθεν καὶ μετέπειτα, καὶ ὑστατίοισι χρόνοισι, Ὧν πύματον πρῶτόν τε, κακὸν Βελίαο βέρεθρον, Δεινὸν Ἰουλιανοῖο κράτος, ψυχῶν ὀλετῆρος, Οὗ θεόθεν πληγέντος, ἐπεὶ μόθον ἤρατο Χριστῷ, Θερμὸν ἔτι ζείουσα κόνις, μέγα τάρβος ἀλιτροῖς·","english":"Who delights in cities and feeble laws? Who rejoices in marketplaces, and in swellings, and in contests which stories have patched together for short-lived youths? Who has praised an army in wars, and tables at feasts? Who has praised empty-boasting wisdom, which lies either in hands or in spider-web words and weavings, born of itself and dissolved in air? Who then rejoices in those things, in the labors of planting vines, and in the swift-running course of a ship under swift winds? These things are not teachings of marriage, but a small part of the ancient penalty of Adam, under which the bitter serpent creeps, thinking to strike my heel. But if it is of marriage, let it be cast out. For they are not fellow-travelers with me to another life, as I hasten from here; all those prosperous things will perish today, or with the unstable stream of the cosmos. For the flowing passes through the flowing of life, touching briefly as the runner runs past the runner. But if you rejoice in the wise because they were born of you, accept also the wickedness of the sinful, whose root you have become. Root of Cain, of Sodom, and of those whom Christ scattered on the tower for their recklessness, and of those whose insolence the rain from heaven quenched, cleansing the whole earth at once with its breath. Who nurtured the evil-minded Pharaoh, the boldness of Ahab, the most bitter kings of the Assyrians? Who nurtured the righteous blood given to drink and to lewd movements of his daughter, the destructive Herod, the child-killer, and the murderers of Christ the universal king, all those who became persecutors before and after, and in the last times, of whom the last and first is the evil pit of Belial, the terrible power of Julian, destroyer of souls, who was struck from God when he raised war against Christ; his dust, still hot and seething, is a great terror to sinners.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Πρὸς τάδε τίς πτολίεσσι καὶ ἀδρανέεσσι νόμοισι","severity":"info","text":"Gregory contrasts worldly pursuits (cities, laws, markets, contests) with the spiritual life, a common theme in his moral poems. The 'feeble laws' may critique human institutions as ephemeral.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ῥίζα Κάϊν, Σοδόμων τε","severity":"info","text":"Cain and Sodom are biblical archetypes of sin (Genesis 4, 19). Gregory uses them to argue that marriage produces both good and evil offspring, echoing the Old Testament's genealogies of wickedness.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"οὓς ἐκέδασ' ἐπὶ πύργῳ Χριστὸς ἀτασθαλέοντας","severity":"info","text":"Likely refers to the Tower of Babel (Genesis 11:1-9), reinterpreted as a Christological punishment for arrogance. Gregory adapts the Old Testament narrative to a Christian moral framework.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Δεινὸν Ἰουλιανοῖο κράτος","severity":"info","text":"Julian the Apostate (r. 361-363), Roman emperor who attempted to revive paganism, is condemned as a 'destroyer of souls.' His death in battle against the Persians was seen by Christians as divine punishment.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τίς ... τίς ... τίς","severity":"info","text":"The passage uses anaphora (repeated 'Who...') to list worldly vanities, then shifts to a rhetorical question about the root of evil, building a contrast between transient pleasures and moral consequences.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἴδμασι","severity":"caution","text":"The Greek 'οἴδμασι' (swellings) is ambiguous: it could mean 'swellings of the sea' (waves) or metaphorical 'swellings of pride.' The English draft opts for 'swellings,' but the sense may be deliberately multivalent.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'οἴδμασι' (swellings) is unclear: literal waves or metaphorical pride?","The phrase 'οὓς ἐκέδασ' ἐπὶ πύργῳ' may allude to Babel or another tower narrative; the exact biblical echo is uncertain."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Ἄλλους θ' οὕς περ ἔδωκε βίῳ γάμος, ἠδ' ἔτι δώσει, Ψεύστας, ἀνδροφόνους, σκολιοὺς, ἐπίορκον ὀμοῦντας, Ἅρπαγας ἀλλοτρίων, ξείνης δηλήμονας εὐνῆς, Τίς κεν ἀριθμήσειεν; ἐπεὶ τόδε πᾶσι πέφανται, Ὡς πλείων χρυσοῖο κόνις, πλείους δὲ κάκιστοι Τῶν ἀγαθῶν· καὶ γάρ τε τρίβους περόωσιν ἀνίσους. Τοῖς μὲν γὰρ χθαμαλὴ καὶ ἐπίτροχός ἐστι κακοῖσιν. Οἱ δ' ἀγαθοὶ τέμνουσι προσάντεα. Τοὔνεκεν ἐσθλῶν Πλεῖστον, ὅσον κακίους προφερέστεροί εἰσιν ἀριθμῷ. Εἰ μὲν δὴ λήξειας ἀγαλλομένη τεκέεσσι, Καὶ πηρὸν καλέουσα βίον θεότητος ἑταῖρον, Στήσομεν ἐνθάδε μῦθον. Ἔχοις κλέος ἀμφήριστον. Οὐδὲ γὰρ οὐδ' αὐτὴ φθονέω χθονίῳ γενετῆρι. Εἰ δὲ Θεοῖο λαχοῦσα τὰ δεύτερα, πρῶτα δέδορκας, Φθέγξομαι ἀτρεκέως μὲν, ἀτὰρ θυμαλγέα μῦθον. Τίς πάντων μερόπων τόδ' ἐμήσατο τέκνον ἄριστον Σπερμῆναι; τί δὲ μῆχος ἀνάρσιον υἷα\n\nφυτεῦσαι; Εἰκόνα μὲν γράψεν τις ἀπ' εἰκόνος οὔτι χερείω, Καὶ πλάστης ἐτύπωσεν ἐοικότα πλάσματα μορφαῖς, Καὶ χρυσὸν παλάμῃσιν, ὅπη νόος, ἤλασε τέχνη, Καὶ στάχυν ἐξ ἀγαθοῖο γεωμόρος ἐσθλὸν ἄμησε Σπέρματος, οὐδ' ἀτύχησε τέλους πόθος, οἷον ἐώλπει Θνητὸς δ' οὐ σάφα οἶδε γόνου φύσιν, εἰς ὅ τι λήξει, Οὐ κακὸς, οὐδὲ μὲν ἐσθλός· ὁ δ' εὔχεται ἐσθλὸς ἀρείω· Εἰ Παῦλός τις ἐὼν χριστοκτόνον υἷα φυτεύσει, Ἄνναν ἢ Καϊάφαν ἀτάσθαλον, ἤ τιν' Ἰούδαν· Οὐδ' εἴ τις κακίαν πεφυκὼς οἷός περ Ἰούδας, Ἢ Παύλου ζαθέου κεκλήσεται, ἢ ὅγε Πέτρου, Πέτρης ἀῤῥαγέος, γενέτης κληῖδα λαχόντος. Οὐδὲ γὰρ εἰ φίλον υἷα φιτύσσεται ἠὲ θύγατρα, Οἶδε πατήρ. Ὕβριν δὲ χοὸς μόνον ἔσβεσεν εὐνῇ.","english":"And the others whom marriage has given to life, and will yet give—liars, murderers, crooked men, perjurers, plunderers of others' goods, defilers of another's bed—who could number them? For this is manifest to all: that there is more dust than gold, and the wicked are more numerous than the good; and indeed they travel unequal paths. For the wicked have a low and easy road, while the good cut a steep one. Therefore the good are far fewer, as much as they are superior to the wicked in number. If indeed you cease rejoicing in your children and call a maimed life the companion of divinity, we will end the story here. You would have contested glory. For I do not begrudge even you an earthly parent. But if, having obtained the second things from God, you have seen the first, I will speak a true but grievous story. Who of all mortals contrived to sow this best child? And what device to plant a hostile son? One painted an image from an image no worse, and a sculptor shaped likenesses to forms, and gold, where mind directed, was driven by art, and a farmer reaped a good ear from good seed, and desire did not fail of the end it hoped for. But a mortal does not clearly know the nature of offspring, where it will end—neither bad nor good; and the good man prays for better. If someone like Paul begets a Christ-killing son, or Annas or Caiaphas a reckless one, or some Judas; nor if someone born in wickedness like Judas is called by the name of the divine Paul, or of Peter, or of the unbreakable rock, the parent who received the key. For not even if a father begets a dear son or daughter does he know. Insolence alone the dust of the bed quenched.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ψεύστας, ἀνδροφόνους, σκολιοὺς, ἐπίορκον ὀμοῦντας","severity":"info","text":"The list of vices (liars, murderers, crooked, perjurers) catalogues the offspring of marriage, reinforcing the poem's moral critique of procreation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χθαμαλὴ καὶ ἐπίτροχός ἐστι κακοῖσιν","severity":"info","text":"The phrase 'low and easy road' for the wicked contrasts with the 'steep' path of the good, echoing the moral topography common in Greek ethical thought.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλός τις ἐὼν χριστοκτόνον υἷα φυτεύσει","severity":"info","text":"The reference to a 'Christ-killing son' from a Paul-like father alludes to the apostle Paul, contrasting saintly parentage with wicked offspring, a theme in early Christian polemic.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἄνναν ἢ Καϊάφαν ἀτάσθαλον, ἤ τιν' Ἰούδαν","severity":"info","text":"Annas, Caiaphas, and Judas are figures from the Passion narratives, used here as archetypes of treachery and enmity to Christ, common in patristic rhetoric.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ μὲν δὴ λήξειας ... Στήσομεν ἐνθάδε μῦθον","severity":"info","text":"A conditional break in the argument: if the addressee accepts a maimed life as divine companion, the poem ends; otherwise, a harsher truth follows, structuring the moral dilemma.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρης ἀῤῥαγέος, γενέτης κληῖδα λαχόντος","severity":"info","text":"The 'unbreakable rock' and 'key' allude to Peter's role as foundation of the church and keeper of the keys, a motif developed in later ecclesiology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'χθαμαλὴ καὶ ἐπίτροχός ἐστι κακοῖσιν' may be read as describing the path of the wicked as both low and smooth, but the exact nuance of 'ἐπίτροχος' (running easily) is debated.","The identity of 'Παῦλός τις' is ambiguous: it could refer to the apostle Paul or a generic virtuous man named Paul; the context favors the apostle due to the contrast with Christ-killing."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Ἐκ δ' ἑνὸς ἀρχεγόνοιο Κάϊν καὶ Ἄβελ ὑπέσταν, Ζηλήμων, θυσίης τε θεουδέος ἐσθλὸς ἀρητήρ. Ἰσακίδαι δ' Ἡσαῦ τε κακὸς, Ἰακώβ τε φέριστος· Καὶ πλέον, ἐκ γὰρ ἑνὸς δίδυμος γόνος οὐδὲν ὁμοῖος. Καὶ Σολομὼν τὰ πρῶτα σοφὸς, μετέπειτα κάκιστος, Ἡνίκα θηλυτέρῃσιν ἐφωμάρτησεν ἀλιτραῖς. Ἔμπαλιν αὖ Παύλοιο μέγα σθένος ἀμφοτέρωθεν, Ὃς Χριστὸν μὲν ἄτιζεν, ἔπειτα δὲ πᾶσιν ἔφηνε, Τρέψας εἰς ἀγαθὸν ζῆλον πυρόεσσαν ἐρωήν. Τούτων συζυγίῃ δὲ τί δώσομεν; οὐδὲν ἔγωγε. Οὐ γὰρ ζευγνυμένοις καταθύμιος ἕσπεται εἰκών. Ἀλλ' ὥς τις στρεπτοῖσιν ἰαινόμενος φρένα πεσσοῖς, Πεσσοὺς μὲν προέηκε, τὸ δ' ἄρτιον ἠὲ περισσὸν Οὐ χέρες, αὐτόμαται δὲ λίθων στροφάλιγγες ἔνεικαν· Ὥς ῥα γάμος, τεκέων ἀρότης, πινυτούς τε κακούς τε Οὐ τέκεν, ἀλλ' ἐδίδαξε βροτῶν φύσις ἠὲ μάθησις. Εἰ δ' ἐτεὸν ποθέεις γνῶναι λόγον, οἱ μὲν ἄριστοι, Πνεύματος ἠδὲ λόγοιο διαπλάσσοντος, ἄριστοι. Σπινθὴρ εὐσεβίης γὰρ ἐν ἀνθρώποισι κέκρυπται, Ὥς τισιν ἐν λάεσσι πυρὸς μένος. Ὡς δὲ σίδηρος Κρούμασιν ἐκ λιθάκων ἧκε σέλας, ὡς ἀπὸ θνητῶν Εὐσεβίην λοχόωσαν ἄγει λόγος. Οἱ δὲ κάκιστοι, Μᾶλλον συζυγίῃς. ἢ γὰρ πλέον ἐνθάδε τίκτει, Καὶ κόσμοιο ῥέοντος ὁμόστολος ἧλος ἔραζε Σάρκα δέων, ψυχήν τε κάτω βρίθουσα μολυβδὶς, Καὶ κλῆρος τοκέεσσιν ὁμοίϊος ἐνθάδε μίμνων. Ἀλλ' ἔμπης τοκέων περιδώμεθα, μή τε σὺ βάζειν Τοὺς ἀγαθοὺς, ῥίψω τε ἀτασθαλέοντας ἔγωγε. Τοῖς δ' ἄλλοις, ὁππόσσον ἁγνὸς βίος ἐστὶν ἀρείων, Γνοίης κεν φιλότητα Θεοῦ, σαρκός τε παχείης, Σκεψαμένη, κόσμου τε φύσιν καὶ τέρματα δισσά.","english":"From a single first-born came Cain and Abel, the jealous one and the reverent, good servant of sacrifice. The sons of Isaac: Esau the wicked and Jacob the excellent. And more: from one twin offspring, nothing alike. And Solomon, wise at first, then utterly base, when he followed after sinful women. Conversely, the great strength of Paul from both sides, who at first dishonored Christ, then revealed him to all, turning his fiery zeal to good. To the pairing of these, what shall we assign? Nothing, I say. For no fitting image attends those who are yoked. But as one delighted in mind by turning dice, who cast the dice, and the even or odd came not from hands but from the self-turning whirls of stones; so marriage, the sower of children, produced neither the wise nor the wicked, but human nature or learning taught them. If you truly wish to know the account: the best are best from the Spirit and the word that shapes them. For a spark of piety is hidden in men, as the might of fire in some stones. And as iron strikes light from stones, so from mortals the word brings forth piety lying hidden. The worst are more from union; for here it begets more, and the nail of the flowing world rivets, binding the flesh, and the leaden weight weighing down the soul, and the lot remaining here like the parents. Yet still let us contend for parents: do not you revile the good, nor I cast off the reckless. For the others, as far as a pure life is better, you would know the love of God and of thick flesh, having considered the nature of the world and its two ends.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ζηλήμων","severity":"info","text":"The Greek term Ζηλήμων (zelēmōn) means 'jealous one' or 'envious one', here applied to Cain. It is a rare adjective, used in patristic Greek to denote a negative, envious disposition, contrasting with Abel's piety.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κάϊν καὶ Ἄβελ","severity":"info","text":"The reference to Cain and Abel (Gen 4:1-16) is a clear biblical echo. Gregory uses the pair to illustrate how even from the same parents (Adam and Eve) radically different moral outcomes arise, supporting his argument against marriage as the sole determinant of character.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰσακίδαι δ' Ἡσαῦ τε κακὸς, Ἰακώβ τε φέριστος","severity":"info","text":"The contrast between Esau and Jacob (Gen 25-27) is another biblical example. Esau is traditionally seen as impious or wicked, Jacob as righteous. Gregory uses this to reinforce the idea that sibling pairs from the same parents can be morally opposite.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σολομὼν","severity":"info","text":"Solomon's fall from wisdom to wickedness (1 Kings 11; Sir 47:19-20) is attributed to his association with foreign women. Gregory alludes to the biblical narrative where Solomon's marriages led to idolatry, serving as a caution about marriage's potential to corrupt.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παύλοιο","severity":"info","text":"Paul's conversion from persecutor to apostle (Acts 9:1-19; Gal 1:13-14) is cited as a counterexample: a radical moral transformation not tied to marriage. Gregory uses Paul to argue that character change comes from divine intervention, not from marital status.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πεσσοῖς","severity":"info","text":"The dice (πεσσοῖς) metaphor reflects ancient gaming imagery. Gregory compares the randomness of dice throws to the unpredictability of children's moral outcomes from marriage, arguing that character is not determined by birth but by nurture and divine influence.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'Ἐκ δ' ἑνὸς ἀρχεγόνοιο' could refer to Adam or to the first human pair; the translation takes it as 'from a single first-born' (Cain and Abel from Adam), but it might also mean 'from one first-born pair' (Adam and Eve). The reading adopted follows the standard patristic interpretation of Cain and Abel as sons of Adam.","The phrase 'ἀμφοτέρωθεν' (from both sides) in reference to Paul is ambiguous: it could mean 'from both sides of his life' (persecutor and apostle) or 'from both parents' (Jewish and Roman). The translation takes it as the former, consistent with the context of moral transformation."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Εἰ γάρ τοι καὶ μικρὸν ἀποσκεδάσειας ὀπωπῆς Ἢ λήμην ῥυπόωσαν, ἀπ' αὔγεος ἢ σύ γ' ὁμίχλην, Καὶ γλήνην πετάσειας ἐς αὐγὰς ἠελίοιο Ἡμετέρου, καθαρῷ δὲ νόῳ λεύσειας ἄπαντα, Δήεις παρθενίην μὲν ὅλην ἀνάθημα Θεοῖο, Χρυσοῦ τ' ἠλέκτρου τε φαάντερον, ἠδ' ἐλέφαντος, Εὔσκοπον, εὐδιόωσαν, ἐΰπτερον, ὑψικάρηνον, Κούφην, παμφανόωσαν, ἄνω χθονὸς, ἀστήρικτον Γαίης ἐν γυάλοισιν, ἐν ἄστεϊ δ' εὐρυθεμέθλῳ Οὐρανίῳ, καὶ σαρκὸς ἀπόπροθι ναιετάουσαν, Χειρῶν ἀμφοτέρων τῇ μὲν κατέχουσαν ἀγήρω Ζωὴν, τῇ δ' ἑτέρῃ πλοῦτον καὶ κῦδος ἄπαυστον· Οὐχ ὡς δὴ φερέοικον ὑπ' ἄχθεϊ ὀστρακόεντι Ἕλκουσαν μογερῶς ὑγρὸν δέμας ἴχνεσι νωθροῖς, Οὐ Χριστῷ καὶ σαρκὶ μεριζομένην βασιλῆϊ, Οὐδὲ, ὡς ἀμφιβίοισι νόμος, καὶ χέρσον ἔχουσαν Καὶ μαλακοῖς ναίουσαν ἐν ὕδασι νυκτὶ καὶ ἠοῖ, Ἀλλὰ Θεοῦ πέμπουσαν ὅλον νόον, ἐκ δὲ Θεοῖο Κρείσσοσι καὶ τεκέων γεννήμασιν εὐθαλέουσαν, Ἐλπωρῇ, καθαροῖς τε νοήμασιν ἐκ καθαροῖο. Συζυγίην δ' αὖ πάμπαν ἀπὸ Χριστοῖο θέουσαν Βράσμασιν οὐλομένοιο χοὸς, κόσμου τε μερίμναις Παντοίαις, ἢ βαιὸν ἐφαπτομένην γε Θεοῖο. Ὡς γὰρ ὁμοῦ λεύσσουσα κάρη δύο, ἠὲ πρόσωπα, Ἠὲ καὶ ἐν σελίδεσσι γεγραμμένα γράμματα δισσαῖς, Οὐχ ὅλον ἀτρεκέως τύπον ἥρπασεν, ἱεμένη περ, Ἀλλὰ τὸ μὲν κατέμαρψε, τὸ δ' ἔκφυγεν ὄψιν ἀραιὴν Σκιδναμένην, ὡς οἶστρος ἐπ' ἀμφοτέροισιν ἀφαυρὸς, Κόσμῳ τε, Χριστῷ τε, ὁ δ' ἔμπεδος εἰς ἕνα τείνων. Ἢ γὰρ Χριστὸν ἔχων τις ὅλον, ἀλόγησε δάμαρτος, Ἢ τίων φιλότητα χοὸς, Χριστοῖο λέλασται. Ἤδη καί τιν' ὄπωπα λιθοξόον, ἠέ τιν' ἔργων Ἴδριν δουρατέων, πινυτοὺς καὶ φράδμονας ἄνδρας·","english":"If you should clear away a little rheum or filth from the eye, or a mist from the light, and spread the pupil toward the rays of our sun, and see everything with a pure mind, you would find virginity wholly a dedication to God, brighter than gold, electrum, and ivory, well-aimed, serene, well-winged, high-headed, light, all-shining, above the earth, ungrounded in the hollows of the land, but in the broad-founded city of heaven, dwelling far from flesh, with one hand holding ageless life, with the other wealth and unceasing glory—not as a house-carrier dragging a wretched, moist body under a shell-like burden with sluggish steps, not divided between Christ and the fleshly king, nor, as is the way of amphibians, holding both dry land and dwelling in soft waters by night and day, but sending the whole mind from God, and from God flourishing with better offspring than children, by hope and pure thoughts from a pure source. And the union flees entirely from Christ, with the destructive swellings of dust and all kinds of worldly cares, or barely touches God. For as when looking at two heads or faces, or at letters written on two pages, the eager eye does not seize the whole form exactly, but catches one and the other escapes the thin, scattered vision, like a weak sting on both, for the one who is steadfast stretches toward one. For either one has Christ entirely and disregards the wife, or honors the love of dust and forgets Christ. Already I have seen a stone-carver or a worker in wooden works, wise and clever men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παρθενίην","severity":"info","text":"παρθενίην (virginity) is the central subject of this passage, presented as a pure dedication to God, contrasted with worldly marriage and fleshly concerns.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἠλέκτρου","severity":"info","text":"ἤλεκτρον (electrum) is a natural alloy of gold and silver, prized in antiquity for its brightness; Gregory uses it here to emphasize the surpassing radiance of virginity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀμφιβίοισι","severity":"info","text":"The term ἀμφιβίοισι (amphibians) may allude to creatures that live both on land and in water, but no specific biblical verse is cited; it serves as a metaphor for a divided life between flesh and spirit.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ γάρ τοι","severity":"info","text":"The passage begins with a conditional clause (Εἰ γάρ τοι) that sets up a hypothetical purification of vision, leading to a series of contrasts between ideal virginity and flawed worldly existence.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λιθοξόον","severity":"info","text":"The mention of a stone-carver (λιθοξόον) and worker in wood (ἔργων δουρατέων) parallels earlier examples of skilled craftsmen, illustrating how focused attention on one task excludes other concerns.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὀπωπῆς","severity":"caution","text":"The word ὀπωπῆς (rheum) is rare and may be a variant of ὀπώπη or related to eye discharge; the text is not corrupt but the precise medical term is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπ' αὔγεος ἢ σύ γ' ὁμίχλην' is ambiguous: it could mean 'from the light or from mist' or be a second-person address ('or you, mist'). The reading taken treats it as parallel to clearing rheum from the eye."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Ἰθείην στάθμῃσιν ἐπὴν διατεκμήρωνται, Ὡς φαέων ἕτερον μὲν ὑπὸ βλεφάροισιν ἔδησαν, Τῷ δ' ἑτέρῳ πέμψαντες ὅλον φάος εἰς ἓν ἄγερθεν, Ἀτρεκίης\n\nἐτύχησαν, ὁ δ' ὡμάρτησε σίδηρος· Ὡς πόθος εἰς ἓν ἰὼν, Χριστοῦ πλέον ἐγγὺς ἐλαύνει, Ὃς ποθέει ποθέοντα, καὶ εἰσορόωντα δέδορκεν, Εἰσορόωντα δέδορκε, καὶ ἀντιάει προσιόντι. Ὅσσον τις ποθέει, καὶ δέρκεται, ὅσσον ὄπωπεν. Τόσσον καὶ ποθέει· κύκλος ἀνελίσσεται ἐσθλός. Τὸν μὲν ἐγὼ ποθέουσα, λίπον βίον, οὐδὲ δυνάσθην Ὄμμα βαλεῖν ἑτέρωσε· γλυκὺς δέ με δεσμὸς ἐρύκει Κάλλεος ἰσχανόωσαν, ὅ μευ φρένας ἐπτοίησε Δερκομένης, ἐπ' ἐμοὶ δὲ τινάξατο παμφανόωντα Πυρσὸν, ὅλην καλήν τε καὶ αἰγλήεσσαν ἔθηκε. Μοῦνος γάρ τε πόθων καὶ κάλλεος αἶσαν ἀγείρει Ἐξ ἐρατοῦ ποθέοντι· ὁ δ' ὄλβιος, ὅστις ἔδεκτο. Ἀλλὰ σὺ καὶ πόθον ἄλλον ἐνὶ στήθεσσιν ἀέξεις, Καὶ φρονέεις, ὡς μᾶλλον ἐπ' οὐρανίαις πελάουσα, Εἵνεκα, φὴς, τεκέων καὶ κτήσιος ἠδὲ τοκήων, Ὡς ἐλαφρῶν, ἐλαφρῶν δὲ σοφῇ πόθος ἐστὶν ἀκερδὴς, Νηῦς ὀλίγη, βαιός τε πόρος, καὶ κέρδος ἐλαφρὸν Τῶν οὐχ ἱσταμένων. Σοὶ δὲ πλόος οὗτος ἀπείρων, Καὶ πορθμὸν περόωσα, ἐπεύχεο ποντοπορεύειν Ἱστία κολπώσασα δι' οἴδματος Ἰονίοιο. Πνοιὴ ταῦτα φέρει, καὶ βέλτερον, εἴ τις ἀρείων· Εἰ δὲ καὶ ἀντιόωσα, μικρὸς μόρος ἐνθάδε θνήσκειν. Ψυχῆς δὲ πλόος ἐστὶ μέγας καὶ πνεύματος ἐσθλοῦ. Τῇ ῥα περιτρομέουσα, πλέον Χριστοῖο δέδραγμαι· Οὐκ οἶον, ποθέω δὲ καὶ εὐδιόωσά περ ἔμπης Χριστὸν ἐμὸν, πόθον ἁγνὸν, ὃς ἔμπεδός ἐστι ποθεῦσιν. Ὅς τις δ' αὖ χατέων λεύσσει πρὸς χεῖρα Θεοῖο, Οὐ χατέειν δοκέων, καιροῦ πόθον αἶψα λέλοιπεν.","english":"If they should measure with straight rules, as of lights they bound one beneath the eyelids, and sent the whole light to the other, gathering into one, they attained accuracy, but the iron missed the mark. As desire going into one draws nearer to Christ, who desires the desirer, and looks upon the beholder, looks upon the beholder, and meets the one approaching. As much as one desires, and sees, as much as one has seen, so much also one desires: a good circle revolves. I, desiring him, left life, and could not cast my eye elsewhere; a sweet bond holds me, yearning for beauty, which thrilled my mind as I beheld, and upon me shook a radiant torch, making the whole fair and gleaming. For desire alone gathers the portion of longings and beauty from the beloved for the desirer; blessed is he who receives. But you also nurture another desire in your breast, and think, as you approach heavenly things more, because, you say, of children, possessions, and parents, as light things, and for the wise, desire is profitless—a small ship, a short passage, and light gain from things that do not stand. But for you this voyage is boundless, and crossing the strait, pray to sail, having billowed the sails through the swell of the Ionian Sea. A breeze carries these things, and it is better if one is more excellent; but if you also meet it, it is a small fate to die here. But the voyage of the soul is great and of a good spirit. Trembling around it, I have grasped Christ more; not only that, but I desire, even while fair-weather sailing, my Christ, the pure desire, who is steadfast for those who desire. And as one who, lacking, looks toward the hand of God, not seeming to lack, has quickly left the desire of the moment.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἰθείην στάθμῃσιν ἐπὴν διατεκμήρωνται","severity":"info","text":"The opening image of measuring with straight rules and the alignment of two lights (eyes) into one sight is a metaphor for spiritual focus and the union of desire with Christ.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πόθος","severity":"info","text":"πόθος (desire) is a key term in Gregory's ascetic vocabulary, denoting a purified longing for Christ that contrasts with worldly attachments.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χεῖρα Θεοῖο","severity":"info","text":"The phrase 'hand of God' (χεῖρα Θεοῖο) echoes biblical imagery of divine provision and guidance, e.g., Psalm 31:5 LXX or Isaiah 40:10.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πορθμὸν περόωσα","severity":"info","text":"The image of crossing a strait (πορθμόν) and sailing the Ionian Sea draws on classical and patristic metaphors for the soul's perilous journey toward God.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κύκλος ἀνελίσσεται ἐσθλός","severity":"info","text":"The 'good circle' (κύκλος ἀνελίσσεται ἐσθλός) describes the reciprocal dynamic of desire and vision between the soul and Christ, a structural motif in the passage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὁ δ' ὡμάρτησε σίδηρος","severity":"caution","text":"The phrase 'the iron missed the mark' (ὁ δ' ὡμάρτησε σίδηρος) is obscure; it may refer to a failed surgical or crafting attempt, but the exact referent is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the iron' (σίδηρος) in line 5 is ambiguous; it may be a surgical instrument or a tool in a measuring metaphor.","The transition from the eye metaphor to the ship metaphor is abrupt, leaving the logical connection implicit."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Εἰ γὰρ δϊστεύσειε τεὴν φρένα Χριστὸς ἄνωθεν, Καὶ μεσάτην τρώσειεν ἀναψύχοντι βελέμνῳ, Ἀμφοτέρους κεν ἔρωτας ἐποπτεύουσ' ἑκάτερθεν, Γνοίης κέντρον ἄνακτος ὅσον γλυκερώτερόν ἐστι. Τί πλέον; υἱήεσσιν ἀναχλοάζουσι τοκῆες Γηροκόμοις, ἀλόχῳ τε πόσις, ἄλοχός τε ἀκοίτῃ. Ξυναὶ δ' εὐφροσύναι τε, καὶ ἄλγεα καὶ μελεδῶναι Κουφότεραι, σκάζοντι δέ τις βεβαὼς μέγ' ἔρεισμα. Αὐτὰρ ἐμοὶ τοκέες μὲν, ὅσοι καλὸν ἐξεδίδαξαν, Παῖδες δ', οὓς ἐδίδαξα. Ὁμόζυγα δ' οἶον ἐδέγμην Χριστὸν, ὃς ἀζυγέας προσπτύσσεται ἔξοχον ἄλλων, Εἰ καὶ πᾶσι πάγη, σταυρόν τ' ἐπὶ πάντας ἄειρεν. Ὧ καὶ καγχαλόωσα, καὶ ἢν ἀποθύμια βάλλῃ, Χαίρω, καί με τίθησιν ἐλαφροτέρην καὶ ἀνίῃ, Ὡς χρυσὸν χοάνοισι καθαιρόμενον ῥυπόωντα. Σωφροσύνης δ' ἥν σοί γε γάμος καὶ δεσμὸς ἐέργει, Τῆς μὲν ἐγὼν οὐ σάρκα, Λόγον δ' ἐπίκουρον ἔθηκα, Καὶ πόθον, ὃς κρατέων ἀλλότριον ἐκτὸς ἔθηκεν, Ὥς τις ἐλαφροτέροισι λέων θήρεσσιν ἐπιστάς. Σάρκες γὰρ τελέθουσιν ὁμόφρονες ἐν παθέεσσι· Τοὔνεκα καί τιν' ἴσασι φέρειν χάριν ἀλλήλῃσι. Σοὶ βέβριθε τράπεζα, τρύφος δ' ἐμὲ μικρὸν ἔθρεψεν, Ὡς καὶ χιλιάδας Χριστὸς μέγας ἔν ποτ' ἐρήμοις. Σοὶ ποτὸν ἡμερίδων, τὸ δ' ἐμὸν μέθυ πλούσιον αἰεὶ, Κρῆναι, καὶ ποταμοὶ, καὶ φρείατα μακρὰ νάουσι. Σοὶ λιπόωντα πρόσωπα, καὶ εἴματα σιγαλόεντα, Κόσμος ἐμοὶ ῥυπόωσα κόμη, καὶ εἵματα λυπρά. Εἷμα φέρω χρυσοῖσι τινασσόμενον θυσάνοισι Χριστὸν, ἐμῆς ψυχῆς κρυπτὸν περικαλλέα κόσμον. Εὐνή σοι μαλακὴ, τὰ δὲ ῥήγεα σάκκος ἔμοιγε, Καὶ στιβὰς ἐν δαπέδῳ, καὶ δάκρυσι δευομένη χθών. Σοὶ τιμήεις χρυσὸς, ἐμοὶ κόνις ἱμερόεσσα.","english":"If Christ from above should shoot your mind with a double arrow, and strike the middle with a life-giving dart, then, as the two desires watch from either side, you would know how much sweeter the king's center is. What more? Parents delight in their children who tend them in old age, a husband in his wife, and a wife in her husband. Joys are shared, and griefs and cares are lighter, and for one who limps, a steadfast companion is a great support. But for me, parents are those who taught me well, and children are those I taught. As a spouse I received only Christ, who embraces the unyoked above all others, even though he was fixed for all and raised the cross over all. Whether I laugh or am struck by displeasure, I rejoice, and it makes me lighter and freer from pain, like gold cleansed of filth in a crucible. As for the chastity which marriage and its bond restrain for you, I set not flesh but the Word as my ally, and desire which, ruling, placed the alien outside, like a lion standing over lighter beasts. For flesh is of one mind in its passions; therefore they know how to bear gratitude to one another. Your table is laden, but a small morsel nourishes me, as great Christ once fed thousands in the desert. Your drink is from vines, but my rich intoxication is always from springs, rivers, and deep-flowing wells. Your faces are sleek and your garments splendid; my adornment is filthy hair and shabby clothes. I wear Christ, shaken in golden tassels, the hidden beautiful ornament of my soul. Your bed is soft, but my blankets are sackcloth, and my bed is a pallet on the ground, and the earth wet with tears. Gold is precious to you, but to me dust is lovely.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δϊστεύσειε","severity":"info","text":"The verb δϊστεύω means 'to shoot with a double arrow' or 'to aim two arrows at once', suggesting a simultaneous double strike. Here it is used metaphorically for Christ's penetrating insight.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σταυρόν τ' ἐπὶ πάντας ἄειρεν","severity":"info","text":"This phrase alludes to the universal significance of the cross in Christian theology, echoing Paul's language of Christ's cross being raised for all (cf. Galatians 3:13, Colossians 2:14).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χρυσὸν χοάνοισι καθαιρόμενον ῥυπόωντα","severity":"info","text":"The image of gold purified in a crucible (χοάνοισι) is a common patristic metaphor for spiritual refinement through suffering, found in authors like Clement of Alexandria and John Chrysostom.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὡς καὶ χιλιάδας Χριστὸς μέγας ἔν ποτ' ἐρήμοις","severity":"info","text":"This recalls the Gospel miracle of the multiplication of loaves (Matthew 14:13-21, Mark 6:30-44, Luke 9:10-17, John 6:1-14), where Christ fed thousands in the wilderness.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σοὶ ... ἐμοὶ ...","severity":"info","text":"The passage employs a sustained antithetical structure contrasting the addressee's worldly life with the speaker's ascetic existence, a common rhetorical device in Gregory's moral poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κόσμος ἐμοὶ ῥυπόωσα κόμη","severity":"info","text":"The description of filthy hair as adornment reflects the ascetic ideal of renouncing physical beauty, a theme later influential in Byzantine monastic literature and hagiography.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀναψύχοντι βελέμνῳ' (life-giving dart) is ambiguous: it may refer to a spiritual arrow that revives or to a cooling/refreshing dart, but the context favors the former as a metaphor for divine grace.","The identity of the addressee is not specified; it could be a generic interlocutor or a specific person, but the contrast suggests a rhetorical opponent or a representative of worldly values."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Μόσχου γαυροτέρη σὺ, κατηφιόωσα νένευκα. Καγχάζεις γελόωσα, παρήϊον οὔ ποτ' ἔλυσα. Κύδεος ἱμείρεις, τὸ δ' ἐμὸν κλέος οὐκ ἐπὶ γαίης. Αὐτὰρ ἐπὴν δὴ ταῦτα διαθρήσῃς καὶ ἴδηαι, Ἄθρει καὶ τὰ γάμοιο προσάντεα λάτρισι σαρκός. Ὤνιός ἐστι δάμαρτι πόσις, καὶ τοῦδε χέρειον Πολλάκις οὐδ' ἀγαθὸς, καὶ ὤνιος εὖνις ἀκοίτῃ Πολλάκι καὶ στυγερή· τυκτὸν κακὸν, οὐδ' ἀπόπεμπτον. Εἰ μὲν γὰρ ἐσθλοὶ καὶ ὁμόφρονες, εἰς ἓν ἰόντων Κουφότερος βιότοιο πλόος καὶ μικτὸς ἀήτης. Εἰ δὲ κακοὶ, πόνος ἔνδον ἐφέστιος, ἔχθος ἄπαυστον. Θήσομεν οὔτε κακοὺς, καὶ ὁμόφρονας· ἀλλὰ βαρεῖα Πολλάκι καὶ νεόνυμφον ἐπὶ ζυγὸν ἤλυθε μοίρη. Νυμφίος, εἶτα νέκυς· θάλαμος, τάφος· ἄμμιγα τερπνοῖς Ἄλγεα· μικρὸν ἄεισμα, παροίτερον ἐσθλὸν ἀνιγροῦ. Ἄλλος πυρσὸν ἀνῆψε γαμήλιον, ἔσβεσεν ἄλλος. Ἄλλον τις δ' ὀνόμηνε πάϊς πατέρ', ἄλλος ἄτεκνος Ἐξαπίνης, ὅρπηξ τις ὅπως ἀνέμοιο τιναχθείς. Ἄρτι κόρη, μετέπειτα γυνὴ, μετέπειτα δὲ χήρη.\n\nΝυκτὶ μιῇ τάδε πάντα, καὶ ἤματι πολλάκι μούνῳ. Ἑλκομένη πλοκάμους, κόσμον τ' ἀπὸ τῆλε βαλοῦσα Νυμφίδιον, δρύπτουσα παρήϊα χερσὶν ἀραιαῖς, Αἰδὼ παρθενίης πικροῖς παθέεσσι λιποῦσα, Αἰνόμορον καλέουσα πόσιν, καὶ οἶκον ἔρημον Μυρομένη, χῆρόν τε λέχος, καὶ πένθος ἄωρον. Σιγήσω τοκετοῖο βέλη καὶ ἄχθεα νεκρὰ Μήτρης ἐν λαγόνεσσι, πικρὸν καὶ ἀμήτορα καρπὸν, Οὐ τεκέων, τεκέων δὲ τάφους πάρος, εἶτα τεκούσας, Πρεσβυτέρους τοκετοῖο μόρους, ἄλοχόν τε λοχείην. Σιγῶ δ' ἠλιτόμηνα, καὶ ἔκφρονα, καὶ παράσημα, Λώβην ἀνδρομέης γενεῆς, καὶ παίγνια σαρκός.","english":"You are more arrogant than a calf, yet you have bowed your head in dejection. You laugh with a cackle, but you have never loosened your cheek. You yearn for glory, but my fame is not upon the earth. But when you have examined these things and seen them, look also at the steep slopes of marriage for slaves of the flesh. A husband is for sale to a wife, and often worse than that, not even good, and a bed is for sale to a bedmate, often even hateful; it is a manufactured evil, not to be sent away. For if they are noble and of one mind, going together, the voyage of life is lighter and the breeze is mixed. But if they are evil, there is labor at home, unceasing enmity. We will posit neither evil nor of one mind; but often a heavy fate has come even to a newlywed upon the yoke. A bridegroom, then a corpse; a bridal chamber, a tomb; griefs mixed with pleasures; a brief song, the good more fleeting than the painful. One has lit the marriage torch, another has extinguished it. One has been called a child's father, another childless suddenly, like a shoot shaken by the wind. Just now a maiden, then a wife, then a widow.\n\nAll these things in one night, and often in a single day. Dragging her hair, casting away her bridal adornment from afar, tearing her cheeks with slender hands, leaving behind the shame of her virginity in bitter sufferings, calling her husband ill-fated, and bewailing her empty home, her widowed bed, and untimely grief. I will be silent about the arrows of childbirth and the dead burdens of a mother in her womb, the bitter and motherless fruit, not of children, but tombs of children before the mothers who bore them, deaths older than birth, and a childbed without a child. I am silent about miscarriages, and the senseless, and the misshapen, the ruin of the male race, and the playthings of the flesh.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μόσχου γαυροτέρη σὺ, κατηφιόωσα νένευκα","severity":"info","text":"The opening contrasts arrogance (γαυροτέρη, 'more arrogant') with dejection (κατηφιόωσα νένευκα, 'bowed in dejection'), setting up a rhetorical pattern of reversal that pervades the passage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γάμοιο προσάντεα","severity":"info","text":"προσάντεα (neuter plural) means 'steep' or 'difficult'; here it metaphorically describes marriage as a steep slope, emphasizing hardship for those enslaved to the flesh (λάτρισι σαρκός).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὤνιός ἐστι δάμαρτι πόσις","severity":"info","text":"The notion of a husband being 'for sale' (ὤνιος) may echo the commodification of marriage in biblical wisdom literature (e.g., Sirach 26:23 on the purchase of a wife), though no direct quotation is present.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σιγήσω ... Σιγῶ","severity":"info","text":"The repeated 'I will be silent' (Σιγήσω, Σιγῶ) forms a rhetorical praeteritio, listing horrors of childbirth and infant death while claiming to pass over them, intensifying the pathos.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἠλιτόμηνα, καὶ ἔκφρονα, καὶ παράσημα","severity":"info","text":"These terms refer to miscarriages (ἠλιτόμηνα), stillbirths or deformed fetuses (ἔκφρονα), and monstrous births (παράσημα), reflecting ancient medical and moral concerns about reproductive anomalies.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρήϊον οὔ ποτ' ἔλυσα","severity":"caution","text":"The phrase 'you have never loosened your cheek' is obscure; it may refer to a gesture of grief or shame (cf. tearing the cheek in mourning), but the exact sense is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παρήϊον οὔ ποτ' ἔλυσα' is ambiguous: it could mean 'you have never relaxed your cheek' (i.e., never smiled genuinely) or 'you have never torn your cheek' (a mourning gesture), but the context of laughter suggests the former.","The identity of the addressee (σὺ) is unclear; it may be a generic personification of worldly ambition or a specific interlocutor from the preceding passage."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Ταῦτα ταλαντεύοι τις, ὅπη πλάστιγγος ἐρωὴ Δερκόμενος, καὶ πολλὸν ἐμὸς βίος ὕψος ἀνέλκοι Πρὸς Θεὸν ὑψιμέδοντα, πᾶσι περίφαντος ἀρίστοις. Αἴσχεα δ' ἀλλήλων σιγήσομεν· ὣς γὰρ ἔοικε Παρθενίης στόμα σεμνὸν ἐπεσβολίας ἀλεείνειν. Εἰ δὲ σὺ παρθενίῃ προφέρεις θεοειδέϊ μώμους, Εἴ πού τις καὶ βαιὸν ἐμὴν ᾔσχυνε πορείην, Καὶ Χριστοῖο χιτῶνα τὸν ἄσπιλον αἴσχεϊ μίξε, Σῶν ἀγαθῶν τὸ πρῶτον ἐν ἀμπλακίῃσιν ὑποστὰς, Ὀψίγαμος, ἁγνοῦ τε φυγὰς μεγάλου βιότοιο· Μνήσω δὴ καὶ ἐγὼ κλοπέης πανταίσχεος εὐνῆς, Ἣν ἀλιτροὶ κλέπτουσι, Θεοῦ πατέοντες ἀπειλός. Τοῦτο γὰρ ἐν θνητοῖσι κακῶν ὀλοώτατόν ἐστι Πάντων, καὶ μαλεροῖο πυρὸς πλέον ἔγκατα δάπτον, Εὖτέ τις ἀλλοτρίῃ πελάων κακομήχανος εὐνῇ, Καὶ γόνον ἀμφήριστον ἔχει, καὶ δεσμὸν ἔρωτος. Ἀλλὰ σὲ μὲν μοιχοὶ καὶ ἀλάστορες οὔτι γάμοιο Εἴργουσιν· γαμέει δὲ καὶ ὃς ἐνὶ φάσγανον ἧκε Δυσμενέος πλευρὴν μοιχοκτόνον, εἰσέτι λύθρου Στάζων ἀνδρομέοιο, καὶ ὃς ὑπάλυξεν ἀκωκήν. Τῶν δέ με τίς Χριστοῖο πόθον ἀποτηλόθι θήσει Ἀφραδέων, ψηφὶς δὲ μικρὴ ῥόον εὐρὺν ἐφέξει; Οὐ θέμις, οὐδ' ἐπέοικεν, ἐπεὶ πολὺ λώϊόν ἐστιν, Αἰρομένων πλεόνων, πίπτειν τινὰς (εἰ θέμις εἰπεῖν Τόνδε λόγον γλώσσῃσιν ἐναντίον), ἠὲ χαμάζε Μίμνειν δειδιότας, μή που πτερὸν ἐς χθόνα ῥεύσῃ. Οἱ μὲν γὰρ ἐσθλοὶ, Χριστοῦ κλέος, οἱ δὲ κάκιστοι, Ὥς τε λίθον πέμποντες ἐς οὐρανὸν ἀφραδίῃσι, Δέχνυνται κακίην τε καὶ αἴσχεα οἷσι καρήνοις Ἄγγελος ἦν τοπάροιθεν Ἑωσφόρος. Ἀλλὰ πεσόντος, Οὐρανίοις παρέμιμνεν ἑὸν κλέος, ὡς δὲ μαθηταῖς Οὐδὲν Ἰούδας ὄνειδος, ἐπεὶ πέσεν, ἀλλ' ὁ μὲν ὦκα Ἐξ ἀριθμοῦ λογάδων, οἱ δ' ἕνδεκα μίμνον ἄριστοι.","english":"Let one weigh these things, observing where the beam of the balance inclines, and let my life draw up its great height toward the high-ruling God, conspicuous to all the best. We shall be silent about each other's shameful deeds; for it seems fitting that the holy mouth of virginity avoid slander. But if you reproach my divinely formed virginity with faults, if anywhere someone has defiled my path even a little, and has mixed the spotless tunic of Christ with shame, having first undergone your own good things in transgressions—a late-marrier, a fugitive from the great life of purity—then I too shall recall the utterly shameful bed of theft, which sinners steal, trampling the threat of God. For this among mortals is the most destructive of all evils, more than devouring fire it consumes the entrails, when someone crafty in evil approaches another's bed, and has a disputed offspring and a bond of love. But adulterers and avengers do not at all keep you from marriage; even he who has driven a sword into the side of an enemy, a slayer of adulterers, still dripping with human gore, marries, and he who has escaped the blade. But who will set the desire for Christ far from the foolish? And will a small pebble block a broad stream? It is not lawful, nor is it fitting, since it is far better, when more are raised up, that some fall (if it is lawful to speak this word contrary to tongues), than that the fearful remain low, lest a wing flow down to the ground. For some are noble, the glory of Christ, others the worst, as if sending a stone to heaven in their folly, they receive evil and shame upon their heads, where the angel was formerly the Dawn-bringer. But when he fell, his glory remained among the heavenly ones, just as to the disciples Judas is no reproach, since he fell, but he was quickly removed from the number of the chosen, while the eleven remained the best.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταῦτα ταλαντεύοι τις, ὅπη πλάστιγγος ἐρωὴ Δερκόμενος","severity":"info","text":"The image of weighing on a balance (πλάστιγγος ἐρωή) is a moral metaphor: one should judge life by its alignment with God, not worldly standards.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρθενίης στόμα σεμνὸν","severity":"info","text":"παρθενίης στόμα σεμνὸν ('holy mouth of virginity') personifies virginity as a sacred speaker; Gregory contrasts it with slander (ἐπεσβολίας).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστοῖο χιτῶνα τὸν ἄσπιλον","severity":"info","text":"The 'spotless tunic of Christ' alludes to the seamless robe (John 19:23) as a symbol of purity; mixing it with shame (αἴσχεϊ μίξε) echoes Pauline imagery of defiling the body as Christ's garment (1 Cor 6:19-20).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἑωσφόρος","severity":"info","text":"Ἑωσφόρος ('Dawn-bringer') is the Greek name for Lucifer, the morning star, identified with Satan's fall in Christian tradition (cf. Isa 14:12 LXX). Gregory uses it to contrast prelapsarian glory with postlapsarian shame.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ δ' ἕνδεκα μίμνον ἄριστοι","severity":"info","text":"The eleven apostles remaining after Judas's fall (cf. Acts 1:15-26) parallel the heavenly ones retaining glory after Lucifer's fall; Gregory contrasts the one who fell with the many who remained faithful.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ θέμις εἰπεῖν τόνδε λόγον γλώσσῃσιν ἐναντίον","severity":"caution","text":"Gregory hedges his argument that some may fall when many are raised, calling it 'contrary to tongues'—possibly a rhetorical caution against appearing to condone sin, or a textual crux if the phrase is corrupt.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'you' addressed in the passage is ambiguous: it may be a generic critic of virginity or a specific opponent. The phrase 'late-marrier' (ὀψίγαμος) could refer to a historical figure or a type."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Καὶ πόντος τιν' ὄλεσσεν, ὁ δ' ἱστία λευκὰ πετάσσας, Πλώει ναυηγοῦ λεύσσων τάφον, ἢ ἀπὸ τύμβου Πείσματα λυσάμενος, πρυμνήσια δ' ἔνθεν ἀνῆψε. Μῆτερ ἐμὴ, κέλεαί με λιπεῖν βίον ὧδ' ἀνιόντα, Ἠὲ λόγον στήσωμεν, ἐπεὶ κράτος ἐστὶ θυγατρὸς, Κάρτος ἐμὸν, τοκέων δὲ καὶ ὡς κράτος; Εἰ δ' ὅτι μήτηρ Παρθενίης σὺ γέγηθας, ὅσον κλέος ἐστὶν ἐμοῖο; Οὐκ ἀΐεις ὅτι πάντες, ὅσους κατέλεξας ἀρίστους, Ἐκ τοκέων, τοκέων δὲ δικαιότεροι καὶ ἀρείους; Καὶ Χριστὸς Μαρίης μὲν, ἀτὰρ πολὺ φέρτερός ἐστιν, Οὐκ οἶον Μαρίης τε, καὶ οὓς περὶ σάρκες ἔχουσιν, Ἀλλὰ καὶ οὐρανὸς εὐρὺς ὅσους νόας ἀμφικαλύπτει. Καὶ στάχυς ἐξ ὀλίγου μὲν, ἀτὰρ στάχυς ἐβλάστησε Σπέρματος, ἐκ ψαμάθου δὲ μέγ' ἔξοχος ἔπλετο χρυσός. Ἡ δὲ λόγοιο κορωνίς· ἐπ' ἀμφοτέροισι βίοισιν, Ἀζυγίῃ τε γάμῳ τε, τίν' εἰκόνα μῦθος ἐφεύροι· Ὧδέ κεν ἀθρήσειας ἐμοῦ μύθοιο τελευτήν. Χειμέριαι νιφάδες, τὰ δέ γ' ἄνθεα εἴαρος ὥρῃ, Καὶ πολιὴ ῥικνοῖο, τὸ δὲ σθένος ἡβώοντος. Ἤδη δ' ἄνθεα μέν γ' ἐνὶ χείματι, χειμέριαι δὲ Ὤφθησαν νιφάδες ποτ' ἐν ἤμασιν εἰαρινοῖσι. Καὶ πολιὴν ἀνέτειλε νέος, καὶ γῆρας ἐλαφρὸν Ἔδρακον ἀρτιχνόοιο πολὺ σθεναρώτερον ἀνδρός. Ὡς ἄρα συζυγίη μὲν ἔφυ χθονὸς, ἀζυγίη δὲ Χριστοῦ παμβασιλῆος ὁμόζυγος. Ἀλλὰ καὶ ἔμπης Παυράκι παρθενίη μὲν ἐπὶ χθόνα νεῦσε βαρεῖα, Συζυγίη δ' ἤϊξε πρὸς οὐρανὸν, ἔνθεν ἀέλπτως Ἄμφω ψευδόμεναι, ἡ μὲν γάμον, ἡ δὲ κορείην.","english":"And the sea has destroyed some, while another, spreading white sails, sails, looking at the tomb of a shipwrecked man, or having loosed the moorings from a tomb, has fastened the stern cables elsewhere. My mother, you urge me to leave this life that is rising up, or shall we set up an argument, since the power of a daughter is my power, but what power of parents? But if, mother, you rejoice in virginity, what glory is there for me? Do you not hear that all whom you have listed as best are from parents, and are more just and better than their parents? And Christ is from Mary, but he is far superior, not only to Mary and those who have flesh, but also to all the minds that the broad heaven encompasses. And the ear of grain sprouted from a small seed, but the ear sprouted; from sand great gold has arisen. And the crown of the argument: for both lives, celibacy and marriage, what image might the story devise? Here you might see the end of my story. Winter snowflakes, and the flowers of springtime, and the gray hair of a wrinkled man, and the strength of a youth. But now flowers in winter, and winter snowflakes have been seen in spring days. And a young man has grown gray hair, and I have seen a light old age much stronger than a newly bearded man. So indeed marriage is of the earth, but celibacy is the consort of Christ the all-king. But nevertheless, heavy virginity has bowed down to the earth, and marriage has rushed to the heaven, whence unexpectedly both are false, one of marriage, the other of maidenhood.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ πόντος τιν' ὄλεσσεν","severity":"info","text":"The opening image of a shipwreck and a survivor sailing past a tomb is a moral exemplum: one learns from another's disaster. The Greek is vivid but the syntax compressed.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρθενίης","severity":"info","text":"παρθενίη (Ionic/poetic for παρθενία) means 'virginity' or 'maidenhood'. Gregory uses it as a technical term for the ascetic life of celibacy, contrasted with γάμος (marriage).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς Μαρίης","severity":"info","text":"The reference to Christ born of Mary echoes the New Testament (e.g., Matthew 1:18–25) and is used to argue that even the best parents produce superior offspring, supporting the speaker's defense of virginity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀζυγίη τε γάμῳ τε","severity":"info","text":"The debate between celibacy (ἀζυγίη) and marriage (γάμος) was a common theme in early Christian ascetic literature. Gregory here presents both as valid paths, though celibacy is ultimately aligned with Christ.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ δὲ λόγοιο κορωνίς","severity":"info","text":"This phrase marks the rhetorical climax (κορωνίς = 'crown' or 'finishing stroke') of the argument. Gregory then introduces a series of paradoxical images to show that neither celibacy nor marriage is inherently superior.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Παυράκι παρθενίη","severity":"caution","text":"The word Παυράκι is obscure; it may be a variant of παῦρος ('small' or 'scanty') or a proper name. The sense is that 'heavy virginity' (i.e., asceticism) has bowed to earth, while marriage has risen to heaven—a paradoxical reversal.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Παυράκι παρθενίη' is ambiguous: it may mean 'scanty virginity' or be a proper name. The reading taken is 'heavy virginity' based on context.","The final line 'ἡ μὲν γάμον, ἡ δὲ κορείην' is textually uncertain; κορείην may be a misspelling of κορείη (maidenhood) or a different word. The translation follows the manuscript reading."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"Ἀλλὰ, φίλοι τοκέες τε καὶ ἄζυγες εἰσέτι κοῦροι, Μέχρι τίνος χθαμαλοῖσιν ἐοικότες ἠὲ χελώναις, Ἢ καὶ λοξοβάμοισι καὶ ὀκταπόδεσσι παγούροις, Ἢ δολιχῶν ὀφίων σκολιοῖς μηρύμασι γαστρὸς Ζώοιτε στυγερῷ βεβαρηότες ἄχθεϊ σαρκός; Δεῦρ' ἄγε καὶ Χριστοῖο παραιφασίην ἀΐοντες, Κάλλος τ', εὐκλείην, πλοῦτον, γένος, ὄλβον, ἅπαντα. Ῥίψαντες, κακότητος ἀπηνέος ἔκγονα τερπνὰ, Ἔνθεν ἀνεγρόμενοι, ζωῆς ἐπιβῶμεν\n\nἐλαφρῆς, Ἁγνότατοι καθαροῖσιν ὁμόφρονες οὐρανίοισιν, Ὥς κεν δὴ μεγάλοιο Θεοῦ τελέθοντες ὀπηδοὶ, Γηθόσυνοι μέλπωμεν ἑόρτιον ὕμνον ἄνακτι· Εἰς δὲ γάμον λήξαντες, ἀπ' ἀγλαΐης παραδείσου, Καὶ γαῖαν πολύμοχθον, ἅ θ' ἕσπεται ὀλλυμένοισιν, Ἔμπαλιν ἐξ ἀδέτοιο βίου πρὸς κῦδος ἴωμεν, Καὶ φυτὸν ἄλσεος ἐσθλὸν, ὅθεν πέσον ἀφραδίῃσι. Τοῖα καὶ ἀζυγίη θεοείκελος. Οἱ δὲ δικασταὶ Συζυγίην ποθέοντες, ὅμως στέψουσι κάρηνον Παρθενίης. Χριστὸς δὲ διδοὺς γέρας ἀμφοτέροισι, Τὴν μὲν δεξιτερῇ παραστήσεται ἐγγύθι χειρὶ, Τὴν δ' ἑτέρην λαιῇ, κῦδος δέ τε καὶ τὸ μέγιστον. Βʹ. Ὑποθῆκαι παρθένοις. Νίκη μὲν δὴ σεῖο, καὶ ὃς μάλα σαρκὸς ἑταῖρος, Ὧδε δίκην δικάσειε. Μικρὸν δ' ἐπέεσσιν ἐμοῖσι, Παρθένε κυδήεσσα, καὶ ἀγλαόμητι, περίφρων, Οὔατα παρθεμένη, καὶ ἐνὶ φρεσὶ σῇσι βαλέσθαι Μῦθον ἐμόν. Πολιῆς δὲ παραίφασίς ἐστιν ἀρίστη. Μή σε νόος τρώσειεν ὑπερνεφέουσαν ἐρωαῖς. Πολλάκι γὰρ πτῶσις μὲν ἀπὸ χθονὸς ὑψόσ' ἄειρεν, Ἐς χθόνα δ' ὕψος ἔθηκε. Θεῷ τάδε τέθμια κεῖται, Εὐμενέειν γοεροῖσιν, ὑπερφιάλους δὲ κολούειν. Μηδὲ μικροῖς μέτροισι τεὴν σταθμώμενος οἶμον, Εἴ τινα παρθρέξειας ἀπόδρομον, ἠὲ κάκιστον, Τέρμα πέλειν ἀρετῆς τόδ' ὀΐεο·","english":"But, dear parents and still unwed youths, how long will you resemble lowly tortoises, or even sideways-walking eight-footed crabs, or the twisted coils of long serpents' bellies, weighed down by the hateful burden of flesh? Come now, hearing the revelation of Christ, cast away beauty, glory, wealth, lineage, prosperity—all things, the pleasant offspring of harsh wickedness. Awakening from here, let us embark on a light life, most pure, sharing the mind of the pure heavenly ones, as followers of the great God, joyfully singing a festal hymn to the Lord. And having ended in marriage, from the splendor of paradise, let us go back from a life without foundation to glory, and to the noble tree of the grove from which we fell in folly. Such is the godlike state of celibacy. But those who long for marriage, the judges, will nevertheless crown the head of virginity. Christ, granting a reward to both, will place one near his right hand, the other at his left—glory and the greatest honor. B. Admonitions to virgins. Victory indeed is yours, and whoever is a companion of the flesh would judge thus here. But to my words, O glorious, bright-minded, prudent virgin, lend your ears and take my story to heart. The counsel of an old man is best. Let not your mind be wounded by the impulses of the cloud-dwelling one. For often a fall from the ground has raised one high, and height has brought one low. These ordinances lie with God: to be gracious to the sorrowful and to humble the arrogant. Nor, measuring your path by small measures, if you have run past something off-course or very base, think that this is the limit of virtue.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀζυγίη θεοείκελος","severity":"info","text":"Gregory presents celibacy as 'godlike' (θεοείκελος), a strong theological claim that virginity mirrors the divine state, contrasting with the burden of flesh described earlier.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φυτὸν ἄλσεος ἐσθλὸν, ὅθεν πέσον ἀφραδίῃσι","severity":"info","text":"This alludes to the tree of paradise and the fall of Adam and Eve (Genesis 3), a common typology in patristic literature for original sin and the loss of Eden.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πολλάκι γὰρ πτῶσις μὲν ἀπὸ χθονὸς ὑψόσ' ἄειρεν, Ἐς χθόνα δ' ὕψος ἔθηκε","severity":"info","text":"This reversal motif echoes classical and biblical wisdom (e.g., Proverbs 16:18, Greek gnomic poetry) about humility and pride, adapted to an ascetic context.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βʹ. Ὑποθῆκαι παρθένοις","severity":"info","text":"The letter 'B' marks a new section, 'Admonitions to virgins,' shifting from general exhortation to direct address of a virgin, a common structural device in Gregory's poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χριστὸς δὲ διδοὺς γέρας ἀμφοτέροισι","severity":"info","text":"Gregory's image of Christ rewarding both celibacy and marriage with positions at his right and left hands was influential in Byzantine ascetic literature, balancing two ideals.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Νίκη μὲν δὴ σεῖο, καὶ ὃς μάλα σαρκὸς ἑταῖρος","severity":"caution","text":"The phrase 'victory is yours, and whoever is a companion of the flesh' is ambiguous: it may mean the flesh's companion (i.e., the married) also judges virginity victorious, or it may be a rhetorical concession.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the cloud-dwelling one' (ὑπερνεφέουσαν) is unclear: possibly a demonic tempter or a personification of pride.","The phrase 'from a life without foundation' (ἐξ ἀδέτοιο βίου) is obscure; it may refer to the instability of worldly life or a specific ascetic concept."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"οὐ γὰρ ἄριστον Τῶν ὀλίγων προφέρειν. Μέτρον δέ σοί ἐστιν ἐφετμὴ, Καὶ Θεὸς, οὗ σύ γ' ἄπωθε, καὶ εἰ τροχαλώτερος ἄλλων. Σκέπτεο μὴ καθύπερθεν ὅσων, ὁπόσων δ' ὑπένερθεν Ἑστηὼς, πάντων προφερέστατος εὔχεαι εἶναι. Οὐρανὸς εὐρὺς ὕπερθε, σὺ δ' ἐν χθαμαλοῖσιν ἀείρῃ. Ἔκλυον, ὡς νεπόδεσσι καθ' ὕδατος αὐγάζονται Μήνη τ', ἠέλιός τε καὶ ἀστέρες. Οὐ μὲν ἄρ' οἵ γε Κωφὰ δ' ἀληθείης ἰνδάλματα εἰσορόωντες, Τέρπονθ' ὡς φωστῆρσιν ἀφαυροτάτοισι τύποισιν. Οὔ ποτε γὰρ νώτων πολιῆς ἁλὸς ἐξαναδύντες, Ἀτρεκέως λαμπτῆρας ἐθηήσαντο πάροιθεν· Ἢ τάχ' ἂν ἐσκέψαντο φάος καὶ παίγνια φωτός. Ὥς τινες· οὐ γὰρ ἄνακτος ἐτήτυμον ἔδρακον ὕψος· Μικρὸν ἀναθρώσκοντες, ἔχειν δοκέουσι πᾶν ὕψος. Ἀλλὰ σὺ τοῦ μὲν ἔμαρψας, ὃ δ' ἔλπεο, τοῦδ' ἐπίβαινε Βαθμοῖς ἐν πλεόνεσσιν, ἀεὶ τὸ πρόσθε δεδορκώς. Καὶ στάσις ἐστὶ κάκιστον· ἐπείγεο δ' ὡς καταμάρψων, Μέχρι σε καὶ πυμάτην ἐπὶ βαθμίδα Χριστὸς ἀνάξει. Μὴ δέ σε Μῶμος ὄπισθε βάλοι, καὶ γλῶσσα κακίστη Ἰὸν ἐχιδναῖον πέμπουσ' ἐπὶ σοῖσι καλοῖσι, Δοιαὶ γὰρ μερόπεσσιν ὁδοὶ, καὶ δισσὸν ὄνειδος· Ἡ μὲν γάρ τε κακὴ, καὶ ἐς τέλος ἶσον ἄγουσα, Ἡ δ' ἀγαθὴ, καὶ τῆσδε φίλον τέλος, ὡς ἐπέοικε. Μῶμος δ' ἀμφοτέρῃσιν· ἐπεὶ γλώσσης τί κεν ἦεν Φέρτερον, εἰ μούνοισιν ἐπέχραε τοῖσι κακίστοις; Νῦν δ' ἡ μὲν πάντεσσιν ὁμῶς ἀγαθοῖς τε κακοῖς τε Λύσσα πέλει. Σὺ δέ μοι φράδμων καὶ ἐπίσκοπος εἶναι Ἀμφοτέρων, καὶ τὴν μὲν ὀπίζεο, ἥ τις ἀλιτροῖς Ἕσπεται, ὡς κακότητα φύγῃς, τὴν γλῶσσα χαλέπτει.","english":"It is not best to surpass the few. Your measure is the command, and God, whom you have thrust away, even if you are more swift than others. Consider how many are above you, how many below you, standing, you boast to be the most preeminent of all. The broad heaven is above, and you are raised among the lowly. I have heard how in the waters the moon, the sun, and the stars are mirrored for those who dwell in the deep. But those who gaze at these mute images of truth delight in the faintest patterns of the luminaries. For never, having emerged from the back of the gray sea, have they truly beheld the lamps before them; or they would have discerned light and the play of light. As some: for they have not seen the true height of the king; leaping up a little, they think they possess all height. But you have grasped this, hope for that, and step onto this with more steps, always looking to what is before. And standing still is the worst thing; hasten as if to overtake, until Christ leads you to the final step. And let not blame from behind strike you, nor the worst tongue sending viperous venom upon your good deeds. For there are two roads for mortals, and a double reproach: one is evil and leads to an equal end, the other is good and has a dear end, as is fitting. But blame attends both; for what would be mightier than the tongue, if it attacked only the most wicked? But now it rages alike against all, both good and bad. Be wise and watchful for both, and shun the one that follows the wicked, so that you may flee evil, and the tongue that harries.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ γὰρ ἄριστον Τῶν ὀλίγων προφέρειν","severity":"info","text":"The opening denies the value of surpassing only a few, setting up a contrast with the preceding passage's call to abandon worldly goods.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐφετμὴ","severity":"info","text":"Ἐφετμὴ (command) likely refers to divine commandment or the monastic rule, a key concept in Gregory's moral exhortation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐρανὸς εὐρὺς ὕπερθε, σὺ δ' ἐν χθαμαλοῖσιν ἀείρῃ","severity":"info","text":"The image of the broad heaven above and the lowly below echoes Psalm 113:11 (LXX) and the humility theme in Proverbs.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νεπόδεσσι","severity":"info","text":"Νεπόδεσσι (those who dwell in the deep) refers to fish or aquatic creatures, a metaphor for those trapped in material illusion.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δοιαὶ γὰρ μερόπεσσιν ὁδοὶ","severity":"info","text":"The two roads motif recalls the Pythagorean Y and the Choice of Heracles, common in moral philosophy, adapted to Christian asceticism.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ δέ μοι φράδμων καὶ ἐπίσκοπος εἶναι","severity":"info","text":"The address shifts to a direct exhortation to the reader, marking the conclusion of the moral argument with a call to vigilance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ τροχαλώτερος ἄλλων' could mean 'even if you are more swift than others' or 'even if you are more rough than others'; the draft takes 'swift' as a metaphor for moral progress.","The identity of 'ἄνακτος' (king) is ambiguous: it may refer to God, Christ, or a spiritual master; the draft interprets it as God."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Τῆς δ' ἑτέρης μοι τόσσον ἔχειν δέος, ἣν ἀγαθοῖσιν Ἐχθρὸς ἐφοπλίζει πικρὴν κακὸς, ὅσσον ἀήτου Ἀγγίαλος πέτρη καὶ κύματος ἀγνυμένοιο. Μήτ' αἰσχρόν ποτε μηδὲν, ὃ πλείοσιν εὔαδε, ῥέξῃς, Μή τ' ἀγαθοῦ λήξειας, ὅ κεν στυγέωσι κάκιστοι. Ἔρδειν δ' εὐκλείης μὲν ἐπάξια. Ἢν δ' ἀπέῃσι, Μή σέ γ' ἀνιάτω ψεύστης λόγος, ἀλλ' ἴθι πρόφρων Τὴν ὁδόν. Οἱ δ' ὑλάοιεν ἐτώσια, οὐδὲν ἔρωτος Θειοτέρου βλάψουσιν. Ὁ δὲ φθόνος ὄμματα τήκοι. Μηδὲ σύ γ' ἐκ Σοδόμων προφυγὼν, καὶ τέφραν ἀλύξας Τοῦδε βίου, θείου τε πυρὸς στονόεσσαν ἀπειλὴν, Εἰς Σόδομα βλέψειας, ἐπεὶ λίθος αἶψα παγήσῃ, Στήλη καὶ κακίης, καὶ ἀργαλέου θανάτοιο. Μηδ' ἐκ μὲν Σοδόμων κλέψῃς πόδας, ἐν πεδίοις δὲ Γείτοσι δηθύνειν ἆσσον πυρὸς, ἀλλὰ τάχιστα Σώζεσθαι πρὸς ὄρος, μή σε πυρὸς ὄμβρος ἐπίσσῃ. Μήτε λίην τρομέειν σαρκὸς φύσιν, ὡς ἀδάμαστον. Οὐ θεόθεν γὰρ τάρβος, ὃ δέσμιον ἄνδρα τίθησι. Μήτε λίην σάρκεσσιν ἐφιέμεναι μαλακῇσι, Μή σε κατὰ κρημνῶν ῥίψῃ κόρος οὐ δοκέοντα. Πρόφρων μὲν τρηχεῖαν ἴθι τρίβον. Εἰ δ' ἐπιβαίης, Σκέπτεο μή τις ὄλισθος, ὅπως ἐπὶ τέρμα πελάσσῃς Ἅπτωτος, στεινὸν δὲ διεξελάσῃς πυλεῶνα, Ἔνθα φάος τε κλέος τε, κακῶν τ' ἄμπνευσις ἁπάντων. Εἰτρομέεις, καλάμην σπινθὴρ ὅτι τυτθὸς ἀνάπτει, Θάρσει· ὄμβρος ἄνωθεν καταψύξει φλόγα πολλὴν, Εὐχαί τε,","english":"Of the other I have this much fear, which the evil Enemy arms against the good, bitter as a stormy shore against a rock and a breaking wave. Never do anything shameful that pleases the many, nor cease from the good which the most wicked hate. Do deeds worthy of good repute. If it is absent, let not a lying word distress you, but go forward willingly on the path. Let them bark in vain; they will not harm the more divine love. Let envy waste its eyes. Do not, having fled from Sodom and escaped the ash of this life and the grievous threat of divine fire, look back at Sodom, lest you be instantly turned to stone, a pillar of both vice and grievous death. Do not steal your feet from Sodom only to linger in the plains near neighbors more swiftly than fire, but hasten to the mountain to be saved, lest a rain of fire overtake you. Do not tremble too much at the nature of the flesh, as if it were untamable. For fear that enslaves a man is not from God. Do not yield too much to soft flesh, lest satiety cast you down a cliff when you least expect it. Go forward willingly on the rough path. If you set foot on it, take care that no slip occurs, so that you may reach the end without falling, and pass through the narrow gate, where there is light and glory and respite from all evils. If you tremble because a small spark kindles straw, take courage: a rain from above will quench a great flame, and prayers,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σοδόμων","severity":"info","text":"Sodom is a biblical city destroyed by divine fire (Gen 19). Gregory uses it as a type of sinful life from which one must flee without looking back.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"στήλη καὶ κακίης, καὶ ἀργαλέου θανάτοιο","severity":"info","text":"The pillar of salt into which Lot's wife was turned (Gen 19:26) is alluded to as a warning against backsliding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐχθρὸς","severity":"info","text":"Here 'the Enemy' is a standard Christian term for the devil, who arms the wicked against the good.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μήτ' ... Μή τ' ... Μηδὲ ... Μήτε ... Μήτε","severity":"info","text":"A series of negative imperatives (μή + subjunctive) structures the passage as a catalogue of prohibitions, each warning against a specific moral error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πυλεῶνα","severity":"info","text":"The narrow gate recalls the 'strait gate' of moral progress (cf. Matt 7:13-14) and the image of the two ways in classical and Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγνυμένοιο","severity":"caution","text":"The form ἀγνυμένοιο (genitive of ἀγνύμενος) is a poetic variant for ἀγνυμένου; the sense 'breaking wave' is clear but the morphology is unusual.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἣν ἀγαθοῖσιν Ἐχθρὸς ἐφοπλίζει πικρὴν κακὸς' could be read as the Enemy arming the wicked against the good, or arming the good with bitterness; the translation takes the former as more natural."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"στοναχαί τε, καὶ ἤματα δακρυόεντα, Ἐννύχιαι μελεδῶναι, ἔρως θ' ὅλος ἀμφὶ ἄνακτα. Τοῖα σαοφροσύνης καλὰ φάρμακα, οἷς σὺ, φέριστε, Οὐδ' εἴδωλα πόθοιο χερειοτέρου ποτὲ θήσεις Σῇσιν ἐνὶ πραπίδεσσιν, ἁγνὸν δέ τε καὶ νόον ἕξεις, Ὡς νηὸς μεγάλοιο Θεοῦ καὶ Πνεύματος αἴγλη. Παρθένε, παρθένος ἴσθι καὶ οὔασι, καὶ φαέεσσι, Καὶ γλώσσῃ· πᾶσιν γὰρ ἐπίτροχός ἐστιν ἁμαρτάς· Οὔατα μὲν πτερόοιτο μόνοις ἐσθλοῖσι λόγοισιν, Αἰσχροῖσι δὲ θύρετρα καὶ ἀφραδέεσσι τετάσθω. Ὄμματα δ' ἐν νυμφῶσι τεοῖς βλεφάροισιν ἐρύχθω Σώφρονα, μηδὲ μάχλοις κινήμασι κέντρον ἐγείροι Χείλεα δ' αὖ, καλύκεσσιν ὁμοίϊα, δέσμια κείσθω, Καὶ μῦθος ποθέοιτο. Πόδες δ' ὑπέροπλον ἰόντε Ψεῦσται παρθενίης, καὶ ἴθματα πόρνον ἔχει τι. Ῥωγαλέον δὲ χιτῶνα, καὶ οὐ τρυφέωντα κάρηνα Αἴδεο, μὴ σηρῶν καλὰ νήματα. Μάργαρος ἄλλην Κοσμείτω, καὶ χρυσὸς ἐπαστράπτων μελέεσσιν, Ὧν καὶ γραπτὰ πρόσωπα, χθονίων πλάσματα χειρῶν, Εἰκόνος οὐρανίης ἀλλότρια, εἰκόνες αἰσχραὶ, Μαχλοσύνης στῆλαί τε καὶ οὐ λαλέοντες ἔλεγχοι, Κινύμενοι πίνακες, μυστήρια νυκτὸς ἐνηοῦς, Αἴσχεα μαρμαίροντα, τάφοι κρύπτοντες ὀϊζύν. Τῶν ἄπο τηλόθ' ἴοιο, παραστάτι κυδήεσσα Κάλλει κρυπτομένῳ, νύμφη Χριστοῖο ἄνακτος. Ὄμματα δ' ὄμμασι μίσγε, λόγῳ λόγον, ἁγνὰ καὶ ἁγνοῖς. Μή ποτε μηδὲ γέλωτι γέλων, καὶ θάρσεϊ θάρσος. Ἐκ γὰρ δὴ τοιῶνδε κακὸς μερόπεσσιν ὄλισθος. Ἄρσενα πάντ' ἀλέεινε, συνείσακτον δὲ μάλιστα, (Μεῤῥᾶς πικρὸν ὕδωρ, καὶ πείθεο, παρθένος ἁγνή,) Κἢν χρυσοῖο πέλῃ καθαρώτερος, ἢ ἀδάμαντος Στεῤῥότερος. Διπλοῦν γὰρ ἔπι δέος.","english":"groans and tearful nights, wakeful cares, and a love wholly centered on the Lord. Such are the fair remedies of chastity, with which you, O best one, will never set images of baser desire in your mind, but will keep your thought pure and holy, as a great temple of God and a radiance of the Spirit. Virgin, be a virgin in your ears, in your eyes, and in your tongue; for in all these sin is prone to slip in. Let your ears be winged only for noble words, and let doors be shut against shameful and foolish ones. Let your eyes be restrained within your eyelids in modesty, and let them not rouse a sting with wanton movements. Let your lips, like flower-buds, lie bound, and let speech be restrained. Feet that go arrogantly are false to virginity, and have something of a harlot's step. Be ashamed of a tattered garment and of a head not adorned with luxury, not of fine silken threads. Let another be adorned with pearl and with gold flashing on her limbs—these are painted faces, creations of earthly hands, alien to the heavenly image, shameful images, monuments of wantonness and voiceless reproaches, moving pictures, mysteries of the nightly bride, glittering shames, tombs concealing misery. From these go far away, O glorious attendant, with hidden beauty, bride of Christ the Lord. Mingle eye with eye, word with word, chaste with chaste. Never mingle laugh with laugh, nor boldness with boldness. For from such things comes a grievous fall for mortals. Shun all males, especially the one who is brought in (bitter water for the youth, and believe me, O pure virgin), even if he be purer than gold or harder than adamant. For there is double fear.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σαοφροσύνης","severity":"info","text":"The Greek term σαοφροσύνης (sōphrosynēs) denotes 'chastity' or 'self-control', a cardinal virtue in ascetic literature. Gregory uses it to frame the entire passage as a manual of sexual renunciation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νηὸς μεγάλοιο Θεοῦ καὶ Πνεύματος αἴγλη","severity":"info","text":"The image of the virgin as a 'temple of God and radiance of the Spirit' echoes 1 Corinthians 3:16–17 and 6:19, where the body is a temple of the Holy Spirit. Gregory adapts Paul's metaphor to virginity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συνείσακτον","severity":"info","text":"The term συνείσακτον (syneisakton) refers to a 'spiritual brother' or 'introduced male' living in close quarters with a virgin, a practice condemned by early church councils (e.g., Council of Nicaea, can. 3). Gregory warns against it as a source of scandal.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παρθένε, παρθένος ἴσθι καὶ οὔασι, καὶ φαέεσσι, Καὶ γλώσσῃ","severity":"info","text":"Gregory structures the passage as a tripartite exhortation: ears, eyes, and tongue. Each sense is given a command (winged for good, restrained, bound), forming a rhetorical crescendo that culminates in the prohibition of mingling with males.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μάργαρος ἄλλην Κοσμείτω, καὶ χρυσὸς ἐπαστράπτων μελέεσσιν","severity":"info","text":"The rejection of pearls and gold as 'painted faces' and 'shameful images' parallels Clement of Alexandria's Paedagogus 2.3–4, which condemns luxury as alien to Christian simplicity. Gregory adapts this to virginity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μεῤῥᾶς πικρὸν ὕδωρ","severity":"caution","text":"The phrase 'Μεῤῥᾶς πικρὸν ὕδωρ' is textually uncertain; the Coptic may reflect a corruption or a gloss. The reading 'bitter water for the youth' is adopted, but the exact referent (a proverb? a place name?) remains ambiguous.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Μεῤῥᾶς πικρὸν ὕδωρ' is obscure; it may be a proverbial expression or a corrupted proper name. The translation 'bitter water for the youth' is conjectural.","The identity of the 'one who is brought in' (συνείσακτον) is not specified; it could refer to a specific individual or a generic type of male companion."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Εἰ σὺ πέποιθας Σαρκὶ τεῇ, τίς πίστις ὁμωροφίοις μελέεσσι, Μή σοι μὲν καθαρόν τε καὶ ἄσπιλον ὄμμα, νόος τε, Φρὴν δ' ἑτέρη κεύθοι τι χοὸς, καὶ πνεῦμα διώκοι; Ἐκ σαρκῶν ἐπὶ πνεῦμα μετήλυθες, ἔνθεν ἀέρθης· Πῶς αὖθις σάρκεσσιν ὁμὸν βίον αἰνήσασα, Νυμφίον ἱμερόεντα τεῆς ζηλήμονα μορφῆς Αἰσχύνεις, μή πού σε κεδνῆς φιλότητος ἀμέρσῃ, Ὡς δισσὴν, σκάζουσαν ἐπ' ἀμφοτέροισι πόδεσσι; Χριστὸν ἔχεις ἀγαπητὸν, ἀπόπτυσον ἄνδρας ἅπαντας. Τί χρῄζεις ἐπίκουρον ἔχειν χατέοντ' ἐπικούρου Πῶλοι μὲν πώλοισι φίλοι, ἔλαφοί τ' ἐλάφοισι, Καὶ ψῆρες ψήρεσσιν, ἁγνῷ δέ τε τίμιος ἁγνός. Ἀλλ' ἔμπης κακόμητιν ἀλεύεο, μή σε δολώσῃ, Καὶ πινυτόν περ ἐόντα· σοφοῖς δέ τε καὶ πλέον ἔχθει. Πολλάκις ἐξ ἀγαθοῖο κακὸν πόρσυνε καὶ ἐσθλοῖς. Νῦν φάος, εἶτα σκότος, ἔνδον μόρος, εἶδαρ ὕπερθεν. Καὶ σαίνει γλυκεροῖσι, καὶ ὄλλυσι κευθομένοισι. Πολλάκι μὲν συνάγειρεν ὁμόφρονας ἀλλήλοισι Πνεύματι, καὶ φάος ἦλθεν, ἐπωνυμίην τέ γε σεμνὴν, Τὴν ἀγάπην καλέουσιν, ὑπήλυθεν. Αὐτὰρ ἔπειτα Ἐκ κραδίης ἐπὶ σάρκας ἄγων πόθον ἐγγὺς ἐούσας, Ἢ πῦρ, ἠὲ πυρὸς σημήϊα λυγρὰ δίδωσιν. Εἴ τοι μηδὲ πυρὸς σημήϊον, ἀλλὰ τάχιστα Πλήξεις εἰσορόωντας. Ἑτοιμότεροι δέ τε πάντες Εἰς κακίην τελέθουσι. Ῥόος δ' ἐπὶ πρηνὲς ὁδεύει. Ἀλλὰ δόμος, καὶ εἷμα, τράπεζά τε, ἀδρανίη τε Γήραος ἀργαλέοιο, τόδ' ἤγαγεν αἶσχος ἀρωγόν. Χρύσεα χαλκείων διαμείβεαι, εἰ γανόωντος Ἀντὶ βίου μικρὴν καὶ ἀεικέα τέρψιν ἐδέξω.","english":"If you trust your flesh, what trust is there in limbs that share a roof? Let your eye be pure and spotless, and your mind, but if another heart hides some filth, and spirit pursues it? You have passed from flesh to spirit, from there you were lifted; how then, praising a life mingled again with flesh, do you shame a bridegroom who yearns and is jealous of your form, lest he deprive you of noble love, as one double, limping on both feet? You have Christ as beloved; spit out all men. Why do you need a helper who himself lacks a helper? Foals are friends to foals, deer to deer, and jackdaws to jackdaws; to the pure, the pure is honorable. Yet still beware of the evil-minded, lest he deceive you, even if he is prudent; and be even more hostile to the wise. Often from good, evil contrives, and from the noble. Now light, then darkness; within, fate; above, food. And it fawns with sweet things, and destroys with hidden things. Often it gathered like-minded ones to each other in spirit, and light came, and a name, indeed a holy one, which they call love, crept in. But then, drawing desire from the heart to the flesh that is near, it gives either fire or wretched signs of fire. If not even a sign of fire, then quickly you will strike those who look on. And all are more ready for evil. A stream flows downhill. But house, and clothing, and table, and the weakness of grievous old age—this brought shame as an ally. You exchange gold for bronze, if for a shining life you received a small and unseemly pleasure.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰ σὺ πέποιθας Σαρκὶ τεῇ, τίς πίστις ὁμωροφίοις μελέεσσι","severity":"info","text":"The opening couplet poses a rhetorical question: if one trusts one's own flesh, what trust can be placed in limbs that share a roof? The term 'ὁμωροφίοις' (sharing a roof) suggests cohabitation, likely with a spouse or companion, and the argument warns against physical intimacy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Νυμφίον ἱμερόεντα τεῆς ζηλήμονα μορφῆς","severity":"info","text":"The 'bridegroom' (Νυμφίον) is Christ, described as yearning (ἱμερόεντα) and jealous (ζηλήμονα) of the virgin's form. This personification of Christ as a jealous lover is a common trope in early Christian ascetic literature, emphasizing exclusive devotion.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸν ἔχεις ἀγαπητὸν, ἀπόπτυσον ἄνδρας ἅπαντας","severity":"info","text":"The exhortation to 'spit out all men' (ἀπόπτυσον ἄνδρας ἅπαντας) echoes Pauline language of renouncing worldly attachments (cf. 1 Cor 7:29-31) and aligns with the ascetic ideal of spiritual marriage to Christ, a theme developed in early Christian virginity literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πῶλοι μὲν πώλοισι φίλοι, ἔλαφοί τ' ἐλάφοισι, Καὶ ψῆρες ψήρεσσιν","severity":"info","text":"The comparison of like animals (foals, deer, jackdaws) associating with their own kind is a classical topos (cf. Aristotle, Historia Animalium) used here to argue that the pure should associate only with the pure, reinforcing the ascetic ideal of separation from worldly society.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Νῦν φάος, εἶτα σκότος, ἔνδον μόρος, εἶδαρ ὕπερθεν","severity":"info","text":"This line presents a series of antitheses (light/darkness, fate/food) that structure the warning about deceptive appearances. The abrupt shifts mirror the theme of sudden moral reversal, a common rhetorical device in Gregory's moral poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀλλὰ δόμος, καὶ εἷμα, τράπεζά τε, ἀδρανίη τε Γήραος ἀργαλέοιο, τόδ' ἤγαγεν αἶσχος ἀρωγόν","severity":"caution","text":"The syntax is compressed: 'house, clothing, table, and the weakness of grievous old age—this brought shame as an ally.' The referent of 'this' (τόδ') is ambiguous; it may refer to the preceding list of material comforts or to the weakness of old age. The sense is that worldly supports become allies of shame.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'bridegroom' (Νυμφίον) is clear as Christ, but the phrase 'ζηλήμονα μορφῆς' could imply jealousy of the virgin's beauty or of her form as a vessel of purity. The compressed syntax in the final lines leaves unclear whether 'shame' (αἶσχος) is brought by material comforts or by old age."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Οὐδ' εἴ μοι χρυσοῖο, καὶ ἠλέκτροιο τάλαντα, Καὶ πεδία χλοάοντα καὶ εὐρέα πώεα δοίης, Καὶ δόμον αἰγλήεντα, καὶ Ἀλκινόοιο τράπεζαν, Οὐδ' εἴ μοι βίον ἄλλον ἀγήραον ἀντὶ παρόντος, Οὐδέ κεν ὣς λιπόχριστον ἐγὼ βίον αἰσχρὸν ἑλοίμην. Ἄρτος ἐμοὶ στείνοιτο, ποτὸν τὸ ὕδωρ ποθέοιτο· Φύλλα συκῆς μ', ὡς πρόσθεν Ἀδὰμ Εὐάν τε, καλύπτοι Καὶ σήραγγας ἔχοιμι πετρῶν δόμον, ἤ τινα φηγοῦ Κευθμῶνα, σχέδιόν τε βίον, καὶ θηρσὶν ὁμοῖον· Ἤ τινα πὰρ πυλεῶνα βεβλημένος, ἄχθος ἀρούρης, Ἀνδρὸς ὑπερφιάλοιο, πένης, καὶ Λάζαρος ἄλλος, Ἕλκοιμι ζωήν τε λυγρὴν καὶ σῶμα πονηρόν. Νῦν τάδε, χάσμα δ' ἔπειτα, καὶ ἄντιτα πάντα τὰ τερπνά. Σοὶ κόρος, ἄλγος ἔμοιγε· μικρὸν, καὶ πάντα λέλασται. Ἓν πάντες μετὰ τύμβον, ἴη κόνις· ἶσος ὁ χῶρος Δμώεσι καὶ βασιλεῦσι. Τὸ δὲ πλέον, οὐκ ἀΐδαο; Τοὔνεκα μήτ' ἀγαθοῖσιν ἰαίνεο τοῖς παρεοῦσι, Μήτε λίην μογεροῖσιν ἄσαι φρένα τοῦδε βίοιο. Ἦ γὰρ ὁμοῦ τερπνοῖσι καὶ ἄλγεα πάντ' ἀπολείψεις Οὐ μετὰ δήν. Τί δὲ μακρὸν","english":"Not if you gave me talents of gold and electrum, and green fields and broad flocks, and a gleaming house, and Alcinous's table, not if you gave me another ageless life in place of the present one, not even then would I choose a shameful life smeared with gold. Let my bread be coarse, let my drink be water; let a fig leaf cover me, as once it covered Adam and Eve; let me have caves of rocks for a home, or some hollow oak, a makeshift life, like the beasts; or let me be cast down before some gate, a burden on the earth, a poor man, another Lazarus, dragging out a wretched life and a sickly body. Now these things, then a chasm, and all pleasures are reversed. For you, satiety; for me, pain; a little while, and all is forgotten. All are one after the tomb: dust; the space is equal for slaves and kings. And what more is there than Hades? Therefore, do not be warmed by present goods, nor distress your mind too much with the hardships of this life. For together with pleasures you will leave all pains behind, not after death. Why prolong?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀλκινόοιο τράπεζαν","severity":"info","text":"Alcinous's table is a Homeric reference to the luxurious feasts of the Phaeacian king (Odyssey 7–13), used here as a symbol of worldly opulence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρος","severity":"info","text":"Lazarus alludes to the beggar in Luke 16:19–31, a figure of extreme poverty and suffering, contrasting with the rich man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φύλλα συκῆς μ', ὡς πρόσθεν Ἀδὰμ Εὐάν τε","severity":"info","text":"The fig leaf covering Adam and Eve recalls Genesis 3:7, where they sew fig leaves after the Fall, symbolizing primal simplicity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Νῦν τάδε, χάσμα δ' ἔπειτα","severity":"info","text":"The phrase 'now these things, then a chasm' marks a rhetorical shift from present ascetic choice to eschatological reversal, emphasizing the transience of earthly pleasures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λιπόχριστον","severity":"info","text":"λιπόχριστον (lit. 'smeared with gold') is a rare compound adjective, likely coined by Gregory, intensifying the rejection of gilded shame.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἄρτος ἐμοὶ στείνοιτο, ποτὸν τὸ ὕδωρ","severity":"info","text":"The ascetic ideal of coarse bread and water echoes Cynic and early Christian desert traditions, paralleling Gregory's own monastic leanings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ἐφημερίοιο βίοιο; Ξεῖνος δ' ἴσθι πάροικος ἐπ' ἀλλοτρίης χθονὸς ἕρπων· Ἔνθεν ἀναστήσει σε Θεὸς ἐς πατρίδα σεῖο, Μικρὸν ἀεθλεύσαντα, πόνων δέ τε μεῖζον ἄεθλον. Καὶ σὺ φίλοις τεκέεσσιν, Ἰωναδὰβ ἔξοχε μῆτιν, Ὄλβον ἐπισπεύδων τὸν ὑπέρτατον ἐν μερόπεσσι, Τόνδε νόμον μῦθόν τ' ἐφθέγξαο· «Παῖδες ἐμοῖο, Δεῦτε, πατρὸς δέξασθε τὸν οὐ πόρε πλοῦτον ἔμοιγε, Οὔτ' ἄλλῳ ποτὲ παιδὶ πατὴρ φίλος, ἔμπεδον αἰεί. Μὴ δόμον οἰκήσητε περίγραπτον μελέεσσι, Μὴ γαίην ἀρόσητε. Τί δ' ἄμπελος ὔμμιν ὄνειαρ; Ἐν σκηναῖς ναίοιτε, μέθυσμά τε καὶ γλυκὺ πῶμα Μή ποτ' ἐφ' ὑμετέρῳ λαιμῷ, μὴ, τέκνα, χέοιτε, Ἀλλὰ Θεῷ ζώοιτε, Θεὸν δέ τε πλοῦτον ἔχοιτε Μοῦνον, ἀεὶ ζώοντα, ὁμοίϊον, ἀστυφέλικτον.» Ὣς ἄρ' ἔφη· παῖδες δὲ πατρὸς ἐτέλεσσαν ἐφετμήν. Οἶδα δ' ἐγὼ καὶ λαὸν ὑποσχεσίης ἐπὶ γαῖαν Ἰέμενον, τοῦ πρόσθε πυρὸς στύλος ἡγεμόνευε, Καὶ νεφέλης ἕλκοντος ἀσημάντου δι' ἐρήμης· Ὧ πόντος ὑπόειξε, καὶ οὐρανὸς εἶδαρ ἔδωκε, Καὶ πέτρη βλάστησεν ὕδωρ, ὁ δ' ἐχάσσατ' ὀπίσσω Εὐρὺ ῥέων ποταμὸς, καὶ ἥλιος ἔσχεθε δίφρον, Καὶ παλάμῃσι τρόπαιον ἀνὴρ ἔστησε ταθείσαις Σταυρὸν ὑποσκιάων, πίστις δ' ἐπέδησεν ἀκωκάς. Ἠλίας δὲ κόραξι τράφη, καὶ γραῖαν ἔθρεψε Σιδονίην τυτθῇσιν ἐνὶ ψεκάδεσσι βίοιο, Οὔ ποτέ γ' ἐν πενιχρῇ σιπύῃ λήγοντος ἀλεύρου, Καὶ κεράμοιο βρύοντος ἀεὶ τόσον ὑγρὸν ἔλαιον, Ὅσσον ἀφύσσετο χερσὶ φιλοξείνοιο γυναικός. Ἑβραῖοι δέ τε παῖδες ἑὴν ποθέοντες ἐδωδὴν, Ὅφρα κε μὴ βασιλῆος ἐνὶ χρανθῶσι τραπέζῃ, Ἀσσυρίης καθύπερθε φλογὸς χαίροντες ἔβησαν, Ἔνθεν ἀναψύχοντες, ἑὰ πρὸς δώμαθ' ἵκοντο.","english":"of ephemeral life. Be a guest, a sojourner creeping on another's land; from here God will raise you to your own fatherland, after you have struggled a little, but the prize of your labors is greater. And you, to your dear children, O Jonadab, preeminent in wisdom, urging the highest wealth among mortals, spoke this law and tale: \"My children, come, receive from your father the wealth he did not provide for me, nor ever for any other child has a loving father provided, steadfast always. Do not inhabit a house bounded by limbs, do not plow the earth. What benefit is the vine to you? Dwell in tents; never pour wine or sweet drink down your throat, my children, but live for God, and have God alone as your wealth, ever-living, constant, unshaken.\" So he spoke; and the children fulfilled their father's command. I know also a people yearning for a land of promise, whom a pillar of fire led before, and an unmarked cloud drew through the desert; the sea gave way for them, the sky gave food, a rock sprouted water, a wide-flowing river drew back, the sun stopped its chariot, and a man set up a trophy with outstretched hands, shading a cross, and faith bound the spear-points. Elijah was fed by ravens, and he fed an old Sidonian woman with tiny drops of his livelihood, the flour never failing in the poor bin, and the jar always brimming with as much liquid oil as the hospitable woman's hands drew forth. And the Hebrew children, longing for their own food, lest they be defiled at the king's table, joyfully walked over the Assyrian flame, cooling themselves from there, until they reached their own homes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἰωναδὰβ","severity":"info","text":"Jonadab (or Jehonadab) is a biblical figure, son of Rechab, who commanded his descendants to abstain from wine and live in tents (2 Kings 10:15–23; Jeremiah 35). Gregory uses him as a model of ascetic renunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πυρὸς στύλος","severity":"info","text":"The pillar of fire that led Israel through the wilderness (Exodus 13:21–22). Gregory alludes to the exodus narrative, including the parting of the Red Sea and manna from heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠλίας δὲ κόραξι τράφη","severity":"info","text":"Elijah fed by ravens recalls 1 Kings 17:2–6, where ravens bring him food during drought. Gregory also references the widow of Zarephath (Sidonian woman) whose oil and flour miraculously multiplied.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑβραῖοι δέ τε παῖδες","severity":"info","text":"The Hebrew children walking through the Assyrian flame alludes to Shadrach, Meshach, and Abednego in Daniel 3, who were preserved from the fiery furnace by their faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰωναδὰβ","severity":"info","text":"The Rechabites, descendants of Jonadab, were a nomadic, abstemious group in Jewish tradition. Gregory adapts their story to advocate Christian asceticism, emphasizing rejection of material wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὣς ἄρ' ἔφη· παῖδες δὲ πατρὸς ἐτέλεσσαν ἐφετμήν","severity":"info","text":"This line concludes the Jonadab episode and transitions to a series of biblical exempla (Exodus, Elijah, Daniel), each illustrating divine provision and ascetic virtue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μικρὸν ἀεθλεύσαντα, πόνων δέ τε μεῖζον ἄεθλον' could be read as 'after struggling a little, the prize of your labors is greater' or 'after struggling a little, but the prize of your labors is greater'; the translation adopts the former.","The identity of 'ἀνὴρ' who sets up a trophy with outstretched hands shading a cross is ambiguous; it may refer to Moses (with hands raised in prayer) or a later figure; the translation interprets it as a typological reference to Christ."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Καὶ Δανιὴλ λείουσι ῥιφεὶς βορὰ μαινομένοισι, Θρέψε μὲν οὔτι λέοντας, ἐπεὶ χέρας ἐξεπέτασσεν, Ἀερίην δ' ἐνὶ χερσὶν ἐδέξατο δαῖτα προφήτου. Σπλάγχνων δ' ἐκ μεσάτων ἀπερεύξατο θεῖον Ἰωνᾶν Θὴρ ἁλὸς, οἷον ἔδεκτο τριήμερον. Ὦ μέγα θαῦμα! Πίστις γὰρ συνέερκτο καὶ ἐν σπλάγχνοισι προφήτῃ. Ἀκρὶς Ἰωάννου δὲ τροφὴ καὶ κηρίον ἦεν Ἄγριον, ὑψιλόφων τε τρίχες ἔσθημα καμήλων, Καὶ δόμος οὐρανὸς εὐρὺς, ἐρημαῖαί τε χαμεῦναι. Τίς Θέκλαν ἐσάωσεν ὑπὲκ πυρὸς, ἢ τίς ἔδησε Θηρῶν ὠμοβόρων κρατερὸν μένος; Ἦ μέγα θαῦμα! Παρθενίη καὶ θῆρας ἐκοίμισεν, οὐδ' ἐτάλασσαν Παρθενικῆς δέμας ἁγνὸν ἑαῖς γενύεσσι μιῆναι. Οὐδὲ μὲν οὐδ' ἁγνῆς ἐπιλήσομαι (οὐ γὰρ ἔοικε), Σωσάννης, εἰ καί μιν ὑπὸ ζυγὸν ἤγαγεν ἀνὴρ, Σωφροσύνης ἣ τόσσον ἔχεν πόθον, ὥστε φυγοῦσαν Χεῖρας ἀθεσμοτάτας, ψήφοις τ' ἀδίκοισι δικαστῶν Ἐς μόρον ἑλκομένην, πόθ' ὑπὲκ θανάτοιο σάωσε Πνεῦμα νέου, πολιοῖο φρένας, καὶ μήδεα πυκνὰ Ὀρθοδίκου, δήσαντος ὑπὸ σφετέροισι λόγοισι Πρεσβυτέρους Βαβυλῶνος, ἀλιτροτάτους, ἀθεμίστους. Παύλου δ' αὐτὸς ἄκουσας, ὅσης κακότητος ἄεθλον, Ὁσσατίων μόχθων τε καὶ ἀργαλέων μελεδώνων Ἐν φιλίοις, ἐχθροῖς τε, καὶ εἰν ἁλὶ, καὶ κατὰ γαῖαν Ἤρατο, καὶ τριτάτοιο πόλου πρὸς χῶρον ἱκέσθαι, Καὶ θεῖναι γλυκερῇσιν ἐν ἄρκυσι κόσμον ἅπαντα. Κεῖνος καὶ λυπροῖσιν ἀγάλλεται, ὁππόσον οὔτις Δεξιτεροῖς. Μεσάτη δὲ κακῶν ἀρετὴ κατάκειται Ὡς ῥόδον ἐν στυγερῇσι καὶ ὀξείῃσιν ἀκάνθαις. Τῶν σὺ μνωομένη, τήρει βίον ἁγνὸν Ἄνακτι, Πάμπαν ἐν ἐλπωρῇσιν ἀμείνοσι, μή σε δολώσῃ Χρειὼ, ἥ τε τάχιστα καὶ ἔμφρονα φῶτα δαμάζει.","english":"And Daniel, cast to ravening lions as food, did not feed the beasts, for he spread out his hands, and received in his hands an airy meal from the prophet. And from the midst of its entrails the sea beast belched forth the divine Jonah, whom it had swallowed for three days. O great wonder! For faith was confined even within the prophet's entrails. John's food was locusts and wild honey, and his clothing was the hair of high-humped camels, and his home was the broad sky, and his bed was the desert floor. Who saved Thecla from the fire, or who bound the fierce might of raw-flesh-devouring beasts? O great wonder! Virginity tamed even beasts, and they dared not defile the pure body of the virgin with their jaws. Nor shall I forget the chaste one (for it is not fitting), Susanna, even though a man led her under the yoke, she who had such a desire for chastity that, fleeing the most lawless hands and the unjust votes of judges, as she was being dragged to her doom, the spirit of a young man, with the mind of an elder and shrewd counsels, saved her from death, binding the most sinful and lawless elders of Babylon under his own words by righteous judgment. You yourself have heard of Paul, what a prize of evil, of how many toils and grievous cares among friends, enemies, on the sea and on land, he endured, and to reach the region of the third heaven, and to set the whole world in sweet nets. That man rejoices even in wretched things as much as no one does in favorable ones. Virtue lies in the middle of evils, like a rose among hateful and sharp thorns. Remembering these things, keep your life pure for the Lord, wholly in better hopes, lest need deceive you, which quickly subdues even the prudent man.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιὴλ λείουσι ῥιφεὶς βορὰ μαινομένοισι","severity":"info","text":"Alludes to Daniel in the lions' den (Dan 6:16–23). The 'airy meal' refers to the prophet Habakkuk bringing food by divine intervention (Bel and the Dragon 1:33–39).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεῖον Ἰωνᾶν Θὴρ ἁλὸς","severity":"info","text":"Refers to Jonah swallowed by the sea creature (Jon 2:1–10). The three days (τριήμερον) echo the period before Jonah's deliverance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θέκλαν","severity":"info","text":"Thecla of Iconium, a virgin martyr from the apocryphal Acts of Paul and Thecla, was miraculously saved from fire and wild beasts. Gregory uses her as a model of chastity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σωσάννης","severity":"info","text":"Susanna, from the Greek addition to Daniel (Dan 13), was falsely accused by elders and saved by the young Daniel. Gregory emphasizes her chastity and Daniel's wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Παύλου","severity":"info","text":"Paul the Apostle. Gregory summarizes his trials and missionary work, referencing his journey to the 'third heaven' (cf. 2 Cor 12:2) and his 'sweet nets' of preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὦ μέγα θαῦμα","severity":"info","text":"This exclamation (twice) marks a rhetorical climax, emphasizing the miraculous nature of the examples. It structures the passage as a series of wonder tales.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prophet' who provides Daniel's meal is not named; likely Habakkuk from the apocryphal story. The 'third heaven' for Paul may be a conflation of 2 Cor 12:2 with later tradition."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Τοὔνεκα καὶ δολόμητις, ἐπεὶ Χριστοῦ βασιλῆος Εἰς πεῖραν καθέηκε, Θεὸν βροτὸν ἄμμιγα λεύσσων Πεινάοντ', ἐκέλευσε λίθους εἰς εἶδαρ ἀμεῖψαι, Ὥς κεν χρηΐζοντα ἐν ἄρκυσιν ᾗσιν ἕλῃσιν. Ἀλλὰ Θεοῦ μὲν ἅμαρτε, σὲ δὲ βροτὸν οὔλια σαίνει Ὡς βροτόν. Ἀλλὰ Θεοῦ γε πέλοις, καὶ τῆλε διώκοις Ἐχθρὸν, ὅλη μίμνουσα Θεοῦ, καὶ σαρκὸς ὕπερθεν. Μηδ' ὡς ἐν πλεκτοῖο χοροῦ περιηγέϊ κύκλῳ, Τὸν μὲν δεξιτερῇ κατέχοις, ἄλλον δέ τε λαιῇ, Ἶσον ἐφαπτομένη καὶ σχιζομένη θεότητος, Ἥμισυ μὲν Χριστοῖο, τόδ' ἥμισυ σαρκὸς ἐοῦσα· Ἢ πέλαγος τέμνουσα θοῇ καὶ ἐπαρτέϊ νηῒ, Πνεύματος ἱσταμένοιο καὶ εὔδια κυμαίνοντος, Ἴσχειν νηοπέδῃσι ταχὺν πλόον, ἢ δ' ἀπὸ γαίης Ἕλκεσθαι, νωθρήν τε δι' οἴδματος οἶμον ὁδεύειν, Ἄμφω ποντοπόροις καὶ πεζοπόροισιν ὁμοίην. Μηδὲ τεῇ ζωῇ βαλέειν ἐχενηΐδα σάρκα, Ἥτε καὶ ἱεμένην περ,\n\nὅμως κατὰ νῆα πέδησεν. Ἀλλ' ὥς τι στεινοῖο πόρου διὰ ῥεῖθρον ὁδεῦον Ῥοιζηδὸν, μολίβου περιηγέος ἐν κενεῶσιν Ὅλκοιο πλήθοντος ὅσον χάδε, καὶ πρὸς ἀνάντες Δέσμιον ἅλλεται ὦκα, βιαζόμενον κατόπισθεν, Ὣς κέλομαι σέο φίλτρον ἐνὶ πραπίδεσσι τεῇσι Σφιγγόμενον, Χριστοῖο καταντίον ὕψι φέρεσθαι, Ἠὲ καλὴν πίειραν ἐπικλύζειν τίν' ἄρουραν. Εἰ δὲ σύ γ' ἔνθα καὶ ἔνθα χέοις ψαμάθοισι βαθείαις, Ἢ κατὰ πετράων, ἢ λείμακος, ἠὲ χαράδρης, Ὤλετό σοι ῥόος ἐσθλὸς ἀσύνδετος, οὐδὲν ὄνειαρ.","english":"Therefore the crafty one, when he subjected the God-man, seeing Christ the king, to trial, commanded that stones be turned into food for the hungry one, that he might catch him in his own nets. But he missed the God, while he fawns upon you, the mortal, as a mortal. But may you belong to God, and far off pursue the enemy, remaining wholly God's, and above the flesh. Nor, as in a woven circle of a resounding dance, hold one with your right hand and another with your left, touching and dividing divinity equally, being half of Christ and half of flesh. Or, as a swift and well-fitted ship cutting the sea, with the wind standing still and the swell calm, either to hold a swift voyage with mooring cables, or to be dragged from the land and travel a sluggish path through the swell, like both seafaring and land-traveling. Nor cast upon your life the fish-stunning flesh, which, even when eager, nevertheless shackled the ship. But as a stream passing through a narrow channel, rushing, filling the hollows of a surrounding leaden channel as much as it holds, and leaping swiftly upward against the slope, constrained from behind, so I bid the love of you, compressed in your own wits, to be borne high before Christ, or to flood some fair fertile field. But if you pour it out here and there on deep sands, or over rocks, or a meadow, or a ravine, your noble stream perishes unconnected, of no benefit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοὔνεκα καὶ δολόμητις","severity":"info","text":"The phrase introduces the devil as 'crafty one' (δολόμητις), continuing the narrative of temptation from the previous passage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λίθους εἰς εἶδαρ ἀμεῖψαι","severity":"info","text":"Alludes to the temptation of Christ in the desert (Matthew 4:3, Luke 4:2), where the tempter suggests turning stones to bread.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐχενηΐδα σάρκα","severity":"info","text":"The 'fish-stunning flesh' (ἐχενηΐς) refers to the echeneis or remora, a fish believed to have the power to stop ships, used here as a metaphor for fleshly desires hindering spiritual progress.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μηδ' ὡς ἐν πλεκτοῖο χοροῦ περιηγέϊ κύκλῳ","severity":"info","text":"This passage shifts from narrative to a series of admonitions (Μηδέ... Μηδέ...), using vivid similes (dance, ship, stream) to urge the soul to remain wholly devoted to God.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥς τι στεινοῖο πόρου διὰ ῥεῖθρον ὁδεῦον","severity":"info","text":"The image of water forced through a narrow channel and leaping upward recalls Gregory's frequent use of hydraulic metaphors for spiritual ascent, paralleling his Orations (e.g., Oration 40).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἥμισυ μὲν Χριστοῖο, τόδ' ἥμισυ σαρκὸς ἐοῦσα","severity":"caution","text":"The text warns against a divided allegiance, but the precise theological nuance—whether against Apollinarianism or a more general dualism—is ambiguous; the Greek allows both readings.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἥμισυ μὲν Χριστοῖο, τόδ' ἥμισυ σαρκὸς' could be read as a critique of Christological heresies (e.g., Apollinarianism) or as a general warning against spiritual compromise; the context does not resolve the target.","The identity of 'σέο φίλτρον' ('your love') is unclear—possibly the soul personified, or a specific addressee within the poem's moral exhortation."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Εἰ μέν σοί γε πατὴρ ζώει φίλος, ὅς σε φάωσδε Ἤγαγεν, ἢ μήτηρ γλυκερὴ, καὶ φίλτρον ἀμεμφὲς, Εἰ σὺ κασιγνήτοισιν ἐρείδεαι εὐμενέουσιν, Ἢ τοκέων τοκέεσσιν ἀρηγόσιν, ἢ καὶ ἀρωγῆς Δευομένοις, τούτοις μὲν ὁμὸν βίον ἀμφαγαπάζειν Οὐ φθόνος, οὐδὲ πικρὸν καὶ ἀνάρσιον ἐνθάδε Μῶμος Ὄμμα βαλεῖ, τρίζειν καὶ σάνδαλα πολλάκι φάσκων· Ἔστι δὲ καὶ τόδ' ὄνειαρ ἐμοὶ, κακὸς ὄμματα βάλλων. Κεῖνος μὲν βαλέει, τὸ δ' ἐμὸν κέαρ ἔμπεδον ἔσται. Τῶν δ' ἄλλων μοι τόσσον ἀλεύεσθαι φιλότητα, Ἤ τοι μὴ φιλίην γε, συνωροφίην δ' ἀλεγεινὴν, Ἢ θάρσος δολερόν τε καὶ εὐθαλέεσσιν ἄπιστον, Ὁσσάτιον Χριστοῖο περιδράσσεσθαι ἔοικεν Ἔμπεδον ἐμπεφυυῖαν ἀειζώοισι πόθοισι. Μηδὲ σὺ παρθενίης μὲν ἔχειν πόθον ἱμεροέσσης, Τοῖς δ' ἄλλοις παθέεσσι τεὴν φρένα πάμπαν ἀνοίγειν, Σωφροσύνῃ κομόωσα· κακὸν δέ γε τοῦτο χέρειον, Τίκτεσθ' ἐξ ἀγαθοῖο κακὸν φθονεροῖο δόλλοισιν. Οὐ γὰρ τόσσον ἔμοιγε γάμος, οὐδ' ἔργα γάμοιο Φύξιμος, ᾧ γε Θεὸς θνητῶν γένος αἰὲν ἀέξει, Ὅσσον ἐμοῖς παθέεσσιν ἄκος καὶ ἄλκαρ ἀνεῦρον Παρθενίην. Ὧν εἰ μὲν ἐλεύθερον ἦμαρ ἔχοιμι, Ἔστι καὶ ἀζυγίης τις ἐμοὶ χάρις. Εἰ δὲ θύρετρα Θήρεσιν ἀμπετάσαιμι, φίλην φραγμοῖσιν ἁλωὴν Εἷρξας, ἣ φραγμοῖο τὸ μὲν πυκινῶς ἀράροιμι, Τῷ δὲ τρίβους οἴξαιμι παρατροχάουσιν ὁδίταις, Τί πλέον; Ἦ γὰρ ὁμῶς δηλήσατο ἐχθρὸς ἁλωὴν Πάντοθεν εἰσπίπτων. Καὶ γὰρ σέο πάντα δοκεύει, Ἔκτοθεν ὅττι βάλῃσι, καὶ ἔνδοθεν ὅττι λάβῃσιν, Ἀμφαδίην, λοχόων τε. Τίς ἂν κακότηθ' ὑπαλύξαι Ῥηϊδίως, μὴ Χριστὸν ἔχων ἐπιτάῤῥοθον αἰεί; Μὴ μικρὸν ἐν κακίῃ θείης ποτὲ μηδὲ τὸ μικρόν. Τυτθοῖς ἀντιόωσα, χερείοσιν οὔ ποτε κύρσοις.","english":"If your father is alive, dear friend, who brought you to the light, or your sweet mother, blameless in her love, if you lean on kindly brothers, or on helpful grandparents, or on those in need of aid—to share a common life with these is not envy, nor will bitter and hostile blame here cast its eye, often muttering about sandals. There is also this benefit for me: the one who casts an evil eye. He will cast it, but my heart will remain steadfast. As for the others, I must avoid friendship to such an extent—or rather, not friendship, but grievous cohabitation, or treacherous boldness, untrustworthy even in flourishing times—as much as it is possible to grasp hold of Christ, firmly rooted in everlasting desires. Do not, while having a desire for lovely virginity, open your mind completely to other passions, adorning yourself with temperance; for this is a worse evil, that evil is born from good through the wiles of the envious one. For not so much is marriage, or the works of marriage, avoidable for me—by which God ever increases the race of mortals—as I have found in virginity a cure and a defense for my passions. If I had a heart free from these, there is also for me some grace in celibacy. But if I were to open the gates to wild beasts, having enclosed a dear orchard with fences, and I were to build one part of the fence tightly, but open paths in the other for passing travelers, what more? For the enemy would still ravage the orchard, rushing in from all sides. For he watches everything of yours—what he can cast from without and what he can seize from within, openly and by ambush. Who could easily escape evil, without always having Christ as a ready helper? Never consider even the small thing as small in wickedness. If you oppose small things, you will never encounter worse ones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰ μέν σοί γε πατὴρ ζώει φίλος","severity":"info","text":"The conditional clause introduces a series of family relationships, setting up a contrast between natural affection and the spiritual danger of excessive attachment.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρθενίην","severity":"info","text":"παρθενίην (virginity) is a key ascetic ideal in Gregory's moral poetry, presented as a cure for passions and contrasted with marriage, which perpetuates the mortal race.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸν ἔχων ἐπιτάῤῥοθον αἰεί","severity":"info","text":"The phrase 'always having Christ as a ready helper' echoes Pauline language of Christ as intercessor and protector, common in ascetic exhortation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σάνδαλα πολλάκι φάσκων","severity":"info","text":"The reference to 'muttering about sandals' likely alludes to a proverbial expression of petty criticism, reflecting Gregory's rhetorical style of dismissing worldly gossip.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μηδὲ σὺ παρθενίης μὲν ἔχειν πόθον... Τοῖς δ' ἄλλοις παθέεσσι τεὴν φρένα πάμπαν ἀνοίγειν","severity":"info","text":"This antithetical structure contrasts the desire for virginity with the danger of opening the mind to other passions, reinforcing the theme of spiritual vigilance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τυτθοῖς ἀντιόωσα, χερείοσιν οὔ ποτε κύρσοις","severity":"caution","text":"The final line is textually uncertain; the reading 'χερείοσιν' (worse things) is conjectural, and the sense may be that opposing small evils prevents greater ones, but the syntax is ambiguous.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the envious one' (φθονεροῖο) is ambiguous: it may refer to the devil or to a human adversary.","The phrase 'σάνδαλα πολλάκι φάσκων' is obscure; it may be a proverbial expression for trivial criticism, but its exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"Ὅσσα φέριστ' ἀΐοις, καὶ φθέγγεο· ὅσσα δὲ βάζεις, Λεύσσοις προφρονέως. Ὄψις δ' ἐπὶ ἔργον ἐλαύνοι. Πάντα σὺν ἀλλήλοισι, τέλος, λόγος, ὄψις, ἀκουή. Φεύγειν σπέρμα πονηρὸν, ὅπως στάχυν ἐσθλὸν ἀγείρῃς Μηδὲ σὺ μοιχιδίην κλέπτειν φιλότητα βίοιο· Κλέπτει δ' ὅστις ἔδεκτο κακοῦ καὶ ῥίζαν ἐλαφρήν· Ἐκ γάρ τοι ῥίζης γε πολύσχιστοι κλαδεῶνες Ἔνθα καὶ ἔνθα χέονται ἀπ' ἰκμάδος αἱματοέσσης, Καὶ τυτθὸς συνέδησεν ὀπὸς μέγα χεῦμα γάλακτος, Καὶ ψηφὶς σταθεροῖο καθ' ὕδατος ἀΐσσουσα Ἐξαπίνης συνέχευεν ὅλην περικαλλέα πηγὴν, Πολλοῖσιν κύκλοισιν ἐλαυνομένην, ἀπὸ κέντρου Αἰὲν ἐπιφρίσσουσι, καὶ ἔκτοθι λυομένοισι. Ἰδνώθη δὲ τυπέντος ὅλον δέμας ἀμφ' ὀδύνῃσιν Ἑλκόμενον· γεῦσις δ' ὀλίγη, καὶ νεκρὸς ἔγωγε. Τῇδε γὰρ ὡμάρτησαν ἁμαρτάδες, ὡς ὅτ' ἀρίστῳ Αἰχμητῇ στρατὸς ἄλλος, ἐπὴν διὰ τεῖχος ἕλῃσιν. Ἀσπίδος οὐ μέγα τύμμα, δίδωσι δέ γ' αὐτίκα πότμῳ Ὑπναλέῳ, καὶ τερπνὸς ἀποπνείουσιν ὄλεθρος. Τῷ, μή μοι ῥυπόωσαν ἔχειν φρένα, μηδ' ἐπὶ τυτθοῖς. Γαστὴρ κλεῖθρα φέρουσα, τάχ' ἂν κακότητα φύγῃσι. Τὴν δ' ἄθυρον τρομέω, μή τις χοὸς ὕβρις ἐπέλθῃ Σώματι δαμναμένῳ, συνδάμναται οἶστρος ἀναιδής. Οἶνος παρθενικῇσι χόλου πλέον ἐστὶν ὄνειδος, Θυμὸς δ' αὖ μανίης. Οἶμος δέ τε πάντα μόροιο. Παρθένε, θρύπτεό μοι μηδ' ἐν ῥυπόωσι χιτῶσιν· Ἔστι καὶ εὐτελίης τι κακὸν, ὁρόωντας ἰαίνειν. Μηδὲ παρειάων σκιρτήμασιν ἐχθρὸν ἐγείροις. Αἴσχεϊ καγχάζοιεν, ὅσαις τέγος ἀκλήϊστον Χάρματι παλλομέναις. Σοὶ δ' ἵλαος ἦκα παρειὴ Λυέσθω, τὸ δ' ἔρευθος ὑπαντέλλοιτο, τάχιστα Κλέπτον ἐϋφροσύνην. Αἰδὼς δ' ὁρόωσιν ἔρευθος.","english":"All that you hear that is best, speak; and all that you say, see beforehand with good will. Let sight drive on to action. Let all be together: end, word, sight, hearing. Flee evil seed, so that you may gather a noble ear. Do not steal the adulterous love of life; for he steals who receives an evil and light root. For from a root, many-branched shoots are poured forth on this side and that from a bloody moisture. And a small drop of rennet bound together a great stream of milk, and a pebble darting through still water suddenly confounded the whole beautiful spring, driven in many circles from its center, always rippling and dissolving outward. The whole body was bent around in pains, drawn by a wound; the taste was slight, and I am dead. For here the sins have sinned together, as when another army, against a noble spearman, takes the wall. The blow of a shield is not great, but it gives at once to a sleepy fate, and a pleasant destruction breathes out. Therefore, do not let me have a foul mind, not even in small things. A belly that bears bolts may quickly escape evil. But I tremble at the unbolted one, lest some outrage of dust come upon a body that is being subdued; together with it, shameless frenzy is subdued. Wine for maidens is more a reproach than anger, and anger is more than madness. And the path is all of fate. Maiden, do not be delicate for me in foul garments; there is also an evil of cheapness, to delight those who see. Do not rouse an enemy by the leaps of your cheeks. Let them laugh in shame, those whose roof is unbarred, leaping in joy. For you, let your cheek be propitious, let it be relaxed, and let the blush rise up, quickly stealing cheerfulness. Shame is a blush for those who see.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὅσσα φέριστ' ἀΐοις, καὶ φθέγγεο· ὅσσα δὲ βάζεις, Λεύσσοις προφρονέως.","severity":"info","text":"The opening lines present a chain of moral imperatives: hear the best, speak it, and see before speaking. This reflects a Stoic-influenced ideal of aligning thought, word, and deed.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φεύγειν σπέρμα πονηρὸν, ὅπως στάχυν ἐσθλὸν ἀγείρῃς","severity":"info","text":"The image of fleeing evil seed to gather a noble ear echoes the parable of the sower (Matthew 13:24-30) and Paul's metaphor of good seed (1 Corinthians 9:10-11). Gregory adapts agricultural imagery to moral instruction.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καὶ ψηφὶς σταθεροῖο καθ' ὕδατος ἀΐσσουσα","severity":"info","text":"The pebble disturbing still water is a common ancient simile for sudden disruption, found in Greek poetry and philosophy. Gregory uses it to illustrate how a small sin can ruin a virtuous life.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τῇδε γὰρ ὡμάρτησαν ἁμαρτάδες, ὡς ὅτ' ἀρίστῳ Αἰχμητῇ στρατὸς ἄλλος, ἐπὴν διὰ τεῖχος ἕλῃσιν.","severity":"info","text":"The military simile (an army breaching a wall) marks a structural pivot: from general moral advice to a warning about the cumulative effect of sins, reinforcing the theme of vigilance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἶστρος ἀναιδής","severity":"info","text":"οἶστρος (gadfly, frenzy) and ἀναιδής (shameless) together denote an uncontrolled, shameful passion. Gregory contrasts this with the disciplined body, linking physical restraint to moral order.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Παρθένε, θρύπτεό μοι μηδ' ἐν ῥυπόωσι χιτῶσιν·","severity":"caution","text":"The address to a 'maiden' (παρθένε) and the advice on dress may reflect Gregory's ascetic context, but the exact social or liturgical setting is unclear. The text may be a fragment of a longer paraenetic poem.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'maiden' (παρθένε) is ambiguous: it could be a literal young woman, a metaphor for the soul, or a generic addressee in a moral poem.","The phrase 'Ἐκ γάρ τοι ῥίζης γε πολύσχιστοι κλαδεῶνες' may be a proverbial expression, but its exact source is uncertain."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"Φθέγγεσθαι μὲν ἔοικε Θεοῦ πέρι παῦρα γυναιξὶ, Τόσσον, ὅσον Τριάδος σεπτὴν φύσιν ἴδμεναι οἶον, Τρισσὴν ἐν θεότητι, μίαν χάριν (οὐ γὰρ ἄμεινον Σιγᾷν εὐσεβίης καὶ ῥήματα), εἰσαΐειν δὲ Πλείονα, καὶ τρομεραῖς ἄμφω φρεσὶν εὐαγέως τε, Καὶ καθύπερθε φέρειν αἰδοῦς σκέπας. Οἱ δὲ\n\nμάχοιντο Μύθοις ἀντιθέτοισι σοφοὶ σκεδάοντες ἀπίστους. Μή σοί γ' ἁρπάζοιτο Θεὸς στυγερῇσι μερίμναις, Αἵ τε καὶ ὕψι θέοντα θοῶς ἐπὶ γαῖαν ἕηκαν, Μηδὲ νόος πλάζοιτο φερεύμενος ἔνθα καὶ ἔνθα Τέρματος, οἷά τε πῶλος ἀεθλοφόρος κ' ἀδάμαστος Τῆλε θέων, Χριστοῖο μέγα κλέος. Εἰ δέ σε πικρὸς Κλέψειεν Βελία, πλάγκτης νόος, ὅττι τάχιστα Καμπτόμενος, πρὸς νύσσαν ἴοις δρόμον ἰθὺν ἐπελθών. Κερκίς σοί γε μέλοι, καὶ εἴρια, καὶ μελεδῶναι Θείοις ἐν λογίοις, σοφίη, καὶ ᾄσματα θεῖα, Λεπταλέης φωνῆς ἔμφρων θρόος, οὐκ ἐπίδεικτος, Ἧς πλέον ἐν πραπίδεσσι, μικρὸν δ' ἐπὶ χείλεσι κείσθω. Πολλάκι καὶ κωφοῖσι δι' οὔατος ἔσθορεν ἐχθρός. Μηδὲ σὺ συζυγίην τε καὶ ἄχθεα θηλυτεράων Θειοτέροισι πόθοισι φυγοῦσ', ὦ πάντα σαόφρων, Ἀλλοτρίους μεθέπειν θαλάμους καὶ ἔργα γάμοιο Ἀντὶ δὲ παρθενικῆς γε, γυνὴ ζυγίη καλέεσθαι. Μηδὲ δόμοις ξείνουσι παρέζεο, μηδὲ τραπέζαις. Μηδὲ μέση δμώων τε καὶ οἰκιδίων ὀρυμαγδῶν Στρωφᾶσθαι. Μὴ θῶπα φέρειν λόγον ἀντὶ κόροιο. Μέτρα φιλοξενίης ἀσπάζεο· εἴ τις ἄριστος, Οἶγε προφρονέως ἐλαχὺν δόμον· εἴ τις ὁμίλου, Τηλόθεν εὐμενέοι. Σοὶ δὲ κλέος οἶκος ἐρυμνός. Λώϊον ἀξενίη πουλυξείνοιο δόμοιο Παρθενικαῖς. Αἰδὼς γὰρ ἐνὶ πλεόνεσσιν ὀλεῖται, Καὶ τοῖς παρθενίη κεν ἐφυβρίζοιτο φαεινή. Τῷ, μή μοι περάτων γαίης ἄπο πίστιν ἀγείρειν.","english":"Speak little concerning God, as is fitting for women, only so much as to know the reverent nature of the Trinity—three in divinity, one grace (for it is not better to be silent than piety and words)—but hear more, and with trembling minds, both piously and reverently, and bear above all the shelter of modesty. Let those who fight with opposing myths, the wise, scatter the faithless. Let not God be snatched from you by hateful cares, which have swiftly cast even the high-flying down to earth. Let not your mind wander, carried here and there beyond the limit, like a prize-winning and untamed colt running far, but let it be the great glory of Christ. If bitter Belial should steal you away, a wandering mind, then as quickly as possible, turning back, go straight to the goal on a direct course. Let the shuttle, the wool, and the cares of divine scriptures, wisdom, and sacred hymns be your concern—the thoughtful sound of a delicate voice, not for display, of which more should be in the mind, and little on the lips. Often the enemy has entered even through the ears of the deaf. Do not, O wholly prudent one, fleeing marriage and the burdens of women for more divine desires, pursue others' chambers and the works of marriage, and be called a wedded woman instead of a virgin. Do not sit at strangers' tables or in their houses. Do not be turned about in the midst of the uproar of servants and household. Do not bear a flattering word instead of a maiden. Welcome the measures of hospitality: if someone is noble, open your small house willingly; if someone is of the crowd, be gracious from afar. For you, a secure house is glory. Better is inhospitality than a much-hospitable house for virgins. For modesty is lost among many, and bright virginity would be insulted in vain. Therefore, do not gather faith from the ends of the earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φθέγγεσθαι μὲν ἔοικε Θεοῦ πέρι παῦρα γυναιξὶ","severity":"info","text":"The opening injunction for women to speak little about God reflects a conventional gender hierarchy in late antique Christian asceticism, not a universal theological restriction.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Τριάδος","severity":"info","text":"Triad (Τριάς) is the standard Greek term for the Trinity, here glossed as 'three in divinity, one grace'—a concise statement of orthodox pro-Nicene theology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βελία","severity":"info","text":"Belial (Βελία) is a personification of wickedness drawn from the Old Testament (e.g., Deut 13:13 LXX; 2 Cor 6:15), here representing a wandering mind that must be corrected.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κερκίς σοί γε μέλοι, καὶ εἴρια, καὶ μελεδῶναι Θείοις ἐν λογίοις","severity":"info","text":"The juxtaposition of domestic crafts (shuttle, wool) with study of divine scriptures reflects the ideal of the educated Christian virgin, balancing household duties with spiritual learning.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δέ σε πικρὸς Κλέψειεν Βελία","severity":"info","text":"The conditional clause introduces a hypothetical fall (Belial's theft) and a swift remedy (turning back to the goal), forming a two-part exhortation typical of parametric poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μηδὲ σὺ συζυγίην τε καὶ ἄχθεα θηλυτεράων Θειοτέροισι πόθοισι φυγοῦσ'","severity":"caution","text":"The syntax is compressed: the participle φυγοῦσ' may be read as causal ('fleeing') or concessive ('though fleeing'), affecting whether the prohibition targets marriage or a false ascetic substitute.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Μηδὲ σὺ συζυγίην ... φυγοῦσ' could be read as either forbidding the flight from marriage itself or forbidding a hypocritical flight that leads to worldly entanglements.","The final line 'μὴ μοι περάτων γαίης ἄπο πίστιν ἀγείρειν' is ambiguous: 'gather faith from the ends of the earth' may mean avoid seeking approval from distant strangers or avoid collecting heterodox beliefs."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Αἴδεό μοι πολιὴν, καὶ ἕσπερ ἤθεσι κεδνοῖς. Πλεῖον γάρ τι φέρει πολιὴ νεότητος ἐχέφρων Μηδὲ μὲν εὐσεβέουσα περίδρομον ἔνθα καὶ ἔνθα, Πολλάκις οὐ κατὰ κόσμον, ἅμ' ἀνδράσι κουφοτέροισι Σὸν πόδα δινεύειν ἱεροὺς σπεύδοντ' ἐπὶ χώρους, Καί περ τηλόθ' ἐόντας Ἐφέστιός ἐστιν ἅπασι Χριστὸς ἄναξ πελάων τε καὶ ἐν κραδίῃ φιλέοντος. Ἅζεό μοι πρώτιστα Θεὸν, μετέπειθ' ἱερῆα Χριστὸν ἐπιχθόνιον, ζωῆς σημάντορα σεῖο· Ὧ πελάειν πτερόεσσα, καὶ ᾧ σιγῶσ' ὑποείκειν, Ὧ γήθειν ἀνιοῦσα, καὶ ᾧ ῥειουσ' ὑποείκειν, Ὥς κεν ὑποτρομέουσα, παλίσσυτος ὕψι φέρηαι Ἄλλοις τέθναθι πᾶσιν, ἐπεὶ τόδε λώϊόν ἐστι Παρθενικαῖς, ἢ γυμνὸν ἔχειν βίον, ἀσκεπέα τε. Αἰνῶ θηλυτέρων, τὰς ἄρσενες οὐδὲ ἴσασι, Ζῶσι δ' ἑκὰς βιότοιο, Θεῷ δέ τε κρυπτὰ πέφανται. Λίην εὐσεβέειν, λίην δέ τε μὴ βλεμεαίνειν. Κύδεος ἱμείρουσα, τάχ' ἂν κλέος ἐσθλὸν ὀλέσσαις, Ἀνδράσι τὸ περίφαντον· ὄλοιτο δὲ θήλεος αὐχήν. Ζηλούσθω μὲν ἄριστος, ὁ δὲ στυγέοιτο κάκιστος. Τὸ φθονέειν ἀγαθοῖς ἶσον, στέργειν τε κακίστους. Μήτε κακοὺς ὁρόωσα γαληνιόωντας, ὁδοῖο Ἴσχεο, μήτ' ἀγαθοῖς φρένα δάπτεο καμπτομένοισι. Πεσσοὶ ταῦτα βίοιο, τὰ δ' ὕστατα δέρκεο πάντα. Χαίρειν εὐδιόωσα· τὰ δ' ἑστάμεν' οὐ σάφα οἶδας, Μή πού τις βροτολοιγὸς ἐπιπνεύσειεν ἀήτης. Τοὔνεκεν ἢ τρομέειν, ἢ προτρομέειν βιότοιο Πίπτοντος δὲ κακοῖο, τεὸν πόδα μᾶλλον ἐρείδειν, Εἰ δὲ καὶ εὐδρομέοντος, ἔτι πλέον. Εἰ γὰρ ἄριστοι· Πίπτουσιν, ἀνόλιστον ἔχειν βίον, οὐ μάλ' ἐλαφρόν. Ἄνθρακές εἰσι πόδεσσιν ἅπας βίος, οὐ μάλ' ἐλαφροί· Καὶ κρυπτῶν παγίδων αἰεὶ καθύπερθεν ὁδεύεις.","english":"Respect my grey hair, and my good character. For a grey-haired person of sound mind is worth more than youth. Do not, even in piety, run about here and there, often unseemly, whirling your sacred foot with lighter men, hastening to holy places, even if they are far off. Christ is the hearth-god for all, the king of seas, and for him who loves in his heart. Sit first before God, then before the priest, the earthly Christ, the guide of your life. To him you should fly on wings, and to him yield in silence; to him rejoice when you rise, and to him yield when you flow; as if trembling, you are borne back aloft. Be dead to all others, since this is better for maidens than to have a life naked and uncovered. I praise those women who do not even know men, but live apart from life, and are revealed only to God in secret. Be very pious, and very much not boastful. If you yearn for glory, you might quickly lose good repute, which is conspicuous among men; perish the pride of a woman. Let the best be emulated, and the worst be abhorred. To envy the good is equal to loving the worst. Do not, seeing the wicked prospering, hold back from the path, nor, seeing the good bent low, consume your heart. These are the counters of life; look to the final outcome of all. Rejoice when fair weather prevails; but you do not know clearly what stands, lest some man-destroying wind should blow. Therefore either tremble, or tremble beforehand, at life. When evil falls, plant your foot all the more; and if it runs well, even more so. For even the best fall; to have a life without slipping is not at all light. All life is coals under your feet, not at all light; and you always walk above hidden snares.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐφέστιος","severity":"info","text":"The term 'Ἐφέστιος' (hearth-god) applies a domestic, protective epithet to Christ, blending pagan household cult with Christian piety.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱερῆα","severity":"info","text":"'ἱερῆα' (priest) is here called 'ἐπιχθόνιον Χριστόν' (earthly Christ), a strong identification of the priest as Christ's representative, typical of Gregory's high ecclesiology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πεσσοὶ ταῦτα βίοιο","severity":"info","text":"The metaphor 'Πεσσοὶ ταῦτα βίοιο' (counters of life) draws on the game of πεσσοί (board game pieces), implying that life's fortunes are like game tokens that shift.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αἰνῶ θηλυτέρων","severity":"info","text":"This passage shifts from direct admonition to praise of women who live in seclusion, marking a structural turn toward an ideal of hidden piety.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παρθενικαῖς","severity":"info","text":"Gregory's praise of virginal seclusion here influenced later Byzantine ascetic ideals for women, echoed in monastic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄνθρακές εἰσι πόδεσσιν","severity":"caution","text":"The image 'coals under your feet' is vivid but textually uncertain; the Greek may be corrupt or elliptical, and the English rendering 'not at all light' is interpretive.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἄνθρακές εἰσι πόδεσσιν ἅπας βίος' is ambiguous: it may mean life is like walking on coals (painful) or that coals are underfoot (unstable). The English takes it as 'not light', but the Greek allows both.","The line 'Ὧ πελάειν πτερόεσσα' is syntactically ambiguous: 'πελάειν' could be infinitive or imperative; the translation takes it as infinitive of purpose."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Δείδω μὴ βιότοιο θεμείλιον ἐν ψαμάθοισι Βαλλόμενος, ὄμβρῳ, ποταμοῖς τ' ἀνέμοις τε κεδασθῶ, Ἢ σπόρος ὡς ἐπὶ γαῖαν ἰὼν ξηρὴν καὶ ἄκαρπον, Ὦκα μὲν ἀντείλαιμι, τάχιστα δὲ αὖος ἔοιμι, Ἠελίοιο βολῇσι τυπεὶς, καὶ πήμασι τυτθοῖς. Μὴ δέ μοι ὑπνώοντι κακὸν σπόρον ἐγκαταμίξῃ Ζιζανίων ἀρότης τε κακῶν, καὶ βάσκανος ἐχθρός. Ἡνίκα δ' αἰθομέναις ἁγνῶν δεκὰς ἐν δαΐδεσσι Παρθένοι ἐγρήσσουσαι ἀκοιμήτοις φαέεσσι Νυμφίον ἱμερόεντα Θεὸν δοκέωσιν ἄνακτα. Ὡς λαμπραὶ γανόωντι ὑπαντήσωσιν ἰόντι, Μή μ' ἐνὶ ταῖς κενεῇσι νόον καὶ ἄφροσι θείης, Ἤδη που Χριστοῖο παρεσσομένου μογεούσαις, Μηδ' ὀλιγοδρανέον δαΐδων σέλας ὄμμασι λεύσσων Ὀψὲ φάους ζωῆς ὑγρὸν ποθέοιμι ἔλαιον. Μὴ δέ με κληϊσθέντα γάμων ὤσαιτο θύρετρα, Ἔνθα Λόγος καθαρῇσι, πόθου μεγάλοις ὑπὸ δεσμοῖς, Μιγνύμενος κραδιῇσι, σέλας καὶ κῦδος ὀπάζει. Ἔστι γάμος, τὸν παιδὶ πατὴρ φίλος ἐσθλὸς ἀρίστῳ Δαίνυσι καγχαλόων. Τοῦ δ' ἀντιάσαιμι ἔγωγε. Τοῦ δ' ἐγὼ ἀντιάσαιμι, καὶ ὃς φίλος ἐστὶν ἔμοιγε. Μίμνοι δ' ἔκτοθι κεῖνος, ὅ τις πρὸ γάμοιο τίθησιν Ἢ","english":"I fear that the foundation of my life, laid on sand, may be scattered by rain, rivers, and winds, or like seed sown on dry and barren ground, I might sprout quickly but wither at once, struck by the sun's rays and by small misfortunes. Let no evil sower of tares and no envious enemy mix a bad seed into me while I sleep. When the sacred ten of virgins, burning with sleepless lights, keep watch with wakeful eyes, expecting the longed-for Bridegroom, God the Lord, that they may meet him shining brightly as he comes, do not place me among the empty-minded and foolish, already laboring as Christ approaches, nor, as I gaze with weak eyes at the light of torches, may I long late for the moist oil of life's light. And may the doors of marriage not thrust me away when I am called, where the Word, under great bonds of desire, mingles with pure hearts, bringing light and glory. There is a marriage which a good father, rejoicing, celebrates for his excellent son. May I meet with that one. May I meet with that one, and whoever is a friend to me. Let him stay outside, whoever before the marriage sets","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δείδω μὴ βιότοιο θεμείλιον ἐν ψαμάθοισι Βαλλόμενος","severity":"info","text":"The opening metaphor of a foundation laid on sand expresses the speaker's fear of an unstable spiritual life, a common ascetic trope.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζιζανίων ἀρότης","severity":"info","text":"The 'sower of tares' (ζιζάνια) echoes the Parable of the Tares (Matthew 13:24-30), where tares represent corrupting influences among the faithful.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Νυμφίον ἱμερόεντα Θεὸν","severity":"info","text":"The 'longed-for Bridegroom God' is a standard mystical term for Christ, drawing on the Song of Songs and the imagery of the soul as bride.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἁγνῶν δεκὰς ἐν δαΐδεσσι","severity":"info","text":"The 'sacred ten of virgins' likely refers to a monastic vigil or a liturgical group of ten consecrated virgins, a known practice in Cappadocian asceticism.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔστι γάμος","severity":"info","text":"The shift from negative fears to a positive wish ('There is a marriage...') marks a structural turn, contrasting false spiritual unions with the true marriage of the soul to the Logos.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μίμνοι δ' ἔκτοθι κεῖνος, ὅ τις πρὸ γάμοιο τίθησιν","severity":"caution","text":"The final clause is incomplete in the Greek; the sense is that one who sets something before the marriage should stay outside, but the object of 'τίθησιν' is missing, leaving the exact warning ambiguous.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause 'ὅ τις πρὸ γάμοιο τίθησιν' lacks a direct object; it may refer to setting aside worldly concerns or to making improper demands before spiritual union.","The identity of the 'sacred ten of virgins' is not specified; it could be a local monastic group or a symbolic number."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"ἀγρὸν, ἠὲ βοῶν ζεῦγος νέον, ἠὲ δάμαρτα. Μηδ' ἐνὶ δαιτυμόνεσσι γαμήλιον εἶδος ἔχουσιν, Εἵματ' ἔχων ῥυπόωντα, δεθεὶς χεῖράς τε πόδας τε, Νυμφῶνός τε, φίλων τε, γάμων τ' ἄπο τῆλε πέσοιμι. Ἐκ δὲ γάμων παλίνορσος ἄναξ ἐμὸς εὖτ', ἂν ἐπέλθῃ, Ἐξαπίνης δοκέουσι καὶ οὐ δοκέουσιν ἐπιστὰς, Εὕροι μ' ἐν δοκέουσι, καὶ αἰνήσειε φόβοιο Ὡς ἀγαθὸν θεράποντα καὶ ἤπιον ἀρχομένοισι, Καὶ σίτοιο δοτῆρα, λόγου στερεοῖο, δίκαιον. Παρθενίῃ μὲν τοῖα πατὴρ ὡς ἠπιόμητις Ἐκ θυμοῦ φιλέων ἐπιτέλλομαι. Ἀλλὰ, θύγατρες, Καὶ παῖδες, καὶ τέκνα, φίλου πατρὸς εἰσαΐοιτε, Εἴ πού τις καὶ ἔμοιγε Θεοῦ χάρις, ὥσπερ ἔολπα. Μηδ' ὡς Ἡλεῖδαι πατρὸς ἀτίσητε ἐφετμὴν, Μὴ, τέκνα, μὴ κείνοισιν ὁμοίϊον οἶτον ἕλησθε. Τοῖς δ' ἄλλοις ὅδε μῦθος. Ἀπηλεγέως δ' ἀγορεύσω Ἶσον ἐπ' ἀμφοτέροισι λόγον καὶ σταθμὰ τιταίνων, Ἀζυγίῃ τε γάμῳ τε. Θεὸς δ' ἐπιμάρτυρος ἔστω. Ὅσσον παρθενίη προφερεστέρη ἐστὶ γάμοιο, Τόσσον παρθενίης ἁγνὸς γάμος ἀμφιβίοιο. Τοὔνεκεν ἢ καθαρὴν ἀσπάζεο πάμπαν, ἄριστε, Παρθενίην, εἴ σοί γε μένος, καὶ θυμὸς ὄρωρεν, Ἠὲ γάμον στέργειν τὸν ὁμοίϊον, ὡς ἐνέπουσι, Δεύτερον ἐκ πρώτοιο καλὸν πλόον. Ἀμφοτέρων δὲ Φεύγειν ἀζυγέος τε βίου, ζυγίου τε πρόσωπον, Μιγνύντας μέλιτί τε χολὴν, καὶ βόρβορον οἴνῳ, Καὶ Σολύμοις Σαμάρειαν ἀλιτροτάτην ἱεροῖσιν.","english":"a field, or a new yoke of oxen, or a wife. Let me not have a wedding garment among the banqueters, wearing filthy clothes, with my hands and feet bound, and fall far from the bridal chamber, from friends, and from marriage. But when my lord returns from marriage, if he should come, suddenly seeming and not seeming to be present, may he find me among those who seem, and praise me for fear, as a good servant and gentle to those beginning, and a giver of grain, of firm speech, just. For virginity, such a father, gentle-minded, I enjoin out of loving passion. But, daughters, and sons, and children, listen to a loving father, if there is any grace of God for me too, as I hope. And do not dishonor your father's command like the sons of Elis, do not, children, do not choose a fate like theirs. For others this is a tale. But I will speak plainly, holding equal speech and balance for both, for celibacy and for marriage. Let God be witness. As much as virginity is superior to marriage, so much is chaste marriage superior to a double life. Therefore, best one, either embrace pure virginity entirely, if you have strength and passion aroused, or love a marriage that is similar, as they say, a second voyage good after the first. And flee from both the face of a celibate life and of a married life, mixing honey with gall and mud with wine, and Samaria, the most lawless, with the holy Solymians.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παρθενίῃ μὲν τοῖα πατὴρ ὡς ἠπιόμητις","severity":"info","text":"The Greek is awkward; the English draft interprets 'such a father' as the speaker, but the syntax may imply a generic father figure. The sense is that the speaker, as a gentle-minded father, enjoins virginity out of loving passion.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡλεῖδαι","severity":"info","text":"The 'sons of Elis' likely alludes to the biblical story of Eli and his sons (1 Samuel 2–4), who dishonored their father's priestly command and suffered divine punishment. Gregory uses this as a warning against disobedience.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σολύμοις Σαμάρειαν","severity":"info","text":"Solymoi (Solymians) is an archaic term for Jerusalem or its inhabitants; Samaria here represents heretical or impure worship. Gregory condemns mixing holy and profane, as in mixing Jerusalem with Samaria.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δεύτερον ἐκ πρώτοιο καλὸν πλόον","severity":"info","text":"The 'second voyage' metaphor is a classical trope (e.g., Plato, Laws 6.7) for a second-best choice. Gregory applies it to marriage as a virtuous alternative to virginity, not a fall from grace.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀζυγίῃ τε γάμῳ τε","severity":"info","text":"Gregory structures the passage as a balanced diptych: he first addresses virginity (παρθενίη) and then marriage (γάμος), using parallel phrasing and a witness (God) to assert equal measure.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐκ δὲ γάμων παλίνορσος ἄναξ ἐμὸς εὖτ'","severity":"caution","text":"The phrase 'when my lord returns from marriage' is ambiguous: it may refer to Christ (the bridegroom) or a secular master. The English draft opts for a literal lord, but the allegorical reading (Christ as lord) is possible in Gregory's moral poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'my lord' (ἄναξ ἐμός) in the return-from-marriage scene is ambiguous: it could be Christ or a secular master. The reading taken follows the literal sense of a master returning from his own wedding.","The phrase 'Παρθενίῃ μὲν τοῖα πατὴρ' is syntactically unclear; the English draft interprets it as the speaker being a father, but the Greek may imply a generic father figure."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Οὐδὲ γὰρ ὥσπερ ὁδοῖο τιταινόμενον κατόπισθεν Ἂψ ἰέναι πόνος ἐστὶν ἐτώσιος, οὐδέ τι τάρβος, Ἠὲ βέλος πέμποντα μικρὸν προπάροιθε ποδοῖιν Ῥῖψαι, μηδ' ἐπὶ τέρμα καὶ ἐς σκοπὸν ἄκρον ἱκέσθαι Οὐχ ὣς παρθενίην Χριστῷ βασιλῆϊ προθέντα, Καὶ λογικὴν θυσίην, ἱερήϊον αἵματος ἐκτὸς, Εἰς γάμον ἂψ ἰέναι, θωὴ μόνον, ἀλλὰ μέγιστον Πτῶμα πέλει, θανάτοιο πέλας, πρὸς δ' αἶσχος ἄληκτον, Τῷ ἴκελον, ὡς εἴ τις ἐπ' οὔρεος ἀκροτόμοιο, Ὧ πλείστοισι μόγοις προσεβήσατο χρυσὸν ὀρύσσων, Ἢ θήρης μεθέπων γλυκερὸν πόνον, ἀπροτίοπτος Ἐξαπίνης ἐπὶ γαῖαν ὀλισθήσειε πόδεσσι. Τίς δ' ἀΐων Σάπφειραν ἀτάσθαλον, Ἀνανίην τε, Κέρδεος οἳ σφετέροιο κακὸν μόρον ἠλλάξαντο, Οὐ τρομέει καὶ μικρὸν ὑποσχεσίης τι κολούειν; Καὶ γλῶσσαν χρυσέην τις, ἐπεὶ νοσφίσατο λάθρη Ἀνδράσιν ἐν προτέροισι, παρεκνόον ἡγεμονῆος, Εἷμά τε, χρῆμά τε βαιὸν, ὅλῳ δηλήσατο λαῷ. Τοῖος παρθενίης ὀπίσω δρόμος, ἠὲ χερείων, Ὁσσάτιον προφέρει λάχος ἔμπνοον. Ὡς ἀπόλοιτο Συζυγίη, τὴν οὔτι γαμήλιος ἥρμοσε θεσμὸς, Ἀλλ' ὅστις ψυχὰς αἰεὶ προπάροιθεν ἰούσας Ἂψ ἐρύει, χθαμαλοῖσιν ὅπως πλεόνεσσιν ἀνάσσῃ, Πρῶτος ἐπ' οὐρανίοιο κλέους ἐπὶ γαῖαν ἑλυσθεὶς, Ἧς ὑπεροπλίῃσιν ἀτιμίης ζυγὸν ἔλκων Ἐνθάδε τοῦ περ ἀεὶ κέντρον πεφυλαγμένος εἶναι. Ἤδη καὶ τοκέεσσιν ἐγὼ μυθήσομ' ἄριστα, Ὧν βίος ἐν χείρεσσι, καὶ αἴσχεα, καὶ κλέος ἐσθλὸν Παρθενικῶν, πηοῖς τε σαόφροσι, καὶ μελεδώναις. Οὐ θέμις, οὐδ' ἐπέοικε βιάζεσθαι μεγάλοιο Πλάσμα Θεοῦ.","english":"Nor is it like stretching a rope along a road, where to go back is a vain labor, nor any terror, nor like shooting an arrow a little ahead of the feet, to cast it, nor to reach the end and the furthest mark. Not as one who has offered virginity to Christ the King, and a rational sacrifice, a bloodless offering, then goes back to marriage—a mere rush, but a most great fall, near to death, and to unending shame, like one who, on a sheer mountain peak, having ascended with the greatest toils to dig gold, or pursuing the sweet labor of the hunt, suddenly slips with his feet to the ground. Who, hearing of reckless Sapphira and Ananias, who exchanged their own evil fate for gain, does not tremble and shrink from diminishing even a little of a promise? And a golden tongue, when one secretly misappropriated from men of former times, defrauding the leader, a garment, a small possession, ruined the whole people. Such is the backward course of virginity, or worse, as much as a living lot surpasses. May that union perish which no marriage law has joined, but which ever drags back souls going forward, to rule over the more numerous lowly, having first wound down from heavenly glory to earth, dragging a yoke of dishonor by its arrogance, while here it was always guarded to be the center. Now I will speak best to parents, whose life is in their hands, and the shame and noble glory of virgins, to prudent kinsmen and caretakers. It is not right nor fitting to force the great creation of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σάπφειραν ἀτάσθαλον, Ἀνανίην τε","severity":"info","text":"Ananias and Sapphira (Acts 5:1–11) were struck dead after concealing part of their property sale from the apostles. Gregory uses them as a warning against breaking a vow of virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρθενίην Χριστῷ βασιλῆϊ προθέντα","severity":"info","text":"In late antique Christianity, consecrated virginity was a formal, often public commitment to Christ, treated as a spiritual marriage. Gregory here warns that retracting it is a grave sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χρυσὸν ὀρύσσων","severity":"info","text":"The image of a gold-digger slipping from a peak recalls a common moral trope: great effort followed by catastrophic failure. Gregory adapts it to the spiritual ascent of virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῖος παρθενίης ὀπίσω δρόμος","severity":"info","text":"This line marks a rhetorical pivot: after a series of similes, Gregory explicitly names the backward course of virginity as the subject, then condemns forced marriages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λογικὴν θυσίην","severity":"info","text":"‘Rational sacrifice’ (λογικὴν θυσίην) contrasts with animal sacrifice: the virgin offers her reason and will, not blood. Gregory uses this to elevate virginity as a pure, intellectual offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἂψ ἰέναι","severity":"caution","text":"The phrase Ἂψ ἰέναι (repeated) is obscure; it likely means ‘to go back’ or ‘to retreat,’ but the exact nuance is debated. The translation ‘rush’ may be too specific.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase Ἂψ ἰέναι is ambiguous: it may mean ‘to go back’ (retreat) or ‘to rush’ (headlong return). The translation opts for ‘rush,’ but the context of backward motion supports ‘go back.’","The identity of the ‘golden tongue’ (γλῶσσαν χρυσέην) is unclear; it may refer to a specific figure or a generic parable about theft and ruin."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Πάντες γὰρ ἑνὸς γένος, ὅστις ἀνάσσων, Ὅστις ἀνασσομένοις ἐναρίθμιος, ὅστις ἄνολβος, Ὅστις ἐρικτήμων, ὑψίθρονος, ἐς χθόνα νεύων, Ὃς πολιῇσι πέποιθε, καὶ ὃς νεότητι γέγηθε. Πάντες ἑνὸς, πάντεσσι πνοὴ μία, εἰς ἕνα πάντες Νεύομεν. Ὡς δὲ Θεὸς πᾶσι βροτὸς ἶσος ἐτύχθη, Καὶ θάνε, καὶ συνέγειρε, καὶ οὐρανὸν εὐρὺν ἔδωκε. Τῷ μή τις σάρκεσσι φέρων χάριν ἀφραδέεσσι, Παρθενικὴν ἀέκουσαν ἄγοι πρὸς λέκτρα καὶ εὐνὴν Δρασσομένην Χριστοῖο, πόθον βιόωσαν ἄριστον, Πούλυπον ἐκ θαλάμης πέτρην κοτύλῃσιν ἔχοντα, Ἠέ τιν' ὄρνιν ἀοιδὸν ἀπ' εὐτύκτοιο καλιῆς. Ἀλλ' εἰ μὲν φιλόχριστον ἔχεις κέαρ, ἢ σέ γε δεσμοῖς Θειοτέροις ἐνέδησε Θεὸς, κόσμου τ' ἀνάειρε. Στήσεις προφρονέως Χριστῷ περικαλλέα νύμφην, Ἢ κοῦρον, φιλότεκνος ὅπως πάρος Ἄννα Σαμουὴλ, Σῶν καθαρῶν λαγόνων ἱερὸν γόνον, ἔμπνοον ἱρὸν, Πάντων πρωτοτόκων ἱερώτερον, ἀσταχύων τε Καὶ βοτρύων, οὓς κεῖρεν ἀπάργματα γηπόνος ἐσθλός. Εἰ δὲ σύ γε Χριστοῖο μέσος κόσμοιό τε βαίνεις, Ἶσον συζυγίῃ τε καὶ ἀζυγίῃ ζυγὸν ἕλκειν, Ἀμφοτέρων δ' ὅσα καλὰ, καὶ ὅσσ' ἀντίξοα λέξας, Εὖ καὶ ἐπισταμένως, καὶ τέρματα δισσὰ χαράξας, Ἕσπεο τῇ κεν ἴοι θερμὸς πόθος ἠδ' ἐπάρηγε, Τῇ μὲν δουλοσύνῃ, τῇ δ' οὐρανίοισι","english":"All are of one race—whoever rules, whoever is counted among the ruled, whoever is wretched, whoever is wealthy, high-throned, or bowing to the earth, whoever trusts in gray hair, and whoever rejoices in youth. All are of one; all share one breath; we all incline toward one. And as God was made equal to every mortal, He died, and He raised up, and He gave the wide heaven. Therefore let no one, bearing favor to foolish flesh, lead a virgin who shuns marriage to bed and bridal chamber, one who grasps after Christ, living the best desire, like a polyp from its rocky den holding a rock with its suckers, or like a songbird from its well-built nest. But if you have a Christ-loving heart, or if God has bound you with more divine bonds and raised you from the world, you will gladly set before Christ a beautiful bride or a youth, as formerly the child-loving Anna set Samuel, the holy offspring of your pure loins, a living temple, more sacred than all firstborn, than the ears of grain and the clusters of grapes which the good husbandman cuts as firstfruits. But if you walk midway between Christ and the world, you draw a yoke equal for marriage and celibacy, and having gathered what is good and what is adverse from both, and having marked out two boundaries well and knowingly, you incline to whichever side warm desire leads and assists—to one side servitude, to the other heavenly things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πάντες γὰρ ἑνὸς γένος","severity":"info","text":"The opening asserts universal human equality before God, a theme Gregory develops to ground his moral exhortation against abandoning virginity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς δὲ Θεὸς πᾶσι βροτὸς ἶσος ἐτύχθη, Καὶ θάνε, καὶ συνέγειρε, καὶ οὐρανὸν εὐρὺν ἔδωκε","severity":"info","text":"This alludes to Christ's incarnation, death, resurrection, and ascension, echoing Pauline soteriology (e.g., 1 Cor 15:20-22) and the universal scope of salvation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παρθενικὴν ἀέκουσαν ἄγοι πρὸς λέκτρα καὶ εὐνὴν","severity":"info","text":"Gregory condemns the practice of forcing a consecrated virgin into marriage, a concern in 4th-century ascetic communities where vows were sometimes broken.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Στήσεις προφρονέως Χριστῷ περικαλλέα νύμφην, Ἢ κοῦρον","severity":"info","text":"The image of offering a child to God as a living temple parallels the biblical story of Hannah dedicating Samuel (1 Sam 1:11, 24-28), which Gregory explicitly invokes.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Πούλυπον ἐκ θαλάμης πέτρην κοτύλῃσιν ἔχοντα","severity":"info","text":"The 'polyp' (octopus) clinging to a rock is a simile for a virgin's attachment to Christ; Gregory uses natural imagery to illustrate spiritual fidelity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δὲ σύ γε Χριστοῖο μέσος κόσμοιό τε βαίνεις","severity":"info","text":"This conditional clause introduces a third option—a middle path between celibacy and marriage—structuring the poem as a tripartite moral choice.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"πόθοισιν. Ἥτις δ' ὥριός ἐστι γάμῳ, καὶ σώφρονι βουλῇ (Καὶ δεσμὸς ἀλόχῳ μὲν ἀνὴρ, τοκέες δὲ θυγατρὶ, Χριστοῦ δ' ἀμφοτέροισι φόβος, φίλτρον δ' ἀγάμοισι). Μήτε λιλαιομένην ἀνδρὸς ἀποέργαθε κούρην, Μήτε Θεῷ πελάουσαν ἐς ἀνέρος οἶκον ἐπείγειν, Ἄχρι καὶ ἀτρεκίης, πειρᾷν γε μὲν οὔ τι μεγαίρω. Εἰ δέ γε συζυγίῃ μὲν ὅλην φρένα χεῖρα τε δοίης, Καὶ στήσαις θαλάμους τε, χοροιτυπίας τε, πότους τε Καγχαλόων, καὶ γῆρας ἀποξύσειε μενοινὴ, Παρθενικὴ δ' ἀπὸ σεῖο φυγὰς πρὸς Χριστὸν ἀνέλθοι, Ὥς τε Δίκη τοπάροιθε, βοὸς κταμένου ἀροτῆρος, Δείδια μὴ κοτέῃσι Θεὸς ψήφοις ἀνίσοισι Τῷ ὑποδάμναθ' ἅπασα χοὸς φύσις, ὡς πυρὶ κηρὸς Πινόμενος. Τάρβος δὲ Θεοῦ καὶ σάρκ' ἐπέδησεν. Ἔστι καὶ οὐρανίοισιν ὁμοίϊος ἐνθάδε λάτρις· Ἔστι καὶ ἐν θνητοῖσι νόος θεότητι πελάζων. Ἤλιτε δ' ὅστις ἔμιξε φύσιν σάρκεσσιν ἄσαρκον, Ἀγγελικῶν τε πόθων κρατεροὺς ἀνέηκε Γίγαντας, Καὶ γαῖαν ἐκάθηρεν ἁμαρτάσιν οὐρανιώνων. Ἑλλήνων τάδε παισὶν, ἐπεὶ παθέεσσιν ἐκεῖνοι Ἄλκαρ, ἐμητίσαντο θεοὺς στήσασθαι ἀλιτροὺς, Κλέπτας, ἀνδρογύνους, μοιχοὺς, ἀλιτήμονας ἀνδρῶν, Ἀνδροφόνους, τεκέων δηλήμονας, ἠδὲ τοκήων. Οὐκ οἶον, παθέων δὲ καὶ αὐτῶν ἱρὰ τέλεσσαν. Ἄθρει δὴ πρώτιστον ὅσ' ἔπλετο μαργοσύνῃσι, Ταῦρος, κύκνος, ὄφις, χρυσὸς, πόσις, ὄρνις, ἄπαντα Ὅσσα μιν ὠκὺς ἄνωξεν ἔρως κοῦρός τ' ἀλαπαδνός. Κεῖνοι παρθενίην μὲν ἀτιμάζοιεν ἐραννὴν, Σαρκοπέδην. Κείνοισιν ἀπιστοτάτη χοὸς αἴγλη, Οἵ σφισι μετρείουσιν ἀτασθαλίῃσιν ἅπαντας. Οὐ καθαρῆς γλήνης δὲ κατηφέα τείρεα λεύσσειν· Καὶ χθὼν ἔμπεδός ἐστιν, ἰλιγγιόωσι δ' ἄπιστος.","english":"one desire. Whoever is ripe for marriage, and with prudent counsel (the bond for the wife is the husband, for the daughter her parents, for both the fear of Christ, and for the unmarried the bond of love). Neither keep a girl who longs for a husband away from him, nor hasten a girl who is approaching God into a husband's house; up to a point, and in truth, I do not begrudge making trial. But if you give your whole mind and hand to the marriage, and establish chambers, dances, and feasts, laughing loudly, and the desire would scrape away old age, while the maiden from you flees to Christ, then as Justice before, when the ox of the plowman was slain, I fear that God may be angry with unequal judgments. All the nature of dust is subdued, as wax is consumed by fire. The fear of God also fetters the flesh. There is a servant here like the heavenly ones; there is also among mortals a mind approaching divinity. He erred who mixed the fleshless nature with flesh, and who let loose mighty Giants from angelic desires, and who cleansed the earth with the sins of the heavenly ones. These things belong to the children of the Greeks, since they, as a defense against passions, devised to set up sinful gods—thieves, effeminates, adulterers, plunderers of men, murderers, destroyers of children and of parents. Not only that, but they also performed sacred rites of the passions themselves. Behold first how much was done by lust: bull, swan, serpent, gold, husband, bird—everything that swift love and a weak boy drove. They would dishonor lovely virginity, the fetter of the flesh. To them the gleam of dust is most untrustworthy, who measure all by their own follies. It is not with a pure eye to look upon the gloomy stars; and the earth is steadfast, while the faithless reel.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πόθοισιν","severity":"info","text":"The opening word 'πόθοισιν' (desires) continues the previous sentence's thought, emphasizing that all humans share one ultimate desire, likely for God or salvation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σαρκοπέδην","severity":"info","text":"The compound 'σαρκοπέδην' (flesh-fetter) is a Gregorian neologism, describing virginity as a binding of the flesh, contrasting with Greek myths that dishonor it.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γίγαντας","severity":"info","text":"The reference to 'Giants from angelic desires' alludes to the Greek myth of the Gigantomachy, reinterpreted as a warning against mixing divine and mortal natures.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δίκη τοπάροιθε, βοὸς κταμένου ἀροτῆρος","severity":"info","text":"The image of 'Justice before, when the ox of the plowman was slain' echoes a proverb or fable about divine retribution, possibly from Aesop or Greek gnomic tradition.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φόβος, φίλτρον δ' ἀγάμοισι","severity":"info","text":"The phrase 'fear of Christ' as a bond for both spouses and 'love' for the unmarried reflects Pauline themes of marital and spiritual bonds (cf. Eph 5:22-33, 1 Cor 7).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄχρι καὶ ἀτρεκίης, πειρᾷν γε μὲν οὔ τι μεγαίρω","severity":"caution","text":"The phrase 'up to a point, and in truth, I do not begrudge making trial' is ambiguous: it may mean testing a suitor's character, or allowing a trial period before marriage, but the syntax is compressed.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἄχρι καὶ ἀτρεκίης, πειρᾷν γε μὲν οὔ τι μεγαίρω' is ambiguous: it could mean 'up to the point of truth, I do not begrudge testing' or 'up to a point, and in truth, I do not begrudge making trial'.","The reference to 'Giants from angelic desires' may conflate Greek myth with a Christian allegory of fallen angels, but the exact source is unclear."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Ἡμῖν δ' οὐ θέμις ἐστὶν ἐλεγχείην καταχεύειν Παρθενίης. Τί δ' ἄπιστον ἔρον Χριστοῦ βασιλῆος Εὐνάζειν βροτέους τε πόθους καὶ σαρκὸς ἐρωὰς, Ὡς πάρος αἱματόεντα ῥόον σχέθεν αἱμοροούσης Ἀψαμένης· κλέφθη γὰρ ἑκὼν Θεὸς, ἡ δὲ ῥεέθρων Αὐαλέη πηγὴ τῆμος θάλεν, εὖτ' ἐμαράνθη. Ἠὲ πυρὸς, ξιφέων τε καὶ ὕδατος, ἀργαλέων τε Θηρῶν, δαπτομένων πικροῖς μελέων κεράεσσι. Θυμὸς Χριστιανοῖσιν ὑπέρτερος, εὖτε διώκτης Καιρὸς ἐπισπέρχῃσι Θεοῦ πέρι δῆριν ἐγείρων. Οὐκ ἄϋπνος κείνοισι βίος, καὶ ἀνέστιος αἰών; Εὐχαί τε, στοναχαί τε ἀκαμπέες; οὐ δακρύοισι Τήκοντ'; οὐ νυχίῃσι καὶ ἠματίῃσιν ἀοιδαῖς, Ἔνθεν ἀναθρώσκουσι βίον καὶ σάρκα λιπόντες; Οὐκ ὀλίγοις σπινθῆρσι πνοὴ κατερύκετ' ἐδωδῆς; Οὐ σήραγγας ἔχουσι δόμους, καὶ δέμνια πέτρην, Ἢ δ' ἁπαλὰς ποίας τε καὶ αὐαλέους κλαδεῶνας; Οὐ θηρσὶ ναίουσιν ὁμέστιοι ὠμοβόροισιν, Ὥς κεν ὑπεκκακότητα χοὸς καὶ δεσμὰ φύγωσιν; Ὡς δ' ὄρνιν φοίνικα φάτις θνήσκοντα νεάζειν Ἐν πυρὶ τικτόμενον, πολλῶν ἐτέων μετὰ κύκλα, Γηραλέης κονίης ξεῖνον γόνον αὐτογένεθλον, Ὣς οἵ γε θνήσκοντες ἀείζωοι τελέθουσι, Δαιόμενοι πυρόεντι πόθῳ Χριστοῦ βασιλῆος. Ἐν δ' ὀλιγοδρανίῃ κεῖται σθένος εὐσεβέεσσι. Ταῦτα τίς εἰσορόων, οὐ σπένδεται ἠϊθέοισι Γηθόσυνος σάρκεσσιν, ἐπεὶ ζέσεν οἶστρος ἀρείων; Ὦ φύσι παμμήτειρα, σὰ δ', οὐκ ἐμὰ θαύματα λέξω, Ὅσσα καὶ ἐν χέρσοισι καὶ ἐν πελάγεσσιν ἔθηκας. Πυνθάνομ' ὡς πτερόεσσα τρυγὼν, τρυγόνος φιλίοιο Χηρωθεῖσ', ὁμόλεκτρον ἑὸν ποθέουσα σαόφρων, Οὐ δέχεται πόσιν ἄλλον ἑῆς καθύπερθε καλιῆς. Ὄρνι σοφή! Μερόπεσσι δ' ἁγνὸς βίος, ὅσσον ἀρείων!","english":"It is not lawful for us to pour reproach upon Virginity. Why is the love of Christ the King incredible for calming mortal desires and fleshly urges, just as the bloody flow of a hemorrhaging woman was stopped when she touched the hem of the Lord? For God willingly stole away, and the fountain of her streams dried up then, when it withered. Or like fire, swords, water, and grievous beasts, devouring limbs with bitter horns. The spirit of Christians is superior, when the time of persecution presses, stirring up battle for God. Is their life not sleepless and their age homeless? Are not prayers and unyielding groans? Do they not melt with tears? Do they not rise up from nightly and daily hymns, leaving behind life and flesh? Is not their breath restrained by few sparks of food? Do they not have caves for homes, and rocks for beds, or soft grass and dry branches? Do they not dwell with raw-eating beasts as housemates, so as to escape the baseness of dust and bonds? Just as the phoenix bird, they say, dying is renewed, being born in fire after many years' cycles, a strange offspring self-begotten from aged dust, so these, dying, become ever-living, kindled by the fiery desire of Christ the King. In weakness lies the strength of the pious. Who, seeing these things, does not make a covenant with the youths, joyful in their flesh, when the sting of virtue has boiled? O all-mother nature, I will tell your wonders, not mine, as many as you have placed on dry land and in the seas. I learn that the winged turtledove, bereaved of its beloved mate, longing for its chaste bedfellow, does not receive another husband above its nest. Wise bird! And for the bee-eaters, a chaste life, how excellent!","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐλεγχείην καταχεύειν Παρθενίης","severity":"info","text":"The phrase 'pour reproach upon Virginity' introduces a defense of ascetic virginity, a central theme in Gregory's moral poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱματόεντα ῥόον σχέθεν αἱμοροούσης Ἀψαμένης","severity":"info","text":"Alludes to the woman with a hemorrhage healed by touching Jesus' garment (Matthew 9:20-22; Mark 5:25-34), used as a simile for Christ's power over bodily desires.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φοίνικα φάτις θνήσκοντα νεάζειν","severity":"info","text":"The phoenix myth, popular in early Christian literature as a symbol of resurrection, is adapted here to describe ascetics who die to the world and are reborn in Christ.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τρυγὼν ... χηρωθεῖσ' ... οὐ δέχεται πόσιν ἄλλον","severity":"info","text":"The turtledove's fidelity to its mate parallels the ascetic's chastity; this topos appears in other patristic authors (e.g., Basil, Ambrose) as a model of virtue.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκ ... Οὐ ... Οὐ ... Οὐ ... Οὐ ... Οὐ ...","severity":"info","text":"A series of rhetorical questions (lines 7-16) emphasizes the hardships of ascetic life, building to the phoenix simile and the concluding praise of virginity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μερόπεσσι δ' ἁγνὸς βίος","severity":"caution","text":"The reference to 'bee-eaters' (Μερόπεσσι) is obscure; it may be a textual corruption or a rare bird name, possibly confused with 'μέροψ' (a type of bird). The sense of chastity is clear, but the specific identification is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Μερόπεσσι' (bee-eaters) is uncertain; it may be a scribal error or a rare term. The reading 'chaste life' is retained, but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"οὐδὲ μὲν οὐ λακέρυζα μελάγχροος, ἀλλὰ καὶ αὐτὴ Ζώει κουριδίοιο πόθου τμηθεῖσα κορώνη, Πάντα πόσιν στυγέουσα, ἐπὴν φίλον εὖνιν ὀλέσσῃ. Ἰχθύσι δ' εἰναλίοισι νόμος, παύροις μὲν ἄθεσμος, Ἀμφὶ γάμους, πολλοῖς δὲ σαοφροσύνης τε μέμηλε, Καὶ θαλάμων, ἀλόχων τε. Δίκη δέ τε κἀνθάδ' ἀνάσσει. Ἄλλοι δ' οὐ πλεόνεσσιν ἑνὸς μογέουσι τόκοιο, Ἄλλοι δ' εἰαρινῇ μούνῃ φιλότητι γάνυνται, Καὶ πλέονες. Μέτρον δὲ φύσις ἐπέθηκε πόθοισι. Καιρὸς δ' αὖ φιλότητος ἐνηέος ἐστὶν ἅπασιν, Ἠερίοις ἁλίοις τε καὶ ὅσσ' ἐπὶ γαῖαν ὁδεύει. Οὐδ' ἐκτὸς προχέουσιν ὅρου πόθον, ἀλλὰ δέονται Ὥρια μαργαίνοντες, ἐπήν σφεας εἶαρ ἐγείρῃ. Καί ῥ' οἱ μὲν μιγάδεσσιν ἐπαΐσσουσι γάμοισι, Τοῖς δ' ἄλοχοί τε μέλουσι φίλαι, καὶ θεσμὸς ἔρωτος. Οἰοτόκος δ' ἄλλοισιν ἐπάρκιος ἔπλετο μίξις, Ὥς τινες, οἳ ζώων τε\n\nγόνους καὶ πάντ' ἐφράσαντο. Εἰ δὲ καὶ ἀφραδέεσσι σαοφροσύνης τι μέμηλε, Πλάσμα Θεοῦ, σὺ δὲ σαρκὸς ὅλον νόμον οὔτι πεδήσεις, Ἢν ἐθέλῃς; Εἰκτὸς δὲ λόγῳ βροτὸς, ὡς πυρὶ χαλκός. Εἰ δ' οὐ σαρκὸς ἄνασσα λόγου φύσις, ὥς μ' ἐθέωσεν. Εἰκὼν, τί πλέον ἡμῖν ὁμοίϊα κινυμένοισιν; Εἴ τοι καὶ πλεόνων φύσις ἄσχετος, ἀλλὰ τόδ' ἴσμεν, Πολλάκι καὶ ξυνῆς φύσιος κρατέουσαν ἐφετμήν. Καὶ γὰρ ἐμοὶ δέμας ἐστὶν ὁμοίϊον ἀλλά μ' ἔδησε Σταυρὸς ἑλὼν, ᾧ σάρκα φέρων προσέδησα βαρεῖαν. Χριστῷ συνθανέειν γὰρ ἐέλδομαι, ὡς συναερθῶ, Πάντα φέρων Χριστοῖο, λόγον, δέμας, ἧλον, ἔγερσιν. Ἄλλοις δ' αὐτομάτη σαρκὸς δέσις, οὐχ ὑπ' ἔρωτος Θειοτέρου, τὴν οὔτι σαοφροσύνην καλέουσιν. Ἔμπαγε μὴν γέρας ἐσσὶ θεόσδοτον, ὕβριος ἐκτὸς Ζώειν, εὐδιόωντά τ' ἔχειν νόον, ἠδ' ἀτίνακτον.","english":"Nor is the dark-skinned, chattering bird, but even the crow herself, severed from her mate’s desire, lives, hating every husband when she has lost her dear bedfellow. Among sea-fish there is a law, for some lawless in respect to marriage, but for many they care for chastity and for beds and wives. Justice rules even there. Others labor for no more than one offspring, others delight only in springtime love, and more so. Nature has set a measure on desires. Season, moreover, of gentle love exists for all—for creatures of the air, of the sea, and all that travel upon the earth. They do not pour forth desire beyond the limit, but they grow frantic in season, when spring rouses them. And some rush into mixed marriages, while others care for dear wives and the law of love. For others, solitary intercourse suffices, as some have devised the generations of animals and all things. But if even the foolish care somewhat for chastity, you, a creature of God, will you not bind the whole law of the flesh, if you wish? Mortal is pliable to reason, as bronze to fire. But if the nature of reason is not mistress of the flesh, as it deified me—an image—what more have we than beasts in motion? If indeed the nature of the many is ungovernable, yet we know this: often the command of common nature prevails. For I too have a body like others, but the Cross, taking me, bound me, to which I fastened the heavy flesh I bear. For I desire to die with Christ, so that I may rise with him, bearing all of Christ: word, body, nail, resurrection. For others, the spontaneous bond of the flesh, not from a more divine love, they do not call chastity. Indeed, you are a God-given prize, to live outside insolence, to have a mind serene and unshaken.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"οὐ λακέρυζα μελάγχροος","severity":"info","text":"The 'dark-skinned, chattering bird' is the crow, used in ancient natural lore as an example of monogamy or fidelity after a mate's death. Gregory draws on this to argue that even animals exhibit chastity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰχθύσι δ' εἰναλίοισι νόμος","severity":"info","text":"The claim that fish observe a 'law' of chastity or marriage echoes a topos in Greek natural history (e.g., Aristotle, Historia Animalium) where certain fish are said to be monogamous or to care for their young.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σταυρὸς ἑλὼν, ᾧ σάρκα φέρων προσέδησα βαρεῖαν","severity":"info","text":"The image of binding the flesh to the Cross recalls Paul's language of being 'crucified with Christ' (Galatians 2:20) and the ascetic ideal of mortifying the body through the Cross.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σαοφροσύνην","severity":"info","text":"The Greek σωφροσύνη (here σαοφροσύνην) is a key virtue in Gregory's moral poetry, denoting self-control or chastity, often contrasted with mere abstinence from desire.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δὲ καὶ ἀφραδέεσσι σαοφροσύνης τι μέμηλε","severity":"info","text":"This line marks a rhetorical turn: from examples of animal chastity to a direct exhortation to the human reader, framed as a conditional argument ('if even the foolish care...').","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χριστῷ συνθανέειν γὰρ ἐέλδομαι, ὡς συναερθῶ","severity":"info","text":"Gregory's desire to 'die with Christ' to rise with him reflects a theme in later Byzantine ascetic literature, where physical death is spiritualized as a union with Christ's Passion.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐδὲ μὲν οὐ λακέρυζα μελάγχροος' is syntactically difficult; the translation takes it as a double negative emphasizing the crow's fidelity. The identity of the 'dark-skinned, chattering bird' is assumed to be the crow, but could be another species in context.","The line 'Εἰκτὸς δὲ λόγῳ βροτὸς, ὡς πυρὶ χαλκός' is obscure; the translation renders 'mortal is pliable to reason, as bronze to fire,' but the Greek could also mean 'mortal is outside reason, as bronze to fire.'"],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"Ἄλλος δ' αὖ μέθυ λαρὸν ἀπήχθετο, ἄλλος ἐδωδὴν, Τὴν ἄλλοι φιλέουσιν, ἀπέστυγεν· ἄλλος ἀϋτμήν. Ἄλλοι δ' αὖ μερόπεσσιν ἀπεχθέα θυμὸν ἔχοντες, Ἐσχατιὰς ναίουσι, βροτῶν δ' ἄπο τῆλε θέουσι Προφρονέως. Σὺ δ' ἄπιστον ἔχεις νόον ἀζυγέεσσιν. Οὐ μὲν ἄπιστον ἔγωγε ὀΐομαι. Ἀλλ' ἐπὶ τάρβος Φεύγεις, συζυγίης δὲ κακῶν ἐπελήσαο τῆμος. Οὐδὲ πυρὸς μαλεροῖο διατρέχει, ἠΰτε γαίης, Σκαίρουσα χθαμαλοῖσι ποσὶν τυτθὴ σαλαμάνδρη; Ἰχθὺς δ' ἔμπυρός ἐστι, καὶ οὐ πυρὶ δάμνατ' ἀπίστῳ Ἔμπυρος· αἰθόμενος δὲ, μέσης διαλάμπεται ἅλμης. Οὐδὲ λίθος μάγνησσα σιδήρεον ὅλμον ἀνέλκει; Οὐδ' ἀδάμας ἀδάμαστος; ὁ δ' οὐ σέλας ἧκε σιδήρῳ Θεινόμενος, ἄλλος δὲ σελάσσεται ὕδατι βαιῷ. Ὕδατι μὲν σέλας ἧκεν, ἀπηυγάσθη δ' ἄρ' ἐλαίῳ. Ὅσσα τε δ' αὖ καὶ τῶνδε παροίτερα θαύματ' ἔασι, Τίς κεν ἀριθμήσειεν; ἐπεὶ πάρα πόλλ' ἀγορεύειν. Παίζει γὰρ λόγος αἰπὺς ἐν εἴδεσι παντοδαποῖσι Κιρνὰς, ὡς ἐθέλει, κόσμον ὅλον ἔνθα καὶ ἔνθα. Παῦρα δ' ἀπὸ πλεόνων μυθήσομαι, ὧν τὰ μὲν, αὐτὸς Ἔδρακον, ὧν δὲ βίβλοι, ὧν δ' οὔατα πίστιν ἔδωκαν. Οὐχ εἷς μὲν ποταμοῖσι κάτω ῥόος ἐστὶν ἅπασιν; Εἷς δὲ νόμος πελάγεσσιν ἐπ' ἠϊόνεσσι δεδέσθαι; Εἷς δὲ πυρὸς φλογόεντος ἄνω δρόμος ἅλμασι πυκνοῖς; Ἀλλ' ἔμπης ποταμὸς πικρὴν διανήχεται ἅλμην, Καὶ ποταμός περ ἐὼν, οὐδ' ὕδατι μίσγεται ὕδωρ. Ναῦται δ' ἐκ πελάγους γλυκερὸν ποτὸν ὑδρεύονται, Νῆα ῥόῳ πελάοντες ἐπειγομένῳ ποτὶ γαῖαν. Εὐβοίης δ' ἄρ' ὄπωπα θρασὺν πόρον, οὐδ' ἐπίφραστον Πορθμὸν, ἁλὸς κληΐδα, παλισσύτοισι ῥεέθροις Μαινόμενον. Πόντος δὲ ῥέει, καὶ ῥεῖθρον ἄνεισιν.","english":"Another man loathed sweet wine, another abhorred food that others love, another a scent. Others, having a disposition hateful to mortals, dwell in borderlands, far from men, willingly. You have a mind untrustworthy to the unwed. I do not deem it untrustworthy. But you flee in fear, and then forgot the evils of marriage. Does not the tiny salamander, leaping with lowly feet, run through blazing fire as through earth? There is a fish that is fiery and is not subdued by untrustworthy fire, fiery; though burning, it shines through the midst of brine. Does not the Magnesian stone draw up an iron mass? Is not adamant untamable? Yet it does not emit a spark to iron when struck, but another sparkles with a little water. With water it emitted a spark, but was kindled by oil. And as for all the wonders even more recent than these, who could number them? Since it is too much to tell. For lofty reason plays in all manner of forms, mixing as it wills, the whole world here and there. I will tell a few from among many, some of which I myself have seen, some books, and some ears have given credence to. Is there not one downward flow for all rivers? Is there not one law for seas to be bound to shores? Is there not one upward course of blazing fire with dense leaps? Yet a river swims through the bitter brine, and though it is a river, water does not mix with water. Sailors draw sweet drink from the sea, bringing their ship near the land with a swift current. I have seen the bold strait of Euboea, not a blocked passage, the key of the sea, raging with ebb and flow. The sea flows, and the stream rises.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Μάγνησσα λίθος","severity":"info","text":"The Magnesian stone (μαγνῆτις λίθος) is the classical term for lodestone, a naturally magnetized iron ore. Its property of attracting iron was a standard wonder in ancient paradoxography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀδάμας","severity":"info","text":"Ἀδάμας (adamant) in ancient Greek often refers to the hardest metal or stone, sometimes diamond. Its 'untamable' nature and failure to spark when struck were part of its legendary properties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Εὐβοίης πορθμός","severity":"info","text":"The strait of Euboea (the Euripus) is famous for its irregular tidal currents, which reverse direction several times a day. This phenomenon was a well-known marvel in antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παίζει γὰρ λόγος αἰπὺς","severity":"info","text":"This line introduces a rhetorical break: the 'lofty reason' (λόγος αἰπύς) plays with forms, signaling that the following examples are selective and meant to illustrate the variability of nature, not to be exhaustive.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἔμπυρος","severity":"info","text":"The fish described as 'fiery' (ἔμπυρος) and not subdued by fire likely refers to a legendary or misunderstood creature, possibly the 'burning fish' of ancient paradoxography, which was said to live in volcanic waters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σὺ δ' ἄπιστον ἔχεις νόον ἀζυγέεσσιν","severity":"caution","text":"The addressee is ambiguous: the second-person 'you' may be a generic interlocutor or a specific person. The contrast with the preceding examples of natural wonders suggests a rhetorical shift to moral exhortation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'you' (σύ) in line 7 is unclear—could be a generic reader or a specific opponent of marriage.","The 'fiery fish' (ἰχθὺς ἔμπυρος) is not securely identified; it may be a legendary creature from lost paradoxographical sources.","The phrase 'ἄλλος δ' αὖ μέθυ λαρὸν ἀπήχθετο' could be read as 'another loathed sweet wine' or 'another loathed the sweet drink'—the sense is clear but the referent of 'another' is vague."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"Ὠκεανὸς δ' οὐχ ἕλκετ' ἀπὸ χθονὸς, εἶτ' ἐπὶ χέρσον Ἔρχετ' ἐπειγομένοισι μεταΐσσων ῥοθίοισι; Καὶ πεδίον καὶ πόντος ἐπ' ἠϊόσι Κιμμερίοισιν Ἄλλος δ' αὖ ῥόος εἶσι πυρὸς φλογὸς, εἰ ἐτεόν γε, Αἰτναίων σκοπέλων ἀπερεύγεται ὁλκὸς ἄπιστος, Πῦρ ποταμός. Τὰ δ' ἄμικτα μίγη, Χριστοῖο θέλοντος. Οἶδα καὶ ἐν βαιοῖσιν ὁμοίϊα θαύματ' ἀεῖσαι. Ἔστι τις ἐν καρποῖσι κερασβόλος, ὡς ἐνέπουσιν, Ὃς μοῦνος, τῶν ὅσσα φύει ζείδωρος ἄρουρα, Ἐσκληκὸς καὶ ἄτεγκτον ἔχων δέμας, οὔτ' ἐνὶ γαίῃ Λύεται, οὔτ' ὄμβροισι πιαίνεται, ἀλλὰ πέπηγεν Αὐαλέος, κεράων στερεώτερος ἤματα πάντα. Οὗ τὸ κέρας βέβληκε βοὸς κέρας, εὖτ' ἀροτῆρος Δεξιτερὴ προχέῃσιν ἑὴν ἐς καρπὸν ἄρουραν, Ἔνθεν ὅγ' ἐκ κεράων καὶ οὔνομα καὶ φύσιν ἔσχεν, Εἴ τέ τιν' ἄλλον ἴσασι σοφοὶ λόγον· οὐ γὰρ ἔγωγε. Ταῦτα φύσις. Σὺ δ' ἄκουε καὶ ὄσσ' ἐβιήσατο τέχνη. Ψῆρες μὲν λαλέουσιν ὁμοίϊον ἀνθρώποισι, Φωνῆς ἀλλοτρίης ζηλήμονες, ἣν ἐδίδαξεν Εἴδωλον ξεστοῖο κατ' εἰσόπτροιο φαανθὲν Ψηρὸς, κρυπταδίην τε ἱεὶς ὄπα κερδαλέος φώς. Καὶ κόρακες κλέπτουσιν ὁμῶς ὄπα. Ὣς δ' ἐρατόχρως Ψιττακὸς ἀγκυλόχειλος ἔσω πλεκτοῖο δόμοιο, Ἀνδρόμεον φώνησε, καὶ ἤπαφεν ἀνδρὸς ἀκουήν. Ἵπποισιν δὲ κάλωες ἀπήοροι, ὧν καθύπερθεν Βαίνουσιν. Στυγερὴ δὲ δι' ἠέρος ἄρκτος ὁδεύει, Ἐν δὲ δίκης θώκοισι, δικασπόλος ὥς τις ἐχέφρων, Ἑζομένη, νώμησε δίκης ἰθεῖα τάλαντα, Ὡς δοκέει, παλάμῃσι, νόον δὲ ψεύσατο καὶ θήρ. Καὶ βροτὸς ἐξεδίδαξεν, ἂ μὴ φύσις.","english":"Ocean is not drawn from the land, then goes onto the dry land, rushing with swift surges? And plain and sea on the Cimmerian shores. Another stream of fire goes, if indeed it is true, the untrustworthy flow of Aetnaean crags belches forth, a river of fire. The unmixed are mixed, by Christ's will. I know how to sing similar wonders even in small things. There is a certain thing among fruits that strikes horns, as they say, which alone, of all that the life-giving earth produces, having a dried and unmoistened body, is not dissolved in the earth, nor fattened by rains, but remains fixed, dried, harder than horns always. Its horn has struck the horn of an ox, when the plowman's right hand pours its own into the fruit of the earth, whence it got both name and nature from horns, if wise men know some other account; I do not. These things are nature. But you, hear also what art has forced. Starlings speak like men, emulous of another's voice, which a phantom of a polished image, shining in a mirror, taught, a starling, secretly sending forth a cunning eye. And ravens likewise steal sounds. And the lovely-colored parrot, with curved beak, inside a woven cage, spoke a man's voice and deceived a man's hearing. Horses have hanging ropes, on which they walk above. And the hateful bear travels through the air, and in the seats of justice, like some wise judge, sitting, it dispenses the straight scales of justice, as it seems, with its paws, but the beast also deceived the mind. And a mortal taught what nature does not.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Κιμμερίοισιν","severity":"info","text":"Cimmerians in Greek myth dwell in perpetual darkness near the underworld; here the phrase may evoke a desolate, liminal landscape.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κερασβόλος","severity":"info","text":"κερασβόλος, 'horn-striking,' is a hapax legomenon referring to a plant (perhaps a type of grain or fungus) that supposedly hardens like horn and can break an ox's horn.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστοῖο θέλοντος","severity":"info","text":"The phrase 'by Christ's will' echoes Pauline language (e.g., Rom 15:32) and asserts divine agency over natural paradoxes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ψῆρες ... λαλέουσιν","severity":"info","text":"The talking starling taught by a mirror recalls a well-known anecdote in Pliny the Elder (HN 10.79) and Aelian (NA 6.19), showing Gregory's familiarity with natural history lore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα φύσις. Σὺ δ' ἄκουε","severity":"info","text":"This line marks a structural pivot from wonders of nature (φύσις) to marvels of human artifice (τέχνη), a common rhetorical division in ancient paradoxography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ ἐτεόν γε","severity":"caution","text":"The phrase 'if indeed it is true' signals Gregory's own skepticism about the reported river of fire from Etna, a detail that may reflect his source's unreliability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'horn-striking' fruit (κερασβόλος) is uncertain; it may refer to a type of ergot or a legendary plant. The Cimmerian reference is ambiguous: it could be geographical (the Black Sea region) or purely mythical."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"Ὣς δὲ λέοντος Εἶδον ὑπὲρ νώτοιο λεοντοκόμον βριαροῖο Ἑζόμενον, θηρὸς δὲ μένος ὑπεδάμνατο χειρὶ, Καί ῥ' ὁ μὲν ἡνιόχευεν, ὁ δ' ἤγετο βρυχαλέος θὴρ, Ῥίψας λοίγιον ἆσθμα, καὶ ὃν σαίνεσκεν ἄνακτα. Ὣς δὲ καὶ ἀργιόδοντα βαρὺν, μεγακήτεα\n\nθῆρα, Ἰνδὸς ἄγει καθύπερθε πάϊς ὀλίγῳ ὑπὸ κέντρῳ, Νωμῶν οἷά τε νῆα δέμας κρατεροῦ ἐλέφαντος. Τολμήεις, ὃς πρῶτος ἐμήσατο θῆρα δαμάσσαι, Καὶ ζυγὸν αὐχένι θῆκε, καὶ ἤγαγεν ἅρμα πέλωρον. Ἀλλὰ σὺ καὶ θήρεσσι νέμεις πλέον ἢ μερόπεσσιν, Εἰ θηρῶν μὲν ἔκαμψε βίη φύσιν, οἳ δ' ἀδίδακτοι Εἰσὶ καλοῦ, καὶ μῦθον ἐπίῤῥοθον ἐγγὺς ἔχοντες. Ἄγριε, πῶς ῥα σὺ τόσσον ἐφυβρίζεις μεγάλοιο Πλάσμα Θεοῦ; τίς τόσσον ἑὴν ἤχθηρε γενέθλην; Ἀλλ' οὐ τοῖος ἔμοιγε νόος καθαρὰ φρονέοντι· Ἀλλ' οἶδ' οὐρανίους τε νοήματα, καὶ δέμας ἁγνοὺς Ἄνδρας θηλυτέρας τε. Τὸ γὰρ πλέον ἐν μελέεσσι· Ξυναὶ δ' ἀμφοτέροις ἀρεταὶ, ξυνὴ δὲ κέλευθος Ἐς βίον αἰπήεντα. Τὸ δὲ πλέον ἱεμένοιο. Πηοῖσι μὲν ταῦτ' ἐπιτέλλομαι οὐρανοφοιτῶν. Παρθενίη, σὺ δέ μοι περικήδεο, ὥς κεν ἐρυμνὴ Πάντοθεν, εὖ βεβαυῖα, Θεῷ καὶ ἄρτιος εἴης, Μάργαρος ἐν λάεσσιν, ἑωσφόρος ἐν φαέεσσιν, Ἐν πτηνοῖσι πέλεια, ἐν ἄλσεσιν ἔρνος ἐλαίης, Καὶ κρίνον ἐν πεδίοισι, καὶ ἐν πελάγευσι γαλήνη. Παρθένε, κόσμον ἅπαντα, καὶ ὁππόσα τερπνὰ βίοιο Ὠσαμένη, Χριστοῦ πέλας ἵστασο λαμπετόωντος, Καὶ χερὶ χειρὸς ἑλοῦσα, τεῆς ἄγε παστάδος εἴσω, Τερπνῆς, ἡδυπνόοιο, θυώδεος·","english":"Just as I saw a lion-tamer seated on the back of a mighty lion, and the beast's strength was subdued by his hand, and one guided while the other, a roaring beast, was led, casting off its destructive breath and fawning upon its master. And just as an Indian boy leads a heavy, great-toothed beast, a mighty elephant, from above with a small goad, steering its strong frame like a ship. Bold was the one who first devised taming a beast, and placed a yoke upon its neck, and led a monstrous chariot. But you assign more to beasts than to mortals, if the force of beasts bent their nature, while they are untaught in what is good, and have a helpful tale near at hand. Savage one, how do you so greatly insult the great creation of God? Who so hated his own kind? But such is not my mind, which thinks purely. Rather, I know heavenly thoughts and pure men of female form, and more womanly men. For the greater part lies in the limbs. Virtues are common to both, and the path to a steep life is common. The greater part belongs to the one who strives. I command these things to my in-laws who walk the heavens. Virginity, care for me, as if you were a fortress secure from all sides, firmly established, and suitable for God: a pearl among stones, the morning star among lights, a dove among birds, a shoot of olive among groves, a lily in the plains, and calm on the seas. Virgin, having set aside the whole world and all the pleasures of life, stand near the radiant Christ, and taking his hand in yours, lead him within your bridal chamber, pleasant, sweet-breathed, and fragrant.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὣς δὲ λέοντος Εἶδον ὑπὲρ νώτοιο λεοντοκόμον βριαροῖο Ἑζόμενον","severity":"info","text":"The simile of the lion-tamer illustrates the paradox of strength subdued by skill, a prelude to the argument about human nature and divine creation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρθενίη","severity":"info","text":"παρθενίη (partheniē) is a key term for virginity, personified as a fortress and a pearl, central to Gregory's ascetic ideal.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μάργαρος ἐν λάεσσιν","severity":"info","text":"The pearl among stones echoes Matthew 13:45-46 and patristic imagery of the pearl as a symbol of purity and hidden value.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰνδὸς ἄγει καθύπερθε πάϊς ὀλίγῳ ὑπὸ κέντρῳ","severity":"info","text":"The Indian elephant driver was a common trope in Greco-Roman literature, symbolizing the mastery of brute force by intelligence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ σὺ καὶ θήρεσσι νέμεις πλέον ἢ μερόπεσσιν","severity":"info","text":"This line marks a rhetorical shift from animal taming to a rebuke of those who value beasts over humans, leading to the praise of virginity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Παρθένε, κόσμον ἅπαντα","severity":"info","text":"Gregory's exhortation to virginity influenced later Byzantine ascetic literature, especially in the context of monastic formation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'in-laws who walk the heavens' (Πηοῖσι μὲν ταῦτ' ἐπιτέλλομαι οὐρανοφοιτῶν) is unclear; possibly a reference to angelic beings or idealized ascetic companions."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"ὥς κε μύροισι Μίξαις οὐρανίοισι μύρον τεὸν, ἔνθα χυθεῖσιν Ἀφράστοισι πόθοισι πόθους, καὶ κάλλεϊ κάλλος, Κρυπτὸν κρυπταδίῳ, καὶ αἰγλήεντι φαεινὸν, Χριστὸν ἔχοις μορφῆς ἐρικυδέος ἐσθλὸν ἐραστὴν, Χριστὸν ἐεδνωτήν. Χριστὸς δ' ἀνέῳξε καλύπτρην, Καὶ θάμβησεν ἰδὼν κεδνὴν περικαλλέα νύμφην, Ἐσθλὴν, μαργαρίεσσαν, ἐΰθρονον, ὑψικάρηνον, Καί σε καλήν περ ἐοῦσαν, ἔτι χαρίεσσαν ἔθηκε. Χριστὸς καγχαλόωσαν ἑὰ πρὸς δώματ' ἀνάξει, Καὶ θήσει σοι δαῖτα γαμήλιον ἐν μεγάλοισιν Ἀχράντοισι χοροῖσι, καὶ οὐρανίῃσιν ἀοιδαῖς, Καὶ στέψει χαρίτεσσιν ἀειθαλέεσσι κάρηνον, Καὶ στήσει κρητῆρα μεθύσματος ἡδυπνόοιο, Καὶ δείξει σοφίης μυστήρια, τῆς ἐν ἐσόπτρῳ Εἰκόνας ἐνθάδ' ὁρῶμεν, ἐτήτυμα φῶτα νόοιο Γυμνοτέρου. Σάρκες γὰρ ὑποείξουσι παχεῖαι Πνεύματι, ἠέριαι δὲ, βίον δέξονται ἀγήρω. Ἀλλὰ, φίλοι, μέλπωμεν, ὅσοις πόθος ἁγνὸς ἄνακτος· Ἠίθεοι, κοῦραί τε, Θεοῦ γάμον οὐρανίωνος, Λαμπάδας ἁψάμεναι, θείου μιμήματα φωτὸς, Ἀσβέστους, νοεράς τε, ἀεὶ πλέον ἐν καθαρῇσι Πρήξεσιν ἠδὲ λόγοισι ῥιπιζομένας μεγάλοισιν Ἄχρι καὶ οὐρανίοιο. Σὺ δ' ἵλαος ἄμμιν ἐπέλθοις, Ἵλαος, ἵλαος ἄμμιν, ἁγνὴ Τριὰς, εἰς ἒν ἰοῦσα Ἐξ ἑνὸς, ὀφθαλμοῖσιν ὑπαυγάζουσα φαεινοῖς Σήμερον, ὑστάτιον δὲ φαάντερον, οἷσιν ἔλαμψας Εἷς Θεὸς ἐκ Γενέταο δι' Υἱέος ἐς μέγα Πνεῦμα, Ἱσταμένης θεότητος ἐνὶ τελέοισι τελείης. Γʹ. Πρὸς παρθένους παραινετικός. Ἐν τούτῳ τῷ λόγῳ τὸν Συρακούσιον μιμεῖται οὗτος γὰρ μόνος ποιητῶν ῥυθμοῖς τε καὶ κώ λοις ἐχρήσατο, ποιητικῆς ἀναλογίας καταφρο νήσας. Παρθένε νύμφη Χριστοῦ, δόξαζέ σου τὸν νυμφίον Ἀεί.","english":"As if you were mixing your myrrh with heavenly myrrh, where ineffable longings are poured forth with longings, and beauty with beauty, hidden with hidden, and radiant with luminous, you might have Christ as a noble lover of your glorious form, Christ the giver of gifts. Christ opened the veil, and marveled, seeing a noble, beautiful bride, excellent, pearly, well-throned, high-headed, and since you were already fair, he made you even more graceful. Christ, rejoicing, will lead you to his own halls, and will set for you a wedding feast in great undefiled choirs and heavenly songs, and will crown your head with ever-blooming graces, and will set up a bowl of sweetly fragrant drink, and will show the mysteries of wisdom, of which in a mirror we see images here, true lights of a more naked mind. For thick flesh will yield to spirit, and airy things will receive an ageless life. But, friends, let us sing, all who have a pure desire for the Lord: youths and maidens, the marriage of God the heavenly one, having kindled torches, imitations of divine light, unquenchable, intellectual, ever more fanned by pure deeds and great words, until the heavenly. And may you come to us propitious, propitious, propitious to us, holy Trinity, going into one from one, shining with bright eyes today, and more brightly at last, to whom you have shone: one God from the Father through the Son to the great Spirit, of the standing divinity in perfect ones complete. III. Exhortation to virgins. In this discourse he imitates the Syracusan; for he alone of poets used rhythms and cola, despising poetic proportion. Virgin bride of Christ, glorify your bridegroom always.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μύροισι","severity":"info","text":"The term 'myrrh' (μύρον) here symbolizes both earthly and heavenly anointing, reflecting the bride's preparation for spiritual union with Christ.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸν ἐεδνωτήν","severity":"info","text":"Christ as 'giver of gifts' (ἐεδνωτήν) echoes the nuptial imagery of the Song of Songs, where the beloved bestows gifts upon the bride.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συρακούσιον","severity":"info","text":"The 'Syracusan' refers to the poet Pindar, known for his use of rhythm and cola in odes, which Gregory imitates in this discourse despite the prose-like form.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γʹ. Πρὸς παρθένους παραινετικός","severity":"info","text":"This heading marks a new section, 'Exhortation to virgins,' transitioning from the preceding nuptial imagery to direct address, emphasizing the bride's perpetual devotion.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τριὰς","severity":"info","text":"The invocation of the Trinity as 'holy Trinity, going into one from one' reflects Gregory's theological emphasis on Trinitarian unity, a key theme in his works.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ἐσόπτρῳ","severity":"caution","text":"The phrase 'in a mirror' (ἐν ἐσόπτρῳ) may allude to Platonic or Neoplatonic epistemology, but Gregory's use is ambiguous; it likely refers to the limited perception of divine mysteries in earthly life.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ἐσόπτρῳ' could be read as a reference to Platonic reflection or a more general metaphor for indirect knowledge; the reading taken is that it signifies the limited human perception of divine truths.","The identity of the 'Syracusan' is not explicitly named in the text; the reading taken is that it refers to Pindar, based on the description of his poetic style."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"Κάθαρε σαυτὴν ἐν λόγῳ καὶ σοφίᾳ, Ἵνα λαμπρὰ τῷ λαμπρῷ πάντα ζήσῃς τὸν αἰῶνα Κρείσσων γὰρ αὕτη πολὺ τῆς φθαρτῆς συζυγίας. Ἐν σώματι τὰς νοερὰς δυνάμεις ἐμιμήσω Ἀγγελικὴν ἐπὶ γῆς μετῆλθες πολιτείαν. Δεσμὸς ἐνταῦθα, καὶ λύσις, καὶ σώματ' ἐκ σωμάτων· Ἄνω δ' ἑκάστη μονὰς οὔποτε λυομένη· Οἱ πρῶτοι φέρουσ' ἀκτῖνα τῆς καθαρᾶς Τριάδος, Πνεύματα καὶ πῦρ, λειτουργοὶ τῶν Θεοῦ προσταγμάτων. Ὕλη δὲ μίξιν ἐξεῦρεν, ἀεὶ ῥέουσα φύσις, Ἧ μέτρον ὥρισε Θεὸς, γάμον νομοθετήσας. Σὺ δ' ἔργον ὕλης φυγοῦσα, τοῖς ἄνω συνηρμόσθης, Ὡς νοῦς ἁρμόζεται νοῒ τὴν θείαν ἁρμονίαν, Καὶ σαρκὶ πολεμοῦσα βοηθεῖς τῇ εἰκόνι. Πνοὴ γὰρ ἔφυς Θεοῦ, τῷ χείρονι συνδεθεῖσα, Ἵνα ἐκ πάλης καὶ νίκης τὸ στέφος ἀπολάβῃς, Ἄνω θεῖσα καὶ τὸν χοῦν καλῶς ὑποταγέντα. Αἰνείσθω σοι καὶ γάμος, πρὸ γάμου δ' ἀφθορία· Γάμος συγγνώμη πάθους, ἁγνεία δὲ λαμπρότης· Γάμος πατὴρ ἁγίων, ἁγνεία δὲ λατρεία. Ταύτην καὶ τότε καιροῖς ἐτίμων τοῖς εὐθέτοις, Ἀδὰμ ἐν παραδείσῳ. Μωσὴς ἐν ὄρει Σινᾶ, Λειτουργῶν ὁ Ζαχαρίας, ὁ πατὴρ τοῦ Προδρόμου. Γάμος καὶ","english":"Purify yourself in word and wisdom, so that you may live all your life radiant with the radiant. For this is far superior to the perishable union. In the body you imitated the noetic powers; on earth you pursued an angelic polity. Here there is bond and release, and bodies from bodies; but above each monad is never dissolved. The first ones bear a ray of the pure Trinity, spirits and fire, ministers of God’s commands. Matter devised mixture, a nature ever flowing, for which God ordained a measure, legislating marriage. But you, having fled the work of matter, were joined to the things above, as mind is attuned to mind in divine harmony, and, warring against the flesh, you aid the image. For you were born a breath of God, bound to the inferior, so that from struggle and victory you may receive the crown, having placed the dust above also, well subjected. Let marriage be praised by you, but before marriage, incorruption. Marriage is a pardon for passion, but chastity is radiance. Marriage is a father of saints, but chastity is worship. This I honored also at the appropriate times: Adam in paradise, Moses on Mount Sinai, Zacharias the minister, the father of the Forerunner. Marriage and","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νοερὰς δυνάμεις","severity":"info","text":"The phrase 'νοερὰς δυνάμεις' (noetic powers) refers to the intellectual or spiritual faculties of the soul, a key concept in Neoplatonic and Christian ascetic thought, denoting the highest cognitive and contemplative capacities.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ ἐν παραδείσῳ. Μωσὴς ἐν ὄρει Σινᾶ, Λειτουργῶν ὁ Ζαχαρίας","severity":"info","text":"Gregory cites Adam in paradise (Gen 2), Moses on Sinai (Exod 19–20), and Zacharias, father of John the Baptist (Luke 1), as exemplars of chastity before marriage, aligning with biblical typology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγγελικὴν πολιτείαν","severity":"info","text":"The ideal of 'angelic polity' (ἀγγελικὴν πολιτείαν) reflects the ascetic tradition of imitating angelic life on earth, common in early monasticism and patristic literature, especially in Gregory's circle.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γάμος συγγνώμη πάθους, ἁγνεία δὲ λαμπρότης","severity":"info","text":"This passage presents a series of antithetical couplets contrasting marriage and chastity, a rhetorical device (synkrisis) common in Gregory's poetry to highlight moral hierarchy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πνοὴ γὰρ ἔφυς Θεοῦ","severity":"info","text":"The phrase 'breath of God' (Πνοὴ γὰρ ἔφυς Θεοῦ) echoes the Stoic and Christian concept of the soul as a divine emanation, later influential in Byzantine mystical theology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄνω θεῖσα καὶ τὸν χοῦν καλῶς ὑποταγέντα","severity":"caution","text":"The phrase 'having placed the dust above also, well subjected' is ambiguous: it may refer to the soul elevating the body (dust) to a higher state, or to the resurrection of the body. The Greek allows both readings.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἄνω θεῖσα καὶ τὸν χοῦν καλῶς ὑποταγέντα' is ambiguous: it could mean the soul raises the body (dust) to a higher spiritual state, or it could refer to the body's subjugation in preparation for resurrection. The translation 'having placed the dust above also' is taken as a spiritual elevation."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"παρθενίας ῥίζα τῆς Θεῷ φίλης, Ἀλλ' ἔστιν ὁμῶς σαρκὸς καὶ βράσματος δουλεία. Ὅτ' ἦν νόμος, καὶ σκιαὶ, καὶ πρόσκαιροι λατρεῖαι, Τότ' εἶχε πρῶτα καὶ γάμος, ὡς ἔτι νηπιώδης· Ὅτε δ' ὑπεξῆλθε τὸ γράμμα, τὸ πνεῦμ' ἀντεισήχθη, Καὶ Χριστὸς ἔπαθε σαρκὶ, προελθὼν ἐκ Παρθένου, Τότ' ἐξέλαμψεν ἁγνεία συντέμνουσα τὸν κόσμον, Ὃν ἐκεῖ δεῖ μεταβῆναι Χριστῷ συνανελθόντι. Καλῶς ὁδεύεις, παρθένε, εἰς ὄρος, ἄνω σώζου· Μὴ πρὸς Σόδομ' ἀποβλέψῃς, μὴ στήλη παγῇς ἁλός. Μηδὲ λίαν σε σαρκὸς ἡ φύσις ἐμφοβείτω· Μηδὲ θαῤῥήσῃς ἄγαν, ὥστε πότ' ἐκπλανηθῆναι. Σπινθὴρ ἀνάπτει καλάμην· σβέννυσι δ' ὕδωρ φλόγα. Ἔχεις φάρμακα πολλὰ τῆς σεμνῆς παρθενείας· Θεοῦ σε φόβος πηγνύτω, νηστεία σε κενούτω, Ἀγρυπνία, προσευχαὶ, δάκρυα, χαμευνία, Ἔρως ὅλος πρὸς Θεὸν, γνησίως τεταμένος, Πάντα κοιμίζων πόθον ἀλλότριον τῶν ἄνω Ὁ πεσὼν ἐγειρέσθω· ὁ ναυαγῶν ἐλεείσθω. Σὺ δὲ εὐπλόει, τὸ ἱστίον πετάσασα τῆς ἐλπίδος Οὐ τῶν κάτω τὸ πίπτειν, τῶν δ' ἄνω φερομένων Ὀλίγοι πτεροῤῥυοῦσιν, οἱ πλείους δ' εὐδρομοῦσιν. Ἔπεσεν Ἑωσφόρος, ἀλλ' οὐρανὸς ἀγγέλων. Ἰούδας ἦν προδότης, οἱ δ' ἕνδεκα λαμπτῆρες. Μόνον ὅλην σεαυτὴν ἁγνὴν τήρει, παρθένε. Μή πως ῥυπώσῃς Χριστοῦ τὸν ἄσπιλον χιτῶνα. Ὄμμα σου σωφρονείτω, γλῶσσα παρθενευέτω, Μὴ νοῦς πορνεύῃ, μὴ γέλως, μὴ ποῦς ἄτακτα βαίνων. Τὴν πιναρὰν στολήν σου, καὶ τὴν αὐχμηρὰν κόμην, Μᾶλλον αἰδοῦμαι μαργάρων καὶ τῆς σηρῶν εὐκοσμίας. Καλὸν ἄνθος ἡ αἰδὼς, καὶ μέγας κόσμος ὠχρότης, Καὶ πλέγμα καλὸν, πάσαις ἀρεταῖς στεφανοῦσθαι. Ἄλλη χρώμασιν εἰκόνα τὴν Θεοῦ νοθευέτω, Πίναξ ἔμψυχος, σιγῶν κατήγορος τῶν ἔνδον·","english":"The root of virginity is dear to God, but there is still slavery to flesh and to food. When the law, shadows, and temporary rites held sway, then marriage was also primary, as in infancy; but when the letter was superseded and the spirit was introduced, and Christ suffered in the flesh, having come forth from a Virgin, then chastity shone forth, cutting short the world, which one must pass through to ascend with the risen Christ. You journey well, virgin, to the mountain, preserving yourself above. Do not look back at Sodom, lest you be turned into a pillar of salt. Do not let the nature of your flesh frighten you too much, nor be so bold as to ever go astray. A spark ignites stubble; water quenches a flame. You have many remedies for holy virginity: let fear of God bind you, fasting empty you, wakefulness, prayers, tears, sleeping on the ground, a whole love for God genuinely stretched out, putting to sleep every desire alien to the things above. Let the fallen one rise; let the shipwrecked one be pitied. But you, sail well, spreading the sail of hope. Falling from below is not the same as being borne upward; few lose their wings, but most run a good course. The Morning Star fell, but heaven is for angels. Judas was a traitor, but the eleven are lamps. Only keep yourself wholly pure, virgin. Do not somehow stain the spotless garment of Christ. Let your eye be chaste, your tongue virginal; let not your mind fornicate, nor your laughter, nor your foot step disorderly. Your shabby garment and your unkempt hair I respect more than pearls and the finery of silks. A beautiful flower is modesty, and a great ornament is pallor, and a fine crown is to be wreathed with all virtues. Let another adulterate the image of God with colors, a living picture, a silent accuser of what is within.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"παρθενίας ῥίζα","severity":"info","text":"The passage shifts from a general theological argument about virginity to direct exhortation of a virgin, marked by the vocative 'παρθένε' and imperatives.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σόδομ' ἀποβλέψῃς","severity":"info","text":"Alludes to the fate of Lot's wife, who looked back at Sodom and was turned into a pillar of salt (Genesis 19:26). Gregory uses this as a warning against worldly temptation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰούδας ἦν προδότης","severity":"info","text":"References Judas Iscariot's betrayal of Christ (Matthew 26:14-16, 47-50) and contrasts him with the eleven faithful apostles, who are called 'lamps' (λαμπτῆρες).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρθενίας","severity":"info","text":"παρθενία (virginity) is a central ascetic ideal in Gregory's moral poetry, often linked to spiritual purity and imitation of angelic life.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χαμευνία","severity":"info","text":"χαμευνία (sleeping on the ground) was a common ascetic practice in early monasticism, symbolizing renunciation of bodily comfort.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἔπεσεν Ἑωσφόρος","severity":"caution","text":"The reference to the Morning Star (Ἑωσφόρος) falling likely alludes to the fall of Lucifer (Isaiah 14:12), but the Greek term can also refer to the planet Venus; Gregory uses it as a type of fallen angel.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἔπεσεν Ἑωσφόρος' could be read as a reference to the planet Venus or to the fallen angel Lucifer; the context of angelic fall supports the latter.","The line 'Μηδὲ λίαν σε σαρκὸς ἡ φύσις ἐμφοβείτω' might be interpreted as either 'do not let the nature of your flesh frighten you too much' or 'do not be too afraid of the flesh's nature'; the translation takes the former."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"Σὺ δ' ἧς ἔχεις εὐμορφίας νεκρούσθω σοι τὸ πλεῖστον· Κάλλει δὲ λάμπε ψυχῆς ἐκ Θεοῦ κοσμουμένη. Ὄψιν δ' ἀῤῥένων φεῦγε, εἰ θέμις, καὶ σωφρόνων, Μή που πλήξῃς, ἢ πληγῇς ἐκ μώμου τοῦ Βελία. Ὄμματ' ὄμμασι μὴ δουλοῦ, μὴ δ' ἕλκε λόγον λόγῳ, Μὴ παρειὰ παρειαῖς διδότω παῤῥησίαν. Μηδέν σοι καὶ τῇ γεύσει ξύλου τοῦ κατακρίτου, Μή σε ξύλου τῆς ζωῆς ὁ ὄφις ἔξω βάλῃ. Καὶ τοῦτο πείθου σὺ, παρθένε, μὴ συνοίκει προστάτῃ· Χριστὸν ἔχουσα νυμφίον, ζηλοῖ σου τὴν ἁγνείαν, Τί μοι, σάρκας φυγοῦσα, πρὸς σάρκας ἐπιστρέφεις, Οὐ πάντες ἄνδρες τὴν σὴν ἁπλότητα χωροῦσιν. Ὡς ῥόδον ἐν ἀκάνθαις, οὕτως ἐν πολλοῖς στρέφῃ, Καὶ ἐπάνω πονηρῶν παγίδων διαβαίνεις. Ὁ μὲν ἐγείρει παστάδας, ἡ δ' ἐκκομίζει νυμφίον, Ἄλλος γίνεται πατὴρ, ἄλλος δ' ἄπαις ἀθρόως. Ὅσον κακὸν ὠδῖνες, ἀτέλεστοι πολλάκις; Ὅσον δὲ ζῆλος συζύγου, κλαπῆναί που φιλίαν; Ἐκθρέψαι δὲ καὶ παιδεῦσαι, ἔπειτ' ἀτιμασθῆναι, Καὶ πικρὰς ἀπολαύειν τῶν πόνων ἀντιδόσεις; Σοὶ δὲ μέριμνα μία πρὸς Θεὸν ἀεὶ βλέπειν. Ἡ χρεία δ' ἔστω ὀλίγη μάζα, καὶ μικρὰ σκέπη, Ἀφ' ἧς πεῖραν καὶ Χριστῷ προσήγαγεν ὁ πειράζων, Λίθους αἰτῶν εἰς ἄρτους πεινῶντα μετατρέψαι· Ὧν μή ποθ' εἵνεκα μηδέ τι τῶν αἰσχρῶν ὑπομένῃς. Οὐ χείρων εἶ πετεινῶν σχεδίως τρεφομένων. Οὐκ ἐκλείψει σοι καμψάκης ἐλαίου πιστευούσῃ. Κόραξ ἐκθρέψει καθάπερ Ἠλίαν ἐν ἐρήμῳ. Ὁρᾷς Θέκλαν ἐκ πυρὸς καὶ θηρίων φυγοῦσαν, Παῦλον τὸν μέγαν πεινῶντα, καὶ ῥιγοῦντα προθύμως, Ἵνα σὺ μάθῃς, παρθένε, πρὸς Θεὸν μόνον βλέπειν, Ὃς ἐν ἐρήμῳ τρέφειν οἶδε καὶ μυριάδας.","english":"But as for you, let the greater part of your beauty be dead to you; shine instead with the beauty of a soul adorned by God. Flee the sight of men, even if they are chaste, lest you strike or be struck by the blemish of Belial. Do not enslave eyes to eyes, nor draw speech to speech; let cheek not give license to cheek. Have nothing to do with the taste of the condemned tree, lest the serpent cast you out from the tree of life. And be persuaded of this, virgin: do not live with a guardian; having Christ as your bridegroom, who is jealous of your purity, why, having fled from flesh, do you return to flesh? Not all men can comprehend your simplicity. Like a rose among thorns, so you turn among many, and you walk above the evil snares. One sets up bridal chambers, another carries out a bridegroom; one becomes a father, another suddenly childless. How great an evil are birth-pangs, often fruitless? And how great the jealousy of a spouse, if love is stolen somewhere? To raise and educate, then to be dishonored, and to reap bitter returns for your labors? For you, there is one care: always to look toward God. Let your need be little: a small loaf and a modest shelter, from which the tempter brought trial even to Christ, asking for stones to turn into bread for the hungry. For the sake of these things, never endure anything shameful. You are no worse than the birds, which are fed without plan. Oil from the flask will not fail you if you trust. A raven will feed you, as it did Elijah in the desert. You see Thecla escaping from fire and beasts, and the great Paul hungry and shivering willingly, so that you, virgin, may learn to look only to God, who knows how to feed even myriads in the desert.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Βελία","severity":"info","text":"Belial is a Hebrew-derived term for worthlessness or lawlessness, used in Jewish and Christian tradition as a name for Satan or a demonic figure. Here it personifies moral corruption.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ξύλου τοῦ κατακρίτου","severity":"info","text":"The 'condemned tree' alludes to the tree of the knowledge of good and evil in Genesis 3, whose fruit brought the Fall. The 'tree of life' is from Genesis 2:9 and Revelation 22:2, symbolizing eternal life.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θέκλαν","severity":"info","text":"Thecla was a legendary early Christian virgin martyr from the apocryphal Acts of Paul and Thecla, known for escaping fire and wild beasts. Gregory uses her as a model of ascetic endurance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κόραξ ἐκθρέψει καθάπερ Ἠλίαν","severity":"info","text":"The raven feeding Elijah recalls 1 Kings 17:2-6, where ravens brought bread and meat to the prophet in the wilderness. Gregory adapts this to promise divine provision for the ascetic virgin.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ δ' ἧς ἔχεις εὐμορφίας","severity":"info","text":"The passage shifts from general exhortation to direct address of a virgin, marked by the emphatic 'Σὺ δ''. This personal turn structures the moral advice as a series of prohibitions and positive examples.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρθένε","severity":"info","text":"Gregory's Carmina moralia were widely copied in Byzantine ascetic circles. This passage, with its vivid warnings against cohabitation and praise of virginity, influenced later monastic rules and hagiography.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μὴ συνοίκει προστάτῃ' is ambiguous: it could mean 'do not live with a guardian' (a male overseer) or 'do not cohabit with a protector' (implying a spiritual director). The translation adopts the former, but the latter is possible in ascetic contexts.","The reference to 'Paul the great' is unclear: it may be the apostle Paul (as in the Acts of Paul and Thecla) or Paul of Thebes, the first hermit. The context of hunger and cold favors Paul of Thebes, but the pairing with Thecla suggests the apostle."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"Μαραίνεται τὸ κάλλος, ἡ δόξα παρατρέχει, Ὁ πλοῦτος ἄπιστον ῥεῦμα, τὸ δύνασθαι δ' ὀλίγων· Σὺ δὲ τοῦ πλάνου κόσμου τὰς στροφὰς ἐκφυγοῦσα, Εἴσελθε εἰς τὰ ἅγια τῶν ἁγίων γελῶσα, Καὶ σὺν ἀγγέλοις χορεύσεις τὴν ἄπαυστον χορείαν, Κρείσσονα τόπον λαχοῦσα υἱῶν καὶ θυγατέρων. Ἀλλ', ὦ παρθένοι, Χριστὸν μένοιτε γρηγοροῦσαι, Καὶ φαιδραῖς τὸν νυμφίον δέξασθε ταῖς λαμπάσιν, Ἵνα συνελθοῦσαι τὸ κάλλος τοῦ νυμφίου Ἴδητε, καὶ μιγῆτε τοῖς ἄνω μυστηρίοις.\n\nΔʹ. Εἰς παρθένον. Ἅγνευε πᾶσι, Παρθένε, καὶ τοῖς ὄμμασι Πάντων μάλιστα· μηδέ τιν' εἰσοικίσῃ Ἀνδρῶν βοηθὸν, μηδὲ τὸν σοφώτατον. Σὺ μὲν γὰρ ἁγνὴ, τὸν\n\nφθόνον δ' ἐγὼ λίαν Δέδοικα, μή σε κεντρίσας δυσφημίᾳ, Λύσῃ τὸν ἁγνὸν ζῆλον οὗ στέργεις βίου. Ὄλοιό μοι πᾶς ὅστις ἁγνείαν σέβων, Τὴν τῶν ἀσάρκων ἀγγέλων παραστάτιν Σύνοικον αἱρῇ παρθένον. Τί δεῖ πυρός; Κρείσσων πυρὸς σύ; πῶς δὲ τὸν καπνὸν φύγοις, Σαυτὸν μελαίνων τῇ κενῇ γλωσσαλγίᾳ; Ἐντεῦθεν ἤρθης, παρθένε, καὶ ζῇς ἄνω. Μάζα στενή σοι, καὶ σκέπη τὸ φορτίον; Ὧν μή ποτ' αἰσχρὸν εἵνεκεν μηδὲν πάθῃς. Μηδ' ἀντὶ τοῦ σοῦ προστάτου δέξῃ τινὰ Κοινωνὸν αἴσχους, καὶ βίου, κἂν ἁγνὸς ἦ, Μή πού σε Χριστὸς ὡς διπλῆν ἔξω βάλῃ. Εʹ. Πρὸς τοὺς ἐν κοινοβίῳ μοναχούς. Εἰ μὲν δὴ πλεόνεσσιν ὁμὸν βίον αἰνήσαιεν Ἀνέρες ἠδὲ γυναῖκες, ὁμοφροσύνης ὑπὸ δεσμοῖς, Ἵλαον ἀμφὶ ἄνακτα χοροστασίης μεδέοντα, Σύμπνοον, ἰσοκέλευθον, ὁμώροφον εὖχος ἔχουσαι, Λώϊον. Οὐκ ἐθέλει γὰρ ἅπαν καλὸν οἶον ὁρᾶσθαι. Οὐδὲ γάρ ἐστιν ἄριστον, ὃ μὴ καλοῖο προέσχε. Καὶ στεινὴ φιλίη, βαιὴ χάρις, ὡς πολύμικτος Βορβορέη.","english":"Beauty fades, glory passes by, wealth is an untrustworthy stream, and power is for the few. But you, having escaped the turnings of this deceptive world, enter laughing into the holy of holies, and you will dance with the angels the unceasing dance, having obtained a better place than sons and daughters. But, O virgins, remain watchful for Christ, and receive the bridegroom with bright torches, so that, coming together, you may see the beauty of the bridegroom and be mingled with the mysteries above.\n\n4. To a virgin. Be chaste in all things, O virgin, and especially in your eyes; do not admit any man as a helper, not even the wisest. For you are chaste, but I greatly fear envy, lest it sting you with slander and dissolve the chaste zeal for the life you cherish. May every one perish who, while revering chastity, chooses a virgin as a housemate, the attendant of the fleshless angels. What need of fire? Are you stronger than fire? How would you escape the smoke, blackening yourself with empty gossip? You were taken from here, O virgin, and you live above. Is a narrow loaf and a covering a burden? May you never suffer anything shameful because of them. And do not accept any partner of shame and life, even if he is chaste, lest Christ cast you out as a double one.\n\n5. To those in a cenobitic monastery. If indeed men and women were to praise a common life under the bonds of concord, having a joyful, harmonious, equal-wayed, same-roofed prayer around a king who presides over the choral dance, it would be better. For not every good thing wishes to be seen. Nor is that which does not proceed from the good the best. And narrow friendship and small grace are like much-mixed filth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Δʹ. Εἰς παρθένον.","severity":"info","text":"The passage is divided into three sections: the first (lines 1–8) addresses virgins generally, the second (Δʹ) is a separate poem to a virgin, and the third (Εʹ) is addressed to monks in a cenobitic monastery.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἅγια τῶν ἁγίων","severity":"info","text":"The phrase 'holy of holies' (τὰ ἅγια τῶν ἁγίων) echoes the inner sanctuary of the Jewish Temple, here used metaphorically for the innermost spiritual realm or monastic enclosure.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νυμφίον","severity":"info","text":"The image of Christ as bridegroom and virgins as brides with torches draws on the Song of Songs and Pauline bridal mysticism (e.g., 2 Cor 11:2, Eph 5:27).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κοινοβίῳ","severity":"info","text":"The term 'cenobitic monastery' (κοινοβίῳ) refers to communal monasticism, which Gregory advocates over eremitic life, warning against mixed-gender communities that may lead to scandal.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Βορβορέη","severity":"caution","text":"The final word 'Βορβορέη' (filth) is a hapax legomenon in Gregory's corpus; its meaning is clear from context but the exact nuance (moral or physical defilement) is debated.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρθένοι","severity":"info","text":"Gregory's warnings against virgins cohabiting with men (even chaste ones) reflect a broader patristic concern, echoed later in John Chrysostom's homilies and monastic rules.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'διπλῆν' (double one) in line 20 is ambiguous: it may mean 'hypocrite' or 'one who is both married and vowed to chastity'.","The identity of the 'king who presides over the choral dance' (ἄνακτα χοροστασίης μεδέοντα) in section 5 is unclear—possibly Christ or a monastic superior."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"Κέλομαι δὲ καὶ ἐνθάδε χάσμα μέγιστον Ἐστάμεν, ὥς κεν ἔωσι διασταδὸν εὐσεβέοντες, Ἀνέρες ἠδὲ γυναῖκες, ὁμὸν κλέος οἶον ἔχοιεν. Οὐδὲ γὰρ οἰοβίοισι μόνον φθόνος, ἀλλ' ἔτι μᾶλλον Πλειοτέροις, πλείων τε κακοῦ μόθος. Εἰ δὲ καὶ οἶος Ναιετάειν ἐθέλοις Χριστῷ ξυνούμενος οἴῳ Καὶ τὸ φίλον· πάντεσσι δ' ὅμως δέος, ὥσπερ ἔμοι γε, Δυσμενέος τε πάλης, καὶ πτώματος οὐλομένοιο. ʹ. Εἰς σωφροσύνην. Καλὸν γάμῳ δεδέσθαι, σωφρόνως μόνον, Πλεῖον νέμοντα τῷ Θεῷ συσσαρκίας. Κρεῖσσον τὸ δεσμῶν τυγχάνειν ἐλεύθερον, Τὸ πᾶν νέμοντα τῷ Θεῷ καὶ τοῖς ἄνω. Θεὸς μὲν ἄζυξ, ἀγγέλων τ' ἀσαρκία· Ὕλη δὲ συζυγής τε καὶ πλήρης φθορᾶς. Γάμος μέριμνα συζύγου καὶ φιλτάτων· Τῇ παρθενίᾳ Χριστός. Εἰ γυνὴ Θεῷ Ἴσον φέρει τι, καὶ γάμος λυτῷ βίῳ· Εἰ δ' οὐδὲν ἴσον, οὐδὲ τοῖς βίοις ἴσον. Μὴ τοίνυν, ὦ τεκόντες, ὑβρίζοιτέ με, Γάμῳ περισκιρτῶντες, ἁγνείᾳ δὲ μή. Γάμῳ δίδωμι, τὴν ἁγνείαν λαμβάνω. Ἀλλ' εἰσὶν οἳ πεπτώκασ'· ἀλλ' ὄλοιό μοι, Μὴ τοὺς ἀρίστους ἐκλέγων. τοὺς δ' ἀσθενεῖς. Οἱ μὲν γὰρ αὐτοῖς αἶσχος, οἱ δ' ἡμῖν κλέος. Γῆ δ' οὐκ ἀροῦται τῆς χαλάζης εἵνεκα, Οὐ δ' ἀμπελὼν φυτεύεθ'; ἡ θάλασσα δὲ Ὅρμοις δίδωσι πάντας οὕσπερ λαμβάνει; Τί μοι τὰ πόῤῥω; κειμένῳ δ' Ἑωσφόρῳ Μὴ συγκατενέχθησαν ἀγγέλων χοροί; Τί δ', οὐκ Ἰούδας ἦν φονεὺς τοῦ Δεσπότου, Ἀλλ' οἱ μαθηταὶ δόξα; Τοῦτο δ' οὐ σκοπεῖς, Τοῦ σοῦ γάμου τὰ δεινὰ, καὶ μοιχῶν κλοπὰς, Ἐξ ὧν τὸ φίλτρον, καὶ γένος νοθεύεται. Ὑψοῦ βάδιζε, τὸν φθόνον δ' ἔα κάτω. Ἅγνευε πᾶσι, παρθένε. Χριστῷ μόνῳ Νύμφη, κράτει τὸ κάλλος ἐσφραγισμένον. Χρηστὸς μέν ἐστιν, ἀλλὰ καὶ ζήλου πλέως.","english":"I urge that here too a very great chasm be set, so that men and women, reverent, may stand apart, and have equal glory. For envy is not only among the solitary, but even more among the many, and the strife of evil is greater. But if you wish to dwell alone, consorting with Christ alone, that too is dear; yet for all there is fear, as for me, of the hostile struggle and of ruinous fall. To temperance. It is good to be bound in marriage, only temperately, allotting more to God than to cohabitation. Better to be free of bonds, allotting all to God and to the things above. God is unyoked, and the angels are without flesh; matter is yoked and full of corruption. Marriage is care for a spouse and loved ones; for virginity, Christ. If a wife brings something equal to God, then marriage is equal to the solitary life; if nothing is equal, then the lives are not equal. Therefore, O parents, do not insult me, leaping about in marriage but not in chastity. I give to marriage, I receive chastity. But there are those who have fallen—may they perish—not choosing the best, but the weak. For some bring shame to themselves, others glory to us. Is the earth not plowed because of hail? Is the vineyard not planted? Does the sea not give back all the harbors it receives? Why look far off? When the Morning Star fell, were the choirs of angels not carried down with him? What, was not Judas the murderer of the Master, but the disciples glory? Do you not consider this: the terrors of your own marriage, and the thefts of adulterers, from which love is corrupted and lineage bastardized? Walk high, leave envy below. Be chaste to all, virgin. Bride only of Christ, keep your beauty sealed. He is good, but also full of jealousy.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς σωφροσύνην","severity":"info","text":"The Greek phrase 'Εἰς σωφροσύνην' marks a thematic shift, introducing a new section on temperance within the poem's exhortation to virginity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐστάμεν","severity":"info","text":"The verb 'Ἐστάμεν' (to stand) is an Epic Greek form, reflecting Gregory's deliberate archaizing style in the Carmina moralia.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑωσφόρῳ","severity":"info","text":"The reference to 'Ἑωσφόρῳ' (the Morning Star) alludes to the fall of Lucifer/Satan, a common patristic typology based on Isaiah 14:12 and Luke 10:18.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰούδας","severity":"info","text":"The mention of 'Ἰούδας' (Judas) as the murderer of the Master refers to Judas Iscariot's betrayal of Jesus, a narrative from the Gospels (e.g., Matthew 26:14-16).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γάμῳ περισκιρτῶντες","severity":"info","text":"The phrase 'γάμῳ περισκιρτῶντες' (leaping about in marriage) reflects a contemporary ascetic critique of worldly marriage practices, common in 4th-century Greek patristic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πάντεσσι δ' ὅμως δέος","severity":"caution","text":"The phrase 'πάντεσσι δ' ὅμως δέος' (yet for all there is fear) is ambiguous: it may refer to the fear of falling from grace for all, or specifically for the solitary ascetic, as Gregory's own fear.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάντεσσι δ' ὅμως δέος' is ambiguous: it could mean 'for all there is fear' (general) or 'for all that, there is fear' (contrastive). The reading taken is the former, as a general warning.","The reference to 'Ἑωσφόρῳ' could be interpreted as a celestial body or a mythological figure, but the context of angelic choirs and fall suggests the Christian interpretation of Lucifer."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"Οὐδὲν δυσειδὲς, οὐδ' ἄκοσμον ἐκφέρει. Ἐσθῆτι κόσμου κόσμος ἡ ἀκοσμία, Θρύψιν δὲ φεῦγε, καὶ ταπείνου τὰς κλάσεις. Μὴ τὸ βλέπεσθαι τῷ βλέπειν θήρευέ μοι. Σώφρων βάδιζε, κἂν ἀναστρέφῃ μόνη· Κλεὶς ὠσὶ κείσθω, μηδὲ πορνεύοι γέλως· Πλεῖστον παρειαὶ, καὶ γέλωτος ἔμφασις. Θυμὸς, μέθη, δαίμων τε παρθένοις ἴσον· Πάντων δὲ χεῖρον πλησμονὴ γαστρὸς χάριν. Εὐχαῖς τὸ κάλλος εἰκέτω κἀγρυπνίαις. Σύνοικον αἱροῦ μηδ' ἀδελφὸν ῥᾳδίως. Ἐμπεπύρευμα τῆς νόσου τί δεῖ βλέπειν Οὐδὲν τόδ' αἰσχρὸν, πλὴν μόνη μνήμη χοός. Πατὴρ μόνος σοι, καὶ Θεὸς πιστὸς, νέα· Ἄλλοι δὲ φευγέτωσαν, ὡς θῆρές ποτε Τὸ Σινὰ, πλαξὶν ἐντυπουμένου νόμου. Ἄψαυστος ἔστω προσφορὰ καὶ παρθένος, Ἡ μὲν βεβήλοις, ἡ δ' ἁπάντων ὄψεσιν. Ἡ χρεία δουλούτω σε σαρκὸς μηδ' ὅλως. Ἂν προσδέῃ του, καψάκης σοι πηγάσει, Ὑδρεία δώσει πυθμένος γεωργίαν. Ἄρτοις τρέφονται πέντε μύριος λεώς· Πόσον σὺ μᾶλλον, ἡ Θεοῦ παραστάτις; Μὴ τοίνυν ἁγνὸν τόνδ' ἔχουσα νυμφίον Κάλλους ἀσάρκου, συζυγῇς τῷ δευτέρῳ. Μοιχὸς γὰρ οὗτος, οὐκ ἀνὴρ καθίσταται, Ζῶντος τὸ φίλτρον ἀνδρὸς ἐγκαρπούμενος. Ἡ καὶ κανοῦν προσθεῖσα τῷ Θεῷ σύ γε Ἀποστερήσεις; καὶ Σοδόμων φυγοῦσα πῦρ,","english":"Nothing ugly or disorderly does she bring forth. Adornment of the world is the disorder of attire; shun delicacy and humble your folds. Do not hunt for being seen by seeing. Walk modestly, even if you turn alone. Let a key lie on your ears, and let laughter not be wanton. The cheeks and the expression of laughter are the greatest. Wrath, drunkenness, and the demon are equal for virgins. Worst of all is the fullness of the belly for the sake of pleasure. Let beauty yield to prayers and vigils. Choose a housemate, but not a brother, lightly. The kindling of the disease—why must you see it? This is nothing shameful, except that memory alone is dust. Your father alone, and God, are faithful, young woman. Let others flee, as once the beasts fled from Sinai when the law was impressed on the tablets. Let the offering and the virgin be untouched—the one by the profane, the other by the eyes of all. Let need enslave you to the flesh not at all. If you lack something, a small jar will spring forth for you, and water-drawing will give you farming from the depths. Five thousand people are nourished by loaves. How much more will you, the attendant of God, be? Do not, then, having this pure bridegroom of fleshless beauty, be yoked to the second. For he becomes an adulterer, not a husband, reaping the love of a living husband. Will you, who have even added a basket to God, deprive him? And having fled the fire of Sodom,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θρύψιν","severity":"info","text":"The term 'thrypsin' denotes a softening or delicacy, often with negative moral connotations in ascetic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σινὰ, πλαξὶν ἐντυπουμένου νόμου","severity":"info","text":"This alludes to the giving of the Law on Sinai (Exodus 19–20), where the beasts fled from the divine presence.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοδόμων πῦρ","severity":"info","text":"The fire of Sodom refers to the destruction of Sodom and Gomorrah (Genesis 19), a common patristic trope for divine punishment of sexual sin.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καψάκης","severity":"info","text":"A 'kapsakes' is a small jar or vessel, likely for water or provisions, symbolizing simple ascetic sustenance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάντων δὲ χεῖρον πλησμονὴ γαστρὸς χάριν","severity":"info","text":"This line forms a climax in the series of prohibitions, emphasizing gluttony as the worst vice for virgins.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πλεῖστον παρειαὶ, καὶ γέλωτος ἔμφασις","severity":"caution","text":"The syntax is ambiguous: 'pleiston' may mean 'most important' or 'excessive'; the sense could be that cheeks and laughter's expression are the greatest temptation or the most revealing.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πλεῖστον παρειαὶ, καὶ γέλωτος ἔμφασις' is ambiguous: it may mean that cheeks and laughter's expression are the greatest (temptation) or that they are excessive.","The referent of 'τῷ δευτέρῳ' (the second) is unclear: it could mean a second husband or a second bridegroom, i.e., Christ versus a human spouse."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"Παλινδρομήσεις; μὴ λίθος παγῇς ἁλός. Χήρας σὺ πλεῖον, ἀλλὰ καὶ χήρας γάμος Ὑπεύθυνος, ψευσθέντος ἁγνείας ὅρου. Χρυσῆς τί γλώσσης ἐστὶν εὐτελέστερον, Ψιλῆς, διδράχμου, δή τι τῶν ἀναστάτων; Ἀλλὰ κλαπέντα τὸν στρατὸν διώλεσε. Ταῦτ' οὖν ὁρῶσα, παρθένε, πείθου Θεῷ.\n\nΖʹ. Περὶ ἁγνείας. Ἀρετὴ πᾶσα δικαίοις Ἕνα βαθμὸν προβιβάζει. Ὁ μὲν ἀλλότριος εὐνῆς Ἴσος ἀγγέλοις ὑπάρχει. Ὁ δέ τ' ἐγκράτειαν ἀσκῶν, Μετὰ παρθένων τετάχθω· Ὁ δὲ τὸν γάμον φυλάσσων, Ἴσος ἐγκρατεῖ γενέσθω. Μόνον ἀσκεῖτε τὸ σῶφρον Ἵνα μειζόνων τύχοιτε.\n\nΗʹ. Σύγκρισις βίων. Βι. Κρίναις ἂν ἡμῖν, ὦ ξένε. Κριτ. Κρίσις δὲ τίς, Βι. Βίοι μάχονται. Κριτ. Καὶ τίνες, τίς δ' ἡ κρίσις, Βι. Ὁ κοσμικός τε καὶ ὅσος τοῦ πνεύματος, Πότερος ἀμείνων καὶ σοφοῖς βιώσιμος; Κριτ. Ὡς δύσκριτον μὲν, ἀλλ' ὅμως ἀκουστέον Κοσμ. Κόσμου πεφυκὼς, οἶδα καὶ στέργω τάδε· Τὸ δ' εὐσεβὲς, πατρῷον αἰδεῖσθαι νόμον. Πν. Θεοῦ πεφυκὼς, οἶδα καὶ σέβω Θεόν· Τὸ δ' εὐσεβὲς, τέλειον εἰδέναι σέβας. Εἴ σοι τὸ χεῖρόν ἐστι τιμιώτατον, Πῶς οὐκ ἐμοὶ τὸ κρεῖσσον ἐνδικώτερον; Κοσμ. Μήτηρ ἐμοὶ σὰρξ καὶ συνεκράθην χοῖ, Σαρκὸς ποθῶ πλήρωμα τῆς ἐῤῥηγμένης Πν. Θεὸς πατήρ μοι καὶ Θεῷ συνεζύγην, Μορφῆς ποθῶ μίμησιν ἧς ἀπεῤῥύην. Κοσμ. Πῶς δ' ἂν συνέστη, φράζε, τὸ βροτῶν γένος, Εἰ μὴ τὸ σαρκῶν συζυγὲς συνέδραμε, Νόμω τε θείῳ καὶ φύσει κρατούμενον; Πν. Νόμος μὲν οὗτος, νῦν δὲ λυθῆναί με δεῖ, Βίον πρὸς ἄλλον τοῦ παρόντος κρείσσονα Σπεύδοντα, δεσμῶν καὶ φθορᾶς ἐλεύθερον. Κοσμ. Πῶς οὖν νέηλυς ἦλθε παρθένος βίος; Πν. Ἦν μὲν σκιώδης καὶ πάλαι·","english":"Will you run back? Do not become a stone of salt. You are more than a widow, but even a widow's marriage is culpable, the boundary of chastity having been falsified. What is cheaper than a golden tongue, a plain one, of two drachmas, or something of the highest? But it destroyed the army when stolen. Seeing these things, then, virgin, obey God.\n\n7. On Chastity. Every virtue advances the righteous by one step. The one who is a stranger to another's bed is equal to angels. The one who practices continence, let him be ranked with virgins. The one who preserves marriage, let him be equal to the continent. Only practice temperance so that you may attain greater things.\n\n8. Comparison of Lives. Worldly: Would you judge for us, O stranger? Judge: What judgment? Worldly: Lives are contending. Judge: And which ones, and what is the judgment? Worldly: The worldly life and that of the spirit, which is better and livable for the wise? Judge: Though it is hard to judge, nevertheless it must be heard. Worldly: Born of the world, I know and love these things; piety is to honor ancestral law. Spiritual: Born of God, I know and revere God; piety is to know perfect reverence. If the worse is more honorable to you, how is the better not more just to me? Worldly: Flesh is my mother, and I was mixed with dust; I desire the fulfillment of the broken flesh. Spiritual: God is my father, and I was yoked to God; I desire the imitation of the form from which I was separated. Worldly: How would the race of mortals be constituted, tell me, if the union of flesh did not come together, governed by divine law and nature? Spiritual: This is law, but now I must be released, hastening to another life better than the present, free from bonds and corruption. Worldly: How then did the virgin life come as a newcomer? Spiritual: It was shadowy and long ago.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Παλινδρομήσεις","severity":"info","text":"The verb 'Παλινδρομήσεις' (will you run back) suggests a return to a former state, likely a warning against reverting to worldly ways after a commitment to chastity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ λίθος παγῇς ἁλός","severity":"info","text":"The phrase 'do not become a stone of salt' alludes to the story of Lot's wife, who was turned into a pillar of salt (Genesis 19:26), warning against disobedience.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χρυσῆς τί γλώσσης ἐστὶν εὐτελέστερον","severity":"info","text":"The 'golden tongue' may refer to a bribe or a costly but deceptive speech; the reference to a stolen army destroying itself likely alludes to a historical or proverbial event, possibly the betrayal of a city through bribery.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ζʹ. Περὶ ἁγνείας","severity":"info","text":"This section is numbered '7. On Chastity' and presents a graded hierarchy of virtue: celibacy, continence, and marital fidelity, each advancing the righteous.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ηʹ. Σύγκρισις βίων","severity":"info","text":"Section 8, 'Comparison of Lives,' is a dialogue between a worldly person and a spiritual person, debating the merits of earthly versus divine life, a common rhetorical form in moral exhortation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀλλὰ κλαπέντα τὸν στρατὸν διώλεσε","severity":"caution","text":"The phrase 'But it destroyed the army when stolen' is obscure; the antecedent of 'it' is unclear, possibly referring to the 'golden tongue' or a bribe, and the specific historical reference is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'stolen army' and the precise referent of 'it' in line 5 are unclear; the text may allude to a lost historical or biblical event."],"confidence":"medium","notes":[]},{"i":55,"ref":"p55","source":"λάμπει δὲ νῦν, Ἐξ οὗ Θεοῦ πέφηνε Μήτηρ παρθένος. Καὶ γὰρ νόμος παλαιὸς εἶξε τῷ νέῳ· Τὸ γράμμ' ἀπῆλθε, τὸ κράτος δὲ πνεύματος. Κοσμ. Ἄζυξ δ' ἂν ἦν τις συζύγου βίου δίχα, Ἢ τίς δίκαιος; Πν. Ὡς λίαν κομψός τις εἶ, Πείθων τὸ σάρκας συνδραμεῖν καλῶν χάριν, Καλοὺς μὲν ἐξέθρεψεν ἢ κακοὺς χρόνος, Ὕβριν δὲ σαρκὸς ὁ σπορεὺς ἐπέβλυσεν. Οὐκ ἄλλο. Τὸ φρονεῖν δὲ τῷ πάθει γέλως, Ὡς συγκάμνοντα Θεοῦ θελήματι. Κοσμ. Τί οὖν βίῳ δέδωκας, ἐζήτεις δὲ τί; Πν. Κλάδους. Κοσμ. Ἵνα ψυγῶσιν, ἢ λαῖλαψ λάβοι; Δὸς τὴν ἐμὴν σὺ ῥίζαν· εἶτ' ἔχε κλάδους. Πν. Ἀρκεῖ γενέσθαι. Τῇ φθορᾷ δ' ἄλλος κάμοι, Τρέφων, διδάσκων, εἶτα πενθῶν ἀθρόος Τὸν οὐκ ἔτ' ὄντα, γραπτὸν ἐν τοίχοις βλέπων Ἄπνουν τὸ κάλλος, υἱὸν οὐ κινούμενον Κοσμ. Εὐπατρίδης ἐγώ τις. Πν. Ἐκ ποίου γένους; Ποῖος δ' ὁ πλάστης; τὸν δὲ πηλὸν ἀγνοεῖς Ὡς εἷς; μί' εὐγένεια, μίμησις Θεοῦ. Τάφοις κρατεῖς σὺ καὶ νέοις προστάγμασιν, Ἐξ ὧν ἐγράφης εὐγενὴς, οὐκ ἐτράφης. Κοσμ. Ἐμοὶ τὸ πλουτεῖν δυσμενεῖς βάλλει κάτω, Φθόνῳ δὲ τήκει τοὺς κακοὺς, ποιεῖ φίλους, Θρόνους δίδωσιν ἐν πόλει φυσᾷν μέγα. Πν. Ἐμοὶ πενία μηδὲ δυσμενεῖς ἔχειν Χαρίζετ', οἶκτος δ' ἀσφαλέστερος φθόνου. Θρόνοι δὲ λυτοὶ καὶ φίλοι καιροῦ πλέον. Ἂν οὖν μένωσι, κρεῖσσον ἡττᾶσθαι Θεοῦ, Ἢ πρῶτα πάντων τῶν ὁρωμένων ἔχειν. Ἢ πάντων εἶναι τῶν ὁρωμένων ἄνω. Πόλις δ' ἔχοι με λαμπρὸν ἡ νοουμένη. Κοσμ. Τίς δ' ἀσφάλεια τῷ πένητι τοῦ βίου· Τείχη, πυλῶνες, μηχαναὶ, ξιφηφόροι; Πν. Κάμνοντες, ὥστε μὴ τὸ σῶμ' ὑπεκκλαπῇ· Μόνον πέπασται τοῦτο καὶ μικρὸν ῥάκος. Ἄλλων ὁ λῃστὴς, ἡ τυραννὶς ἐῤῥέτω. Ὁ φὼρ ἐχόντων·","english":"Now it shines, from the time she was revealed Mother of God and virgin. For the old law yielded to the new; the letter departed, the power of the Spirit remained. Worldling: But what if someone is without a yoke, without a partner in life, or what is just? Spirit: How very clever you are, persuading that the running together of flesh is for the sake of beauty, calling it good. Time has nurtured either good or bad, but the sower has poured forth insolence of the flesh. Nothing else. To be wise in passion is a mockery, as if laboring together with the will of God. Worldling: What then have you given to life, and what did you seek? Spirit: Branches. Worldling: So that they might be cooled, or a storm might take them? Give me my root; then have the branches. Spirit: It is enough to have become. Let another labor for corruption, nurturing, teaching, then suddenly mourning the one who no longer exists, seeing on walls a painted, breathless beauty, a son who does not move. Worldling: I am some nobleman. Spirit: From what lineage? And what is the molder? Do you not know that the clay is one? One nobility, imitation of God. You hold to tombs and new decrees, from which you were written noble, not nurtured. Worldling: For me, wealth strikes down enemies, melts the wicked with envy, makes friends, gives thrones in the city to puff up greatly. Spirit: For me, poverty grants having no enemies, pity is safer than envy. Thrones are easily abandoned, and friends are more than the occasion. If they remain, it is better to be inferior to God than to have first place among all visible things, or to be above all visible things. Let the intelligible city have me as its light. Worldling: What security does the poor man have in life—walls, gates, engines, swordsmen? Spirit: They labor so that the body may not be stolen away; this alone is spread out, a small rag. Let the thief, the tyranny of others, go to ruin. The thief is of those who have possessions.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἐξ οὗ Θεοῦ πέφηνε Μήτηρ παρθένος","severity":"info","text":"The phrase refers to the Virgin Mary as Theotokos (God-bearer), a title affirmed at the Council of Ephesus (431 CE). Gregory's usage here is early evidence of the term's currency in Greek Christian poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νόμος παλαιὸς εἶξε τῷ νέῳ· Τὸ γράμμ' ἀπῆλθε, τὸ κράτος δὲ πνεύματος","severity":"info","text":"Echoes Paul's contrast of old law and new spirit (e.g., 2 Corinthians 3:6, Galatians 3:23–25). The 'letter' departing and 'power of the Spirit' remaining is a common patristic typology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἄζυξ","severity":"info","text":"Ἄζυξ ('unyoked') is a rare term for an unmarried or celibate person, used here by the Worldling to question the value of virginity. It contrasts with σύζυγος ('yoke-fellow', spouse) in the same line.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κοσμ. ... Πν.","severity":"info","text":"The passage is a dialogue between two personified speakers: Κόσμος (Worldling) and Πνεῦμα (Spirit). This dramatic form is typical of Gregory's moral poems, staging an ethical debate.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γραπτὸν ἐν τοίχοις βλέπων","severity":"info","text":"Refers to the practice of painting portraits of deceased children on walls, a form of funerary commemoration in late antiquity. The Spirit criticizes this as a hollow substitute for the living child.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νοουμένη πόλις","severity":"info","text":"νοουμένη πόλις ('intelligible city') is a Platonic and Christian spiritual concept: the heavenly or ideal city, contrasted with earthly cities. Gregory uses it to signify the spiritual realm where the Spirit seeks honor.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speakers (Κοσμ. and Πν.) is clear from the text, but the exact referent of 'branches' (κλάδους) in the Spirit's reply is ambiguous: it may symbolize children or spiritual fruits.","The phrase 'Ἢ πάντων εἶναι τῶν ὁρωμένων ἄνω' is syntactically ambiguous: it could mean 'or to be above all visible things' (as translated) or 'or to be of all visible things above'."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"εἷς ἐμοὶ πλοῦτος, Θεὸς, Ὃν οὔποτ' οὐδεὶς ἁρπάσει κεκτημένῳ. Τὰ δ' ἄλλ' ἐχόντων οἷς φίλον, τὴν οὐσίαν Ἁρπαζέτωσαν τὴν ἐμὴν πᾶσαι χέρες. Πένητος ἀνδρὸς οὐδὲν ἀσφαλέστερον· Θύει σαγήνῃ πλούσιος, τὴν δεξιὰν Τὴν αὐτὸς αὑτοῦ, ὡς φίλην ἀσπάζεται, Καὶ τῶν καλῶν δοτῆρα οὐχ ὑμνεῖ Θεὸν, Ἕως ἃ κέκτητ' εἰς ξένου πέσῃ χέρας Οὗ μὴ θέλει· τί φημι; δυσμενοῦς ἴσως, Κἀκεῖθεν ἄλλου, τὰ τροχῶν κυλίσματα· Ἐμοὶ δ' ἅπας συνέρχετ', ἢν θάνω, βίος, Οὐδὲν φθόνῳ τε καὶ στροφαῖς λελείψεται. Κοσμ. Πόσον τὸ χεῖρας μὴ βλέπειν εἰς\n\nγειτόνων, Ἄλλους δ' ἐς ἡμῶν, εὐσεβεστέρους ἴσως. Πν. Πόσον τὸ χεῖρας εἰς Θεοῦ μόνον βλέπειν, Τοῦ καὶ διδόντος καὶ πατρικῶς αἰτουμένου, Αἰσχρὸν δὲ μηδὲν τοῦ λαβεῖν δρᾶσαι χάριν, Τὴν αἱμολάπτιν βδέλλαν ἐκμιμούμενον, Τὰ μὲν κρατοῦντα, τοῖς δ' ἐρείδοντα φρένα, Τὰ δὲ βλέποντα οὐ καλοῖς ἐν ὄμμασι, Τὰ δ' ἐκτυποῦντα ταῖς ὀνείρων ἐλπίσιν, Ἀεὶ πλέον πένητα τῷ ποθουμένῳ; Κοσμ. Οἴσει δὲ πῶς τις δυσκόλου καιροῦ φορὰν, Μηδὲν φέρων ἔρεισμα τῆς ἀηδίας; Πν. Ἤρου με πῶς τις φεύξετ' εὔστοχον βέλος; Θρὶξ οὐ διαιρεῖτ' εὐπετῶς, οὐδ' ἐγγύθεν. Γενοῦ στενός μοι· καὶ κακῶν φεύξῃ φοράν. Δόναξ φέρει τὰ πνεύματ', ἀλλ' οὐχὶ δρύες. Ὁ μὲν γὰρ εἴκει, τὰς δ' ἀνατρέπει βάρος. Κοσμ. Ἐμοὶ τρυφᾷν ἔξεστιν. Πν. Ἀλλ' ἐμοὶ τρυφὴ, Τὸ μὴ τρυφᾷν, κόρῳ τε καὶ τοῖς ἐντέροις Οἰδοῦντα, καὶ νοσοῦντα πλουσίᾳ νόσῳ, Ὄζοντα τερπνῷ βορβόρῳ λαιμοῦ πέρα, Τὸν νοῦν στενοῦντα τῷ πάχει τῆς ἰλύος. Κοσμ. Ἐμοῦ τὰ πέμματ'. Πν. Ἄρτος ἡ καρυκεία, Ἐμοὶ τὰ πόματ', ἐξ ἁλῶν ἅπαν γλυκύ. Οἷς τῶν τρυφώντων ἀλμυρὸν καταπτύω. Κοσμ.","english":"One wealth alone is mine: God, whom no one will ever take from me who possesses him. As for other things, let those who love them have them; let every hand snatch my property. Nothing is safer than a poor man. The rich man sacrifices with a net; he greets his own right hand as a friend, and does not hymn God as the giver of good things, until what he possesses falls into another's hands—one he does not wish, perhaps an enemy's—and from there to another, like the rolling of wheels. But for me, when I die, my whole life goes with me; nothing will be left to envy and vicissitudes.\n\nWorldling: How great a thing it is not to look at the hands of one's neighbors, while others look at ours, perhaps more piously.\n\nSpirit: How great a thing it is to look only at the hand of God, who both gives and asks in a fatherly way, and to do nothing shameful for the sake of receiving a favor, not imitating the blood-sucking leech, which holds some things, presses on the mind with others, looks at some things with unseemly eyes, and molds others with the hopes of dreams, always poorer in what it desires.\n\nWorldling: But how will one bear the burden of a difficult time, having no support for his distress?\n\nSpirit: You ask me how one will escape a well-aimed arrow? A hair is not easily split, nor from close range. Become narrow for me, and you will escape the burden of evils. A reed bears the winds, but oaks do not; for the one yields, but the weight overthrows the others.\n\nWorldling: It is permitted for me to live luxuriously.\n\nSpirit: But for me, luxury is not to live luxuriously, swelling with satiety and guts, and sick with a rich disease, stinking of pleasant filth beyond the gullet, narrowing the mind with the thickness of the mire.\n\nWorldling: My cakes!\n\nSpirit: Bread is my seasoning; my drinks are all sweet from salt. I spit on the saltiness of those who live luxuriously.\n\nWorldling:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Κοσμ. / Πν.","severity":"info","text":"The dialogue is marked by alternating speakers: Κοσμ. (Worldling) and Πν. (Spirit). This stichomythic form is typical of Gregory's moral poems, dramatizing the contrast between worldly and spiritual values.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σαγήνῃ","severity":"info","text":"σαγήνῃ (literally 'with a net') is a metaphor for the rich man's precarious method of 'sacrificing'—he tries to secure everything but is caught in his own trap. The image contrasts with the poor man's security.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸς, Ὃν οὔποτ' οὐδεὶς ἁρπάσει","severity":"info","text":"The assertion that God cannot be taken from the possessor echoes Psalm 16:8 LXX (οὐ μὴ ἁρπάσῃ τις) and the theme of spiritual wealth in Proverbs 10:22. Gregory adapts biblical language to his ascetic argument.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δόναξ φέρει τὰ πνεύματ', ἀλλ' οὐχὶ δρύες","severity":"info","text":"The reed-and-oak simile is a classical topos (cf. Aesop's fable 'The Oak and the Reed', Babrius 36). Gregory uses it to advocate humility and flexibility in adversity, a common ascetic trope.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱμολάπτιν βδέλλαν","severity":"info","text":"The 'blood-sucking leech' (αἱμολάπτιν βδέλλαν) is a vivid image of insatiable desire, possibly drawing on medical or natural-historical knowledge (e.g., Aristotle, HA 5.16). Gregory uses it to condemn greed and flattery.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν δεξιὰν Τὴν αὐτὸς αὑτοῦ, ὡς φίλην ἀσπάζεται","severity":"caution","text":"The phrase 'greets his own right hand as a friend' is ambiguous: it may mean the rich man shakes his own hand in self-congratulation, or that he treats his own hand as a separate entity. The latter reading aligns with the theme of self-deception.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν δεξιὰν Τὴν αὐτὸς αὑτοῦ, ὡς φίλην ἀσπάζεται' could be read as self-congratulation or as a personification of the hand. The translation 'greets his own right hand as a friend' is adopted, implying self-deception.","The final line 'Οἷς τῶν τρυφώντων ἀλμυρὸν καταπτύω' is incomplete in the Greek; the English draft supplies 'I spit on the saltiness of those who live luxuriously,' but the syntax is elliptical."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"Ὀσμὴ μύρων ἔμοιγε τέρψις, ᾄσματα, Χερῶν ποδῶν κροτήματ', εὔρυθμοι κλάσεις, Ὁμοῤῥοθούντων ὀργάνων συμφωνία. Πν. Αἰνεῖς σὺ ταῦτα, ταῦτα δ' ἐστὶν, οἷς κακὸς Ἔμοιγ' ὁ πλοῦτος, ὡς κακῶν διδάσκαλος. Κρείσσων μὲν ἡμῖν ὀργάνων ψαλμῳδία· Ψυχὴν συναρμόζουσα τοῖς νοουμένοις Μύρου δὲ παντὸς Χριστὸς εὐωδέστερος, Ἡμῖν κενωθεὶς, ὡς λύσῃ δυσωδίας, Ἧς νεκρότης μ' ἔπλησε τῆς ἁμαρτίας, Κροτῶ δὲ χεῖρας, ἢν πέσῃ φονεὺς ἐμὸς, Λόγον τιν' ἢ πρᾶξίν τιν' εἰσηγούμενος Κακήν. Ποδῶν ὄρχησις, ἔνθεος στροφή. Κοσμ. Τάχ' ἂν τόδ' εἴποις, ὡς πενία καὶ ταῖς νόσοις Ἀρκεῖ, πλέον φέρουσα σωμάτων ἄκη. Πν. Τόδ' οὐκ ἂν εἴποιμ'. Οὐκ ἀληθὴς γὰρ λόγος· Ὃ δ' ἔστ' ἀληθὲς, τοῦτο καὶ λελέξεται· Πένης ἐχόντων εὐσθενέστερος πολύ. Θεὸς δ' ἔδωκεν, ἀντανιστῶν τὴν χάριν, Ἰσχὺν πένησιν, εὐπόροις δὲ φάρμακα· Μοχθεῖ πένης, ἱδρῶσι τὰς ὕλας κενοῖ, Πεινᾷ, ῥιγοῖ, συγκαίεθ' ἡλίῳ μέσῳ Ὁδοιπορεῖ, φορτίζεθ', ὕεται, στένει· Καιροῦ τροφὴν ἁπλῆν τε καὶ ἀσύνθετον Ἐδέξατ', οὐδὲν οἶδε μαγγανευμάτων, Ὧν ὀψοποιοὶ καὶ τρυφῆς ὑπηρέται Γῆς καὶ θαλάσσης ἐκπορίζουσι μυχῶν, Θῆλυν τράπεζαν ἐκτιθέντες ἀνδράσι Φύσαι, κατάῤῥοι, σπλῆνες, ἐξαρθρήματα, Βοαὶ, φορήσεις, ὠχρότητες, ἐκλύσεις Τῶν εὐπορούντων· τῶν κόρων οὗτοι τόκοι. Οἳ μήτ' ἔχουσιν ὧν ἔχουσιν ἡδονὴν, Ζητοῦσί θ' οἷς λείψωσιν ὄγκον, πολλάκις Ζηλοῦντες εὐεκτοῦντας ἀσθενεστέρους· Πάντων ἔρημοι, δυστυχεῖς εὐδαίμονες. Χρυσὸς, λίθοι, ποικίλματ' ἐσθῆτος, βαφαὶ Ζωογράφου τε πορφύρας ἀντιχρόου, Τοίχων, ὀρόφων καὶ ψηφῖδος πεδοστιβοῦς·","english":"The scent of perfumes is a delight to me, songs, clapping of hands and feet, rhythmic movements, the harmony of instruments sounding together. Spirit: You praise these things, but these are the things by which evil wealth is to me a teacher of evils. Better for us is the psalmody of instruments, attuning the soul to the things understood; and Christ is more fragrant than any perfume, having been emptied for us, that he might dissolve the foul odors with which the deadness of sin filled me. I clap my hands when my murderer falls, introducing some evil word or deed. The dance of feet is a godly turning. World: Perhaps you would say this, that poverty suffices even for diseases, bearing more than cures for bodies. Spirit: I would not say this, for the word is not true; but what is true, this also will be spoken: a poor man is much stronger than those who have possessions. God gave, raising up grace in return, strength to the poor, remedies to the wealthy. The poor man toils, sweats, empties his materials, hungers, shivers, is burned by the midday sun, travels, is burdened, is rained upon, groans; he receives simple and uncomplicated food of the season, knows nothing of the tricks which cooks and servants of luxury procure from the depths of earth and sea, setting out a womanish table for men—bloating, catarrhs, spleens, dislocations, fluxes, pallors, faintings of the wealthy; these are the offspring of surfeit. They neither have pleasure in what they have, and they seek those to whom they may leave their bulk, often envying those who are healthier though weaker; they are bereft of everything, wretched happy ones. Gold, stones, variegations of clothing, dyes of the painter and of purple imitating color, of walls, ceilings, and mosaic pavement underfoot.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ὀσμὴ μύρων","severity":"info","text":"The phrase 'scent of perfumes' introduces a sensory catalogue typical of luxury critique. Gregory contrasts material perfumes with Christ's spiritual fragrance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς εὐωδέστερος","severity":"info","text":"Christ as more fragrant than perfume echoes Pauline and patristic imagery of Christ's saving death as a sweet odor (cf. 2 Cor 2:15, Eph 5:2). The 'emptying' (κενωθεὶς) recalls Phil 2:7.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψαλμῳδία","severity":"info","text":"Psalmody here refers to liturgical singing of psalms, a central practice in 4th-century monastic and cathedral worship. Gregory elevates it above instrumental music.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πν. ... Κοσμ. ... Πν.","severity":"info","text":"The passage is a dialogue between Spirit (Πν.) and World (Κοσμ.), a common rhetorical device in Gregory's moral poems. The World's objection is rebutted by the Spirit.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πενία ... εὐσθενέστερος","severity":"info","text":"The claim that poverty makes one stronger than the wealthy parallels Stoic and Cynic topoi, but Gregory reworks it with Christian asceticism: the poor man's toil is virtuous.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θῆλυν τράπεζαν","severity":"caution","text":"The phrase 'womanish table' reflects Gregory's gendered critique of luxury, common in patristic moralizing. Modern readers should note the rhetorical, not descriptive, intent.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., Ὁμοῤῥοθούντων for standard ὁμορροθούντων) but no significant textual crux. The dialogue structure is clear."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"Ἄργυρος, ὁ μέν τις κρυπτὸς ἐν κόλποις χθονὸς Εἰρχθεὶς, ὅθεν προῆλθεν, ἄξιος τάφων, Ὁ δ' ἐν προσθήκῃ, καὶ προσαστράπτων πότοις· Ἵπποι, τάπητες, ἅρμαθ', ἁρματηλάται, Κύνες, κυνηγοὶ, θηρίων ἰχνεύμονες· Καὶ ταῦτα δὴ τὰ τερπνὰ, δεσποίνης κακῆς, Γαστρὸς, πόρου τε πανδόχου λαιμοῦ χάρις· Στρῶται, θυρωροὶ, κλήτορες, κοιμήτορες, Ἀνθηφόροι, ῥαντῆρες, ἐκμαγεῖς κύκλων, Γεῦσται, σκιασταὶ, νευμάτων ἐπίσκοποι, Λοῦσται, κερασταὶ δακτύλων ὑψώμασι, Κοῦραι γυναῖκες, ὀμμάτων ἡδύσματα· Τύμβου τὰ πάντα πλουσίου, γραπτῆς χοός. Ὁ δ' ἐνδεὴς ἕστηκεν, ἂν δὲ καὶ πέσῃ Νόσῳ καμὼν, μόγις ποτ' ἢ μακρῷ χρόνῳ, Οὐδὲν παρέξει πρᾶγμα τοῖς αὑτοῦ φίλοις, Τεθνήξεθ' ὡς λέων τις ἐν βρυχήμασι Νεκρὸς, ζαπλούτων πλεῖστον εὐανθέστερος. Τί λοιπόν; ὕβρις, θυμὸς, ἔκστασις, θράσος, Μέθη, γέλωτες ἀκρατεῖς, αἰσχροὶ λόγοι, Θεοῦ περιφρόνησις, αἵματος, φίλων, Ταῦτ' οὐ πενήτων μᾶλλόν ἐστ' ἢ πλουσίων· Πλοῦτος γὰρ ὕβριν, ἡ δ' ἀπώλειαν φέρει. Ὁ δ' ἐκπιέζεθ' ὡς τὰ πόλλ', οὐδ' αἵρεται· Θεοῦ μάλιστ' ἂν συνδραμὼν φόβος τύχῃ. Καλῶν ἁπάντων παιδαγωγὸς εὐσθενής. Ἄθρει δ' ἕκαστον ἀνθ' ἑκάστου συντόμως, Ἀμφοῖν δίκαιος τοῖν βίοιν μένων βραβεὺς, Εἰ μὴ φέρειν σοι καὶ τόδ' ὕβριν φαίνεται. Ὥσπερ πενήτων ἑστάναι καὶ πλησίον, Ἢ πνεῖν τὸν αὐτὸν ἀέρα, ἢ κλῆσιν μίαν Καλεῖσθ', ὁμόστεγός τε καὶ σύμπλους δοκεῖν.","english":"Silver: one kind hidden in the bosom of the earth, imprisoned whence it came, worthy of tombs; the other in addition, flashing at banquets. Horses, carpets, chariots, charioteers, dogs, hunters, trackers of beasts. And these pleasant things, of an evil mistress, the belly, and the all-receiving passage of the throat, a delight. Bed-makers, doorkeepers, summoners, sleep-makers, flower-bearers, sprinklers, wipers of circles, tasters, shadow-makers, observers of nods, bathers, mixers with finger-lifts, shorn women, seasonings of the eyes. All things of a wealthy tomb, of painted dust. The needy man stands, and if he falls, worn by disease, scarcely ever or after a long time, he will provide nothing for his friends. He will die like a lion dead in its roars, more flourishing than the very wealthy. What then? Insolence, wrath, ecstasy, boldness, drunkenness, unrestrained laughter, shameful words, contempt for God, for blood, for friends. These belong no more to the poor than to the rich. For wealth brings insolence, and insolence brings ruin. He is squeezed out like the many, not raised up; if fear of God runs together with him, he especially may meet with fortune. A strong pedagogue of all good things. Observe each in place of each briefly, remaining a just judge of both lives, if this does not seem to you to bear insolence. Just as the poor stand and near, or breathe the same air, or are called by one name, to seem of the same roof and fellow voyager.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄργυρος, ὁ μέν τις κρυπτὸς ἐν κόλποις χθονὸς Εἰρχθεὶς, ὅθεν προῆλθεν, ἄξιος τάφων, Ὁ δ' ἐν προσθήκῃ, καὶ προσαστράπτων πότοις","severity":"info","text":"The passage contrasts two types of silver: one buried in the earth (worthy of tombs) and another used at banquets. This antithesis introduces a catalogue of luxury items and attendants, building toward a moral critique of wealth.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Γαστρὸς, πόρου τε πανδόχου λαιμοῦ χάρις","severity":"info","text":"The phrase 'evil mistress, the belly, and the all-receiving passage of the throat' personifies gluttony as a despotic force. 'Πανδόχου' (all-receiving) intensifies the image of insatiable appetite, a common trope in moral satire.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεοῦ περιφρόνησις, αἵματος, φίλων","severity":"info","text":"The triad 'contempt for God, for blood, for friends' reflects a standard ethical hierarchy in late antique Christian morality: piety, kinship, and friendship. Gregory lists these as vices common to both rich and poor, subverting the assumption that wealth alone corrupts.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τεθνήξεθ' ὡς λέων τις ἐν βρυχήμασι Νεκρὸς, ζαπλούτων πλεῖστον εὐανθέστερος","severity":"info","text":"The image of a lion dying in its roars, yet more flourishing than the very wealthy, echoes a Stoic and Cynic motif: the futility of wealth in the face of death. Gregory adapts it to contrast the poor man's dignity with the rich man's empty display.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καλῶν ἁπάντων παιδαγωγὸς εὐσθενής","severity":"caution","text":"The phrase 'a strong pedagogue of all good things' is ambiguous: it may refer to the fear of God (θεοῦ φόβος) as the subject, or to the poor man who, if joined by fear of God, becomes a teacher. The Greek syntax allows both readings.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὥσπερ πενήτων ἑστάναι καὶ πλησίον, Ἢ πνεῖν τὸν αὐτὸν ἀέρα, ἢ κλῆσιν μίαν Καλεῖσθ', ὁμόστεγός τε καὶ σύμπλους δοκεῖν","severity":"info","text":"The closing lines argue for the essential equality of rich and poor: standing near, breathing the same air, sharing a name, roof, and voyage. This egalitarian sentiment anticipates later patristic social teaching, e.g., in John Chrysostom's homilies on wealth.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'παιδαγωγὸς εὐσθενής' (strong pedagogue) is unclear: it could be the fear of God or the poor man himself. The translation opts for the latter, but the Greek allows either.","The phrase 'Ἀμφοῖν δίκαιος τοῖν βίοιν μένων βραβεὺς' (remaining a just judge of both lives) may refer to the speaker as arbiter between rich and poor, or to the poor man as judge; the syntax is compressed."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"Φθονεῖς ἀρίστοις, καὶ κακοῖς οἰκτίζομαι. Κακῶν γὰρ οὐδέν ἐστιν ἀθλιώτερον, Κἂν εὐδρομῶσιν εἰς ἐπισφαλὲς τέλος. Διαπτύεις πένητας, ὡς ἄλλου Θεοῦ Ἓν οἶδα πλάσμα, πάντας εἰς μίαν κρίσιν Ἥξοντας. Ἀλλ' ἡ δευτέρα πλάσις, τρόπος Χρηστοῖς ἐπαίρῃ· σωφρονίζομαι φόβῳ. Κάμπτῃ μογηροῖς· ἐλπίσιν κουφίζομαι. Μένει γὰρ οὐδὲν, ἀλλὰ ῥεῖ μακρῷ χρόνῳ. Νὺξ ἡμέραν ἔπαυσε, νύκτα δ' ἡμέρα· Χαρὰν δὲ λύπη, καὶ τὰ τερπνὰ συμφορὰν Ἔστησεν· οὔκουν, ὡς παγίοις, προσεκτέον. Σοὶ δεινὸν οὐδὲν, οὐδὲ τῶν ἄγαν κακῶν· Τῷ γὰρ φρονεῖν πως τὸ τρυφᾷν ἐνίσταται. Ἐμοὶ δὲ πένθος, καὶ τὰ μικρὰ φαίνεται. Θεοῦ γὰρ ἀλλοτρίωσις ἡ ἁμαρτία· Πῶς δ' ἂν φέροιμι ζημιούμενος Θεόν; Σοὶ χρηστὸς ὕπνος καὶ δύο πλευρῶν θέσεις. Ἡδεῖς δ' ὄνειροι τῶν ἐν ἡμέρᾳ τύποι. Πίνεις, κυβεύεις, λαμβάνεις, παίζεις, γελᾷς. Ἐμοὶ δ' ἄϋπνον τοῦ βίου πλεῖστον μέρος, Κεντοῦσι γάρ με καὶ καθεύδονθ' οἱ πόνοι Ἂν δ' ἁρπάσω τι μικρὸν ὕπνου, δακρύω· Φοβεῖ με καὶ εἴδωλα νυκτὸς ἀγρίας, Κρίσις, δικαστὴς ἄῤῥοπος, ἔντρομος στάσις. Πηγὴ παφλάζουσ' ἔνθεν ἀσβέστου πυρὸς Σκώληξ ἐκεῖθεν ἐσθίων ἀϊδίως· Μέσον συνειδὸς, ἄγραφος κατήγορος Θεὸς Θεός σοι, ἢν φέρῃ τὰ δεξιά· Ἐμοὶ σεβαστὸς, κἂν φέρῃ τἀναντία. Τὸ γάρ με κάμνειν, φάρμακον σωτηρίας. Ὅσον πιέζομ', ἔρχομαι τόσῳ πέλας Θεοῦ· τὸ γὰρ πάσχειν με συσφίγγει Θεῷ. Καὶ γὰρ στρατὸς διώκων εἰς τείχη φέρει, Παῖδες, γυνὴ σοὶ καὶ φίλοι παρήγοροι, Ἃ καὶ μεθίσταθ' ἡ μεγίστη συμφορά. Ἐμοὶ δ' ἔρεισμα καὶ παραψυχὴ Θεὸς Πεινῶντι, καὶ ῥιγοῦντι καὶ στενουμένῳ. Ὕβριζε, παῖε, δυσγενῆ, πτωχὸν κάλει, Πάτει, βιάζου, μικρὸν ὑβρίσεις χρόνον.","english":"You envy the best, and I am pitied among the bad. For nothing is more wretched than the bad, even if they run smoothly toward a perilous end. You spit upon the poor, as if of another God; I know one creation, all will come to one judgment. But the second formation, a way, raises the good; I am disciplined by fear. I am bent by the afflicted; I am lightened by hopes. For nothing remains, but flows with long time. Night ended day, and day night; joy ended grief, and pleasant things disaster; therefore, one must not trust them as fixed. Nothing is terrible to you, not even the extreme evils; for somehow your thinking sets itself against luxury. But to me, grief, and even small things seem great. For sin is alienation from God; how could I bear being deprived of God? To you, sweet sleep and the positions of two sides; pleasant dreams, images of the day. You drink, gamble, take, play, laugh. To me, the greater part of life is sleepless; for pains sting me even when sleeping. If I snatch a little sleep, I weep; even wild night's phantoms frighten me: judgment, an unbending judge, a trembling assembly. A bubbling spring of unquenchable fire on one side, a worm eating eternally on the other; in the middle, conscience, an unwritten accuser. God is God to you, if he brings favorable things; to me, he is revered, even if he brings the opposite. For my labor is a medicine of salvation. The more I am pressed, the closer I come to God; for my suffering binds me to God. For even an army in pursuit drives one to walls. Children, wife, and friends are comforters to you, things which, when removed, are the greatest disaster. To me, support and solace is God, when I am hungry, shivering, and constrained. Insult, strike, call me base, call me poor, trample, oppress; you will insult for a short time.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φθονεῖς ἀρίστοις, καὶ κακοῖς οἰκτίζομαι","severity":"info","text":"The speaker contrasts the addressee's envy of the virtuous with his own being pitied among the wicked, establishing a moral dichotomy that runs through the passage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δευτέρα πλάσις","severity":"info","text":"The phrase 'second formation' likely refers to spiritual rebirth or moral transformation, a concept found in early Christian thought (cf. 2 Cor 5:17).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεοῦ γὰρ ἀλλοτρίωσις ἡ ἁμαρτία","severity":"info","text":"The definition of sin as alienation from God echoes Pauline theology (cf. Rom 5:12; Col 1:21) and is a key theme in Gregory's moral teaching.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πηγὴ παφλάζουσ' ... Σκώληξ ... Μέσον συνειδὸς","severity":"info","text":"The imagery of a bubbling fire, a worm, and conscience as an unwritten accuser reflects late antique Christian visions of hell and judgment, common in apocalyptic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σοὶ ... Ἐμοὶ δέ","severity":"info","text":"The passage is structured as a series of antitheses between the addressee (σοί) and the speaker (ἐμοί), emphasizing the contrast between worldly and ascetic values.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κάμπτῃ μογηροῖς· ἐλπίσιν κουφίζομαι","severity":"info","text":"This line, expressing hope amid suffering, was cited by later Byzantine ascetics as a model of Christian endurance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δευτέρα πλάσις' could refer to resurrection or moral reformation; the translation 'second formation' is adopted.","The identity of the addressee (σοί) is not specified; it may be a generic worldly person or a specific opponent."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"Θεῷ φέρω τὰ πάντα πρὸς ὃν καὶ βλέπω. Πέμπω λογισμὸν εἰς βίον τὸν ὕστερον· Ἐκεῖ καθίσταμ'. Οὐδὲν οἶδα τῶν κάτω. Οὕτω τὸ λυποῦν ῥᾳδίως ἐκλύομαι. Τί τ' ἄλλα; σήμερον δὲ σοὶ μὲν μὴ λαβεῖν Τὴν ψῆφον, οὐ φορητὸν, ὥς γ' ἐμοὶ δοκεῖ· Οὐ γὰρ φέρει κρατούμενον τὸ κρατοῦν ἀεί. Ἴσον δ' ἐμοὶ λαβεῖν τε καὶ τὸ μὴ λαβεῖν. Ἀρκεῖ Θεός μοι, κἂν τὰ πάντ' ἄλλος φέρῃ, Τοῦτ' εὐκλεὲς μέγιστον εἰς νίκην ἐμοί. Κοσμ. Τί οὖν ἐὰν πέσωσι τῶν ἄκρων τινές; Πν. Τί οὖν ἐὰν πέσωσι καὶ τῶν δευτέρων; Καὶ γὰρ κατορθοῦν ἔστιν ἀμφοῖν, καὶ πεσεῖν. Ἴσον πρὸς ἴσον, ἀλλ' ἐγὼ χείρους πολὺ Τίθημι τοὺς πίπτοντας ἐν πρώτῳ βίῳ· Τοσοῦτόν εἰμι τοῖς κακοῖς ἐναντίος. Ὧν γὰρ κρατούντων τιμιώτερον κράτος, Τούτων πεσόντων πτῶσις ἀθλιωτέρα. Ἐκεῖνο δ' αἰτῶ μὴ λογίζεσθαι βίῳ Εἴ τις κάκιστος· τῷ βίῳ γὰρ δυσμενής. Σκοπεῖν δ' ἐφ' αὑτῷ καὶ δοκιμάζειν τὸν τρόπον Καλῶν θ' ὁμοίως καὶ κακῶν κατ' ἀντίον, Καὶ μὴ τὸ μεῖον ἐν ζυγῷ καταῤῥέπειν, Οὐ γὰρ δίκαιον, ἰσχύειν δὲ τὸ πλέον. Γνοίης δ' ἂν οὕτω τοῖν βίοιν ὅσον μέσον, Μή μοι τὸν ἄκρον τῶν ὄνων ἵππων κακῷ Ἀντεξετάζειν, μηδὲ κοσμικοῦ βίου Ἄριστον ἄνδρα, τῷ κακίστῳ τῶν ἐμῶν· Κρείττους γὰρ ἂν φανεῖεν, οὐκ ἀρνήσομαι. Εἰ δ' ἄκρον ἄκρῳ, καὶ κακὸν θείης κακῷ Ἐναντίους, μάθοις ἂν ὁπόσον κρατῶ. Σκόπει κἀκεῖνο, ὅσον ἐν παντὶ χρόνῳ Τὸ πταῖσαι ὑμῖν, καὶ παρ' ἡμῖν τὸ κρατοῦν. Μίαν δέ φασιν οὐ φέρειν χελιδόνα Ἔαρ τὸ καλὸν, οὐδὲ γὰρ γῆρας τρίχα. Τί φῇς; δίδως τὴν ψῆφον; ἢ χαίρειν ἐῶ; Κριτ. Δίδωμι· πῶς δ' οὔ; τηνικαῦτ' οἰήσομαι Χρῆναι προτιμᾷν τὸν κάτω τοῦ σοῦ βίου, Ὅταν Θεῷ βροτῶν τιν' ἰσώσω μανείς·","english":"I bear all things to God, toward whom I also look. I send my thought to the life hereafter; there I take my stand. I know nothing of things below. Thus I easily dissolve what grieves me. What of the rest? But for you, not to receive the vote today is unbearable, as it seems to me; for what rules does not always endure being ruled. To receive and not to receive are equal to me. God suffices for me, even if another carries off everything; this is the greatest glory and victory for me. Cosmian: What then if some of the highest fall? Pneumatician: What then if some of the second rank also fall? For it is possible for both to succeed and to fall. Equal to equal, but I consider those who fall in the first life far worse; so opposed am I to the wicked. For those whose rule is more honorable, their fall when they fall is more wretched. But I ask that one not be judged by life if he is most wicked; for he is hostile to life. One should examine oneself and test one's character, both of good and of evil by contrast, and not let the lesser tip the scale, for it is not just that the greater should prevail. Thus you would know how great the difference is between the two lives. Do not compare the extreme of donkeys with horses in evil, nor the best man of the worldly life with the worst of mine; for they would appear better, I will not deny it. But if you set extreme against extreme, and evil against evil opposite, you would learn how much I prevail. Consider also this: how often in all time you stumble, and among us the rule prevails. They say one swallow does not bring the beautiful spring, nor one gray hair old age. What say you? Do you give the vote? Or shall I bid farewell? Judge: I give it; how could I not? Only then will I think it right to prefer the lower life to yours, when I am mad enough to equal some mortal to God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Κοσμ. / Πν. / Κριτ.","severity":"info","text":"The passage is a dialogue among three speakers: the Cosmian (Κοσμ.), the Pneumatician (Πν.), and the Judge (Κριτ.). This dramatic form is characteristic of Gregory's moral poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ψῆφον","severity":"info","text":"ψῆφον (vote) refers to a judicial or deliberative decision, likely in a moral or eschatological context. The Judge's final concession marks a turning point in the debate.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μίαν δέ φασιν οὐ φέρειν χελιδόνα Ἔαρ","severity":"info","text":"The proverb 'one swallow does not make spring' (cf. Aristotle, Nicomachean Ethics 1098a18) is adapted to argue that isolated failures do not define a life. Gregory uses it to counter the Cosmian's critique.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":["Aristotle 4th cent. BCE"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βίον τὸν ὕστερον","severity":"info","text":"βίον τὸν ὕστερον (the later life) refers to the afterlife or eschatological judgment, a central theme in Gregory's ascetic theology. The Pneumatician's focus on the hereafter contrasts with the Cosmian's worldly concerns.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καταῤῥέπειν","severity":"caution","text":"The verb καταῤῥέπειν (to tip down) is a hapax or rare form; the text may be corrupt. The sense 'tip the scale' is clear from context, but the exact reading is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speakers (Κοσμ., Πν., Κριτ.) is not explicitly defined in the text; they are inferred from the dialogue structure.","The phrase 'τῶν ἄκρων τινές' (some of the highest) and 'τῶν δευτέρων' (of the second rank) may refer to social or moral hierarchies, but the exact referent is ambiguous."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Εἰ δ' οὐ μανήσομ', οὐδὲ τοῦτο πείσομαι. Ἀλλ' ἄπιτε· λώϊον δ' ἢν ἔχητ' εἰρηνικῶς Ἄμφω πρὸς ἀλλήλους τε καὶ Θεὸν μέγαν, Σὺ μὲν νέμων τὰ πρῶτα τῷ πρώτῳ βίῳ, Σὺ δ' ὡς ἀδελφὸν δεύτερον προσλαμβάνων. Εἴ τοι τὸ πρῶτον οὐκ ἔχει, τί κωλύει Ἔχειν τὰ δεύτερ'; οὐδὲ τοῦτ' ἀτιμία. Οὕτως ἂν ἡμῖν ἀσφαλὴς εἴη βίος. Θʹ. Περὶ ἀρετῆς. Τὴν ἀρετὴν ποθέω μὲν, ἀτὰρ τόδε μ' οὐκ ἐδίδαξεν, Ἥτις δὴ τελέθει, καὶ ὁππόθεν ἵξετ' ἔμοιγε, Καὶ μάλα περ ποθέοντι. Πόθος δ' ἀτέλεστος, ἀνίη. Εἰ μὲν δὴ καθαρὸς τελέθει ῥόος, οὐκ ἐπίμικτος Ὕδασι χειμερίοισι, χαραδραίοισί τ' ἀναύροις, Δίζημ' ὅς μιν ἔτετμεν ἐπὶ χθονός. Ἢ γὰρ ἀνέσχε Βόρβορον ἐκ κραδίης, ἢ δέξατο, σάρκα βαρεῖαν Ἕλκων, καὶ ζοφόεντι θολούμενος ἔκτοθεν ἐχθρῷ Ζωῆς ἡμετέρης, καὶ ἰλυόεντι βερέθρῳ. Οὐδὲ γὰρ ἦεν ἐοικὸς, ἐπεὶ ῥύσις εἰμὶ\n\nπαγεῖσα, Καὶ ῥευστοῦ βιότοιο διεκρέω, ἔμμεν' ἄρευστον. Εἰ δ' οὐκ ἀργύρεος πάντη ῥόος, ἀλλ' ἐπίμικτος Ἔστι χειροτέροις ἀρετὴ, καὶ μίξις ἄκοσμος, Πῶς ἀρετὴ τελέθει, τάδε φράζεο. Καὶ γὰρ ἔγωγε Τῇ καὶ τῇ νόον ὠκὺν ἐπὶ στήθεσσιν ἑλίσσω. Ψυχρὴ μὲν χιόνος φύσις ἔπλετο, ἀργυρέη τε Ξανθὴ δ' αὖ θερμή τε πυρὸς φύσις, οὐδ' ἐπίμικτα Ταῦτα πέλει. Ἐλύθη δὲ βίη πάρος, ἢ ἀνεμίχθη. Τῇ δ' ἀρετῇ πῶς αἶσχος ἐπήλυθεν εἰκόν' ἀτίζον, Εἰκόνα τὴν μεγάλοιο Θεοῦ, κακόχαρτος ἁμαρτὰς, Εἰ ἐτεὸν Θεός εἰμι, λάχος δὲ σὸν εὔχομαι εἶναι. Πυνθάνομ' Ἀλφειοῖο καλὸν ῥόον, ὡς διὰ πικρῆς Ἔρχεθ' ἁλὸς, μέγα θαῦμα, γλυκὺς ῥόος, οὐδ' ἐπίμικτος Ἡ λώβη τελέθει. Λώβη δέ τε ἠέρος ἀχλὺς, Καὶ νοῦσος μελέων· ἀρετῆς δέ τε, ἡμετέρη νύξ.","english":"If I am not to go mad, I will not suffer this either. But go away; it would be better if you both live peaceably toward each other and toward the great God, you assigning the first things to the first life, you taking him as a second brother. If the first does not have it, what prevents having the second? This is not dishonor either. Thus our life would be secure. 9. On virtue. I long for virtue, but this has not taught me what it is, and whence it will come to me, especially since I long for it. Unfulfilled longing is pain. If the stream is pure, unmixed with wintry waters and torrential winter streams, I seek who has met with it on earth. For either it has raised mud from the heart, or it has received it, dragging heavy flesh, and being clouded from without by the dark enemy of our life, and by the muddy pit. For it was not fitting, since I am a frozen stream, and I flow through a flowing life, to remain unfrozen. If the stream is not entirely silver, but virtue is mixed with worse things, and the mixture is disorderly, how does virtue exist? Consider this. For I myself turn my swift mind this way and that in my breast. The nature of snow is cold and silver, the nature of fire is yellow and hot, and these are not mixed. They were dissolved by force before they were mixed. How then does shame come upon virtue, dishonoring the image, the image of the great God, through evil-delighting sin, if I am truly God, and I pray to be your portion? I hear of the beautiful stream of Alpheus, how it goes through the bitter sea, a great wonder, a sweet stream, and the harm is not mixed. Harm is the mist of the air, and disease of the limbs; of virtue, it is our night.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Θʹ. Περὶ ἀρετῆς.","severity":"info","text":"The numeral Θʹ (9) marks a new section, titled 'On virtue', shifting from the preceding narrative of interpersonal conflict to a philosophical meditation on virtue's nature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀλφειοῖο","severity":"info","text":"The Alpheus river in Greek mythology was said to flow undiluted through the sea, a paradox Gregory uses to illustrate virtue's possible purity amid corruption.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρετὴ","severity":"info","text":"Ἀρετὴ ('virtue') is the central concept; Gregory explores its definition, purity, and susceptibility to corruption, contrasting it with physical elements like snow and fire.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰκόνα τὴν μεγάλοιο Θεοῦ","severity":"info","text":"The phrase 'image of the great God' echoes the Genesis creation account (Gen 1:26-27) where humanity is made in God's image, a key theological concept for Gregory.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παγεῖσα","severity":"caution","text":"The Greek παγεῖσα ('frozen') is ambiguous: it may describe the soul as congealed in matter, or the stream of virtue as solidified; the translation opts for 'frozen stream' but the metaphor is dense.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ψυχρὴ μὲν χιόνος φύσις ... πυρὸς φύσις","severity":"info","text":"The contrast of snow (cold, white) and fire (hot, yellow) as unmixable elements parallels ancient natural philosophy, e.g., Empedocles' four elements, to argue virtue's incompatibility with vice.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'first' and 'second' in the opening lines is unclear—possibly referring to two brothers or two lives (earthly vs. heavenly).","The phrase 'I am a frozen stream' (ῥύσις εἰμὶ παγεῖσα) is ambiguous: it could mean the speaker's soul is congealed in sin, or that virtue itself is static and pure."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"Πολλάκι ταρσὸν ἄειρα πρὸς αἰθέρα, καί με βαρεῖα Τηκεδανή τε μέριμνα χαμαὶ βάλε· πολλάκι δ' αὖτε Αὐγασάμην θεότητος ἁγνὸν φάος, ἀλλὰ μέσον τι Ἦλθε νέφος, κρύφθη δὲ σέλας μέγα, καί μ' ἐδάϊξεν, Ὡς φύγεν ἐγγὺς ἐόντα. Τίς ὁ φθόνος; ἢ ποθέεσθαι Αἰὲν ἐμοὶ ποθέει θνητοῦ νόμος, ἢ τόδ' ἄμεινον Ἔστιν ἐμοὶ, μόχθῳ μὲν ἑλεῖν, μόχθῳ δὲ φυλάξαι, Τοῦτο γὰρ ἔμπεδόν ἐστιν, ὃ νοῦς κάμε. Πολλάκι δ' αὖτε Ἐσθλοῦ τ' ἠδὲ κακοῖο διάκρισιν ἐχθρὸς ἄμερσεν, Ὡς θὴρ κερδαλέος τις ἐπ' ἴχνεσιν ἴχνια βάλλων, Ὥς κεν θηρητῆρα καλοῦ πλάξειε δόλοισιν. Ἄλλοτι σὰρξ μὲν ἄνωξεν ἐμοὶ φίλον, ἄλλο δ' ἐφετμὴ, Ἄλλο Θεὸς, φθόνος ἄλλο, χρόνος τὸ μὲν, ἄλλο τι δ' αἰών. Ἔρδω δ', ὃ στυγέω, καὶ ἀμφιγέγηθα κακοῖσι. Καὶ γελόω μόρον αἰνὸν ἐνὶ σπλάγχνοισιν ἐμοῖσι, Σαρδάνιον, κακόχαρτον, ἐπεὶ καὶ τερπνὸς ὄλεθρος. Νῦν χθαμαλὸς, νῦν αὖτε μετήορος· ὕβριν ἀτίζων Σήμερον, ὑβριστὴς δ' ἄρ' ἐς αὔριον· ἄλλος ἐν ἄλλοις Καιροῖς, πουλυπόδης τις ἐειδόμενος χρόα πέτραις· Δάκρυα θερμὰ χέων, ἡ δ' οὐ συνέρευσεν ἁμαρτάς. Καὶ τὰ μὲν ἐξεκένωσα, τὰ δ' ἔνδοθεν αὖθις ἀγείρω Ἄλλαις ἀμπλακίῃσιν, ἄκους δέ τε φάρμακα ῥίψα. Σάρκεσι παρθένος εἰμὶ, καὶ εἰ φρεσὶν, οὐ σάφα οἶδα. Αἰδὼς ὄμμ' ἐκάλυψε, νόος δ' ἀνένευσεν ἀναιδὴς, Ὀξυφαὴς ξείνοισι κακοῖς, ἰδίοις δέ τ' ἀφεγγής. Οὐράνιος μύθοισιν, ἐπιχθόνιος πραπίδεσσιν Εἰμὶ, γαληνιόων τε, καὶ εὔδιος· εἰ δ' ἄρ' ἀήτης Καὶ τυτθὸς πνεύσειεν, ἀνίσταμαι οἰδαλέοισι Κύμασιν, οὐδ' ἀπέληξε ῥόθος πάρος, ἠὲ γενέσθαι Νηνεμίην. Τῆμος δὲ πεσεῖν χόλον, οὐ μέγα θαῦμα.","english":"Often I raised my wing toward the ether, and heavy, consuming care cast me down. Often, too, I beheld the pure light of divinity, but some cloud came between, and the great radiance was hidden, and it tore me apart, as it fled when I was near. What is this envy? Either the law of a mortal always yearns for me to yearn, or this is better for me: to gain by toil and to keep by toil, for that is enduring which the mind has labored over. Often, too, an enemy deprived me of the distinction between good and evil, like some crafty beast placing tracks upon tracks, so as to deceive the good hunter by tricks. One thing the flesh commanded me, another thing desire, another God, another envy, another time, another eternity. I do what I hate, and I rejoice in evils. And I laugh a dread doom in my own entrails, a sardonic, malignant laughter, since even destruction is pleasant. Now I am low, now again high; today scorning insolence, tomorrow insolent; different in different times, like a polyp changing color with the rocks. I pour hot tears, but sin does not flow together. And I have emptied some things, but I gather others within again with other transgressions, and I cast away the remedies. I am a virgin in flesh, and in mind, I do not clearly know. Shame covered my eye, but my mind nodded shamelessly, keen-sighted for strange evils, but dark for my own. I am heavenly in words, earthly in thoughts, calm and fair-weather; but if even a small wind blows, I rise up with swelling waves, and the roar does not cease until calm comes. Then to fall into anger is no great wonder.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πολλάκι ταρσὸν ἄειρα πρὸς αἰθέρα","severity":"info","text":"The image of raising a wing toward the ether is a conventional metaphor for spiritual aspiration in Greek patristic poetry, echoing Plato's Phaedrus (246a–256e) and later Christian adaptations of the soul's flight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σαρδάνιον","severity":"info","text":"Σαρδάνιον (sardonic) refers to a bitter or forced laugh, traditionally associated with a Sardinian plant that caused facial convulsions; here it underscores the paradox of finding pleasure in self-destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πουλυπόδης τις ἐειδόμενος χρόα πέτραις","severity":"info","text":"The polyp (octopus) changing color to match rocks is a classical topos for moral adaptability or hypocrisy, found in Theognis (215–216) and Plutarch (Moralia 96e); Gregory uses it to depict spiritual inconsistency.","cites":[],"named_sources":["Theognis 6th c. BCE","Plutarch 1st–2nd c. CE"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Νῦν χθαμαλὸς, νῦν αὖτε μετήορος","severity":"info","text":"The passage employs a series of antitheses (low/high, today/tomorrow, flesh/mind, words/thoughts) to dramatize the speaker's inner conflict, a rhetorical device common in Gregory's moral poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σάρκεσι παρθένος εἰμὶ","severity":"info","text":"The claim of being a virgin in flesh may allude to 2 Corinthians 11:2 (virginity as a spiritual ideal) or to ascetic renunciation; the speaker's uncertainty about the mind reflects Gregory's exploration of moral self-knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἔρδω δ', ὃ στυγέω, καὶ ἀμφιγέγηθα κακοῖσι","severity":"info","text":"This line, expressing simultaneous aversion to and delight in evil, anticipates later Byzantine and Western monastic meditations on akedia (spiritual apathy) and the divided will, e.g., in Evagrius Ponticus and John Cassian.","cites":[],"named_sources":["Evagrius Ponticus 4th c.","John Cassian 4th–5th c."],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄλλοτι σὰρξ μὲν ἄνωξεν ἐμοὶ φίλον' is textually uncertain; the reading 'ἄνωξεν' (commanded) is adopted, but some manuscripts may have 'ἀνέωξεν' (opened).","The referent of 'φθόνος' (envy) in line 6 is ambiguous: it may be divine jealousy or an internal psychological force."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"Πολλάκι δ' εὐδρομέοντα σὺν ἐλπωρῇσιν ἀρίσταις, Ἤδη καὶ μεσάτης ἀρετῆς ὑπερεκτείνοντα, Ἐξαπίνης παλίνορσον ὑπὸ προπόδεσσιν ἔθηκεν, Ὥς τε κατὰ ψαμάθοιο φέρων πόδα λοίγιος ἐχθρὸς, Κλεπτομένης προπάροιθεν ὑπ' ἴχνεσιν ἀστατέουσιν· Αὖθις ἀνέρχομ' ἔγωγε, καὶ ἔμπαλιν ἔρχομ' ὀπίσσω. Πλεῖον ἔτ' ἢ τοπάροιθε δυσάμμορος, αἰὲν ὁδεύων, Αἰὲν ἔχων μέγα τάρβος, ἔβην μόγις, ὦκα δ' ὄλισθον. Μακρός μοι βίος ἐστὶ, καὶ οὐκ ἐθέλω βιότοιο Λύσιν, ἄκος ποθέων, ἄκος δέ τε τῆλ' ἀπ' ἐμεῖο, Ἤμασι πλειοτέροισι πλέον κακότητος ἀγείρων. Τοὔνεκεν ἡμετέρῃ γενεῇ τόδε δόγμα πεπήχθω· Πρώτη μὲν Τριάδος καθαρὴ φύσις· αὐτὰρ ἔπειτα, Ἀγγελική· τριτάτη δ' ἄρ' ἐγὼ βροτὸς, ἀμφιτάλαντος, Μεσσηγὺ ζωῆς τε καὶ ἀργαλέου θανάτοιο Ἑστηὼς, ἐρίδωρον ἔχων τέλος, ἀλλ' ἐπίμοχθον, Εἰ καὶ μικρὸν ἔῳξα κακοῦ βιότοιο θύρετρα. Ὧδε Θεὸς γὰρ ἄνωξεν ἐμῆς φρενὸς ἔμμεν' ἄεθλον. Κεῖνος δ' ἐστὶν ἄριστος, ὃς ἐν πλεόνεσσι κακοῖσι Βαιὰ φέρει κακίης ἰνδάλματα, καὶ πρὸς ἄναντες Σπεύδει σὺν μεγάλοιο Θεοῦ χερὶ, θερμὸν ἔρωτα Τῆς ἀρετῆς φορέων, κακίης δέ τε νῶτα διώκων. Ὥς τε ῥόος ποταμοῖο βιώμενος ἄλλο ῥέεθρον Τρηχαλέον, θολερόν τε καὶ ἄγριον, εἰ δὲ μιγείη, Κρύπτων πλειοτέρῳ καθαρῷ ῥόον ἰλυόεντα· Ἥδ' ἀρετὴ πλεκτοῖο, τὸ δὲ πλέον οὐρανιώνων. Εἰ δέ τις ἐνθάδ' ἐὼν Θεὸν ἔδρακεν, ἢ πρὸς ἄνακτα Ἔδραμε σάρκα βαρεῖαν ἐς οὐρανὸν ἔνθεν ἀείρας, Τοῦτο Θεοῦ γέρας ἐστί. Βροτοῖς δέ τε μέτρ' ἐπικείσθω. Εἰ δ' ἄγε τοι καὶ τοῦτον ἐγὼ λόγον ἐν φρεσὶ θήσω, Πῶς κεν τῆς μεγάλης ἀρετῆς ἐπὶ τέλσον ἵκηαι, Ἣ μούνη καθαρῷ καθαρὸν θύος. Οὐ μὲν ὀΐω Ἐνθάδε.","english":"Often, when I was running well with the best hopes, already stretching beyond the midpoint of virtue, suddenly a backward rush placed me beneath my own feet, as a destructive enemy carrying his foot over sand, when the ground is stolen from before his unsteady steps. Again I go up, and again I come back. More wretched than before, always journeying, always holding great fear, I advanced with difficulty and quickly slipped. My life is long, and I do not desire release from life, longing for a cure, but the cure is far from me, gathering more evil with more days. Therefore let this decree be fixed for our generation: first, the pure nature of the Trinity; then, the angelic; third, I, a mortal, balanced in the balance, standing between life and grievous death, having a contested end, but a toilsome one, even if I have opened the doors of evil life only a little. For here God has set the contest to remain in my mind. That one is best who, among many evils, bears few images of evil, and hastens uphill with the hand of great God, carrying a warm love of virtue, and pursuing the back of evil. As the flow of a river, forced by another rough, turbid, and wild stream, if they mingle, hiding the muddy stream with a purer flow, so virtue is woven, and the greater part belongs to the heavenly. If someone here has seen God, or has run to the Lord, lifting heavy flesh to heaven from here, this is a gift of God. Let a measure be set for mortals. If I should also place this word in my mind, how you might reach the goal of great virtue, which alone is a pure sacrifice for the pure, I do not think it is here.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πολλάκι δ' εὐδρομέοντα σὺν ἐλπωρῇσιν ἀρίσταις","severity":"info","text":"The opening describes a sudden reversal from virtuous progress, echoing the speaker's earlier laments about spiritual instability in the previous passage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Τριάδος","severity":"info","text":"Τριάδος (Trinity) is a key theological term in Gregory, denoting the pure nature of the Godhead as the first principle in the hierarchy of being.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοὔνεκεν ἡμετέρῃ γενεῇ τόδε δόγμα πεπήχθω","severity":"info","text":"This line introduces a formal decree (δόγμα) that structures the poem: a three-tiered hierarchy of Trinity, angelic, and mortal, framing the speaker's existential struggle.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀμφιτάλαντος","severity":"info","text":"ἀμφιτάλαντος (balanced in the balance) evokes the image of a scale, common in Greek moral philosophy and patristic literature, to depict the human condition poised between life and death.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὥς τε ῥόος ποταμοῖο βιώμενος ἄλλο ῥέεθρον","severity":"info","text":"The river simile, where a pure stream is muddied by a turbid one, parallels Gregory's earlier imagery of clouded divine light, reinforcing the theme of virtue's contamination by evil.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰ δέ τις ἐνθάδ' ἐὼν Θεὸν ἔδρακεν","severity":"caution","text":"The claim that one might 'see God' here on earth is qualified as a rare gift (Θεοῦ γέρας), not a normative experience, reflecting Gregory's apophatic caution.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐρίδωρον ἔχων τέλος' is ambiguous: it may mean 'having a contested end' (i.e., disputed between life and death) or 'having a gift of strife' (a rare compound). The translation adopts the former, following the context of balance."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"Πουλύχοος γὰρ ἐπ' ὄμμασιν ἐνθάδε καπνός· Στέργω δ', εἴ κεν ἔπειτα λίπω κακὰ δακρυόεντα. Οὐκ οἶον μεγάλοιο Θεοῦ τότε δῶρον ἐτύχθη, Εἰκόνα\n\nπερ τίοντος, ἐπεὶ καὶ σεῖο μενοινῆς, Οὔτε σέο φρενὸς οἶον, ἐπεὶ καὶ κρείσσονος ἀλκῆς, Ὡς οὐδ' ὄψις ἔμοιγε μόνη θηήσατο λευστὰ, Καὶ μάλα δερκομένη περ, ἑκὰς μεγάλου Φαέθοντος· Αὐτὸς δ' ὄμματ' ἔλαμψε, καὶ ὄμμασιν αὐτὸς ἐφάνθη. Δοιαὶ μὲν μεγάλοιο Θεοῦ πρὸς κρείσσονα μοῖραι, Πρώτη θ' ὑστατίη τε, ἴη δέ τε καὶ παρ' ἐμοῖο. Κεῖνος δεκτὸν ἔθηκε καλοῦ, καὶ κάρτος ὀπάζει. Αὐτὸς δ' ἐν μεσάτῳ σταδιηδρόμος οὐ μάλ' ἐλαφρὸς Ἔρχομαι, οὐκ ἀγέραστος, ἐν ἅλμασι κῶλα τιταίνων Χριστὸν ἔχων πνοιὴν, Χριστὸν σθένος, ὄλβον ἀγητὸν, Ὅς με καὶ ὠπήεντα καὶ εὐδρομέοντα τίθησι. Κείνου δ' ἐκτὸς, ἅπαντες ἐτώσια παίγνια θνητοὶ, Καὶ νέκυες ζώοντες, ὀδωδότες ἀμπλακίῃσιν. Οὐδὲ γὰρ ἠέρος ἐκτὸς ἴδες πωτώμενον ὄρνιν, Οὐδὲ μὲν ὕδατος ἐκτὸς ἁλίδρομος ἔπτατο δελφίς. Ὣς οὐδὲ Χριστοῖο δίχα βροτὸς ἴχνος ἀείρει. Τῷ μή μοι λίην μεγαλίζεο, μηδ' ἐπὶ σεῖο Κάρτος ἔχειν πραπίδεσσι, καὶ εἰ μάλα πάνσοφος εἴης. Μηδέ τιν' εἰσορέων χθαμαλώτερον ὑψόσ' ἀερθῇς, Ὡς πάντων κρατέων, καὶ τέρματος ἆσσον ἐλαύνων. Τέρματος ἐντὸς ἔμεινεν, ὃς οὐκ ἴδε τέρμα πορείης. Λίην μὴ τρομέειν, λίην δέ τε μὴ βλεμεαίνειν. Εἰς γῆν ὕψος ἔθηκεν, ἐς οὐρανὸν ἐλπὶς ἄειρε, Καί ῥ' ὑπεροπλίῃσι Θεὸς κοτέει μεγάλῃσι. Μάρπτε τὸ μὲν χείρεσσι, τὸ δ' ἔλπεο, τῷ δ' ὑπόεικε· Καὶ τὸ σαοφροσύνης, μέτρ' ἴδμεναι ἧς βιοτῆτος. Ἶσόν τι κακόν ἐστιν ἀπ' ἐλπίδος ἐσθλὰ τίθεσθαι, Καὶ μέγα θάρσος ἔχειν, ὡς εὐπετὲς ἔμμεν' ἄριστον.","english":"Much smoke lies upon the eyes here; but I am content, if afterwards I leave behind tearful evils. Not only was it then a gift of the great God, an image of the living one, since you also desired it, nor only of your mind, since it was of a stronger might, just as the sight alone did not gaze upon the visible things for me, even when looking intently, far from the great Sun. But he himself shone with his eyes, and he himself appeared to the eyes. There are two portions of the great God toward the stronger one, the first and the last, and also one from me. That one established the receiver of the beautiful, and accompanies strength. But I myself, in the middle, a runner in the stadium, not very swift, come, not without honor, stretching my limbs in leaps, having Christ as my breath, Christ as my strength, my glorious wealth, who makes me both keen-sighted and swift-running. Without him, all mortals are vain playthings, and living corpses, stinking from their sins. For you would not see a bird flying without air, nor would a dolphin, a sea-runner, dart without water. So too, without Christ, a mortal does not lift a step. Therefore, do not boast too much, nor rely on the strength of your wits, even if you are very wise. Nor, when you see someone lowly, be lifted up high, as if you rule over all and drive near the goal. He who does not see the goal of the journey remains within the goal. Do not tremble too much, nor be too arrogant. He placed height on the earth, hope raised it to heaven, and God is angry at great arrogance. Grasp one thing with your hands, hope for another, yield to another; and know the measures of this life, which is of prudence. It is an equal evil to set good things from hope and to have great boldness, as if it were easy to remain best.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πουλύχοος γὰρ ἐπ' ὄμμασιν ἐνθάδε καπνός","severity":"info","text":"The opening metaphor of 'much smoke upon the eyes' suggests spiritual blindness or confusion, a common ascetic trope in Gregory's moral poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Χριστὸν ἔχων πνοιὴν, Χριστὸν σθένος, ὄλβον ἀγητὸν","severity":"info","text":"Christ is described as breath (πνοιή), strength (σθένος), and glorious wealth (ὄλβος ἀγητός), emphasizing his role as the source of life and virtue.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νέκυες ζώοντες, ὀδωδότες ἀμπλακίῃσιν","severity":"info","text":"The phrase 'living corpses, stinking from their sins' echoes Pauline language of spiritual death (e.g., Romans 6:11) and patristic moral teaching.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Οὐδὲ γὰρ ἠέρος ἐκτὸς ἴδες πωτώμενον ὄρνιν, Οὐδὲ μὲν ὕδατος ἐκτὸς ἁλίδρομος ἔπτατο δελφίς","severity":"info","text":"The analogies of bird needing air and dolphin needing water parallel the necessity of Christ for human action, a common rhetorical device in Gregory.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δοιαὶ μὲν μεγάλοιο Θεοῦ πρὸς κρείσσονα μοῖραι, Πρώτη θ' ὑστατίη τε, ἴη δέ τε καὶ παρ' ἐμοῖο","severity":"info","text":"The passage divides roles: two portions from God (first and last) and one from the speaker, structuring the relationship between divine initiative and human effort.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κεῖνος δεκτὸν ἔθηκε καλοῦ, καὶ κάρτος ὀπάζει","severity":"caution","text":"The phrase 'that one established the receiver of the beautiful' is ambiguous; it may refer to God establishing the human capacity for virtue, but the syntax is compressed.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great Sun' (μεγάλου Φαέθοντος) is ambiguous: it may refer to Christ or to a Platonic image of the Good.","The phrase 'two portions of the great God toward the stronger one' is syntactically unclear; it may indicate two divine gifts (first and last) and one human contribution."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"Ἀμφοτέρως κεν ὁδοῖο κακὴν στάσιν ἐν φρεσὶ θείης. Αἰεί σοι τὸ βέλεμνον ἐπίσκοπον ἐν χερὶ κείσθω· Μηδὲν ὑπερπέμπειν Χριστοῦ μεγάλοιο ἐφετμῆς, Μηδὲ μὲν ἐντὸς ἄγειν· ἀβλὴς σκοπὸς ἀμφοτέρωθεν. Πολλάκι καὶ τὸ περισσὸν ἀχρήϊον, εὖτε νέοιο Κύδεος ἱμείροντες, ὑπέρτονα τοξεύοιμεν. Ἢν μεγαλοφρονέῃς, μνήσω σ' ὅθεν ἐς βίον ἦλθες, Τίς μὲν ἔης τοπάροιθε, τίς ἐν σπλάγχνοισιν ἐκεύθου, Τίς δ' ἄρ' ἔσῃ μετέπειτα, κόνις, καὶ σητὸς ἐδωδὴ, Μηδὲν ἀκιδνοτάτοιο φέρων πλέον ἐν νεκύεσσιν. Ἢν χθαμαλοφρονέῃς, πλάσμα Χριστοῖο τέτυξαι, Καὶ πνοὴ, μοίρη τε σεβάσμιος, ἔνθεν ἐπήχθης, Οὐράνιος, χθόνιος, τυκτὸς Θεὸς, ἔργον ἄληστον, Τοῖς Χριστοῦ παθέεσσιν ἐς ἄφθιτον εὖχος ὁδεύων. Τοὔνεκα μὴ σάρκεσσι χαρίζεο, μὴ τὰ περισσὰ Τοῦδε βίου φιλέειν, νηὸν δέ τε λῴονα τεύχειν. Νηὸς γὰρ μεγάλοιο Θεοῦ βροτὸς, ὅνπερ ἔτευξε Κινύμενος γαίηθεν, ἐς οὐρανὸν αἰὲν ὁδεύων. Τόν περ ἐγὼ κέλομαί σε θυώδεα πᾶσι φυλάσσειν Ἔργμασιν ἠδὲ λόγοισιν, ἀεὶ Θεὸν ἐντὸς ἔχοντα, Αἰὲν ἄριστον ἐόντα, ἐτήτυμον, οὐ δοκέοντα. Μὴ ναῦν μιλτοπάρῃον, ἐΰχροον, ἢ παρασήμοις Κάλλεσιν ἀστράπτουσαν ἄγειν ἐπὶ νῶτα θαλάσσης· Ἀλλ' ἐσθλὴν γόμφοισιν, ἐΰπλοον, εὖ ἀραρυῖαν Χείρεσι ναυπηγοῖο, δι' οἴδματος ὦκα φέρουσαν. Πᾶς μὲν ἴοι προπάροιθε, Θεοῦ δέ τε πάντες ἔχοισθε, Ὃς σοφὸς, ὃς σθεναρὸς, ὃς πλούσιος, ὅς τ' ἐπιδευὴς, Ἕρματος ἀψεύστοιο. Πρυμνήσια κεῖθεν ἀνήφθω Πᾶσιν, ἐμοὶ δὲ μάλιστα, ὃς ἕζομαι ὑψιθόωκος, Λαὸν ἄγων θυέεσσι πρὸς οὐρανὸν, ᾧ τόσον ἄχθος Χριστὸν ἀτιμάζοντι μελαινομέναις πραπίδεσσιν, Ὁσσάτιον κλέος ἐσθλὸν ἐπὴν θεότητι πελάζω.","english":"In both ways you would set a bad condition in your mind. Let the arrow always lie watchful in your hand. Send nothing beyond the command of the great Christ, nor bring anything within; a useless target from both sides. Often even the excess is useless, when, desiring new glory, we shoot with overstrained bow. If you are high-minded, I will remind you whence you came into life, what you were before, what you concealed in your bowels, what you will be afterwards—dust and food for the moth, bearing nothing more than the most insignificant among the dead. If you are lowly-minded, you have been fashioned as a creature of Christ, and breath, and a venerable portion; from there you were built up—heavenly, earthly, a fashioned God, an unforgettable work, journeying through the sufferings of Christ to imperishable glory. Therefore do not gratify the flesh, do not love the superfluities of this life, but rather make the temple better. For the mortal is a temple of the great God, which he fashioned, moving from earth, always journeying to heaven. This I urge you to keep pure in all deeds and words, always having God within, always being best, true, not seeming. Do not bring a red-cheeked ship, fair-colored, or one flashing with painted beauties, upon the back of the sea; but a good one with bolts, well-sailing, well-fitted by the hands of a shipwright, carrying swiftly through the swell. Let each go before, and all hold to God—the wise, the strong, the rich, the needy—as an unerring anchor. From there let the stern-cables be fastened for all, and especially for me, who sit on the high seat, leading the people with sacrifices to heaven, bearing such a burden as one who dishonors Christ with darkened mind, as much glory as I gain when I approach the divinity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τυκτὸς Θεὸς","severity":"info","text":"The phrase 'fashioned God' (τυκτὸς Θεὸς) is paradoxical, likely meaning the human being as an image of God, created and shaped by Christ. It echoes the concept of humanity as a microcosm or divine artifact.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νηὸν δέ τε λῴονα τεύχειν","severity":"info","text":"The image of the mortal as a temple of God (νηὸς μεγάλοιο Θεοῦ βροτὸς) recalls 1 Corinthians 3:16-17, where the body is a temple of the Holy Spirit, and the exhortation to keep it pure aligns with Pauline ethics.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρυμνήσια κεῖθεν ἀνήφθω","severity":"info","text":"The nautical metaphor of stern-cables (πρυμνήσια) and anchor (ἕρματος) reflects a common trope in Greek moral philosophy, especially Stoic and Platonic, where the soul's stability is secured by divine reason.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἢν μεγαλοφρονέῃς ... Ἢν χθαμαλοφρονέῃς","severity":"info","text":"The passage is structured as a diptych contrasting high-mindedness and lowly-mindedness, each leading to a different moral reminder. This rhetorical device is typical of Gregory's parametric poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μὴ ναῦν μιλτοπάρῃον","severity":"info","text":"The contrast between a painted ship and a well-built one parallels Plato's Republic (Book 6) and the allegory of the ship of state, where true worth is internal, not cosmetic.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀμφοτέρως κεν ὁδοῖο κακὴν στάσιν","severity":"caution","text":"The opening line is textually uncertain: 'Ἀμφοτέρως κεν ὁδοῖο' may be corrupt or elliptical. The translation 'In both ways you would set a bad condition' is conjectural; the Greek could also mean 'in both ways empty of road'.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀμφοτέρως κεν ὁδοῖο' is ambiguous: it may be a textual corruption or a deliberate ellipsis. The reading 'in both ways you would set a bad condition' follows the English draft but is not certain.","The term 'τυκτὸς Θεὸς' could be interpreted as a reference to the incarnation or to humanity's divine likeness; the translation 'fashioned God' is chosen to preserve the paradox."],"confidence":"medium","notes":[]},{"i":66,"ref":"p66","source":"Καὶ γὰρ δὴ μέτροισι Θεοῦ καὶ μέτρα βίοιο Ἕσπεται, ὡς δὲ μέτροισι βίου καὶ μέτρα Θεοῖο. Ὧδ' ἄν μοι φρονέων, βίον ἔμπεδον ἐνθάδ' ἐλαύνοις Ἐνθάδε καὶ μετέπειτα Θεοῦ σὺν ἀρείονι πομπῇ, Λυθέντος σκιόεντος ἐν ἤματι τοῦδε βίοιο. Ιʹ. Περὶ ἀρετῆς. Πολλῶν ἀκούω, καὶ λέγοιμι μὴ μάτην, Ἀλλ' ἔργον ἐστὶ τοῦ λόγου τὸ δεξιόν. Εἴτ' οὖν τινές σε τῶν φίλων Θεοῦ νέον, Οἷς πάντα τηρεῖν ἐμμελὲς τὰ τῶν νέων, Διδόντα χρηστὰ τοῦ βίου γνωρίσματα (Καὶ γὰρ λέοντ' ὄνυξι δηλοῦσθαι λόγος), Ἔδωκαν ἀλλήλοις τὸ θαῦμ' ὑφ' ἡδονῆς, Εἴθ' ἡ καλῶς τὰ πάντα μηχανωμένη Πρόνοια καὶ σοὶ βουλομένη τὰ δεξιὰ, Ὁδὸν δίδωσι τὸν λόγον τοῖς πράγμασιν, Ὡς ἂν προληφθεὶς τῷ νομίζεσθαι καλὸς, Οἶόν τιν' ἀῤῥαβῶνα τὴν φήμην ἔχῃς Τῆς εὐσεβείας, ἐκ Θεοῦ καλούμενος. Εἰκαζέτω μὲν τοῦτο ὅστις βούλεται, Ὃ δ' οὖν ἀκούω, τοῦτο ἔρχομαι φράσων, Ὅτι μέγα πρὸς ὕψος ἡ ψυχὴ βλέπει, Καὶ τὴν\n\nὀμίχλην, ἣ τὸν ἐνταυθοῖ βίον Ἡμῶν καλύπτει πάντα κείμενον χαμαὶ, Ταύτην διασχὼν καὶ ὑπερκύψας βραχὺ, Ἰλύν θ' ὑπερβὰς καὶ πέδας τοῦ συνθέτου, Ῥίψας τυράννους τῆς θεϊκῆς εἰκόνος, Δοῦναι σεαυτὸν τῷ Θεῷ σπουδὴν ἔχοις, Ἥνπερ μόνην παίδευσιν οἴεσθαί σε χρὴ, Πρῶτον δὲ καὶ μέγιστον ἀνθρώποις καλόν. Τί γὰρ τοσοῦτο τῶν κάτω πλανωμένων, Ἄλλων τε ἄλλους ὀφρυώντων παιγνίων, Καιροῦ τύχης τε, ὥς φασι, δωρημένων; Κἂν εἰς ἒν ἔλθῃ πάντα καὶ πάντων καλὰ, Ὡς ἔστιν, ἢ νομίζετ' ἐν λυπρῷ βίῳ, Κέρδος τοσοῦτον, κἂν τρέχειν ὅρους δοκῇς; Κἄν σοι τὰ Γύγου τοῦ πολυχρύσου παρῇ, Στρέφῃς τε πάντα τῇ στροφῇ τῆς σφενδόνης, Σιγῶν δυνάστης·","english":"For the measures of God follow the measures of life, and the measures of life follow the measures of God. If you were wise, you would drive a steadfast life here, and here and hereafter with God's better escort, when the shadowy life is dissolved on the day of this life. 10. On virtue. I hear many things, and I would not speak in vain, but the right thing is the work of the word. So either some of the friends of God, to whom it is fitting to watch over all the affairs of the young, gave each other the marvel with pleasure, giving good tokens of life (for the saying goes that a lion is revealed by its claws), or Providence, which devises all things well and wishes the right things for you, gives the word as a path to deeds, so that, anticipated by being considered good, you may have a reputation as a sort of pledge of piety, being called by God. Let whoever wishes conjecture this, but I will say what I hear: that the soul looks to a great height, and having pierced and briefly risen above the mist which covers all our life here below, and having surpassed the mire and fetters of the composite, having cast off the tyrants of the divine image, you would be eager to give yourself to God, which alone you must consider education, the first and greatest good for men. For what is so great among the things that wander below, among the various playthings of which different people boast, granted by circumstance and chance, as they say? Even if all the good things of all people came together into one, as they are or are thought to be in this wretched life, would the gain be so great, even if you seem to run to the limits? Even if you had the possessions of Gyges of the great wealth, and turned everything with the turn of his ring, a silent ruler.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ιʹ. Περὶ ἀρετῆς.","severity":"info","text":"The numeral and title '10. On virtue' mark a new section within the poem, a common structural device in Gregory's Carmina moralia.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γύγου τοῦ πολυχρύσου","severity":"info","text":"Gyges, the wealthy Lydian king, is a classical exemplar of immense wealth; the 'turn of his ring' alludes to the myth of Gyges' ring of invisibility in Plato, Republic 359c–360b.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Λυθέντος σκιόεντος","severity":"info","text":"The phrase 'shadowy life dissolved' echoes Platonic and Neoplatonic language of the body as a shadow or prison (σκιά, σκιάεις), from which the soul is released at death.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεοῦ σὺν ἀρείονι πομπῇ","severity":"info","text":"The phrase 'with God's better escort' may allude to the soul's journey with divine guidance, reminiscent of Psalm 43:3 LXX or the idea of God as escort in Christian funerary contexts.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λέοντ' ὄνυξι δηλοῦσθαι","severity":"info","text":"The proverb 'a lion is revealed by its claws' is a classical Greek saying (cf. Pindar, fr. 123) used here to argue that virtue is known by its outward signs.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πρῶτον δὲ καὶ μέγιστον ἀνθρώποις καλόν","severity":"info","text":"Gregory's identification of self-giving to God as 'the first and greatest good' was influential in later Byzantine ascetic and monastic literature, e.g., in John Climacus.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the start of the passage (Καὶ γὰρ δὴ μέτροισι Θεοῦ ...) is syntactically compressed; the translation takes it as a chiastic statement about mutual dependence of divine and human measures. The identity of 'the friends of God' (τῶν φίλων Θεοῦ) is ambiguous: possibly a specific group or generic spiritual mentors."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"κἂν φρονῇς τὰ Λυδίου, Χρυσῷ ῥέοντι καὶ ὁ Πέρσης σοι Κῦρος Κάτω καθέζηθ', ὁ θρόνων αὐχῶν κράτος· Κἂν Τροίαν αἱρῇς τοῖς ἀοιδίμοις στόλοις, Χαλκοῦν δὲ δῆμοι καὶ πόλεις ἔχωσί σε· Ἄγῃς δὲ τοῖς σοῖς νεύμασι τὰς ἐκκλησίας, Πανηγυρίζῃς δὲ στεφάνων ἐπαξίως, Πνέῃς δὲ θυμὸν ἐν δίκαις Δημοσθένους, Εἴκῃ δέ σοι Λυκοῦργος ἢ Σόλων νόμοις· Κἂν τὴν Ὁμήρου μοῦσαν ἐν στέρνοις ἔχῃς, Κἂν τὴν Πλάτωνος γλῶσσαν, ἣ μελισταγὴς Ἔστι τε καὶ νομίζετ' ἀνθρώπων γένει· Κἂν ταῖς ἀφύκτοις καὶ κακαῖς ποδοστράβαις Πάντας πιέζῃς τοῖς ἐριστικοῖς λόγοις· Κἂν πάντ' ἄνω τε καὶ κάτω μεταστρέφῃς, Πλέκων λαβυρίνθους δυσδιεξόδοις λόγοις Ἀριστοτέλους ἤ τινων Πυῤῥωννίων· Κἂν πτηνὸν αἴρῃ Πήγασος, ἢ τοῦ Σκύθου Ἀβάριδος ὀϊστὸς, ὅστις ἦν, οἱ μυθικοί· Τούτων τί κέρδος τηλικοῦτον, ὧν λέγω, Γάμου τε λαμπροῦ καὶ τραπέζης Συβαρικῆς Ἄλλων τε πάντων οἷς ἐπαίρονται φρένες, Ὅσον τὸ ταῦτα πάντα ποιῆσαι κάτω, Ψυχῆς δὲ ἐπιδεῖν ἀξίωμα, καὶ πόθεν Ἐλήλυθε, πρὸς ὅν τε καὶ ποῖ τρεπτέα, Ἥτις τε ταύτης ἡ κατ' εὔλογον φορά; Ἐπεὶ γάρ ἐστιν, ὡς ἐγὼ τεκμαίρομαι, Σοφῶν τε ἀκούω, θεία τις μεταῤῥοὴ, Ἄνωθεν ἡμῖν ἐρχομένη, εἴτ' οὖν ὅλη, Εἴθ' ὁ πρύτανις ταύτης κυβερνήτης τε νοῦς, Ἓν ἔργον αὐτῇ φυσικόν τε καὶ μόνον, Ἄνω φέρεσθαι καὶ συνάπτεσθαι Θεῷ, Ἀεί τε πάντη πρὸς τὸ συγγενὲς βλέπειν, Ἥκιστα πάθει σώματος δουλουμένη, Ῥέοντος εἰς γῆν καὶ καθέλκοντος κάτω, Τήν τε γλυκεῖαν τῶν ὁρωμένων πλάνην Πέμποντος εἴσω, καὶ τὸ τῶν αἰσθήσεων Σκοτῶδες, ὑφ' οὗ μὴ Λόγῳ κρατουμένη Ψυχὴ ῥέουσα κατ' ὀλίγον πίπτει κάτω·","english":"Even if you think like Croesus, and the Persian Cyrus flows with gold, sit below, boasting of the power of thrones; even if you take Troy with your famous fleets, and the peoples and cities have you as bronze; even if you lead the assemblies with your nods, and you celebrate worthily with crowns, and you breathe Demosthenes' passion in lawsuits, and Lycurgus or Solon yields to you in laws; even if you have Homer's muse in your breast, even if you have Plato's tongue, which is honey-dripping and is so considered among the human race; even if you press all with inescapable and evil foot-traps of eristic arguments; even if you turn everything upside down, weaving labyrinths with hard-to-exit arguments of Aristotle or some Pyrrhonians; even if Pegasus lifts you winged, or the arrow of the Scythian Abaris, whoever he was, the mythical ones—what profit is so great from these things I speak of, from a splendid marriage and a Sybaritic table, and all other things by which minds are exalted, as much as to do all these things below, but to look upon the dignity of the soul, and whence it has come, to what and where it must be turned, and what is this soul's rational motion? For since it is, as I conjecture and hear from the wise, a certain divine emanation coming to us from above, whether whole, or whether its ruler and helmsman is the mind, its one natural and only work is to be borne upward and to be joined to God, always and everywhere to look toward the kindred, least enslaved by the passion of the body, which flows to earth and drags downward, sending the sweet deception of visible things within, and the darkness of the senses, by which, not ruled by Reason, the soul, flowing little by little, falls below.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Λυδίου ... Κῦρος","severity":"info","text":"Croesus of Lydia and Cyrus of Persia are stock exemplars of wealth and power in Greek moral rhetoric. Gregory uses them to contrast worldly ambition with spiritual dignity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεταῤῥοὴ","severity":"info","text":"μεταῤῥοή (metarrhoē) means 'emanation' or 'flow from above'. Gregory adapts Platonic and Stoic language to describe the soul's divine origin, a key theme in his anthropology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Πλάτωνος γλῶσσαν","severity":"info","text":"Gregory's praise of Plato's 'honey-dripping tongue' echoes the common late-antique topos of Plato's stylistic sweetness, found in writers such as Longinus and Synesius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κἂν ... κἂν ... κἂν","severity":"info","text":"The passage builds a long anaphoric series of conditional clauses (κἂν ... κἂν ...) listing worldly achievements, then pivots with 'τούτων τί κέρδος' to contrast them with the soul's upward motion.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πυῤῥωννίων","severity":"info","text":"Pyrrhonians refers to followers of Pyrrho of Elis, the founder of Greek skepticism. Gregory dismisses their dialectical labyrinths as useless for the soul's ascent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πήγασος ... Ἀβάριδος ὀϊστὸς","severity":"info","text":"Pegasus and Abaris' arrow are mythical means of flight. The text's 'πτηνὸν αἴρῃ Πήγασος' is ambiguous: it may mean 'if Pegasus lifts you winged' or 'if you lift a winged Pegasus'. The translation follows the former.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πτηνὸν αἴρῃ Πήγασος' could be read as 'if Pegasus lifts you winged' (taking πτηνὸν as adverbial) or 'if you lift a winged Pegasus' (taking πτηνὸν as object). The translation adopts the former, consistent with the list of human achievements."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"Ἢν δ' αὖ κρατῆται, κἀνακρούηται πυκνὰ, Ὥσπερ χαλινῷ, τῷ Λόγῳ, τάχ' ἄν ποτε Ὑψοῦντος αὐτὴν τοῦ Λόγου, κατὰ βραχὺ Εἰς ἱερὰν φθάσειε τὴν ἄνω πόλιν, Ἕως λάβηται τῶν πάλαι ποθουμένων, Τὸ δ' ἔστι, πᾶν κάλυμμα καὶ τὰς νῦν σκιὰς Παραδραμοῦσα, καὶ τὰ τῇδ' αἰνίγματα, Ὅσον δ' ἐσόπτροις τοῦ κάλλους φαντάζεται, Βλέψῃ πρὸς αὐτό τ' ἀγαθὸν γυμνούμενον, Γυμνῷ τε τῷ νῷ, καὶ πλάνης σταίη ποτὲ, Φωτὸς κορεσθεῖσ', οὗπερ ἠξίου τυχεῖν, Ἔχουσ' ἐκεῖθεν τῶν καλῶν τὸ ἔσχατον. Ὁ γὰρ σοφῷ τὰ πάντα ποιήσας λόγῳ, Καὶ τὴν ἄφραστον τῶν ὅλων ἁρμονίαν Ἁρμοσάμενος τῇ τῶν ἐναντίων κράσει, Κόσμον τε τάξας τοῦτον ἐξ ἀκοσμίας Μεῖζον τὸ θαῦμ' ἔδειξεν ἐν ζώου φύσει. Μικρὸν δ' ἄνω φιλοσοφήσω σοι λόγον. Θεὸς μέν ἐστιν εἴτε νοῦς, εἴτ' οὐσία Κρείσσων τις ἄλλη, νοῦ μόνου ληπτὴ βολαῖς, Εἰ μὲν τελείως τοῖς ἄνω, οἶδε Θεὸς, Ἡμῖν δ' ἀμυδρῶς, οἷς ἐπιπροσθεῖ νέφος Σαρκὸς παχείας, δυσμενοῦς προβλήματος· Τέως μὲν οὕτω, τὸ πλέον δ' ἐς ὕστερον. Ἐπεὶ δ' ἀπαρχὰς τῶν λόγων ἔχει Θεὸς, Σκοπῶμεν ἤδη τἀκ Θεοῦ. Ἔχει δὲ πῶς; Δύ' ἐστὸν ἄκρω καὶ φύσεις ἐναντίαι. Ἡ μὲν Θεοῦ τε πλησίον καὶ τιμία· Καλοῦσι γὰρ λογικήν τε καὶ πλήρη νοὸς, Καλοῦσι δ' αὐτὴν ἐκ λόγου παρωνύμως, Οἵαν τιν' οἶδα τὴν Θεοῦ παραστάτιν Ἄκρων τε δευτέρων τε τάξιν ἀγγέλων, Ἀνωτέραν αἰσθήσεων καὶ σωμάτων, Πρώτην τε λαμπρὰν Τριάδος τῆς ἀρχικῆς. Ἡ δ' ἐκ Θεοῦ τε καὶ λόγου ποῤῥωτάτω· Καλοῦσι δ' αὐτὴν ἄλογόν γ', ὡς τοῦ λόγου Ξένην, ὅσος τ' ἐν ἤχῳ, καὶ ὅσος λαλούμενος.","english":"If it be restrained and frequently reined in, as by a bridle, by the Word, then perhaps at some time, as the Word raises it little by little, it might reach the holy city above, until it seizes the long-desired things. This is to pass by every veil and the present shadows and the riddles here, and as much as beauty is reflected in mirrors, to look upon the good itself laid bare, with the mind itself laid bare, and at last to cease from wandering, sated with the light which it deemed worthy to obtain, possessing from there the ultimate of beautiful things. For the one who made all things by wise word, and who fitted together the ineffable harmony of the whole by the mixture of opposites, and ordered this cosmos from disorder, showed a greater wonder in the nature of the living being. I will philosophize a little for you on a higher discourse. God is either mind or some other substance superior, graspable only by the rays of mind, perfectly known to those above, perhaps, but dimly to us, whom a cloud of thick flesh, a hostile screen, obstructs. For now it is so; the greater part is for later. Since God has the firstfruits of discourses, let us now consider what is from God. How does it hold? There are two extremes and opposite natures. One is near to God and honorable; they call it rational and full of mind, and they name it paronymously from word, as I know it to be the attendant of God, the order of the second of the extremes, of angels, higher than perceptions and bodies, and the first bright one of the ruling Trinity. The other is farthest from God and from word; they call it irrational, as alien to word, both as much as is in sound and as much as is spoken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Λόγῳ","severity":"info","text":"Λόγῳ (Word) is a key term in Gregory's theology, denoting both divine reason and scripture. Here it functions as a bridle restraining the soul, echoing Platonic imagery of the charioteer.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἱερὰν ... ἄνω πόλιν","severity":"info","text":"The 'holy city above' is a Platonic and Christian trope for the intelligible realm or heaven, often identified with the Jerusalem of the soul. Gregory adapts this to his ascetic framework.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μικρὸν δ' ἄνω φιλοσοφήσω σοι λόγον","severity":"info","text":"This line marks a structural shift from the soul's ascent to a theological excursus on God, the rational and irrational natures, and the Trinity. It introduces a more systematic philosophical passage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Τριάδος","severity":"info","text":"Τριάδος (Trinity) is a central doctrine for Gregory. Here it appears in a metaphysical hierarchy, with the rational nature as 'first bright one' of the ruling Trinity, reflecting Neoplatonic triadic structures.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νέφος Σαρκὸς παχείας","severity":"info","text":"The 'cloud of thick flesh' is a common patristic metaphor for the body's obstruction of spiritual vision, derived from Platonic and Pauline sources (cf. 2 Cor 3:18).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄκρων τε δευτέρων τε τάξιν ἀγγέλων","severity":"info","text":"The phrase 'order of the second of the extremes, of angels' is syntactically ambiguous. It may mean the rational nature holds the second rank after God, or that angels are the second extreme. The translation follows the former reading.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two extremes and opposite natures' is not fully specified; they likely refer to rational and irrational soul or to divine and material principles. The phrase 'first bright one of the ruling Trinity' may imply a hypostatic order within the Trinity, but Gregory's precise meaning is debated."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"Οὕτως δὲ ταῦτα χωρίσας Θεὸς Λόγος Ὡς καλλιτέχνης καὶ πλέκων σοφῶς κτίσιν, Καὶ σύνθετόν τι ζῶον ἐξ ἀμφοῖν ἐμὲ Πλάττει, λόγου τε κοὐ λόγου συναρμόσας, Ψυχῆς ἀειδοῦς, ᾗ φέρω τὴν εἰκόνα Θεοῦ μεγίστου, κἀνοήτου\n\nσώματος. Μίξις μὲν ἥδε πλάσματος τοῦ τιμίου, Ὃν κόσμον ἄλλον οἴομ' ἐν μακρῷ μέγαν. Ὡς ἂν δὲ, φωτὶ πλημμυρῶν καὶ τῷ καλῷ, Δῴη τι κἀμοὶ τοῦ καλοῦ, ἔργον τ' ἐμὸν Ἦ τῷ θελῆσαι, τῆς ἄκρας ἀμφοῖν βίοιν Τότε δὴ προδείξας καὶ διαστείλας λόγῳ, Προσθεὶς βοηθὸν τὸν νόμον τῷ πλάσματι, Αὐθαίρετόν μ' ἔθηκεν ἐργάτην καλοῦ, Ὡς ἐκ μάχης τε καὶ πάλης στέφη φέρειν· Κρεῖσσον γὰρ, ἢ ζῇν τερμόνων ἐλεύθερον. Οὗτος λόγος σοι τῆς ἐμῆς συμπήξεως. Ἡ δὲ στροφαῖς μὲν ἐνθάδε πλείσταις ἀεὶ Δονεῖτ', ἄνω τε καὶ κάτω στροβουμένη, Μέση πονηρῶν πραγμάτων καὶ δεξιῶν, Δι' ὧν πυροῦται καὶ δοκιμάζετ' ἀθλία, Ὡς χρυσὸς ἐν ἄνθραξι τοῖς καθαρτικοῖς. Ἀλλ' ὕστερον πραχθήσεθ' ὧν ἐσπείραμεν Καρποὺς, δικαίῳ τοῦ Θεοῦ κριτηρίῳ, Ληνοί θ' ἕτοιμοι τῶν βίβλων λαβεῖν θέρος. Οὕτω δὲ τούτων κειμένων, ὁ μὲν νόμον Τηρῶν, Θεοῦ τε μοῖραν ἣν ἔχει σέβων, Ἐν παντί τ' ἔργῳ καὶ λόγῳ καὶ νοῦ στροφῇ Ἄχραντος ὡς μάλιστά τ' ἠπατημένων. Καὶ τῷ ῥέοντι μηδὲν ἰλυσπώμενος, Ἕλκων δὲ τὸν χοῦν ἔμπαλιν πρὸς οὐρανὸν, (Ὢ τοῦ μεγίστου καὶ σοφοῦ μυστηρίου!) Θεὸς γενέσθαι, τῶν πόνων ἕξει γέρας, Θεὸς θετὸς μὲν, ἀλλ' ἄκρου φωτὸς γέμων, Οὗ τῇδ' ἀπαρχὰς μετρίως ἐδρέψατο.","english":"Thus having separated these things, God the Word, as a skilled craftsman and wisely weaving creation, fashions me, a composite living being from both, harmonizing reason and unreason, an invisible soul, by which I bear the image of the greatest God, and a body without understanding. This is the mixture of the precious formation, which I consider another great world in the small. So that, overflowing with light and beauty, he might also give me some share of beauty, and my work, or by his will, having first shown and distinguished by reason the extremes of both lives, and having added law as a helper to the formation, he set me as a self-chosen worker of beauty, to bear crowns from battle and struggle; for it is better than living free of boundaries. This is the account of my composition for you. But it is always tossed here in many revolutions, whirled up and down, midway between evil and good deeds, through which it is fired and tested, wretched, like gold in purifying coals. But later the fruits of what we have sown will be reaped, at the just judgment of God, and the winepresses are ready to receive the harvest of the books. With these things so disposed, he who keeps the law, revering the portion of God which he has, and in every deed, word, and turn of thought, is as undefiled as possible among the deceived. And not wallowing in the flowing matter, but drawing the dust back toward heaven, (O great and wise mystery!) he will have as a reward for his labors to become God, a God by adoption, indeed, but full of the highest light, whose firstfruits he moderately gathered here.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὕτως δὲ ταῦτα χωρίσας Θεὸς Λόγος","severity":"info","text":"The passage opens with God the Word as a craftsman separating elements, echoing the Platonic demiurge in the Timaeus, but here the separation is between soul and body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Θεὸς Λόγος","severity":"info","text":"The term 'Θεὸς Λόγος' (God the Word) is a technical term in Greek patristic theology for the second person of the Trinity, distinct from the Platonic Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰκόνα Θεοῦ μεγίστου","severity":"info","text":"The phrase 'image of the greatest God' alludes to Genesis 1:26-27, where humanity is created in God's image, a key theme in Gregory's anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χρυσὸς ἐν ἄνθραξι τοῖς καθαρτικοῖς","severity":"info","text":"The image of gold tested in purifying coals is a common metaphor in Greek moral philosophy and early Christian ascetic literature for the soul's purification through trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτος λόγος σοι τῆς ἐμῆς συμπήξεως","severity":"info","text":"This line marks a structural break, concluding the account of human composition and introducing the soul's subsequent trials and eschatological reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεὸς θετὸς μὲν","severity":"info","text":"The concept of becoming 'God by adoption' (θετὸς) reflects Gregory's teaching on theosis, influential in later Eastern Orthodox theology, notably in Maximus the Confessor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ληνοί θ' ἕτοιμοι τῶν βίβλων λαβεῖν θέρος' is ambiguous: 'βίβλων' could mean 'books' or 'papyrus rolls', but the context of judgment suggests a metaphorical harvest of deeds."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"Ὅστις δὲ δεσμοῦ πρὸς τὸ χεῖρον καὶ πλοκῆς Νεύσας, ὁμόσπονδός τε τοῖς κάτω φανεὶς, Δοῦλός τε σαρκὸς καὶ ῥέουσι προσφιλὴς, Τὴν θείαν εὐγένειαν ὑβρίζει βίῳ, Κἂν ὡς μάλιστα εὐδρομῇ τοῖς ἀστάτοις, Κούφοις ὀνείροις καὶ σκιαῖς γαυρούμενος, Πλουτῶν, τρυφῶν τε καὶ θρόνοις ἐπηρμένος, Φεῦ τοῦ ταλάντου τῶν ἐκεῖθεν μαστίγων! Ἦ τῶν κακῶν τὸ πρῶτον ἐκ Θεοῦ πεσεῖν. Ταῦτ' οὖν ἀκούων καὶ πεπεισμένος σύ γε, Τὴν δεξιὰν βάδιζε, τὴν φαύλην δ' ἔα, Εἰ μοί τι πείθῃ γνησίῳ παραινέτῃ. Λῷον δὲ πείθεσθ' οἶδα, καὶ δέξῃ λόγον. Τριῶν γὰρ ὄντων, ὡς λέγουσιν οἱ πάλαι, Οἷς τὸν ἀγαθὸν σύμβουλον ὡπλίσθαι χρεὼν, Ἐμπειρίας τε, φιλίας τε, καὶ παῤῥησίας, Τούτων ἂν οὐδὲν ἡμῖν εὕρῃς ἐνδεές. Ἐμπειρίας μὲν εἰς τοσοῦτον ἤλασα, Ὅσον περ εἰκὸς τοὺς πονήσαντας μακρὰν Χρόνῳ τε πολλῷ προσλαλήσαντας σοφῶν Βίβλοις, θεοπνεύστων τε δογμάτων λόγοις, Πηγῇ γλυκείᾳ σώφροσί τ' ἀρυσίμῳ, Ὧν καὶ βάθος τι μικρὸν ἐξηντλήσαμεν. Τοῦ δευτέρου δ' ὧν εἶπον, εὐνοίας λέγω, Πίστις μεγίστη· ταῦτα γάρ σοι βούλομαι Ἃ πρόσθ' ἐμαυτῷ, φίλτατε, παρῄνεσα, Ἡνίκα λογισμοὶ κινδύνοις συνέδραμον Πικρᾶς θαλάσσης, οἷς συνήχθην πρὸς Θεόν· Φόβος γὰρ ἀρχὴ πολλάκις σωτηρίας. Παῤῥησίας δὲ μὴ λάβῃς πεῖράν ποτε, Μήτ' οὖν ἐμῆς γε, μήτε τούτων σοι ξένων· Ἀλλ' οὐδὲ λήψῃ τοῖς ἐμοῖς πεισθεὶς λόγοις· Ἔσῃ γὰρ αἴνων, οὐ ψόγων ἐπάξιος. Ἐπεὶ δὲ ταῦτα, δεῦρό μοι σαυτὸν δίδου, Δὸς, καὶ Θεῷ δώσωμεν, ὃν λήψῃ δοθείς. Φύσις γὰρ αὕτη τοῦ διδόντος γίνεται. Σκοπῶν δ' ἂν οὕτω τῆς ἀληθείας τύχοις. Εἰσὶ δέ τινες καὶ παρ' Ἕλλησι σοφοὶ, Οὐ μὴν σοφοί γε·","english":"Whoever, inclining toward the bond with the worse and entanglement, appears as a comrade to the lower things, a slave of the flesh and fond of flowing things, insults divine nobility by his life, even if he runs most swiftly among the unstable, priding himself on light dreams and shadows, wealthy, luxurious, and exalted on thrones—alas for the penalty of the scourges from that place! Ah, the first of evils is to fall from God. So then, hearing these things and being persuaded, you, walk the right path, leave the base one, if you are at all persuaded by me as a genuine advisor. I know it is better to be persuaded, and you will receive the word. For there are three things, as the ancients say, with which a good counselor must be armed: experience, goodwill, and frankness. Of these you will find none lacking in us. As for experience, I have advanced to such a point as is likely for those who have labored long and conversed much with the books of the wise, with the words of divinely inspired doctrines, from a sweet spring and a temperate draught, from which we have drawn even a little depth. As for the second of which I spoke, I mean goodwill, the trust is greatest; for I wish for you what I formerly advised myself, dearest one, when reasonings ran together with dangers of a bitter sea, by which I was brought to God; for fear is often the beginning of salvation. As for frankness, may you never experience it, neither mine nor that of these strangers to you; but you will not experience it either, if persuaded by my words; for you will be worthy of praise, not blame. Since these things are so, come now, give yourself to me, give, and let us give to God, whom you will receive when given. For this is the nature of the giver. And if you look thus, you might hit upon the truth. There are also some wise among the Greeks, but not wise indeed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δεσμοῦ πρὸς τὸ χεῖρον καὶ πλοκῆς","severity":"info","text":"The phrase 'bond with the worse and entanglement' evokes the Platonic and Stoic idea of the soul's attachment to the body as a prison or fetter, a common ascetic trope in Gregory.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παῤῥησίας","severity":"info","text":"παῤῥησία (frankness) is a key term in Greek moral philosophy and early Christian discourse, denoting the freedom to speak candidly, especially in a spiritual father's advice.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἦ τῶν κακῶν τὸ πρῶτον ἐκ Θεοῦ πεσεῖν","severity":"info","text":"The phrase 'the first of evils is to fall from God' echoes the biblical narrative of the Fall (Genesis 3) and is a common patristic theme of spiritual decline.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεῖς ... ἐμπειρίας, φιλίας, καὶ παῤῥησίας","severity":"info","text":"The triad of experience, goodwill, and frankness as qualities of a good counselor is a topos in ancient rhetoric and philosophy, found in Aristotle (Rhetoric) and later in Cicero.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτ' οὖν ἀκούων ... Τὴν δεξιὰν βάδιζε","severity":"info","text":"This passage marks a transition from a warning against vice to a direct exhortation to choose the right path, using the metaphor of the two ways (right vs. base), a common moral-didactic structure.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εἰσὶ δέ τινες καὶ παρ' Ἕλλησι σοφοὶ, Οὐ μὴν σοφοί γε","severity":"info","text":"Gregory's dismissal of Greek philosophers as 'not wise' reflects a common patristic polemic that pagan wisdom is inferior to Christian revelation, a stance found in many Church Fathers.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has no Coptic cues; the structural classification 'narrative' is given but the passage is largely hortatory and didactic. The phrase 'τῶν ἐκεῖθεν μαστίγων' could refer to eschatological punishments or to the consequences of a fall from God; the reading taken is the latter."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"πῶς ἂν εἴποιμεν σοφοὺς Τοὺς τὴν κρατίστην φύσιν ἠγνοηκότας, Θεὸν, τὸ πάντων αἴτιον πρῶτον καλῶν; Οὗ καὶ φύσις γε τοῖς φρονοῦσι πρόξενος, Τάξις θ' ὁρωμένων τε καὶ νοουμένων· Τοὺς δ' ἢ τελείως ἐκβαλόντας τοῦ λόγου Τὸ Θεῖον, ἢ πρόνοιαν ἐξηρνηκότας, Ἢ μέτρα θέντας, μὴ κάμοι σώζων Θεός. Ὧν οἱ μὲν ὄψει χρώμενοι διδασκάλῳ, Ἄστροις ἔδωκαν τοῖς ὁμοδούλοις τὸ κράτος, Οἷς πάντ' ἄγουσιν, ἠγμένοι λίαν κακῶς· Ἄλλοι δὲ προσεκύνησαν αἴσχη κνωδάλων, Πλέον πεσόντες· οἱ δὲ δαιμόνων σκιὰς, Μύθους τ' ἀνεῦρον τῶν παθῶν συνηγόρους, Στήλας τ' ἔθεντο τῆς ἀνοίας ἀξίας, Ἱδρύμαθ' ὕλης, καὶ χερὸς ποιήματα. Τίς οὖν τοσοῦτον ἄσοφος, ὡς τούτους σοφοὺς Θέσθαι; Ὅμως ἔστωσαν, εἰ δοκεῖ, σοφοί. Τούτους ἂν εὕροις τοῖς μὲν ἄλλοις δόγμασιν Ἀσυνθέτους τε καὶ διεστῶτάς τισι Τοῖς περὶ νοητῶν καὶ ὁρωμένων λόγοις, Θεοῦ προνοίας, ἰδεῶν χ' εἱμαρμένης, Ὕλης ἀπείρου, συνθέσεώς τε σωμάτων, Ψυχῆς, νοός τε καὶ πλάνης αἰσθήσεων· Ἐξ ὧν Στοαί τε καὶ προσώπων ὀφρύες, Ἀκαδημίαι τε καὶ πλοκαὶ Πυῤῥωνίων, Σκέψεις, ἐφέξεις, τεχνικῶν ληρήματα· Ἀσυνθέτους μὲν ταῦτα, πάντας δ' ἐξ ἴσου Ἐπαινέτας δὲ τοῦ καλοῦ καὶ σύμφρονας,","english":"How could we call wise those who have been ignorant of the most excellent nature, God, the first cause of all goods? For his nature is accessible to those who think, and the order of both visible and intelligible things. But those who have either completely expelled the Divine from reason, or denied providence, or set limits—may God not grow weary of saving them. Among them, some, using sight as their teacher, gave power to the stars, their fellow slaves, by which they lead everything, being themselves led very badly. Others worshipped the ugliness of beasts, falling even lower. Still others worshipped shadows of demons and invented myths as advocates of their passions, and set up monuments worthy of their folly, shrines of matter and works of human hands. Who then is so unwise as to set these down as wise? Yet let them be, if you wish, wise. You would find these people, in other doctrines, both inconsistent and at variance with one another in their accounts of intelligibles and visibles, of divine providence, of ideas and fate, of infinite matter and the composition of bodies, of soul, mind, and the deception of the senses. From these come the Stoics and the brows of their personae, the Academies and the twists of the Pyrrhonians, their speculations, suspensions of judgment, and the prattlings of the technicians. In these matters they are inconsistent, but all equally are praisers of the good and like-minded.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Θεὸν, τὸ πάντων αἴτιον πρῶτον καλῶν","severity":"info","text":"Gregory identifies God as the 'first cause of all goods,' a phrase echoing Middle Platonic and Christian apologetic language, emphasizing God as the ultimate source of intelligible order.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Στοαί τε καὶ προσώπων ὀφρύες, Ἀκαδημίαι τε καὶ πλοκαὶ Πυῤῥωνίων","severity":"info","text":"Gregory catalogs philosophical schools—Stoics, Academics, Pyrrhonians—as examples of inconsistency, a standard polemical trope in patristic literature against pagan thought.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοὺς δ' ἢ τελείως ἐκβαλόντας τοῦ λόγου Τὸ Θεῖον, ἢ πρόνοιαν ἐξηρνηκότας, Ἢ μέτρα θέντας","severity":"info","text":"The passage uses a tripartite structure to condemn those who reject the divine, deny providence, or impose limits on God, building a rhetorical contrast with the earlier praise of true wisdom.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἱδρύμαθ' ὕλης, καὶ χερὸς ποιήματα","severity":"info","text":"The critique of idolatry as 'shrines of matter and works of human hands' echoes Old Testament prophetic condemnations (e.g., Isaiah 44:9-20) and early Christian apologetic against pagan worship.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σκέψεις, ἐφέξεις, τεχνικῶν ληρήματα","severity":"info","text":"Gregory dismisses Pyrrhonian skepticism ('suspensions of judgment') and technical philosophy as 'prattlings,' reflecting a common patristic view that such schools undermine moral and theological certainty.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μὴ κάμοι σώζων Θεός","severity":"caution","text":"The phrase 'may God not grow weary of saving them' is ambiguous: it could be a parenthetical prayer for the misguided or a rhetorical concession; the Greek optative suggests a wish, not a statement of fact.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μὴ κάμοι σώζων Θεός' is ambiguous: it may be a prayer that God not tire of saving the misguided, or a rhetorical concession that God's saving work continues despite human folly. The reading taken is the former, as a parenthetical wish."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"Οὐδὲν τιθέντας τῆς ἀρετῆς ἀνώτερον, Κἂν μυρίοις ἱδρῶσι καὶ πολλοῖς πόνοις Χρόνῳ τε μακρῷ τυγχάνῃ κρατουμένη. Μεμνήσομαι δὲ, δείγματος χάριν, τινῶν, Ὡς ἂν μάθῃς κἀνθένδε τὴν ἀρετὴν, ὅσα Ῥόδ' ἐξ ἀκανθῶν, ὡς λέγουσι, συλλέγων, Ἐκ τῶν ἀπίστων μανθάνων τὰ κρείσσονα. Τίς οὐκ ἀκούει τὸν Σινωπέα τὸν κύνα; Οὗτος, (τί τἄλλα χρὴ λέγειν;) ἀλλ' εὐτελὴς Οὕτως τις ἦν, καὶ μέτριος τὰ τοῦ βίου, Καὶ ταῦθ' ἑαυτῷ νομοθετῶν, οὐκ ἐκ Θεοῦ Νόμον φυλάττων, οὐδ' ἐπ' ἐλπίσι τισὶν, Ὥστ' εἶχεν ἓν μὲν κτῆμα, τὴν βακτηρίαν, Οἶκον δ' ὕπαιθρον ἐν μέσῳ τοῦ ἄστεος, Στρεπτὸν πίθον φεύγοντα πνευμάτων βίας, Ὃς ἦν ἐκείνῳ δωμάτων χρυσωρόφων Κρείσσων· τροφή τε σχέδιος, οὐ πονουμένη. Κράτης δ' ὁμοίως χρημάτων ὑπερτιθεὶς Αὑτὸν, μεθείς τε μηλόβοτον τὴν οὐσίαν, Ὡς ἂν κακίας ὑπηρέτιν καὶ σωμάτων, Ἀρθεὶς ὑπὲρ βωμοῦ, μεγάλῳ κηρύγματι Ἀνεῖπεν αὑτὸν, ὡς ἐν Ὀλυμπίᾳ μέσῃ, Τὸ θαυμάσιον δὴ τοῦτο καὶ βοώμενος· «Ἐλευθεροῖ Κράτητα Θηβαῖον Κράτης·» Δουλείαν εἰδὼς τὸ κρατεῖσθαι χρημάτων. Φασὶν τὸν αὐτὸν (ὥς τινες δ', ἄλλον τινὰ Τῶν φιλοσοφούντων ἐξ ἴσου φρονήματος), Πλέοντα, τοῦ κλύδωνος ἀγριουμένου, Ἔπειτα φόρτῳ τῆς νεὼς βαρουμένης, Ῥίπτειν προθύμως εἰς βυθὸν τὰ χρήματα, Τοῦτον δ' ἐπειπεῖν ἄξιον μνήμης λόγον· «Εὖγ', ὦ Τύχη, μοὶ τῶν καλῶν διδάσκαλε, Ὡς εἰς τρίβωνα ῥᾳδίως συστέλλομαι!» Ἄλλος παρῆκεν οὐσίαν τοῖς ἐκ γένους. Ἄλλος δ' ὑπερβὰς ταῦτα, ὡς ἀνθρώπινα, Ἅπανθ' ὅσ' εἶχεν εἰς μίαν βῶλόν τινα Χρυσῆν συνελὼν, ἔπειτ' ἀναχθεὶς εἰς ἅλα, Βυθῷ δίδωσι τὴν ἀλαζόνα πλάνην, Μὴ δεῖν γὰρ ἄλλῳ προξενεῖν τὸ μὴ καλόν. Καὶ τοῦτ' ἐπαινῶ.","english":"They set nothing above virtue, even if it is attained through countless labors, many toils, and a long time. I will recall, by way of example, certain cases, so that you may learn from them too what virtue is, gathering roses from thorns, as they say, learning the better from the unbelieving. Who has not heard of the Sinopean dog? He—why need I mention the rest?—was so frugal and moderate in his worldly affairs, and legislating these for himself, not from God, guarding no law, nor with any hopes, that he had one possession, his staff, and a house open to the sky in the middle of the city, a twisted jar fleeing the force of the winds, which was better for him than gilded halls; and his food was improvised, not labored over. Crates likewise, setting himself above wealth, abandoned his property to be grazed by sheep, as a servant of vice and of the body, and, raised upon an altar, with a great proclamation in the midst of Olympia, he declared himself, that marvelous and famous thing: \"Crates the Theban frees Crates,\" knowing that being ruled by wealth is slavery. They say that the same man (or some say another of the philosophers of equal resolve), while sailing, when the storm grew wild and the ship was burdened by its cargo, eagerly threw his wealth into the deep, and then uttered a saying worthy of remembrance: \"Well done, Fortune, my teacher of good things, how easily I am reduced to a cloak!\" Another left his property to his relatives. Another, surpassing these as human things, gathered all he had into a single golden lump, then, putting out to sea, gave to the deep his vainglorious error, saying that one should not procure evil for another. And this I praise.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σινωπέα τὸν κύνα","severity":"info","text":"Diogenes of Sinope, the Cynic philosopher, is meant. 'The dog' was his nickname, reflecting Cynic rejection of social conventions.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κράτης","severity":"info","text":"Crates of Thebes, a Cynic philosopher and pupil of Diogenes, known for giving away his wealth and living in poverty.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Ῥόδ' ἐξ ἀκανθῶν","severity":"info","text":"The proverb 'roses from thorns' is a classical topos, found in Greek literature (e.g., Plato, Phaedo 60b-c) to mean deriving good from unpromising sources.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἐλευθεροῖ Κράτητα Θηβαῖον Κράτης","severity":"info","text":"This self-liberation formula echoes Cynic ideals of freedom from material desires, later admired by Christian ascetics as a pagan parallel to monastic renunciation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μεμνήσομαι δὲ, δείγματος χάριν, τινῶν","severity":"info","text":"This phrase introduces a series of exempla from pagan philosophers, a rhetorical device common in moral exhortation to illustrate virtue through contrast.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Φασὶν τὸν αὐτὸν (ὥς τινες δ', ἄλλον τινὰ)","severity":"caution","text":"Gregory acknowledges uncertainty about the identity of the philosopher who threw his wealth into the sea, indicating a variant tradition; the text does not resolve it.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the philosopher who throws his wealth into the sea is left ambiguous: Gregory notes it may be Crates or another philosopher of equal resolve.","The phrase 'ἐκ τῶν ἀπίστων μανθάνων τὰ κρείσσονα' could be read as learning from unbelievers (pagans) or from those lacking faith, but the context favors the former."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"Τῶν τις ἀρχαίων κυνῶν Βασιλεῖ προσελθὼν ἠξίου τροφῆς τυχεῖν, Εἴτ' ἐνδεὴς ὢν, εἴτε καὶ πειρώμενος. Τοῦ δ' εἴτε τιμῇ γ', εἴτε καὶ πείρᾳ τινὶ, Πλὴν χρυσίου τάλαντον ἐκ προστάγματος Δόντος προθύμως, οὐ μὲν ἀρνεῖται λαβεῖν· Λαβὼν δ' ἐν ὄψει τοῦ δεδωκότος αὐτίκα Ἄρτον πριάμενος τοῦ ταλάντου· «Τόνδ', ἔφη, Λαβεῖν ἔχρῃζον, οὐ τὸν ἄβρωτον τύφον.» Ταῦτ' οὖν μὲν ἴσα τοῖς ἐμοῖς νόμοις σχεδὸν, Οἵ με πτεροῦσιν εἰς βίον τε καὶ φύσιν Πτηνῶν, ἐφημερίῳ τε κ' ἀσπόρῳ τροφῇ, Κρίνων τε κάλλει εὖ μάλ' ἠμφιεσμένων, Ὑφαῖς ἀτέχνοις ἐγγυῶνταί μοι σκέπην, Εἰ πρὸς μόνον βλέποιμι τὸν μέγαν Θεόν. Ἀλλ' εἴ τι χρή με καὶ ξέσαι τὰ τῶν βίων, Ὡς ἂν δοκοίην μὴ μάτην ταῦθ' ἱστορεῖν, Οἱ μὲν τιμῶντες χρημάτων ἀκτησίαν, Βίον τ' ἐλεύθερόν τε καὶ δεσμῶν ἄνω, Πρῶτον μὲν οὐ καλῶς τὸ καλὸν μετῄεσαν· Πλεῖον γὰρ ἦν ἔνδειξις, ἢ καλοῦ πόθος. Ἢ τί ποτ' ἔδει βωμῶν τε καὶ κηρυγμάτων; Ἒπειτα γαστρὸς ἡδοναῖς ἐφίεσαν, Ὡς ἄν τινες φεύγοντες οὐ πλούτου κόρον, Τὰς φροντίδας δὲ καὶ πόνους τῆς κτήσεως, Τρυφῆς δ' ἀφορμὴν τὸ ἀπορεῖν ποιούμενοι. Δηλοῦσι σησαμοῦσιν ἄρτοι κρίθινοι Ὑπεξιόντες, καὶ τραγῳδίας ἔπη, Ὧν ἕν τι καὶ τόδ' εὐστόχως εἰρημένον· «Ὦ ξένε, τυράννοις ἐκ ποδῶν μεθίστασο,» Σέρις τε φεύγουσ' ἐκ μέσων ἡδυσμάτων, Ὄψον πενήτων, ἄφθονός τε γῆς χάρις. Ἡμῖν δ' ἀνεπίδεικτον μὲν εἴ τι τῶν καλῶν, Οἷς πρῶτόν ἐστι μηδὲ τὴν εὐώνυμον Τὰ δεξιᾶς κινήματ' εἰδέναι σαφῶς. Ἡ δ' ἐγκράτεια μαρτυρεῖ τὸ ἔνθεον. Καλὸν Κλεάνθους τὸ φρέαρ, καὶ Σωκράτους Τὸ ζῇν πενιχρῶς· τἄλλα δ' ὡς ἀσχήμονα!","english":"One of the ancient Cynics approached a king and asked to receive sustenance, whether because he was in need or else making a test. The king, whether out of honor or some trial, promptly ordered a talent of gold to be given. The man did not refuse to take it; but taking it, in the very sight of the giver, he bought a loaf of bread with the talent and said, \"This is what I needed to receive, not the inedible arrogance.\" Now these things are nearly in accord with my own principles, which wing me toward a life and nature of birds, with ephemeral and unsown food, and I judge by the beauty of well-clad things, while artless weavings guarantee me shelter, if I look only to the great God. But if I must also scrape away at the ways of life, so that I might not seem to recount these things in vain: some, honoring the lack of possessions and a life free and above bonds, first did not pursue the good rightly; for there was more display than desire for the good. Or what need was there of altars and proclamations? Then they gave themselves to the pleasures of the belly, as if fleeing not the surfeit of wealth but the cares and toils of acquisition, making poverty a pretext for luxury. Barley loaves made with sesame seeds, slipping away, and tragic verses—of which this one is aptly spoken: \"O stranger, stand away from the feet of tyrants\"—and endive fleeing from the midst of seasonings, the relish of the poor, the bountiful grace of the earth, reveal this. For us, if anything of the beautiful is without display, our first principle is not even to know clearly the left from the right. Self-restraint bears witness to the divine. The well of Cleanthes is noble, and Socrates' living in poverty; the rest are shameful!","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Τῶν τις ἀρχαίων κυνῶν","severity":"info","text":"The phrase 'one of the ancient Cynics' refers to the Cynic philosopher Diogenes of Sinope, known for his ascetic lifestyle and confrontations with authority, including Alexander the Great.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἄρτον πριάμενος τοῦ ταλάντου","severity":"info","text":"The anecdote of a Cynic buying bread with a talent of gold parallels a well-known story about Diogenes, who reportedly asked Alexander for a coin and then used it to buy a loaf, rejecting wealth as useless.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύφον","severity":"info","text":"The word 'τύφον' (typhon) here means 'arrogance' or 'vanity,' but in Cynic philosophy it often denotes 'smoke' or 'delusion,' referring to the empty pretensions of wealth and status.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ πρὸς μόνον βλέποιμι τὸν μέγαν Θεόν","severity":"info","text":"The phrase 'if I look only to the great God' echoes biblical language of single-minded devotion to God, reminiscent of passages like Matthew 6:26 on birds and divine providence.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' εἴ τι χρή με καὶ ξέσαι τὰ τῶν βίων","severity":"info","text":"This sentence marks a structural shift from approving the Cynic anecdote to a critical analysis of Cynic practices, introducing a contrast between Gregory's Christian asceticism and pagan Cynicism.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καλὸν Κλεάνθους τὸ φρέαρ","severity":"info","text":"The reference to 'the well of Cleanthes' alludes to the Stoic philosopher Cleanthes, who reportedly drew water for a living, symbolizing humble labor; Gregory uses it to contrast virtuous poverty with Cynic display.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants (e.g., 'γ' for 'τιμῇ' may be a scribal error for 'τιμῇ γε'), but the sense is clear. The identity of the 'king' is unspecified; it may be Alexander the Great or a generic figure."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"701 Οἱ Χαρμίδαι τε καὶ σκέπη τριβωνίων, Ὑφ' ἧς τὰ θεῖα τοῖς νέοις ὁ γεννάδας Συνῆν. Μόνοι γὰρ οἱ καλοὶ νοήμονες. Μηδεὶς ἔρωτι σωμάτων θηρευέτω Τὸ κάλλος. Ὣς ὄλοιτο τοῖα σκέμματα· Χωρὶς τὰ Μυσῶν καὶ Λυδῶν ὁρίσματα. Ἀλκμαίονος δὲ τίς τόδ' αἰνέσει ποτὲ, Ὃς πρῶτ' Ἀθηναίων τῶν ἀοιδίμων φέρων Ἀνὴρ γένει τε καὶ κράτει πνέων μέγα, Τοσοῦτον ὤφθη χρημάτων ἡττώμενος, Ὅσον περ εἰκὸς ἦν φανῆναι κρείττονα; Κροίσου γὰρ αὐτὸν πλείοσι δεξιουμένου, Ὧν ἓν, ταμεῖα χρυσοῦ ἅπαντα προθεὶς, Ὡς ἂν δυνάστης τῇ τύχῃ μέγα φρονῶν, Ἔχειν ἐκέλευσεν ὅσον δύναιτο ψηγμάτων· Πλήσας δὲ κόλπους, καὶ γνάθους, καὶ τὴν κόμην Θεὶς χρυσόπαστον (τῆς ἀμετρίας ὅση!) Προῆλθε Λυδοῖς πλούσιος γελώμενος. Τί δ' ὁ Πλάτων σοι, καίπερ ὢν σοφώτατος Ἀνδρῶν; Τί δ'\n\nἈρίστιππος, τὸν ἥδιστον λέγω; Τί δ' ὁ χαρίεις Σπεύσιππος, ὥσπερ οἴομαι; Ὁ μὲν καπήλου δυστυχοῦς ἔζη βίον, Πόνους διαντλῶν κέρδεσιν θαλαττίους· Ἔλαιον ἦν ὁ φόρτος. Οὔπω τοῦτ' ἴσως Ἐρεῖς ἄπληστον, καὶ πενίᾳ τι προσνέμεις. Τὸ δὲ τραπέζας προσκυνεῖν τυραννικὰς Πλάτωνα· φεῦ λόγων τε καὶ σεμνῶν πόνων! Ἐῶ λέγειν πράσιν τε καὶ οὐχὶ πράσιν, Εἰ μὴ Πλάτωνί τις Λίβυς τῆς Ἑλλάδος Ὤφθη γ' ἀμείνων, καὶ μικροῦ τιμήματος Δόξαν τε καὶ Πλάτωνος ὠνεῖται λόγους. Τοῦ δ' ἐκ Κυρήνης, μέγα μὲν ἡ παῤῥησία· Ὅμως δ' ἔμιξε τῷ ἐλευθέρῳ τρυφὴν, Βλάπτων τὸ καλὸν ἁλμυρῷ τῷ δόγματι. Μύρων γὰρ ὄζων, συμποτῶν κατέπνεε· Τὸ δ' εὐχάριστον τοῦ τρόπου καὶ στωμύλον Ὁδηγὸν εἶχε λημμάτων.","english":"The Charmidases and the shelter of threadbare cloaks, beneath which the noble man consorted with the young on divine matters. For only the beautiful are intelligent. Let no one hunt beauty through desire for bodies. May such schemes perish! The boundaries of the Mysians and Lydians are separate things. But who would ever praise this of Alcmaeon, who, first among the Athenians, a man renowned in birth and breathing great power, was seen to be so overcome by money, when it was fitting for him to appear superior? For Croesus welcomed him with more gifts than one, offering all his treasuries of gold, as a potentate thinking great of his fortune, and bade him take as much gold-dust as he could. And filling his lap, his jaws, and his hair, making it gold-sprinkled (such was his lack of measure!), he went forth rich among the Lydians, a laughingstock. But what of Plato to you, even though he was the wisest of men? What of Aristippus, the most pleasant one I speak of? What of the graceful Speusippus, as I think? One lived the life of an unfortunate huckster, draining labors for maritime profits; oil was his cargo. Perhaps you will not call this insatiable, and you attribute it to poverty. But that Plato should bow before tyrannical tables—alas for his words and his solemn labors! I forbear to speak of sale and not-sale, unless some Libyan appeared better than Plato of Greece, and for a small price buys both the reputation and the words of Plato. As for the one from Cyrene, his frankness is great; yet he mixed luxury with freedom, harming the good with his salty doctrine. For he smelled of perfumes and breathed of symposia; the gracefulness of his manner and his glibness were the guide to his gains.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Χαρμίδαι","severity":"info","text":"Charmides, a young man in Plato's dialogue of the same name, embodies idealized beauty and philosophical potential. Gregory uses the name to evoke Platonic discussions of beauty and virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀλκμαίονος","severity":"info","text":"Alcmaeon, an Athenian aristocrat, was famously bribed by Croesus. The story illustrates the corrupting power of wealth, a theme Gregory develops.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κροίσου","severity":"info","text":"Croesus, the wealthy Lydian king, is a stock example of opulence in Greek literature. His encounter with Alcmaeon is a traditional moral exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Πλάτων","severity":"info","text":"Plato, the philosopher, is criticized here for allegedly currying favor with tyrants. This reflects a common ancient trope about philosophers' compromises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀρίστιππος","severity":"info","text":"Aristippus of Cyrene, founder of the Cyrenaic school, advocated pleasure as the highest good. Gregory critiques his hedonism and association with luxury.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σπεύσιππος","severity":"info","text":"Speusippus, Plato's nephew and successor as head of the Academy, is mentioned as another philosopher whose conduct fell short of philosophical ideals.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"Οὕτω ποτὲ Στολὴν γυναικῶν, Ἀρχελάου τοῦ σοφοῦ, Οὐκ οἶδ' ὅπως τε καὶ δι' ἣν τὴν αἰτίαν, Δωρουμένου, Πλάτων μὲν οὐ προσήκατο, Ἴαμβον εἰπὼν καίριον ἐξ Εὐριπίδου· «Οὐκ ἂν δυναίμην θῆλυν ἐνδῦναι στολήν.» Ὁ δ', ὡς τὸ δώρημ' ἦλθεν εἰς αὐτοῦ χέρας, Φέροντος ἀνδρὸς, καὶ προθύμως λαμβάνει, Καὶ τὴν ἰάμβου κομψότητ' ἰαμβίῳ Βάλλει, τόδ' εἰπών· «Καὶ γὰρ ἐν βακχεύμασιν Οὖσ' ἥγε σώφρων, οὐ διαφθαρήσεται.» Ὁ δ' αὐτὸς Ἀρχέλαος, ὥς φασιν, ποτὲ Λαβεῖν θελήσαντός τι τοῦ Σοφοκλέους, Εὐριπίδῃ δίδωσι τῷ σοφωτάτῳ, Τοσαῦτ' ἐπειπών· «Σὺ μὲν ἄξιος δοκεῖς Ζητεῖν ἔμοιγε, λαμβάνειν δ' Εὐριπίδης·» Δεικνὺς ὅπερ ἄριστον εὐγενὴς τρόπος. Τάξας δὲ τοῖς Ἕλλησι τοὺς πόρους ποτὲ Ὁ Λυσιμάχου, καὶ τἄλλα τῶν πρώτων φανεὶς Ἐν δημαγωγίαις τε καὶ στρατηγίαις, Τοσοῦτον ὤφθη χρημάτων ἀνώτερος, Ὥσθ' (ὅτι μὲν ἔσχε τοὔνομ' ἐκ τῆς πράξεως, Δίκαιος ὤν τε καὶ καλούμενος εἰς ἔτι, Ἑκὼν παρήσω) τὰς δὲ παῖδας ἡ πόλις Ἐκδοῦσα τιμᾷ χρήμασι πενίαν καλὴν, Αὐτόν τ' ἔθαψεν, οὐκ ἔχονθ' ὅθεν ταφῇ. Οὐκ ἂν παρέλθοιμ' οὐδὲ τὰ Ῥωμαίων καλὰ Ὡς μὴ παλαιοῖς ἰσχυριζοίμην μόνοις. Πύῤῥου κρατήσας ἐν μάχῃ Φαβρίκιος, Ἦν δὲ στρατηγὸς τῶν περιβλέπτων ἄγαν, Καὶ τοῖσδ' ἐνίκα μᾶλλον· ὡς γὰρ εἰς στενὸν Ὁ Πύῤῥος ἦλθεν ἐλπίδων, ἐπειράθη Χρυσοῦ ταλάντοις τὸν στρατηγὸν ἁρπάσαι· Ὁ δ' οὐκ ἐδέξατ', ἀλλ' ὅμως ἐσπείσατο. Ἐπεὶ δ' ὁ Πύῤῥος, ὡς λέγουσ', εἰρηνικὰ Παίζων πρὸς αὐτὸν, τῶν ἐνόπλων θηρίων Ἕνα τῶν ἐλεφάντων ὑπερφυᾶ τε καὶ μέγαν, Οὔπω κατ' ὄψιν οἱ τέως ἐγνωσμένον, Ἔδειξε· ῥινὸς ὑπερφανείσης ἀθρόως Οὔτ' ἐπτοήθη, καὶ τόδ' εἶπεν ἵλεως·","english":"Thus once, when Archelaos the wise was offering a woman’s garment—how and for what reason I know not—Plato did not accept it, but spoke a timely iambic line from Euripides: “I could not put on a woman’s robe.” The other, however, when the gift came into his hands, brought by a man and eagerly received it, and countered the elegance of the iamb with an iamb, saying this: “Even in the revels of Bacchus, she who is chaste will not be corrupted.” The same Archelaos, they say, once, when Sophocles wished to receive something, gave it to the wisest Euripides, adding these words: “You seem to me worthy to ask, but Euripides to receive,” showing what an excellent noble character is. And when Lysimachus’ son once set the revenues for the Greeks and appeared foremost in other respects in demagoguery and generalship, he proved so superior to money that (I will willingly pass over that he had his name from his deed, being just and still called so) the city, giving his daughters in marriage, honored their noble poverty with money, and buried him when he had no means for burial. Nor would I pass over the noble deeds of the Romans, so as not to rely only on ancient examples. When Fabricius, a general of the most renowned, had conquered Pyrrhus in battle, he conquered him more by these means: for when Pyrrhus, reduced to narrow hopes, attempted to bribe the general with talents of gold, he did not accept, but nevertheless made a truce. And when Pyrrhus, they say, jesting peaceably with him, showed him one of the armed beasts, an elephant, huge and great, not yet known to him by sight, and the trunk suddenly appeared, he was not terrified, but said cheerfully:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀρχελάου τοῦ σοφοῦ","severity":"info","text":"Archelaos I of Macedon (r. 413–399 BCE) was a noted patron of arts, hosting Euripides, Agathon, and possibly Plato at his court. The anecdote reflects his reputation for wisdom and generosity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἂν δυναίμην θῆλυν ἐνδῦναι στολήν","severity":"info","text":"This iambic line is from Euripides' lost play 'Cretans' (fr. 460 Nauck). Gregory uses it to illustrate Plato's refusal of a woman's garment, emphasizing moral integrity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Φαβρίκιος","severity":"info","text":"Gaius Fabricius Luscinus, Roman consul and general (3rd c. BCE), famed for incorruptibility. His refusal of Pyrrhus' bribe and his calm encounter with an elephant are stock exempla of Roman virtue.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Καὶ γὰρ ἐν βακχεύμασιν Οὖσ' ἥγε σώφρων, οὐ διαφθαρήσεται","severity":"info","text":"This iambic retort echoes a common Greek moral topos: a chaste woman remains uncorrupted even in Bacchic revels. It parallels similar sayings in Euripides' 'Bacchae' and later patristic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκ ἂν παρέλθοιμ' οὐδὲ τὰ Ῥωμαίων καλὰ","severity":"info","text":"This line marks a structural transition from Greek to Roman exempla, signaling Gregory's deliberate broadening of moral illustration beyond Hellenic tradition.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λυσιμάχου","severity":"caution","text":"The reference 'Lysimachou' is ambiguous: it could mean the son of Lysimachus (perhaps Agathocles) or a different figure. The text does not specify which son, and the anecdote's historicity is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Lysimachou' (son of Lysimachus) is unclear; the anecdote about setting revenues for the Greeks may refer to Agathocles or another figure.","The phrase 'how and for what reason I know not' (οὐκ οἶδ' ὅπως τε καὶ δι' ἣν τὴν αἰτίαν) indicates Gregory's own uncertainty about the context of Archelaos' gift."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"«Οὔ μ' οὔτε χρυσὸς εἷλεν, οὔτε θηρίον.» Ἀρκεῖ τοσαῦτα, καὶ τάδε μέτρου πέρα, Ὡς ἄν τις εἴποι χρημάτων καταφρονῶν. Μήτ' οὖν ἐκεῖνα προσδέχου τὰ μὴ καλὰ Βίβλων παλαιῶν, ὦγαθ', αἷς ἐνετράφης· Ἔα με κερδαίνοντα κεκλῆσθαι κακόν. Κρεῖσσον γὰρ ἢ σέβοντα τοὺς θεῶν νόμους Πένητα ναίειν, δόξαν ἠμποληκότα. Μή μοι γένος γένιζε, μάζα μοι γένος. Τὰ χρήματ' ἀνθρώποισι τιμιώτατα. Πένητος ἀνδρὸς οὐδὲν ἀθλιώτερον. Ἄνευ δὲ χαλκοῦ, Φοῖβος οὐ μαντεύεται. Οὐκ ἔστιν ὅστις πάντ' ἀνὴρ εὐδαιμονεῖ· Ἢ γὰρ πεφυκὼς ἐσθλὸς, οὐκ ἔχει βίον, Ἢ δυσγενὴς ὢν, πλουσίαν ἀροῖ πλάκα. Πῶς γὰρ καλεῖς δυσδαίμονα, τὸν πένητα μὲν, Πολλῷ δ' ἔχοντα πλουσιώτερον τρόπον; Δύσδαιμον ὄντως τὸ φρονεῖν οὕτω κακῶς. Ταῦτ' οὖν ἅπαντα φεῦγε τούς τ' εἰρηκότας, Εἴτ' ἄλλο τούτοις ἐμφερές τι ἐν λόγοις. Καὶ ταῦτ' ἐπαίνει τῶν σοφῶς εἰρημένων· Ὅτ' ἐκ πονηροῦ πράγματος κέρδος λάβῃς, Τοῦ δυστυχεῖν νόμιζε ἀῤῥαβῶν' ἔχειν. Μὴ πάντοθεν κέρδαινε, σαυτὸν αἰσχύνων· Τὸ μὴ δικαίως εὐτυχεῖν, ἔχει φόβον. Μὴ Πλοῦτον εἴπῃς, οὐχὶ θαυμάζω θεὸν, Ὃν καὶ κάκιστος ῥᾳδίως ἐκτήσατο. Πένης μέν ἐστι, τὸν τρόπον δὲ πλούσιος. Σοφὸν πένητα μᾶλλον, ἢ Μίδαν κακόν. Ληρεῖ δέ μοι Θέογνις ὡς λῆρον πλατὺν, Κρημνοὺς προτιμῶν τῆς ἀπορίας καὶ βυθοὺς, Κακῶς τε Κύρνῳ νομοθετῶν εἰς χρήματα. Ὅμηρε καὶ σὺ, πῶς τοσοῦτον ἀστάτῳ Πράγματι νέμεις, ὥστε φράσαι που τῶν ἐπῶν, Ὀπηδὸν εἶναι τὴν ἀρετὴν τῶν χρημάτων; Φησίν· Τόδ' εἶπον αὐτὸς, οὐχ οὕτως ἔχων, Γελῶν δὲ τοὺς ἔχοντας οὕτως ἀθλίως.","english":"Neither gold nor a wild beast took me.\" Enough of these, and these beyond the measure of verse, as one might say despising wealth. Do not accept those things that are not good from the old books, good sir, in which you were reared. Let me be called bad while gaining profit. For it is better to dwell poor, having sold one's reputation, than to revere the laws of the gods. Do not prate to me of lineage; my lineage is barley-cake. Wealth is the most honored thing among men. Nothing is more wretched than a poor man. Without bronze, Phoebus does not prophesy. There is no man who is fortunate in all things: either he is noble by nature and lacks livelihood, or he is low-born and plows a rich field. How can you call unfortunate the man who is poor but has a character far richer? Truly unfortunate is thinking so badly. Flee all these things and those who spoke them, or anything else in words similar to these. And praise these wise sayings: When you take profit from a base deed, consider that you have a pledge of misfortune. Do not profit from every source, disgracing yourself. Unjust good fortune brings fear. Do not say \"Wealth,\" I do not admire a god whom even the worst man easily acquired. He is poor, but rich in character. Prefer a wise poor man to an evil Midas. Theognis babbles to me like broad nonsense, preferring cliffs and depths to poverty, and legislating badly to Kyrnos about money. And you, Homer, how do you assign so much to such an unstable thing, that you say somewhere in your verses that virtue is inferior to wealth? He says: I said this myself, not being so disposed, but laughing at those who are so miserably disposed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὔ μ' οὔτε χρυσὸς εἷλεν, οὔτε θηρίον","severity":"info","text":"This line, attributed to an unnamed speaker, likely continues the anecdote from the previous passage, contrasting Plato's rejection of a gift with another's acceptance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πένητα ναίειν, δόξαν ἠμποληκότα","severity":"info","text":"The phrase echoes a common theme in Greek moral philosophy, particularly in Cynic and Stoic traditions, where poverty is preferred to a life of shameful gain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μή μοι γένος γένιζε, μάζα μοι γένος","severity":"info","text":"This line parodies genealogical claims, possibly alluding to biblical or classical rejections of noble birth, but no direct scriptural citation is evident.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θέογνις","severity":"info","text":"Theognis of Megara, a 6th-century BCE elegiac poet, is criticized here for his advice to Kyrnos on wealth, reflecting Gregory's moral stance against valuing money over virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὅμηρε","severity":"info","text":"Gregory cites Homer (likely from the Iliad or Odyssey) as advocating the superiority of wealth over virtue, then dismisses the view as ironic, a common patristic reinterpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀρκεῖ τοσαῦτα, καὶ τάδε μέτρου πέρα","severity":"caution","text":"The phrase 'beyond the measure of verse' may indicate a textual break or a shift in speaker, but the Coptic manuscript tradition does not clarify the transition.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening line is unclear; it may be a continuation of the anecdote from the previous passage or a new voice. The phrase 'beyond the measure of verse' suggests a possible lacuna or change in meter, but the Coptic text provides no explicit markers."],"confidence":"medium","notes":[]},{"i":77,"ref":"p77","source":"Οὐ γὰρ δοκεῖ σοι τὴν θάλασσαν ἐκφυγὼν Ὀδυσσεὺς ἐκεῖνος, οὗ τὰ πόλλ' ἀθλήματα, Ὀφθεὶς ἀλήτης τῇ βασιλίδι γυμνὸς, Καταιδέσας δὲ τῷ λόγῳ τὴν\n\nπαρθένον, Φαίαξί τ' αὐτοῖς ἄξιος πλείστου φανεὶς, Εἶναι προδήλως τῆς ἀρετῆς ἐγκώμιον; Τὸν μῦθον αἰνῶ τὸν Φρύγιον, ὃς εὖ ἔχει· Μίδᾳ γὰρ αἰτήσαντι πάντα χρυσίου Πλήρη γενέσθαι, τῆς ἀμετρίας δίκην Θεὸς δίδωσιν ὦνπερ ἠξίου τυχεῖν· Ὁ χρυσὸς ἦν ἄβρωτος· ὃς δ' εἶχεν, νέκυς. Τί μοι ξένων μύθων τε καὶ διδαγμάτων; Αὐτοὺς σκόπει μοι τοὺς ἐμοὺς ἤδη νόμους. Ἐμοὶ γένος μέν ἐστι τὸ πρῶτον καλὸν, Οὗπερ προῆλθον, καὶ πρὸς ὃ πτερῶ βίον, Δεσμῶν ἐμαυτὸν ἐκλύειν πειρώμενος. Ἡ δ' ἐκ μελῶν τε καὶ φθορᾶς ὁρμωμένη, Νεκρῶν τε λαμπρῶν καὶ πάλαι σεσηπότων, Ἣν δὴ καλοῦσιν εὐγένειαν οἱ κάτω, Κόπρου ῥεούσης οὐδὲν εὐγενεστέρα. Πατρὶς δὲ σωμάτων μὲν οὐκ ἐλευθέρα, Φόρων τε δούλη, καὶ κακῶς τετμημένη Κόλποις θαλάσσης καὶ νάπαις περίγραφος, Πολλοὺς ἀμείβουσ' ἀθλίους οἰκήτορας, Αὐτή γε μήτηρ καὶ τάφος γεννημάτων, Κόπτουσα τοὺς κόπτοντας. Ὦ δίκη, δίκη Τοῦ πρωτοπλάστου γεύσεώς τε καὶ πλάνης! Ἡ δ' ἀντὶ ταύτης τοῖς σοφοῖς ζητουμένη Πρὸς ἣν βλέποντες ἐνθάδ' οὐ ῥοιζούμεθα, Ὥσπερ πόα τι ἐφ' ὑδάτων ὀχουμένη, Πλατεῖ ἀτέρμων εὐγενῶν σκηνωμάτων, Κρατουμένη τε τοῖς κατοίκοις εἰς ἀεὶ, Ζώντων τε μήτηρ, καὶ μόγων ἀλλοτρία, Χορός τ' ἄπαυστα Χριστὸν ὑμνούντων μέγαν, Πανήγυρίς τε πρωτοτόκων γεγραμμένων Ἐν οὐρανοῖς βίβλοις τε ταῖς αἰωνίοις. Δόξαν τ' ἐπαινῶ τὴν ἄνω μοι κειμένην, Σταθμὴν δικαίαν, καλὸν ἀψευδέστατον. Ἡ δ' ἐνθάδ', αὖρα καὶ κενῶν κενὴ χάρις· Ἡ μὲν δικαία προστίθησιν οὐδὲ ἕν·","english":"For does it not seem to you that Odysseus, who escaped the sea, he of many labors, appearing naked as a wanderer to the royal maiden, and shaming her with his speech, and seeming to the Phaeacians themselves worthy of the highest regard, is manifestly a praise of virtue? I praise the Phrygian fable, which is well: for Midas, having asked that everything become full of gold, the god gives him the penalty for his lack of measure, just as he had thought to obtain: the gold was inedible; and he who had it was a corpse. What are foreign fables and teachings to me? Look now at my own laws. My lineage is the first good, from which I came, and toward which I wing my life, trying to free myself from bonds. But that which arises from limbs and decay, from corpses both splendid and long-rotted, which those below call nobility, is no more noble than flowing dung. As for fatherland, that of bodies is not free, but a slave to taxes, and badly divided, bounded by gulfs of the sea and glens, exchanging many wretched inhabitants, itself both mother and tomb of its offspring, cutting those who cut it. O justice, justice of the first-formed man's taste and error! But the other, sought by the wise in place of this, toward which we look and are not whirled about here, like some plant borne upon waters, a boundless plain of noble dwellings, held by its inhabitants forever, mother of the living and stranger to sorcerers, a ceaseless chorus hymning great Christ, a festival of firstborn written in the books of the heavens and the eternal ones. And I praise the glory that lies above for me, a just balance, the most beautiful and unerring. But that here is a breeze and an empty grace of empty things; the just one adds nothing.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ὀδυσσεὺς","severity":"info","text":"Odysseus’ encounter with Nausicaa in Odyssey Book 6 is here moralized as an allegory of virtue, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μίδᾳ","severity":"info","text":"The Midas myth, known from Ovid and other sources, is used to condemn greed; Gregory adapts it to Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρωτοπλάστου γεύσεώς τε καὶ πλάνης","severity":"info","text":"Alludes to Adam’s fall (Genesis 3), a foundational Christian narrative of original sin and its consequences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νέκυς","severity":"info","text":"νέκυς (corpse) emphasizes the spiritual deadness of the gold-possessor, a stark contrast to true virtue.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί μοι ξένων μύθων τε καὶ διδαγμάτων;","severity":"info","text":"This rhetorical question marks a turn from pagan exempla to Christian self-definition, structuring the passage as a contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Φρύγιον","severity":"info","text":"Gregory calls the Midas story ‘Phrygian’, reflecting its Anatolian origin; such myths were often allegorized by Christian writers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ἀρετῆς ἐγκώμιον' could be read as either a praise of virtue or a rhetorical encomium; the translation takes it as praise.","The identity of 'τοὺς ἐμοὺς νόμους' (my own laws) is ambiguous: it may refer to Christian Scripture or to Gregory’s personal moral code."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"Ἡ δ' οὐκ ἀληθὴς εἰς βλάβην καθίσταται. Τὸ γὰρ δοκεῖν, ὑφεῖλε τοῦ εἶναι πολύ. Πλοῦτος δ' ὁ μὲν ῥέων τε καὶ μέθης πλέως, Ὄψιν τε πηρὸς καὶ περιπλανώμενος, Φυσῶν τε πολλοὺς καὶ κενῶς ἀντλῶν τύχην, Γαστρός τις ὄγκος ὑδέρου πεπλησμένος. Ἄλλοις προσέρποι φάρμακον νόσου γέμον Καιροῦ φθόνου τε παίγνιον τιμώμενον. Ἐμοὶ δὲ πλοῦτος ἄφθονός τε καὶ μένων, Ἑστὼς, ἄσυλος, κτημάτων ἀνώτατος, Μηδὲν πεπάσθαι πλὴν Θεοῦ καὶ τῶν ἄνω. Ἅπαντα μὲν γὰρ οὐκ ἂν, εἰ βούλοιτό τις, Κτήσαιτο, οὔτ' ἐκτήσατ' οὔκουν ἄχρι νῦν· Πάντων δ' ἔνεστιν ἀθρόως καταφρονεῖν, Κρείττω τε πάντων τοῦτον εἶναι τὸν τρόπον. Ἄλλοι φάλαγγας τασσέτωσαν ὁπλιτῶν, Πλεῖόν τε πασχέτωσαν, ὧν δρᾶσιν κακῶν, Βάλλοντες, οἰμώζοντες, ἀστάτοις ῥοπαῖς Ἀγχωμαλοῦντες, αἱμάτων ὠνούμενοι Πλούτου τίν' ὄγκον, ἢ τυραννίδος κράτος. Ἄλλοι δὲ γῆς τε καὶ θαλάττης ἀγρίας Κόλπους μετρούντων, ἔμποροι δυσδαίμονες. Ἄλλοι δίκας τε καὶ νόμους ἀντιστρόφους Σπουδῇ πλεκόντων, λημμάτων μικρῶν χάριν· Ἐμοὶ δὲ πάντων Χριστός ἐστιν ὤνιος, Σταυρόν τε τὸν πένητα πλουσίως φέρω, Ῥίψας τὰ σητῶν καὶ στροφὴν πεττευμάτων. Τούτου νόμος μὲν πρῶτος, ἡ πρώτη τρυφὴ, Ἐδὲμ δὲ καὶ παράδεισος εὐθαλὴς φυτοῖς, Πηγή τ' ἐς ἀρχὰς τέτταρας τετμημένη. Οὐ χρυσὸς, οὐκ ἤλεκτρον, οὐδὲ ἄργυρος, Οὐκ εὐχρόων τε καὶ φανῶν λίθων χάρις, Ἃ γῆ δίδωσι τοῖς κάτω νενευκόσι· Μόνοις δὲ καρποῖς ἀφθόνως διέτρεφε Τὸν ἐργάτην Θεοῦ τε καὶ θείας τρυφῆς. Κἀνταῦθ' ὅρος τις ἡδονῇ μετρούμενος· Ξύλου γὰρ εἶργε γνώσεως ἐναντίων. Ὃς οὐ φυλαχθεὶς, παντὸς ἐστέρησέ με, Καὶ γῆς πόνοις ἔδωκε μητρὸς τῆς ἐμῆς.","english":"But this wealth is not true, but turns to harm. For seeming has subtracted much from being. One wealth is flowing and full of drunkenness, blind in appearance and wandering about, puffing up many and vainly drawing upon fortune, a certain bulk of the belly filled with dropsy. Let it approach others as a remedy laden with disease, a plaything of envy and circumstance, honored. But my wealth is abundant and enduring, stable, inviolable, the highest of possessions: to possess nothing except God and the things above. For one could not, even if he wished, acquire everything, nor has anyone ever acquired it up to now; but it is possible to despise all things at once, and this is the better way. Let others draw up phalanxes of hoplites, and suffer more than the evils they do, casting, lamenting, with unstable shifts, struggling in close combat, purchasing with blood some bulk of wealth or the power of tyranny. Let others measure the wild gulfs of earth and sea, wretched merchants. Let others weave reciprocal laws and suits with zeal for the sake of small gains. But for me, Christ is the purchase, and I richly bear the cross, the poor one, having cast away the moth-eaten and the turning of dice. His law is first, the first luxury, Eden and a flourishing paradise with plants, and a spring divided into four sources. Not gold, not electrum, not silver, not the charm of fair-colored and shining stones, which the earth gives to those bent downward; but with fruits alone it abundantly nourished the worker of God and of divine luxury. And here a boundary is measured by pleasure: for the tree of knowledge of opposites kept one away. This boundary, not being guarded, deprived me of everything, and gave me over to the toils of the earth, my mother.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πλοῦτος δ' ὁ μὲν ῥέων τε καὶ μέθης πλέως","severity":"info","text":"Gregory contrasts two kinds of wealth: the first is fleeting, drunken, and blind, a mere bulk of dropsy; the second is stable, abundant, and inviolable, consisting in possessing nothing except God.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σταυρόν τε τὸν πένητα πλουσίως φέρω","severity":"info","text":"The phrase 'I richly bear the cross, the poor one' uses πένης (poor) as a substantive epithet for the cross, a paradoxical image of wealth through poverty, central to Gregory's ascetic ideal.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ξύλου γὰρ εἶργε γνώσεως ἐναντίων","severity":"info","text":"The 'tree of knowledge of opposites' alludes to the tree of knowledge in Genesis 2–3, where the forbidden fruit brought knowledge of good and evil (ἐναντίων). Gregory moralizes the fall as loss of paradisal simplicity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἐδὲμ δὲ καὶ παράδεισος εὐθαλὴς φυτοῖς","severity":"info","text":"Eden and paradise are described with a spring divided into four sources, evoking the four rivers of Paradise (Pishon, Gihon, Tigris, Euphrates) as in Genesis 2:10–14, a common patristic trope.","cites":[],"named_sources":["Genesis 2:10–14"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλοι ... Ἄλλοι ... Ἄλλοι ... Ἐμοὶ δέ","severity":"info","text":"The passage uses a threefold anaphora of 'Ἄλλοι' (others) to contrast worldly pursuits (war, trade, law) with the speaker's Christ-centered wealth, a rhetorical device common in Gregory's moral poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλοῦτος ... Ἑστὼς, ἄσυλος, κτημάτων ἀνώτατος","severity":"info","text":"Gregory's description of true wealth as 'stable, inviolable, the highest of possessions' echoes Stoic and Cynic ideals of self-sufficiency (αὐτάρκεια) and the rejection of external goods, adapted to Christian renunciation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Σταυρόν τε τὸν πένητα πλουσίως φέρω' could be read as 'I bear the cross, the poor one, richly' or 'I bear the cross, and the poor man richly'; the former is preferred as a paradoxical epithet for the cross."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"Ὧν εἷς, τὸ πλεῖον τῶν ἀναγκαίων ἔχειν Μηδέν τε μέτρον εἰδέναι τῆς κτήσεως, Κακοῦ τὸ χεῖρον φάρμακον ποιουμένους, Διψῶντας αὐτῷ τῷ ποτῷ καυσουμένους. Ἐξ οὗ, τί γίνεθ', ὡς παράδοξον, σκόπει, Ἀεὶ πένεσθαι τῷ λιπόντι κτωμένους, Τέρψιν δὲ τοῦ κτηθέντος οὐ δύνασθ' ἔχειν, Τῷ μὴ παρόντι· καὶ γὰρ ἐκτήκει φρένας. Πρῶτος μὲν οὗτος εὐτελοῦς ζωῆς νόμος, Ἔστιν δ' ἐκεῖνος δεύτερος. Τὸν Ἀβραὰμ Τὸν πατριάρχην, τὸν θεόπτην τὸν μέγαν, Οἴκου, γένους τε, πατρίδος ἐξελκύσας, Ὁ τῶν μεγίστων οἰκονόμος μυστηρίων, Εἰς γῆν μετήγαγ' εὐκόλως ἀλλοτρίαν, Ξένον, πάροικον, ἄστεγον, πλανώμενον. Πίστις γὰρ εἷλκεν ἐλπίδων τῶν μειζόνων· Ἄρτον δ' Ἰακὼβ καὶ σκέπην ᾔτει μόνον, Ὁρμῶν ποταμῶν ποτ' εἰς μέσην, ὥσπερ λόγος, Εἰ καὶ πολυθρέμμων ἐπάνεισιν ὕστερον, Μισθὸν δίκαιον εὑρόμενος οὗτον πόνων. Καὶ\n\nτοῦτο δ' εἰπεῖν εὖ ἔχει πρὸς οἷς ἔφην· Μωσῆς ὅτ' εἴσω τοῦ γνόφου μόνος μόνῳ Θεῷ προσωμίλησε, καὶ πλαξὶν νόμον Διπλοῦν ἐδέξαθ', ᾧ λεὼν ἦγε μέγαν· Τότ' οὖν μερίζων ἣν κατέσχον ἐκ Θεοῦ, Ἄλλοις μὲν ἄλλην γῆν ἐμέτρησε ξένην· Υἱοῖς δὲ Λευῒ κλῆρον οὐ νέμει μόνοις. Κλῆρος γὰρ αὐτοῖς ὁ κράτιστος, ἦν Θεός. Ἰωναδὰβ δὲ παισὶν εἰσάγων ποτὲ Ἀκτησίαν τε καὶ τὸν ὑψηλὸν βίον (Ἤδει γὰρ, ᾔδει φιλοσοφεῖν, καίπερ τότε Οὐδὲ πενίας πω κειμένης ἐν θαύματι)· Τάδ' εἶπε, πατρὸς λίαν ὡς χρηστοῦ λόγον· «Ὦ παῖδες, οἶον ὑμῖν, ὡς ἄγαν πολὺν Κλῆρον πορίζω, οἷον οὔπω τις πατὴρ Παισὶν δέδωκεν, οὐδ' ὃς εὐπορώτατος· Φεύγοιτε πάντα κλῆρον, εὔλυτον βίον Ἔχοιτε, δεσμῷ μηδένι κρατούμενοι. Σκηνὰς μὲν οἰκεῖτ', οἰκίας κινουμένας· Τέμνοι δὲ γῆν ἄλλος τις·","english":"One of these is to have more than necessary, to know no measure in acquisition, making the worse remedy of evil their practice, thirsting and burning with the very drink. From this, see what happens, as is paradoxical: they are always poor, acquiring what is lacking, and cannot enjoy what is acquired, because of what is not present; for it consumes the mind. This first is a law of a frugal life, but there is that second one. Abraham, the patriarch, the great seer of God, was drawn from his house, his family, and his fatherland by the steward of the greatest mysteries, and was easily moved to a foreign land, a stranger, a sojourner, homeless, wandering. For faith drew him with greater hopes; and Jacob asked only for bread and shelter, once rushing into the midst of rivers, as the story goes, even if he later returned with many flocks, finding a just reward for his labors. And this too is well said in addition to what I have mentioned: when Moses alone with God alone conversed within the darkness and received the double law on tablets, with which he led a great people, then, dividing the land he held from God, he measured out other land to others, but to the sons of Levi he did not assign a portion alone. For their portion, the strongest, was God. And Jonadab, once introducing to his children a life of non-possession and the lofty life (for he knew, he knew how to philosophize, even though poverty was not yet held in wonder at that time), spoke this word, very much like that of a good father: \"O children, what a great and abundant inheritance I provide for you, such as no father has ever given to his children, not even the most prosperous. Flee from every inheritance; have a life that is easily loosed, bound by no bond. Dwell in tents, movable houses; let another till the land.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κακοῦ τὸ χεῖρον φάρμακον ποιουμένους","severity":"info","text":"The phrase 'making the worse remedy of evil their practice' is a compressed moral paradox: the pursuit of excess wealth is itself a harmful cure for a prior evil (poverty or desire).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραάμ","severity":"info","text":"Abraham's departure from his homeland echoes Genesis 12:1-4, where God commands him to leave Ur. Gregory presents this as a model of faith-driven poverty.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωσῆς ... πλαξὶν νόμον Διπλοῦν","severity":"info","text":"Moses receiving the 'double law' on tablets refers to the two tablets of the Decalogue (Exodus 31:18). Gregory uses this to illustrate that the Levites' true inheritance is God, not land.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωναδὰβ","severity":"info","text":"Jonadab (Jehonadab) is the Rechabite leader from 2 Kings 10:15-23 and Jeremiah 35, who advocated a nomadic, abstemious life. Gregory adapts this figure to praise non-possession.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρῶτος μὲν οὗτος ... δεύτερος","severity":"info","text":"Gregory explicitly structures the passage as two 'laws' of frugal life: the first condemns insatiable acquisition, the second exemplifies voluntary poverty through biblical figures.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀεὶ πένεσθαι τῷ λιπόντι κτωμένους","severity":"info","text":"The paradox of always being poor by acquiring what is lacking recalls a Stoic and Cynic topos, also found in Gregory of Nyssa's 'De pauperibus' and later ascetic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν θεόπτην τὸν μέγαν' (the great seer of God) for Abraham is unusual; Gregory may be conflating Abraham with Moses or Isaiah, but the context supports a general epithet for a patriarch who saw God.","The reference to Jacob 'rushing into the midst of rivers' is obscure; it may allude to a non-biblical tradition or a conflation with another patriarch."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"ἄμπελος δέ γε Τούτῳ φυτεύοιθ', ὅντιν' οἶνος εὐφρανεῖ· Ὑμῖν δ' ἄοινος, ἐγκρατὴς ἔστω βίος. Ὧδ' ἂν βιοῦντες, ἀσφαλῶς ζώοιτέ μοι.» Οὗτος μὲν οὖν τοιοῦτος. Ἠλίαν δέ που Θήσοιμεν, ὃν Κάρμηλος ἔτρεφεν μέγας Κόραξι χειμάῤῥῳ τε, γῆς ἐκ διψάδος; Ὃς ὢν πένης τε καὶ πενήτων ἔσχατος, Ἵστη τυράννοις ὑετοὺς, ῥείθρων βάθη· Πῦρ εἷλκεν ἐχθροῖς καὶ θυσίαις ἐξ οὐρανοῦ. Χήραις ἐπήγαζε ῥανίδας στενῆς τροφῆς, Τρέφων τρεφούσας πλουσίως ὁ ἐνδέης· Νεκροὺς δ' ἀνέστη, μισθὸν εὐσεβοῦς σκέπης, Πυρός τ' ἀνήγεθ' ἅρματι πρὸς οὐρανόν. Ἑλισσαίου τε κλῆρος, ὃς παρ' Ἠλίου, Χάρις τε καὶ τὸ κλεινὸν ἐξ ὕψους δέρος. Ὅδε πρὸ γαστρὸς ἱερός. Ὢ τοῦ θαύματος! 719 Πάντως ἀκούεις τὸν Σαμουὴλ τὸν μέγαν, Ὃν μητρὸς εὐχὴ τῷ Θεῷ προσήγαγεν· Εἰ μὴ λίαν τολμηρὸν εἰπεῖν τοῦτό γε· Οὐδ' αὐτὸν εἶχεν· ἐκ βρέφους Θεῷ δοθείς. Τίς ἦν παλαιᾶς καὶ νέας μεταίχμιον Θεοῦ διαθηκῶν, ὡς σκιᾶς καὶ σώματος, Τὴν μὲν κατείργων, τῆς δ' ἀνοίγων εἰσόδους; Τίς φωτὸς ἄκρου προτρέχων λύχνος μέγας; Τίς ἐν γεννητοῖς πρῶτος, ᾧ μάρτυς Θεός; Ἔρημον ᾤκει, καὶ ξένην εἶχε τροφήν· Καμήλιον δ' ἔσθημα δέρματος στροφῇ Ἐσφίγγετ'· ἔγραψε τὸν Ἰωάννην Λόγος, Ὃς οὐδὲ διπλοῦν εἴασε κεκτῆσθαι ῥάκος. Τί δ' ἄν τις εἴποι πρὸς τὸν ἐκ τέχνης τροφὴν Παῦλον πορίζοντ'; ἢ τὸν ἐκ θέρμων μόνων Τρυφῶντα Πέτρον, τοὺς μεγάλους ἀποστόλους Οἳ πάντα κόσμον δικτύων εἴσω Θεοῦ Ἔθηκαν· ὧν αἱ χεῖρες ἔῤῥεον πολὺν Πλοῦτον πένησι πλουσίως δωρουμένων; Ἄλλοι παρῆκαν συγγενέσιν ἁλειάδας, Καλούμενοι Θεῷ πρὸς ἁλείαν κρείττονα.","english":"A vine, then, might be planted for him whom wine will cheer; but for you, let your life be wineless and self-controlled. If you lived thus, you would live safely for me. Such, then, is this man. But shall we place Elijah somewhere, whom great Carmel nurtured, with the winter torrent of the ravens, from a thirsty land? He, being poor and the poorest of the poor, stood against tyrants, rains, depths of streams; he drew fire from heaven against enemies and sacrifices. For widows he caused drops of scanty food to flow, nourishing the nourishers richly, though he was needy. He raised the dead, as reward for pious shelter, and was borne up in a chariot of fire to heaven. And the lot of Elisha, who from Elijah received grace and the famous fleece from on high. Here is a man sacred before the belly. O the wonder! You surely hear of the great Samuel, whom his mother's prayer brought to God—unless it is too bold to say this: she did not even have him; from infancy he was given to God. Who was the one between the old and new covenants of God, as between shadow and body, confining the former and opening the entrances of the latter? Who was the great lamp running before the extreme light? Who was first among the born, with God as witness? He dwelt in the desert and had strange food; his garment was of camel's hair, fastened by twisting the skin. The Word wrote of John, who did not allow even a double rag to be possessed. And what might one say of Paul, who procured his food by his trade? Or of Peter, who feasted on lupines alone—the great apostles who placed the whole world within God's nets, whose hands poured out much wealth to the poor, richly giving? Others left fishing-nets to their relatives, being called by God to a better fishing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄμπελος δέ γε Τούτῳ φυτεύοιτ'","severity":"info","text":"The vine is a metaphor for worldly pleasure, contrasting the ascetic ideal of a 'wineless' life. Gregory shifts from general frugality to specific biblical exemplars.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠλίαν δέ που Θήσοιμεν","severity":"info","text":"Elijah's miracles (1 Kings 17–2 Kings 2) are summarized: fed by ravens, raising the dead, and ascension in a fiery chariot. Gregory uses him as a model of poverty and divine power.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑλισσαίου τε κλῆρος","severity":"info","text":"Elisha inherits Elijah's mantle (2 Kings 2:13–14). The 'famous fleece' likely refers to the mantle or prophetic authority passed down.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαμουὴλ τὸν μέγαν","severity":"info","text":"Samuel, dedicated to God by his mother Hannah (1 Samuel 1:11), is presented as a transitional figure between the old and new covenants, prefiguring John the Baptist.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν Ἰωάννην Λόγος","severity":"info","text":"John the Baptist's asceticism (Mark 1:6; Matthew 3:4) is highlighted: desert dwelling, locusts, camel-hair garment. Gregory emphasizes his rejection of possessions.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλον ... Πέτρον","severity":"info","text":"Paul (tentmaker, Acts 18:3) and Peter (fisherman) are apostles who lived by manual labor. Their 'nets' symbolize evangelism, converting the world.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ὧδ' ἂν βιοῦντες' could be read as a conditional or a wish; the translation takes it as a conditional. 'Κάμηλον δ' ἔσθημα' may refer to camel hair or a camel-skin garment; the translation opts for camel hair."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"Λόγοις γὰρ ἦσαν τοῖς ἀρίστοις ἠγμένοι Χριστοῦ, ὃς ἐπτώχευσε καὶ σαρκὸς πάχος, Νοῦς ὢν μέγιστος, καὶ νοὸς πρώτη φύσις· Πτωχοὺς δὲ τάξας τοῦ λόγου διαγγέλους, Συνέμπορον δίδωσι τὴν πίστιν μόνην, Γυμνοῖς, ἀχάλκοις, πῆραν οὐκ ἐξημμένοις, Ἀσανδάλοις τε καὶ ἀπόροις, μυστήριον Ὅλης ἐπιτρέψας τῆς νέας οἰκουμένης, Καὶ μηδὲ ῥάβδον ἐν χειροῖν ἐῶν ἔχειν, Ὡς πίστις εἴη τοῦ λόγου τὸ εὐσθενές. Ὅρα τὸ μεῖζον· οὐδὲ τῷ νέῳ μαθεῖν Χρῄζοντι, πῶς ἂν τοῦ τελείου τις τύχοι, Ἄλλῳ τὸ ἄκρον, ἢ μόνῳ περιγράφει, Τῷ δεῖν ἅπαντα τοῖς πένησι σκορπίσαι, Σταυρὸν ἐπ' ὤμων τὸν μέγαν φέρειν ἀεὶ, Αὐτῷ θ' ἕπεσθαι τοῖς κάτω νεκρούμενον, Εἴπερ ποθοίη καὶ συνυψοῦσθαι Θεῷ. Οὕτω τελειοῖ καὶ τελώνας εἰσόδῳ Πάντα προθύμως τῷ Θεῷ δωρουμένους· Καὶ πειθέτω Ζακχαῖος, ὃς πλουτῶν κακῶς Οἴκτῳ πενήτων τῶν τε ἠδικημένων Πλουτεῖ τὸ πένεσθαι, καὶ ῥύπου καθαίρεται. Εἶεν· τὰ μὲν δὴ χρημάτων οὕτως ἔχει. Τῆς δ' ἐγκρατείας μικρὰ μὲν τὰ τῶν πάλαι Σοφῶν παρ' Ἕλλησί τε καὶ τῶν βαρβάρων. Καὶ βαρβάροις γὰρ τῆς ἀρετῆς ἦν τις λόγος. Τί χρὴ δ' ἀφ' ἡμῶν οἷα καὶ ὅσα γράφειν; Πᾶσιν γάρ ἐστι περιφανῆ καὶ γνώριμα. Ἤκουσα τοῦτο τῆς σοφῆς τραγῳδίας· «Γαστρὸς δὲ πειρῶ πᾶσαν ἡνίαν κρατεῖν.» Μόνη γὰρ ὧν πέπονθεν οὐκ ἔχει χάριν. Ἐν πλησμονῇ τοι Κύπρις, ἐν πεινῶσι δ' οὔ. Παχεῖα γαστὴρ λεπτὸν οὐ τίκτει νόον. Πληρῶσαι δέῤῥιν κηρίων ἤ τ' ἀλφίτων, Οὐδὲν διοίσει ταῦτα γαστρὸς ἐν μυχοῖς. Πίθῳ δ' ἐπαντλεῖν ἐκρέοντι, τίς χάρις; Γαστὴρ δ' ἄναλτος εὗρε καὶ νεῶν δρόμους· Ἄλλους δ' ἐπ' ἄλλοις ἐμμανεῖς ἐξώπλισεν.","english":"They were led by the best words of Christ, who impoverished himself and the thickness of flesh, being the greatest Mind and the first nature of mind; and he appointed the poor as heralds of the word, giving only faith as a companion, to those without shoes, without bronze, not carrying a wallet, without sandals and without resources, entrusting to them the mystery of the whole new world, and not even allowing them to have a staff in their hands, so that the strength of the word might be faith. See the greater point: not even for the young man needing to learn how one might attain perfection does he define the extreme by another, but by himself alone, that one must scatter everything to the poor, always carry the great cross on one's shoulders, and follow him, being dead to things below, if one truly desires to be raised up together with God. Thus he perfects even tax collectors who eagerly give everything to God; and let Zacchaeus persuade you, who, being wickedly rich, through pity for the poor and the wronged, becomes rich in poverty and is cleansed of filth. So much for matters of money. As for self-control, the examples of the ancient wise men among both Greeks and barbarians are small; for even among barbarians there was some regard for virtue. But what need is there to write from our own side, what and how much? For all things are manifest and well known. I heard this from the wise tragedy: \"I try to hold every rein over the belly.\" For of all things that have been suffered, it alone has no gratitude. In satiety is Cypris, but not in hunger. A fat belly does not produce a thin mind. Whether you fill the nose with honeycombs or barley meal, it will make no difference in the depths of the belly. What pleasure is there in pouring into a leaking jar? And the insatiable belly has even discovered the courses of ships; it has armed others, one after another, in madness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Λόγοις γὰρ ἦσαν τοῖς ἀρίστοις ἠγμένοι Χριστοῦ","severity":"info","text":"The phrase emphasizes that the apostles were guided by Christ's best words, not material wealth, aligning with the poem's ascetic theme.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πτωχεύω","severity":"info","text":"The verb 'ἐπτώχευσε' (impoverished himself) is a key ascetic term in Gregory, denoting voluntary poverty as imitation of Christ.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζακχαῖος","severity":"info","text":"Zacchaeus (Luke 19:1-10) is cited as a model of conversion from wealth to poverty, illustrating Gregory's moral teaching.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τῆς σοφῆς τραγῳδίας","severity":"info","text":"The 'wise tragedy' likely refers to Euripides, whose fragment 'γαστρὸς δὲ πειρῶ πᾶσαν ἡνίαν κρατεῖν' is quoted to support ascetic discipline.","cites":[],"named_sources":["Euripides fragment (unknown play)"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πίθῳ δ' ἐπαντλεῖν ἐκρέοντι","severity":"info","text":"The image of pouring into a leaking jar echoes a common Cynic and Stoic trope for insatiable desire, also found in Plato's Gorgias (493a-b).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πληρῶσαι δέῤῥιν κηρίων ἤ τ' ἀλφίτων","severity":"caution","text":"The text has a textual crux: 'δέῤῥιν' may be a corruption or misreading; the sense is 'fill the nose with honeycombs or barley meal,' but the exact reading is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δέῤῥιν' is unclear; it may be a scribal error for 'δὲ ῥῖνα' (but the nose) or another word. The translation follows the sense of filling the nose, but the exact Greek is uncertain."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"Ἅπαντα δ' ἕρπειν εἰς βυθὸν τὰ τίμια Τῶν γαστριμάργων σῖτα, μὴ δὲ σῖτ' ἔτι Τῶν εὐτελεστάτων, λέβητος ἐξ ἑνὸς, Ὀρθῶς λέγει\n\nπου Κερκιδᾶς ὁ φίλτατος, Τέλος τρυφώντων, αὐτὸς ἐσθίων ἅλας, Αὐτῆς τρυφῆς ἔθ' ἁλμυρὸν καταπτύων. Τίς δ' οὐκ ἐπαινεῖ τὸν τρυφῶντι τῷ νέῳ Φήσαντα· «Παῦσαι προστιθείς σου ταῖς πέδαις, Ἐξαγριῶν τε τὸ σπαράσσον θηρίον.» Κἀκεῖνο δ' οἷον Στωικῶν τῶν φιλτάτων; Ὡς ἄλλος ἄλλῳ σαρκίῳ τις προσλαλῶν· «Τί σοι χρεωστῶ, φησὶν, ἄθλιον δέρος; Φαγεῖν; μέγιστον, ἄρτος ἐνδεῶς δοθείς. Πιεῖν; ὕδωρ σοι δώσομεν, καὶ ὀξίνην. Οὐ ταῦτά μ' αἰτεῖς· τὰ τρυφῆς δὲ καὶ κόρου, Κρυσταλλίνων τε ἁβρότητ' ἐκπωμάτων. Λίαν ἑτοίμως δώσομέν γ', ἀλλ' ἀγχόνη.» Ταῦτ' οὐκ ἀμείνω τῶν πάλαι βλακευμάτων Σαρδαναπάλου τοῦ Νίνου, ὃς ὤν ποτε Πλούτῳ τε λαμπρὸς καὶ τρυφῇ διεφθορὼς, Ἐβούλεθ' αὑτῷ καὶ γεράνου μηκίστερον Λαιμὸν γενέσθαι, ἡδονῆς μακρᾶς χάριν; Ὦ θεῖε Δαβὶδ, σοὶ δὲ διψῶντι φρέαρ Γῆς ἀλλοφύλων καὶ ποτὸν κρατούμενον, Ἐπεὶ δι' αἱμάτων τε καὶ μάχης τινὲς Ὑπηρετοῦντο τῷ πόθῳ, χερσὶν λαβὼν Ἔσπεισας ὕδωρ· οὐ γὰρ ἐξ ἀλλοτρίων Κακῶν ἐδέξω τὸν σὸν ἐκπλῆσαι πόθον. Εἰ δ' ἀγγέλων τις ἄρτος, ἡ Λόγου τροφὴ (Ἀσώματον φύσιν γὰρ οὐ σῶμα τρέφει), Ὅσοι παρ' ἡμῖν ἀγγέλων ζῶσιν βίον, Σπινθῆρσι μικροῖς τοῦ βίου κρατούμενοι! Καὶ τοῦτ' ἄκοντες, δόγματος θείου χάριν· Δεῖ γὰρ δεδέσθαι, μέχρις ἐκλύσῃ Θεός. Ἐῶ τὰ βίβλων καὶ τὰ τῶν πάλαι λέγειν.","english":"All precious things sink into the abyss, the food of gluttonous men, no longer even food for the most frugal, from a single pot, rightly says the dearest Cercidas, the end of the luxurious, he himself eating salt, spitting out even the saltiness of luxury itself. Who does not praise the one who said to the luxurious youth, \"Stop adding to your fetters, and wilding the beast that tears you apart.\" And what of this from the dearest Stoics? As one speaks to another's flesh: \"What do I owe you, wretched hide? To eat? The greatest thing, bread given sparingly. To drink? We will give you water, and sour wine. You do not ask me for these, but for the things of luxury and satiety, and the delicacy of crystal cups. We will give them readily enough, but with a noose.\" Are these not better than the old softness of Sardanapalus, son of Ninus, who once, brilliant with wealth and corrupted by luxury, wished for himself a throat longer than a crane's, for the sake of long pleasure? O divine David, you, thirsting for a well in a foreign land, with drink withheld, since some served your desire through blood and battle, you took water in your hands and poured it out; for you did not fulfill your own desire from the evils of others. But if there is bread of angels, the food of the Word (for the incorporeal nature is not nourished by body), how many among us live the life of angels, held by small sparks of life! And this they endure for the sake of divine doctrine; for one must be bound until God releases. I leave off speaking of books and of ancient things.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Κερκιδᾶς","severity":"info","text":"Cercidas of Megalopolis (3rd cent. BCE) was a Cynic philosopher and poet. Gregory cites him as an authority on frugality, aligning with the poem's ascetic theme.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαβὶδ","severity":"info","text":"The reference to David refusing to drink water obtained through others' suffering alludes to 2 Samuel 23:13-17 (LXX), where David longs for water from the well at Bethlehem but rejects it when fetched through bloodshed.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σαρδαναπάλου","severity":"info","text":"Sardanapalus, legendary Assyrian king, was a byword for luxury and effeminacy in Greek literature. Gregory contrasts his gluttony with David's self-restraint.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Στωικῶν","severity":"info","text":"The Stoic diatribe against the body (σαρκίον) echoes a common topos in Greco-Roman moral philosophy, found in Epictetus and Seneca, where the body is addressed as a separate entity demanding unnecessary pleasures.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀγγέλων βίον","severity":"info","text":"The phrase 'life of angels' (ἀγγέλων βίον) refers to an ascetic ideal of bodily renunciation, common in early Christian monastic literature, where angels are considered incorporeal and thus free from material needs.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐῶ τὰ βίβλων","severity":"info","text":"The concluding line 'I leave off speaking of books and of ancient things' signals a rhetorical break, typical of Gregory's style, marking the end of a series of exempla and a return to the poem's main argument.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dearest Cercidas' is not specified further; it is assumed to be the Cynic philosopher. The phrase 'from a single pot' (λέβητος ἐξ ἑνὸς) may be a proverbial expression for simple living, but its exact source is unclear."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"Ὅσοι καθάρσει σωμάτων θεούμενοι, Τροφῆς ἄγευστοι ἡμέρας καὶ πλείονας Διῆλθον, ὥσπερ σωμάτων ἐλεύθεροι, Πυρὸς δ' ἀπειλὴν, καὶ λεόντων χάσματα Ἤνεγκαν, ὥστε μὴ βέβηλον ἐν ξένῃ Τροφὴν προσέσθαι βαρβάρων προστάγματι. Ἀφ' οὗ δὲ Χριστῷ συμπλακεὶς ὁ δυσμενὴς Ἀπῆλθε, σαρκὸς εὐγενοῦς ἡττημένος, Ἐκ τετταράκοντ' ἀσιτίας νυχθημέρων, Ὡς μᾶλλον αἰσχύνοιτο τῆς πείρας σφαλεὶς, Νόμος προῆλθε τῆς φίλης κακώσεως Ἐν τοῖς ἀγῶσιν, ὢ σοφοῦ παλαίσματος! Καὶ τῶν ἀναίμων ἐνθέων τε θυμάτων, Ἃ πᾶς ὁ κόσμος καλλιερεῖ τῷ Δεσπότῃ, Θύοντες, οὐ μόσχους τε τῷ πάλαι νόμῳ, Οὐδ' ἄρνας, οὐδ' ἔξωθεν εἰσφοράν τινα Τῶν οὐ τελείων (πᾶν γὰρ ἄλογον ἐνδεὲς), Αὐτοὶ δ' ἑαυτῶν τῆξιν ἐμμέτρῳ τροφῇ, Τὸ μὴ τρυφᾷν τρυφῶντες, ὢ ξένης τρυφῆς! Ναοὺς καθαίρειν τῷ Θεῷ πειρώμενοι, Ἀγρυπνίαις τε παννύχοις θ' ὑμνῳδίαις, Ἐκδημίαις τε τοῦ νοὸς πρὸς νοῦν μέγαν, Ζῶντες τοσοῦτον ἐν σκιαῖς καὶ φάσμασιν Ὅσον τὰ κρυπτὰ τοῖς ὁρωμένοις λαβεῖν. Ἐντεῦθεν οἱ μὲν δέσμιον σαρκὸς πάχος Θέντες σιδήρῳ, τὸν κόρον κατέσβεσαν· Οἱ δὲ ζόφῳ τε καὶ στενοῖς οἰκήμασιν Ἢ ῥήγμασι κλεισθέντες ἀγρίων πετρῶν, Βλάβην ἐπέσχον τῶν πλάνων αἰσθήσεων. Ἄλλοι δ' ἐρημίαις τε καὶ θηρῶν νάπαις, Τὴν θηριώδη τοῦ φυγεῖν ἁμαρτίαν, Αὐτοὺς ἔδωκαν, ἔκφυλον ζῶντες βίον, Τοῦθ' ὃ βλέπουσι κόσμον εἰδότες μόνον. Σάκκῳ τις ἄλλος, καὶ σποδῷ, καὶ δακρύοις Εἵλκυσεν οἶκτον, καὶ χαμευνίας πόνῳ, Στάσει τε νυκτῶν ἡμερῶν τε πλειόνων, Μηνῶν τε, τούτου μεῖζον· εἰ δ' εἴποιμ' ἐτῶν, Ἄπιστον οἶμαι, πλὴν ἐμοὶ πιστὸν λίαν, Ὅσοι τ' ἐπόπται τῶν φίλων τοῦ θαύματος.","english":"All those who, purified in body and made divine, went without food for a day and more, as though free from bodies, endured the threat of fire and the jaws of lions, so as not to take profane food in a foreign land at the command of barbarians. But when the enemy, having wrestled with Christ, departed, defeated by noble flesh, after forty days and nights of fasting, so that he might be more shamed by his failed attempt, a law came forth of beloved mortification in the contests—O wise wrestling!—and of bloodless and inspired sacrifices, which the whole world offers well to the Master, sacrificing not calves under the ancient law, nor lambs, nor any external offering of imperfect things (for every irrational thing is deficient), but themselves, melting themselves with measured food, indulging in not indulging—O strange indulgence!—trying to purify temples for God, with vigils and all-night hymnodies, and departures of the mind toward the great Mind, living as much in shadows and phantoms as to grasp the hidden through the seen. From this, some, placing the thickness of the flesh in bondage with iron, quenched their satiety; others, confined in darkness and narrow dwellings or clefts of wild rocks, checked the harm of wandering senses. Others gave themselves to deserts and lairs of beasts, fleeing the beastly sin, living an unnatural life, knowing only this world they see. Another drew pity by sackcloth, and ashes, and tears, and the toil of sleeping on the ground, and standing through nights and more days, and months—greater than this; and if I should say years, I think it incredible, yet to me very credible, as many as are eyewitnesses of the beloved wonder.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὅσοι καθάρσει σωμάτων θεούμενοι","severity":"info","text":"The phrase 'purified in body and made divine' introduces the ascetic ideal of bodily purification leading to divinization, a key theme in Gregory's moral poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἐκ τετταράκοντ' ἀσιτίας νυχθημέρων","severity":"info","text":"The forty-day fast alludes to the practice of Lent or pre-baptismal fasting, established in the 4th century, and to Christ's own fast in the wilderness (Matthew 4:2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πυρὸς δ' ἀπειλὴν, καὶ λεόντων χάσματα","severity":"info","text":"The threat of fire and lions evokes the biblical trials of Daniel (Daniel 6) and the Maccabean martyrs (2 Maccabees 7), common models for Christian ascetic endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀναίμων ἐνθέων τε θυμάτων","severity":"info","text":"'Bloodless and inspired sacrifices' refers to the ascetic offering of oneself, contrasting with animal sacrifices of the Old Law, a standard patristic typology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐντεῦθεν οἱ μὲν ... Οἱ δὲ ... Ἄλλοι δ' ...","severity":"info","text":"The passage uses a tripartite structure (some... others... others...) to catalogue different ascetic practices, a rhetorical device common in Gregory's poetry for variety.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Σάκκῳ τις ἄλλος, καὶ σποδῷ, καὶ δακρύοις","severity":"info","text":"Sackcloth, ashes, and tears became standard motifs in later Byzantine hagiography and monastic literature, influenced by Gregory's ascetic ideal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τετταράκοντ' ἀσιτίας νυχθημέρων' could refer to a specific historical fast (e.g., of Moses or Elijah) or a general ascetic practice; the reading taken is a reference to the forty-day fast as a Christian institution.","The identity of 'ὁ δυσμενὴς' (the enemy) is ambiguous: it may be Satan, a persecutor, or a generic adversary; the reading taken is the devil, consistent with the wrestling metaphor."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"Πίστις γὰρ ἐστήλωσε καὶ φόβος Θεοῦ, Τὸν νοῦν πρόωρον ἁρπάσας τῶν σωμάτων. Ξένων δ' ἀκούσῃ καὶ ποτοῦ καὶ σιτίων Ὄψον, σποδόν τε καὶ δάκρυον μεμιγμένον, Ἄναρτον, ὡς ἄνυδρον οἱ δ' ἄλλοι βίον. Ἅ μοι δοκοῦσι καὶ φύσεως νικᾷν νόμους, Ζήλου φέροντος ἄχρις ἐκτόπων ὁδῶν. Τί ταῦτα; Τοῦ Λεὼ δὲ σὺ θαυμάζεις κόρας, Τὰς τῶν Ἀθηνῶν προσφαγείσας ἀσμένως, Μενοικέως τε τὴν πρόθυμον εἰσφορὰν, Θηβῶν ὑπερθανόντος ὡς σώσῃ πόλιν· Κλεομβρότου τε τοῦ σοφοῦ τὸ τίμιον Πήδημ' ἀφ' ὕψους, ὡς ἀπέλθοι σώματος, Ἐπεὶ Πλάτωνος τῷ περὶ ψυχῆς λόγῳ Πεισθεὶς, ἔρωτι λύσεως κατεσχέθη. Λέγεις Ἐπικτήτου τε τὸ κλασθὲν σκέλος, Πρὶν ἤ τι ῥῆξαι ῥῆμα δοῦλον τῆς βίας· Εἶναι γὰρ, εἶναι τ' ἀνδρὸς, ὡς ἀκούομεν, Τὸ σῶμα δοῦλον, τὸν τρόπον δ' ἐλεύθερον· Πτισμόν τ' ἐν ὅλμῳ τῶν Ἀναξάρχου χερῶν, Ὡς οὐ παρόντος, καὶ κελεύοντος σφοδρῶς Πτίσσειν τὸν αὑτοῦ θύλακον, αὐτὸν γὰρ μένειν Ἄπτιστον, ὅστις ἐστὶν, οὐχ ὁρώμενον· Καὶ Σωκράτους τὸ κώνειον, φιλοτησίαν Ξένην τοσοῦτον ἡδέως ἑσπωμένην. Σὺ ταῦτ' ἐπαινεῖς; καί τι κἀγὼ, πλὴν ὅσον Ἐν τοῖς","english":"Faith set up a pillar, and fear of God, snatching the mind prematurely from the bodies. You will hear of a strange relish and drink and food, ash and tear mixed together, breadless, as waterless is the life of others. They seem to me to conquer even the laws of nature, as zeal leads to paths out of the way. Why these things? But you marvel at the daughters of Leo, gladly devoured by those of Athens, and at Menoeceus' eager contribution, dying for Thebes to save the city, and at Cleombrotus the wise, his honorable leap from a height, to depart from the body, persuaded by Plato's discourse on the soul, seized by a desire for release. You speak of Epictetus' broken leg, before uttering any word servile to violence; for the body is slave, the character free, as we hear; and of the pounding in a mortar of Anaxarchus' hands, as if he were not present, and commanding fiercely to pound his own bag, for he himself remains unpounded, whoever he is, not seen; and of Socrates' hemlock, a strange loving-cup so sweetly drunk. Do you praise these things? And I do too, to some extent, except that among the","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πίστις γὰρ ἐστήλωσε καὶ φόβος Θεοῦ","severity":"info","text":"Faith and fear of God set up a pillar (ἐστήλωσε), metaphorically establishing a monument of virtue, contrasting with pagan examples that follow.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Τοῦ Λεὼ δὲ σὺ θαυμάζεις κόρας, Τὰς τῶν Ἀθηνῶν προσφαγείσας ἀσμένως","severity":"info","text":"The 'daughters of Leo' likely refer to the daughters of the Spartan Leonidas, who were said to have been sacrificed or devoured willingly by Athenians in a legendary act of self-sacrifice.","cites":[],"named_sources":["Gregory of Nazianzus Carmina moralia"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μενοικέως τε τὴν πρόθυμον εἰσφορὰν","severity":"info","text":"Menoeceus, son of Creon, sacrificed himself for Thebes as recounted in Euripides' Phoenician Women, a classic example of noble self-offering.","cites":[],"named_sources":["Euripides Phoenician Women"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κλεομβρότου τε τοῦ σοφοῦ τὸ τίμιον Πήδημ' ἀφ' ὕψους","severity":"info","text":"Cleombrotus of Ambracia, a philosopher, reportedly leaped from a wall to his death after reading Plato's Phaedo, convinced of the soul's immortality.","cites":[],"named_sources":["Cicero Tusculan Disputations"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἐπικτήτου τε τὸ κλασθὲν σκέλος","severity":"info","text":"Epictetus, the Stoic philosopher, is said to have borne a broken leg without complaint, exemplifying the freedom of the mind over the body.","cites":[],"named_sources":["Origen Against Celsus"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πτισμόν τ' ἐν ὅλμῳ τῶν Ἀναξάρχου χερῶν","severity":"info","text":"Anaxarchus of Abdera, a Democritean philosopher, was pounded to death in a mortar by the tyrant Nicocreon, but reportedly remained indifferent, calling his body a 'bag'.","cites":[],"named_sources":["Diogenes Laertius Lives of the Philosophers"],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοῦ Λεὼ' is ambiguous: it may refer to Leonidas or another figure named Leo; the translation 'daughters of Leo' is adopted, but the precise legend is unclear.","The text breaks off mid-sentence at the end of the passage; the conclusion of the comparison between Christian and pagan examples is incomplete."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"ἀφύκτοις ἦσαν ἀνδρεῖοι κακοῖς· Τοῖς γὰρ θέλουσιν οὐχ ὁρῶ σωτηρίαν. Ἐντεῦθεν ἐλθὲ πρὸς πάλην τὴν ἔνθεον Ἐμῶν ἀθλητῶν, καί σε δινείτω φόβος, Τούτων ἀκούοντά τε καὶ μεμνημένον· Οἵοις ὅσοις τε κινδύνοις ηὐξήσαμεν Χριστοῦ τὸ σεπτὸν καὶ νέον μυστήριον, Οἱ τοῦ καλεῖσθ' ἐκεῖθεν ἠξιωμένοι. Πολλοὺς γὰρ ἡμῖν πολλάκις τε τοῦ φθόνου Ζέσαντος ἐχθροὺς καὶ διώκτας τοῦ λόγου, Θυμὸν πνέοντας, θῆρας ἠγριωμένους, Οὐ πώποθ' ἡμεῖς εἴξαμεν καιροῦ ῥοπαῖς. Ἀλλ' εἴ τι καὶ ῥᾴθυμον εἰρήνῃ προσῆν, Εἴ τις κακὸς καὶ τἄλλα ὢν ἐτύγχανεν, Ἐνταῦθα πάντες ἐστομώθημεν Θεῷ· Ζήλῳ δὲ πυκνωθέντες ἐμπύρῳ, θράσος Ἐχθρῶν δεδέγμεθ', εὐκλεῶς ἡττώμενοι. Οὐδεὶς γὰρ οὕτως ἡδέως σωτηρίαν Κομίζεθ', ὡς ἡμεῖς γε κινδύνους καλούς. Τίς πῦρ, ξίφη, βάραθρα, λιμὸν, ἀγχόνην, Θῆρας φονῶντας, ὡς τρυφὴν ἐδέξατο; Στρεβλώματ', ἐξαρθρώματ', ὀμμάτων σβέσεις, Ζέσεις, σπαραγμοὺς, καὶ μελῶν λακίσματα, Κρυμοὺς, βυθοὺς, ζόφους τε καὶ κρημνίσματα, Χρόνου τε μακροῦ ποικίλην τραγῳδίαν; Ὃ καὶ κακῶν χείριστον, εἰδόσι φράσω· Ἡ μὲν γὰρ ἀκμὴ τοῦ κακοῦ, λύσις φόβου. Τὸ προσδοκᾷν δ' ἀεί τι, πάσχειν ἔστ' ἀεὶ, Θνήσκειν τε πολλοὺς ἀνθ' ἑνὸς πικροὺς μόρους. Ἐῶ λέγειν φυγάς τε καὶ τὰς χρημάτων Ἀλλοτριώσεις, καὶ τὸ ταῦτ' ἐν ὄψεσιν Ἀνδρῶν, γυναικῶν, ἡλίκων, τέκνων, φίλων, Πάσχειν, ἃ κάμπτει καὶ τὸν ἀλκιμώτατον. Καὶ ταῦθ' ὑπὲρ τοῦ; συλλαβῆς ἴσως μιᾶς· Τί τοῦτό φημι συλλαβῆς; καὶ νεύματος Ἑνὸς, κακῶς σώζοντος ἐξ ἀρνήσεως. Θεὸς γάρ ἐστιν ἐν βραχεῖ τὸ κείμενον· Ὅν περ προδοῦσιν, ἄλλον οὐκ ἔστιν λαβεῖν. Τί δεῖ λόγων μοι πλειόνων;","english":"They were brave in inescapable evils; for I see no salvation for those who are willing. From there come to the godly wrestling of my athletes, and let fear whirl you, as you hear and remember them. By what and how many dangers we increased the revered and new mystery of Christ, we who were deemed worthy to be called from there. For many times, when envy boiled over, we had enemies and persecutors of the word, breathing fury, wild beasts, and we never yielded to the shifts of circumstance. But if any laxity belonged to peace, if anyone was evil and happened to be otherwise, here we were all sharpened for God. And, compacted by fiery zeal, we received the boldness of enemies, being gloriously defeated. For no one obtains salvation so gladly as we do noble dangers. Who received fire, swords, pits, hunger, strangulation, murderous beasts as if they were luxury? Tortures, dislocations, extinguishing of eyes, boiling, rendings, and lacerations of limbs, frosts, depths, darkness, and precipices, and the long-drawn varied tragedy of time? I will speak of what is worst of evils, even for those who know: the peak of evil is the release from fear. But to always expect something is always to suffer, and to die many bitter deaths instead of one. I leave aside exiles and alienations of property, and that these things happen in the sight of men, women, those of the same age, children, friends—things that bend even the most valiant. And for what? For perhaps one syllable. Why do I say a syllable? For a single nod, which wickedly saves through denial. For God is the matter contained in a brief word; if you betray him, there is no other to take. Why do I need more words?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀφύκτοις ἦσαν ἀνδρεῖοι κακοῖς","severity":"info","text":"The opening phrase describes martyrs as 'brave in inescapable evils,' setting a tone of heroic endurance that pervades the passage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πάλην τὴν ἔνθεον","severity":"info","text":"'Godly wrestling' (πάλην τὴν ἔνθεον) is a metaphor for ascetic or martyrdom struggle, common in patristic literature, drawing on athletic imagery.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸς γάρ ἐστιν ἐν βραχεῖ τὸ κείμενον","severity":"info","text":"The phrase 'God is the matter contained in a brief word' alludes to the confession of faith (e.g., 'Christianus sum') required of martyrs, echoing early Christian apologists.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"συλλαβῆς ἴσως μιᾶς","severity":"info","text":"The 'one syllable' refers to the Greek word 'ναί' (yes) in response to demands to renounce Christ, a common trope in martyrdom accounts.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί δεῖ λόγων μοι πλειόνων;","severity":"info","text":"The rhetorical question 'Why do I need more words?' marks a concluding device, typical in Gregory's poetry to emphasize the sufficiency of the argument.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Χριστοῦ τὸ σεπτὸν καὶ νέον μυστήριον","severity":"info","text":"The phrase 'revered and new mystery of Christ' reflects Gregory's defense of Nicene orthodoxy, a key theme in his Carmina moralia, later influential in Byzantine hymnography.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐντεῦθεν ἐλθὲ πρὸς πάλην τὴν ἔνθεον' could be read as an imperative to the reader or a continuation of the narrative; the translation takes it as an address."],"confidence":"high","notes":[]},{"i":86,"ref":"p86","source":"ἆρον κύκλῳ Τὴν ὄψιν, ἄθρει τὴν ὅλην οἰκουμένην Ὅσην κατέσχε νῦν λόγος σωτήριος, Δήσας Θεῷ τε καὶ πάθει μεμιγμένος, Μίξιν ξένην τε καὶ Θεοῦ πόῤῥω νόμων· Ταύτην καταστράπτουσιν ὥσπερ ἀστέρες Σχεδόν τι πᾶσαν αἰθρίοις αὐγάσμασιν, Ὑψωρόφοις θρόνοις τε καὶ διδάγμασιν, Ἀθροίσμασίν τε καὶ δρόμοις πανεστίοις, Ὑμνῳδίαις τε τῶν πόνων ἐπαξίαις, Οἱ τοῦ σφαγέντος εὐκλεεῖς νικηφόροι. Τοσοῦτον δ' ἐστὶν τῆς ἀθλήσεως σέβας, Ὡς καὶ κόνιν βραχεῖαν, ἤ τι λείψανον Ὀστῶν παλαιῶν, ἢ τριχῶν μικρὸν μέρος, Ἢ καὶ ῥακώματ', ἤ τι καὶ ῥαντισμάτων Σημεῖον, ἀρκεῖν εἰς ὅλου τιμήν ποτε. Καὶ κλῆσιν ἔγνων, ἔστιν ὧν ἀλείψανον, Τόποις δοθεῖσαν ἀνθ' ὅλου τοῦ μάρτυρος, Ἰσχύν τ' ἴσην λαβοῦσαν, ὢ τοῦ θαύματος! Σώζειν γὰρ οἶμαι καὶ τὸ μεμνῆσθαι μόνον. Τί δ' εἰ λέγοιμι καὶ νόσων καὶ δαιμόνων Κάθαρσιν ἔνθεν ἄπιστον, ἄχρι σημάτων, Ἃ σωμάτων ποτ' ἠξιώθη τιμίων, Ἀντιστατούντων πνευμάτων ἐπιδρομαῖς; Τοιαῦτα ἀθλητῶν τῶν ἐμῶν τὰ θαύματα. Πίσαν δέ μοι σὺ καὶ κόνιν τὴν Δελφικὴν Αὔχεις, Νεμέαν τε καὶ πίτυν τὴν Ἰσθμίαν· Δι' ὧν ἔφηβοι δυστυχεῖς ἔσχον κλέος, Ἄθλων τιθέντες μικρὰ καὶ μικρῶν γέρα, Πυγμῆς, πάλης τε καὶ δρόμου, καὶ ἁλμάτων, Ἃ μήτε νικᾷν, μήτε νικᾶσθαι μέγα. Οὐ γὰρ Θεὸς τὸ ἆθλον, ἢ σωτηρία, Ὡς τοῖς ἐμοῖς νόμοις τε καὶ παλαίσμασι, Τυχεῖν τε δόξης τῆς ἄνω καὶ στεμμάτων.","english":"Lift your gaze in a circle, behold the whole inhabited world, as much as the saving word now holds, binding together God and suffering in a mixture, a strange mixture and far from the laws of God. This world they flash upon like stars, almost all of it, with clear radiances, with high-roofed thrones and teachings, with gatherings and universal journeys, with hymns worthy of their labors, the glorious victors of the slaughtered one. So great is the reverence for this contest that even a little dust, or some remnant of old bones, or a small part of hair, or even rags, or some token of sprinklings, suffices once for the honor of the whole. And I have known a name, for some an ointment, given to places in place of the whole martyr, receiving equal power—O the wonder! For I think even merely remembering suffices to save. What if I should also mention the purification of diseases and demons, incredible, even at the tombs, which were once deemed worthy of precious bodies, resisting the assaults of hostile spirits? Such are the wonders of my athletes. You boast to me of Pisa and the Delphic dust, of Nemea and the Isthmian pine, through which unfortunate youths gained fame, setting small prizes for small contests, of boxing, wrestling, running, and jumping, which are neither great to win nor great to lose. For the prize is not God, nor salvation, as it is for my laws and my wrestling matches, to attain glory above and crowns.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἆρον κύκλῳ Τὴν ὄψιν","severity":"info","text":"The opening imperative 'lift your gaze in a circle' signals a panoramic rhetorical gesture, inviting the audience to survey the entire Christianized world as a unified field of martyrial glory.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλείψανον","severity":"info","text":"The rare term ἀλείψανον (from ἀλείφω, 'to anoint') plays on μάρτυς ('witness/martyr') and λείψανον ('relic'), suggesting that the martyr's name itself, like ointment, conveys sanctifying power to a place.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πίσαν ... κόνιν τὴν Δελφικὴν ... Νεμέαν ... πίτυν τὴν Ἰσθμίαν","severity":"info","text":"Gregory contrasts Christian martyr-athletes with the four Panhellenic games: Olympia (Pisa), Delphi, Nemea, and the Isthmian games (whose victor's crown was of pine). This is a standard patristic topos.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοσοῦτον δ' ἐστὶν ... Τί δ' εἰ λέγοιμι ... Τοιαῦτα ἀθλητῶν τῶν ἐμῶν τὰ θαύματα","severity":"info","text":"The passage builds a three-part argument: the universal reach of Christian martyrs, the power of their relics, and a polemical contrast with pagan athletic contests, each introduced by a rhetorical question or exclamation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σώζειν γὰρ οἶμαι καὶ τὸ μεμνῆσθαι μόνον","severity":"info","text":"Gregory's claim that mere remembrance of a martyr suffices for salvation reflects a developing theology of intercession and relic veneration in the late fourth century, influential in later Byzantine piety.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ σφαγέντος εὐκλεεῖς νικηφόροι","severity":"info","text":"The phrase 'glorious victors of the slaughtered one' echoes Pauline language of Christ as the slain lamb (e.g., Revelation 5:6, 12) and the martyrs as imitators of his victory, a common typology in patristic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Δήσας Θεῷ τε καὶ πάθει μεμιγμένος' is ambiguous: it may mean the saving word binds God and suffering together, or that the word itself is a mixture of divine and passible elements. The translation adopted takes it as the former.","The term 'ἀλείψανον' is a hapax or near-hapax; its exact sense ('ointment' or 'anointing') is inferred from context and etymology."],"confidence":"high","notes":[]},{"i":87,"ref":"p87","source":"Ἐπεὶ δὲ τὴν ἀνδρείαν ἐν τούτοις ἴδες, (Ἣν καὶ μιμεῖσθαι ταῖς καθ' ἡμέραν πάλαις Πρὸς τὸν διώκτην τοῦ βάθους καὶ λάθριον, Κλέπτοντα δεινῶς ταῖς πλάνοις αἰσθήσεσι, Κράτιστόν ἐστι καὶ λίαν σωτήριον), Δεῦρο σκόπει μοι καὶ τὰ τῆς αἰνουμένης Ἡμῖν μάλιστα σωφροσύνης. Ἔχει δέ πως. Εἰσὶν μὲν, εἰσὶ καὶ παρ' Ἕλλησίν τινες Ταύτης ἐρασταὶ καὶ πάλαι καὶ νῦν ἔτι. Οὐ γὰρ ἀπιστήσω γε τοῖς θρυλλουμένοις· Φθόνος γὰρ οὐδεὶς σωφρονεῖν καὶ τοὺς ξένους. Ξενοκράτην λέγουσιν, ὡς πόρνης τινὸς Οἷ προσριφείσης ἔκ τινων πειρωμένων, (Καὶ γὰρ καθεύδων νυκτὸς), ἡνίκ' ᾔσθετο, Οὔτ' ἐπτοήθη τῷ ξένῳ τῆς ὕβρεως, Οὔτ' ἐξανέστη, ἢ φυγεῖν ἠνέσχετο· Ἄμφω γὰρ εἶναι δεύτερα Ξενοκράτους· Οὕτω δ' ἀκίνητός τε καὶ ἄτρωτος ἦν, Ὥστ' ἐκφυγοῦσαν ἀσμένως βοᾷν· «Τί με Νεκρῷ παρευνάσαντες ἠπατήσατε;» Ἐπίκουρος ἡδονὴν μὲν ἠγωνίζετο Εἶναι τὸν ἆθλον τῶν ἐμοὶ πονουμένων, Εἰς ἢν τελευτᾷ πάντα τ' ἀνθρώπων καλά. Ὡς ἂν δὲ μὴ δόξειεν ἡδονῆ τινι Ταύτην ἐπαινεῖν, κοσμίως καὶ σωφρόνως Ἔζη, βοηθῶν ἐκ","english":"Since you have seen courage in these things (which it is best and most salutary to imitate in daily struggles against the persecutor of the depth and stealth, who cunningly steals through deceptive senses), come now, consider with me also the things of that praised temperance, which we especially honor. It is somehow thus. There are, indeed, there are even among the Greeks some lovers of this virtue, both long ago and still now. For I will not disbelieve the celebrated tales; there is no envy in allowing even foreigners to be temperate. They say that Xenocrates, when a prostitute was thrown in beside him by some who were testing him (for he was sleeping at night), when he perceived it, was neither startled by the strangeness of the outrage, nor did he rise up or consent to flee; for both were beneath Xenocrates. So unmoved and unwounded was he that, when she gladly fled, he cried out: \"Why have you deceived me by bedding me with a corpse?\" Epicurus contended that pleasure is the prize of my labors, into which all human goods terminate. But so that he might not seem to praise this pleasure as some kind of pleasure, he lived decorously and temperately, helping from","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ξενοκράτην","severity":"info","text":"Xenocrates (396–314 BCE) was a Platonic philosopher and head of the Academy, renowned for his austerity. The anecdote of the prostitute tests his self-control and is a standard exemplum of sophrosyne in Greek moral literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐπίκουρος","severity":"info","text":"Epicurus (341–270 BCE) founded the school that identified pleasure (ἡδονή) as the highest good. Gregory here contrasts Epicurus’s hedonistic theory with his actual temperate life, a common apologetic trope in patristic polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σωφροσύνης","severity":"info","text":"Sophrosyne (σωφροσύνη) is a cardinal virtue in Greek ethics, often translated as 'temperance' or 'self-control'. In Gregory’s moral poems, it denotes the disciplined restraint of bodily desires, a key Christian ascetic ideal.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δεῦρο σκόπει μοι","severity":"info","text":"This phrase ('come now, consider with me') marks a structural transition from the discussion of courage (ἀνδρεία) to temperance (σωφροσύνη), following a pattern of virtue-by-virtue exposition in the poem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ξενοκράτην λέγουσιν","severity":"info","text":"The Xenocrates anecdote was widely cited in early Christian literature (e.g., by Clement of Alexandria and John Chrysostom) as a pagan parallel to Christian chastity, showing Gregory’s engagement with classical exempla for moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βοηθῶν ἐκ","severity":"caution","text":"The Greek text breaks off mid-sentence at 'βοηθῶν ἐκ' ('helping from'), indicating a lacuna or incomplete transmission in the manuscript tradition. The English draft supplies a conjectural continuation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'βοηθῶν ἐκ' is incomplete; the intended complement (e.g., 'ἐκ τοῦ βίου' or similar) is uncertain."],"confidence":"high","notes":[]},{"i":88,"ref":"p88","source":"τρόπου τῷ δόγματι. Οὐδ' ὁ Πολέμων ἔμοι γε σιγηθήσεται· Καὶ γὰρ τὸ θαῦμα τῶν ἄγαν λαλουμένων. Ἦν μὲν τὸ πρόσθεν οὗτος οὐκ ἐν σώφροσι, Καὶ λίαν αἰσχρὸς ἡδονῶν ὑπηρέτης· Ἐπεὶ δ' ἔρωτι τοῦ καλοῦ κατεσχέθη, Σύμβουλον εὑρὼν, οὐκ ἔχω δ' εἰπεῖν τίνα, Εἴτ' οὖν σοφόν τιν', εἴθ' ἑαυτὸν, ἀθρόως Τοσοῦτον ὤφθη τῶν παθῶν ἀνώτερος, Ὥσθ' ἕν τι θήσω τῶν ἐκείνου θαυμάτων. Ἑταῖραν εἰσεκάλει τις ἀκρατὴς νέος· Ἡ δ' ὡς πυλῶνος ἦλθε, φασὶ, πλησίον, Τῆς δ' ἦν προκύπτων Πολέμων ἐν εἰκόνι, Ταύτην ἰδοῦσα, καὶ γὰρ ἦν σεβασμία. Ἀπῆλθεν εὐθὺς καὶ θέας ἡττημένη, Ὡς ζῶντ' ἐπαισχυνθεῖσα τὸν γεγραμμένον. Καὶ τοῦτο πολλοῖς οἶδα τῶν λαλουμένων· Δίων ἀνέπνει, φασὶν, οὐ μάλ' ἡδύ τι (Τοῦτον λέγω Δίωνα, οὗ πολὺς λόγος), Καὶ τοῦτ' ἐκερτόμησε τῶν τις ἀστικῶν· Τόνδ', ὡς εἶδε γυναῖκα τὴν αὑτοῦ, φράσαι· «Τί τοῦτο; οὐ γὰρ ἔφρασάς μοι τὴν νόσον.» Καὶ τὴν σὺν ὅρκῳ· «Τοῦτο πάντων ἀῤῥένων, Εἰπεῖν, τὸ σύμπτωμ' ᾠόμην, οὐ σοῦ μόνου.» Τοσοῦτον ἀνδρῶν καὶ φίλων ἀποστατεῖν· Ὁ γὰρ λόγος, δήλωμα τοῦ σεμνοῦ τρόπου. Τίς δ' οὐκ ἐπαινεῖ τῶν Ἀλεξάνδρου τόδε; Ὃς τὰς Δαρείου παῖδας ὡς ἡττημένου Εἰς χεῖρας εἷλεν· εὐπρεπεῖς δ' εἶναι μαθὼν, Εἰς ὄψιν οὐκ ἐδέξατ'· εἶναι γὰρ κακοῦ, Τ' ἀνδρῶν κρατήσανθ' ἥσσον' εἶναι παρθένων. Ταῦτ' ἐστι τῶν ἐμῶν μὲν οὐδὲν πλησίον· Ὅμως δ' ἐπαινῶ· καὶ πόθεν; λευκὴν ἰδεῖν Μορφὴν ἐν Αἰθίοψιν, ἡλίκη χάρις. Ἢ καὶ θαλάσσης ἐν μέσῳ νάμα γλυκύ! Ὣς δ' ἐν πονηροῖς καὶ κακοῖς διδάγμασιν, Ἔχειν τι σῶφρον, ἦ μεγίστου θαύματος. Ὧν γὰρ σεβάσματ' ἐστὶν ἐμπαθέστατα, Τούτοις τὸ πάσχειν δηλαδὴ καὶ τίμιον.","english":"of character to doctrine. Nor will I pass over Polemon in silence; for the wonder of him is among the most celebrated. He was formerly not among the temperate, and was a very shameful servant of pleasures. But when he was seized by love of the beautiful, having found a counselor—I cannot say whether it was some wise man or himself—he suddenly appeared so far above his passions that I will set down one of his wonders. A licentious young man summoned a courtesan; she, it is said, came near the gate, and there was Polemon peering out in a portrait. Seeing this, for it was venerable, she immediately departed, defeated by the sight, as if ashamed before the living man in the painting. And I know this is told by many: Dion breathed, they say, not very pleasantly (I mean Dion, of whom there is much talk), and one of the townsmen mocked him for it. When he saw his own wife, he said, \"What is this? You did not tell me of the disease.\" And she with an oath said, \"I thought this was a common affliction of all men, not yours alone.\" So great is the distance from men and friends; for the word is a sign of a character's dignity. Who does not praise this of Alexander? He took the daughters of Darius, the defeated king, into his hands; learning that they were beautiful, he did not receive them into his sight, for it is evil, having conquered men, to be inferior to maidens. These things are nothing near my own, yet I praise them; and why? To see a white form among Ethiopians—what a grace! Or a sweet stream in the midst of the sea! Just as among wicked and evil teachings, to have something temperate is a very great wonder. For those whose objects of reverence are most passionate, to suffer is evidently even honorable.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πολέμων","severity":"info","text":"Polemon is a historical figure, an Athenian philosopher who converted from a dissolute life to temperance after hearing Xenocrates. Gregory uses him as a model of moral transformation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Δίων","severity":"info","text":"Dion of Syracuse (c. 408–354 BCE) was a student of Plato and a political figure. The anecdote about his wife's remark on his breath is a known moral exemplum in Greek literature.","cites":[],"named_sources":["Plutarch, Dion"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀλέξανδρος","severity":"info","text":"Alexander the Great's refusal to see the captive daughters of Darius III is a celebrated example of self-control, recorded in ancient histories. Gregory adapts it as a pagan parallel to Christian temperance.","cites":[],"named_sources":["Arrian, Anabasis"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτ' ἐστι τῶν ἐμῶν μὲν οὐδὲν πλησίον","severity":"info","text":"Gregory marks a transition: he praises pagan examples but distances them from Christian virtue, using the simile of a white form among Ethiopians to highlight their rarity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Πολέμων","severity":"info","text":"The story of Polemon's portrait shaming a courtesan was widely cited in early Christian moral literature as an example of the power of virtue, e.g., by John Chrysostom.","cites":[],"named_sources":["John Chrysostom, Homilies"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἔχω δ' εἰπεῖν τίνα","severity":"caution","text":"Gregory admits uncertainty about Polemon's counselor, whether a wise man or himself. This rhetorical hesitation does not affect the moral point but shows awareness of variant traditions.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Polemon's counselor is left unspecified; Gregory may be conflating two traditions. The anecdote about Dion's wife is elliptical: the 'disease' may refer to bad breath or a moral failing."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"Καὶ γὰρ θεῶν τιν', οὗ τὸ πάθος, προΐσταται, Κακῶν βοηθῷ τοῦ κακοῦ κεχρημένος. Τίνων ἔρωτες, εἰπέ μοι, καὶ ἀῤῥένων, Δεῖ γὰρ πλέον τι τοὺς θεοὺς ὑμῶν ἔχειν. Τίνων Φρυγίσκοι μείρακες καὶ συμπόται, Ἥδιστον νέκταρ οἰνοχοῦντες ἐκλύτως; Αἰσχύνομαι γὰρ τοῖς Διὸς μυστηρίοις. Τίνων, γάμων κλοπαί τε καὶ δεσμῶν ὕβρεις; Θέατρον αἰσχρὸν καὶ γέλως κεκλημένοις. Πῶς πάντα ποιοῦσ' αἱ γυναῖκες τὸν Δία, Ταῦρον, κεραυνὸν, κύκνον, ἄνδρα, θηρίον, Χρυσὸν, δράκοντα, τὰς ἔρωτος ἐκστάσεις, Τὸν ὕπατόν τε καὶ κακίστων μήστορα; Τίς ἡδονῶν δέσποιναν ἡγεῖται θεὸν, Βωμούς τ' ἐγείρει καὶ ναοὺς παθήμασι; Τίνων δὲ νύκτες, νυκτὸς ὄντως ἄξιαι, Σεμνῶς ἀτίμων συμβόλοις τιμώμεναι; Ἰθύφαλλοί τε καὶ Φαλλοὶ, γέλως μέσος, Θεὸν νέον μιγνύντες ἐν τοῖς πλάσμασιν· Ἃ καὶ λεγόντων ἐγκαλύπτεσθ' ἦν πρέπον, Ἑρμαφρόδιτοι, Πᾶνες, ἀσχήμων γόνος· Θεοὶ τραγοσκελεῖς τε καὶ τράγοι τρόπον, Παρ' οἷς γάμων χορεύτριαι καὶ παρθένοι· (Δεῖ γὰρ γάμου τι πάσχειν, εἰ καὶ μὴ γάμου). Παρ' οἷς γαμίζουσ' αἱ καλαὶ τὰς οὐ καλὰς, Συνεισφέρουσαι προῖκα, πορνείας πόρον. Ἡ αἰσχρότης δὲ δαιμόνων τιμή τινος, Ὡς μηδὲ τὸ φιλάνθρωπον εὔσχημον μένειν. Ἐντεῦθεν ἔσχεν αἰσχρὰ τὴν παῤῥησίαν, Πόρνης τέγη μισθώμαθ', ὕβρις ἔννομος. Ταῖς σφῶν δ' ἑταίραις τὴν Ἀφροδίτην οἱ σοφοὶ Μορφοῦσιν, ὡς θεοῖντο τῷ σοφίσματι· Καὶ Φειδία τὰ παιδικὰ ἐν τῷ δακτύλῳ Τῆς παρθένου γραφέντα· «Παντάρχης καλός.» Ἐντεῦθεν ὡς ἀνδρίαι καὶ στρατηγίαι Λαμπραὶ γραφαῖς τε καὶ κρότοις καὶ συγγραφαῖς, Ὡς καὶ τὸ κοινὸν κάλλος.","english":"And indeed, some god, whose passion is set forth, is championed, using evil as an ally against evil. Tell me, what loves, and of males, for your gods must have something more. What Phrygian youths and drinking companions, most sweetly pouring nectar in a dissolute manner? For I am ashamed at the mysteries of Zeus. What, thefts of marriages and outrages of bonds? A shameful spectacle and laughter called forth. How do women make Zeus everything—bull, thunderbolt, swan, man, beast, gold, serpent—the ecstasies of love, the highest and the contriver of the worst? Who considers the goddess of pleasures as a deity, raising altars and temples to passions? Whose nights, truly worthy of night, are honored with symbols of things shamefully dishonored? Ithyphalli and phalli, a laugh in the middle, mixing a new god in their creations. Things which, even when spoken, it would be proper to cover one's face: Hermaphrodites, Pans, offspring of shame. Gods with goat legs and goats in manner, in whose company are dancers and maidens of marriage (for one must suffer something of marriage, even if not marriage). In whose company the beautiful ones give in marriage the not beautiful, contributing a dowry, a means of prostitution. The shamefulness is an honor of some demon, so that even philanthropy does not remain seemly. From this, shameful things have gained boldness, a harlot's rented rooms, legalized outrage. The wise shape Aphrodite according to their own courtesans, as if to deify them by the sophism. And Pheidias' beloved on the finger of the virgin, inscribed: \"Pantarkes is beautiful.\" From this, as if manliness and generalships are splendid in paintings, applause, and writings, as is common beauty.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Φρυγίσκοι μείρακες","severity":"info","text":"Phrygian youths were associated with the worship of Cybele and Dionysus, often depicted as effeminate and ecstatic. Gregory uses this to critique pagan cultic practices as morally corrupt.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰθύφαλλοί τε καὶ Φαλλοὶ","severity":"info","text":"Ithyphalli and phalli refer to ritual objects and processions in honor of Dionysus, symbolizing fertility. Gregory condemns them as obscene, reflecting Christian polemic against pagan rites.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Παντάρχης καλός","severity":"info","text":"The inscription 'Pantarkes is beautiful' refers to a graffito on the finger of Pheidias' statue of Zeus at Olympia, naming a beloved boy. Gregory cites it as evidence of pagan immorality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τίνων ... Τίνων ... Τίνων","severity":"info","text":"The passage uses anaphora with repeated 'Τίνων' (whose) to structure a series of rhetorical questions, each targeting a different aspect of pagan mythology and cult.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ταῦρον, κεραυνὸν, κύκνον, ἄνδρα, θηρίον, Χρυσὸν, δράκοντα","severity":"info","text":"This list of Zeus' transformations echoes Ovid's Metamorphoses and common mythological catalogs, used by Gregory to mock the god's moral degradation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δεῖ γὰρ πλέον τι τοὺς θεοὺς ὑμῶν ἔχειν","severity":"caution","text":"The phrase 'your gods must have something more' is ironic, but the exact referent of 'more' is ambiguous: it could mean additional loves or higher moral standards. The context suggests the former.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πλέον τι' (something more) is ambiguous: it could mean 'additional loves' or 'superior qualities'; the context of male loves supports the former.","The identity of 'some god' in line 1 is unspecified; likely Zeus or a generic pagan deity."],"confidence":"high","notes":[]},{"i":90,"ref":"p90","source":"Ἄθρει μοι τόσας Πόρνας ναοῖς τε καὶ θεοῖς τιμωμένας, Εὐφρὼ, Φρύνην, Λέαιναν ἐν τῷ θηρίῳ, (Σεμνὸν γὰρ ἦν καὶ τοὔνομ' ἐν ναοῖς μέσοις), Τὴν Ἑλλάδος δέσποιναν, ἧς πολὺς λόγος, Ἐξ Ὑκκάρων φθαρεῖσαν αἰσχρὰν Λαΐδα, Ἄλλας τε πολλὰς, οὐ γὰρ ἀξιῶ λόγου. Τούτων μὲν οὖν, βέλτιστε, ὥσπερ εὐφυὴς Ἀργυρογνώμων, εἴ τι μὲν καλὸν, δέχου· Ἀπεκλέγου δ' ἃ μή σε ποιεῖ βελτίω· Τοῖς σοῖς δὲ πᾶσι προστρέχειν διδάγμασι, Τύποις τε ἀνδρῶν καὶ γυναικῶν σωφρόνων· Ὧν ἐλπίς ἐστι καὶ Θεὸς διδάσκαλος, Κρείσσους νόμους γράφοντες ὧν ἡ χεὶρ γράφει. Ἡμεῖς γάρ ἐσμεν οἱ, τὸ μοιχεύειν κακὸν Ἄλλων τιθέντων καὶ κολαζόντων νόμῳ, Αὐτοὶ τὸ τούτου μεῖζον εἰσηγούμενοι, Μὴ δ' ἐμβλέπειν αἰσχρῶς τε καὶ παθητικῶς, Εἰς ἓν τιθέντες τῷ τέλει τὴν αἰτίαν, Ὡς τῷ φονεύειν τὸν χόλον, παρ' οὗ φόνος. Ὅρκου θ' ἑτοιμότητα τῇ\n\nψευδορκίᾳ· Ὧν γὰρ κακόν τι χωρὶς οὐ γενήσεται, Ταῦτ' οὐκ ἐῶντες, καὶ τὰ δεινὰ φεύγομεν. Οὕτως ἐμοὶ τὸ σῶφρόν ἐστιν ἀσφαλές· Ἐξ οὗ πολύς μοι καὶ χορὸς τῶν παρθένων, Ζωὴν ἄσαρκον ἀγγέλων μιμούμενος, Θεοῦ τε τοῦ συνόντος αὐτῷ καὶ μόνου. Ὅθεν τί γίνετ'; Ἐς βίον τὸν δεύτερον Ἅπαντα συῤῥεῖν, καὶ ποθεῖν μετάστασιν Δεσμῶν λυθέντα καὶ νόμων γαμηλίων, Ἐξ οὗ με Χριστὸς, παρθένου μητρὸς τόκος Φανεὶς, νόμοις καινοῖσι ποιεῖ παρθένον. Ἐπεὶ γὰρ ἦλθον εἰς βίον καὶ δέσμιος, Ῥύσει τὰ ῥευστὰ καὶ φθορᾷ τὰ τῆς φθορᾶς Γνῶναι βιασθεὶς, ὡς μάθω τὰ κρείσσονα Ἐκ τῶν ὁρωμένων τε καὶ πλανωμένων· Χαίρων ἐπανάγων πρὸς Θεὸν τὴν εἰκόνα, Ἐλευθέρῳ τε καὶ ἀσυνδέτῳ βίῳ, Μηδὲν λελοιπὼς τῆς ἐμῆς ἴχνος δορᾶς, Ἀσκόν τιν' ἄλλον ἐν βίῳ φυσώμενον.","english":"Behold for me so many prostitutes honored in temples and among gods: Euphro, Phryne, Leaina in her beastly name (for even the name was solemn in the midst of temples), the mistress of Hellas, of whom there is much talk, Lais, shamefully corrupted from Hykkara, and many others—for I do not deem them worthy of mention. Of these, then, best of men, like a skilled money-changer, accept whatever is noble, but reject what does not make you better. And run to all your own teachings, to the patterns of chaste men and women, of whom God is the hope and teacher, who write better laws than the hand writes. For we are the ones who, while others set adultery as evil and punish it by law, ourselves introduce something greater than this: not to look shamefully and passionately, placing the cause in the same category as the end, just as with murder, anger, from which murder comes, and readiness of oath with perjury. For those things without which no evil will occur, by forbidding these we also flee the terrible things. Thus for me chastity is secure, from which I have a great chorus of virgins, imitating the fleshless life of angels, and of God who dwells with it and alone. Whence what happens? Into the second life everything flows together, and longs for a release from bonds and marriage laws, from which Christ, the offspring of a virgin mother, having appeared, makes a virgin by new laws. For since I came into life as a captive, compelled to know the flowing things and the corruption of corruption, so that I might learn the better things from the seen and the wandering, rejoicing in leading the image back to God, to a free and unbound life, having left no trace of my skin, another wineskin inflated in life.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Εὐφρὼ, Φρύνην, Λέαιναν, Λαΐδα","severity":"info","text":"These are names of famous Greek courtesans: Euphro, Phryne, Leaina (literally 'lioness'), and Lais. Gregory uses them to contrast pagan cultic prostitution with Christian chastity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀργυρογνώμων","severity":"info","text":"A 'money-changer' or 'assayer of silver' — a metaphor for moral discernment: accept what is noble, reject what does not improve you.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρθένου μητρὸς τόκος","severity":"info","text":"Alludes to the virgin birth of Christ (cf. Matthew 1:23, Luke 1:27). Gregory presents Christ as the one who 'makes a virgin by new laws', i.e., restores virginity as an ideal.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπεὶ γὰρ ἦλθον εἰς βίον καὶ δέσμιος","severity":"info","text":"A shift from cataloguing pagan vices to a first-person reflection on the soul's captivity in the body and its return to God, framing the passage as a spiritual autobiography.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀσκόν τιν' ἄλλον ἐν βίῳ φυσώμενον","severity":"info","text":"The image of the body as a 'wineskin' inflated in life echoes Platonic and Stoic metaphors (e.g., Phaedo 66b, Epictetus) and is used by Gregory to contrast the fleshly with the spiritual.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξ Ὑκκάρων φθαρεῖσαν αἰσχρὰν Λαΐδα","severity":"caution","text":"The text says Lais was 'shamefully corrupted from Hykkara' (a town in Sicily). The phrase may imply she was a prostitute from there, but the exact historical reference is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐξ Ὑκκάρων φθαρεῖσαν' could mean either 'from Hykkara' (origin) or 'by Hykkarians' (agent); the reading taken is 'from Hykkara'.","The identity of 'the mistress of Hellas' is unclear; possibly a reference to a famous courtesan like Aspasia, but not named."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"Ὅλος θ' ὅλῳ τε τῷ Θεῷ κινούμενος, Πολλῶν μετ' ἄλλων γνησίων συνεμπόρων Οἳ πρὸς μόνην βλέποντες ἣν ἐλπίζομεν Ζωὴν, ἀνῆκαν οὐ κόμας οὐδ' οὐσίας Θεῷ, παρ' οὗ τὰ πάντα, ὧν ἔχουσι δὲ Τὸ πρῶτον, ἁγνείαν τε καὶ ἀσαρκίαν. Τὰ Ναζιραίων τῶν νέων συστήματα, Πλήθοντα καὶ στίλβοντα τοῖς ἔνδον καλοῖς, Ἃ παρθένοι τιμῶσι μέχρις αἵματος. Τί σοι λέγοιμ' ἂν Θέκλαν; ἢ τὴν, ἢ τινὰς, Ὅσαι Θεῷ τὸ κάλλος ἐσφραγισμένον Τηρεῖν θέλουσαι, κινδύνοις προσέδραμον; Τὸ δ' οὖν ἀεὶ πᾶσίν τε γνωριμώτατον, Ὁρᾷς ἀγρύπνους παρθένων ψαλμῳδίας Ἀνδρῶν, γυναικῶν, φύσεως λελησμένων· Οἵων θ' ὅσων τε, καὶ ὅσον θεουμένων! 747 Σύμφωνον, ἀντίφωνον ἀγγέλων στάσιν Δισσὴν, ἄνω τε καὶ κάτω τεταγμένην, Θείας ὑμνῳδὸν ἀξίας καὶ φύσεως; Οὕτω μὲν οὖν ἁγνεία σοι τιμητέα, Λόγοις τοσούτοις καὶ τύποις, πρὸς οὓς βλέπων, Ἅγνιζε σαυτὸν, ὡς Θεοῦ δέξῃ νόμους Φρονήσεως δὲ πάντα μὲν τὰ τοῦ λόγου. Τί γὰρ φρονήσεως δίχα τῶν αἰνουμένων; Πρῶτον δὲ καὶ μέγιστον, εἰδέναι Θεὸν, Ἔργῳ λόγῳ τε γνησίως τιμώμενον· Πηγὴ γὰρ αὕτη πᾶσι καὶ σωτηρία. Θεὸς νοεῖται μέν τισιν, εἰ καὶ μετρίως· Ὑπ' οὐδενὸς δὲ φράζετ', οὐδ' ἀκούεται, Ὅσον πέρ ἐστι, κἄν τις οἴηται λίαν. Παρεμπίπτει γὰρ, ὡς ἀχλὺς, τῷ σκέμματι Ἀεί τι τῶν ἐμῶν τε καὶ ὁρωμένων· Ὅπερ ὑπερβὰς συγγένωμαι τῷ Θεῷ, Ὡς καὶ κρατῆσαι καὶ πεπεῖσθαι τοῦτ' ἔχειν Ὅπερ λαβεῖν ἔσπευδον, οὐ κάμνων ἔτι. Θεὸν τὸ μὴ σέβειν μέν ἐστ' ὀλοώτατον, Μηδ' αἰτίαν τιν' εἰδέναι πρώτην ὅλων, Ἐξ ἧς τὰ πάντα καὶ προῆλθε καὶ μένει, Τάξει τ' ἀφράστῳ καὶ λόγῳ τηρούμενα.","english":"The whole man moved by the whole God, with many other genuine fellow travelers who look only to the life we hope for, have offered not hair nor property to God, from whom all things come, but they have as their first possession purity and incorporeality. The companies of young Nazirites, teeming and shining with inner beauties, which virgins honor even to the point of blood. Why should I tell you of Thecla? Or of her, or of those, who, wishing to keep their beauty sealed for God, have rushed into dangers? And then the most well-known to all: you see the sleepless psalm-singing of virgins, of men, of women, forgetful of their nature; of what kind and how many, and how much they are deified! A concordant, antiphonal double station of angels, arranged above and below, a hymnody worthy of divine nature and dignity? Thus then purity is to be honored by you, with so many words and patterns, looking to which, purify yourself, so that you may receive the laws of God. But all things of reason belong to prudence. For what of the things praised is without prudence? First and greatest is to know God, honored genuinely in deed and word; for this is the source and salvation for all. God is conceived by some, even if moderately; but is expressed by no one, nor heard, as much as he is, even if someone thinks excessively. For something of mine and of the visible always intrudes, like a mist, into the thought; which, having transcended, I may commune with God, so as both to grasp and be persuaded that I have what I was eager to obtain, no longer toiling. Not to revere God is most destructive, and not to know any first cause of all things, from which all things both came forth and remain, preserved by ineffable order and reason.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὅλος θ' ὅλῳ τε τῷ Θεῷ κινούμενος","severity":"info","text":"The phrase 'the whole man moved by the whole God' encapsulates Gregory's ideal of total divine inspiration, contrasting with the earlier list of prostitutes.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ναζιραίων","severity":"info","text":"Nazirites were Jewish ascetics who took temporary vows, including not cutting hair; Gregory adapts the term for Christian ascetics who offer 'not hair nor property' but purity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸν τὸ μὴ σέβειν μέν ἐστ' ὀλοώτατον","severity":"info","text":"The warning against not revering God echoes biblical condemnations of idolatry, e.g., Exodus 20:3-5, but Gregory frames it as ignorance of the first cause.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θέκλαν","severity":"info","text":"Thecla was a legendary early Christian virgin martyr from Iconium, associated with the Acts of Paul and Thecla; Gregory cites her as an exemplar of chastity unto death.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σύμφωνον, ἀντίφωνον ἀγγέλων στάσιν","severity":"info","text":"This line shifts from individual ascetics to a cosmic, antiphonal angelic choir, mirroring liturgical practice and emphasizing the ordered hierarchy of divine worship.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἢ τὴν, ἢ τινὰς","severity":"caution","text":"The Greek text is corrupt here: 'or her, or of those' is a lacuna; the English draft supplies 'or of her, or of those' but the referent is uncertain, possibly another virgin martyr.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἢ τὴν, ἢ τινὰς' is fragmentary; the intended name or names are lost. The reading 'Thecla' is secure, but the following reference is unclear."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"Ὁ δ' ἐστὶν οἴεσθ' εἰδέναι, βλάβη φρενῶν, Πλὴν εἰ καθ' ὑδάτων τις ἡλίου σκιὰν Βλέπων, νομίζοι προσβλέπειν τὸν ἥλιον· Ἢ καὶ πυλῶνος κάλλος ἐκπεπληγμένος, Τὸν δεσπότην οἴοιτο τῶν ἔνδον βλέπειν. Ἄλλος μὲν ἄλλου καὶ ποσῶς σοφώτερος, Ὃς πλεῖον αὐγῆς ἔσπασε, πλείω βλέπων· Κάτω δ' ὅμως ἅπαντες ἀξίας Θεοῦ, Ὃν φῶς καλύπτει, οὗ σκότος προΐσταται. Ἣν καὶ ζόφον τέμνῃ τις, ἀνταστράπτεται Τοῦ φωτὸς ἄκρου δευτέρῳ προβλήματι. Διπλοῦν δ' ὑπερέχειν οὐ μάλ' εὐπετὲς σκέπας Ὃς πάντα πληροῖ καὶ ἄνω παντὸς μένει, Ὃς νοῦν σοφίζει, καὶ νοὸς φεύγει βολὰς, Ἕλκων ἀεί με πρὸς ὕψος ὑπεκδρομεί. Θεὸν μάλιστα καὶ νοεῖν μὲν καὶ σέβειν, Δεικνὺς τὸ φίλτρον ἐν ζέσει τῶν ἐντολῶν. Ζητεῖν δ' ὅ ἐστι, μηδὲ πάντη, μηδ' ἀεὶ, Μήτε προχείρως πᾶσι γυμνοῦν τὸν λόγον. Τὸ μὲν λεγέσθω τοῦ Θεοῦ καὶ σὺν φόβῳ· Τὸ δ' ἔνδον ἔστω κείμενον, καὶ νῷ μόνῳ Σέβοιτο κρυπτὸν, ἀψόφως τιμώμενον. Τῷ δ' οὖς ἀνοίγοιτ', ἢν διδάσκῃ τις λόγος, Ἧττον γὰρ οὖς, ἢ γλῶττα κίνδυνον φέρει. Τὸ δ' ὕστερον δεοίμεθ' ἐκμαθεῖν σαφῶς, Λυθέντος ἡμῖν τοῦ πάχους· νῦν δ', ὡς σθένος, Σαυτὸν καθαίρειν καὶ νεοῦν λαμπρῷ βίῳ· Δέξῃ γὰρ οὕτω καὶ Θεὸν νοούμενον. Ναῷ Θεὸν δὲ προστρέχειν ἅπας λόγος· Ἁγνοῦ γὰρ ἁγνός ἐστιν οἰκητήριον. Οἱ μὲν λογισμοὶ μικρὸν εἰς γνῶσιν Θεοῦ. Λόγῳ γάρ ἐστι πᾶς λόγος ἀντίστατος. Στρεπτὴν δὲ πίστιν οὑμὸς οὐκ ἔχει λόγος· Τὸ δ' ἐξέχεσθαι τοῦ λαλουμένου μέγα. Ὃς μὲν γὰρ ἠγάπησε, καὶ στερχθήσεται· Ὃς δ' ἠγάπηται, καὶ ἔνοικον λαμβάνει. Οὗ δ' ἐστὶν, οὐκ ἔνεστι μὴ φῶς τυγχάνειν· Φωτὸς δὲ πρῶτον αὐτὸ γιγνώσκειν τὸ φῶς.","english":"But the one who thinks he knows is a harm to his mind, unless someone, looking at the sun's shadow on the waters, should suppose he is looking at the sun; or, struck by the beauty of a gateway, should think he sees the master of the house within. One man is wiser than another, and to a degree, having drawn in more light, seeing more; yet all are below the worth of God, whom light conceals, before whom darkness stands. Even if one cuts through the darkness, the extremity of the light flashes back at a second barrier. To surpass a double covering is not at all easy—He who fills all and remains above all, who makes the mind wise and escapes the mind's shafts, always drawing me upward as he slips away. To think of God and to revere him is most important, showing one's love in the fervor of the commandments. But to seek what he is—not entirely, not always, nor readily to lay bare the word to all. Let the one thing be spoken of God, and with fear; let the other lie within, and be honored by the mind alone, hidden, venerated in silence. Let the ear be opened only if a word teaches, for the ear bears less danger than the tongue. The latter we may pray to learn clearly when the veil is lifted for us; now, as best you can, purify yourself and renew yourself with a bright life; for thus you will receive even God as he is thought. Every word runs to God as to a temple; for the pure is the dwelling of the pure. Reasonings contribute little to the knowledge of God; for every word is opposed by word. But my word does not have a twisted faith; to hold fast to what is spoken is great. For he who has loved will be loved; and he who is loved receives the indwelling. Where he is, it is impossible not to be light; and the first thing is to know the light itself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βλάβη φρενῶν","severity":"info","text":"The phrase 'harm to the mind' introduces the theme that presuming to know God damages the intellect, a recurring motif in Gregory's apophatic theology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προβλήματι","severity":"info","text":"The term 'προβλήματι' (barrier or screen) refers to the second covering that blocks direct vision of the divine light, echoing Platonic and Neoplatonic imagery of intermediate realities.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁγνοῦ γὰρ ἁγνός ἐστιν οἰκητήριον","severity":"info","text":"This line alludes to the biblical principle that purity is required for divine presence, echoing 1 Corinthians 3:16-17 and Psalm 15:1 LXX, where God dwells in the pure.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναῷ Θεὸν δὲ προστρέχειν","severity":"info","text":"The metaphor of running to God as to a temple reflects Gregory's context of the Nazirite vow and ascetic communities, where purity and temple imagery converge.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διπλοῦν δ' ὑπερέχειν","severity":"info","text":"The 'double covering' (light and darkness) structures the passage as a layered ascent: the soul must surpass both to approach God, a chiastic pattern common in Gregory's poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄλλος μὲν ἄλλου","severity":"caution","text":"The phrase 'one man is wiser than another' may be read as a concession to degrees of knowledge, but the Greek syntax is ambiguous; it could also imply a comparative that undermines the apophatic stance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἄλλος μὲν ἄλλου' could be read as a simple comparative or as a concessive clause; the translation takes it as comparative. The referent of 'δευτέρῳ προβλήματι' (second barrier) is unclear—whether it is the darkness or another intermediate veil."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"Οὕτω τὸ φίλτρον πρόξενον καὶ γνώσεως· Ἥδ' ἔστ' ἀμείνων εἰς\n\nἀλήθειαν τρίβος, Τῆς ἐν λόγῳ τε καὶ στροφαῖς τιμωμένης. Ὃ δ' οὖν ἐφικτὸν, τοῦτο καὶ δηλώσομεν. Ἄναρχον, Ἀρχὴ, Πνεῦμα, Τριὰς τιμία, Ἀναίτιον, γεννητὸν, ἐκπορεύσιμον· Πατὴρ τὸ μέν· τὸ δ' Υἱὸς, αὐτὸς καὶ Λόγος· Τὸ δ' οὐ μὲν Υἱὸς, Πνεῦμα δ' οὐσίας μιᾶς. Εἷς ἐκ τριῶν Θεός τε καὶ κοινὸν σέβας· Οἷς καὶ τὸ θνητὸν τῆς πλοκῆς ἐκλύομαι. Ταῦτ' ἢν σέβῃς μοι καὶ κρατῇς, σεμνῷ βίῳ Ῥίψας ἅπασαν τὴν κάτω βίου ζάλην, Λόγῳ τ' ἀληθεῖ καὶ μίσει τῶν πλασμάτων Ἄνω τε τάξῃ, καὶ γένοιό μου πλέον, Ὡς ἂν τύχοιο πλείονος παῤῥησίας. ΙΑʹ. Πρὸς κόσμον διαλογισμός. Ἐρώτ. Δικάζομαί σοι, κόσμε. Τίς, πόθεν πάρει, Πρῶτον δίδαξον, καὶ ὅποι καταστρέφεις. Ῥοιζεῖς δὲ πῶς με κύκλος ὡς μύρμηκ' ἄγων; Ἀπόκρ. Οὐκ οἶδ' ὅθεν προῆλθον, ἐκ Θεοῦ δέ γε. Καταστρέφω δ' εἰς κρεῖσσον. Οὐ ῥοιζῶ δέ σε, Ἀλλ' αὐτὸς ὢν ἄκοσμος, ὑβρίζεις ἐμέ. Ἐρ. Πῶς οὖν σὺ μὲν πέπηγας, ἄστατος δ' ἐγώ; Ἀπ. Ἐγὼ μὲν ἐκτός εἰμι, καὶ τίς ἡ χάρις; Σὺ δ' ὢν θελητὴς, εἰ θέλεις, ἔχεις πλέον. Ἐρ. Καλῶς· τὰ δ' ἐκτὸς τίς φέρει; Ἀπ. Τί γὰρ κακόν; Ὕλη τάδ' ἐστὶ τοῖς καλοῖς σωτηρίας. Ἐρ. Ἢ κρεῖσσον αὑτὸν αἰτιᾶσθ'; Ἀπ. Οὕτως ἔχει. ΙΒʹ. Περὶ τοῦ ἐπικήρου τῆς ἀνθρωπίνης φύσεως. Κόσμε φίλ', οὐ φίλε πάντα, τί μ' ὡς τροχὸς ἀμφιέλικτος Ῥοιζηδὸν φορέεις ἀντιπορευόμενον, Μύρμηχ' ὡς ὀλίγον, πικρὴν φορὰν ἀσχαλόωντα; Ἔμπα γε μὴν φορέεις τόσσον ἐόντα, τόσος. Οἶδα μὲν ὡς θεόθεν σὺ Θεοῦ κλέος. Ἀλλὰ καὶ αὐτὸς Χριστοῦ χειρὶ πάγην, πλεκτὸς ἀπ' ἀμφοτέρων, Οὐρανίων χθονίων τε. Τὸ μὲν δέμας ἔνθεν ἐτύχθη·","english":"Thus desire is the mediator of knowledge as well. And this path is better for truth than the one honored in word and in turns. What is attainable, then, we shall also make clear. Beginningless, Beginning, Spirit, honored Trinity, Causeless, begotten, processional: Father is the one; the other is Son, himself also Word; and the one that is not Son is Spirit of one essence. One God from three, and common reverence; by whom I am released from the mortal entanglement. If you reverence these and hold to them, casting all the turmoil of the lower life into a holy life, with true word and hatred of fictions, and order yourself upward, and become more than me, so that you might obtain greater freedom of speech. 11. Dialogue with the world. Question: I take you to court, world. Who are you, whence do you come? First teach me, and where do you end? And how do you whirl me around in a circle like an ant? Answer: I do not know whence I came, but from God. I end in something better. I do not whirl you, but you, being disordered, insult me. Q: How then are you fixed, while I am unstable? A: I am outside, and what is the grace? But you are a willing being; if you wish, you have more. Q: Well, who bears the external things? A: What evil is there? These are matter for the salvation of the good. Q: Is it better to blame oneself? A: That is how it is. 12. On the frailty of human nature. Dear world, not entirely dear, why do you carry me, going opposite, like a wheel whirling, like an ant, small, distressed by the bitter course? Yet you carry me, being so great, so much. I know that you are from God, glory of God. But I myself was fixed by the hand of Christ, woven from both, from heavenly and earthly. The body was formed from here.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΙΑʹ. Πρὸς κόσμον διαλογισμός.","severity":"info","text":"The passage shifts from a theological exposition to a dialogue with the world (ΙΑʹ) and then to a reflection on human frailty (ΙΒʹ). This structural break marks a new rhetorical mode.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Τριὰς τιμία","severity":"info","text":"The phrase 'honored Trinity' (Τριὰς τιμία) is a standard doxological formula in Gregory's trinitarian theology, emphasizing the unity and distinctness of the three persons.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πατὴρ ... Υἱὸς ... Πνεῦμα","severity":"info","text":"The enumeration of Father, Son, and Spirit echoes the baptismal formula of Matthew 28:19 and the Nicene Creed, grounding Gregory's poetic theology in conciliar orthodoxy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκπορεύσιμον","severity":"info","text":"The term 'processional' (ἐκπορεύσιμον) is a technical term in trinitarian theology, referring to the Holy Spirit's procession from the Father (or Father and Son), a point of contention with the Latin filioque.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μύρμηκα","severity":"info","text":"The image of the world whirling the speaker like an ant (μύρμηκα) recalls a similar metaphor in Gregory's own poetry and in Stoic moralizing on human insignificance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐρώτ. ... Ἀπόκρ.","severity":"caution","text":"The dialogue format (Ἐρώτ. / Ἀπόκρ.) is a rhetorical device, not a record of actual conversation. The abrupt shifts between question and answer may reflect a catechetical or disputational context.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ἐν λόγῳ τε καὶ στροφαῖς τιμωμένης' could refer to a specific philosophical or rhetorical tradition, but the referent is not explicit.","The identity of the speaker in the dialogue (world or human) is not always clear; the English draft resolves it as 'world' answering, but the Greek allows ambiguity."],"confidence":"high","notes":[]},{"i":94,"ref":"p94","source":"Ψυχὴ δ' αὖ μεγάλου ἐστὶν ἄημα νόου. Ἀλλὰ καὶ ὡς πολλοῖσιν ἐλαύνομαι ἔνθα καὶ ἔνθα Πήμασιν ἐξ ἐμέθεν, πήμασι δυσμενέος. Δελφὶς δ' ὡς ἐπὶ χέρσον ἁλίδρομος, ἠέρι θνήσκω. Κόσμε, παρῆλθον ἐγὼ, λαὸν ἄτρωτον ἄγοις.\n\nΙΓʹ. Περὶ τοῦ αὐτοῦ. Ἀλλήλους μὲν ἐγώ τε καὶ ὁ χρόνος, ὡς πετεηνὰ Ἢ νέες ἐν πελάγει ἀντιπαρερχόμεθα, Ἑσταὸς οὐδὲν ἔχοντες· ὃ δ' ἤμπλακον, οὐ παραθρέξει, Ἀλλὰ μένει· ζωῆς τοῦτο μογηρότατον. Οὐδ' ὅ τι εὔξομ' ἔχω, ζῆσαι πλέον, ἠὲ λυθῆναι· Τάρβος ἐπ' ἀμφοτέροις· ὧδε δὲ φράζεό μοι. Ζωή μοι πολύμοχθος ἁμαρτάσιν. Εἰ δὲ θάνοιμι, Αἲ αἲ, τῶν προτέρων οὐδὲν ἄκος παθέων. Εἰ ζωὴ τόδε σοι τεκμαίρεται, ἧς τόσον ἄχθος, Οὐδὲ τὸ λυθῆναι λῦσιν ἔχει καμάτων, Κρημνὸς δ' ἀμφοτέρωθε. Τί ῥέξομεν; ἦ τόδ' ἄριστον, Λεύσσειν πρὸς σὲ μόνον, σήν τ' ἀγανοφροσύνην.\n\nΙΔʹ. Περὶ τῆς ἀνθρωπίνης φύσεως. Χθιζὸς ἐμοῖς ἀχέεσσι τετρυμένος, οἶος ἀπ' ἄλλων Ἥμην ἐν σκιερῷ ἄλσεϊ, θυμὸν ἔδων. Καὶ γάρ πως φιλέω τόδε φάρμακον ἐν παθέεσσιν, Αὐτὸς ἐμῷ θυμῷ προσλαλέειν ἀκέων. Αὖραι δ' ἐψιθύριζον ἅμ' ὀρνιθέεσσιν ἀοιδοῖς, Καλὸν ἀπ' ἀκρεμόνων κῶμα χαριζόμεναι, Καὶ μάλα περ θυμῷ κεκαφηότι. Οἱ δ' ἀπὸ δένδρων Στηθομελεῖς, λιγυροὶ, ἠελίοιο φίλοι, Τέττιγες λαλαγεῦντες ὅλον κατεφώνεον ἄλσος. Πὰρ δ' ὕδωρ ψυχρὸν ἐγγὺς ἔκλυζε πόδας, Ἦκα ῥέον δροσεροῖο δι' ἄλσεος. Αὐτὰρ ἔγωγε Τὼς ἐχόμην κρατερῶς ἄλγεος, ὡς ἐχόμην. Τῶν μὲν ἄρ' οὐκ ἀλέγιζον, ἐπεὶ νόος, εὖτε πυκασθῇ Ἄλγεσιν, οὐκ ἐθέλει τέρψιος ἀντιάειν. Αὐτὸς δὲ, στροφάλιγξιν ἑλισσομένοιο νόοιο, Τοίην ἀντιπάλων δῆριν ἔχων ἐπέων· Τίς γενόμην, τίς δ' εἰμὶ, τί δ' ἔσσομαι; Οὐ σάφα οἶδα.","english":"Soul, indeed, is the breath of great mind. But I am driven here and there by many sufferings from myself, sufferings from the enemy. Like a dolphin on dry land, a sea-runner, I die in the air. O world, I have passed through; you lead a people unwounded.\n\n13. On the same subject. We pass each other, I and time, like birds or ships at sea, having nothing stable; but what I have erred will not run past, but remains; this is the most grievous thing of life. Nor have I anything to pray for, to live longer, or to be released; fear on both sides; but consider this for me. My life is full of toil in sins. If I should die, alas, alas, there is no cure for former sufferings. If life is this for you, which is such a burden, not even release has a release from labors, a precipice on both sides. What shall we do? Or is this best, to look only to you and your gentleness.\n\n14. On human nature. Yesterday, worn out by my griefs, alone apart from others, I was in a shady grove, eating my heart. For somehow I love this remedy in sufferings, to converse with my own heart, healing. Breezes whispered along with singing birds, granting sweet sleep from the branches, and especially to a heart that had panted. And from the trees, the melodious, clear-voiced, friends of the sun, the cicadas chattering filled the whole grove with sound. And nearby, cold water splashed my feet, flowing gently through the dewy grove. But I myself held fast to my pain, as I held fast. I did not care for those things, since the mind, when it is covered by griefs, does not wish to meet with pleasure. But I myself, with the whirlings of my revolving mind, having such a contest of opposing words: Who was I, who am I, and what will I be? I do not clearly know.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ψυχὴ δ' αὖ μεγάλου ἐστὶν ἄημα νόου","severity":"info","text":"The soul is described as the 'breath of great mind,' echoing Platonic and Stoic notions of the soul as a fragment of the divine intellect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Δελφὶς δ' ὡς ἐπὶ χέρσον ἁλίδρομος","severity":"info","text":"The image of a dolphin on dry land is a common trope in Greek literature for being out of one's natural element, used here to express the soul's alienation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΙΓʹ. Περὶ τοῦ αὐτοῦ","severity":"info","text":"This heading marks a new section on the same subject, continuing the theme of human transience and existential anxiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀλλήλους μὲν ἐγώ τε καὶ ὁ χρόνος, ὡς πετεηνὰ Ἢ νέες ἐν πελάγει ἀντιπαρερχόμεθα","severity":"info","text":"The comparison of human life to birds or ships passing each other is reminiscent of Pindar's and Aeschylus' imagery of fleeting existence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγανοφροσύνην","severity":"info","text":"This rare word means 'gentleness of mind' or 'kindness,' and is used here as a divine attribute, possibly referring to God's mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Τέττιγες λαλαγεῦντες","severity":"info","text":"The cicadas' song is a classic motif in Greek poetry, notably in Plato's Phaedrus, where cicadas are said to be inspired by the Muses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πήμασιν ἐξ ἐμέθεν, πήμασι δυσμενέος' could be read as 'sufferings from myself, sufferings from the enemy' or 'sufferings from myself, sufferings from the hostile one,' with the enemy possibly referring to the devil or internal strife.","In section 14, 'θυμὸν ἔδων' is ambiguous: it could mean 'eating my heart' (i.e., consuming my spirit) or 'feeding my anger.'"],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"Οὐδὲ μὲν ὅστις ἐμοῦ πλειότερος σοφίην. Ἀλλ' αὐτὸς νεφέλῃ κεκαλυμμένος ἔνθα καὶ ἔνθα, Πλάζομαι οὐδὲν ἔχων, οὐδ' ὄναρ, ὧν ποθέω. Πάντες γὰρ χθαμαλοὶ καὶ ἀλήμονες, οἷσι παχείης Σαρκὸς ἐπικρέμαται κυανέη νεφέλη. Κεῖνος δ' ἐστὶν ἐμεῖο σοφώτερος, ὃς πλέον ἄλλων Ἤπαφεν ἧς κραδίης ψεῦδος ἑτοιμολόγον. Εἰμί. Φράζε τί τοῦτο; Τὸ\n\nμὲν παρέθρεξεν ἐμεῖο· Ἄλλο δὲ νῦν τελέθω, ἄλλ' ἔσομ', εἴ γ' ἔσομαι. Ἔμπεδον οὐδέν· ἔγωγε ῥόος θολεροῦ ποταμοῖο Αἰὲν ἐπερχόμενος, ἑσταὸς οὐδὲν ἔχων. Τίπτε με τῶνδ' ἐρέεις; τί δέ σοι πλέον εἰμὶ, δίδαξον. Καὶ νῦν τῇδε μένων, δέρκεο μή σε φύγω. Οὔτε δὶς ὃν τοπάροιθε, ῥόον ποταμοῖο περήσεις Ἔμπαλιν, οὔτε βροτὸν ὄψεαι, ὃν τοπάρος. Ἦν πάρος ἐν χροῒ πατρὸς, ἔπειτά μ' ἐδέξατο μήτηρ, Ξυνὸν δ' ἀμφοτέρων. Ἔνθεν ἔπειτα κρέας Ἄκριτον, ἄβροτον, αἶσχος ἀνείδεον, οὔτε λόγοιο, Οὔτε νόου μετέχον, μητέρα τύμβον ἔχον. Δὶς ταφέες, ζώοντες ἐπὶ φθορᾷ. Ἣν γὰρ ὁδεύω Ζωὴν, τήνδ' ὁρόω τῶν ἐτέων δαπάνην, Ἥ μοι γῆρας ἔχευεν ὀλοίϊον. Εἰ δέ με κεῖθι Αἰὼν οὐ φθινύθων δέξεται, οἷα φάτις, Φράζεο μὴ ζωὴ μὲν ἔχῃ μόρον, ἡ δὲ τελευτὴ Ζωή σοί γε πέλῃ, ἔμπαλιν ἣ δοκέεις. Οὐδὲν ἔφυν. Τί κακοῖσι δαμάζομαι, ὥς τι πεπηγός; Τοῦτο γὰρ ἡμερίων ἄτροπόν ἐστι μόνον, Συμφυὲς, ἀστυφέλικτον, ἀγήραον. Ἐξότε κόλπων Μητρὸς ὀλισθήσας πρῶτον ἀφῆκα δάκρυ, Ὁσσατίοις, οἵοις τε συναντήσασθαι ἔμελλον Πήμασι, δακρυχέων πρὶν βιότοιο θίγω! Χώρην μέν τιν' ἄθηρον ἀκούομεν, ὥς ποτε Κρήτην, Καί τινα καὶ κρυερῶν ἀλλοτρίην νιφάδων· Θνητῶν δ' οὔ ποτέ τις τόδ' ἐπεύξατο, ὡς ἀδάμαστος Τοῦδε βίου στυγερῶν ἔνθεν ἀπῆλθε μόγων.","english":"No one is more wise than I. But I myself, hidden in a cloud, am driven here and there, having nothing, not even in a dream, of what I desire. For all are lowly and wandering, to whom a dark cloud of thick flesh hangs over. That one is wiser than I, who has deceived the heart of others more with a ready lie. I am. Say what this is? That has run past me. Now I become something else, and I will be something else, if indeed I will be. Nothing is steadfast. I myself am the stream of a muddy river, ever coming on, having nothing fixed. Why do you ask me these things? What more am I to you? Teach me. And now, staying here, see that I do not flee from you. You will not cross the stream of a river twice back again, nor will you see the mortal who was before. Before, I was in the form of a father, then a mother received me, common to both. Thence, flesh, undiscriminated, not eaten, shapeless shame, partaking neither of reason nor of mind, having a tomb for a mother. Twice buried, living for destruction. For the life I travel, this I see as the expenditure of years, which has poured out ruinous old age upon me. But if there, a non-wasting age will receive me, as the saying goes, consider that life may have death, and death may be life for you, contrary to what you think. I am nothing. Why am I overcome by evils, as if something fixed? For this alone of mortals is unchangeable, innate, unshaken, ageless. From the moment I slipped from the womb of my mother and first shed a tear, with how many and what sufferings I was about to meet, weeping before I touched life! We hear of a land without beasts, as once Crete, and of a place free from chilling snows. But no mortal has ever boasted that he departed from the hateful toils of this life unconquered.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐδὲ μὲν ὅστις ἐμοῦ πλειότερος σοφίην","severity":"info","text":"The opening line echoes a proverbial expression of humility, but the speaker ironically claims superiority in wisdom, only to undercut it immediately.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νεφέλῃ κεκαλυμμένος","severity":"info","text":"The image of being hidden in a cloud recalls the Homeric motif of gods concealed in mist, but also resonates with biblical language of divine concealment (e.g., Exodus 24:15-18).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ῥόος θολεροῦ ποταμοῖο","severity":"info","text":"The metaphor of life as a muddy river stream is a common trope in Greek philosophy, especially Heraclitus, emphasizing flux and instability.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὔτε βροτὸν ὄψεαι, ὃν τοπάρος","severity":"info","text":"This line parallels the Heraclitean doctrine that one cannot cross the same river twice, applied here to human identity and mortality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰμί. Φράζε τί τοῦτο;","severity":"info","text":"The abrupt shift to a self-interrogative mode marks a structural break, moving from lament to philosophical questioning of existence.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Αἰὼν οὐ φθινύθων","severity":"info","text":"The concept of a non-wasting age (αἰὼν οὐ φθινύθων) reflects late antique Christian eschatological hopes for eternal life, possibly influenced by Platonic ideas of the soul's immortality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Εἰμί. Φράζε τί τοῦτο;' is ambiguous: it could be a self-address or a rhetorical question to the reader. The translation takes it as a self-interrogation.","The line 'Ἔμπαλιν, οὔτε βροτὸν ὄψεαι, ὃν τοπάρος' is ambiguous in its temporal reference: 'the one who was before' could refer to a previous self or another person."],"confidence":"high","notes":[]},{"i":96,"ref":"p96","source":"Ἀδρανίη, πενίη τε, τόκος, μόρος, ἔχθος, ἀλιτροὶ, Θῆρες ἁλὸς, γαίης, ἄλγεα, πάντα βίος. Πήματα μὲν καὶ πάμπαν ἀτερπέα πόλλ' ἐνόησα, Τῶν δ' ἀγαθῶν οὐδὲν πάμπαν ἄμοιρον ἄχους, Ἐξέτι τοῦ, ὅτε μοι πικρὴν ἐπομόρξατο ποινὴν Γεῦσίς τ' οὐλομένη, καὶ φθόνος ἀντιπάλου. Σοὶ μὲν δὴ, σὰρξ, τοῖα δυσαλθέϊ, εὐμενέοντι Ἐχθρῷ, καὶ πολέμῳ οὔποτε λυομένῳ, Θηρὶ πικρὸν σαίνοντι, πυρὶ ψύχοντι, τὸ θαῦμα! Θαῦμα μέγ', εἴ ποτ' ἐμοί γ' ὕστατον εὐμενέοις. Ψυχὴ, σοὶ δ' ἄρ' ἔπειτα λελέξεται ὅσσ' ἐπέοικε. Τίς, πόθεν, ἢ τί πέλεις; τίς δέ σε νεκροφόρον Θήκατο, καὶ στυγερῇσι πέδαις ἐνέδησε βίοιο, Ἐς χθόνα βριθομένην πάντοθε; Πῶς ἐμίγης Πνεῦμα πάχει, σαρξὶν δὲ νόος, καὶ ἄχθεϊ κούφη; Ταῦτα γὰρ ἀλλήλοις μάρναται ἀντιθέτως. Εἰ μὲν δὴ σάρκεσσιν ὁμόσπορος ἐς βίον ἦλθες, Ὤ μοι συζυγίης τηλόθεν οὐλομένης! Εἰκών εἰμι Θεοῖο, καὶ αἴσχεος υἱὸς ἐτύχθην· Αἰδέομαι τιμῆς μητέρα μαργοσύνην. Ῥεῦσις γάρ μ' ἐφύτευσεν, ὁ δ' ἔφθιτο· νῦν βροτός· αὖθις Οὐ βροτὸς, ἀλλὰ κόνις· ἐλπίδες ὑστάτιαι. Εἰ δὲ σύ γ' οὐρανίη, τίς, ὅθεν; ποθέοντα δίδαξον. Εἰ μὲν ἄημα Θεοῦ καὶ λάχος, ὡς φρονέεις, Ῥίψον ἀτασθαλίην, καὶ πείθομαι. Οὐ γὰρ ἔοικε Τοῦ καθαροῦ ῥυπαρὴν ἔμμεναι, οὐδ' ὀλίγον. Οὐδὲ γὰρ ἠελίοιο λάχος σκότος, οὐδὲ πονηροῦ Πνεύματος αἰγλῆεν ἔκγονον ἐξεφάνη. Πῶς δ' ὀλοοῦ Βελίαο τινάγμασι τόσσον ἐλαύνῃ, Καί περ ἐπουρανίῳ Πνεύματι κιρναμένη; Εἰ γὰρ τοῖον ἔχουσα βοηθόον ἐς χθόνα νεύεις, Αἲ αἳ τῆς ἀκράτου σῆς ὀλοῆς κακίης! Εἰ δ' οὔ μοι θεόθεν σὺ, τίς ἡ φύσις; ἦ μέγα τάρβος, Μή ποτε μαψιδίῳ κύδεϊ φυσιόω.","english":"Adrasteia, poverty, usury, fate, enmity, the wicked, beasts of the sea and land, pains—all of life. I have perceived many things that are wholly unpleasant, but of good things, none is entirely without a share of grief, from the moment when bitter penalty was wiped upon me by destructive taste and the envy of an adversary. To you, O flesh, so hard to heal, who are a well-wishing enemy and a war never dissolved, a bitter beast that fawns, a fire that cools—the wonder! It is a great wonder if you ever become well-disposed to me at the last. To you, O soul, then, what is fitting will be said. Who are you, whence, or what are you? Who placed you, corpse-bearer, and bound you in hateful fetters of life, weighed down from all sides to the earth? How were you mixed—spirit with thickness, mind with flesh, lightness with burden? For these things war against each other in opposition. If indeed you came into life as a consort of the flesh, alas for the union that is destructive from afar! I am an image of God, and I was made a son of shame. I am ashamed of a mother of wantonness for honor. Flux gave me birth, and it has perished; now I am mortal; again, not mortal, but dust—the last hopes. But if you are heavenly, who are you, whence? Teach me, who yearns. If you are a breath of God and a portion, as you think, cast off your folly, and I am persuaded. For it is not fitting that the pure be impure, not even a little. For neither is the portion of the sun darkness, nor has a luminous offspring of an evil spirit appeared. How, then, are you so driven by the shakings of destructive Belial, even though you are mingled with a heavenly Spirit? For if, having such a helper, you incline to the earth, alas, alas for your unmixed, destructive wickedness! But if you are not from God for me, what is your nature? Great is my fear, lest I be puffed up with vain glory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀδρανίη","severity":"info","text":"Adrasteia is a personification of inescapable fate or retribution, often associated with Nemesis in Greek thought. Gregory uses it to introduce a catalogue of life's afflictions.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰκών εἰμι Θεοῖο","severity":"info","text":"The phrase 'I am an image of God' echoes Genesis 1:26-27, where humanity is created in God's image. Gregory contrasts this with the subsequent 'son of shame' to highlight the paradox of human nature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βελίαο","severity":"info","text":"Belial is a Hebrew term for worthlessness or wickedness, personified in Jewish and Christian tradition as a demonic figure. Gregory uses it to represent the destructive force opposing the soul's heavenly origin.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σοὶ μὲν δὴ, σὰρξ","severity":"info","text":"The passage shifts from a general lament to a direct address to the flesh (σὰρξ) and then to the soul (Ψυχὴ), creating a dialogic structure that explores the dualism of body and spirit.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πῶς ἐμίγης Πνεῦμα πάχει","severity":"info","text":"The question of how spirit mixes with flesh echoes Platonic and Neoplatonic discussions of the soul's embodiment, as well as Christian debates on the incarnation and human nature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξέτι τοῦ","severity":"caution","text":"The phrase 'from the moment when' is ambiguous; it may refer to the Fall or to a personal experience of sin. The Greek allows both readings, and the English draft opts for a general interpretation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Adrasteia' is ambiguous: it may be a proper name or a personification of fate. The reading as a personification is adopted.","The phrase 'Ἐξέτι τοῦ' could refer to a specific event (the Fall) or a general condition; the translation takes it as a temporal marker."],"confidence":"high","notes":[]},{"i":97,"ref":"p97","source":"Πλάσμα Θεοῦ, παράδεισος, Ἔδεμ, κλέος, ἐλπὶς, ἐφετμὴ, Ὄμβρος ὁ κοσμολέτης, ὄμβρος ὁ πυρσοπόλος, Αὐτὰρ ἔπειτα νόμος, γραπτὸν ἄκος· αὐτὰρ ἔπειτα Χριστὸς ἑὴν μορφὴν ἡμετέρῃ κεράσας, Ὥς κεν ἐμοῖς παθέεσσι παθὼν Θεὸς, ἄλκαρ ὀπάζοι, Καί με θεὸν τελέσῃ εἴδεϊ τῷ βροτέῳ. Ἀλλ' ἔμπης ἀδάμαστον ἔχω μένος, ἐς δὲ σίδηρον Αὐτοφόνῳ μανίῃ σπεύδομεν, ὥστε σύες Τίπτ' ἀγαθὸν βιότοιο; Θεοῦ φάος; Ἀλλ' ἄρα καὶ τοῦ Εἴργει με φθονερὴ καὶ στυγερὴ σκοτίη. Οὐδὲν πλεῖον ἔμοιγε. Τί δ' οὐ πλέον ἐστὶ κακοῖσιν; Αἴθε γὰρ ἶσον ἔχον, καὶ μάλα περ μογέων! Κεῖμ' ὀλιγοδρανέων· τάρβος δέ με θεῖον ἔκαμψε· Τέτρυμ' ἠματίαις φροντίσι καὶ νυχίαις. Οὗτος ὁ βρισαύχην με καὶ ὕπτιον ὦσεν ὀπίσσω, Λὰξ ἐπέβη. Σὺ δέ μοι δείματα πάντα λέγε, Τάρταρον ἠερόεντα, πυριφλεγέθοντας, ἱμάσθλας, Δαίμονας, οἳ ψυχῶν πράκτορες ἡμετέρων. Μῦθος ἅπαντα κακοῖσι, τὸ δ' ἐν ποσὶ μοῦνον ἄριστον· Οὐδὲν ἐπιστρέφεται τῆς βασάνου κακίη. Λώϊον ἦν ἀλιτροῖσιν ἐς ὕστερον ἔμμεν' ἄτιτα, Ἢ ἐμὲ νῦν κακίης πήμασιν ἀσχαλαᾷν. Ἀλλὰ τί μοι, βροτέων τί δέ μοι τόσον ἄλγε' ἀείδειν; Ἡμετέρης γενεῆς πᾶσιν ἔπεστιν ἄχος. Οὔ μοι χθὼν ἀτίνακτος, ἅλα κλονέουσιν ἀῆται. Ὧραι δ'","english":"God's creation, paradise, Eden, glory, hope, command, the world-destroying rain, the fire-bearing rain. Then came law, a written remedy; then Christ, mingling his form with ours, so that God, suffering with my sufferings, might bring aid, and make me god in mortal form. Yet I have untamable might, and for iron we rush with self-slaying madness, like swine. What good is life? The light of God? But even that envious and hateful darkness keeps from me. Nothing more for me. What is not more for evils? Would that they had equal share, even if I labored greatly! I lie weakened; divine terror has bent me. I am worn by day-long and night-long cares. This one, who was heavy-necked, has pushed me backward and set foot on me. Tell me all the terrors: misty Tartarus, the fire-blazing ones, the scourges, the demons who are exactors of our souls. All is a myth for the wicked; only what is at hand is best. Wickedness takes no heed of punishment. It would be better for sinners to go unpunished hereafter, than for me now to be distressed by the pains of wickedness. But why should I sing of so many griefs of mortals? Grief attends all of our race. The earth is not unshaken for me; winds stir up the sea. The seasons","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ὄμβρος ὁ κοσμολέτης, ὄμβρος ὁ πυρσοπόλος","severity":"info","text":"The paired phrases 'world-destroying rain' and 'fire-bearing rain' likely allude to the Flood and Sodom's destruction, two biblical rains of judgment.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς ἑὴν μορφὴν ἡμετέρῃ κεράσας","severity":"info","text":"Echoes the Incarnation and theosis: Christ mingles his form with ours so that God suffers with human sufferings, a theme rooted in 2 Peter 1:4 and patristic soteriology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δαίμονας, οἳ ψυχῶν πράκτορες ἡμετέρων","severity":"info","text":"Demons as 'exactors of our souls' reflects late antique Christian demonology, where demons punish souls in the afterlife, akin to toll-house imagery in later Greek tradition.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Λώϊον ἦν ἀλιτροῖσιν ἐς ὕστερον ἔμμεν' ἄτιτα","severity":"info","text":"The wish that sinners go unpunished rather than the speaker suffer parallels Job's complaint (Job 3:25-26) and Euripidean tragic irony, blending biblical and classical motifs.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτος ὁ βρισαύχην με καὶ ὕπτιον ὦσεν ὀπίσσω","severity":"info","text":"The sudden shift to a first-person narrative of being pushed back by a 'heavy-necked' figure marks a dramatic turn, personifying fate or an adversary as a physical oppressor.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μῦθος ἅπαντα κακοῖσι, τὸ δ' ἐν ποσὶ μοῦνον ἄριστον","severity":"caution","text":"The line 'All is a myth for the wicked; only what is at hand is best' may be a skeptical aside or a rhetorical foil; its exact referent (eschatological punishment vs. Epicurean carpe diem) is ambiguous.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this one, who was heavy-necked' (βρισαύχην) is unclear—could be a personification of fate, a demon, or a human enemy.","The phrase 'world-destroying rain' and 'fire-bearing rain' may refer to specific biblical events (Flood, Sodom) or to general cosmic catastrophes.","The line 'All is a myth for the wicked' could be read as the speaker's despairing concession or as a critique of popular eschatology."],"confidence":"high","notes":[]},{"i":98,"ref":"p98","source":"ἀλλήλαις εἶξαν ἐπεσσύμεναι. Νὺξ ἦμαρ κατέπαυσε, τὸ δ' ἤχλυσεν ἠέρα χεῖμα. Ἄστρασιν ἠέλιος, ἠελίῳ δὲ νέφος Κάλλος ἀπημάλδυνε, παλίζωος δὲ σελήνη· Αὐτὰρ ὅγ' ἡμιφανὴς οὐρανὸς ἀστερόεις Καὶ σύ ποτ' ἀγγελικοῖσιν, Ἑωσφόρος, ἦσθα χοροῖσι, Βάσκανε, νῦν δ' ἔπεσες αἶσχος ἀπ' οὐρανίων Ἵλαθί μοι, βασίλεια κεδνὴ, Τριὰς, οὐδὲ σὺ πάμπαν Γλῶσσαν ἐφημερίων ἔκφυγες ἀφραδέων. Πρόσθε Πατὴρ, μετέπειτα Πάϊς μέγας, αὐτὰρ ἔπειτα Πνεῦμα Θεοῦ μεγάλου, βάλλετ' ἐπεσβολίαις. Ποῖ στήσεις με φέρουσα κακοφραδὲς ἔνθε μέριμνα; Ἵστασο. Πάντα Θεοῦ δεύτερα. Εἶκε λόγῳ. Οὐ δέ με μαψιδίως τεῦξεν Θεός. Ἔμπαλιν ᾠδῆς Ἵσταμαι· ἡμετέρης τοῦτ' ὀλιγοφρενίης. Νῦν ζόφος, αὐτὰρ ἔπειτα λόγος, καὶ πάντα νοήσεις, Ἢ Θεὸν εἰσορόων ἢ πυρὶ δαπτόμενος. Ὥς μοι ταῦτ' ἐπάεισε φίλος νόος, ἄλγος ἔπεσσεν. Ὀψὲ δ' ἀπὸ σκιεροῦ ἄλσεος οἴκαδ' ἔβην, Ἄλλοτε μὲν γελόων ἑτερόφρονα, ἄλλοτε δ' αὖτε Κῆρ ἄχεϊ σμύχων, μαρναμένοιο νόου. ΙΕʹ. Περὶ τῆς τοῦ ἐκτὸς ἀνθρώπου εὐτελείας. Τίς γενόμην; τίς δ' εἰμί; τί δ' ἔσσομαι οὐ μετὰ δηρόν; Πῆ δὲ φέρων στήσεις πλάσμα μέγ', Ἀθάνατε, Εἴ τι μέγ', ὡς μὲν ἔγω γε ὀΐομαι, οὐδὲν ἐόντες, Ὀφρὺν μαψιδίως τείνομεν ἡμέριοι. Εἰ τόδε μοῦνον ἔοιμεν, ὅσον πλεόνεσσι πέφανται, Ζωῆς δ' ὀλλυμένης, μηδὲν ἔχοιμι πλέον. Πόρτις μὲν διάλυξεν ἑὸν κευθμῶνα τεκούσης, Καὶ σκαίρει, γλυκερόν τ' οὖθαρ ἀνακραδάει. Καὶ τριετὴς ζυγὸν ἦρε, καὶ εἴρυσεν ἄχθος ἀπήνης, Αὐχένα δ' αὐχενίῳ κάρτεϊ μίξε μέγαν.","english":"They yielded to one another, rushing in. Night ended day, and winter darkened the air. The sun yielded to the stars, and a cloud to the sun. Beauty obscured beauty, and the moon, ever-living, did the same. And you, O starry sky, half-visible, and you, O Morning Star, once in the angelic choirs, envious one, now you have fallen in shame from the heavens. Be gracious to me, O revered Queen, O Trinity; not even you wholly escaped the tongue of foolish mortals. First the Father, then the great Son, and then the Spirit of the great God were assailed by slanders. Where will you set me down, O ill-speaking thought that carries me? Stop. All things are second to God. Yield to reason. God did not create me in vain. I stand again at the beginning of my song; this is from our folly. Now darkness, then reason, and you will understand all, either beholding God or consumed by fire. As my dear mind sang these things to me, grief fell upon me. Late I went home from the shadowy grove, sometimes laughing at the foolish, sometimes consuming my heart with grief, my mind struggling. 15. On the Worthlessness of the Outer Man. What was I? What am I? What shall I be after not long? Where, O Immortal One, will you set this great creation, if it is great? As I think, we are nothing, yet we vainly stretch our brow for a day. If we were only what appears to the many, and life perishes, I would have nothing more. The calf broke from the hiding-place of its mother and leaps, shaking the sweet udder. And the three-year-old lifted the yoke and drew the wagon's load, joining its great neck to the strength of the yoke.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Βάσκανε, νῦν δ' ἔπεσες αἶσχος ἀπ' οὐρανίων","severity":"info","text":"The Morning Star (Ἑωσφόρος) is addressed as 'envious one' (Βάσκανε) and said to have fallen in shame from the heavens, likely a reference to the fall of Lucifer/Satan, a common patristic typology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πρόσθε Πατὴρ, μετέπειτα Πάϊς μέγας, αὐτὰρ ἔπειτα Πνεῦμα Θεοῦ μεγάλου","severity":"info","text":"The sequence Father, Son, and Spirit echoes the Trinitarian formula of Matthew 28:19 and the baptismal creed, but here it is presented as a target of slander (ἐπεσβολίαις), reflecting Gregory's defense of Nicene orthodoxy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τριὰς, οὐδὲ σὺ πάμπαν Γλῶσσαν ἐφημερίων ἔκφυγες ἀφραδέων","severity":"info","text":"Gregory laments that even the Trinity did not escape the foolish tongues of mortals, alluding to the fourth-century Arian controversies, in which Gregory was a key defender of the consubstantial Trinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΙΕʹ. Περὶ τῆς τοῦ ἐκτὸς ἀνθρώπου εὐτελείας","severity":"info","text":"The heading 'On the Worthlessness of the Outer Man' marks a new section (15) within the poem, shifting from narrative reflection to a moral-philosophical meditation on human vanity and mortality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πόρτις μὲν διάλυξεν ἑὸν κευθμῶνα τεκούσης, Καὶ σκαίρει, γλυκερόν τ' οὖθαρ ἀνακραδάει","severity":"info","text":"The image of a calf breaking from its mother's hiding-place and shaking the udder parallels classical and biblical pastoral imagery (e.g., Psalm 29:6 LXX), used here to contrast innocent animal life with human existential anxiety.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ποῖ στήσεις με φέρουσα κακοφραδὲς ἔνθε μέριμνα","severity":"caution","text":"The phrase 'ill-speaking thought' (κακοφραδὲς ... μέριμνα) is ambiguous: it may refer to an internal doubt or to a personified external force; the translation 'ill-speaking thought' is interpretive.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Morning Star' (Ἑωσφόρος) as a fallen angel is implied but not explicit; the term 'envious one' (Βάσκανε) could also be read as a generic epithet for a rival.","The phrase 'ill-speaking thought' (κακοφραδὲς ... μέριμνα) may be either an internal mental state or a personified external entity; the Greek allows both."],"confidence":"high","notes":[]},{"i":99,"ref":"p99","source":"Νεβρὸς δ' αἰολόδερμος, ἐπὴν διὰ γαστρὸς ὀλισθῇ, Αὐτίκα μητρὸς ἑῆς πὰρ ποδὶ θῆκε πόδα, Φεύγει δ' ὠμοβόρους τε κύνας, καὶ ἵππον ἐλαφρὸν, Καὶ λόχμης πυκινῆς κεύθεται ἐν λαγόσιν. Ἄρκτοι δ', οὐλομένων τε συῶν γένος, ἠδὲ λέοντες, Τίγρις τ' ἠνεμόεις, παρδαλίων τε μένος, Αὐτίκα φρίξεν ἔθειραν ἐπήν κε σίδηρον ἴδηται, Φρίξεν, καὶ κρατεροὺς ἆλτ' ἐπὶ θηρολέτας. Ἄρτι δέ τ' ἄπτερος ὄρνις, ἐΰπτερος οὐ μετὰ δηρὸν, Ἠέρα δινεύει πολλὸν ὕπερθε δόμου. Ξουθὴ δ' αὖτε μέλισσα λίπε σπέος, οἶκον ἔτευξεν Ἀντίθετον, γλυκεροῦ πλῆσε γόνοιο δόμον. Πάντα δέ τ' εἴαρός ἐστιν ἑνὸς πόνος, αὐτομάτη δὲ Πᾶσι τροφὴ, γαίης δαῖτα χαριζομένης. Οὐ πόντον τέμνουσιν ἀπηνέα, οὐκ ἀρόυσιν, Οὐ ταμίαι κείνοις, οὐδὲ κυπελλοφόροι. Καὶ πτερὸν ὄρνιν ἔθρεψε ταχὺν, καὶ ἄγκεα θῆρα, Βαιὰ πονησαμένους, φροντὶς ἐπηματίη. Λὶς δὲ μέγας καὶ θῆρα τὸν ἔκτανεν, ὥσπερ ἄκουσα, Λάψας, δαιτὸς ἑῆς λείψαν' ἀποστυγέει. Ἄλλοτε μὲν δαίσαθ' ἑτερήμερος, ἄλλοτε δ' αὖτε Λάψε ποτὸν, βριαρῶς γαστέρι μέτρα φέρων. Τοσσάτιον κείνοισιν ἀμοχθότερος βίος ἐστί· Πέτρη καὶ κλαδεὼν, οἶκος ἀεὶ σχέδιος Ἀρτεμέες, κρατεροὶ, περικαλλέες· ἢν δὲ δαμάσσῃ Νοῦσος, ἀπενθεῖς ἄλκιμον ἆσθμα λίπον. Οὐ γοεροῖς μελέεσσι περισταδὸν, ἄλλοθεν ἄλλος, Μύροντ', οὐδὲ φίλοι κέρσαν ἄπο πλοκάμους. Εἴπω μείζονα μῦθον· ἀταρβέες ἐνθάδ' ὄλοντο, Οὐδὲν ὑποτρομέει θὴρ κακὸν, εὖτε θάνῃ. Ἄθρει καὶ μερόπων δειλὸν γένος, ὥς κε τόδ' εἴπῃς, Ἦ ῥ' ἐτεὸν μερόπων οὐδὲν ἀκιδνότερον. Ῥοιῆς μὲν γόνος εἰμὶ, μόγῳ δέ με γείνατο μήτηρ. Ἐθρέφθην πολλοῖς καὶ στυγεροῖς καμάτοις. Ἀγκὰς ἔχεν μήτηρ με, γλυκὺν πόνον·","english":"A dappled fawn, when it slips through the belly, at once places its foot beside its mother's foot, and flees from raw-flesh-eating dogs and the swift horse, and hides in the hollows of a thicket. Bears, and the race of destructive boars, and lions, and the wind-swift tiger, and the might of leopards, at once bristle their mane when they see iron, bristle, and leap upon strong beast-hunters. And the wingless bird, soon winged, whirls in the air far above the house. The tawny bee left the cave, built a house opposite, and filled the house with sweet offspring. All is the work of one, and spontaneous food for all, a feast of the bountiful earth. They do not cut the harsh sea, they do not plow, they have no stewards, no cup-bearers. And the swift wing fed the bird, and the glens the beast, with little effort, a care of the day. The great lion, as I have heard, having killed a beast and lapped it up, abhors the remnants of its own feast. At one time it feasts every other day, at another it laps drink, bearing measure to its belly with strength. So much less toilsome is their life: rock and branch, always a makeshift home, hardy, strong, very beautiful. But when disease subdues them, they leave their strong breath without grief. Not one from another stand around the mournful limbs weeping, nor do friends cut off their locks. I tell a greater tale: fearless they perish here, no beast trembles at evil when it dies. Behold also the wretched race of men, so that you might say, \"Truly nothing is more feeble than men.\" I am the offspring of a pomegranate, and my mother bore me with toil. I was nurtured with many and hateful labors. My mother held me in her arms, a sweet toil.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Νεβρὸς δ' αἰολόδερμος","severity":"info","text":"The dappled fawn is a conventional image of vulnerability and natural grace, contrasting with the human condition described later.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ῥοιῆς μὲν γόνος εἰμί","severity":"info","text":"The phrase 'offspring of a pomegranate' likely alludes to the myth of Persephone, whose consumption of pomegranate seeds bound her to the underworld, symbolizing human suffering and mortality.","cites":[],"named_sources":["Gregory of Nazianzus Carmina moralia"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴπω μείζονα μῦθον","severity":"info","text":"This phrase marks a rhetorical transition from the description of animals to a direct comparison with humans, intensifying the moral contrast.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἄθρει καὶ μερόπων δειλὸν γένος","severity":"info","text":"The exclamation echoes the Homeric theme of human frailty (cf. Iliad 17.446-447), reinforcing the moral lesson of the poem.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Λὶς δὲ μέγας","severity":"info","text":"The description of the lion's self-restraint in eating may reflect Stoic or Cynic ideals of moderation, later influential in Christian ascetic literature.","cites":[],"named_sources":["Gregory of Nazianzus Carmina moralia"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀγκὰς ἔχεν μήτηρ με","severity":"caution","text":"The phrase 'sweet toil' is paradoxical; the Greek 'γλυκὺν πόνον' may be a textual crux, as it juxtaposes pleasure and labor, possibly reflecting Gregory's ambivalence toward human existence.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀγκὰς ἔχεν μήτηρ με' could be read as either 'my mother held me in her arms' or 'my mother embraced me,' with the latter implying a more affectionate nuance.","The reference to 'pomegranate' may be purely mythological or could also allude to the fruit's symbolic association with fertility and death in Greek culture."],"confidence":"high","notes":[]},{"i":100,"ref":"p100","source":"αὐτὰρ ἔπειτα Γαῖαν ἐπεξεόμην, ἄλγεσι τειρόμενος. Ἔνθεν ἔβην τετράκωλος ἐπ' οὔδεος. Ἔνθεν ἀέρθην Ἴθμασιν ἐν τρομεροῖς, κλεπτόμενος παλάμαις. Ἔνθεν νοῦν ὑπέλαμπον ἀναυδέος ἴχνεσι φωνῆς. Ἔνθεν δ' αὖ μύθων δάκρυσ' ὑφ' ἡγεμόσιν. Εἰκοσέτης συνάγειρα μένος, καὶ πήμασι πολλοῖς Πρόσθεν ὑπηντίασα, ὥς τις ἀεθλοφόρος. Ἄλλα μὲν ἔστιν ἐμοί γε· τὰ δ' ᾤχετο, τοῖς δὲ μογήσεις, Εὖ τόδ', ἐμὴ ψυχὴ, ἴσθι, περῶσα βίον, Ὁλκὸν ἀπιστότατον, ῥόον ἄγριον, οἶδμα θαλάσσης, Τῇ καὶ τῇ πυκινοῖς πνεύμασι βρασσόμενον. Πολλὰ μὲν ἀφραδίῃσι τινάσσομαι· ἄλλα δὲ δαίμων Ζωῆς ἡμετέρης ἤγαγεν ἀντίπαλος. Εἰ γάρ κεν ὅσα τερπνὰ καὶ ὁππόσα λυγρὰ βίοιο Ἀντιταλαντεύοις, μέσσα τάλαντ' ἐρύων, Πολλόν κεν βρίθουσα κακῶν ἐπὶ γαῖαν ἴκοιτο Πλάστιγξ, ἡ δ' ἀγαθῶν, ἔμπαλιν ὕψι θέοι.\n\nΔῆρις, πόντος, ἄρουρα, μόγος, ληΐστορες ἄνδρες, Κτῆσις, δασμογράφοι, πράκτορες, εὐρυβόαι, Ῥητῆρες, βίβλοι τε, δικασπόλοι, ἀρχὸς ἀλιτρὸς, Πάντα τάδ' ἐστὶ βίου παίγνια λευγαλέου. Δέρκεο καὶ ὅσα τερπνά· κόρος, βάρος, ᾆσμα, γέλωτες, Τύμβος ἀεὶ πλήρης μυδαλέων νεκύων, Ἕδνα, γάμος, γάμος ἄλλος, ἐπὴν ὁ πρόσθεν ὄληται, Μοιχοὶ, μοιχολέται, παῖδες ὕποπτον ἄχος, Κάλλος φίλτρον ἄπιστον, ἀτάρβητον κακὸν αἶσχος, Φροντίδες εὐτεκνίης, ἄλγεα δυστεκνίης, Πλοῦτος καὶ πενίη δισσὸν κακὸν, ὕβρις, ἀνίη, Σφαῖρα νέων παλάμαις ἀνταποπεμπομένη. Ταῦτ' οὖν εἰσορόων, φρένα δάπτομαι, εἴ τις ἄριστον Οἴεται, ᾧ τὸ κακὸν πλεῖον ἀρειοτέρου. Οὐ δακρύεις ἀΐων ὁπόσ' ἄλγεα καὶ προτέροισιν; Οὐκ οἶδ' εἰ δακρύσεις, ἢ γελάσεις ἀΐων.","english":"Then I complained to Earth, worn down by pains. From there I went on four legs upon the ground. From there I was lifted by trembling steps, stolen by hands. From there I shone with mind in the tracks of voiceless speech. From there I wept at words under leaders. At twenty I gathered my strength, and after many sufferings I met with them before, like a prize-winner. Some things are mine; others have gone, and for these you will labor. Well, my soul, know this, passing through life, the most untrustworthy path, a wild stream, a swell of the sea, tossed here and there by frequent winds. I am shaken much by follies; other things the opposing spirit of our life has brought. For if you were to balance all the pleasant and all the grievous things of life, drawing the middle scales, the scale laden with evils would come down heavily to the ground, while the scale of goods would run upward in the opposite direction.\n\nStrife, sea, land, toil, plundering men, property, tax-collectors, bailiffs, loud-voiced orators, books, judges, a wicked ruler—all these are the playthings of a wretched life. Behold also the pleasant things: satiety, burden, song, laughter, a tomb always full of rotting corpses, a dowry, marriage, another marriage when the first perishes, adulterers, adulteresses, children a suspicious grief, beauty an untrustworthy charm, shameless evil, cares of good child-rearing, pains of bad child-rearing, wealth and poverty a double evil, insolence, distress, a ball tossed back and forth by the hands of youths. Seeing these things, I devour my heart, if anyone thinks something best, for whom the evil is greater than the good. Do you not weep, hearing how many pains there are even for those before? I do not know whether you will weep or laugh when you hear.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Γαῖαν ἐπεξεόμην","severity":"info","text":"The phrase 'I complained to Earth' echoes the Homeric motif of a hero addressing the earth in lament, as in Iliad 15. The earth is personified as a witness to suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔνθεν ... Ἔνθεν ... Ἔνθεν ... Ἔνθεν","severity":"info","text":"The anaphora of 'Ἔνθεν' (from there) structures the passage as a series of stages in the speaker's life, moving from infancy to adulthood, each introduced by the same word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τετράκωλος","severity":"info","text":"'τετράκωλος' (four-limbed) is a rare adjective, likely coined by Gregory, describing the infant crawling on all fours. It underscores the physicality of early human development.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλάστιγξ","severity":"info","text":"The image of a scale weighing goods and evils recalls the psychostasia motif in the Old Testament (e.g., Daniel 5:27) and classical literature, but Gregory applies it to a pessimistic balance of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σφαῖρα νέων παλάμαις ἀνταποπεμπομένη","severity":"info","text":"The ball tossed back and forth by youths is a simile for the instability of life, paralleling similar imagery in Greek poetry (e.g., Pindar, Pythian 8) and Gregory's own epigrams.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰκοσέτης","severity":"info","text":"The mention of age twenty (εἰκοσέτης) is a rare autobiographical detail in Gregory's poetry, possibly reflecting his own life stage when he began his ascetic or rhetorical training.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'leaders' (ἡγεμόσιν) under whom the speaker wept is unspecified; possibly rhetorical teachers or ecclesiastical authorities.","The phrase 'κλεπτόμενος παλάμαις' (stolen by hands) could refer to being carried as an infant or to a metaphorical theft of agency."],"confidence":"high","notes":[]},{"i":101,"ref":"p101","source":"Ἄμφω καὶ πινυτοῖσιν ἐφήρμοσε ταῦτα πάροιθεν Τῷ μὲν κλαυθμὸς ἔην κἀνθάδε, τῷ δὲ γέλως, Ὡς Τρῶες καὶ Ἀχαιοὶ ἐπ' ἀλλήλοισι θορόντες, Δῄουν ἀλλήλους εἵνεκα πορνιδίου. Κουρῆτές τ' ἐμάχοντο καὶ Αἰτωλοὶ μενεχάρμαι, Ἀμφὶ συὸς κεφαλῇ, θριξί τε χοιριδίαις. Αἰακίδαι μέγ' ἄεισμα, θάνον γε μὲν, ὃς μὲν ἐπ' ἐχθροῖς Μαινομένῃ παλάμῃ, αὐτὰρ ὁ μαχλοσύνῃ. Ἀμφιτρυωνιάδαο μέγα κλέος· ἀλλὰ δαμάσθη Εἵματι σαρκοφάγῳ κεῖνος ὁ παντολέτης. Κῦροί τε Κροῖσοί τε κακὸν μόρον οὐχ ὑπάλυξαν, Οὐδὲ μὲν ἡμέτεροι χθιζὸν ἄνακτες ὅσοι. Καί σε, δρακοντιάδη, μένος ἄσχετε, ὤλεσεν οἶνος, Ἡνίκ', Ἀλέξανδρε, γαῖαν ἐπῆλθες ὅλην. Τί πλέον ἐν φθιμένοισιν; ἴη κόνις, ὀστέα μοῦνα, Ἥρως Ἀτρείδης, Ἴρος ἀλητοβόρος. Κωνσταντῖνος ἄναξ, θεράπων ἐμός· ὅστις ἄνολβος, Ὅστις ἐρικτήμων· ἓν πλέον ἐστὶ τάφος. Καὶ τὰ μὲν ἐνθάδε, τοῖα· τὰ δ' ἄλλοθι, τίς κεν ἐνίσποι· Ὁππόσα τοῖς ἀδίκοις ὕστατον ἦμαρ ἄγει, Πῦρ βρομέον, σκότος αἰνὸν, ἀπόπροθι φωτὸς ἐοῦσι Σκώληξ, ἡμετέρης μνῆσις ἀεὶ κακίης. Λώϊον, εἰ βιότοιο πύλας, κακὲ, μὴ σὺ πέρησας, Εἰ δ' ἐπέρησας, ἅλος, θήρεσιν ἶσα, λύθης, Ἢ ὅτε κἀνθάδ' ἔχεις τόσσ' ἄλγεα, καὶ μετόπισθεν Ποινὴ χειροτέρη τῶν ὅσα ἐνθάδ' ἔχεις. Ποῦ μοι πρωτογόνοιο μέγα κλέος; ὤλετ' ἐδωδῇ. Ποῦ Σολομὼν πινυτός; ἀλλὰ γυναιξὶ δάμη. Ποῦ δὲ δυωδεκάδος συναρίθμιος ἦν, ὅτ' Ἰούδας, Κέρδεος ἀντ' ὀλίγου ἀμφεχύθη σκοτίην. Χριστὲ ἄναξ, λίτομαί σε, κακῶν ἄκος αὐτίκ' ὀπάζοις, Ἔνθεν ἀναστήσας σῷ θεράποντι, μάκαρ. Ἓν μόνον ἀνθρώποισι καλὸν καὶ ἔμπεδόν ἐστιν, Ἐλπίδες οὐράνιαι, ταῖς ὀλίγον τι πνέω. Τῶν δ' ἄλλων ἀγαθῶν πουλὺς κόρος.","english":"Both of these he fitted to the wise men of old: for one there was lamentation even here, for the other laughter, as when Trojans and Achaeans leapt upon each other, they destroyed each other for the sake of a little whore. And the Curetes fought and the Aetolians, steadfast in battle, over a boar's head and bristly swine-hairs. The great song of the Aeacidae—they died, one by a maddened hand against his foes, the other by lewdness. The great glory of the son of Amphitryon—but that universal destroyer was subdued by a flesh-eating garment. Neither Cyruses nor Croesuses escaped an evil fate, nor did our own lords of yesterday, however many. And you, serpent-born, with irresistible might, wine destroyed you, Alexander, when you overran the whole earth. What more among the dead? Dust alone, bones alone: the hero Atreides, Irus the beggar-eater. Constantine the lord, my servant: whoever is wretched, whoever is wealthy—one thing more is the tomb. And such are the things here; the things elsewhere—who could tell them? All that the last day brings to the unjust: roaring fire, dread darkness, far from the light for those who are, a worm, the perpetual memory of our wickedness. It would be better, wretch, if you had not passed through the gates of life; but if you did pass through, you are equal to beasts, you are dissolved, or while you have so many pains here, and afterward a punishment worse than all you have here. Where is the great glory of the firstborn? It perished by food. Where is wise Solomon? He was tamed by women. Where is the one who was numbered among the twelve, when Judas, for the sake of a little gain, was enveloped in darkness? Christ the Lord, I beseech you, may you at once bring a remedy for evils, raising me from here for your servant, O blessed one. One thing alone is good and steadfast for men: heavenly hopes, by which I breathe a little. Of the other goods there is great satiety.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Τρῶες καὶ Ἀχαιοὶ ... πορνιδίου","severity":"info","text":"The reference to Trojans and Achaeans fighting over a 'little whore' (πορνιδίου) alludes to the Trojan War, traditionally caused by the abduction of Helen. Gregory uses this as a paradigm of futile conflict.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κουρῆτές τ' ἐμάχοντο ... χοιριδίαις","severity":"info","text":"The battle between Curetes and Aetolians over a boar's head refers to the Calydonian boar hunt, a mythic conflict. Gregory uses it to illustrate absurd causes of strife.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Αἰακίδαι ... μαχλοσύνῃ","severity":"info","text":"The Aeacidae (descendants of Aeacus) likely refer to Achilles and Ajax. Achilles died by a maddened hand (his own or an enemy's), Ajax by lewdness (or madness, as in some traditions). Gregory contrasts heroic death with ignoble end.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀμφιτρυωνιάδαο ... σαρκοφάγῳ","severity":"info","text":"The son of Amphitryon is Heracles. He was subdued by a flesh-eating garment (the poisoned robe of Nessus), which caused his death. Gregory uses this to show even the mightiest hero falls.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σολομὼν πινυτός ... γυναιξὶ δάμη","severity":"info","text":"Solomon, renowned for wisdom, was tamed by women, an allusion to his idolatry or moral failings as narrated in 1 Kings 11 and later tradition. Gregory uses this as a warning against pride.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δυωδεκάδος ... Ἰούδας ... σκοτίην","severity":"info","text":"Judas, one of the twelve apostles, betrayed Christ for a little gain and was enveloped in darkness. This echoes the New Testament account (Matthew 26:14-16, Acts 1:18) and serves as a moral exemplum.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the firstborn' (πρωτογόνοιο) is ambiguous; it may refer to a biblical figure (e.g., Cain, Esau) or a classical hero. The context of perishing by food suggests a specific tradition, but the referent is not certain.","The phrase 'Ἴρος ἀλητοβόρος' (Irus the beggar-eater) is obscure; Irus is a beggar in Homer's Odyssey, but 'beggar-eater' may be a corruption or a pun. The sense is that even the lowliest share the same fate as heroes."],"confidence":"high","notes":[]},{"i":102,"ref":"p102","source":"Ὅσσ' ἐπὶ γαίης Σύρετ', ἐφημερίοις πάντα λιπεῖν ποθέω· Πάτρην, ἀλλοδαπήν τε, θρόνους, καὶ ἀπόθρονον εὖχος, Ἐγγύθεν, ἀλλοτρίους, εὐσεβέας, κακίους, Ἀμφαδίους, λοχόωντας, ἀβάσκανον ὄμμα φέροντας, Αὐτοφόνῳ κακίῃ ἔνδοθι τηκομένους. Ἄλλοις τερπνὰ βίοιο· ἐγὼ δὲ πρόφρων ὑπαλύξω. Οἴμοι τοῦδε βίου πήμασι μακροτέρου! 775 Μέχρι τίνος κόπροισι παρέξομαι; ὡς ἅπαν ἐσθλὸν Ζωῆς ἡμετέρης, δίστομός ἐστι χάρις, Δέξασθαι, ῥίψαι τε μετρούμενον ἦμαρ ἐπ' ἦμαρ. Βαιὸν λαιμὸς ἔχει, τἄλλα δὲ πάντ' ἀμάρη. Χεῖμα πάλιν, θέρος αὖθις, ἀμοιβαδὸν εἶαρ ὀπώρη, Ἤματα καὶ νύκτες, φάσματα δισσὰ βίου. Οὐρανὸς, αἶα, θάλασσα, νεώτερον οὐδὲν ἔμοιγε, Οὔθ' ὅσα πηκτὰ πέλει, οὔθ' ἃ περιτρέπεται· Τῶν κόρος. Ἄλλον ἔμοιγε βίον καὶ κόσμον ὀπάζοις· Τῷ μογέων, πρόφρων πήματα πάντα φέρω. Αἲ θάνον, εὖτέ με μητρὸς ἐνὶ σπλάγχνοισιν ἔδησας, Εὐθὺς ἐμοὶ σκοτίη δάκρυον ἀρχομένῳ! Τίς βίος; ἐκ τύμβοιο θορὼν, ἐπὶ τύμβον ὁδεύω· Ἐκ δὲ τάφοιο, πυρὶ θάψομ' ἀπηλεγέως. Αὐτὸ δ' ὅσον πνείω, ποταμοῦ ῥόος ὦκα θέοντος, Αἰὲν ἀπερχομένου, ἐρχομένου τ' ὄπιθεν, Ἑσταὸς οὐδὲν ἔχοντος· ὅλον κόνις, ὄμματ' ἐμεῖο Βαλλουσ', ὥς κε Θεοῦ τῆλε πέσω φαέων, Τοίχους δ' ἀμφαφόων, καὶ ἀλώμενος ἔνθα καὶ ἔνθα. Ζωῆς τῆς μεγάλης ἐκτὸς ἔχοιμι πόδα. Τολμήσω τινὰ μῦθον ἐτήτυμον, ὥς ῥα Θεοῖο Παίγνιόν ἐστι βροτὸς, τῶν ἓν, ὅσα πτολίων. Ἄλλο πρόσωπον ὕπερθεν, ὃ χεὶρ κάμεν· ἢν δ' ἄρ' ἀερθῇ, Ἅζομαι, ἐξαπίνης ἐξεφάνην ἕτερος. Τοῖος ἅπας μερόπων δειλῶν βίος, οἷσι μέμηλεν Ἐλπὶς ὀνειραίη. Ταῦτ' ἔχετ' εἰς ὀλίγον.","english":"All that is upon the earth I long to leave behind for ephemeral beings: fatherland, foreign land, thrones, and the boast that comes from a throne, those near, those far, the pious, the wicked, those in the open, those lying in ambush, those bearing an unenvious eye, those consumed within by self-inflicted evil. Others find joy in life; I, willingly, will escape. Alas for this life, too long in its sufferings! How long shall I be led about by dung? All the good of our life is a two-edged grace, to receive and to cast away, as day is measured by day. The throat has little room; all else is a channel. Winter again, summer again, spring and autumn in turn, days and nights, the twin phantoms of life. Heaven, earth, sea—nothing newer for me, neither what is fixed nor what revolves; of these there is satiety. Another life and world, I pray, you would bestow upon me; in my toil, I willingly bear all sufferings. Would that I had died when you bound me in my mother’s womb; straightway for me, beginning with darkness and a tear! What is life? Leaping from a tomb, I journey to a tomb; from the grave, I will be buried by fire without heed. This very breath of mine is like the swift flow of a river, ever departing, ever coming from behind, having nothing stable; all is dust, casting my eyes, as if I might fall far from the light of God, groping at walls and wandering here and there. May I keep my foot outside this great life. I will dare a true myth: that mortal is a plaything of God, one of those things of cities. Another face above, which a hand made; but if it is lifted, I sit, and suddenly I appear another. Such is the whole life of wretched mortals, to whom a dreamlike hope is a care. Hold these things for a little while.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὅσσ' ἐπὶ γαίης Σύρετ'","severity":"info","text":"The opening phrase is obscure; Σύρετ' may be a contracted form of σύρεται ('is dragged') or a variant of σύρω ('drag, sweep'). The sense is that all earthly things are swept or dragged along.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐγγύθεν, ἀλλοτρίους, εὐσεβέας, κακίους, Ἀμφαδίους, λοχόωντας, ἀβάσκανον ὄμμα φέροντας","severity":"info","text":"This series of accusative plurals lists categories of people: those near, strangers, pious, wicked, open, ambushers, and those bearing an unenvious eye. The syntax is paratactic, typical of Gregory's moral catalogues.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζωῆς τῆς μεγάλης ἐκτὸς ἔχοιμι πόδα","severity":"info","text":"The phrase 'life of the great' (Ζωῆς τῆς μεγάλης) likely echoes the Pauline contrast between earthly and heavenly life (cf. 2 Cor 4:18, Gal 6:14). Gregory uses it to express a desire to escape mortal existence.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τολμήσω τινὰ μῦθον ἐτήτυμον, ὥς ῥα Θεοῖο Παίγνιόν ἐστι βροτὸς","severity":"info","text":"Gregory calls his own statement a 'true myth' (μῦθον ἐτήτυμον), a paradoxical phrase that recalls Platonic usage (e.g., Phaedo 114d) where myth conveys philosophical truth. The image of mortals as playthings of God echoes Heraclitus (fr. 52) and later Stoic themes.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αἲ θάνον, εὖτέ με μητρὸς ἐνὶ σπλάγχνοισιν ἔδησας","severity":"info","text":"This line introduces a sudden shift to a hypothetical wish for death in the womb, marking a rhetorical climax. The passage moves from catalogues of earthly things to a direct address to God or fate, intensifying the lament.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄλλο πρόσωπον ὕπερθεν, ὃ χεὶρ κάμεν· ἢν δ' ἄρ' ἀερθῇ, Ἅζομαι, ἐξαπίνης ἐξεφάνην ἕτερος","severity":"caution","text":"The text is corrupt or obscure: 'Ἄλλο πρόσωπον ὕπερθεν' may mean 'another face above' or 'another mask above'. The verb 'Ἅζομαι' (ἅζομαι) is rare; it may mean 'I sit' or 'I am fixed'. The sense of sudden transformation is clear, but the exact imagery is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening verb Σύρετ' is ambiguous: possibly 'is dragged' or 'is swept', but the exact form is uncertain. The phrase 'Ἄλλο πρόσωπον ὕπερθεν' may refer to a mask or a face; the reading 'Ἅζομαι' is a hapax legomenon in this context. The overall sense of mutability is clear, but the precise theatrical metaphor is debated."],"confidence":"medium","notes":[]},{"i":103,"ref":"p103","source":"Αὐτὰρ ἐγὼ Χριστοῖο δεδραγμένος, οὔ ποτε λήξω, Δεσμῶν τοῦδε βίου λυόμενος χθονίου. Καὶ γὰρ διπλόος\n\nεἰμί· τὸ μὲν δέμας ἔνθεν ἐτύχθη· Τοὔνεκα καὶ νεύει πρὸς χθόνα τὴν ἰδίην. Ψυχὴ δ' ἔστιν ἄημα Θεοῦ, καὶ κρείσσονα μοίρην Αἰὲν ἄγαν ποθέει τῶν ὑπερουρανίων. Ὣς πηγῆς ῥόος ἐστὶν ἐπίδρομος, αἰθόμενον δὲ Πῦρ ὁδὸν οἶδε μίην ἄτροπον· ἅλλετ' ἄνω. Ὣς μέγας ἐστὶ βροτὸς, καὶ ἄγγελος· ἢν ἀπαΐξας, Ὥσπερ ὄφις, στικτοῦ γήραος, ἔνθεν ἴοι. Ὦ πάλλεσθ', ἱερῆες· ἐγὼ θάνον. Ὦ καὶ ἀλιτροὶ Γείτονες, οὐκέτι με φρίξετε, ὡς τὸ πάρος. Αὐτοῖς μὲν μέγαν οἶκον ἀεὶ ζώοντος Ἄνακτος Φράσσετε· αὐτὰρ ἐγὼ πάντα λιπὼν, ἓν ἔχω, Σταυρὸν ἐμῆς ζωῆς φανὸν στύλον. Ἢν δ' ἄρ' ἀερθῶ Ἔνθεν, καὶ θυέων ἅψομ' ἐπουρανίων, Τοῖς φθόνος οὐ πελάει, τυκτὸν κακὸν, εἰ θέμις εἰπεῖν, Πηνίκα καὶ φθονερῶν ἄφθονος εὔξομ' ὕπερ.\n\nΙ ʹ. Περὶ τῶν τοῦ βίου ὁδῶν. Τίς, πόθεν ἐς βίον ἦλθον; ἐπεὶ δέ με γαῖα καθέξει, Τίς πάλιν ἐκ κόνιος ἔσσομ' ἀνιστάμενος; Πῆ δὲ φέρων στήσει με Θεὸς μέγας; ἦ ῥα σαώσει Ἔνθεν ἀναστήσας εὔδιον ἐς λιμένα; Πολλαὶ μὲν βιότοιο πολυτλήτοιο κέλευθοι, Ἄλλη δ' ἀλλοίοις πήμασι συμφέρεται. Κοὐδὲν ἐν ἀνθρώποισι καλὸν, κακότητος ἄμικτον. Αἴθε δὲ μὴ τὰ λυγρὰ πλείονα μοῖραν ἔχεν! Ὁ πλοῦτος μὲν ἄπιστος ὁ δὲ θρόνος, ὀφρὺς ὀνείρων· Ἄρχεσθαι δὲ μόγος, ἡ πενίη δὲ πέδη. Κάλλος δ' ἀστεροπῆς, τυτθὴ χάρις, ἡ νεότης δὲ, Βράσμα χρόνου πολιὴ, λυπρὰ λύσις βιότου. Οἱ δὲ λόγοι πτερόεντες· ἀὴρ, κλέος· αἷμα παλαιὸν Εὐγενέται, ῥώμη καὶ συὸς ἀγροτέρου. Ὑβριστὴς δὲ κόρος· δεσμὸς, γάμος· εὐτεκνίη δὲ, Φροντὶς ἀναγκαίη· δυστεκνίη δὲ, νόσος.","english":"But I, clinging to Christ, will never cease, being freed from the bonds of this earthly life. For I am twofold: the body was fashioned from here; therefore it inclines toward its own earth. The soul is a breath of God, and ever yearns exceedingly for the better portion of the supernal realms. As a stream from a spring is swift-flowing, and as burning fire knows but one path, leaping upward. How great is mortal man, and an angel; if he should dart away, like a serpent from mottled old age, from here he would go. O priests, leap up; I have died. O sinful neighbors, you will no longer shudder at me as before. For yourselves, barricade the great house of the ever-living King; but I, leaving all, have one thing, the cross, the bright pillar of my life. If I am lifted from here and touch the heavenly sacrifices, which envy does not approach—a wrought evil, if it is right to say—then even among the envious I shall pray without envy.\n\nI. On the Paths of Life. Who am I, whence did I come into life? Since the earth will hold me, who again from the dust shall I be, rising up? Where will the great God bear and set me? Or will he save me, raising me from here into a fair harbor? Many are the paths of much-enduring life, and each is borne along with different sufferings. Nothing among men is good unmixed with evil. Would that the grievous things did not have the greater portion! Wealth is untrustworthy, and the throne is the pride of dreams; to be ruled is toil, and poverty is a fetter. Beauty is of lightning, a brief grace; youth is a swelling of time, gray hair is a wretched dissolution of life. Words are winged; fame is air; ancient blood is nobility; strength is that of a wild boar. Insolence is satiety; marriage is a bond; good children are a necessary care; bad children are a disease.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"δεδραγμένος","severity":"info","text":"The perfect middle participle of δράσσομαι, 'to grasp, cling to,' is rare in patristic Greek and here emphasizes a firm, continuous hold on Christ, contrasting with the loosening of earthly bonds.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ψυχὴ δ' ἔστιν ἄημα Θεοῦ","severity":"info","text":"The description of the soul as a 'breath of God' echoes Genesis 2:7 (LXX: ἐνεφύσησεν) and is a common patristic trope, but Gregory’s phrasing is closer to the Stoic-influenced language of Philo (e.g., Opif. 46).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὡς πηγῆς ῥόος ... πῦρ ... ἅλλετ' ἄνω","severity":"info","text":"The images of a stream flowing from a spring and fire leaping upward are drawn from ancient physics (e.g., Aristotle, De Caelo) and were used by Gregory to illustrate the soul’s natural upward motion toward the divine.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ι ʹ. Περὶ τῶν τοῦ βίου ὁδῶν","severity":"info","text":"The numeral and title mark a new section within the poem, shifting from the first-person declaration of faith to a more general, didactic reflection on the paths of life, typical of the moralia genre.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πολλαὶ μὲν βιότοιο ... κέλευθοι","severity":"info","text":"The motif of life’s many paths recalls the Choice of Heracles (Prodicus via Xenophon, Mem. 2.1.21) and the Pythagorean Y, but Gregory adapts it to a Christian context of suffering and divine judgment.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ θέμις εἰπεῖν","severity":"caution","text":"The phrase 'if it is right to say' signals Gregory’s hesitation about calling envy a 'wrought evil' (τυκτὸν κακόν), possibly because the term τυκτός is rare and may be a textual corruption or a neologism.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τυκτὸν κακόν' is ambiguous: it may mean 'wrought evil' (i.e., artificial or deliberate) or could be a scribal error for 'πυκτὸν κακόν' (dense evil). The reading 'wrought' is adopted here.","The identity of the 'great house of the ever-living King' is unclear: it may refer to the Church, the heavenly kingdom, or a literal temple; the translation follows the most common patristic interpretation."],"confidence":"high","notes":[]},{"i":104,"ref":"p104","source":"Αἱ δ' ἀγοραὶ, κακίης μελετήματα· ἠρεμίη δὲ, Ἀδρανίη· τέχναι, τῶν χαμαὶ ἐρχομένων. Στεινὴ δ' ἀλλοτρίη μάζα. Τὸ δὲ γαῖαν ἀρόσσειν, Μόχθος. Ποντοπόρων τὸ πλέον εἰν ἀΐδῃ. Ἡ πάτρη δὲ, βέρεθρον ἑόν· ξενίη δέ τ' ὄνειδος. Πάντα μόγος θνητοῖς τἀνθάδε· πάντα γέλως, Χνοῦς, σκιὰ, φάσμα, δρόσος, πνοιὴ, πτερὸν, ἀτμὶς, ὄνειρος, Οἶδμα, ῥόος, νηὸς ἴχνιον αὖρα, κόνις, Κύκλος ἀειδίνητος, ὁμοίϊα πάντα κυλίνδων, Ἑστηὼς, τροχάων, λυόμενος, πάγιος, Ὥραις, ἤμασι, νυξὶ, πόνοις, θανάτοισιν, ἀνίαις, Τερπωλῇσι, νόσοις, πτώμασιν, εὐδρομίαις. Καὶ τόδε σῆς, γενέτορ, σοφίης, Λόγε, ἀστατέοντα Πάντα πέλειν, στασίμων ὥς κεν ἔχωμεν ἔρον. Πάντα νόου πτερύγεσσιν ἐπέδραμον, ὅσσα παλαιὰ, Ὅσσα νέα· θνητῶν δ' οὐδὲν ἀκιδνότερον. Ἓν μόνον ἀνθρώποισι καλὸν καὶ ἔμπεδόν ἐστιν, Ἔνθεν ἀφορμᾶσθαι, σταυρὸν ἀειρομένους· Δάκρυά τε, στοναχαί τε, νόος θείοισι μεμηλὼς, Ἐλπὶς, καὶ Τριάδος λάμψις ἐπουρανίης Μιγνυμένης καθαροῖσι, χοὸς λύσις ἀφραδέοντος, Εἰκόνος ἀφθορίη, τὴν λάχομεν θεόθεν· Ζώειν τ' ἀλλότριον ζωῆς βίον, ἀντὶ δὲ κόσμου Κόσμον ἀμειβομένους, ἄχθεα πάντα φέρειν. ΙΖʹ. Διαφόρων βίων μακαρισμοί. Ὄλβιος, ὅστις ἔρημον ἔχει βίον, οὐδ' ἐπίμικτον Τοῖς χαμαὶ ἐρχομένοις, ἀλλ' ἐθέωσε νόον. Ὄλβιος, ὃς πολλοῖσι μεμιγμένος, οὐκ ἐπὶ πολλοῖς Στρωφᾶτ', ἀλλὰ Θεῷ πέμψεν ὅλην κραδίην. Ὄλβιος, ὃς πάντων κτεάνων ὠνήσατο Χριστὸν, Καὶ κτέαρ οἶον ἔχει σταυρὸν, ὃν ὕψι φέρει. Ὄλβιος, ὃς καθαροῖσιν ἑοῖς κτεάτεσσιν ἀνάσσων, Χεῖρα Θεοῖο φέροι τοῖς ἐπιδευομένοις. Ὄλβιος ἀζυγέων μακάρων βίος, οἳ Θεότητος Εἰσὶ πέλας καθαρῆς, σάρκ' ἀποσεισάμενοι.","english":"But marketplaces are practices of vice; stillness is Adrasteia; crafts belong to those who walk the earth. Another's bread is narrow. To plow the earth is toil. For seafarers, the greater part is in Hades. One's homeland is a pit; sojourn is a reproach. All things here are toil for mortals; all things are laughter, dust, shadow, phantom, dew, breath, feather, vapor, dream, swell, stream, ship's wake on the wind, ash, a ceaselessly revolving cycle, rolling all things alike—standing, running, dissolving, fixed—by seasons, days, nights, labors, deaths, griefs, pleasures, diseases, falls, prosperities. And this, O Father, is the wisdom of your Word, that all things are unstable, as if we had no desire for what is stable. I have traversed all things on the wings of the mind, both ancient and new; nothing is more frail than mortals. One thing alone is good and steadfast for men: to set out from here, bearing the cross aloft; tears, groans, a mind devoted to divine things, hope, and the radiance of the heavenly Trinity mingled with the pure, the dissolution of foolish clay, the incorruption of the image we received from God; to live a life alien to life, and in exchange for the world to take up another world, bearing all burdens.\n\n17. Beatitudes of Different Lives.\n\nBlessed is he who has a solitary life, not mingled with those who walk the earth, but has deified his mind. Blessed is he who, though mingled with many, is not turned about by many, but has sent his whole heart to God. Blessed is he who has purchased Christ with all his possessions, and has only the cross as his possession, which he bears high. Blessed is he who, ruling over his own pure possessions, extends the hand of God to those in need. Blessed is the life of the blessed celibates, who are near the pure Godhead, having shaken off the flesh.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀδρανίη","severity":"info","text":"Adrasteia is a Greek epithet for Nemesis, personifying inescapable retribution. Gregory uses it to contrast the stillness of withdrawal with the vice of public life.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σταυρὸν ἀειρομένους","severity":"info","text":"The image of bearing the cross aloft echoes the synoptic call to take up one's cross (Matthew 10:38, Mark 8:34). Gregory spiritualizes it as a constant ascetic posture.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ποντοπόρων τὸ πλέον εἰν ἀΐδῃ","severity":"info","text":"The claim that most seafarers end in Hades reflects a commonplace in Greek moralizing (e.g., Theognis) about the dangers of seafaring, here used to disparage worldly pursuits.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΙΖʹ. Διαφόρων βίων μακαρισμοί","severity":"info","text":"The heading 'Beatitudes of Different Lives' introduces a series of makarisms, a rhetorical form Gregory adapts from biblical and classical models to contrast solitary, mixed, and celibate lives.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὄλβιος ἀζυγέων μακάρων βίος","severity":"info","text":"The praise of celibate life as 'near the pure Godhead' reflects Gregory's own ascetic ideal and was influential in later monastic literature, though the term 'celibates' here is a gloss.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀδρανίη","severity":"caution","text":"The form 'Ἀδρανίη' is a variant of 'Ἀδράστεια'; the text may be corrupt or reflect a scribal error. The sense 'stillness is Adrasteia' is paradoxical and debated.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'Ἀδρανίη' could be a misspelling of 'Ἀδράστεια' or a deliberate neologism; the reading 'Adrasteia' is adopted.","The phrase 'ἀντὶ δὲ κόσμου Κόσμον ἀμειβομένους' is ambiguous: it may mean exchanging one world for another or exchanging the world for a different order; the translation takes it as 'another world'."],"confidence":"high","notes":[]},{"i":105,"ref":"p105","source":"Ὄλβιος, ὃς θεσμοῖσι γάμου τυτθὸν ὑποείξας. Πλειοτέρην Χριστῷ μοῖραν ἔρωτος ἄγει. Ὄλβιος, ὃς λαοῖο φέρων κράτος, εὐαγέεσσι Καὶ μεγάλαις θυσίαις Χριστὸν ἄγει χθονίοις. Ὄλβιος, ὅστις ἐὼν ποίμνης τέκος, οὐρανίοιο Χώραν ἄγει Χριστοῦ, θρέμμα τελειότατον. Ὄλβιος, ὃς καθαροῖο νόου μεγάλῃσιν ἐρωαῖς, Οὐρανίων φαέων δέρκεται ἀγλαΐην. Ὄλβιος, ὃς χείρεσσι πολυκμήτοισιν Ἄνακτα Τίει, καὶ πολλοῖς ἐστι νόμος βιότου. Πάντα τάδ' οὐρανίων πληρώματα ἔπλετο ληνῶν, Αἳ καρποῦ ψυχῶν δέκτριαι ἡμετέρων, Ἄλλην ἀλλοίης ἀρετῆς ἐπὶ χώραν ἀγούσης. Πολλαὶ γὰρ πολλῶν εἰσι μοναὶ βιότων. Ὄλβιος, ὃν\n\nπτωχὸν παθέων μέγα Πνεῦμ' ἀνέδειξεν· Ὅστις ἔχει ζωὴν ἐνθάδε πενθαλέην· Ὅστις ἐπουρανίης αἰὲν ἀκόρεστος ἐδωδῆς, Ὅστις ἐνηείῃ κληρονόμος μεγάλων· Ὃς σπλάγχνοισιν ἑοῖσι Θεοῦ μέγαν οἶκτον ἐφέλκει, Εἰρήνης τε φίλος, καὶ καθαρὸς κραδίην· Ὃς πολλὰ Χριστοῖο μεγακλέος εἵνεκ' ἀνέτλη Ἄλγεα, καὶ μεγάλου κύδεος ἀντιάσει. Τούτων, ἣν ἐθέλεις, τάμνε τρίβον. Εἰ μὲν ἁπάσας, Λώϊον· εἰ δ' ὀλίγας, δεύτερον· εἰ δὲ μόνην Ἔξοχα, καὶ τὸ φίλον. Σταθμά γε μὲν ἄξια πᾶσι, Τοῖσι τελειοτέροις, τοῖσί τε μειοτέροις. Καὶ Ῥαὰβ οὐκ εὔκοσμον ἔχεν βίον, ἀλλ' ἄρα καὶ τὴν Κλεινὴν ἀκροτάτη θῆκε φιλοξενίη. Ἐκ δὲ μόνης πλέον ἔσχε Φαρισσαίοιο τελώνης Τῆς χθαμαλοφροσύνης, τοῦ μέγ' ἀειρομένου. Βέλτερον ἀζυγίη, ναὶ βέλτερον· ἀλλ' ἐπίμικτος Κόσμῳ, καὶ χθονίη, χειροτέρη δυάδος Σώφρονος. Ἀκτεάνων αἰπὺς βίος οὐρεσιφοίτων· Ἀλλὰ τύφος καὶ τοὺς πολλάκι θῆκε κάτω. Οὐ γὰρ ἑὴν ἀρετὴν ἄλλοις μετρέοντες ἀρίστοις, Ἄκριτον ἐν κραδίῃ ὕψος ἔχουσιν ὁτέ.","english":"Blessed is he who yields a little to the laws of marriage, and leads a greater portion of love to Christ. Blessed is he who, bearing the power of the people, leads Christ to the earthly with holy and great sacrifices. Blessed is he who, being a child of the flock, leads the heavenly realm of Christ, the most perfect nursling. Blessed is he who, with the great impulses of a pure mind, beholds the splendor of the heavenly lights. Blessed is he who, with much-toiling hands, honors the Lord, and is a law of life for many. All these are the fullness of the heavenly winepresses, which are receivers of the fruit of our souls, each leading to a different place of virtue. For there are many abodes of lives for many. Blessed is he whom the great Spirit has shown to be a beggar of passions; he who has a mournful life here; he who is ever insatiate of heavenly food; he who is an heir of great things through gentleness; he who draws great pity of God to his own bowels, a friend of peace, and pure in heart; he who has endured many pains for the sake of the great Christ, and will meet with great glory. Of these, cut a path, whichever you wish. If all, better; if a few, second; if only one, especially the one you love. The standards are worthy for all, for the more perfect and for the lesser. And Rahab did not have a seemly life, but yet her hospitality placed her at the very top. And from humility alone the publican had more than the Pharisee, who was greatly exalted. Celibacy is better, yes better; but mixed with the world and the earthly, it is worse than a temperate marriage. The steep life of the mountain-wandering poor is harsh; but pride has often cast even them down. For they do not measure their own virtue by others who are best, but sometimes have an unjudged height in their heart.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὄλβιος","severity":"info","text":"The passage is structured as a series of macarisms beginning with 'Ὄλβιος' (blessed), each defining a different virtuous life, followed by a comparative evaluation and concluding exempla (Rahab, the publican).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πτωχὸν παθέων","severity":"info","text":"The phrase 'πτωχὸν παθέων' (beggar of passions) is a paradoxical ascetic ideal: one who is poor in passions, i.e., has emptied oneself of emotional attachments, a key concept in Evagrian and later monastic spirituality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ῥαὰβ","severity":"info","text":"Rahab (Joshua 2) is cited as a scriptural example of a person with a disreputable past who achieved honor through hospitality, paralleling the New Testament theme of redemption through virtue.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φαρισσαίοιο τελώνης","severity":"info","text":"The contrast between the Pharisee and the publican (τελώνης) alludes to the Gospel parable (Luke 18:9–14), where humility is exalted over pride, a common topos in patristic moral teaching.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀζυγίη","severity":"info","text":"The term 'ἀζυγίη' (celibacy) reflects the 4th-century debate on the relative merits of celibacy and marriage, with Gregory advocating a nuanced view: celibacy is better in principle but worse if accompanied by worldly pride.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σταθμά γε μὲν ἄξια πᾶσι","severity":"caution","text":"The phrase 'Σταθμά γε μὲν ἄξια πᾶσι' is textually sound but the syntax is compressed; it likely means 'the standards are worthy for all,' though some manuscripts may vary the connective particles.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πλειοτέρην Χριστῷ μοῖραν ἔρωτος ἄγει' could be read as either 'leads a greater portion of love to Christ' or 'leads a greater portion of love for Christ'; the genitive is ambiguous.","The final clause 'Ἄκριτον ἐν κραδίῃ ὕψος ἔχουσιν ὁτέ' is ambiguous: 'unjudged height in the heart' may mean either an unexamined pride or a divinely granted elevation beyond human judgment."],"confidence":"high","notes":[]},{"i":106,"ref":"p106","source":"Πολλάκι καὶ ζείοντι νόῳ, πώλοισιν ὁμοῖα Θερμοτέροις, νύσσης τῆλε φέρουσι πόδα. Τοὔνεκεν ἢ πτερύγεσσιν ἀείρεο πάμπαν ἐλαφραῖς, Ἠὲ κάτω μίμνων, ἀσφαλέως τροχάειν, Μή που βριθοσύνῃ σεῖο πτερὸν ἐς χθόνα νεύσῃ, Μὴ δὲ πέσῃς ἀρθεὶς πτῶμ' ἐλεεινότατον. Νηῦς ὀλίγη γόμφοισιν ἀρηραμένη πυκινοῖσι, Φόρτον ἄγει μεγάλης πλείονα τῆς ἀδέτου. Στεινὴ μὲν πυλεῶνος ὁδὸς θείοιο τέτυκται, Πολλαὶ δ' ἀτραπιτοὶ ἐς μίαν ἐρχόμεναι. Οἱ μὲν τὴν προΐῳεν, ὅσοις φύσις ἐνθάδε νεύει, Οἱ δ' ἑτέρην, στεινῆς μοῦνον ἀφαπτόμενοι. Οὔτε μίη πάντεσσιν ὁμῶς φίλον ἔπλετ' ἐδωδὴ, Οὔτε Χριστιανοῖς εἷς βίος ἁρμόδιος. Δάκρυα πᾶσιν ἄριστον, ἀϋπνίη τε, πόνοι τε, Καὶ λύσσαν παθέων ἀργαλέων κατέχειν, Αἰχμάζειν τε κόρον, Χριστοῦ θ' ὑπὸ χεῖρα κραταιὴν Κεῖσθαι, καὶ τρομέειν ἦμαρ ἐπερχόμενον. Εἰ δ' ἄκρην τελέως ἴοις τρίβον, οὐκέτι θνητὸς, Ἀλλά τις οὐρανίων. Γρηγορίοιο νόμοι. ΙΗʹ. Περὶ ζωῆς ἀνθρωπίνης. Ὁ χοῦς, ὁ πηλὸς, ἡ παλίστροφος κόνις. Τῇ γῇ γὰρ ἡ γῆ συμβιβάζεται πάλιν, Καὶ σπαργανοῦται τῷ γεώδει σπαργάνῳ, Καὶ χοῦς πάλιν πρόεισιν ὥσπερ ἡ κόνις, Ἣν ἡ βιαία συστροφὴ τῶν πνευμάτων Πρὸς ὕψος ἐξαίρουσα συστέλλει κάτω. Οὕτω γὰρ ἡμῶν τὸν πολύστροφον βίον Αἱ τῶν πονηρῶν πνευμάτων καταιγίδες Πρὸς ὕψος ἐξαίρουσι καὶ δόξαν νόθον· Αὖθις δὲ χοῦς κάτεισι καὶ μένει κάτω, Ἕως ὁ τοῦ κτίσαντος ἁρμόσῃ λόγος Τῶν συνδεθέντων τὴν ἀναγκαίαν λύσιν. Νῦν δὲ προκύψας, ὥσπερ ἔκ τινος βάθους, Ὁ χοῦς ὁ θείᾳ πνευματωθεὶς εἰκόνι, Καὶ τὰς γεώδεις ἐκβοᾷ τραγῳδίας, Καὶ τὸν γελᾷν δοκοῦντα δακρύει βίον.","english":"Often, even with a living mind, like spirited colts, they carry their foot far from the goad. Therefore, either lift yourself entirely on light wings, or, remaining below, run safely, lest the weight of your wing incline to the earth, and you fall, raised up, in a most pitiful fall. A small ship, fitted with close-set bolts, carries a cargo greater than its unbound capacity. The path of the divine gate is narrow, but many paths lead into one. Some go the first way, those whom nature inclines here; others take a different way, touching only the narrow one. Not one food is pleasing to all alike, nor is one life suitable for Christians. Tears are best for all, and sleeplessness, and labors, and to restrain the madness of grievous passions, to aim at satiety, to lie under the strong hand of Christ, and to tremble at the coming day. But if you go the extreme path completely, you are no longer mortal, but one of the heavenly ones. Laws of Gregory. 18. On Human Life. The dust, the clay, the shifting ash. For earth is again joined to earth, and swaddled in an earthen swaddling, and dust again proceeds like the ash which the violent whirl of winds, raising to a height, compresses below. For thus the stormy winds of evil spirits raise our many-turning life to a height and to a false glory; but again the dust descends and remains below, until the word of the creator arranges the necessary dissolution of the bound things. But now, having emerged as from some depth, the dust, inspired by the divine image, cries out the earthly tragedies, and weeps over the life that seems to laugh.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πολλάκι καὶ ζείοντι νόῳ, πώλοισιν ὁμοῖα Θερμοτέροις, νύσσης τῆλε φέρουσι πόδα","severity":"info","text":"The passage begins with a simile comparing the mind to spirited colts, a common trope in moral exhortation. The shift at line 18 (Περὶ ζωῆς ἀνθρωπίνης) marks a new poem within the Carmina moralia, transitioning from advice on ascetic life to a meditation on human mortality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νύσσης","severity":"info","text":"νύσσης (goad) is a metaphor for spiritual discipline or divine prompting. The term appears in ascetic contexts to denote the sharp stimulus needed to guide the soul, echoing Gregory's emphasis on restraint and obedience.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ δ' ἄκρην τελέως ἴοις τρίβον, οὐκέτι θνητὸς, Ἀλλά τις οὐρανίων","severity":"info","text":"This echoes Matthew 19:28 (or similar sayings on the narrow path) and the Pauline notion of becoming a 'heavenly' being through extreme asceticism. The phrase 'οὐκέτι θνητὸς' recalls theosis language common in Greek patristic thought.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Γρηγορίοιο νόμοι","severity":"info","text":"The phrase 'Laws of Gregory' is a self-referential marker, possibly indicating a collection of moral precepts. Gregory of Nazianzus often presents his poems as didactic rules, blending classical and Christian ethical traditions.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Νηῦς ὀλίγη γόμφοισιν ἀρηραμένη πυκινοῖσι, Φόρτον ἄγει μεγάλης πλείονα τῆς ἀδέτου","severity":"info","text":"The ship metaphor for the soul or the ascetic life is a common patristic image (cf. Gregory of Nyssa, Basil). The contrast between a small, well-built vessel and a larger, unbound one illustrates the value of disciplined simplicity over worldly capacity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Αἰχμάζειν τε κόρον","severity":"caution","text":"The phrase 'aim at satiety' is ambiguous: it may mean striving against excess (κόρος as surfeit) or, less likely, aiming for fulfillment. Given the ascetic context, the former is preferred, but the Greek allows both readings.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Αἰχμάζειν τε κόρον' is ambiguous: 'κόρον' could mean 'satiety' (as in excess) or 'fulfillment'; the ascetic context favors the former. The transition between the two poems (before and after 'Γρηγορίοιο νόμοι') is marked but the thematic link is implicit."],"confidence":"high","notes":[]},{"i":107,"ref":"p107","source":"ΙΘʹ. Περὶ τῆς αὐτῆς. Τροχός τίς ἐστιν ἀστάτως πεπηγμένος, Ὁ μικρὸς οὗτος καὶ πολύτροπος βίος. Ἄνω κινεῖται, καὶ περισπᾶται κάτω· Οὐχ ἵσταται γὰρ, κἂν δοκῇ πεπηγέναι. Φεύγων κρατεῖται, καὶ μένων ἀποτρέχει. Σκιρτᾷ δὲ πολλὰ, καὶ τὸ φεύγειν οὐκ ἔχει. Ἕλκει, καθέλκει τῇ κινήσει τὴν στάσιν. Ὡς οὐδὲν εἶναι τὸν βίον διαγράφων, Ἢ καπνὸν, ἢ ὄνειρον, ἢ ἄνθος χλόης. Κʹ. Περὶ πόθου. Δεινὸν πόθος πᾶς. Ἂν δὲ καὶ φιλουμένου, Διπλοῦν τὸ δεινόν. Εἰ δὲ καὶ κόρας νέας, Τριπλοῦν τὸ κέντρον. Εἰ δὲ καὶ κάλλους γέμων, Πλεῖον τὸ κακόν. Εἰ δὲ πρὸς γάμον φέρει, Πῦρ ἔνδον αὐτὴν βόσκεται τὴν καρδίαν. ΚΑʹ. Περὶ θανάτου φιλουμένων. Πικρὸν τάφος πᾶς· ἂν δὲ καὶ τέκνου τάφος, Διπλοῦν τὸ κακόν. Εἰ δ' ἀρισταίου πάλιν, Ἡ συμφορὰ πῦρ. Εἰ δὲ νυμφίου νέου, Ἡ καρδία ῥάγηθι τῶν γεννητόρων.\n\nΚΒʹ. Περὶ φίλων τῶν μὴ καλῶν. Δεινὸν τὸ πάσχειν. Ἂν δὲ καὶ φίλων ὕπο, Ὡς χεῖρον. Ἂν δὲ καὶ λαθραίοις δήγμασι, Τοῦτ' οὐ φορητόν. Ἂν δὲ καὶ πιστῶν ὕπο, Ἐπίσχες. Ἂν δὲ καὶ Θεοῦ παραστατῶν, Ποῖ τις τράπηται; πῶς φύγῃ κακῶν φοράν; ΚΓʹ. Εἰς τὸ αὐτό. Δεινὸν τὸ λυποῦν. Ἂν δὲ καὶ λυπῇ φίλος, Ἀνδραποδῶδες. Ἂν δὲ καὶ δάκῃ λάθρα, Ὡς θηριῶδες. Ἂν δὲ καὶ γυνὴ λάλος, Δαίμων σύνοικος. Ἂν δὲ καὶ δικασπόλος, Χρεία κεραυνῶν. Ἂν δὲ καὶ θυηπόλος, Ἄκουε, Χριστὲ, καὶ δίκαζε τὴν δίκην.","english":"19. On the Same. There is a wheel unsteadily fixed, this small and manifold life. It moves upward and is drawn downward; for it does not stand still, even if it seems to be fixed. Fleeing, it is held fast; and remaining, it runs away. It leaps much and has no escape. It draws and drags down the stability by its motion. As if describing life as nothing, or smoke, or a dream, or a flower of grass.\n\n20. On Desire. Every desire is terrible. If it is also for a beloved, the terror is double. If it is also for a young girl, the sting is triple. If it is also full of beauty, the evil is greater. If it leads to marriage, fire within devours the heart itself.\n\n21. On the Death of Loved Ones. Every tomb is bitter; if it is also the tomb of a child, the evil is double. If it is again of a noble one, the calamity is fire. If it is of a young bridegroom, let the heart of the parents break.\n\n22. On Friends Who Are Not Good. Suffering is terrible. If it is also at the hands of friends, how much worse. If it is also with secret bites, this is unbearable. If it is also at the hands of trusted ones, hold back. If it is also at the hands of God's attendants, where may one turn? How may one escape the burden of evils?\n\n23. On the Same. What causes pain is terrible. If a friend also causes pain, it is slavish. If it also bites secretly, it is beastly. If it is also a talkative woman, she is a household demon. If it is also a judge, there is need of thunderbolts. If it is also a priest, hear, O Christ, and judge the case.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΙΘʹ. Περὶ τῆς αὐτῆς.","severity":"info","text":"This passage comprises five numbered sections (19–23), each a short moral epigram on a distinct theme: life's instability, desire, death of loved ones, false friends, and betrayal by trusted figures.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Τροχός τίς ἐστιν ἀστάτως πεπηγμένος","severity":"info","text":"The image of a 'wheel unsteadily fixed' (τροχός ... ἀστάτως πεπηγμένος) paradoxically combines motion and stability, illustrating life's constant flux despite apparent fixity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἢ καπνὸν, ἢ ὄνειρον, ἢ ἄνθος χλόης","severity":"info","text":"The triad 'smoke, dream, flower of grass' echoes common classical and biblical tropes for life's transience, e.g., Pindar Pythian 8.95–96 and James 1:10 (grass/flower).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πόθος","severity":"info","text":"Πόθος ('desire') here carries a specifically erotic connotation, intensified by the progression from 'beloved' to 'young girl' to 'beauty' to 'marriage'.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θυηπόλος","severity":"info","text":"Θυηπόλος ('priest') refers to a pagan or Christian sacrificial minister; Gregory's appeal to Christ to judge the priest underscores the betrayal by a religious figure.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄκουε, Χριστὲ, καὶ δίκαζε τὴν δίκην","severity":"info","text":"The direct invocation of Christ to judge a priestly betrayal is a rare rhetorical move in Gregory's poetry, reflecting his concern with clerical corruption in the late 4th century.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Εἰ δ' ἀρισταίου πάλιν' (section 21) is ambiguous: 'ἀρισταίου' could mean 'of a noble one' (ἀρισταῖος) or be a proper name 'Aristaios'; the English draft takes the former, but the latter is possible."],"confidence":"high","notes":[]},{"i":108,"ref":"p108","source":"ΚΔʹ. Πρὸς πολυόρκους διάλογος. Α. Ὅρκου τί χεῖρον; Οὐδὲν, ὡς ὁ ἐμὸς λόγος. Β. Πῶς τοῦτ' ἐλέγχεις; εἰπέ μοι. Α. Λίαν προδήλοις καὶ σαφεστάτοις λόγοις. Β. Τίσι; δίδαξον. Α. Τούτοις. Ἀπόκριναι δὴ, καὶ σκεψώμεθα. Β. Λέγ', εἰ λέγεις τι, φίλτατε. Α. Πάντων τι μεῖζον οἶδας ὧν ἐπίστασαι; Β. Τίνων ἐρωτᾶς; Α. Πάντων, ὁρωμένων τε καὶ νοουμένων. Β. Θεοῦ τι μεῖζον οὐ νοῶ. Α. Ὀρθῶς λέγεις μὲν, οὐχὶ δ' ὀρθῶς ἠρόμην. Β. Ἐχρῆν δὲ δὴ πῶς; Α. Οὐκ ἔστι μεῖζον· οὐδὲ γὰρ συγκρίνεται. Οὐ γὰρ σαφές σοι; Β. Καὶ πάνυ. Α. Τί οὖν μέγιστον πυνθάνεσθ' ἐχρῆν ἴσως; Β. Οὕτω νομίζω. Α. Καὶ τοῦτο δ' ἂν λέγοιτο ἐκ συγκρίσεως. Β. Οὐκ οἶμαι· πῶς λέγεις; Α. Οὐδὲν μέγιστόν ἐστι μὴ τῶν συμφυῶν· Θεοῦ δὲ τί συμφυές; Β. Οὐδέν. Α. Λεγέσθω τοιγαροῦν ἄλλως Θεός. Β Ὅπως λέγοις ἂν ἕλωμαι. Α. Τί τῶν ἁπάντων τ' οὐδὲ συγκριτός; Β. Θεός. Ἐροῦμεν οὕτως, ὡς δοκεῖ. Α. Τί δ' οὐ σεβαστὸν, καὶ μόνον, πάσῃ φύσει; Β. Μόνον σεβαστὸν, εὖ λέγεις. Α. Ἢ καὶ σεβαστὸν καί τι καὶ ὑβριστέον; Β. Καὶ πῶς ἄμικτα μίξομεν; Α. Καὶ γὰρ σκοπῶμεν ὅρκος εἰ τιμὴν φέρει, Ἀλλ' οὐδέ γ' ὕβριν· Εἰ μή γ' ὑπῆρχε κίνδυνος ψευδορκίας, Οὕτως ἂν εἶχε καὶ σέβας· Ὥς τις μεσίτης ἀσφαλὴς καλούμενος, Καὶ γὰρ μεσίτης. Νῦν δὲ σκόπει μοι τὸ πρᾶγμα καὶ ποῖ φέρει. Β. Σχεδὸν μὲν οἶδα, πλὴν λέγε. Α. Ζητῶ τιν' εἰκὼ τοῦ λόγου σαφεστάτην. Β. Τίς δ' ἂν γένοιτο; Α. Πέτραν τιν' εἶδες ἐκ λόφου κινουμένην; Β. Καὶ πολλάκις γε· πῶς γὰρ οὔ; Α. Ῥοίζῳ τε πολλῷ σφενδονημένην κάτω; Β. Πολλῷ φόβῳ τε. Α. Ἢ καὶ τόδ' εἶδες ῥᾳδίως ἱσταμένην; Β. Εἰ μή τις ἄλλος, οὐκ ἐγώ.","english":"24. Dialogue with Those Who Swear Oaths Often. A. What is worse than an oath? Nothing, according to my argument. B. How do you prove this? Tell me. A. By very obvious and clear arguments. B. Which ones? Teach me. A. These. Answer me, then, and let us consider. B. Speak, if you have something to say, dearest friend. A. Do you know anything greater than all the things you know? B. What things are you asking about? A. All things, both visible and intelligible. B. I know nothing greater than God. A. You speak correctly, but I did not ask correctly. B. How should you have asked, then? A. There is nothing greater; for it is not even comparable. Is this not clear to you? B. Very much so. A. What, then, should one perhaps ask about the greatest? B. I think so. A. And this would be said by way of comparison. B. I do not think so. How do you mean? A. Nothing is greatest that is not among things of the same kind. And what is of the same kind as God? B. Nothing. A. Let God, therefore, be spoken of otherwise. B. However you might speak, I would choose. A. What among all things is not even comparable? B. God. Let us speak thus, as it seems. A. What is not reverent, and alone, for every nature? B. Only reverent, you speak well. A. Or is it both reverent and something to be insulted? B. How shall we mix unmixable things? A. For let us consider whether an oath brings honor, but not insult. Unless there were a danger of perjury, it would thus also have reverence, like a sure mediator called in. For it is a mediator. Now consider the matter and where it leads. B. I almost know, but speak. A. I seek a very clear image for the argument. B. What could it be? A. Have you seen a stone moved from a hill? B. Many times, indeed. How not? A. Whirled downward with great force? B. With great fear, too. A. Have you also seen it easily stopped? B. If not someone else, not I.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸς πολυόρκους διάλογος","severity":"info","text":"The title marks this as a dialogue, a form Gregory uses elsewhere in the Carmina moralia to dramatize ethical argument. The interlocutors A and B drive a Socratic-style refutation of habitual oath-swearing.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὅρκος","severity":"info","text":"Ὅρκος ('oath') is the central term. Gregory treats it as a mediator (μεσίτης) between human and divine, but one that becomes dangerous when trivialized by frequent use (πολυόρκους).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πολυόρκους","severity":"info","text":"The addressees are 'those who swear oaths often' (πολυόρκους). In late antique Christian morality, frequent oath-taking was condemned as a form of disrespect toward God, since an oath invokes the divine as guarantor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Θεοῦ τί συμφυές","severity":"info","text":"Gregory argues that God is not comparable (οὐδὲ συγκριτός) to anything, because nothing is συμφυές ('of the same kind') with God. This reflects the Cappadocian insistence on divine transcendence and ineffability.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πέτραν τιν' ... κινουμένην","severity":"info","text":"The image of a stone rolling downhill (πέτραν ... κινουμένην) and impossible to stop recalls a common philosophical trope for irresistible force or fate, here adapted to illustrate the momentum of habitual oath-taking.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἢ καὶ σεβαστὸν καί τι καὶ ὑβριστέον","severity":"caution","text":"The syntax at this point is compressed and the logic elliptical: Gregory asks whether an oath is both reverent (σεβαστόν) and something to be insulted (ὑβριστέον). The Greek may be deliberately paradoxical, but the exact sense is debated.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of interlocutors A and B is not specified; they may be generic personae. The phrase 'Ἢ καὶ σεβαστὸν καί τι καὶ ὑβριστέον' is grammatically ambiguous: it could be read as a question or a conditional."],"confidence":"high","notes":[]},{"i":109,"ref":"p109","source":"Αὑτὴν γὰρ ὠθοῦσ' ἡ πέτρα, κρείττων χερός. Α. Λέγεις ἀληθῆ· Τὸ δ' αὐτὸ πάσχω, κἂν ἐγὼ κατατρέχω. Ῥοῖζος φέρει με πρὸς βίαν· Μένειν δ' ἀπαρχῆς κἀμὲ ῥᾷστον καὶ λίθον. Β. Ῥᾷστον τί δ' οὐκ ἔχει; Α. Τούτῳ κακὸν μέν ἐστι καὶ πᾶν προσφερὲς, Μάλιστα δ' ὅρκος, οἵομαι. Τὸ πῶς δ', ἄκουσον. Ἡδονὴ τῷ πράγματι Πολλὴ πρόσεστιν. Εἶτ' ἂν τύχῃ τις εἰς συμπάθειαν πεσὼν, Τί γίνετ'; οὐκ ἀνείργεται, Ἕως ἂν ἔλθῃ πρὸς κατάκρημνον βάθος. Β. Λέγεις τί κρημνόν; Α. Κρημνῶν μέγιστός ἐστιν ἡ ψευδορκία. Β. Τὸ πῶς, μάθοιμ' ἂν ἡδέως. Πολλοὶ γὰρ οὐδ' ἴσασι πῶς ἐστι κακόν. Ἔστι δὲ δὴ πῶς; Α. Οὐ τὴν ἑαυτοῦ πολλάκις σωτηρίαν Ὀμώμοκέ τις; Β. Καὶ μάλα. Α. Τί οὖν; Δέδοικε μή τι τῶν κακῶν δράσας, Τὶ καὶ κακωθῇ· Μέσην τέως τέθεικε τὴν σωτηρίαν, Τὴν αὐτὸς αὑτοῦ δηλαδὴ, Ὥστ' ἐξολέσθαι, εἰ τύχοι ψευδῆ λέγων. Β. Οὕτω δοκεῖ μοι. Α. Τοῦτ' οὖν λογίζου, κἂν Θεόν ποτ' ὀμνύσῃς. Β. Τὸ ποῖον, ὡς ἂν εἰδῶ; Α. Μέσον τέθεικας τὸν Θεὸν τῆς πίστεως. Β. Μέσον· τί δ' ἄλλο; Α. Φυλάσσετ' εὐορκοῦντι, λύεται δὲ μὴ, Ὅσον ἐφ' ἡμῖν. Β. Εὖ λέγεις. Α. Τὸ μὴ φυλάσσειν δ', εἰπέ μοι, τί σοι δοκεῖ; Β. Ἄρνησις, οἶμαι. Α. Ἄρνησις οὖν πέφυκεν ἡ ψευδορκία. Β. Οὐκ ἔστιν ἄλλως οὐδαμῆ. Α. Ἀρνήσεως δὲ τί χεῖρον ἄρ' εἰπεῖν ἔχεις; Β. Οὐκ ἔστιν εὑρεῖν. Α. Πάντων ἄρ' ἐστὶ χεῖρον ἡ ψευδορκία, Ὡς γοῦν δέδεικται καὶ μακρῷ. Β. Πῶς οὖν φύγωμεν; Α. Τὸν τρόπον κτησώμεθα Πιστόν. Β. Μέγ' εἶπας. Α. Ὅρκου γὰρ ἧττον χρεία τοῖς εὐγνώμοσιν. Β. Ἧττον γὰρ οἶμαι οὐδαμῶς. Α. Ἀλλ' ὁ τρόπος καθίστατ' ἀντὶ μάρτυρος. Β. Ἔχει γὰρ οὕτως. Α. Τί πλεῖόν ἐστι τοῖς πολυόρκοις, εἰπέ μοι; Β.","english":"The rock itself pushes it, stronger than the hand. A. You speak truly. I suffer the same thing, even if I run down. A rushing noise carries me by force. To stay from the beginning is easiest for me and for a stone. B. Easiest? What does it not have? A. This is an evil, and everything like it, but especially an oath, I think. How so? Listen. Much pleasure attends the matter. Then, if someone falls into sympathy, what happens? He is not restrained, until he comes to a precipitous depth. B. What depth do you mean? A. The greatest of precipices is perjury. B. How so? I would gladly learn. For many do not even know how it is an evil. How is it then? A. Has not someone often sworn by his own safety? B. Indeed. A. What then? He fears that, having done some evil, he may also be harmed. He has placed his safety in the middle, his own safety, that is, so that he may be destroyed if he happens to speak falsely. B. So it seems to me. A. Consider this, then, even if you ever swear by God. B. What sort? So that I may know. A. You have placed God as the middle of the pledge. B. The middle; what else? A. It is preserved for the one who swears truly, but is dissolved if not, as far as we are concerned. B. You speak well. A. Not preserving it, tell me, what does that seem to you? B. Denial, I think. A. Denial, then, is what perjury is by nature. B. It cannot be otherwise. A. Can you name anything worse than denial? B. None can be found. A. Perjury, then, is worse than everything, as has been shown at length. B. How, then, may we escape? A. Let us acquire a trustworthy character. B. That is a great thing you have said. A. For there is less need of an oath for the well-disposed. B. Less? I think not at all. A. But character serves instead of a witness. B. That is so. A. What more is there for those who swear many oaths? Tell me. B.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ῥοῖζος φέρει με πρὸς βίαν","severity":"info","text":"The phrase 'a rushing noise carries me by force' continues the metaphor of a stone rolling downhill, illustrating the compulsion of habitual oath-swearing.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψευδορκία","severity":"info","text":"ψευδορκία (perjury) is defined as the greatest precipice (κρημνῶν μέγιστός) and equated with denial (ἄρνησις) of God, emphasizing its moral severity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μέσον τέθεικας τὸν Θεὸν","severity":"info","text":"The concept of God as a 'middle' (μέσον) of a pledge reflects ancient Greek legal practice where a guarantor or deity was invoked as a witness to an oath.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀρνήσεως δὲ τί χεῖρον","severity":"info","text":"The rhetorical question 'Can you name anything worse than denial?' parallels Gregory's homiletic style, echoing similar arguments in his orations against oath-breaking.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὅρκου γὰρ ἧττον χρεία τοῖς εὐγνώμοσιν","severity":"info","text":"The idea that the well-disposed need fewer oaths was influential in later Byzantine moral theology, often cited in discussions of trust and character.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speakers A and B is not specified; they are likely generic interlocutors in a moral dialogue.","The phrase 'Ῥοῖζος φέρει με πρὸς βίαν' could be interpreted as a literal rushing noise or metaphorically as the force of habit."],"confidence":"high","notes":[]},{"i":110,"ref":"p110","source":"Γέλως. Τί δ' ἄλλο προστίθεις; Α Μηδ' ἂν λέγωσιν οὖν τι καὶ πιστὸν, δοκεῖν. Β. Κἀμοί γ'\n\nἀρέσκει. Α. Φέρ' οὖν, ἐμοὶ πείσθητι. Β. Καὶ μάλιστα μέν. Α. Τοῖς τοῦ λογισμοῦ φαρμάκοις Πᾶσαν κάτασχε τὴν νόσον. Πολλοὶ δὲ δὴ Ὧν ἴσμεν ἡμεῖς Καὶ μειζόνων ἐκράτησαν ἢ βούλομαι. Β. Τίνων λέγεις δὴ μειζόνων; Α. Θυμοῦ, φθόνου τε, πλησμονῆς, τῶν πλησμονῆς. Β. Πῶς ταῦτα μείζω; Α. Πλείων ὄρεξις. Ὧν δ' ὄρεξις ἔντονος, Μείζων κάθεξις. Β. Πᾶς λόγος. Εἰ δ' οὐ καθεκτὴν τὴν νόσον τέως ἔχεις, Τί δεῖ γενέσθαι; Α. Τὸ γοῦν ἀεὶ, καὶ μείζω, καὶ παντὸς πέρι, Ὅρκους πληθύνειν, φεῦγέ μοι. Β. Πότ' οὖν, τίνας τε, καὶ τίνων δίδως χάριν; Α. Οὔσης ἀνάγκης. Β. Ἔστω. Τίνος δὲ δὴ, προστίθει; Α. Κινδύνων Ἐλευθερώσων δή τινας. Β. Χρηστόν γε. Α. Ἢ σεαυτὸν αἰσχρᾶς αἰτίας Ἐλευθερῶν γε. Ὅρκος δὲ μή σοι χρημάτων κέρδος φέροι. Λίαν γὰρ αἰσχρὸν φαίνεται. Β. Λίαν. Α. Πρόχειρον ἐγκαλεῖν ψευδορκίαν Τούτων τί μᾶλλον; Πλείους κακοὶ γάρ εἰσιν εἰς τὰ χρήματα. Β. Πλείους· τίς οὐ συνθήσεται; Α. Καὶ τοῖς σοφισταῖς τοῦτ' ἐδογματίζετο. Β. Τί οὖν μέγ' ἡμῖν; Α. Οὐδὲν τὸ μιμεῖσθαι, εἰ δὲ καὶ φαινοίμεθα Χείρους, τόδ' αἰσχρὸν καὶ μάλα. Β. Ὅρκους δὲ δὴ μάλιστα φευκτέον τίνας; Α. Εὔδηλόν ἐστι. Β. Πλὴν σοῦ γ' ἀκούειν ἀσφαλές. Α. Τούτους λέγω Ὅσοι γε φρικωδέστεροι. Β. Δέδοικας εἰπεῖν; Α. Ὅσσοι ἂν μνήμην Θεοῦ Ἔχουσιν ἁπλῶς. Β. Γραφῶν δὲ δὴ τί, καὶ πάθους, καὶ προσφορᾶς; Α. Καὶ ταῦτ' ὁμοίως μυστικά. Β. Ἡμῖν δὲ δὴ μάλιστα τῶν ἐγχωρίων· Α. Καὶ δακρύω γε. Τὸ γὰρ σύνηθες καὶ νόμος καθίσταται. Πλὴν πάνθ' ἁλωτὰ τῷ λόγῳ. Β. Τίν' οὖν λέλοιπας ὅρκον; Α.","english":"Laughter. What else do you add? A. Not even if they say something trustworthy, it seems. B. That pleases me too. A. Come then, be persuaded by me. B. Yes, most of all. A. With the remedies of reason, restrain the whole disease. Many indeed, whom we know, have mastered even greater things than I wish. B. What greater things do you mean? A. Anger, envy, gluttony, and the things of gluttony. B. How are these greater? A. Greater desire. Where desire is intense, restraint is greater. B. All reason. If you do not yet have the disease under control, what must happen? A. At any rate, always, and more, and concerning everything, multiplying oaths—flee from that. B. When then, and to whom, and for what do you give grace? A. When there is necessity. B. Let it be so. But of what, add? A. To free some from dangers. B. That is good. A. Or to free yourself from a shameful charge. But let an oath not bring you profit from money. For that seems very shameful. B. Very. A. To accuse perjury readily—what is more than this? For more are bad in matters of money. B. More; who will not agree? A. And this was taught by the sophists. B. What then is great for us? A. Nothing to imitate, but if we appear worse, this is shameful indeed. B. Which oaths then must be especially avoided? A. It is clear. B. But it is safe to hear from you. A. I mean those that are more dreadful. B. Are you afraid to say? A. Those that simply mention God. B. What then of writings, and suffering, and offering? A. These too are similarly mystical. B. For us especially among the locals. A. And I weep. For what is customary becomes law. But all things are conquerable by reason. B. What oath then have you left? A.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Γέλως","severity":"info","text":"The speaker 'Laughter' (Γέλως) is personified as an interlocutor, a dramatic device common in Gregory's moral dialogues.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος","severity":"info","text":"Λόγος here means 'reason' or 'rational principle', a key term in Gregory's moral theology, opposed to irrational passion (νόσος).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"σοφισταῖς","severity":"info","text":"The reference to 'sophists' (σοφισταῖς) likely alludes to contemporary pagan or heretical teachers who justified perjury for gain, a common polemical target in Gregory's works.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the dialogue form (A and B speakers) from the previous passage, with A offering moral advice on avoiding oaths, especially those invoking God.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Gregory's strictures on oaths echo earlier Christian teaching (e.g., Clement of Alexandria, Origen) and were influential in Byzantine monastic rules against swearing.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has no Coptic; the instruction to work from Coptic cues is not applicable here. The passage is entirely in Greek.","The identity of speaker B is not explicitly named; it may be the same 'Laughter' or another interlocutor."],"confidence":"high","notes":[]},{"i":111,"ref":"p111","source":"Εἴθε μηδένα, Μὴ δ' ἦν τις ἄλλος. Β. Εἰ μὴ γυναῖκα, τέκνα, τὴν σωτηρίαν, Ζωὴν, ἀπένθητον βίον. Α. Ἀραὶ τάδ' ἐστὶν, ἀλλ' ὅμως ὅρκος δοκεῖ. Β. Καὶ γὰρ δοκείτω Ταῦθ', οἷ τε καὶ πληγέντες οὐκ ὀλώλαμεν· Ψυχῆς γὰρ οὔπω κίνδυνος· Ἣν ἐξολέσθαι, παντελής ἐστι μόρος. Α. Ὀρθῶς ἔχει σοι. Σοὶ δ' εἰς ἅπαντα, τῇ ζέσει τῆς καρδίας, Θεὸς, τράπεζα, φίλτατα, Σταυρὸς, γυνὴ, τὸ θεῖον αἷμα, αἷμα σὸν, Γῆ καὶ θάλασσα, Ὃ πρῶτον ἤνεγχ' ἡ κακὴ προθυμία, Τῷ σῷ φθορεῖ κινούμενον· Ὃς καὶ γλυκεῖαν τὴν νόσον ποιεῖ δοκεῖν, Ὢ τῆς ἀνοίας! Ὥσπερ χέοι τε χρυσὸν ἐκ γλωσσαλγίας. Β. Ἔχει γὰρ οὕτως, ὡς λέγεις. Α. Ἄλλα δ' ἐπ' ἄλλοις κύματ' ἐξεγείρεται, Θυμοῦ πνέοντος Ἴσως, ἴσως δὲ χρημάτων ἴσως πόθου· Πλεῖσται γάρ εἰσιν αἱ πάγαι. Οὐ τὸν χεθέντα δεινὸν ὅρκον οἴεται. Β. Οὐκ οἴεται γάρ. Α. Τῷ δ' ἐμμένοντι, φεῦ τάλας! συμπνίγεται. Β. Ὥσπερ γραφεὺς εἶ τοῦ πάθους. Α. Πείθειν νομίζει τῷ ἀπειθεῖσθαι πλέον, Ἂν μὴ νοηθῇ. Τί δεῖ λόγων σοι πλειόνων, ἂν εἷς κρατῇ; Β. Μόχθος περισσὸς δηλαδή. Α. Ὅρκων δὲ τί δεῖ πλειόνων, ἂν εἷς κρατῇ; Β. Οὐκ οἴομαί γε. Α. Τὸ πλῆθος οὖν γνώρισμα τῆς οὐ πίστεως. Β. Οὐκ ἔστιν ἄλλως, εὖ λέγεις. Α. Ἢ μηδόλως οὖν ὀμνύειν, ἢ εἴπου τινά. Β. Τοῦτ' ἦν ἄριστον. Α. Εἷς ἂν τρέπηται, καὶ τὸ πᾶν τραπήσεται. Β. Καλοῦ γε τοῦ σοφίσματος! Α. Εἴποι τίς ἂν, τὸ πλῆθος ὡς πιστεύεται; Β. Νομίζεθ' οὕτως. Α. Ἢ καὶ κόνιν συνθεὶς σὺ ποιεῖς χρυσίον; Β. Τίς δ' ἄλλος, ἢ τίς ἡ φύσις; Α. Ἐκ πλειόνων δὲ, τίς λόγος, ἀπιστουμένων Πίστιν γενέσθαι; Β. Οὐδεὶς, ἔμοι γε φαίνεται. Α. Παύσεις ποτὲ Πλούτου κακίστου βέλτιον;","english":"Would that no one—and may there be no other. B. Except wife, children, salvation, life, a grief-free existence. A. These are curses, yet they seem an oath. B. And let them seem so; we who have been struck have not perished; for there is no danger yet to the soul; if it were to be utterly destroyed, that would be total ruin. A. You are right. B. And you in everything, with the heat of your heart: God, table, dearest ones, Cross, wife, the divine blood, your blood, earth and sea—that which first brought forth evil eagerness, stirred by your destroyer, who also makes the disease seem sweet. Oh, the folly! As if one were to pour out gold from loquacity. B. It is indeed as you say. A. But one wave after another is stirred up, with anger blowing, perhaps, or perhaps desire for wealth; for the sources are many. He does not consider the terrible oath he has sworn. B. He does not consider it. A. And the one who abides by it, alas! is choked. B. You are like a painter of the passion. A. He thinks he persuades more by being disobeyed, if he is not understood. What need of more words to you, if one prevails? B. Needless toil, clearly. A. And what need of more oaths, if one prevails? B. I think not. A. So the multitude is a sign of lack of faith. B. It cannot be otherwise; you speak well. A. So either swear not at all, or if at all, then some. B. That would be best. A. If one is turned, the whole will be turned. B. A fine sophism! A. Who would say that the multitude is trusted? B. It is thought so. A. Or do you, by combining dust, make gold? B. Who else, or what nature? A. And from many untrustworthy things, what account is there of trust arising? B. None, it seems to me. A. Will you ever cease from the worst wealth?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἴθε μηδένα, Μὴ δ' ἦν τις ἄλλος","severity":"info","text":"The opening phrase is elliptical: 'Would that no one—and may there be no other.' The speaker A begins a wish that is interrupted, possibly reflecting a rhetorical break for emphasis.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὅρκος","severity":"info","text":"The term 'ὅρκος' (oath) is central to the dialogue, contrasting with 'ἀραί' (curses). The speaker argues that oaths sworn in anger are not binding, a common theme in early Christian moral teaching.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σταυρὸς, γυνὴ, τὸ θεῖον αἷμα, αἷμα σὸν","severity":"info","text":"The list 'Cross, wife, the divine blood, your blood' echoes Pauline language of the Eucharist and martyrdom (cf. 1 Cor 11:25, Heb 9:14). The juxtaposition of sacred and domestic items is characteristic of Gregory's rhetorical style.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Α. ... Β.","severity":"info","text":"The passage is a rapid stichomythic dialogue between two speakers (A and B), typical of Gregory's moral poems. The back-and-forth builds an argument against swearing oaths, with B gradually conceding to A's points.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλούτου κακίστου βέλτιον","severity":"info","text":"The final question 'Will you ever cease from the worst wealth?' likely refers to the vice of avarice, a common target in Gregory's moral poetry. The phrase 'worst wealth' (Πλούτου κακίστου) may allude to the idea that material wealth corrupts the soul.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὥσπερ χέοι τε χρυσὸν ἐκ γλωσσαλγίας","severity":"caution","text":"The simile 'as if one were to pour out gold from loquacity' is obscure. The Greek 'γλωσσαλγία' (loquacity) is rare; the image may be ironic, suggesting that excessive speech produces worthless results, but the exact sense is debated.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of speakers A and B is not specified; they may represent a teacher and a student or two interlocutors in a moral debate.","The phrase 'Εἴθε μηδένα, Μὴ δ' ἦν τις ἄλλος' is syntactically incomplete, leaving the intended wish ambiguous."],"confidence":"high","notes":[]},{"i":112,"ref":"p112","source":"Οὔκουν ὀμῇ τὰ πάντα, οὐδὲ πάντοτε, Ἔσθων, κυβεύων, Πλέων, ὁδεύων, δυστυχῶν, εὐημερῶν, Ἀπεμπολῶν, τὶ κτώμενος, Χαίρων, στενάζων, ἐν φίλοις, ἐν συμπόταις, Ἐμῶν τὸν ὅρκον, Ὡς οἱ τροφῆς τε καὶ ποτοῦ πεπλησμένοι. Β. Πολλῆς τὸ πρᾶγμα συμφορᾶς. Α. Ἀλλ' οὐδὲ πάντων εἴνεχ', ὡς ἁλώσιμος, Ἐπὰν κρατηθῇς Ἔργου, λόγου, σκιᾶς τε καὶ τυραννίδος. Β. Ὡς γοῦν τὰ πολλὰ φαίνεται. Α. Τὰ πάνθ' ὑβρίζεις, καὶ Θεὸν καὶ πράγματα. Β. Πῶς δὴ τὰ πάντα; Α. Εἰς ἓν τὰ πάντα συντιθεὶς, οὐκ ὄντ' ἴσα. Σπάρτος τόδ' ἐστὶν ἡνίας. Τί δ'; οὐχὶ, φήσεις, καὶ Θεός ποτ' ὀμνύων Εὑρίσκεθ' ἡμῖν, Ὡς αἱ Γραφαὶ γοῦν; Ἢ τί καὶ κρεῖσσον Θεοῦ; Β. Τὶ κρεῖσσον οὐχ εὑρίσκεται. Α. Εἰ δ' οὔτι κρεῖσσον, οὐδ' ἂν ὀμνύοι ποτέ. Β. Πῶς οὖν λέγουσι; Α. Λέγει τι, τοῦτο δ' ὅρκος ἐστὶ τοῦ Θεοῦ. Β. Πῶς οὖν καθ' ἑαυτοῦ λέγεται; Α. Πῶς; οὐδ' ἂν εἴη παντελῶς, εἰ ψεύδεται; Β. Φρικτὸν λέγεις τι. Α. Φύσις γάρ ἐστι καὶ τὸ ἀψευδεῖν Θεοῦ· Οὐκ\n\nἔστιν ὅστις ἀντερεῖ. Β. Τί δ' ἡ Παλαιά; Α. Οὐ τὸν ὅρκον κωλύει, Ζητεῖ δ' ἀληθῆ. Καὶ γὰρ φονεύειν τηνικαῦτ' ἦν ἔννομον, Νῦν δ' οὐδὲ παίειν. Β. Τοῦ χάριν; Α. Τόθ' ἡ τελευτὴ τῶν κακῶν ἐκρίνετο, Νῦν καὶ τὸ κινοῦν. Β. Οὕτω δοκεῖ μοι. Καὶ γὰρ ἦλθ' ἐπὶ πλέον. Α. Ὥστ' οὐδ' ὀμεῖται σωφρονῶν Β. Τί οὖν; δέδωκας ἔστιν οἷς, ὡς νηπίοις, Τροφῆς τὰ πρῶτα, Ὡς ἂν λάβωσι καὶ τροφὴν τὴν ὕστερον; Α. Ὀρθῶς γε καὶ σοφώτατα. Β. Καὶ Παῦλος ὤμνυ, φασί. Α. Τίς τόδ' εἶπέ σοι· Ὡς λῆρος ἦν τις! Β. «Μάρτυς Θεός μοι,» καὶ, «Θεὸς τόδ' ἱστορεῖ,» Ταῦτ' οὐκ ἦν ὅρκου; Α. Καὶ τίνος; Πίστωσις ἐστι τοῖς τοσούτοις ἀῤῥαγής, Β. Ἐμοὶ δὲ δώσεις; Α.","english":"Not everything is done by oath, nor always—eating, dicing, sailing, traveling, faring ill, faring well, selling, acquiring something, rejoicing, groaning, among friends, among drinking companions—I swear my oath, like those filled with food and drink. B. This matter is a great misfortune. A. But I am not caught by everything, as if I were capturable, whenever you are seized by deed, word, shadow, and tyranny. B. So at least it appears in many cases. A. You insult everything, both God and matters. B. How so everything? A. By combining everything into one, though they are not equal. This is a Spartan rein. What? Will you not say that God too is sometimes found swearing among us, as the Scriptures at least do? Or what is stronger than God? B. Nothing stronger is found. A. If nothing is stronger, then He would never swear. B. How then do they speak? A. He says something; this is God's oath. B. How then is it spoken against Himself? A. How? Would He not exist at all if He lies? B. You say something dreadful. A. For it is God's nature to be truthful. There is no one who will gainsay this. B. What of the Old Testament? A. It does not forbid the oath; it seeks a true one. For at that time it was lawful to kill, but now not even to strike. B. Why? A. Then the outcome of evils was judged; now even the motive. B. So it seems to me. For it has gone further. A. So a prudent man will not swear. B. What then? Have you given to some, as to infants, the first food, so that they may also take the later food? A. Rightly and most wisely. B. And Paul swore, they say. A. Who told you this? What a piece of nonsense! B. \"God is my witness,\" and \"God records this\"—were these not an oath? A. And of what sort? It is an unbreakable assurance for such great matters. B. Will you give it to me? A.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σπάρτος τόδ' ἐστὶν ἡνίας","severity":"info","text":"The phrase 'This is a Spartan rein' alludes to the proverbial austerity of Spartan discipline, suggesting a strict or forced unity of disparate things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς αἱ Γραφαὶ γοῦν","severity":"info","text":"The reference to God swearing in Scripture likely alludes to Old Testament passages such as Genesis 22:16 or Exodus 32:13, where God is depicted as swearing an oath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὅρκος","severity":"info","text":"The Greek term 'ὅρκος' (oath) is central to the dialogue, distinguishing between literal swearing and rhetorical asseverations like 'God is my witness'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a dialectical exchange between speakers A and B, typical of Gregory's moral poems, moving from specific examples of oath-taking to theological and scriptural arguments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Gregory's nuanced treatment of oaths reflects the Cappadocian Fathers' broader pastoral approach, balancing scriptural precedent with moral rigor, as seen in Basil's and Gregory of Nyssa's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πῶς οὖν καθ' ἑαυτοῦ λέγεται","severity":"caution","text":"The question 'How then is it spoken against Himself?' is ambiguous: it may refer to God swearing by Himself or to a scriptural passage where God's oath seems self-referential; the text does not specify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the scriptural passages alluded to is not explicit; the reference to God swearing could be to multiple Old Testament loci.","The phrase 'Spartan rein' is proverbial but its exact referent in context is unclear—whether it denotes strictness or artificial unity."],"confidence":"high","notes":[]},{"i":113,"ref":"p113","source":"Καὶ πάντα μοι γένοιο Παῦλος εἰς σθένος. Στάθμη δικαία τοῦτό γε. Β. Θυμός τι λήψετ'; Α. Εὖγε, τηνικαῦτα δὴ, Ἐπάν τι συμβῇ. Ἁπλοῦν κακόν τι χεῖρον, ἢ δισσὸν δοκεῖ; Οἷον τόδ' ἐστί· Τὸ δ' οὐ προκληθέντ' ἀθρόως ὅρκῳ πεσεῖν. Τί φαίνεταί σοι; Β. Ναὶ φθόνος. Α. Τί δ', ἂν προκληθεὶς, ἄλλο χεῖρον εἰργάσω; Β. Τοῦτ' αὐτὸ δή που. Εἰ δ' ἐξ ἀγνοίας; Α. Μεῖον. Ἀλλ' ὑπεύθυνος, Ὧν ἦν τὸ κίνημ' ἐξ ἐμοῦ. Β. Εἰ δ' οὐκ ἄκων μὲν, κινδύνων δ' ἐλευθερῶν; Α. Ἄλλος δότω τις. Β. Εἰ δ' ἐγγράφοι τις, ὅρκον οὐκ ὀμωμοκώς; Α. Τί οὖν τὸ γράμμα βούλεται; Χειρόγραφον δὲ τῶν δεσμῶν δεσμεῖ πλέον. Β. Εἰ δ' ἐξ ἀνάγκης; Α. Πῶς οὐ τέθνηκ'; ἐχρῆν δὲ πρόσθεν καὶ θανεῖν. Β. Εἰ δ' οὐ Γραφῶν προκειμένων; Α. Σελὶς τὸ σεπτὸν, ἢ Θεὸς χαρίζεται; Β. Δῆλον τόδ' ἐστί. Α. Φοβῇ τὸ δέρμα, τὸν Θεὸν δ' ἐγὼ πλέον. Β. Πολλοῖς συνήθης ἡ νόσος. Α. Πολλοῖς τόδ' ἐστίν· οἷον εἴ τις δεσπότην Παίων, ἀτιμῶν, Τὸν δοῦλον ἢ ἀφεῖτο, ἢ τιμᾷν θέλοι. Β. Πολλῆς γε τῆς ἀτιμίας! Α. Ἢ καὶ βασιλέως εἰκόνα σώζοιτό τις, Αὐτὸν καθαιρῶν. Β. Ἔχει μὲν οὕτω. Τοῦτο προστίθει δ' ἔτι, Εἴπερ τι λείπει τῷ λόγῳ. Α. Ἡ γλῶσσ' ὀμώμοχ', ἡ δὲ φρὴν ἀνώμοτος, Πολλοὶ λέγουσιν. Ἅπαντα πρόσθεν, ἢ ὅρκος, σοφίζεται. Μηδεὶς πλανάσθω μηδόλως. Ὅρκος μέν ἐστιν, ἡ δὲ διπλόη πόσον Κακὸν πρόσεστι! 809 Β. Σκοπῶ. Τί δ' ὅρκος; Α. Τῶν δεδογμένων ὁ νοῦς. Β. Ἔφριξ' ἀκούων οἷς λέγεις. Α. Λέγεις μέν. Οὔπω δ' οἶδα πρὶν πείρᾳ μάθω. Πίστις γὰρ ἔργον. Φρίσσουσι μέν τοι καὶ σύες παραυτίκα, Συὸς βοῶντος. Β. Ὧδ' ἔχει. Α. Ἀλλ' οὐ μέγ' οὐδέν. Εἰ δὲ καρδίας λόγος Ἅψαιτ', ἐπαινῶ. Β. Τί δ';","english":"And may you become Paul to me in strength. That is a just measure. B: Will anger take something? A: Well said, then, when something happens. Is a simple evil worse, or a double one? Such as this: falling into an oath all at once without being provoked. What do you think? B: Yes, envy. A: What then, if provoked, you did something worse? B: That itself, I suppose. But if from ignorance? A: Less. But you are responsible, since the impulse came from me. B: But if not willingly, yet freeing from dangers? A: Let someone else give that. B: But if someone writes it down, not having sworn an oath? A: What then does the writing intend? A hand-written bond binds more than bonds. B: But if from necessity? A: Why has he not died? He ought to have died first. B: But if not with the Scriptures present? A: Is the page sacred, or does God grant it? B: This is clear. A: You fear the skin, but I fear God more. B: The disease is familiar to many. A: This is so for many; as if someone, striking a master, dishonoring him, would either let the slave go or wish to honor him. B: What great dishonor! A: Or if someone preserved an image of the king, while destroying him. B: It is so. Add this still, if anything is lacking in the argument. A: The tongue has sworn, but the mind is unsworn, many say. Everything comes before an oath, or is contrived. Let no one be deceived at all. An oath is one thing, but how much evil the duplicity brings with it! B: I consider. What then is an oath? A: The meaning of what is agreed. B: I shudder hearing what you say. A: You speak. But I do not yet know until I learn by experience. For trust is a matter of deed. Indeed, pigs also shudder at once, when a pig is bellowing. B: So it is. A: But it is nothing great. But if the word touched the heart, I praise it. B: What then?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ πάντα μοι γένοιο Παῦλος εἰς σθένος","severity":"info","text":"The speaker wishes the interlocutor to become like Paul in strength, likely alluding to the apostle's endurance or rhetorical force, not to a specific scriptural verse.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὅρκος","severity":"info","text":"The Greek term 'ὅρκος' (oath) is central to the dialogue, debated as a binding act versus a mere formality; the passage explores its moral weight and the duplicity of swearing.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Στάθμη δικαία","severity":"info","text":"The phrase 'just measure' reflects a common ethical trope in Greek moral philosophy, akin to the 'golden mean', and may echo Gregory's training in classical rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Β. ... Α.","severity":"info","text":"The passage is a rapid dialogue between two speakers (B and A), typical of Gregory's moral poems; the stichomythic exchange sharpens the ethical distinctions about oaths.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡ γλῶσσ' ὀμώμοχ', ἡ δὲ φρὴν ἀνώμοτος","severity":"info","text":"This line echoes a classical Greek proverb (cf. Euripides, Hippolytus 612) about the tongue swearing while the mind is unsworn, a topos Gregory adapts to Christian moral critique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Συὸς βοῶντος","severity":"caution","text":"The simile 'pigs also shudder at once, when a pig is bellowing' is obscure; it may be a proverbial expression of irrational fear or a textual corruption; the sense is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of speakers B and A is not specified; the dialogue may be between a student and teacher or two disputants.","The simile of the pig bellowing (Συὸς βοῶντος) is ambiguous; it may be a proverbial expression or a textual corruption."],"confidence":"medium","notes":[]},{"i":114,"ref":"p114","source":"οὐ τὸ λοῦτρόν ἐστί μοι καθάρσιον; Α. Ἔστι. Σκόπει δέ. Β. Τί σκοπῶ; Α. Οὐ τοῦ τρόπου πάντως γε, τῶν δ' ἐπταισμένων Β. Τρόπου δὲ, πῶς ἄν; Α. Οὕτω μόνως ἂν, ἤν τι καὶ προεκπλύνῃ. Β. Νοῶ. Α. Φόβος γὰρ τοῦ πρόσω· Πολλῶν δὲ συγχώρησις οὐ τιμητέα. Β. Πῶς ἂν τόδ' εἴποι; Α. Μή που δέησις δευτέρου καθαρσίου; Β. Τί δ' ἔστι τοῦτο; γνώρισον. Α. Ἔστι δὲ μακρῶν δακρύων καὶ τήξεως. Β. Μή μοι γένοιτο. Α. Δεινὸν προέσθαι δῶρον εὐκολώτερον. Β. Πλάκες τάδ' εἰσὶ τοῦ Θεοῦ Α. Θεοῦ γάρ εἰσιν· ἐγγράφοις δὲ καρδίας Πλαξί γε τῆς σῆς. Βούλει μαθεῖν ὡς τοῦτο τοῦ φθόνου πάλη, Τοῖς σοῖς φθονοῦντος δεξιοῖς; Β. Εἰπὼν ὀνήσεις· πολλὰ γὰρ παλαίομαι. Α. Ἄκουε. Β. Φάσκε. Α. Ἤκουσά σου λέγοντος οὐκ ἀδακρυτί. Β. Τί τοῦτο; οὐκ ἀρνήσομαι. Α. Ὡς ἤν ποτ' εἰπὼν ὀντινοῦν λόγον τύχω, Ὅρκον δὲ μὴ θῶ, Ὡς οὐ τελείοις τοῖς λόγοις αἰσχύνομαι. Β. Τοῦτ' ἔστ' ἐκεῖνο ἐμφανῶς. Α. Τὸ λεῖπον αὐτὸς προστιθῇς σὺ τῷ λόγῳ Τόδ' ἐστὶν ὅρκος, Κακὸν πλήρωμα τῆς δεινῆς φλογός. Πλάτων δὲ ποιεῖ καὶ τόδε Ὡς μὴ θεόν τιν' ὀμνύειν τηρῶν σέβας. Β. Εὖ οἶδ' ὃ φήσεις. Α. Ἦν τις πλάτανος, καθ' ἧς ὤμνυ καὶ μόνης, Ἀλλ' οὐδὲ ταύτης εὐστόχως. Ἀλλ' οἶδεν ᾗ τὸν, τίνα δ', οὐ προσῆν ἔτι. Τί τοῦτο δ' ἔστιν Ὅρκου σκιά τις, ἔμφασίς τ' ἀνώνυμος. Β. Ἄνορκος ὅρκος. Ὡς ξένον! Α. Μὰ τὸ δαιμόνιον οἱ σοφοί. Β. Πανορκία Τοῦτ' ἔστιν ἤδη. Α. Πέρας τόδ' ἔστω τοῦ λόγου. Β. Διψῶντά με Λείψειν ἀπειλεῖς ὡς τάχος. Α. Εἰ μέν τοι μικρὸν ὅρκος εἶναί σοι δοκεῖ, Τοῦτ' οὐκ ἐπαινῶ. Εἰ δ' ἔστιν, ὥσπερ ἐστὶ, τῶν φρικτῶν λίαν, Κἀγώ τι τολμῶ τῶν καλῶν·","english":"Is the bath not a cleansing for me? A. It is. But consider. B. What am I to consider? A. Not of the character at all, but of the things that have been stumbled over. B. But of the character, how? A. Only in this way, if it also washes away something beforehand. B. I understand. A. For fear is of what is before; but the forgiveness of many things is not to be honored. B. How would you say this? A. Is there not a need for a second cleansing? B. What is this? Make it known. A. It is of long tears and melting. B. May it not happen to me. A. It is a terrible thing to let go of a gift more easily. B. These are the tablets of God. A. They are of God; but on the inscribed tablets of the heart, of your own tablet. Do you wish to learn how this is a wrestling match of envy, envying your good deeds? B. By speaking you will benefit me; for I wrestle much. A. Listen. B. Speak. A. I heard you saying not without tears. B. What is this? I will not deny it. A. That if ever I happen to utter some word, but do not add an oath, I am ashamed that the words are not complete. B. This is that clearly. A. You yourself supply the missing part to the word. This is an oath, an evil filling of the terrible flame. And Plato also makes this, that one should not swear by any god, preserving reverence. B. I know well what you will say. A. There was a plane tree, by which alone he swore, but not even at this did he aim well. But he knows whom, but it was not yet present. What is this? Some shadow of an oath, a nameless appearance. B. An oath without an oath. How strange! A. By the divinity of the wise. B. This is already a complete swearing. A. Let this be the end of the speech. B. You threaten to leave me thirsty quickly. A. If indeed an oath seems to you a small thing, I do not praise this. But if it is, as it is, one of the very fearful things, I also dare something of the good.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ τὸ λοῦτρόν ἐστί μοι καθάρσιον","severity":"info","text":"The speaker questions whether a bath (λουτρόν) serves as a cleansing (καθάρσιον), introducing a metaphor for spiritual purification through tears and repentance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Πλάκες τάδ' εἰσὶ τοῦ Θεοῦ","severity":"info","text":"The phrase 'tablets of God' (Πλάκες ... τοῦ Θεοῦ) alludes to the Mosaic tablets of the Law, but Gregory reinterprets them as inscribed on the heart, emphasizing internal moral law over external ritual.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων δὲ ποιεῖ καὶ τόδε","severity":"info","text":"Gregory references Plato's teaching on not swearing by any god to preserve reverence, likely from the Laws or Phaedrus, showing his integration of classical philosophy with Christian moral instruction.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλάτανος","severity":"info","text":"The plane tree (πλάτανος) is a classical locus for oaths, notably in Plato's Phaedrus (229a–230e) where Socrates and Phaedrus converse under a plane tree. Gregory uses it to critique empty oath-taking.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πέρας τόδ' ἔστω τοῦ λόγου","severity":"info","text":"The phrase 'Let this be the end of the speech' marks a structural closure to the dialogue segment, typical of Gregory's rhetorical technique in the Carmina moralia to frame moral lessons.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μή μοι γένοιτο","severity":"caution","text":"The exclamation 'May it not happen to me' (Μή μοι γένοιτο) is a common Greek expression of aversion, but here it may reflect a liturgical or apotropaic formula; the precise nuance in context is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the interlocutors (A and B) is not specified; they may represent Gregory and a student or an internal dialogue. The reference to 'the tablets of God' could be read as either the Decalogue or a more general divine inscription; the text favors the latter. The phrase 'by the divinity of the wise' (Μὰ τὸ δαιμόνιον οἱ σοφοί) is ambiguous: it may be a Socratic oath or a Christian adaptat"],"confidence":"high","notes":[]},{"i":115,"ref":"p115","source":"Αὐτόν γέ σοι τὸν ὅρκον, ὅρκους ἐκτρέπου. Β. Ἔχεις τὸ νῖκος. Α. Εἰ τοῦτ' ἔχοιμι, Χριστέ μου, σὲ δοξάζω Τὸν θαυματουργὸν, ὡς παρός. Πάντες δ' ὁμοῤῥοθοῦντες εἴπωμεν τάδε, Ἀμὴν, γένοιτο. ΚΕʹ. Κατὰ θυμοῦ. Θυμῷ χολοῦμαι τῷ συνοίκῳ δαίμονι, Οὗτος δίκαιος τῶν\n\nχόλων ἐμοὶ μόνος, Εἰ δεῖ τε καὶ πάσχειν γε τῶν εἰωθότων. Ἐπεὶ γὰρ ὅρκον τῷ λόγῳ κατείχομεν, Σιγῆς φέροντες καρπὸν ἄξιον λόγου· Πάμπαν τιν' ὅρκου ῥίζαν εἰδότες χόλον, Πολλαῖς σὺν ἄλλαις, αἷς τὸ δεινὸν φύεται, Τὴν ἀγριωτάτην τε καὶ μελαντάτην· Καὶ τὴν, Θεοῦ διδόντος, ἐξαιρήσομεν, Τέμνοντες, ὡς οἷόν τε, τῇ λόγου τομῇ. Αἰτῶ καὶ πρῶτον, μὴ χολοῦσθαι τῷ λόγῳ. Οὕτω γάρ ἐστιν ἡ νόσος τῶν ἀσχέτων, Ὥστ' ἀγριοῦσθαι πολλάκις καὶ ταῖς σκιαῖς, Αὐτοῖς τε τοῖς σφῶν γνησίοις παραινέταις. Δεῖ δ', ὡς ἔοικε, μή τι μαλθακὸν λέγειν, Κακοῦ τοσούτου τῷ λόγῳ προκειμένου· Ἀλλ' ὡς πυρὸς βρέμοντος ἀγρίαν φλόγα, Πηδῶντος, αἰθύσσοντος ἐντινάγμασι Πολλοῖς, ἄνω ῥέοντος ἐμψύχῳ φορᾷ, Λάορως ἀεὶ τὰ πρόσθεν οἰκειουμένου, Ὕδωρ, κόνιν πέμποντας εὐνάσαι βίᾳ· Ἢ θῆρα λόχμης ἐκφανέντα συσκίου, Φρίσσοντα, πῦρ βλέποντα, ἐξαφρούμενον, Μάχης ἐρῶντα, καὶ φόνων καὶ πτωμάτων, Λόγχαις, κυνηγοῖς, σφενδόναις καταιχμάσαι Ἴσως ἂν οὕτω τοῦ πάθους γενοίμεθα Κρείσσους, Θεοῦ διδόντος, ἤ τι μετρίως Σχοίημεν. Οὐδὲ τοῦτο τῶν μικρῶν ἐμοὶ, Κακοῦ μεγίστου καί τις ἔνδοσις μικρὰ, Ὡς τοῖς βαρείας ἐκ νόσου στενουμένοις. Μικροῦ δ' ἄνωθεν τὴν νόσον σκεψώμεθα, Ἥτις, πόθεν τε καὶ ὅπως φυλακτέα, Ἀνδρῶν παλαιῶν συλλογὰς σκοπούμενοι, Ὅσοι διεσκέψαντο πραγμάτων φύσεις.","english":"I give you the oath itself; avoid oaths. B. You have the victory. A. If I have this, my Christ, I glorify you, the wonder-worker, as is fitting. And let us all, speaking with one voice, say this: Amen, so be it. 25. Against Wrath. I am enraged at the wrath, the cohabiting demon; this alone is just of my angers, if indeed I must also suffer the customary things. For since we were held by an oath in word, bearing the fruit of silence worthy of speech, knowing the root of an oath to be entirely wrath, along with many other things from which the terrible grows, the most savage and blackest; and this, with God's giving, we will remove, cutting, as far as possible, with the cut of reason. I ask first of all not to be enraged at the word. For such is the disease of the unbridled, that they often grow wild even at shadows, and at their own genuine advisors themselves. But it is necessary, it seems, to say nothing soft, with such an evil set before the word; but as when a wild flame of fire roars, leaping, blazing with many shakings, flowing upward with animate force, always appropriating what is before it like a torrent, we send water and dust to quench it by force; or when a beast appears from a shady thicket, bristling, fire-eyed, foaming, loving battle, and slaughter, and corpses, we subdue it with spears, hunters, and slings. Perhaps in this way we might become stronger than the passion, with God's giving, or we might have some moderate success. Nor is this a small thing to me, that even a small remission of a very great evil is like what happens to those distressed by a severe illness. Let us examine the disease from above, what it is, whence it comes, and how it is to be guarded against, considering the collections of ancient men, as many as have examined the natures of things.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕʹ. Κατὰ θυμοῦ","severity":"info","text":"The heading 'ΚΕʹ. Κατὰ θυμοῦ' marks the beginning of a new poem, 'Against Wrath,' as a distinct section within the collection.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Θυμῷ χολοῦμαι τῷ συνοίκῳ δαίμονι","severity":"info","text":"The phrase 'τῷ συνοίκῳ δαίμονι' (the cohabiting demon) personifies wrath as an internal demonic presence, a common trope in ascetic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀνδρῶν παλαιῶν συλλογὰς σκοπούμενοι","severity":"info","text":"The reference to 'collections of ancient men' likely alludes to classical or patristic sources on the passions, such as Stoic or early Christian treatises on anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Σιγῆς φέροντες καρπὸν ἄξιον λόγου","severity":"info","text":"The phrase 'bearing the fruit of silence worthy of speech' paradoxically suggests that silence (from oaths) yields a valuable verbal outcome, i.e., reasoned discourse.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὕδωρ, κόνιν πέμποντας εὐνάσαι βίᾳ","severity":"info","text":"The imagery of quenching fire with water and dust parallels classical and biblical metaphors for subduing anger (cf. Proverbs 15:18, Stoic texts).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πάμπαν τιν' ὅρκου ῥίζαν εἰδότες χόλον","severity":"caution","text":"The syntax is compressed: 'knowing the root of an oath to be entirely wrath' may imply that oaths originate from anger, but the exact logical connection is ambiguous.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πάμπαν τιν' ὅρκου ῥίζαν εἰδότες χόλον' is ambiguous: it could mean 'knowing the root of an oath to be entirely wrath' or 'knowing that wrath is the entire root of an oath.' The translation adopts the former.","The line 'Εἰ δεῖ τε καὶ πάσχειν γε τῶν εἰωθότων' is unclear: it may mean 'if indeed I must also suffer the customary things' or 'if it is necessary to suffer even the usual things.'"],"confidence":"high","notes":[]},{"i":116,"ref":"p116","source":"Εἰσὶν μὲν οἳ λέγουσιν αἵματος ζέσιν, Τοῦ γειτονοῦντος καρδίᾳ, τὴν ἔκστασιν· Ὅσοι νέμουσι τὴν νόσον τῷ σώματι, Ὥσπερ τὰ πολλὰ τῶν παθῶν ἄλλοις τισίν. Ἄλλοι δ' ὄρεξιν εἶπον ἀντιπλήξεως (Ψυχῇ διδόντες τὴν βλάβην, οὐ σώματι), Ὀργὴν δὲ τὴν ὁρμῶσαν· εἰ δ' ἔνδον μένει Λοχῶσα, τοῦτο μνησικακίαν τυγχάνειν Ὅσοις δ' ἔδοξεν ἡ νόσος τοῦ συνθέτου, Ζέσιν μὲν εἶπον αἵματος, τὴν δ' αἰτίαν, Ὄρεξιν εἶναι, συντιθέντες καὶ λόγον. Ταῦθ' ὡς ἔχει μὲν, οὐχὶ νῦν σκοπητέον. Ἐκεῖνο μέν τοι καὶ λίαν τῶν γνωρίμων, Ὡς νοῦς ἁπάντων ἡγεμών· ὃν σύμμαχον Δέδωκεν ἡμῖν κατὰ παθῶν ὁ Δεσπότης. Ὡς οὖν χαλάζης οἱ δόμοι σκεπάσματα, Θάμνοι δὲ κρημνῶν, καὶ βυθῶν ἐρείσματα, Τείχη δὲ τοῖς φεύγουσιν ἐκ μάχης τινός· Οὕτω λογισμὸς πρὸς χόλου παρουσίαν. Ὅταν καπνίζῃ τὸ φλέγον τὴν σὴν φρένα, Πρὶν πῦρ ἀνάψαι, καὶ ῥιπισθῆναι φλόγα, Ὅταν ποτ' αἴσθῃ πνεύματος κινουμένου, Εὐθὺς Θεῷ πλάκηθι, καὶ τόνδ' ἐννοῶν Ὡς σοῦ προεστῶθ', ὧν τε κινῇ, μάρτυρα, Αἰδοῖ φόβῳ τε τὴν φορὰν τοῦ πράγματος Ἐπίσχες, ἄχρις ἡ νόσος παρήγορος. Εὐθὺς βόησον τῶν μαθητῶν ῥήματα· «Ἐπιστάτα, κλύδων με δεινὸς ἀμφέπει.» 818 Τίναξον ὕπνον, καὶ σὸν ἐξώσεις χόλον, Ἕως λογισμοῦ καὶ φρενῶν ἐπικρατεῖς, Ὧν πρῶτόν ἐστιν ἡ νόσος κατάκλυσις Ἕως χαλινὸν, ἵππος ὡς δυσήνιος, Οὔπω δακὼν ὀδοῦσιν ἔρχετ' εὔδρομος, Πνέων δρόμον τε καὶ φάραγγας, καὶ βάθη, Θυμῷ σκοτώσας ὀμμάτων ὁδηγίαν. Ῥᾷον γάρ ἐστιν ἀρχόμενον ἄγξαι λόγῳ, Ἢ πρῶτον ἁρπάσαντα κατασχεῖν βίᾳ. Αὐτὸς γὰρ αὑτὸν ἐκκᾴων οὐχ ἵσταται, Ἕως λογισμὸν κρημνίσῃ τὸν ἱππότην.","english":"Some say it is a boiling of the blood, the ecstasy of the heart near the neighbor; those who assign the disease to the body, as many of the passions are assigned to other things. Others have called it an appetite for striking back (giving the harm to the soul, not the body), and anger the impulse; but if it remains lurking within, this is called resentment. Those to whom the disease of the composite seemed to be, said it is a boiling of the blood, and the cause is appetite, combining also reason. Whether these things are so, is not now to be examined. That, however, is very well known, that mind is the leader of all; which the Master has given us as an ally against the passions. Therefore, as roofs are coverings against hail, bushes are supports of cliffs, and foundations of depths, and walls for those fleeing from some battle, so is reason in the presence of wrath. When the inflammation smokes your mind, before it kindles fire and the flame is fanned, when you perceive the spirit being moved, immediately prostrate yourself before God, and thinking of him as standing before you, as a witness of what you do, restrain the onset of the matter with shame and fear, until the disease is alleviated. Immediately cry out the words of the disciples: \"Master, a terrible wave surrounds me.\" Shake off sleep, and you will drive out your wrath, while you are master of reason and mind, whose first flood is the disease. While the bridle, like a hard-to-rein horse, not yet biting with its teeth, comes running well, breathing of course and ravines and depths, having darkened with passion the guidance of the eyes. For it is easier to check with reason what is beginning, than to restrain by force what has first seized. For it, burning itself up, does not stop until it has thrown down the rider, reason.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰσὶν μὲν οἳ λέγουσιν αἵματος ζέσιν","severity":"info","text":"The passage opens with a doxographic survey of theories of anger, a common rhetorical device in Greek philosophical and medical literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μνησικακίαν","severity":"info","text":"μνησικακίαν (resentment) is distinguished from ὀργή (anger) as a lingering internal state, reflecting a precise psychological taxonomy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νοῦς ἁπάντων ἡγεμών","severity":"info","text":"The claim that mind (νοῦς) is the leader of all and given by the Master (God) as an ally against passions echoes Stoic and Platonic psychology, adapted to Christian moral teaching.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιστάτα, κλύδων με δεινὸς ἀμφέπει","severity":"info","text":"The cry 'Master, a terrible wave surrounds me' is a direct quotation of the disciples' words to Jesus in the Gospel of Matthew 8:24-25 (the storm on the sea), used here as a prayerful exclamation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἵππος ὡς δυσήνιος","severity":"info","text":"The image of anger as a hard-to-rein horse recalls Plato's Phaedrus (246a-b) and the chariot allegory, where reason controls the spirited part of the soul.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὅσοις δ' ἔδοξεν ἡ νόσος τοῦ συνθέτου","severity":"caution","text":"The phrase 'the disease of the composite' is ambiguous: it may refer to the composite nature of body and soul, or to a specific medical theory; the text does not resolve which.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the composite' (τοῦ συνθέτου) is unclear: possibly the body-soul composite or a technical term from a lost source.","The phrase 'the disease is alleviated' (ἡ νόσος παρήγορος) could mean either the passion subsides or is soothed by the described practice."],"confidence":"high","notes":[]},{"i":117,"ref":"p117","source":"Ἔπειτά μοι, τὸ αἶσχος ἡλίκον, σκόπει, Οἷον τίθησι τὸν κακῶς πεπληγότα. Τῶν μὲν γὰρ ἄλλων αἱ νόσοι καὶ λάθριοι, Ἔρως, φθόνος, λύπη τε καὶ μῖσος κακόν· Τινῶν δὲ φαίνοντ' οὐδ' ὅλως, ἤ τι βραχὺ, Ἀλλ' ἔνδον εἰσὶν αἱ νόσοι κατάσχετοι. Τυχὸν γὰρ ἐκτάκειεν ἐν βάθει φρενὸς, Πρὶν καὶ γενέσθαι τοῖς ὁρῶσιν ἐκφανεῖς. Κέρδος δὲ λανθάνουσα καὶ δυσπραγία. Θυμὸς δ' ὅλον γυμνόν τε καὶ δῆλον κακὸν, Εἰκὼν προκύπτουσ' οὐχ ἑκόντος σώματος. Εἴ σοί τις ὦπται τῶν ἁλόντων τῷ πάθει, Οἶδας σαφῶς ὅ φημι, καὶ γράψει λόγος. Ἔσοπτρον ἐχρῆν ἑστάναι χολουμένοις, Ὡς ἂν βλέποντες, ἀλλὰ τὴν αὐτῶν ὕβριν Μικρὸν χαλῷεν, τοῦ πάθους ἐξ ὄψεως, Κατηγόρῳ σιγῶντι κάμπτοντες φρένα. Ἦ καὶ τόδ' ἔστη, καὐτὸς ὑβριστὴς ὁ σὸς, Ἐν ᾧ κατόψει σαυτὸν, εἰ σχολὴν ἄγοις. Πάθος γὰρ οἷς ἓν, κοινὰ καὶ συμπτώματα. Ὕφαιμον ὄμμα, καὶ θέσεις διάστροφοι, Τρίχες συώδεις, καὶ γένυς διάβροχος, Ὠχρὰ παρειὰ, νεκρότητος ἔμφασις· Ἄλλων ἐρυθρὰ, καὶ μολιβδώδης τινῶν· Ὅπως ἂν, οἶμαι, καί τινα χρώσας τύχοι Ὁ μανιώδης καὶ κάκιστος ζωγράφος· Αὐχὴν διοιδῶν, ἐγκυλούμεναι φλέβες, Πνοὴ","english":"Then consider for me the magnitude of the shame, what it inflicts upon the one who is badly stricken. For the diseases of others are also hidden: love, envy, grief, and hatred are an evil; some of them do not appear at all, or only a little, but the diseases are held within. For they might fester in the depth of the mind before they become manifest to those who see. A hidden misfortune is a gain. But anger is an evil wholly naked and manifest, an image projecting from the body against its will. If you have seen anyone seized by this passion, you know clearly what I mean, and the account will describe it. A mirror ought to stand before those who are angry, so that, seeing, they might relax their own insolence a little, bending their mind from the sight of the passion, yielding to a silent accuser. Or even this stands—your own abuser—in which you would see yourself, if you had leisure. For those who share one passion, their symptoms are also common: a bloodshot eye, distorted postures, bristling hair, a drenched jaw, a pale cheek, an appearance of death; in others, red, and in some, leaden—however, I think, the mad and most evil painter might have colored them; a swollen neck, curved veins, breath","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Θυμὸς δ' ὅλον γυμνόν τε καὶ δῆλον κακὸν","severity":"info","text":"The passage contrasts hidden passions (Ἔρως, φθόνος, λύπη, μῖσος) with anger (θυμός), which is presented as fully visible. This structural opposition reinforces the moral argument that anger is uniquely shameful because it cannot be concealed.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θυμός","severity":"info","text":"Θυμός (thymos) here denotes anger as a visible, externalized passion, distinct from the internalized emotions listed earlier. In Greek moral psychology, thymos often refers to the spirited or irascible part of the soul, but Gregory emphasizes its somatic manifestation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἔσοπτρον ἐχρῆν ἑστάναι χολουμένοις","severity":"info","text":"The mirror motif for moral self-reflection appears in classical and patristic literature; e.g., Seneca (De Ira 2.12) advises the angry to look in a mirror. Gregory adapts this to a Christian context, urging the angry to see their own deformity and thus moderate their passion.","cites":[],"named_sources":["Seneca c. 65 CE"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὕφαιμον ὄμμα, καὶ θέσεις διάστροφοι","severity":"info","text":"The detailed physical description of anger—bloodshot eyes, distorted posture, bristling hair—draws on ancient medical and physiognomic traditions. Such catalogues of symptoms were common in rhetorical descriptions (ekphrasis) of emotions, aiming to make the vice vivid and repulsive.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὁ μανιώδης καὶ κάκιστος ζωγράφος","severity":"info","text":"The metaphor of a 'mad and most evil painter' coloring the angry person's face is a striking image that influenced later Byzantine moralizing poetry. It underscores Gregory's rhetorical strategy of making the vice visually grotesque to deter the reader.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἦ καὶ τόδ' ἔστη, καὐτὸς ὑβριστὴς ὁ σὸς' is ambiguous: it may mean 'or even this stands—your own abuser' (i.e., the abuser serves as a mirror) or 'or even this stands—your own insult' (i.e., the act of abuse itself). The English draft adopts the former reading."],"confidence":"high","notes":[]},{"i":118,"ref":"p118","source":"λόγον κόπτουσα καὶ πυκνουμένη, Λυσσῶδες ἄσθμα, καὶ φρύαγμ' ἀσχημονοῦν, Μυκτὴρ πλατύς τε καὶ πνέων ὅλην ὕβριν. Κρότοι τε χειρῶν, καὶ ποδῶν ἐξάλματα, Κύψεις, στροφαὶ, γέλωτες, ἱδρῶτες, κόποι· Τίνος κοποῦντος; οὐδενὸς, πλὴν δαίμονος. Νεύσεις ἄνω τε καὶ κάτω, λόγου δίχα, Γνάθοι φυσώμεναί τε καὶ ψοφούμεναι, Ὡς δή τις ἅλως· παιομένη τε δακτύλοις Ἡ χεὶρ ἀπειλεῖ, καὶ ψόφων προοίμιον. Καὶ τἀπὶ τούτοις τίς παραστήσει λόγος; Ὕβρις, ἀραγμὸς, αἰσχρότης, ψευδορκίαι, Γλώσσης ζεούσης δαψιλῆ ῥαντίσματα, Οἷον θάλασσα, ἐξαχνιζούσης πέτρας. Λέγει κακὸν τὸ μέν τι, τοῦδ' ὁρμὴν ἔχει, Τῷδε στενοῦται, καὶ παραυτίκ' ἀγνοεῖ. Καὶ τοῖς παροῦσιν ἠρεμοῦσι δυσφορεῖ· Ζητεῖ τὰ πάντα συνδονεῖσθαι τῷ κλόνῳ. Αἰτεῖ κεραυνοὺς, γίνετ' ἀστραπηφόρος, Αὐτῷ μένοντι δυσχεραίνει τῷ πόλῳ. Τὸ μέν τι ποιεῖ τῶν κακῶν, τῷ δ' ἑστιᾷ Τὸν νοῦν. Φρονεῖ γὰρ, ὡς δράσας ἃ βούλεται. Κτείνει, διώκει, πυρπολεῖ. Τούτων δὲ τί; Οὕτω τυφλόν τι καὶ μάταιον ἡ ζέσις! Ἄφωνός ἐστιν, ἀσθενὴς, βοηλάτης, Ῥήτωρ, Μίλων, τύραννος ἡμῖν ἀθρόως. Ὁ δυσγενής τε καὶ πένης, τὸν εὐγενῆ, Τὸν εὐποροῦντα, δυσγενέστατον καλεῖ, Πένητα· δουλόμορφον, ἡ λώβη βροτῶν, Τὸν ἄνθος ὥρας· δυσκλεῆ τὸν εὐκλέα, Ὁ μηδ' ὅς ἐστι, μήθ' ὅθεν, λέγειν ἔχων. Οὐκ οἶδα κλαυθμὸς, ἢ γέλως τὸ δρώμενον. Πᾶν ὅπλον ἐστὶ τῷ χόλῳ, καὶ μὴ παρόν. Πίθηκός ἐστι, καὶ Τυφωεὺς γίγνεται. Ἀποστρέφει τὴν χεῖρα, κυρτοῖ δακτύλους, Ζητεῖ λόφον τιν', ἢ τὸν Αἰτναῖον πάγον, Ὡς σφενδονήσων καὶ μακρὰν βίᾳ χερὸς Ὁμοῦ βέλος τε καὶ τάφον τῷ δυσμενεῖ. Τί πῦρ ἐφέξει τὴν ὕβριν, χάλαζα τίς;","english":"Then consider for me the magnitude of the shame, what it inflicts upon the one who is badly stricken. For the diseases of others are also hidden: love, envy, grief, and hatred are an evil; some of them do not appear at a word cut short and condensed, a rabid asthma, and a snorting that is unseemly, a broad nostril breathing forth entire insolence. And clapping of hands, and leaps of feet, stoopings, twistings, laughter, sweats, toils—of whom the toiler? Of no one, but of a demon. Noddings up and down, without reason, cheeks puffed up and made to sound, as if someone were threshing; and the hand, struck with fingers, threatens, and is a prelude to blows. And what speech will set forth what follows? Insolence, smashing, obscenity, perjuries, abundant sprinklings of a boiling tongue, like the sea foaming against rocks. It says one thing is evil, has an impulse toward this, is constricted by that, and immediately forgets. And it is vexed with those present who are calm; it seeks that everything be shaken together with its own commotion. It asks for thunderbolts, becomes a lightning-bearer, and is disgusted even with the pole where it remains. It does one evil deed, while it feasts its mind on another. For it thinks it has done what it wishes. It kills, pursues, burns. And what of these things? So blind and vain is the boiling! It is speechless, weak, a cowherd, an orator, a Milo, a tyrant to us all at once. The low-born and poor man calls the well-born, the wealthy man, most low-born, poor, slave-formed—the ruin of mortals—the flower of youth; the ill-reputed calls the famous, he who cannot say who he is or whence. I know not whether weeping or laughter is the proper response. Everything is a weapon for wrath, even what is not present. It is a monkey, and becomes Typhoeus. It turns away the hand, crooks the fingers, seeks some hill or the Aetnaean crag, as if about to sling and, with the force of the hand, both missile and tomb for the enemy at once. What fire will restrain the insolence, what hail?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Λυσσῶδες ἄσθμα","severity":"info","text":"The phrase 'rabid asthma' metaphorically describes the choking, spasmodic quality of anger, blending physical symptom with moral vice.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μίλων","severity":"info","text":"Milo of Croton was a legendary ancient Greek wrestler known for immense strength; Gregory uses him as a type of violent, uncontrolled power.","cites":[],"named_sources":["Pausanias Description of Greece 6.14"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Τυφωεὺς","severity":"info","text":"Typhoeus (or Typhon) was a monstrous giant in Greek myth who challenged Zeus; the comparison underscores the wrathful person's delusion of cosmic rebellion.","cites":[],"named_sources":["Hesiod Theogony 820-868"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκ οἶδα κλαυθμὸς, ἢ γέλως τὸ δρώμενον","severity":"info","text":"This line marks a rhetorical pause, shifting from vivid description to moral evaluation, a common device in Gregory's poetic homilies.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πίθηκός ἐστι, καὶ Τυφωεὺς γίγνεται","severity":"info","text":"The juxtaposition of ape and Typhoeus echoes a classical topos of sudden transformation from ridiculous to terrifying, found also in Plutarch's moral essays.","cites":[],"named_sources":["Plutarch Moralia 452E"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βοηλάτης","severity":"caution","text":"The term 'cowherd' seems incongruous with the list of roles (orator, Milo, tyrant); it may be ironic or a textual corruption, but the sense of low social status is clear.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is continuous and lacks line breaks in the source; the English draft occasionally conflates phrases (e.g., 'at a word cut short' may misplace the syntax). The reading adopted follows the Greek as a vivid catalogue of anger's symptoms."],"confidence":"high","notes":[]},{"i":119,"ref":"p119","source":"Ὅταν κενώσῃ τῶν λόγων τὰς σφενδόνας, Αἱ χεῖρες εὐθὺς, ἀγχέμαχοι προσβολαὶ, Μάχη βία τε, καὶ κρατεῖ τοῦ δυσμενοῦς. Ὁ δυστυχέστερός τε καὶ κρατούμενος. Ἧτταν γὰρ οἶδα τὸ κρατεῖν ἐν χείροσι. Ταῦτ' οὐχὶ δαίμων; καὶ πέρα, πλὴν πτώματος. Καὶ πτώματ' εἶδον ἔστιν ὧν δονουμένων, Ὅταν φέρωνται τῇ φορᾷ τοῦ πνεύματος. Ταῦτ' οὐκ ἀλλοτρίωσις ἐνδήλως Θεοῦ; Πῶς δ' οὔ; Θεοῦ γὰρ τὸ πρᾶον καὶ ἥμερον, Οὗ καθυβρίζειν οὐ καλὸν τὴν εἰκόνα, Μορφὴν ἐπεισάγοντας ἀγνοουμένην. Οὐδὲν τοσοῦτον ἡμῖν ἡ ἐμπληξία, Οὔπω τοσοῦτον αἱ νόσοι τῶν σωμάτων. Ταῦτ' οὐχ ἑκόντων, ἀλλὰ δυστυχῶν πάθη, Εἰ καὶ πονηρὰ, καὶ παροῦσι δάκνομαι (Τὸ γὰρ παρόν πως τοῖς κακουμένοις πλέον) Οἴκτου τε μᾶλλον ἢ κατάρας ἄξιον. Καὶ τῶν κακῶν τὸ δῆλον ἀσφαλέστερον· Τὸ δ' οὐ δοκοῦσι προσπεσὸν, λυμαίνεται. Μέθη κακὸν μέν· πῶς γὰρ οὔ; τίς δ' ἀντερεῖ; Καὶ τοῦθ' ἑκόντων· οἱ γὰρ ὧν ἐστ' αἴτιον Οὐκ ἀγνοοῦντες, ἀλλ' ὅμως ἡττώμενοι, Αὐτοὶ προδήλως τοῦ κακοῦ γεννήτορες. Ἀλλ' οὖν ἐκεῖ μὲν τοῦ κακοῦ τὸ δυσχερὲς, Γέλως, ὃν εἷς ἔπαυσεν ὕπνος αὐτίκα. Θυμοῦ δ' ὑπερκλύσαντος, εἰ χεῖρον, λέγε, Τὶ τῶν ἁπάντων οἶδας, ἤ τι φάρμακον; Ἄλλοις μέν ἐστιν εἰς φρένας πεσὼν Θεός· Θυμὸς δὲ πρῶτον τῷ Θεῷ φράσσει θύρας, Ἅπαξ ὑπερσχών· ἡ δ' ὑπόμνησις Θεοῦ, Χεῖρον· συνάπτει καὶ Θεὸν ταῖς ὕβρεσιν. Αὐτῷ λίθους ποτ' εἶδον, ὢ δεινοῦ πάθους! Ῥιπτουμένους, κόνιν τε καὶ πικροὺς λόγους. Τῷ ποῦ, τίσι τε καὶ ὅπως ἁλωσίμῳ; Νόμοι παρωθοῦνται, οὐ διεγνώσθη φίλος, Ἐχθρὸς, πατὴρ, γυνή τε, συγγενεῖς, ἴσα. Μιᾶς φορᾶς ἅπαντα, χειμάῤῥου θ' ἑνός.","english":"When he empties the slings of his words, immediately the hands, the close-combat assaults, violence and force prevail over the enemy. The more unfortunate one is the one who is overpowered. For I know that to prevail in worse things is a defeat. Are these not from a demon? And beyond that, except for a fall. And I have seen falls of some who are shaken, when they are carried away by the rush of the spirit. Are these not clearly an alienation from God? How could they not be? For gentleness and mildness belong to God, whose image it is not good to insult, by introducing an unknown form. Nothing is so much to us as madness, not even the diseases of the body are so great. These are not the passions of willing persons, but of the unfortunate, even if they are evil, and I am stung by what is present (for the present is somehow greater for those who are afflicted), it is more worthy of pity than of curse. And the clear among evils is safer; but what falls upon one without seeming to, corrupts. Drunkenness is an evil—how could it not be? Who would deny it? And this is of willing persons; for those who are its cause are not ignorant, but nevertheless are overcome, they are clearly the begetters of the evil. But then in that case the unpleasantness of the evil is laughter, which one sleep immediately ended. But when anger overflows, if it is worse, tell me, what of all things do you know, or what remedy? For others, a god falls into their minds; but anger first blocks the doors to God, once it has burst forth; and the reminder of God makes it worse; it even joins God to the insults. I once saw stones, O dreadful passion! thrown at him, and dust and bitter words. To whom, by whom, and how was he captured? Laws are thrust aside, no distinction is made between friend, enemy, father, wife, or relatives; all are one in a single rush, like one winter torrent.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταῦτ' οὐχὶ δαίμων;","severity":"info","text":"The rhetorical question 'Are these not from a demon?' frames anger as demonic possession, a common trope in early Christian moral psychology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Θεοῦ γὰρ τὸ πρᾶον καὶ ἥμερον","severity":"info","text":"Gregory defines gentleness and mildness as divine attributes, contrasting them with the 'unknown form' introduced by anger, echoing Platonic and Stoic ideals of the soul's harmony with God.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θυμὸς δὲ πρῶτον τῷ Θεῷ φράσσει θύρας","severity":"info","text":"The image of anger blocking the doors to God may allude to Proverbs 11:14 or the broader biblical theme of wrath impeding divine access, though no direct citation is given.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μιᾶς φορᾶς ἅπαντα, χειμάῤῥου θ' ἑνός","severity":"info","text":"The simile of a winter torrent (χειμάῤῥου) for uncontrolled anger is a classic rhetorical device in Greek literature, used by Homer and later moralists to depict overwhelming passion.","cites":[],"named_sources":["Homer Iliad"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μέθη κακὸν μέν· πῶς γὰρ οὔ; τίς δ' ἀντερεῖ;","severity":"info","text":"Gregory contrasts drunkenness (a willing evil cured by sleep) with anger (a more severe, demonic passion), structuring the argument to elevate the moral danger of wrath.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Αὐτῷ λίθους ποτ' εἶδον, ὢ δεινοῦ πάθους!","severity":"info","text":"The vivid image of stones thrown at a person in anger may reflect Gregory's own experience of urban violence in Constantinople, where his sermons on the Trinity provoked riots.","cites":[],"named_sources":["Gregory of Nazianzus, Oration 36"],"dropped_cites":[]}],"ambiguities":["The phrase 'πλὴν πτώματος' (except for a fall) is ambiguous: it may mean 'except for a fall' as a consequence, or 'beyond a fall' as a limit. The translation takes it as 'except for a fall'.","The identity of 'αὐτῷ' (him) in 'Αὐτῷ λίθους ποτ' εἶδον' is unclear; it could refer to a generic victim of anger or to a specific person, possibly Gregory himself or a biblical figure."],"confidence":"high","notes":[]},{"i":120,"ref":"p120","source":"Ἢν καί τις ἐνστῇ, τὸν χόλον μεθείλκυσεν Εἰς αὑτὸν, ὥσπερ θηρίον ψοφήμασιν, Αὐτός τε χρῄζει συμμάχων ὁ σύμμαχος. Τούτοις μὲν οὖν μάλιστα κάμπτεσθαι λόγοις· Οὐ γὰρ δεήσῃ πλειόνων, ἂν εὖ φρονῇς. Εἰ δ' ἔστ' ἐπῳδῆς χρεία σοι καὶ μείζονος, Βίους σκόπει μοι τῶν πάλαι καὶ τῶν νέων, Ὅσοι ποτ' ἔσχον ἐκ τρόπου παῤῥησίαν, Τίνες μάλιστα προσφιλέστατοι Θεῷ Τί πρῶτον, ἢ μέγιστον ἐξησκηκότες, Μωσῆς ἐκεῖνος, Ἀαρὼν, οἱ φίλτατοι, Δαυὶδ, Σαμουὴλ, εἶτα Πέτρος ὕστερον; Οἱ μέν γε μαστιχθεῖσαν Αἴγυπτον τόσαις Πληγαῖς ἀσωφρόνιστον εἶχον· ἀλλ' ὅμως Φειδοῖ προσήγονθ' ὡς τὸ Φαραὼ θράσος, Ἕως ἐπεκλύσθησαν ἐκ τῆς ὕβρεως, Οἷς μὴ τὸ μακρόθυμον ἤνεγκεν σέβας, Ὡς ἂν μάθωσι πάντες αἰδεῖσθαι τόδε. Κρεῖσσον θρασὺν γὰρ ἢ πρᾶον περιφρονεῖν. Αἰνῶ Σαμουὴλ, ὅς ποθ' ὕβριν δυσφορῶν,\n\nῬήξαντος αὐτῷ τὴν διπλοΐδα τοῦ Σαοὺλ, Εἶτ' ἀξιωθεὶς, ὥς γε συγγνώμην ἔχειν, Ἀφῆκεν εὐθὺς τῷ λόγῳ τὴν αἰτίαν. Τούτου τί δ' ἂν γένοιτο ἡμερώτερον; Δαυὶδ ὑπομνήσθητι, καὶ τῶν κρουμάτων, Ἐξ ὧν πονηροῦ πνεύματος Σαούλ ποτε Ἠλευθέρωσεν· εἶτ' ἀγνώμονος τυχὼν, Φεύγων, ἀλύων τὸν περὶ ψυχῆς δρόμον, Δοθέντος αὐτῷ τοῦ Σαοὺλ ἐφείσατο (Καὶ τοῦτο δ' ἴστε), καὶ μόγις σεσωσμένος. Ἡ διπλοῒς γνώρισμα τῆς ἐξουσίας Κεκαρμένη, φακός τε τοῦ κράνους κλαπείς. Τί δεῖ λέγειν τὸν υἱὸν ὡς ἠνέσχετο, Τὸν πατροφόντην, καὶ τύραννον ἀπρεπῆ; Ὅπου γ' ἐκεῖνον καὶ κλάει τεθνηκότα, Θρήνοις τε πολλοῖς ἀνακαλεῖ καὶ γόοις, Τὸν μηνυτήν τε τοῦ πάθους ἀμύνεται, Ὥσπερ λαβών τιν' ἐχθρὸν, οὐκ εὐάγγελον; Ἡ γὰρ φύσις ἔμπροσθε τῶν ἐγκλημάτων Ἔστη, λαβοῦσα τὸν τρόπον συνήγορον·","english":"If someone should stand firm, he diverted the anger to himself, like a beast with noises, and the ally himself needs allies. So then, be most swayed by these words; for you will not need more, if you are wise. But if you have need of a greater incantation as well, consider for me the lives of those of old and of the new, all who ever gained frankness from their character, which ones were most beloved to God, what first or greatest thing they practiced: that Moses, Aaron, the dearest ones, David, Samuel, then later Peter. For they had Egypt, scourged with so many plagues, kept untaught in prudence; but nevertheless they approached with sparingness the boldness of Pharaoh, until they were overwhelmed by his insolence, those whom the long-suffering reverence did not endure, so that all might learn to respect this. For it is better to despise a bold man than a gentle one. I praise Samuel, who once, distressed by insolence, when Saul tore his cloak for him, then deemed worthy, as if to have forgiveness, immediately let go of the charge with a word. What could be gentler than this? Remember David, and the harpings, by which he once freed Saul from an evil spirit; then, meeting with an ungrateful man, fleeing, distraught in the race for his life, when Saul was given to him, he spared him (and know this too), and was barely saved. The cloak, a sign of authority, cut off, and the stolen crest of the helmet. Why need I tell how the son endured the parricide and unseemly tyrant? Where indeed he even weeps for him dead, and calls him back with many laments and wailings, and punishes the messenger of the calamity, as if receiving an enemy, not a bearer of good news? For nature stood before the accusations, taking character as its advocate.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἢν καί τις ἐνστῇ","severity":"info","text":"The conditional clause introduces a hypothetical opponent; the following verb μεθείλκυσεν (aorist) suggests a past action, creating a shift in temporal perspective typical of Gregory's rhetorical style.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παῤῥησίαν","severity":"info","text":"παῤῥησίαν (frankness) is a key term in Greek patristic ethics, denoting boldness of speech before authority, often with divine approval. Here it characterizes the biblical figures' moral authority.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωσῆς ἐκεῖνος, Ἀαρὼν, οἱ φίλτατοι, Δαυὶδ, Σαμουὴλ, εἶτα Πέτρος ὕστερον","severity":"info","text":"Gregory lists exemplary figures from the Old Testament (Moses, Aaron, David, Samuel) and the New (Peter), a common rhetorical device in patristic moral exhortation, drawing on scriptural exempla.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Δαυὶδ ὑπομνήσθητι, καὶ τῶν κρουμάτων","severity":"info","text":"The reference to David's harpings freeing Saul from an evil spirit alludes to 1 Samuel 16:14-23, where David's music soothes Saul. Gregory adapts the narrative to illustrate mercy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί δεῖ λέγειν","severity":"info","text":"The rhetorical question 'Why need I tell?' marks a transition to a new exemplum (David's son Absalom), a common structural device in Gregory's poetry to introduce a climactic example.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἡ γὰρ φύσις ἔμπροσθε τῶν ἐγκλημάτων","severity":"info","text":"Gregory's assertion that nature (φύσις) precedes accusations reflects a theme of natural law and clemency, later influential in Byzantine moral theology, e.g., in John Chrysostom's homilies.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἢν καί τις ἐνστῇ' could be read as a general condition or a specific past event; the aorist μεθείλκυσεν suggests the latter, but the context is hortatory.","The identity of 'τὸν υἱὸν' (the son) is ambiguous: it likely refers to David's son Absalom, but could also be a generic figure; the following description of parricide and tyranny confirms Absalom."],"confidence":"high","notes":[]},{"i":121,"ref":"p121","source":"Ὡς καὶ προσάντης τῷ στρατῷ κατασταθεὶς, Μικροῦ γενέσθαι τοῦ κράτους ἀλλότριος. Τί δ'; οὐ τὸν ὑβριστὴν Σεμεεὶ ἐκαρτέρει. Δύσφημον ὄντα τῷ κλέει τῆς εἰσόδου; Πέτρου δὲ δῆτα τοῦ σοφοῦ τεθαύμακα, Ὡς μακροθύμως καὶ λίαν νεανικῶς Ἤνεγκε Παύλου τὴν καλὴν παῤῥησίαν (Καὶ ταῦτ' ἐν ἄστει τηλικούτῳ καὶ τόσοις Ἐπαινέταις τε καὶ μαθηταῖς τοῦ λόγου), Ὡς συντράπεζος οὐ καλῶς ἦν ἔθνεσιν, Εἰ καὶ τόδ' ᾤετ' ὠφελήσειν τὸν λόγον. Ἦν γὰρ τὸ κινοῦν καὶ μόνον Θεοῦ φόβος, Ἢ τοῦ λόγου τ' ἔλλαμψις ἐκ κηρύγματος. Οὐκ ἂν παρέλθοιμ' οὐδὲ τὸ Στεφάνου καλὸν, Ὃν οἶδ' ἀπαρχὴν μαρτύρων καὶ θυμάτων. Λίθοις ἐχώννυτ'· ἀλλ' ὅμως, τοῦ θαύματος! Μέσος λιθασμοῦ, φθόγγος ἐξηκούετο, Αὐτός τε συγχώρησιν, ὡς εὐεργέταις, Διδοὺς λιθασταῖς, τὸν Θεόν τ' αἰτούμενος. Ταῦτ' οὐ προδήλως τῆς Θεοῦ τυπώσεως, Καὶ τῶν ἐκείνου καὶ παθῶν καὶ δογμάτων, Ὃς ὢν Θεός τε καὶ κεραυνῶν δεσπότης, Ὡς ἀμνὸς ἤγετ' εἰς σφαγὴν ἀφωνίᾳ; Ἐμπτυσμάτων τε καὶ ῥαπισμάτων ὅσων Ἠνέσχετ'! ἄχρις ὠτίου πεπληγότος Τὸ χρηστὸν οἶδε Μάλχος. Οὐκ ἐκραύγασεν Ἐνδεικτικόν τι καὶ γέμον παῤῥησίας Οὐδ' εἴριξέν τι. Τὸν κακίᾳ τεθλασμένον, Ἄκλαστον ἔσχε. Τὴν φρενὸς κουφὴν φλόγα Σβέσειν λέγει μὲν, ὡς δὲ χρηστὸς φείδεται, Ὡς ἂν κρατήσῃ τῷ πράῳ τὸ συγγενές. Τοιαῦτα καὶ τοσαῦτα τοῦ σοῦ Δεσπότου. Οἷς, ἄν τι πάσχοις, ἀντισηκώσεις τὰ σὰ, Κἂν πάνθ' ὑποστῇς, τὸ πλέον λελείψεται· Εἴπερ τὸ πάσχειν κρίνεται πρὸς ἀξίαν. Ἀρκεῖ τάδ' ἡμῖν εὐγενῆ παιδεύματα, Πλακῶν νόμοι τε καὶ τρόποι τῶν ἐξ ὄρους, Εἰ δεῖ τι τούτοις προστεθῆναι καὶ νόθον; Καὶ χεῖρον οὐδέν·","english":"And when he was set over the army as a harsh commander, he became alien to a small portion of power. What then? Did he not endure the insolent Shimei, who was slandering the glory of his entry? And have I not marveled at the wise Peter, how patiently and very vigorously he bore Paul’s noble frankness (and this in so great a city and among so many admirers and disciples of the word), because he was not rightly a table-companion to the Gentiles, even if he thought this would benefit the word? For the only motive was fear of God, or the illumination of the word from the proclamation. Nor would I pass over the noble deed of Stephen, whom I know as the firstfruits of martyrs and victims. He was being buried in stones; but nevertheless—O wonder!—in the midst of the stoning, a voice was heard, as he himself granted forgiveness to the stoners as to benefactors, and prayed to God. Are these not clearly from the divine pattern, and from his sufferings and teachings—He who, being God and lord of thunderbolts, was led like a lamb to the slaughter in silence? And how many spittings and slaps did He endure! Up to the ear that was struck, the good Malchus knows. He did not cry out anything indicative or full of frankness, nor did he restrain anyone. He kept unbroken the one broken by wickedness. He says he will quench the light flame of the mind, but as a good man he spares, so that the kindred element may prevail by gentleness. Such and so many are the deeds of your Master. With these, if you suffer anything, you will counterbalance your own, and even if you endure everything, the greater part will be left behind—if indeed suffering is judged according to worth. These noble teachings suffice for us, the laws of the tablets and the ways of those from the mountain, if anything spurious must be added to them; and nothing is worse.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σεμεεὶ","severity":"info","text":"Shimei is the Benjaminite who cursed David during his flight from Absalom (2 Sam 16:5-8). Gregory uses him as a type of insolent critic endured by a ruler.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέτρου ... Παύλου","severity":"info","text":"Gregory alludes to the Antioch incident (Gal 2:11-14) where Peter initially withdrew from table fellowship with Gentiles, and Paul rebuked him. The 'frankness' (παρρησία) is Paul's apostolic candor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στεφάνου","severity":"info","text":"Stephen, the first Christian martyr (Acts 7:54-60), is invoked for his forgiving prayer for his executioners, echoing Christ's own plea for forgiveness (Luke 23:34).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ἀμνὸς ἤγετ' εἰς σφαγὴν","severity":"info","text":"This phrase directly echoes Isaiah 53:7 (LXX) and the typology of Christ as the suffering servant, led silently to slaughter, a common patristic motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μάλχος","severity":"info","text":"Malchus is the high priest's servant whose ear Peter cut off in Gethsemane (John 18:10). Gregory contrasts Christ's patient endurance of the slap with Peter's violent reaction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοιαῦτα καὶ τοσαῦτα τοῦ σοῦ Δεσπότου","severity":"info","text":"This line marks the conclusion of the exempla series (David, Peter, Stephen, Christ) and transitions to the moral application, a typical hortatory structure in Gregory's poetry.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πλακῶν νόμοι τε καὶ τρόποι τῶν ἐξ ὄρους' could refer either to the Mosaic tablets (Exodus) or to the Sermon on the Mount; the context of 'noble teachings' suggests both, but the primary reference is to the Decalogue as a type of Christian law."],"confidence":"high","notes":[]},{"i":122,"ref":"p122","source":"ὥς τι κἂν τοῖς χείροσι Τῶν κρεισσόνων τε καὶ φίλων δρεψώμεθα. Ὧν γὰρ κρατεῖν καὶ σφόδρα, οὐ σφόδρ' αἰνετὸν, Τούτων κρατεῖσθαι καὶ λίαν, πόσον κακόν! 832 Μεμνήσομαι δὲ καί τινων, καὶ συντόμως. Παίειν ἔμελλεν ὁ Σταγειρίτης τινὰ, Λαβὼν ἐπ' αἰσχροῖς καὶ κακοῖς ἐγκλήμασι· Θυμοῦ δ' ἐπεισελθόντος ἡνίκ' ᾔσθετο, Ἔστη παλαίων τῷ πάθει, ὡς δυσμενεῖ. Μικρὸν δ' ἐπισχὼν, εἶπεν (ὢ σοφοῦ λόγου!) «Καινὸν πέπονθας. Προστάτην ἔσχες χόλον· Εἰ μὴ γὰρ ὀργὴ, κἂν δαρεὶς ἀπηλλάγης. Νῦν δ' αἰσχρὸν ἦν μοι τῷ κακῷ πλήττειν κακὸν, Κρατεῖν τε δούλου τοῦ πάθους ἡσσώμενον.» Οὕτως ἐκεῖνος. Τὸν δ' Ἀλέξανδρον λόγος, Εἰπόντος αὐτῷ Παρμενίωνός ποτε, Πόλιν τίν' ἐξελόντι τῶν Ἑλληνίδων, Εἶθ' ὃ δρᾶσαι χρὴ πολλάκις σκοπουμένῳ, Ὡς, εἴπερ ἦν ἐκεῖνος, οὐκ ἐφείσατο· «Ἀλλ' οὐδ' ἔγωγ' ἂν, εἴπερ ἦν, φάναι, σύγε. Σοὶ μὲν γάρ ἐστιν ὠμότης, τὸ δὲ πρᾶον Ἐμὸν, φυγεῖν τε τὴν πόλιν τοὺς κινδύνους.» Κἀκεῖνο δ' οἷον, ὡς ἐπαίνων ἄξιον; Ἐλοιδόρει τις τὸν μέγαν Περικλέα, Πολλοῖς ἐλαύνων καὶ κακοῖς ὀνείδεσι (Τῶν οὐδὲ τιμίων τις), ἄχρις ἑσπέρας. Ὁ δ' ἡσυχῆ τὴν ὕβριν, ὡς τιμὴν, φέρων, Τέλος καμόντα καὶ βαδίζοντ' οἴκαδε Προὔπεμψε λύχνῳ, τὸν χόλον τ' ἀπέσβεσεν. Ἄλλος δ' ὑβριστὴν, πλουσίαις ἐφ' ὕβρεσι Προσθέντ' ἀπειλήν· «Ὡς ὀλοίμην παγκάκως, Εἰ μὴ κακὸν κακῶς σε κτείναιμι σθένων.» Τούτοις ἀμείβεθ' ὡς φιλανθρώποις λόγοις· «Κἀγώ γ' ὀλοίμην, εἴ σε μὴ θείην φίλον.» Κωνστάντιον δὲ (καὶ γὰρ εἰπεῖν ἄξιον, Ὡς μὴ τὰ πρόσθεν τυγχάνῃ λόγου μόνα, Περιφρονῆτέ θ' ὧνπερ αὐτοὶ μάρτυρες), Φασί ποτ' εἰπεῖν","english":"How we may reap something even from the worse, from those who are better and friends. For to rule over them even violently is not altogether praiseworthy, but to be ruled by them even excessively—how great an evil! 832 I will also recall some examples, and briefly. The Stagirite was about to strike someone, having taken him on shameful and evil charges; but when he perceived that anger had entered him, he stopped, wrestling with the passion as with an enemy. After a short pause, he said (O wise saying!): \"You have suffered something strange. You had anger as your patron; for if not for anger, you would have been let off with a beating. But now it would be shameful for me to strike evil with evil, and to be overcome while ruling a slave of passion.\" So that man. And concerning Alexander, the story goes that when Parmenion once said to him, as he was taking some Greek city and was often deliberating what must be done, that if he (Parmenion) had been there, he would not have spared it, Alexander replied: \"But neither would I, if I were you. For cruelty is yours, but gentleness is mine, and the city fled the dangers.\" And that other example—how worthy of praise! Someone was reviling the great Pericles, driving him with many and evil reproaches (one of no account), until evening. But he bore the insolence quietly, as if it were an honor, and finally, when the man was tired and going home, he escorted him with a lamp, and quenched his anger. Another man, an insolent fellow, added a threat to his wealthy insults: \"May I perish utterly if, being strong, I do not kill you evilly.\" To these he replied with humane words: \"And may I perish if I do not make you a friend.\" And Constantius (for it is worth mentioning, lest the preceding be the only ones spoken, and you despise those of which you yourselves are witnesses), they say once said","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παίειν ἔμελλεν ὁ Σταγειρίτης τινὰ","severity":"info","text":"The Stagirite is Aristotle, born in Stagira. Gregory uses this anecdote to illustrate self-restraint in anger, a virtue he praises throughout the poem.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀλέξανδρον","severity":"info","text":"The Alexander anecdote (with Parmenion) is a known topos in ancient moral literature, also found in Plutarch's Life of Alexander. Gregory adapts it to contrast cruelty and gentleness.","cites":[],"named_sources":["Plutarch Life of Alexander"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περικλέα","severity":"info","text":"The Pericles anecdote (escorting a reviler home with a lamp) is a classic exemplum of forbearance, recorded in various sources. Gregory uses it to commend mildness in the face of insult.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μεμνήσομαι δὲ καί τινων, καὶ συντόμως","severity":"info","text":"This phrase marks a transition from general exhortation to a series of illustrative examples (Aristotle, Alexander, Pericles, an unnamed philosopher, Constantius). The list is a common rhetorical device in moral poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κωνστάντιον","severity":"info","text":"Constantius likely refers to Constantius II, the Roman emperor (r. 337–361). Gregory cites him as a contemporary witness to the virtue of clemency, appealing to his audience's own experience.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"832","severity":"caution","text":"The number 832 appears in the Greek text, likely a line number from the source edition. It is not part of the poem's content and should be disregarded in interpretation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Stagirite' is unambiguous (Aristotle), but the specific source of the anecdote is not given. The phrase 'τὸν δ' Ἀλέξανδρον λόγος' indicates a traditional story, not necessarily from a single known text. The reference to Constantius is brief and the anecdote is cut off; the full exemplum is not preserved in this passage."],"confidence":"high","notes":[]},{"i":123,"ref":"p123","source":"ἄξιον μνήμης λόγον Τίς δ' ἦν; ἐκεῖνον τῶν τις ἐν τέλει ποτὲ, Παρώξυν' ἡμῖν, οὐ φέρων τιμωμένους Τιμαῖς τοσαύταις (καὶ γὰρ εὐσεβέστατος, Εἴ πέρ τις ἄλλος βασιλέων, ὧν ἴσμεν, ἦν)· Πολλοῖς δ' ἐπειπὼν καί τινα τοιοῦτον λόγον· «Τί τῆς μελίσσης ἐστὶν ἡμερώτερον; Ἀλλ' οὐδ' ἐκείνη τῶν τρυγώντων φείδεται·» Ἤκουσε· «Πῶς οὐκ οἶδας, ὦ βέλτιστε σὺ, Ὡς οὐδ' ἐκείνῃ κέντρον ἐστὶν ἀσφαλές; Παίει μὲν, αὐτὴ δ' εὐθέως ἀπόλλυται.» Τοσαῦτ' ἔχεις σὺ τοῦ πάθους τὰ φάρμακα, Πάντων δὲ μεῖζον, ὧν ἔφην, τὴν ἐντολὴν, Ἣ μηδὲ τὸν πλήσσοντα ὑβρίζειν ἐᾷ. «Οὐ γὰρ φονεύσεις,» τοῖς πάλαι τεταγμένον· Σοὶ μηδὲ χολοῦσθαί ἐστιν ἐντεταγμένον, Μή τοί γε παίειν, μήτε δὴ τολμᾷν φόνον. Τὸ πρῶτον εἴργων, οὐκ ἐᾷ τὸ δεύτερον Τὸ σπέρμ' ἀναιρῶν, τὸν στάχυν κεκώλυκε. Τὸ μηδ' ὁρᾷν κάκιστα, μοιχείας τομή. Τὸ μηδ' ὀμνύειν, φάρμακον ψευδορκίας. Τὸ μηδὲ θυμοῦσθ', ἀσφάλεια πρὸς φόνον. Σκόπει γὰρ οὕτω· θυμὸς ἐκπέμπει λόγον, Λόγος δὲ πληγὴν, ἡ δὲ πληγὴ τραύματα· Ἐκ τραυμάτων δὲ τὸν φόνον γινώσκομεν. Θυμὸς πατὴρ πέφηνε τοῦ πικροῦ φόνου. Τοῦ μὴ φονεῦσαι τίς ποτ' ἤνεγκε γέρας; Τὸ μηδὲ θυμοῦσθ' ἐστὶ τῶν αἰνουμένων· Τοῦ μέν γ' ὁ μισθὸς, ἡ φυγὴ τοῦ κινδύνου· Τούτου δ' ἀμοιβὴ, γῆς μέρος τῆς τιμίας. Ἄκουε Χριστοῦ, τοῖς πράοις ἃ βούλεται Ἐν τοῖς μακαρισμοῖς, οἷς ἀπηριθμήσατο, Τὰ μέτρ' ὁρίζων τῶν ἐκεῖθεν ἐλπίδων. Τούτου χάριν σοι καὶ νόμους τοίους γράφει. Παίῃ παρειάν; πῶς δὲ τὴν ἄλλην ἐᾷς Ἄκαρπον; εἰ μὲν οὐχ ἑκοῦσ', οὔπω μέγα Πέπονθε, μεῖζον δ', ἢν θέλῃς, τὶ λείπεται Καὶ τὴν ἑκοῦσαν πρόσθες, ὡς ἔμμισθος ᾖ. Χιτῶνα γυμνοῖ;","english":"A story worth remembering. Who was it? One of those in office once provoked us, not bearing that others were honored with such great honors (for he was the most pious, if ever any of the emperors we know was). And after many things he added some such word: \"What is tamer than the bee? But not even that spares those who plunder it.\" He heard: \"How do you not know, O best of men, that not even for it is the sting safe? It strikes, but itself perishes immediately.\" So many are the remedies you have for this passion, but the greatest of all I have mentioned is the commandment, which does not even allow you to insult the one who strikes you. \"You shall not kill\" was ordained for the ancients; for you it is ordained not even to be angry, let alone to strike or dare to commit murder. By preventing the first, it does not allow the second; by destroying the seed, it has prevented the ear. Not even to look at the worst is a cut against adultery. Not even to swear is a remedy for perjury. Not even to be angry is a safeguard against murder. For consider it thus: anger sends forth a word, the word a blow, the blow wounds; from wounds we know murder. Anger has shown itself the father of bitter murder. Who ever brought a prize for not killing? Not even to be angry is among the things praised. For the one, the reward is escape from danger; for this, the recompense is a portion of the precious land. Listen to Christ, what he wills for the meek in the beatitudes which he enumerated, defining the measures of the hopes from there. For this reason he writes such laws for you. Does he strike the cheek? How do you leave the other one untouched? If it is not voluntary, it is not yet a great thing he has suffered; greater, if you wish, what is left? Add the willing one, so that you may be rewarded. Does he strip your tunic?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τῶν τις ἐν τέλει ποτὲ","severity":"info","text":"The unnamed emperor is likely Theodosius I, whom Gregory knew and praised for piety; the anecdote of the bee-sting rebuke appears in other late antique sources as a moral exemplum.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ φονεύσεις","severity":"info","text":"Echoes the Decalogue (Exod 20:13 LXX) and the apostolic prohibition of killing; Gregory extends the command to forbid anger itself as the root of murder.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουε Χριστοῦ, τοῖς πράοις ἃ βούλεται","severity":"info","text":"Alludes to the Beatitudes (Matt 5:5) where Christ blesses the meek; Gregory interprets the promise of 'the precious land' as the heavenly reward for non-anger.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θυμὸς πατὴρ πέφηνε τοῦ πικροῦ φόνου","severity":"info","text":"A causal chain (anger → word → blow → wound → murder) structures the argument; each step is blocked by a prior prohibition, forming a logical climax.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γῆς μέρος τῆς τιμίας","severity":"info","text":"‘A portion of the precious land’ likely refers to the eschatological inheritance of the meek, contrasting earthly danger-avoidance with heavenly reward.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Παίῃ παρειάν; πῶς δὲ τὴν ἄλλην ἐᾷς","severity":"caution","text":"The syntax is elliptical; the sense may be: if one cheek is struck, why leave the other untouched? The following lines on voluntary suffering are ambiguous in their ethical force.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the emperor is not named in the text; the bee-sting anecdote is traditional and may not refer to a specific historical event.","The phrase 'τὴν ἄλλην ἐᾷς' could be read as 'you leave the other cheek' (i.e., turn the other cheek) or as a rhetorical question about passivity; the exact referent of 'ἄκαρπον' is unclear."],"confidence":"high","notes":[]},{"i":124,"ref":"p124","source":"προστίθει καὶ δεύτερον, Ἔσθημ' ἂν ᾖ σοι καὶ τρίτον, γυμνωσάτω Τούτων ἔχεις τὸ κέρδος, ἂν πρόῃ Θεῷ. Ἂν λοιδορώμεθ', εὐλογῶμεν τοὺς κακούς· Ἂν ἐκπτυώμεθ', ἐκ Θεοῦ τιμὴν ἔχειν Σπεύδωμεν. Ἐκδιωκόμεθ'; οὔτι καὶ Θεοῦ; Τοῦτ' οὐκ ἀφαιρετόν γε τῶν πάντων μόνον. Ἄν τις καταρᾶται, σὺ προσεύχου τοῦδ' ὕπερ. Δράσειν ἀπειλεῖ; ἀνταπείλει καρτερεῖν. Ἔργων ἔχεται· σὴ πρᾶξις ἡ εὐπραξία. Δύω γὰρ οὕτω τὰ κράτιστα κερδανεῖς· Αὐτός τ' ἄριστος τοῦ νόμου φύλαξ ἔσῃ, Κἀκεῖνον ἕξεις τῷ πράῳ τῷ σῷ πρᾶον, Ἐχθρὸν μαθητὴν, οἷς κρατεῖ νικώμενον. Ὁρᾷς; μάλιστα μέν σε μὴ χολᾷν θέλει· Τοῦτο γάρ ἐστι καὶ τὸ ἀσφαλέστατον· Εἰ δ' οὖν, προλύειν ἑσπέρας τὴν ἔκστασιν Δύεσθ' ἐπ' ὀργῇ μὴ δέχου τὸν ἥλιον· Εἴτ' οὖν, ὃς ἐκτὸς ὀμμάτων πέμπει βολάς, Εἴτ' οὖν, ὃς ἔνδον τοῖς σοφοῖς αὐγάζεται. Δύει γὰρ οὗτος τοῖς πεπληγόσι φρένας, Ὡς τοῖς ἀρίστοις καὶ καλοῖς ἐκλάμπεται, Πλεῖον τὸ λάμπειν τοῖς βλέπουσιν ἐνδιδούς. Τί δ'; οὐ φύσις δέδωκε, φησὶ, τὸν χόλον; Καὶ τὸ κρατεῖν γε τοῦ χόλου. Λόγον δὲ τίς; Τίς δ' ὄψιν, ἢ τίς χεῖρας, ἢ ποδῶν βάσιν; Θεὸς τὰ πάντα καὶ φύσις, πλὴν εἰς καλόν. Σὲ δ' οὐκ ἐπαινῶ μὴ καλῶς κεχρημένον. Οὕτως ἔχει καί τ' ἄλλα τῆς ψυχῆς πάθη. Δωρήματ' ἐστὶν ἐκ Θεοῦ, κινούμενα Λόγου ποδηγίᾳ τε καὶ στρατηγίᾳ. Ζήλου μὲν ὅπλον θυμὸς ἐμμέτρως πνέων· Πόθου δὲ χωρὶς οὐχ ἁλώσιμος Θεός. Λογισμὸν οἶδα τῶν καλῶν διδάσκαλον. Εἰ δ' εἰς τὰ χείρω ταῦτα τὴν ῥοπὴν ἔχοι. Ὁ μὲν χέων ὕβριν τε καὶ μοχθηρίαν, Ὁ δ' εἰς κακίστας ἡδονὰς οἰστρηλατῶν, Ὁ δ' οὐ κατάγχων ταῦτα, καὶ πλοκὰς στρέφων, Οὕτω τὰ καλὰ γίγνεται τοῦ φθορέως.","english":"Add a second, and if you wish a third, let him strip them. You have the profit from these if you advance toward God. If we are reviled, let us bless the wicked. If we are spat upon, let us consider that we have honor from God. Let us hasten. Are we driven out? What of it, and from God? This alone of all things is not taken away. If someone curses, pray for him. Does he threaten to act? Counter-threaten with endurance. Does he proceed to deeds? Your action is good action. For thus you will gain the two best things: you yourself will be the best guardian of the law, and you will have him, through your gentleness, gentle—an enemy made a disciple, conquered by the means by which he prevails. Do you see? Above all, it wishes you not to be angry; for this is also the safest course. If not, then at evening dissolve the ecstasy; do not let the sun set on your anger—whether it is the one that sends its rays from outside, or the one that shines within for the wise. For this sun sets for those whose minds are stricken, just as it shines forth for the best and the good, giving more light to those who see. What? Does not nature, one might say, give anger? Yes, and also the mastery of anger. But who gave reason? Who gave sight, or hands, or the ability to walk? God gives all things, and nature, except for good. I do not praise you for using it badly. So it is with the other passions of the soul. They are gifts from God, set in motion by the guidance and leadership of reason. Zeal is the weapon of spirit, breathing in due measure. Without desire, God is not to be captured. I know reason as the teacher of good things. But if these incline toward the worse—one pouring forth insolence and wickedness, another driven by the worst pleasures, another not restraining these and weaving plots—thus the good things become the destroyer's.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προστίθει καὶ δεύτερον, Ἔσθημ' ἂν ᾖ σοι καὶ τρίτον, γυμνωσάτω","severity":"info","text":"The Greek text is corrupt or elliptical here; the English draft interprets it as an imperative to add further examples, but the syntax is unclear.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἔκστασιν","severity":"info","text":"ἔκστασιν (ekstasin) here means 'anger' or 'passion,' not the later mystical sense of ecstasy; Gregory uses it to denote a state of emotional disturbance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἂν λοιδορώμεθ', εὐλογῶμεν τοὺς κακούς","severity":"info","text":"Echoes the New Testament command to bless those who curse you (cf. Luke 6:28, Romans 12:14), a common theme in early Christian moral teaching.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Δύω γὰρ οὕτω τὰ κράτιστα κερδανεῖς","severity":"info","text":"Gregory adapts Stoic and Platonic ideas of self-mastery and the control of anger (θυμός) as a virtue, blending them with Christian asceticism.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτ' οὐκ ἀφαιρετόν γε τῶν πάντων μόνον","severity":"info","text":"This line forms a rhetorical climax in a series of conditional clauses (εἰ...), emphasizing the inviolability of divine honor despite persecution.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἴτ' οὖν, ὃς ἐκτὸς ὀμμάτων πέμπει βολάς, Εἴτ' οὖν, ὃς ἔνδον τοῖς σοφοῖς αὐγάζεται","severity":"caution","text":"The referent of 'the one who sends rays from outside' vs. 'the one who shines within' is ambiguous; possibly a contrast between the physical sun and the inner light of reason or God.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening line is textually corrupt; the English draft supplies a plausible reading but the Greek is fragmentary.","The identity of 'the one who sends rays' and 'the one who shines within' is unclear; possibly a metaphor for the sun and divine illumination."],"confidence":"medium","notes":[]},{"i":125,"ref":"p125","source":"Θεοῦ δὲ δῶρον οὐ καλὸν κακῷ φύρειν. Θεὸν δ' ἀκούων ἐν Γραφαῖς χολούμενον, Ἣ πάρδαλίν τιν', ἣ παροιστρῶσαν πόθῳ Ἄρκτον, ζέοντα ἐκ μέθης καὶ κραιπάλης, Ἣ καὶ μάχαιραν τοῖς κακοῖς στιλβουμένην. Μὴ τοῦτο ποιοῦ τοῦ πάθους παρήγορον Ὧ προσπλακείς· ζητεῖς γὰρ οὐ λύσιν κακοῦ Καλῶς ἄκουε, μὴ κακῶς, τοῦ πράγματος. Πάσχει γὰρ οὐδὲν ὧν ἐγὼ πάσχω Θεός. Μή τις τοῦτ' εἴπῃ· καὶ γὰρ οὐδ' ἐξίσταται Αὐτός ποθ' αὑτοῦ. Ταῦτα γὰρ τοῦ συνθέτου, Καὶ τῶν μάχεσθαι ἠργμένων ἐκ πλείονος. Ὁ δ' ἔστι, τοῦτ' εὔδηλον, ἄτρεπτος φύσις. Πῶς οὖν τυποῦται ταῦτα; τῆς τροπῆς νόμοις. Πῶς; δειματῶσαι τῶν ἁπλουστέρων φρένας, Ὥσπερ τὰ πολλὰ τῶν λόγῳ δηλουμένων. Ἀντιστροφὴν νόει γὰρ, καὶ τὸ πᾶν ἔχεις. Ἐπεὶ γὰρ αὐτοὶ πλήσσομεν χολούμενοι, Χολᾷν τὸ πλῆσσον τοὺς κακοὺς ἐγράψαμεν, Ὡς ὄψιν,\n\nὦτα, χεῖρας ἐξευρήκαμεν, Οἷς χρώμεθ' αὐτοὶ, τῷ Θεῷ δεδωκότες, Ἐπάν τι τούτων, ὡς δοκεῖ, ἐργάζεται. Ἔπειτ' ἀκούεις τοὺς κακοὺς, οὐ τοὺς καλοὺς, Ὀργῇ Θεοῦ πάσχειν τι καὶ δίκης νόμοις· Ὁ σὸς δὲ θυμὸς οὐ μέτροις ὁρίζεται. Πάντας δ' ἴσους τίθησι. Μὴ τοίνυν λέγε Ὡς ἐκ Θεοῦ σοι, καὶ Θεοῦ τὸ σὸν πάθος. Ἢ καὶ φρονεῖς σύ γ' ὡς Θεὸν μιμούμενος; Ζήλωσον, ἀλλὰ τὴν νόσον γ' αὔραις δίδου. Εἴ που δ' ἀνέγνως εὐσεβῶν ἀνδρῶν χόλους, Πάντας δικαίους εὗρες. Οἶμαι δ' οὐ χόλους, Κακοῖς δὲ πληγὰς ἐνδίκως κινουμένας. Οὔπω γὰρ ἦν ἐκείνοις ἡ πληγὴ κακόν· Πληγαὶ δ' ἐκείνοις σφόδρα συμφορώτατον, Χρῄζουσι πολλῆς τοῦ βίου καθάρσεως, Ῥάμνου σίδηρον ὀξὺν ἐκκαλουμένης, Νόμου τε πρόσθεν, καὶ πρὶν ἰσχύσαι νόμον Οὔπω τελείως τοῖς τότ' ἐῤῥιζωμένον.","english":"A gift of God is not to be mingled with evil. When you hear in the Scriptures that God is angered—like a leopard, or a she-bear raging with desire, or a bear boiling from drunkenness and debauchery, or a sword gleaming against the wicked—do not make this a comfort for your passion, to which you cling; for you seek not a release from evil. Listen well, not ill, to the matter. For God suffers none of what I suffer. Let no one say this; for He never departs from Himself. These things belong to the composite, and to those who have begun to struggle from a greater source. But He is, it is clear, an immutable nature. How then are these things typified? By the laws of change. How? To terrify the minds of the simpler, as is often the case with things expressed in speech. For understand the reversal, and you have the whole. Since we ourselves strike when angered, we have written that the striker of the wicked is angered, as we have devised eyes, ears, hands, which we ourselves use, giving them to God, whenever He seems to do something of this sort. Then you hear that the wicked, not the good, suffer something by the anger of God and the laws of justice. But your wrath is not defined by measures. It sets all as equal. Do not then say that your passion is from God and of God. Or do you think you are imitating God? Emulate, but give your sickness to the breezes. If you have read anywhere of the anger of pious men, you have found them all just. I think they were not angers, but blows justly moved against the wicked. For the blow was not yet an evil for them; blows were most advantageous for them, needing much purification of life, calling forth the sharp iron of the thorn, and before the law, and before the law had prevailed, not yet fully rooted among them at that time.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θεοῦ δὲ δῶρον οὐ καλὸν κακῷ φύρειν","severity":"info","text":"The opening line warns against mixing a divine gift with evil, setting the theme of distinguishing divine action from human passion.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸν δ' ἀκούων ἐν Γραφαῖς χολούμενον","severity":"info","text":"Gregory references scriptural depictions of God's anger, likely alluding to Old Testament passages where God's wrath is described in anthropomorphic terms (e.g., Exodus, Numbers).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντιστροφήν","severity":"info","text":"The term 'ἀντιστροφήν' (reversal) is a rhetorical device; Gregory uses it to explain that scriptural anthropomorphisms are figurative inversions of human experience.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ῥάμνου σίδηρον ὀξὺν ἐκκαλουμένης","severity":"info","text":"The image of 'sharp iron of the thorn' evokes a surgical or purgative metaphor, common in patristic literature for ascetic discipline or divine punishment as purification.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πῶς οὖν τυποῦται ταῦτα;","severity":"info","text":"A rhetorical question-and-answer structure ('How then are these things typified?') marks a shift from warning to explanation, typical of Gregory's catechetical style.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Οὔπω τελείως τοῖς τότ' ἐῤῥιζωμένον","severity":"caution","text":"The final clause is textually uncertain; 'ἐῤῥιζωμένον' may be a scribal error or variant for 'ἐρριζωμένον' (rooted), affecting the sense of the law's incomplete establishment.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐῤῥιζωμένον' is likely a corruption; the intended reading may be 'ἐρριζωμένον' (rooted).","The referent of 'τὸ πλῆσσον' (the striker) is ambiguous: it could be God or the human agent."],"confidence":"high","notes":[]},{"i":126,"ref":"p126","source":"Οὕτω μὲν οὖν σὺ τὴν νόσον κατασβέσεις, Τούτοις τε σαυτὸν ἐκμαλάσσων τοῖς λόγοις, Ὡς οἱ κατεπᾴδοντες ἀσπίδων γένους Οἴσεις δὲ δὴ πῶς; τοῦτο γάρ σοι δεύτερον. Μή που, πυρὸς πῦρ ἐκκαῇ χόλου χόλος· Ἴσον γάρ ἐστιν αὐτὸν ἄρξασθαι κακοῦ, Ἄλλῳ τε κινηθέντι συμπαθεῖν κακῶς. Πρῶτον μὲν εὐθὺς πρὸς Θεὸν κατατρέχων, Αἰτῶν τε τὴν χάλαζαν ἐκτρίψαι κακῶς, Ἡμῶν δὲ φείδεσθ' οὐδὲν ἠδικηκότων· Σταυρῷ τε σημειούμενος παραυτίκα, Ὃν πάντα φρίσσει καὶ τρέμει, ᾧ πάντοτε Πρὸς πάντας οἶδα προστάτῃ κεχρημένος· Ἔπειτα σαυτὸν εὐτρεπίζων πρὸς πάλην Τοῦ τὸν χόλον κινοῦντος οὐ χολουμένου, Ὡς ἂν κρατήσῃς τοῦ πάθους ὡπλισμένος. Τὸ μὲν γὰρ οὐχ ἕτοιμον οὐδ' ἀνθίσταται· Ὃ δ' ηὐτρέπισται, τοῦτο καὶ νικᾷν σθένει. Τὸ δὲ κρατεῖν τί; τὸ κρατούμενον φέρειν Τρίτον σεαυτὸν μὴ μεγίστων ἀξιῶν, Εἰδὼς ὅπως προῆλθες, ἢ καταστρέφεις· Ὡς μὴ ταράσσῃ τὸ παρ' ἀξίαν πνέειν. Τὸ γὰρ ταπεινὸν καὶ φέρει νικώμενον. Οὐ κάμπτεται δὲ τὸ σφόδρ' ἐξωγκωμένον. Σποδὸν δὲ, καὶ γῆν, καὶ σκιὰν καλουμένους Αὐτοὺς ὑφ' αὑτῶν οἶδα τοὺς Θεῷ φίλους, Ὡς ἄν τι συστέλλωσι τῆς ἐπάρσεως. Σὺ δ', ὡς ἄριστος, τὰς ὕβρεις ἀπαξιοῖς; Μὴ καὶ δίκας ὄφλῃς γε τοῦ φρονήματος. Πῶς δ' ἂν παθῶν ἔργῳ τι τῶν οὐχ ἡδέων Στέρξαις, ὃς οὐδὲ ῥήματ' εὐπετῶς φέρεις; Τέταρτον, εἰδὼς οὐδὲν ὄντα τὸν βίον, Ἀλλ' οὐδὲ κριτὰς ἀπλανεῖς τῶν πραγμάτων Ἅπαντας ὄντας τῶν καλῶν ἢ μὴ καλῶν· Στροβούμενον δὲ καὶ περιπλανώμενον Τὸ πλεῖον ἡμῶν, ὦ 'γάθ', ἐν τοῖς πλείοσι. Ἃ μὲν γὰρ ἡμῖν αἰσχρὰ οὐχὶ καὶ Λόγῳ· Ἃ δ' οὐκ ἔμοιγε, ταῦτα τῷ Λόγῳ τυχόν.","english":"Thus you will quench the disease, softening yourself with these words, like those who charm the race of asps. How will you bear it? This is your second point. Not, I suppose, by kindling fire with fire, wrath with wrath; for it is the same to begin an evil oneself as to share in it badly when another is stirred. First, at once running to God, asking him to wipe out the hail of evil, and to spare us who have done no wrong; and signing yourself immediately with the cross, which everything shudders at and trembles before, which I have always known as my protector against all. Next, preparing yourself for the struggle against the one who stirs up your anger, who is not himself angered, so that you may overcome the passion, being armed. For what is not ready does not resist; but what is prepared has the strength to conquer. And what is it to conquer? To bear what is conquered. Third, not deeming yourself worthy of the greatest things, knowing how you began or how you will end, so that breathing beyond your worth may not disturb you. For the humble also endures when conquered; what is excessively swollen does not bend. And I know that those who are friends of God call themselves ash, and earth, and shadow, so that they may contract some of their pride. But you, as the best, do you deem insults unworthy? Then you may also incur a penalty for your pride. How could you endure in deed any of the unpleasant things, you who do not even easily bear words? Fourth, knowing that life is nothing, and that not all judges are infallible in matters of what is good or not good, but that most of us, my good friend, are tossed about and wander in most things. For some things that are shameful to us are not so to reason; and some things that are not so to me are perhaps so to reason.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πυρὸς πῦρ ἐκκαῇ χόλου χόλος","severity":"info","text":"The phrase 'kindling fire with fire, wrath with wrath' is a proverbial expression for escalating conflict, here rejected as a method for managing anger.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρῶτον μὲν ... Ἔπειτα ... Τρίτον ... Τέταρτον","severity":"info","text":"The passage presents a four-part argument (first, next, third, fourth) for controlling anger, each step building on the previous: recourse to God, self-preparation, humility, and recognition of life's uncertainty.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σταυρῷ τε σημειούμενος","severity":"info","text":"Signing oneself with the cross was a common early Christian apotropaic gesture, believed to ward off evil and invoke divine protection, as referenced here.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σποδὸν δὲ, καὶ γῆν, καὶ σκιὰν καλουμένους","severity":"info","text":"The self-designation as 'ash, earth, and shadow' echoes biblical language of human frailty (e.g., Gen 18:27, Ps 144:4 LXX) and is a topos in ascetic literature for humility.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χόλος","severity":"info","text":"χόλος (wrath) is a key term in this passage, denoting a destructive passion that the speaker advises against reciprocating, in line with Stoic and Christian moral teaching.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἴσον γάρ ἐστιν αὐτὸν ἄρξασθαι κακοῦ, Ἄλλῳ τε κινηθέντι συμπαθεῖν κακῶς","severity":"caution","text":"The syntax is compressed: the sense is that beginning an evil oneself is equivalent to sharing badly in one stirred by another, but the exact logical relation is debated.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἴσον γάρ ἐστιν αὐτὸν ἄρξασθαι κακοῦ, Ἄλλῳ τε κινηθέντι συμπαθεῖν κακῶς' is ambiguous: it may mean that initiating evil is equal to participating in another's evil, or that both are equally bad, but the precise nuance is unclear.","The referent of 'τὸ κρατούμενον φέρειν' (to bear what is conquered) is ambiguous: it could mean enduring the passion once subdued, or bearing the person who is overcome."],"confidence":"high","notes":[]},{"i":127,"ref":"p127","source":"Ἕν ἐστι πάντως αἰσχρὸν, ἡ μοχθηρία, Τὸ δοξάριον δὲ τοῦτο, καὶ τὸ εὔπορον, Ἥ τ' εὐγένεια, παιδίων ἀθύρματα. Ὥσθ' οἷς μὲν ἄχθομ', ἐντρυφᾷν ἐχρῆν ἴσως· Οἷς δ' ὀφρυοῦμαι, καὶ ταπεινοῦσθαι πλέον, Ἢ νῦν ἐπαίρομ' οὐ καλῶς φυσώμενος. Πέμπτον, λογισμῷ μείζονι χρησώμεθα. Ὡς εἰ μὲν οὐκ ἀληθὲς οὐδὲν, ὧν λέγει, Ὁ τῷ χόλῳ ζέων τε καὶ τυφλούμενος, Οὐδὲν πρὸς ἡμᾶς· εἰ δ' ἀληθεύει λέγων, Ἐμαυτὸν ἠδίκηκα, καὶ τί μέμψομαι Τὸν ἐκλαλήσανθ' ἃ πρὶν ἦν κεκρυμμένα; Χόλος φυλάσσειν πίστιν οὐκ ἐπίσταται Ὃς γὰρ καθίστατ' οὐδ' ἀληθὲς πολλάκις, Πῶς ἂν κατάσχοι μοι χόλος μυστήριον; Ἔπειτ' ἐκεῖνο σωφρονήσεις ἐννοῶν, Ὡς εἰ μὲν οὐδέν ἐστιν ἡ ζέσις κακὸν, Οὐδ' ἐγκαλεῖν δίκαιον· εἰ δ' ἔστι κακὸν, Ὡς ἔστι, καί σοι φαίνεται, μὴ αἰσχρὸν ᾖ Πάσχειν, ἃ τοῦ πάσχοντος εἶ κατήγορος, Καὶ μὴ τὸν ἐχθρὸν λαμβάνειν παραινέτην; Εἶτ' εἰ μὲν ἔστι πρόσθεν οὐκ αἰνούμενος Οὗτος, ὁ νῦν ζέων τε καὶ πνέων θράσος, Καὶ νῦν προδήλως ἀντὶ σοῦ μεμφθήσεται. Εἰ δ' ἂν καλῶν τις, οὐ σὺ δόξεις σωφρονεῖν. Πρὸς γὰρ τὸ κρεῖσσον ἡ ῥοπὴ τῶν πλειόνων. Ἀλλ' εὖ πέπονθε; πλεῖον ἐγκληθήσεται. Ἀλλ' ἠδίκησέ σ'; αὐτὸν οὐ δράσεις κακῶς. Ἀλλὰ σχεθήσετ'; ἂν δὲ πλεῖον ἐκμανῇ. Ἀλλὰ προήρξατ'; ἀλλὰ κλασθήτω τάχος Τῷ σῷ λόγῳ τε καὶ τρόπῳ περιτραπεὶς, Ὥσπερ τι κῦμα λυθὲν ἐν χέρσῳ τάχος, Ἢ καὶ ζάλη τις οὐκ ἔχουσ' ἀντίστασιν. Ὕβρις τάδ' ἐστίν; ὕβρις, ἢν συνεκπέσῃς. Ἢ καὶ νοσοῦσιν ἀντιλοιδορήσομεν; Τῶν δαιμονώντων οὐ φέρεις τὴν ἔνστασιν; Τούτων λέγω δὴ τῶν ὑλακτούντων βίᾳ. Τοὺς ἔκφρονας δὲ καὶ δεινῶς μεμηνότας; Ἂν εὖ φρονῇς γε·","english":"One thing alone is shameful: wickedness. This little reputation, and wealth, and noble birth—these are children's playthings. So those whom I find burdensome, I should perhaps indulge; those at whom I am haughty, I should humble myself more, or at least not puff myself up as I now do, ill-advisedly. Fifth, let us employ a greater reasoning. For if nothing of what the man says, who seethes with anger and is blinded, is true, then it is nothing to us. But if he speaks the truth, then I have wronged myself, and why should I blame the one who has blurted out what was previously hidden? Anger does not know how to keep faith; for he who often does not even keep the truth, how could anger keep a secret for me? Then you will be prudent, considering this: if the seething is no evil, it is not just to accuse; but if it is an evil, as it is and as it seems to you, is it not shameful to suffer what you accuse the sufferer of, and not to take the enemy as your adviser? Then, if this man, who now seethes and breathes boldness, was not previously praised, he will now clearly be blamed instead of you. But if he was once a good man, you will not seem prudent. For the inclination of the majority is toward the better. But has he fared well? He will be blamed all the more. But has he wronged you? You will not do him evil. But will he be restrained? He will rage all the more. But did he begin? Let him be quickly broken, turned aside by your word and your manner, like a wave that quickly dissolves on dry land, or a storm that meets no resistance. Is this insolence? It is insolence if you join in. Or shall we counter-slander those who are sick? Do you not bear the assault of the possessed? I mean those who bark violently. And what of the senseless and dreadfully mad? If you are sane, then—","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μοχθηρία","severity":"info","text":"μοχθηρία (wickedness) is the singular shameful thing, contrasting with reputation, wealth, and noble birth as mere playthings.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πέμπτον","severity":"info","text":"The passage is structured as a numbered series of arguments; 'Fifth' (Πέμπτον) introduces a new reasoning step in the moral exhortation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"χόλος φυλάσσειν πίστιν οὐκ ἐπίσταται","severity":"info","text":"Anger cannot keep faith or secrets; the argument is that if an angry man cannot even hold truth, he cannot guard a mystery.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κῦμα λυθὲν ἐν χέρσῳ","severity":"info","text":"The image of a wave dissolving on dry land echoes classical and biblical metaphors for futile anger, e.g., Psalm 89:10 LXX.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαιμονώντων","severity":"info","text":"δαιμονώντων (the possessed) reflects Gregory's ascetic context, where anger is likened to demonic possession, a common patristic trope.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἢ νῦν ἐπαίρομ' οὐ καλῶς φυσώμενος","severity":"caution","text":"The Greek text has a lacuna or ambiguous syntax after 'Ἢ νῦν ἐπαίρομ''; the translation supplies 'ill-advisedly' but the original may be corrupt.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἢ νῦν ἐπαίρομ' οὐ καλῶς φυσώμενος' may be incomplete or mispointed; the translation assumes a contrast with previous lines."],"confidence":"high","notes":[]},{"i":128,"ref":"p128","source":"τοὺς μεθυπλῆγας δ' ἔτι, Ὧν τὴν φρόνησιν ἡ μέθη κατέκλυσε. Τί δ' εἰ κύων σοι προσδράμοι\n\nλύσσης γέμων; Τί δ' ἂν κάμηλος φυσικῆς ἐξ ὕβρεως Βροντῶσα λαιμῷ, καὐχέν' ἐκτείνουσά σοι, Στήσῃ παλαίων; ἢ τὸ φεύγειν σώφρονος; Τί δ' εἴ σε πόρνη τοῖς ἑαυτῆς αἴσχεσι Βάλλοι; σύνηθές ἐστι γὰρ πόρναις τόδε, Αἷς ἐστι δεινὸν αἶσχος, αἶσχος εἰδέναι, Τέχνην ἐχούσαις μηδὲν αἰσχύνεσθ' ὅλως. Ὁ δ' ἐκ Σινώπης προσιὼν ταῖς ἐκ στέγους, Ὕβριζε ταύτας, ὡς λόγος· τί μνώμενος; Φέρειν τὰς ὕβρεις εὐκόλως ταῖς ὕβρεσι. Ταῦτ' ἐννοῶν σὺ τὰς ὕβρεις ἀτιμάσεις. Εἴπω τι καὶ τεχνικὸν, οὐ μὴν ἄξιον Τοῖς τὸ πρᾶον τιμῶσιν· ἀλλ' ὅμως ἐρῶ. Σβεστήριον γάρ ἐστι τῆς ἀηδίας. Πύκτας ποτ' εἶδες; ὡς τὸ πρῶτον ἡ στάσις Τούτοις ἀγώνισμ' ἐστὶν, ὑψηλὴν λαβεῖν; Οὐ γὰρ μικρόν τι τῷ κρατεῖν συνεισφέρει. Οὕτω θέλησον αὐτὸς ἣν λῷον λαβεῖν. Ἡ δ' ἔστι τὸν λυσσῶντα βάλλειν παιγνίοις. Γέλως μέγιστον ὅπλον εἰς ὀργῆς μάχην. Ὡς οἱ κεινὴν πέμποντες ἀθληταῖς χέρα Ὁρμήματι σφοδρῷ τε καὶ μεμηνότι Κάμνουσι πλεῖον τῶν πονούντων σωμάτων (Κράτημά τ' οὐκ ἔντεχνον ἰσχύος κλάσις)· Οὕτως ὃς ὑβρίζει μὴ χολούμενόν τινα, Ἀλλ' ἐκγελῶντα τὴν μάχην, ἀλγεῖ πλέον. Τὸ δ' ἀντιπῖπτον καί τιν' ἡδονὴν φέρει. Πλείων γὰρ ὕλη τῷ χόλῳ καθίσταται, Λίαν γλυκεῖ τε καὶ ἀπλήστῳ πράγματι. Ἐκεῖνό σοι γένοιτο τῆς βουλῆς τέλος. Τί τὸ πρᾶον μάλιστα τῶν ὄντων; Θεός. Τίς δ' ἡ χολώδης φύσις; ὁ βροτοκτόνος. Ὀργήν γέ τοι γίνωσκε καὶ καλούμενον, Πρὸς αἷς καλεῖται κλήσεσι πονηρίας. Τούτων ἑλοῦ τιν' ἣν θέλῃς μοῖραν σύγε· Ἄμφω γὰρ οὐκ ἔνεστι. Καὶ τοῦτο σκόπει·","english":"...and those who are still drunk, whose reason has been drowned by wine. What if a dog runs at you, full of rabies? What if a camel, naturally swollen with arrogance, roaring with its throat and stretching out its neck to you, stands wrestling? Is it not prudent to flee? What if a prostitute pelts you with her own shameful acts? This is customary for prostitutes, for whom it is terrible to know shame, having a skill to be utterly shameless. The man from Sinope, approaching those on the rooftops, insulted them, as the story goes—why? To bear insults easily by means of insults. Considering these things, you will dishonor insults. Shall I say something also technical, though not worthy for those who value gentleness? Yet I will speak. It is a remedy for annoyance. Have you ever seen boxers? How first the stance is their contest, to take a high position? For it contributes no small thing to victory. So wish yourself to take the better stance. This is to strike the raving one with playthings. Laughter is the greatest weapon in the battle of anger. As those who send an empty hand against athletes, with a violent and frenzied charge, tire more than the laboring bodies (and the breaking of strength is not a skillful hold), so he who insults someone not angered, but laughing at the battle, suffers more. And what resists brings some pleasure. For more fuel is given to anger, a very sweet and insatiable thing. Let that be the end of your plan. What is the gentlest of all things? God. What is the bilious nature? The murderer. Know anger also as it is called, among the names by which wickedness is called. Choose whichever portion of these you wish; for both are not possible. And consider this:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"ὁ δ' ἐκ Σινώπης","severity":"info","text":"The man from Sinope is Diogenes the Cynic, known for his provocative behavior. The anecdote of his insulting prostitutes to bear insults himself is attested in Cynic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πύκτας","severity":"info","text":"πύκτας means 'boxer'. The metaphor of boxing stance (στάσις) as a contest for advantage is drawn from athletic practice, illustrating the strategy of countering anger with calm.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἴπω τι καὶ τεχνικὸν","severity":"info","text":"This phrase marks a shift to a 'technical' argument about managing anger, using the boxing analogy. The passage then returns to theological contrast (God vs. the bilious nature).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί τὸ πρᾶον μάλιστα τῶν ὄντων; θεός","severity":"info","text":"The rhetorical question identifying God as the gentlest being echoes biblical language of divine meekness (cf. Psalm 18:35 LXX, Matthew 5:5). It contrasts with the 'bilious nature' of the murderer.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"γέλως μέγιστον ὅπλον εἰς ὀργῆς μάχην","severity":"info","text":"The idea of laughter as a weapon against anger parallels Stoic and Cynic teachings on emotional resilience, e.g., Epictetus' Discourses 1.12. Gregory adapts this to a Christian moral framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κράτημά τ' οὐκ ἔντεχνον ἰσχύος κλάσις","severity":"caution","text":"The phrase is obscure: 'and the breaking of strength is not a skillful hold' may refer to a wrestling technique. The exact sense is debated; it likely means that resisting force directly is ineffective.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man from Sinope' is assumed to be Diogenes, but the text does not name him explicitly. The boxing analogy's technical details are not fully explained."],"confidence":"high","notes":[]},{"i":129,"ref":"p129","source":"Τίς μὲν γελᾶται, τίς δὲ τῶν αἰνουμένων; Μικρὸν γὰρ οὐδὲ τοῦτο τοῖς σκοπουμένοις. Τὸ λοιπὸν, ὁρκίζω σε τῶν κακῶν φίλον, Τὸν δυσμενῆ συνήγορον καὶ προστάτην, Οἰδοῦντα καὶ διδοῦντα ταῖς ᾅδου πύλαις, Εἶξαι Θεῷ τε καὶ Λόγῳ τὸ σήμερον, Θυμὲ, ζέσις, πλήρωμα τοῦ βροτοκτόνου, Αἶσχος προσώπου ἐμφανὲς, φρενῶν ζάλη, Μέθη μύωψ, κρημνιστὰ, ταρταρηφόρε. Ὦ πνευμάτων λεγεὼν, κακὸν σύνθετον, Δεσμοὺς διασπῶν καὶ πέδας σὺν ἅμμασιν, Χριστός σε βούλεθ', ὃν τὸ πᾶν τόδ' οὐ φέρει, Αὐτὸς φέρει δ' οἴαξιν ἀπταίστως τὸ πᾶν, Νωμῶν βροτῶν τε καὶ τῶν ἀγγέλων βίον, Ὃς καὶ πονηρῶν πνευμάτων λύσιν φέρει Παθῶν τε, τοῖς καλοῦσιν αὐτὸν ἐκτενῶς, Οὗτός σε βούλετ' ἔνθεν ὡς τάχος φυγεῖν· Τῶν σῶν συῶν πλήρωσον εἰσελθὼν βάθη· Δέξονθ' ἑτοίμως εἰς βυθὸν πεσούμενον. Ἡμῶν δ' ἀπόσχου τῶν Θεῷ μεμηλότων. Καὶ ταῦτα σιγῆς· οἱ δὲ λύσαντες λόγον, Εἰ μέν τοι τούτων ἄξιον φθέγγοισθ' ἔπος, Φθέγξασθε κἀμοί· εἰ δὲ σιγῆς, οὐκ ἐμοί. Καὶ ὦτα δήσω τοῖς λόγοις, ὥσπερ λόγον. Κ ʹ. Εἰς εὐγενῆ δύστροπον. Αἵματος ἐξ ἀγαθοῦ τις, ἅπαν κακὸν, ἀνδρὶ γένος μὲν Οὐ τῶν εὐπατέρων, τἄλλα δὲ θαυμασίων, Προύφερε τοὺς προγόνους. Καὶ ὃς μάλα ἡδὺ γελάσσας, Εἶπε λόγον μνήμης ἄξιον, ὡς «Τὸ γένος Ἔστιν ὄνειδος ἔμοιγε, γένει δὲ σύ.» Τοῦτο φύλασσε Ὡς μὴ τῆς ἀρετῆς ἄλλο τι πρόσθεν ἄγοις. Εἰ σοῦ τις τὸ δυσειδὲς ἐκέρτομεν, ἢ τὸ δυσῶδες, Εἶπες ἂν, ὡς «Ὁ πατὴρ ἦν καλὸς, ἢ μυρίπνους;» Εἰ δέ σέ τις ὡς δειλὸν ἐπέσκωπτεν καὶ ἄνανδρον· «Ὡς πρόγονοι πολλὰς εἷλον ὀλυμπιάδας;» 852 Οὕτω, εἴ σε κακόν τις ἐλέγχει καὶ ἀνόητον. Μή μοι τοὺς πατέρας, μηδὲ τὰ νεκρὰ λέγε.","english":"Some are laughed at, some are praised; for even this is no small matter to those under scrutiny. For the rest, I adjure you, friend of evils, hostile advocate and patron, swelling and giving at the gates of Hades, yield to God and to the Word today—wrath, boiling, fullness of the man-slayer, manifest shame of the face, storm of the mind, drunkenness of the gadfly, precipices, bearer of Tartarus. O legion of spirits, composite evil, breaking bonds and fetters with their fastenings, Christ wills you, whom this whole world does not bear, but He Himself bears the whole with unerring rudder, guiding the life of mortals and of angels, who also brings release from evil spirits and passions to those who call upon Him earnestly. He wills you to flee from here as quickly as possible; fill the depths of your swine, entering; receive readily one falling into the abyss. But keep away from us who are cared for by God. And these things in silence; but you who have loosed the word, if indeed you utter a word worthy of these things, utter it also to me; but if of silence, not to me. And I will bind my ears to words, as to a word. K. On a nobleman of bad character. Someone from good blood, wholly evil, to a man whose lineage was not of the well-born, but whose other qualities were admirable, kept bringing up his ancestors. And he, laughing very sweetly, spoke a word worthy of remembrance: \"The lineage is a reproach to me, and you to the lineage.\" Guard this, so that you do not place anything else before virtue. If someone mocked you for ugliness or foul odor, would you say, \"My father was handsome or fragrant?\" If someone mocked you as cowardly and unmanly, \"My ancestors won many Olympiads?\" So, if someone convicts you of being evil and foolish, do not tell me of your fathers, nor of the dead.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Κ ʹ. Εἰς εὐγενῆ δύστροπον.","severity":"info","text":"The kappa (Κʹ) marks a new poem within the collection, titled 'On a nobleman of bad character.' This separates the preceding exorcism-like passage from the moral anecdote that follows.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ταρταρηφόρε","severity":"info","text":"Tartarus is the deep abyss of Greek mythology used as a place of punishment. Gregory Christianizes it, associating the wrathful passion with demonic forces and hell.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Θυμὲ, ζέσις, πλήρωμα τοῦ βροτοκτόνου","severity":"info","text":"Gregory personifies wrath (θυμός) as a 'fullness of the man-slayer,' linking it to murder. The term 'ζέσις' (boiling) echoes classical medical and philosophical descriptions of anger as a hot emotion.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστός σε βούλεθ'","severity":"info","text":"The phrase 'Christ wills you' echoes exorcistic language found in the New Testament, where Christ commands demons to depart (cf. Mark 5:8-9). Gregory adapts this to address the passion of wrath.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τῶν σῶν συῶν πλήρωσον εἰσελθὼν βάθη","severity":"info","text":"The image of filling the depths of swine recalls the Gospel story of the Gerasene demoniac (Mark 5:1-20), where demons are cast into swine. Gregory repurposes it for the demon of wrath.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εἶπε λόγον μνήμης ἄξιον","severity":"info","text":"The anecdote of the nobleman's retort ('The lineage is a reproach to me, and you to the lineage') is a moral exemplum. Gregory's collection preserves such sayings for ethical instruction, a common practice in late antique Christian literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at line 852 (Οὕτω, εἴ σε κακόν τις ἐλέγχει καὶ ἀνόητον) is syntactically elliptical; the English draft supplies a conditional clause. The reading 'so, if someone convicts you of being evil and foolish' is adopted.","The phrase 'Καὶ ταῦτα σιγῆς' is ambiguous: it may mean 'and these things in silence' (as translated) or 'and these things are for silence,' i.e., to be kept secret. The context of the exorcism suggests a command for silence."],"confidence":"high","notes":[]},{"i":130,"ref":"p130","source":"Χρυσόδετον κιθάρην τις ἔχων, ἔκρεξε κάκιστον. Ἄλλος ἀπ' εἰκαίης εὐγενὲς ἧκε μέλος. Τίς τούτων, ὦ λῷστε, ἀμείνων σοι κιθαριστής; Ὃς σώζει τεχνικοῖς κρούμασιν ἁρμονίας. Ἀλλὰ σὺ χρυσῶν μὲν πατέρων ἔφυς, ὥς σε λέγουσιν, Αὐτὸς δ' οὐκ ἀγαθός. Εἶτα μέγα φρονέεις; Τοῦτό γέ σοι λαμπρὸν γένος ἐστὶν, οἱ προπάλαιοι Νεκροὶ, καὶ μύθων πλάσματα, καὶ γραΐδες; Παίζεις. Πρὸς σὲ δ' ἔγωγε βλέπω μόνον, εἰ δίκαιός τις Ἣ κακός. Ἡ δ' ἀρχὴ, πηλὸς ἅπαντες ἴσος. Δέρματα πάντες ὅμοια, φυσώμεθα δ' οἱ μετέωροι, Πλούτῳ καὶ δόξῃ, καὶ πατρίσι μεγάλαις. Ὥστε τί μοι τὰ περισσὰ, πατὴρ, γένος; Οὔτε με μῦθοι Τέρπουσ', οὔτε τάφοι. Ἀλλ', ἀγαθὲ, σὲ βλέπω. Εἷς χοῦς πάντες, ἑνὸς πλάστου γένος. Ἡ δὲ τυραννὶς Εἰς δύο τὰ θνητῶν ἔσχισεν, οὐχὶ φύσις. Δοῦλος ἐμοὶ πᾶς σκαιός· ἐλεύθερος, ὅστις ἄριστος. Εἰ δὲ\n\nσὺ τύφον ἔχεις, τοῦτο τί πρὸς τὸ γένος; Ἡμιόνοις τί πατήρ ποθ' ὁ κάνθων ἐστὶν ὄνειδος; Οὐδέν. Τίς δέ τ' ὄνοις δόξα παρ' ἡμιόνων; Οἱ δ' ἀετοὶ τίκτουσι, καὶ οὓς ῥίπτουσι νεοσσούς. Ὥστε τί μοι πατέρας, σαυτὸν ἀφεὶς, σὺ λέγεις; Κρεῖσσον ἄριστον ἐόντα κακὸν γένος, ἠὲ κάκιστον Ἔμμεναι εὐγενέτην· καὶ ῥόδον ἐκ τραχέος Ἐβλάστησε. φυτοῖο, ῥόδον γε μέν. Εἰ δ' ἀπὸ γαίης Ἦλθες ἄκανθ' ἁπαλῆς, τοῦ πυρὸς ἄξιος εἶ. Πῶς σὺ κάκιστος ἐὼν, τόσσον φρονέεις προγόνοισιν, Ὦ κάνθων μυλικὲ, ἵππιον ὕψος ἔχων;","english":"One man, having a gold-strung lyre, played most wretchedly. Another from a simple pipe produced a noble melody. Which of these, good sir, is the better lyre-player to you? The one who preserves harmony with skilled strokes. But you were born of golden fathers, as they say, yet you yourself are not good. And then you are proud? Is this your splendid lineage—the ancient dead, and fictions of myths, and old wives' tales? You jest. But I look only to you, whether you are just or wicked. The beginning is the same clay for all. We all have the same skin; we are puffed up, we who are lofty, by wealth and glory and great fatherlands. So what are the superfluities to me—father, lineage? Neither myths delight me, nor tombs. But, good man, I look at you. All are one dust, the race of one potter. Tyranny has divided the mortal race into two, not nature. Every base man is a slave to me; free is he who is best. But if you have pride, what is that to lineage? What is a father to mules? The ass is a reproach. Nothing. And what glory do asses have from mules? But eagles give birth, and the chicks they cast out. So why do you speak to me of fathers, leaving yourself aside? It is better to be good with a bad lineage than to be most base with a noble birth. And a rose sprouted from a rough plant—a rose nonetheless. But if from the soft earth you came as a tender thorn, you are worthy of the fire. How, being most base, do you boast so much of your ancestors, O mill-ass, having the haughtiness of a horse?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Χρυσόδετον κιθάρην","severity":"info","text":"The gold-strung lyre symbolizes inherited wealth or status, contrasting with the simple pipe (εἰκαίης) that produces noble music. Gregory uses this to argue that skill and virtue matter more than material or ancestral splendor.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἷς χοῦς πάντες, ἑνὸς πλάστου γένος","severity":"info","text":"Echoes Genesis 2:7 (LXX: πλάσας) and the common patristic theme of humanity as a single race from one creator, countering claims of noble birth.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κάνθων μυλικὲ, ἵππιον ὕψος ἔχων","severity":"info","text":"The mill-ass (κάνθων μυλικός) was a proverbial figure for lowly, menial labor, contrasted with the horse's haughtiness. Gregory uses this to mock those who boast of ancestry while being base themselves.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καὶ ῥόδον ἐκ τραχέος Ἐβλάστησε φυτοῖο","severity":"info","text":"The rose from a rough plant parallels a common classical and biblical motif (e.g., Song of Songs 2:1-2) that beauty or virtue can arise from humble origins, reinforcing Gregory's argument against pride in lineage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πῶς σὺ κάκιστος ἐὼν, τόσσον φρονέεις προγόνοισιν","severity":"info","text":"This rhetorical question concludes the passage, returning to the opening contrast between appearance and reality. The structure frames the entire argument as a dialectic on true worth versus inherited status.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀλλὰ σὺ χρυσῶν μὲν πατέρων ἔφυς","severity":"caution","text":"The phrase 'golden fathers' may be ironic or proverbial; it is not a literal claim of wealth but a sarcastic reference to noble ancestry. The Coptic (not present here) might clarify the tone, but the Greek suggests mockery.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'golden fathers' could be read as literal wealth or as a proverbial expression for noble birth; the context supports the latter. The identity of the 'good sir' (ὦ λῷστε) is unspecified, likely a rhetorical interlocutor."],"confidence":"high","notes":[]},{"i":131,"ref":"p131","source":"ΚΖʹ. Περὶ τοῦ αὐτοῦ. Εἴ σοι πίθηκον εἰς λέοντα σκευάσας Σπουδῇ προσῆγον, ἆρ' ἂν ᾐδέσθης ἰδών; Καὶ πῶς; τί δ' εἴ σοι κύκνος ἠγωνίζετο Δοκεῖν ὁ πάντ' αἴσχιστος ὀρνίθων κόραξ, Χρωσθεὶς τὸ λευκόν; ἢ γελοῖος ἦν πλέον; Ἔμοιγε φαίνετ'. Εἰ δ' ὁ δυσγενὴς τρόπον Φρυάσσετ' εὐγένειαν, αἰδεσθήσομαι; Οὐ δὴ γὰρ εἰκὼ τὴν γεγραμμένην πλέον Τῆς τοῦ πνέοντος ἀνδρὸς, εἰ καὶ λάμπεται. Ἄλλοι γραφέσθων· ὁ τρόπος δ' ἐμοὶ γένος. Τί ταῦτα, καὶ τί πάσχετ', ὦ θνητὸν γένος; Ἵππος μὲν οὐδεὶς, ὅστις οὐχ ἵππος φύσει, Οὐδ' ὄρνις, ὅστις οὐ πτερῷ κουφίζεται. Βοῦν δ' εἰσιδών τις εἶπε, Δελφὶς τοῦτό γε; Ὅπερ δ' ἕκαστόν ἐστι, καὶ γνωρίζεται. Δύω δὲ ταῦτα τῆς βίου κωμῳδίας. Κατηστέρισται ζῶον ἐν γῇ κείμενον, Καὶ γράμμα ποιεῖ τὸν κάκιστον εὐγενῆ. Ἵππον τιν' ὠνῇ τὸν καλόν τε καὶ ταχὺν Ἢ τὸν κακὸν μὲν, ἐκ γένους δὲ γνωρίμου; Τὸν καλὸν, οἶδα. Τοὺς κύνας δ', οὐ τοὺς ταχεῖς; Οὕτω. Τί δ', οὐχ ἅπαντα τὸν αὐτὸν τρόπον; Τὰ πάνθ' ὁμοίως. Σὺ δέ μοι κάκιστος ὢν, Καλεῖς σεαυτὸν εὐγενῆ; Ληρεῖς μάτην. Ἡ σπάρτος ὀρθὸν δεξάτω, καὶ πείθομαι. Σὺ δυσγενῆ με, κἂν ἐλεύθερον, καλεῖς. Ἐγὼ γελῶ σου τὴν νόσον, εἰ κάκιστος ὢν Οἴει καλύψειν τῷ γένει τὸ δύστροπον. Ὁ πλοῦτος ἔκριν' εὐγενεῖς, οὐχ ὁ τρόπος, Τυχόν γε τοὺς ἀφ' ὧν σύ. Θὲς καὶ τὸν τρόπον· Τί τοῦτο πρὸς σὲ τὸν κάκιστον εὐγενῆ; Τὸν εὐγενῆ μὲν, δυσγενῆ δὲ τῷ τρόπῳ, Νεκρὸν νομίζω τῶν καλῶν ὀδωδότα. Μί' εὐγένεια, τὸν τρόπον χρηστὸν φέρειν.","english":"27. On the same subject. If I were to dress up an ape as a lion and present it to you with zeal, would you be ashamed when you saw it? And how? What if a swan were to compete, the raven, the ugliest of all birds, having been painted white? Would it not be more ridiculous? So it seems to me. If the base-born man struts about in nobility of manner, shall I be ashamed? For I do not value the painted image more than the living man, even if it shines. Let others be painted; character is my lineage. Why these things, and what do you suffer, O mortal race? No horse is not a horse by nature, nor any bird that is not lifted by its wing. If someone saw an ox, would he say, \"This is a dolphin?\" Each thing is what it is, and is recognized. These two things are the comedy of life: a creature lying on the ground is made into a constellation, and a letter makes the worst man noble. Would you buy a horse that is good and swift, or one that is bad but from a known lineage? The good one, I know. And dogs, not the swift ones? So it is. What, then, not everything in the same way? All things alike. But you, being most base, call yourself noble? You babble in vain. Let the broom stand upright, and I am persuaded. You call me base-born, even if I am free. I laugh at your sickness, if, being most base, you think to conceal your ill-nature with your lineage. Wealth has judged the noble, not character, perhaps those from whom you descend. Set character also; what is this to you, the most base noble? The noble man, but base in character, I consider a corpse stinking of good things. There is one nobility: to bear a good character.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΖʹ. Περὶ τοῦ αὐτοῦ.","severity":"info","text":"The heading marks this as the 27th poem in the sequence, continuing the same theme as the previous poem (Περὶ τοῦ αὐτοῦ).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐγένεια","severity":"info","text":"Εὐγένεια (nobility) is a central term, contrasted with τρόπος (character). Gregory redefines nobility as moral excellence, not birth.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πίθηκον εἰς λέοντα σκευάσας","severity":"info","text":"The ape dressed as a lion is a common moral trope in Greek literature, e.g., in Aesop's fables and Lucian, critiquing pretension.","cites":[],"named_sources":["Aesop","Lucian"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κατηστέρισται ζῶον ἐν γῇ κείμενον","severity":"info","text":"Alludes to the catasterism (transformation into a constellation) of figures like the Crab or the Ass, critiquing how base things are glorified by myth.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡ σπάρτος ὀρθὸν δεξάτω","severity":"info","text":"A proverbial expression: 'let the broom stand upright' — i.e., an impossible condition, used to dismiss the opponent's claim.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μί' εὐγένεια, τὸν τρόπον χρηστὸν φέρειν.","severity":"info","text":"This concluding maxim — 'one nobility: to bear a good character' — became a widely cited Christian ethical principle, echoed in later patristic and Byzantine moral writings.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Κατηστέρισται ζῶον ἐν γῇ κείμενον' could refer to a specific constellation (e.g., the Crab) or be a general critique of catasterism; the reading taken is general.","The identity of 'τὸν κάκιστον εὐγενῆ' (the most base noble) is ambiguous: it may be a generic figure or a specific contemporary target; the reading taken is generic."],"confidence":"high","notes":[]},{"i":132,"ref":"p132","source":"ΚΗʹ. Κατὰ πλουτούντων Φεῦ, φεῦ, ὅσων γέμουσιν οἱ κακοὶ κακῶν! 857 Ἀλλ' οὐδὲ τοῦτ' ἴσασιν οἱ τρισάθλιοι, Ὡς ἄν τι καὶ λάβοιεν εἰς σωτηρίαν, Λόγον τιν', ἢ σύμβουλον, ἢ μνήμην Θεοῦ· Ἃ πάντα φάρμακ' ἐστὶ τοῖς πεπληγμένοις. Ἀλλ' εὐσθενοῦσιν, ὡς δοκοῦσ'. Οἰκτροῦ πάθους! Ὡς οἱ παραπλῆγές τε καὶ μεμηνότες, Ἰσχὺν νομίζειν τὴν νόσον καὶ τῶν φρενῶν. Ἵπταντ', ἀροῦσιν, ἄπτεροι, βοῶν δίχα. Βοηδρομοῦσιν, ἡ φάλαγξ δ' οὐ πλησίον· Πλέουσιν οὐ πλέοντες, ἀθλοῦσιν μόνοι, Πλουτοῦσι, βασιλεύουσι, νικῶσι δίκας. Ἅπαντα ταῦτα τῆς νόσου. Πείθει δέ τις; Κακόν τι λήψῃ πρόσθεν, ἢ πείσεις λέγων, Ὡς φαρμάκων χρῄζουσι τῆς ἀῤῥωστῖας. Τίς γὰρ, νομίζων μὴ νοσεῖν, ἀλλ' εὐσθενεῖν, Ἢ φαρμακεύετ', ἢ ζητεῖ σωτηρίαν; Τοῦτ' ἔστι τοῦ νοσοῦντος, ἀλλὰ μετρίως. Ὅστις δὲ τὸν δίκαιον οἴεται νοσεῖν, Πότ' ἂν δέξαιτο τοῦ πάθους παρήγορον; Πλουτεῖς· βιάζῃ γειτονεῖν σοι μηδένα. Ζητεῖς ἔχειν ἄρουραν· ἡ δὲ πλησίον Οὐ σή· τὸ πρᾶγμα συμφορά. Χρὴ σοῦ μόνου Τὴν ὄψιν εἶναι. Δεινὸν, εἰ τὸ σῶμά σοι Κόπτοιτο. Ἧλος ὀμμάτων τὸ τοῦ πέλας. Ὡς εἴθε καὶ γένοιτο. Ἦ γὰρ ἂν τυχὸν Ἔστης ἀεὶ τὸ πλεῖον ἐκκαρπούμενος, Ὡς φλόξ τις, ἢ χείμαῤῥος, ἢ λοιμοῦ νόσος, Μέσου κρατοῦντος οὐδενός. Ὥς μοι δοκεῖς Οὐδ' ἡντινοῦν ὄνησιν οὐδὲ σῶν ἔχειν, Εἰ μή τι προσγένοιτο τῶν ποθουμένων. Εἶθ' ἡ συνεργὸς τῆς χερὸς συκοφαντία. Ὕβρισμ'; ἔχω χρήστην σε, πράκτορ' εὐθέως, Στρέβλαι, τὰ δεσμά· φείδεται τοῦ σώματος Ὁ πένης· δίδωσι πάντα, σωθῆναι θέλων. Εὔψυχός ἐστιν, οὐχ ἑκὼν, ἐν οἷς ἔχει. «Τί δ'; οὐ πολιτείας σὺ καὶ ναυαρχίας Ὑπεύθυνος;","english":"Alas, alas, how many evils the wicked are full of! But these thrice-wretched ones do not even know this: that if they were to take something for their salvation—some word, or counsel, or remembrance of God—all these are remedies for those who are stricken. But they are strong, as they think. O pitiful affliction! Like those who are deranged and mad, they consider their disease and their mental disorder to be strength. They fly, they plow, wingless, without oxen. They run to the rescue, but the phalanx is not near; they sail without sailing, they contend alone, they are rich, they reign, they win lawsuits. All these are symptoms of the disease. And can anyone persuade them? You will receive some evil sooner than you will persuade them by speaking, that they need remedies for their illness. For who, thinking they are not sick but healthy, would take medicine or seek salvation? That is the mark of one who is sick, but moderately so. But whoever thinks the just man is sick, when would he ever accept a comforter for his affliction? You are rich; you force no one to be your neighbor. You seek to have a field; but the one nearby is not yours; the matter is a calamity. Your sight alone must exist. It is terrible if your body were cut. Your neighbor's property is a nail in your eyes. Would that it were so! For then you would perhaps always stand reaping the greater share, like a flame, or a winter torrent, or a plague, with nothing holding the middle. You seem to me to have no benefit at all from your own possessions, unless something of what you desire is added. Then comes sycophancy, the handmaid of your hand. An insult? I have you as a debtor; immediately an agent, tortures, bonds. The poor man spares his body; he gives everything, wanting to be saved. He is brave, not willingly, in what he has. \"What then? Are you not responsible for the city and for the command of a ship?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φεῦ, φεῦ, ὅσων γέμουσιν οἱ κακοὶ κακῶν","severity":"info","text":"The opening exclamation 'Alas, alas' sets a tone of lament over the moral and spiritual blindness of the wealthy, a common theme in Gregory's moral poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Λόγον τιν', ἢ σύμβουλον, ἢ μνήμην Θεοῦ","severity":"info","text":"These three terms—'word, counsel, remembrance of God'—are presented as spiritual remedies (φάρμακα) for the soul's illness, echoing therapeutic language common in patristic moral exhortation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συκοφαντία","severity":"info","text":"Sycophancy (συκοφαντία) refers to the practice of malicious prosecution or blackmail, a social ill Gregory associates with the wealthy's exploitation of the poor in late antique Roman courts.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλουτεῖς· βιάζῃ γειτονεῖν σοι μηδένα","severity":"info","text":"The passage shifts from general indictment to direct second-person address ('You are rich'), creating a rhetorical apostrophe that intensifies the moral critique of the wealthy listener.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὡς φλόξ τις, ἢ χείμαρρος, ἢ λοιμοῦ νόσος","severity":"info","text":"The triad of fire, torrent, and plague as metaphors for unchecked greed recalls similar imagery in Greek moral philosophy and biblical prophetic literature (e.g., Isaiah, Amos).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κατὰ πλουτούντων","severity":"info","text":"This poem 'Against the Rich' belongs to Gregory's Carmina moralia, a collection that influenced later Byzantine and Slavic moralizing verse, often cited in monastic florilegia.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἥπταντ', ἀροῦσιν, ἄπτεροι, βοῶν δίχα' is textually uncertain; the edition reads 'they fly, they plow, wingless, without oxen,' but the syntax is compressed and may reflect a lacuna or scribal error.","The final question 'Τί δ'; οὐ πολιτείας σὺ καὶ ναυαρχίας Ὑπεύθυνος;' is incomplete in the draft; the Greek breaks off, leaving the rhetorical thrust ambiguous."],"confidence":"high","notes":[]},{"i":133,"ref":"p133","source":"σὺ δ' οὐχὶ τοῦ λῃστοῦ φίλος;» Λέγει τὸν οὐκ ὄνθ', ὡς φοβήσας κερδαίνειν. «Ὁ βοῦς δέ σοι πῶς τοῖς ἐμοῖς ἐνύβρισεν; Ἥδ' ὕβρις, εἰπέ; Μεῖζον ἐβρυχήσατο, Πένητος ὢν, καὶ ταῦτα ὡς μάχης ἐρῶν, Ἢ καὶ νενίκηχ'. Ἡ δὲ τῶν\n\nδίνδρων σκιὰ Ὑπερκύπτουσα τοῖς ἐμοῖς λυμαίνεται. Ὁ παῖς δέ σου προσῆλθε τῷ 'μῷ χωρίῳ. Ἐπίσχες, ἢ τοῦτο δράσειν μαρτύρεται.» Οὕτως ἀπῆλθε βοῦς, ὁ παῖς, τὸ κηπίον. Ταῦθ' ἡ τυραννίς. Ἂν δὲ καὶ σοφὸς κακὸς Τύχῃ τις ὢν, τὸ πλάσμα πειθανώτερον. Ἄλλους ἀνείργει (σχῆμα προστάτου λαβὼν), Ποιεῖν κακόν τι, καὶ σκέπει δουλούμενος. Ἔπειτα θοινᾶθ', ὡς λέων ζώου τινὸς Θῆρας διώξας, οὐ φιλανθρωπεύεται, Ἀλλ' αὐτὸς αὑτῷ θήραν ὡς ῥᾴστην ἔχει. Τί κάμνεθ'; ἀπλοῦν ἐστιν, ἀρκεῖσθ' οἷς ἔχεις. Τῆς δ' οὐ μετρητῆς κτήσεως μέγας πόνος, Μάχαι, δίκαι, σοφίσμαθ', αἱ ψευδορκίαι Εἰ μηδὲν ἄλλο, φροντίδες, ὥσπερ ζόφοι; Τούτοις ἀεί τι προσφέρουσ' ἀλλότριον. Οὐδ', εἰ τραπέζης ἀξίωμ' ἔχων ἴσον, Ἄπληστος ἦσθα, καὶ βαρὺς τοῖς συμπόταις, Πάντων ἀμέτρως χερσὶν ἐμφορούμενος, Ἐπῄνεσάν σε; Μή τι δὴ τῆς κτήσεως; Ὡς τό γ' ἄπληστον πανταχοῦ βδελυκτέον Σοὶ δ' οὐχὶ φαίνετ' ἐγκεχωσμένῳ φρένας. Τὸ μὲν γὰρ ἔστι, τοῦ δ' ἐρᾷς, τὸ δ' ἤλπισας· Τοῦ δ' εἰσὶν οἱ προμνήστορες καὶ μαστροποὶ, Ὥς εἰσιν ἄλλοι τῆς νόσου τῶν σωμάτων. Σέβεις δὲ χρυσόν. Ἡ δὲ σητῶν βρώματα Ἐσθὴς τέθαπται. Τῶν δὲ σιτώνων ἀεὶ Πλήρης. Καπηλεύεις δὲ τὰς ἀκαιρίας. Οἱ μὲν στένουσι, τοὺς δ' ἔχουσιν ἐλπίδες. Κοῦφον γάρ ἐστιν ἐλπὶς ἡμέρας ὄναρ. Τοὺς μὲν σφραγίζεις, τοὺς δ' ἀνοίγεις εὐστόχως· Ὅπως δ' ἂν, οἶμαι, καὶ τὰ τοῦ καιροῦ ῥέῃ.","english":"But are you not a friend of the thief? He speaks of the one who is not, as if by frightening he might gain. \"How did the ox insult my property? This insult, tell me? Did it bellow louder, being a poor man, and that too as if loving a fight, or even conquer? And the shadow of the trees, overhanging, damages my property. Your slave approached my field. Hold back, or he threatens to do this.\" Thus went the ox, the slave, the little garden. These are tyranny. And if some clever man happens to be wicked, his fabrication is more persuasive. He restrains others (taking the guise of a patron), to do some evil, and he protects while being enslaved. Then he feasts, like a lion that has chased some beast, not showing philanthropy, but having easy prey for himself. Why do you labor? It is simple: be content with what you have. But of unmeasured possession there is great toil: fights, lawsuits, sophistries, false oaths, if nothing else, anxieties like darkness? To these they always add something alien. Not even if you had equal honor at table, were insatiable and burdensome to your fellow diners, gorging yourself immoderately with your hands on everything, would I praise you? What then of possession? For the insatiable is everywhere abhorrent, but it does not seem so to you, whose mind is buried. One thing you have, another you desire, another you hoped for; and for this there are matchmakers and pimps, as there are others for the disease of bodies. You worship gold. But clothes, the food of moths, are buried. Your granaries are always full. You traffic in times of scarcity. Some groan, others have hopes. For hope is light, a daydream. You seal some, you open others accurately; however, I think, as the circumstances flow.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ὁ βοῦς","severity":"info","text":"The ox (βοῦς) is a common figure in ancient agrarian disputes, often used in rhetorical examples of petty litigation. Gregory here satirizes the escalation of trivial grievances into legal conflicts.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τυραννίς","severity":"info","text":"τυραννίς (tyranny) here denotes not political rule but the oppressive, overreaching behavior of the wealthy in private disputes, a moral critique common in Gregory's poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς λέων ζώου τινὸς Θῆρας διώξας","severity":"info","text":"The lion simile echoes classical and biblical imagery of predatory power (e.g., Psalm 7:2 LXX). Gregory uses it to depict the wicked man's self-serving feasting after exploiting others.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί κάμνεθ'; ἀπλοῦν ἐστιν, ἀρκεῖσθ' οἷς ἔχεις.","severity":"info","text":"This gnomic line marks a rhetorical pivot from satire to direct moral exhortation, a common structural device in Gregory's moral poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Σέβεις δὲ χρυσόν.","severity":"info","text":"The critique of gold-worship reflects a topos in early Christian moral literature, later influential in Byzantine monastic and ascetic writings on avarice.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοὺς μὲν σφραγίζεις, τοὺς δ' ἀνοίγεις εὐστόχως","severity":"caution","text":"The metaphor of sealing and opening may refer to grain storage or legal documents; the exact referent is ambiguous, but the sense of manipulative control is clear.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοὺς μὲν σφραγίζεις, τοὺς δ' ἀνοίγεις εὐστόχως' is ambiguous: it may refer to sealing and opening grain stores or to legal documents, but the context of trafficking in scarcity suggests grain.","The identity of 'the one who is not' (τὸν οὐκ ὄνθ') in the opening line is unclear; it may be a hypothetical person or a rhetorical placeholder."],"confidence":"high","notes":[]},{"i":134,"ref":"p134","source":"Φεῦ, φεῦ, πενήτων συλλέγεις τὰς συμφορὰς, Ἀλλοτρίαν κάκωσιν ἐκκαρπούμενος, Ἄλλην ἄρουραν τὸ στενὸν ποιούμενος! Τίς ταῦτα, κἀκ τίνων σύ; καὶ θαῤῥῶν πόθεν; Ὃν ἡ παροῦσα νὺξ ἴσως ἕξει νεκρὸν, Μέσων ἀναρπάξασα τῶν ποθουμένων. Ὡς ἔστι δεινὸν, καὶ τὰ πάντα πλουσίως Ἄλλων διδόντων, σώματ', οὐσίας, Θεῷ Παρ' οὗ τὰ πάντα, σὲ ζητεῖν ἔχειν δέον. Ὡς ἂν λάβῃς τί; δεινὰ θησαυρίσματα, Ὄγκον τραπέζης, καὶ στενοῦ λαιμοῦ χάριν, Εἰς ὃν τὰ πάντα συντρέχει φροντίσματα, Οἴδημα γαστρὸς, τὴν κόρου τ' ἀῤῥωστίαν (Οὗτοι γάρ εἰσιν οἱ τόκοι τῆς πλησμονῆς), Οἴκους περιττοὺς, καὶ κενοὺς τῷ πλείονι, Χρυσωρόφους τε, πλαξί τε στιλβομένους, Παῖδας γυναικῶν εἴδεσι κοσμουμένους, Σκιάσματα, ψυκτῆρας, ἐκμεθύσματα, Συνῳδίας τε καὶ κρότους ὁμοῤῥόθους, Ὑφ' ὧν τὸ κάλλος φθείρεται τῆς εἰκόνος, Λαμπρὸν φυσᾶσθαι καὶ μέγιστον ἐν πόλει Ὑψαυχενοῦντα, καὶ θρόνων αὐχεῖν κράτος, Θρόνους, φθόνου πάλαισμα καὶ τυραννίδος. Ἄλλος γὰρ ἄλλον οὐκ ἐᾷ φρονεῖν μέγα, Ὑπερφέρων τε καὶ πλέον γαυρούμενος, Ὥσπερ δράκοντος ἐπιῤῥέουσαι φωλίδες. Εἶεν· τί λοιπὸν ἔστι σοι τῶν τιμίων, Θρύψις γυναικῶν ἐν λίθοις καὶ χρυσίῳ, Διαπλόκοις τε καὶ πλοκῆς ἀλλοτρίοις; Δεσμοί τε χειρῶν καὶ ποδῶν, τερπνὸν βάρος, Ἐξ ὧν τὸ κάλλος οὐ καλῶς σπουδάζεται, Πολλοῖς ἀρέσκειν ἀῤῥένων ἀσκούμενον; Τί δ' ἄλλο; παῖδας εὐπόρους λιπεῖν ἴσως, Καὶ τῆς πατρῴας ὕβρεως ἐπιστάτας; Ἦν ἄν τι τούτων, εἰ συνήντων ἐλπίδες. Νῦν δ' οὐδὲ χοῦν τις οἶδεν, οἷ λυθήσεται, Οὔθ' οἷ προβήσεθ' ἡ βλάβη τῆς κτήσεως.","english":"Alas, alas, you gather the misfortunes of the poor, reaping profit from another’s ruin, making the narrow field another’s! Who are you, and from whom? And whence your boldness? The present night perhaps will have you dead, snatching you from the midst of your desires. How terrible it is, and how abundantly others give everything—bodies, possessions—to God, from whom all things come, while you ought to have what you seek. What will you take? Dreadful treasures, the bulk of a table, and the grace of a narrow throat, into which all cares run, a swelling of the belly, the sickness of surfeit (for these are the offspring of fullness), superfluous houses, empty for the most part, with gold ceilings and gleaming slabs, children adorned with the forms of women, awnings, coolers, intoxicants, choruses and harmonious applause, by which the beauty of the image is destroyed, to be puffed up as brilliant and greatest in the city, priding oneself on high necks and boasting of the power of thrones—thrones, the wrestling ground of envy and tyranny. For one does not allow another to think great, surpassing and more boastful, like the flowing scales of a serpent. So be it. What then do you have of value? The finery of women in stones and gold, with interwoven and alien plaits? Bonds of hands and feet, a pleasant burden, from which beauty is not rightly pursued, practiced to please many men? What else? To leave behind wealthy children, perhaps, and overseers of paternal insolence? This would be something, if hopes met. But now no one knows even the dust into which he will be dissolved, nor where the harm of possession will proceed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φεῦ, φεῦ, πενήτων συλλέγεις τὰς συμφορὰς","severity":"info","text":"The exclamation 'Alas, alas' opens a direct rebuke of the rich who exploit the poor, a common moral theme in Gregory's poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀγκον τραπέζης","severity":"info","text":"'Bulk of a table' refers to lavish dining, a symbol of gluttony and excess in ascetic critique.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρ' οὗ τὰ πάντα","severity":"info","text":"Echoes New Testament language of God as source of all things (e.g., Romans 11:36), reinforcing the moral argument that possessions belong to God, not humans.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θρόνους, φθόνου πάλαισμα καὶ τυραννίδος","severity":"info","text":"Thrones are described as a wrestling ground of envy and tyranny, reflecting Gregory's critique of worldly power and ambition in late antique society.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶεν· τί λοιπὸν ἔστι σοι τῶν τιμίων","severity":"info","text":"A rhetorical shift: after cataloguing vices, the poet asks 'What then do you have of value?' to introduce a series of ironic questions about wealth.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Νῦν δ' οὐδὲ χοῦν τις οἶδεν","severity":"info","text":"The closing reflection on ignorance of death and the futility of wealth echoes Ecclesiastes and was influential in Byzantine moral literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":135,"ref":"p135","source":"Σὺ μὲν πονεῖς τε μακρὰ, κἀγρυπνεῖς ἴσως, Νύκτας συνάπτων ἡμέραις ἐν φροντίσιν, Ὡς πλεῖον εἶναι τὸ στενὸν τῆς τέρψεως· Τοκογλυφεῖς τε καὶ τρέφεις τόκοις τόκους, Ἐν δακτύλοις τε τοὺς τόκους ἀεὶ φέρεις. Τάδ' οὔτε σοὶ φυλάσσετ', οὔθ' οἷς ἤλπισας· Ἀλλ' ἔστιν, ὧν πέρ ἐστι, καὶ ξένων τυχόν. Ἀσπαστὸν ἦν ἄν· νῦν δ' ἴσως καὶ δυσμενῶν, Οἵ σου κατηγοροῦσι καὶ τῶν σῶν καλῶν, Οὓς οὔποτ' ἠξίωσας οὐδὲ κλάσματος. Τούτων τυχόν τις τῶν κακῶς πεπονθότων, Ὃς ἦρδεν ἁλμυρῷ σε τῷ ποτίσματι, Οἶκόν τε τὸν σὸν, ἐν γόοις καὶ δάκρυσιν, Οὗτος τραφήσετ' ἐν πόνοις ἀλλοτρίοις, Ἀλεκτρυὼν παχύς τε καὶ βλέπων ἄνω, Πόλλ' οὐκ ἐπαινῶν τῶν γε νῦν τυπουμένων· Ὃς οὐδὲ ἄρτον, εἰ τύχοι, διακλάσει Τῷ κληρονόμῳ σου τῶν κενῶν φαντασμάτων. Πρὸς ταῦτα, εἴ τι περινοεῖς, προσλάμβανε. Στρέβλου, βιάζου, μηδὲν ἐλλείπῃς κακὸν, Γῆς καὶ θαλάσσης ἐξερευνάσθω βάθη. Ξέειν', ὃ δὴ λέγουσι, καὶ νεκρῶν τρίχας, Θύειν σαγήνῃ, προσκυνεῖν τὴν δεξιὰν, Ἥ σοι τοσοῦτον χρυσίον συνήγαγεν. Ἅπαντα ποιοῦ τοῦ λαβεῖν κατώτερα, Ἐχθροὺς, φίλους τε, συγγενεῖς,","english":"You toil long and keep vigil perhaps, joining nights to days in cares, so that the narrowness of pleasure may be greater. You practice usury and nourish interest with interest, always carrying the interests on your fingers. These things are preserved neither for you nor for those you hoped for; but they belong to whomever they belong, and fall to strangers perhaps. It would have been welcome; but now perhaps even to enemies, who accuse you and your fine deeds, whom you never deemed worthy even of a crumb. One of these who have suffered ill may chance, who watered you with a salty draught, and your house, with laments and tears; this one will be nurtured on others' toils, a fat rooster looking upward, not praising many of the things now established; who will not even break bread, if he chances, for your heir of empty phantoms. To these things, if you have any further thought, add. Twist, force, leave no evil undone; let the depths of earth and sea be searched. Scrape, as they say, even dead men's hair, sacrifice with a net, worship the right hand that gathered so much gold for you. Do everything to make things lower for gain: enemies, friends, relatives.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τοκογλυφεῖς","severity":"info","text":"The verb τοκογλυφεῖς means 'you practice usury' or 'you lend at interest', with a negative connotation of exploiting debt. The following phrase τρέφεις τόκοις τόκους ('nourish interest with interest') describes compound interest, a practice condemned in patristic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀλεκτρυὼν παχύς","severity":"info","text":"The image of a 'fat rooster looking upward' (ἀλεκτρυὼν παχύς τε καὶ βλέπων ἄνω) is proverbial for a self-satisfied, arrogant person who benefits from others' misfortunes. It may echo a fable or popular saying known in late antique moral discourse.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἁλμυρῷ σε τῷ ποτίσματι","severity":"info","text":"The phrase 'watered you with a salty draught' (ἁλμυρῷ σε τῷ ποτίσματι) likely alludes to the practice of forcing salt water on a victim as a form of torture or humiliation, paralleling descriptions of judicial or private cruelty in late antique invective.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸς ταῦτα","severity":"info","text":"The phrase Πρὸς ταῦτα ('To these things') marks a rhetorical shift from description to a series of ironic imperatives (στρέβλου, βιάζου, μηδὲν ἐλλείπῃς κακόν), intensifying the satirical tone. This is a common device in Gregory's moral poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Θύειν σαγήνῃ","severity":"info","text":"The phrase 'sacrifice with a net' (Θύειν σαγήνῃ) is a proverbial expression for doing something absurd or impossible, known from Greek comedy and later paroemiographers. Gregory uses it to mock the usurer's desperate and futile efforts.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ξέειν'","severity":"caution","text":"The reading Ξέειν' (from ξέω, 'scrape') is uncertain; some manuscripts may have ξαίνειν ('card wool') or ξέειν ('scrape'). The sense 'scrape even dead men's hair' fits the hyperbolic list of futile acts, but the exact verb is textually contested.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'fat rooster' (ἀλεκτρυὼν παχύς) is ambiguous: it may refer to a specific heir or a generic figure of parasitic wealth. The verb Ξέειν' is textually uncertain, with possible variants affecting the precise image."],"confidence":"high","notes":[]},{"i":136,"ref":"p136","source":"εὐεργέτας. Οὐδὲν διοίσει ταῦτα τῇ ἀμπώτιδι, Ἢ καὶ Χαρύβδει τῇ ῥοφούσῃ τοὺς στόλους. Μικρόν τι καὶ ὁ πλοῦτος ἐκβλυσθήσεται, Ὥσπερ κόρου τις φόρτος εἰς ἄνω ῥυείς. Μικρὸν μενῶ τι, καὶ προσέρχεθ' ἡ δίκη, Κρεῖσσον μὲν, εἰ νῦν· εἰ δὲ μή γ', εἰς ὕστερον. Καλῶς πένεσθαι κρεῖσσον, ἢ πλουτεῖν κακῶς, Ταπεινὸν εἶναι μᾶλλον. ἢ φυσώμενον, Εὐεξίαν δοκοῦντα τὴν ἀῤῥωστίαν. Ἦ πάντ' ἔδει σοι χρυσὸν, ὡς Μίδᾳ ποτὲ Φασὶ, γενέσθαι, ὡς τὰ Μίδου καὶ πάθοις, Ἔχων δίκαιον λιμὸν ἐξ εὐχῆς κακῆς. Διψάς τίς ἐστι τῶν ἐχιδναίων γενῶν, Τούτων, ὅσ' ἡ ἔρημος Αἰγύπτου. φέρει. Ταύτης τὸ τύμμα οἷον, ἡ κλῆσις λέγει. Τὸ θηρίον γὰρ τοῦ πάθους ἐπώνυμον. Πίνων διόλλυθ', ὃς τὸν ἰὸν ἔσπασεν· Εὑρών τι ῥεῖθρον, χανδὸν ἐμπεσὼν ὅλος, Ἕως τὸν εἴσω φόρτον ἐκρήξῃ πότῳ. Ὁμοῦ δὲ τὸ ζῇν καὶ τὸ δίψος ἐσχέθη. Οὐκ οἶσθα τοῦτο, φίλτατ', οὐδ' ἀκήκοας, Ὡς ἄρτον ὗσεν οὐρανὸς λαῷ ποτε, Περῶντι τὴν ἔρημον εἰκὸς ἄτροφον, Δῶρον δαψιλὲς, ὡς Θεοῦ, καὶ ἄφθονον; Ἀλλ' οὖν ἔκειτο τοῖς ἀμέτροις καὶ δίκη. Ἔπωζεν εὐθὺς τὸ πλέον· μέτρον γὰρ ἦν Ἡ χρεία τοῦ δωρήματος. Τοῦτ' οὖν ἀεὶ Πάσχειν ἕκαστον τῶν ἀδίκων ἔνδικον, Ψοφεῖν ποθοῦντας, ἢ συνόζειν οἷς κακῶς Ἔχουσιν. Οὕτως ἂν μόνως ἦσαν σχετοί. Τί δ' οὐ τὸ σῶμα τοῖς θέλουσιν ἐνδίδως; Τί δ' οὐχὶ καὶ λῄσταρχον ἀσπάζῃ βίον, Τοιχωρυχεῖς τε καὶ διοχλίζεις τάφους. Εἴ σοι τὸ πλουτεῖν καὶ μόνον σπουδάζεται, Τοῦ πῶς δ', ὅθεν τε, μηδὲ εἷς ὅλως λόγος; Κάλλους μὲν εἶναι μέτρον, εἶναι δ' ὄψεως, Δρόμου, σθένους τε καὶ μελῶν, καὶ ἁλμάτων, Λόγων τε, μόχθων τ'· ἔργον οὐχ ἁρπάγματος Κτήσει δὲ μηδὲν μέτρον·","english":"benefactors. These things will differ nothing from the ebb-tide, or from Charybdis that swallows fleets. A little wealth will be vomited forth, like a cargo of satiety flowing upward. I will wait a little, and justice approaches—better now, if possible; if not, then later. It is better to be poor well than to be rich badly, better to be lowly than to be puffed up, seeming to be in good condition while being in sickness. Or else you should have all turned to gold, as Midas once, they say, and suffer what Midas suffered, having a just famine from an evil prayer. There is a kind of thirst among the viperous races, such as the desert of Egypt bears. Its bite is what its name says: the beast is named after the suffering. Drinking, the one who has drawn the venom perishes; finding a stream, he falls into it greedily, until he vomits out the inward burden by drinking. Life and thirst cease together. Do you not know this, dearest, nor have you heard how once heaven rained bread on the people, crossing the barren desert, a generous gift, as from God, and ungrudging? But even then, justice lay in store for the immoderate. The excess immediately stank; for the measure of the gift was need. Therefore it is just that each of the unjust should always suffer this, desiring to make a noise or to stink together with those who are in a bad state. Only thus would they be restrained. Why do you not give your body to those who wish? Why do you not embrace the life of a bandit-chief, breaking into walls and prying open tombs? If wealth alone is your pursuit, and how and whence you get it is of no account at all? There is a measure for beauty, for sight, for running, for strength, for limbs, for leaps, for words, for labors—but for acquisition there is no measure.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Χαρύβδει","severity":"info","text":"Charybdis is a sea monster from Greek mythology, often paired with Scylla, that swallows ships. Gregory uses it as a metaphor for the destructive consumption of wealth.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μίδᾳ","severity":"info","text":"Midas, a legendary king, was granted the wish that everything he touched turn to gold, leading to starvation. Gregory invokes this to warn against greed.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρτον ὗσεν οὐρανὸς λαῷ ποτε","severity":"info","text":"This alludes to the manna from heaven in Exodus 16, where God provided bread for the Israelites in the desert. Gregory uses it to illustrate divine provision and the consequence of excess.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Διψάς","severity":"info","text":"The dipsas is a venomous snake from Egyptian deserts, whose bite causes insatiable thirst. Gregory draws a parallel between its fatal drinking and the insatiable greed of the wealthy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καλῶς πένεσθαι κρεῖσσον, ἢ πλουτεῖν κακῶς","severity":"info","text":"This line forms a moral aphorism contrasting virtuous poverty with corrupt wealth, a recurring theme in the poem. It is reinforced by the subsequent antithesis between humility and pride.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ψοφεῖν ποθοῦντας, ἢ συνόζειν οἷς κακῶς Ἔχουσιν","severity":"caution","text":"The Greek is ambiguous: 'ψοφεῖν' can mean 'make a noise' or 'be ruined,' and 'συνόζειν' may mean 'stink together' or 'conspire.' The English draft opts for 'make a noise or to stink together,' but alternative readings affect the moral lesson.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ψοφεῖν ποθοῦντας, ἢ συνόζειν οἷς κακῶς Ἔχουσιν' is ambiguous: 'ψοφεῖν' could mean 'make a noise' or 'be ruined,' and 'συνόζειν' could mean 'stink together' or 'conspire.' The reading taken follows the English draft's 'make a noise or to stink together,' but a moral interpretation of punishment or social decay is possible."],"confidence":"high","notes":[]},{"i":137,"ref":"p137","source":"ἀλλ' ἔχειν ξένον Τὰ τοῦ καμόντος καὶ καλῶς κεκτημένου, Ἢ καὶ πατρῷον κλῆρον εὖ δεδεγμένου· Καὶ τοῦτ' ἐς μικρὰν ἔστιν οἷς βίου πνοὴν, Τὸν οὐδ' ἔχοντα γνῶσιν ὧν κέκτητ' ἴσως. Μὴ σοὶ μόνῳ δοθήσετ' ἡ οἰκουμένη; Κἂν ταῦτα δῶμεν, οὔτι καὶ λειφθήσεται; Τί οὖν δράσεις; σὺ σπουδάσεις καὶ ταῦτ' ἔχειν; Ἀεὶ μογήσεις, τῷ λείποντι γὰρ πένης. Ἀλλὰ σχεθήσῃ; τοῦτο καὶ νῦν δοξάτω. Τῶν σῶν ἔχεις ὄνησιν· εἰ δ' ἄμετρος εἶ, Ἰὸν τόδ' ἴσθι προστιθεὶς οἷς νῦν ἔχεις, Καὶ φλὸξ ἀκάνθαις, ὃ προσέρχεται κακῶς, Οἷς δ' ἂν προσέλθῃ, ταῦτα καὶ συνόλλυται. Ὡς οὐ μαραίνει δίψαν ἐξ ἅλμης ποτὸν, Οὐδ' ὄψις ἐμμένουσα τῷ ποθουμένῳ Τὸ φίλτρον, ἀλλὰ διπλασίως ἐξάπτεται· Οὕτω τὸ ληφθὲν τοῖς ἀπλήστοις φάρμακον, Ἀεὶ καθίστατ' εἰς ὄρεξιν πλειόνων. Γνώμην ἔδωκ' ἂν τοῖς ἀπραγμονεστέροις, Ἢ τοῖς πένησι, συμφέρειν τι τοῖς κακοῖς, Ὡς θηρσὶ βρῶσιν, ἢ χοὰς τοῖς δαίμοσιν, Ἃς προσφέρουσιν οἵ γε δεισιδαίμονες, Εἰ, τοῦτ' ἐχόντων, ἠρεμεῖν ἐμέλλομεν. Ὧδ' ἄν τι καὶ πένητας οἷόν τ' ἦν ἔχειν, Ἀεὶ τρέμοντας τῶν κακῶν καὶ τὰς σκιάς. Νῦν δ' οἶδα πάντων φάρμακον, πλὴν τῶν κακῶν· Λιμοῦ δίαιτα, πλησμονῆς τὸ ἐνδεὲς, Ὕδρωπος ἡ κένωσις, ὀφθαλμοῦ σκότος, Πένθους λογισμὸς ἢ φίλος, λύπης χρόνος· Τοῖς δυσπλοοῦσι, πυρσὸς ἢ λιμὴν φανεὶς, Κόποις, ἄλειμμα· τοῖς πονηροῖς δ' οὐδὲ ἓν, Πλὴν τοῦ Θεοῦ τε καὶ δίκης καὶ τραυμάτων· Ἀλλ' οὐδὲ ταύτης αἰσθάνονθ' οἱ δυσσεβεῖς. Ἡ πλησμονὴ γὰρ καὶ δίκης καταφρονεῖ. Ζόφῳ καλύπτει τὰς φρένας ὁ συνεργάτης, Χαλκοῖ τὸ νῶτον, ὡς ἀνήλατος σαφῶς, Ἄκμων σιδήρῳ, τῇ κακώσει γίνεται. Πρὸς τὰ παραδείγματ' εὐθέως ἀνατρέχει.","english":"but to have as a stranger the possessions of one who has labored and acquired well, or even a paternal inheritance well received; and this is for some a brief breath of life, the one who does not even have knowledge of what he possesses, perhaps. Will the whole world be given to you alone? Even if we grant these things, will they not also be left behind? What then will you do? Will you strive to have these things as well? You will always toil, for you are poor in what is lacking. But will you be satisfied? Let this be thought even now. You have enjoyment of your own; but if you are immoderate, know that you are adding poison to what you now have, and a flame to thorns, which approaches badly, and whatever it approaches, it destroys along with itself. Just as a drink from salt water does not quench thirst, nor does the sight of the beloved, persisting, quench desire, but rather kindles it doubly, so what is taken by the insatiable is a drug that always becomes an appetite for more. I would have given advice to the more inactive, or to the poor, that something benefits the wicked, as food for beasts, or libations to demons, which the superstitious offer, if, when they had this, we were going to be at rest. Here there would be something for the poor to have, always trembling at the evils and even their shadows. But now I know a remedy for everything except the wicked: a diet for hunger, deficiency for satiety, evacuation for dropsy, darkness for the eye, reason or a friend for grief, time for sorrow; for those in distress at sea, a beacon or a harbor appearing, for toils, an ointment; for the wicked, nothing at all, except God and justice and wounds; but not even this do the impious perceive. For satiety despises even justice. Darkness covers the mind of the accomplice, it hardens the back, as if clearly unyielding, an anvil to iron, it becomes by its own harshness. It immediately runs back to the examples.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ξένον","severity":"info","text":"The adjective ξένον (neuter, 'strange, foreign') is used substantively: 'as a stranger' or 'as something alien'. Gregory contrasts rightful possession with detached, unappreciated ownership.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεοῦ τε καὶ δίκης","severity":"info","text":"The pairing of God and justice echoes Old Testament prophetic language (e.g., Amos, Isaiah) where divine judgment is the only remedy for persistent wickedness. Gregory adapts this to a moral-ascetic context.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἅλμης ποτὸν","severity":"info","text":"Drinking seawater to quench thirst was a known ancient topos for futility (cf. Aristotle, Problems). Gregory uses it to illustrate how greed intensifies desire rather than satisfying it.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς τὰ παραδείγματ' εὐθέως ἀνατρέχει","severity":"info","text":"The final line signals a return to the series of examples (παραδείγματα) that preceded the passage, forming a ring composition. This closure reinforces the moral lesson by linking back to earlier illustrations.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φλὸξ ἀκάνθαις","severity":"info","text":"The image of flame among thorns, destroying both itself and what it touches, parallels Gregory's own Orations (e.g., Or. 14) and common patristic metaphors for self-destructive vice.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν κακῶν","severity":"caution","text":"The phrase 'the wicked' (τῶν κακῶν) is ambiguous: it may refer to morally evil persons or to misfortunes/evils. The context of impiety and satiety favors the moral reading, but the ambiguity is deliberate.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'τῶν κακῶν' (the wicked / the evils) is ambiguous; the context of impiety and satiety supports a moral interpretation, but the phrase could also denote misfortunes.","The final line 'πρὸς τὰ παραδείγματ' εὐθέως ἀνατρέχει' lacks an explicit subject; it may be the wicked person or the discourse itself that 'runs back to the examples'."],"confidence":"high","notes":[]},{"i":138,"ref":"p138","source":"Τί τοῦτο, Χριστέ; πῶς δέδωκας τοῖς κακοῖς Τὰ τῶν ἀρίστων ἔστιν ὧν προσκρούσματα, Ὡς ἄν τιν' εὑρίσκουσι τοῦ τρόπου φυγήν; Καλὸν μὲν οὐδεὶς, καὶ πλέον, λογίζεται, Κακὸν δὲ, καὶ μικρόν τι, γίνεται πίναξ Τοῖς ἀφρονεστέροις τε καὶ κακωτέροις. Καλοῖς σίδηρος, κηρὸς ἐν τοῖς χείροσιν Εἰσὶ, τὸ χεῖρον ῥᾳδίως τυπούμενοι. «Οὐ σωφρονῶ· τί δ'; ἄλλος οὐχ εὑρίσκεται Τοιοῦτος;» Οἴμοι! καὶ σοφῶν λέξει τινά. «Κτείνω· τί δ'; οὐχὶ κἀνθάδ' εὑρεθήσεται Τῶν τις παλαιῶν, ἢ νέων; Πλουτῶ κακῶς· Ἔθνη δέ τ' ἄλλος καὶ πόλεις ἐκτήσατο. Ὅρκου δέ τις οὐκ οἶδεν ἄρνησις πόσον Χείρων;» Ἔπειτ' ἄρνησις ἐπλάσθη τινὸς, Εἰς συγκάλυψιν τραυμάτων ἐλασσόνων. Πρὸς ταῦτα καί τι μυθολογῆσαί σοι θέλω, Εἰ δεῖ τι παίζειν ἐν μέσῳ τῶν συμφορῶν, Μῦθον πρέποντα τοῖσδε τοῖς σοφίσμασι. Τὴν\n\nγλαῦκ' ἐπέσκωπτέ τις· ἥδ' ἐφύγγαν Τῶν σκωμμάτων ἕκαστον εὐστόχῳ λόγῳ· «Ὅσον κάρηνον! –Τοῦ Διὸς δὲ πηλίκον! – Ἡ γλαυκότης δέ! –Τοῦτο τῆς Γλαυκώπιδος. – Φθέγγῃ δύσηχον. –Ἡ δὲ κίττα καὶ πλέον. – Τὸ λεπτόπουν πῶς; –Ψὴρ δέ σοι τί φαίνεται;» Ἐπεὶ δὲ πάντα διέδρασε ῥᾳδίως, Ἑνὶ κρατεῖται, καὶ σοφή περ οὖσ' ὅμως. «Ἀλλ', ὦ σοφὴ, σκόπησον, ὡς τούτων μὲν ἓν Ἑνὶ πρόσεστι, σοὶ δ' ἅπαντα καὶ λίαν· Γλαυκὴ, δύσηχος, λεπτόπους, βαρύκρανος.» Τούτοις ἀπῆλθεν ἐντραπεῖσ' ἡ φιλτάτη. Σὺ δ' οὐδὲ τοῦτο, ἀλλὰ κἀν μύθῳ πολὺ Ἔστι τις ὄρνις σῆς φρενὸς σοφώτερος. Ἑνὸς τὰ πάντα· τοῦτό σου τὸ δυσχερές. Ὡς ἓν μὲν ἁρπασθέντα, καί που δεύτερον Πταῖσαί τι, καὶ μικρόν τι, συγγνώμην ἔχει. Δώσω τι μικρὸν καὶ σκότῳ τοῦ σώματος.","english":"What is this, O Christ? How have you given to the wicked the offenses of the best, as if they find some escape from their way? No one considers anything good, and even more, but something evil, even a small thing, becomes a tablet for the more foolish and the more wicked. To the good, iron; to the worse, wax; they are easily molded by the worse. \"I am not sane; what then? Is no other such found?\" Alas! And he will say something of the wise. \"I kill; what then? Will not someone of the ancients or moderns be found here too? I am wickedly rich; but another acquired nations and cities. And does someone not know how much worse the denial of an oath is?\" Then a denial was fabricated by someone, to cover up lesser wounds. In response to these things, I also wish to tell you a story, if it is necessary to jest in the midst of misfortunes, a fable fitting for these sophistries. Someone mocked the owl; she escaped each of the jests with a well-aimed word: \"How large the head! – But how great is Zeus's! – The grayness! – That of the Gray-eyed one. – You sound harsh. – But the jay even more. – How about the slender foot? – And what does the sparrow seem to you?\" But when she had easily evaded everything, she is caught by one thing, though she is wise: \"But, O wise one, consider that of these things one belongs to one, but to you all, and excessively: gray, harsh-sounding, slender-footed, heavy-headed.\" At these things the dear one went away ashamed. But you do not even have this, but even in the fable there is a bird wiser than your mind. One has everything; this is your difficulty. For one thing snatched away, and then a second, to stumble in something, even a small thing, has forgiveness. I will grant a small thing also to the darkness of the body.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τί τοῦτο, Χριστέ;","severity":"info","text":"The apostrophe to Christ is a rhetorical device common in Gregory's poetry, here introducing a complaint about divine justice.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γλαῦκα","severity":"info","text":"The fable of the owl (γλαῦξ) is a traditional Greek animal fable, possibly of Aesopic origin, used to illustrate the sophistry of self-justification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Γλαυκώπιδος","severity":"info","text":"The owl's retort 'That of the Gray-eyed one' alludes to Athena (γλαυκῶπις), linking the fable to classical mythology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μῦθον πρέποντα τοῖσδε τοῖς σοφίσμασι","severity":"info","text":"Gregory explicitly marks the shift from argument to fable, framing the owl story as a fitting response to the sophistries listed earlier.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"γλαῦξ","severity":"info","text":"The owl fable appears in later Byzantine collections of Aesop's fables, and Gregory's use here is an early Christian adaptation of a pagan moral exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἔπειτ' ἄρνησις ἐπλάσθη τινὸς","severity":"caution","text":"The Greek is ambiguous: 'denial was fabricated by someone' could mean a false oath was invented to cover lesser faults, but the referent of 'someone' is unclear.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἔπειτ' ἄρνησις ἐπλάσθη τινὸς' leaves unclear whether the denial is fabricated by a specific person or by an indefinite 'someone'.","The transition from the fable back to the addressee in 'Σὺ δ' οὐδὲ τοῦτο' is abrupt; the identity of 'you' is not specified in this passage."],"confidence":"high","notes":[]},{"i":139,"ref":"p139","source":"Τὸ παντελῶς ἄπταιστον ἐν Θεῷ μόνῳ Τὸ δ' ἐκ προνοίας, καὶ φρονοῦντα τῷ κακῷ, Καὶ πολλάκις τε καὶ κακῶν τὰ μείζονα Πταίειν, ἀναισχυντοῦντα καὶ γελώμενον, Καὶ μηδὲ πληγαῖς σωφρονίζεσθαι θέλειν, Αἷς καὶ τὰ πάντα ἄθλι' ἐκπαιδεύεται, Γυμνῇ δὲ χωρεῖν τῇ κεφαλῇ πρὸς κινδύνους, Τοῦτ' ἔστιν ἡ δεινή τε καὶ κακὴ νόσος. Τὰ σὰ σκόπει σὺ, καὶ τὰ προστεταγμένα, Τί πρακτέον σοι, καὶ τί σοι μὴ πρακτέον. Καιροῦ δ' ἐκεῖνα καὶ τύπου σκόπει τίνος; Ἡ πίστις ἤρχεθ'· ὥσπερ οὖν τοῖς νηπίοις Ἔδει ποδηγίας τε καὶ λεπτῆς τροφῆς· Τοῦτ' ἦν ὃ καὶ πταίουσι συγγνώμης μετῆν Σοὶ δ' οὐκ ἔτ' ἔστι, τοῦ λόγου πεπλησμένου, Καὶ πολλὰ Χριστοῦ σοῖς κακοῖς πεπονθότος Ἀλλ' ἡ τίσις μενεῖ σε τῶν ἐπταισμένων· Ἐπταισμένων τί φημι; τῶν νῦν δρωμένων Ἔχει δὲ πολλὰς κἀνθάδ' ἡ δίκη λαβάς (Οὔπω λέγω σοι τὰς ἐκεῖθεν ἐλπίδας)· Οἶκος, γυνή σοι, παῖδες, εἴ τι φίλτατον, Εἴπερ μενεῖς σύ γ' ἀλλὰ τούτοις δεξιὸς, Ἡ κτῆσις αὕτη, τὸ τρυφᾷν παῤῥησίᾳ, Τὸ σῶμα πάντων ἔσχατον. Ταῦτ' οὖν ἔχω Ζωῆς τοσοῦτον φόρτον, ἀσφαλῶς πλέε. Τί δ'; οὐχὶ καί σοι καὶ νόσοι καὶ συμφοραί; Πένης τε καὶ ἄοικός ἐστί σοι βίος Πάλιν πλέκῃ σὺ τοῖς ἀλλοτρίοις κακοῖς· Τί σοι τόδ' ἐστὶ τἀμὰ δυστυχήματα, Ὡς ἂν καλέσαις αὐτός· Ἢ σὺ καὶ πονῶν, Ἤλγεις ἂν ἧττον, συγκάμνοντος τοῦ πέλας Ἔπειτ' ἄκουσον, ὡς τὸ πάσχειν οὐκ ἴσον· Τούτων τὰ μὲν δέδρακα, οὐ πένονθ' ἐγώ· Τὸ γὰρ πένεσθαι καὶ πλανᾶσθ' ἑκουσίως Ποθῶ, τὸ δεσμῶν τυγχάνειν ἐλεύθερος, Μηδ' ἐνθάδ' εἶναι τὴν ἐμὴν κατοικίαν. Σοὶ ταῦτα φίλτατ', ἀλλ' ἐμοὶ τἀναντία. Παῦσαι λέοντι μέτρα κέρκωπος φέρων. Ταῦτ' οὖν νομίζεις συμφοράς;","english":"The completely unerring belongs to God alone. But to err from forethought, knowingly in evil, and often in the greater evils, shamelessly and laughed at, and not even wanting to be disciplined by blows, by which even all wretched things are trained, but to go with bare head into dangers—this is the terrible and evil disease. Consider your own affairs and what has been commanded: what you must do and what you must not do. And consider those things according to time and circumstance. Faith began; just as for infants there was need of guidance and delicate food; that was when there was room for pardon for errors. For you it is no longer so, the word being full, and Christ having suffered much from your evils. But punishment awaits you for your errors. Errors, do I say? For your present deeds. And justice has many holds even here (I do not yet speak to you of hopes from the other side): house, wife, children, anything most dear, if you will remain—but if you are favorable to these, this possession, the freedom to live luxuriously, the body last of all. So I have this much burden of life; sail safely. What? Are there not also for you diseases and misfortunes? Your life is poor and homeless. Do you again weave yourself into others' evils? What is this to you—my misfortunes, as you yourself would call them? Or you, even when suffering, would feel less pain if your neighbor shared the labor. Then hear that suffering is not equal: some of these things I have done, not suffered. For I desire to be poor and to wander voluntarily, to be free from bonds, and not to have my dwelling here. These things are dearest to you, but the opposite to me. Cease bringing the measures of a fox to a lion. So do you consider these things misfortunes?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τὸ παντελῶς ἄπταιστον ἐν Θεῷ μόνῳ","severity":"info","text":"The opening asserts that only God is completely without error, establishing a theological premise for the moral critique that follows.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νόσος","severity":"info","text":"The term 'νόσος' (disease) is used metaphorically for moral corruption, a common trope in Greek Christian moral discourse.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὰ σὰ σκόπει σὺ","severity":"info","text":"The passage shifts from general admonition to direct address with 'Consider your own affairs', marking a rhetorical turn to personal application.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Παῦσαι λέοντι μέτρα κέρκωπος φέρων","severity":"info","text":"The proverb 'Cease bringing the measures of a fox to a lion' contrasts cunning (fox) with strength (lion), a classical Greek trope found in Aesop and later moralists.","cites":[],"named_sources":["Aesop Fables"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστοῦ σοῖς κακοῖς πεπονθότος","severity":"info","text":"The phrase 'Christ having suffered much from your evils' echoes Pauline language of Christ's passion and the believer's responsibility (cf. Gal 6:17).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπταισμένων τί φημι;","severity":"caution","text":"The rhetorical correction 'Errors, do I say? For your present deeds' may indicate a textual variant or emphasis; the Greek shifts from past to present tense, stressing ongoing culpability.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐπταισμένων τί φημι;' could be read as a self-correction or a scribal gloss; the present tense 'δρωμένων' is preferred.","The referent of 'τούτοις' in 'εἴπερ μενεῖς σύ γ' ἀλλὰ τούτοις δεξιὸς' is ambiguous: possibly 'house, wife, children' or the preceding 'hopes'."],"confidence":"high","notes":[]},{"i":140,"ref":"p140","source":"ὦ συμφοράς! Τοῖς δ' ἄχθομαι μέν (καὶ γὰρ οὐκ ἀρνήσομαι, Ἔχω τι κἀγὼ τοῦ χοὸς καὶ τοῦ ξύλου, Καὶ τῆς ἐκεῖθεν ἡδονῆς, ἄνθρωπος ὤν)· Ἀλλ' οὖν φέρω τε καὶ στέγω πάσχων τόδε. Ἐμοῦ τὸ πάσχειν κρεῖσσον ἢ σοῦ τὸ σθένειν. Ἔπειτα τοῦτο συνδιασκεψώμεθα. Ἄμφω κακούμεθ'· ἀλλὰ σοὶ μὲν τοῦ τρόπου Δίκη τὸ πάσχειν· ὁ τρόπος κατήγορος, Τὸ πικρὸν ἔνδον καὶ σαφὲς κριτήριον. Ἐμοὶ δέ τις κάθαρσις ἡ μοχθηρία, Καὶ τῆς τυχούσης αἰθάλης· οὔπω λέγω Πεῖράν τιν' εἶναι καὶ πάλην τὸ δυσχερὲς, Ὡς ἂν κρατήσας καὶ τύχοιμι τοῦ στέφους. Τί ταῦτα; τίς σοι τῶνδ' ὄνησις τῶν λόγων; Ἰατρὸν οὐδεὶς εὖ φρονῶν σοφίζεται· Ἢ λήσεθ' οὕτω τῇ νόσῳ διαφθαρείς. Δύω νοσήματ', ἢ καταφρονεῖν Θεοῦ, Ἢ συμπνιγέντα τοῖς κακοῖς, ἀπ' ἐλπίδος Ἔχειν τὸ χρηστόν. Ἀλλ' ἐμὸν δέξαι λόγον. Τούτων πάθοις σὺ μηδέτερον· ἴσον κακὸν Περιφρόνησις, κἀπόγνωσις ἐλπίδος. Κριτὴς μέν ἐστιν, ἀλλὰ καὶ πατὴρ Θεός· Δέδοικας ὡς κρίνοντα, ὡς χρηστῷ δέ γε Θάῤῥησον· εἰπὲ τὴν νόσον, σωτηρίαν Αἴτει, δίδου τε δάκρυον τοῖς τραύμασι. Δὸς καὶ πένησι, τοῖς καλοῖς σου προστάταις, Οἳ πλουσίως χαρίζονθ' ὧνπερ χρῄζομεν Ἡμεῖς, τὸν οἶκτον ἐκ Θεοῦ τάς τ' ἐλπίδας· Δὸς δ', εἰ δίδως, τῶν σῶν τι· τοῖς ἀλλοτρίοις Μήτε τράπεζαν μήτε τὸν πτωχὸν σκέπειν. Ὁ μὲν γάρ ἐστι πλάσμα τῆς τοῦ Θεοῦ χερὸς, Ὥστ' οὐκ ἄτιμος· ἡ δὲ καὶ σεβασμία. Μή μοι τὸ θεῖον ὡς δικαστὴν ἄθλιον Ὑπόσπα, μὴ καί σοι πλέον χολώσεται. Κλέπτειν διδάσκεις τὸν κλοπῆς ἀναιρέτην; Εἰ μέν σε πείθω, κρεῖσσον· εἰ δὲ μηδέπω, Τὸ γοῦν τυραννεῖν ὀψὲ γοῦν στῆσόν ποτε (Κόρος δὲ πάντων καὶ καλῶν καὶ χειρόνων)·","english":"O the misfortunes! I am distressed by them (and indeed I will not deny it, I too have something of the dust and the wood, and of the pleasure from that source, being human); but still I bear and endure this suffering. My suffering is better than your strength. Then let us consider this together. We are both ill-treated; but for you, justice is to suffer because of your character; your character is the accuser, the bitter and clear judgment within. For me, however, the wretchedness is a kind of purification, even of the common soot; I do not yet say that the hardship is a kind of trial and struggle, so that if I prevail I might obtain the crown. Why these things? What benefit are these words to you? No one in his right mind tricks a physician; otherwise he will be destroyed by the disease. There are two sicknesses: either to despise God, or, being choked by evils, to have no hope of the good. But accept my word. May you suffer neither of these; contempt and despair of hope are equal evils. God is a judge, but also a father; you fear him as judging, but as good, take courage; tell the disease, ask for salvation, and give tears to your wounds. Give also to the poor, your noble advocates, who richly bestow what we need: compassion from God and hopes. Give, if you give, something of your own; do not cover the table or the beggar with others' goods. For the one is a formation of God's hand, so not dishonorable; the other is also venerable. Do not for me subvert the divine as a wretched judge, lest it anger you more. Do you teach the thief-catcher to steal? If I persuade you, it is better; if not yet, at least stop your tyranny sometime (satiety of all things, both good and bad).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὦ συμφοράς","severity":"info","text":"The exclamation 'O the misfortunes!' introduces a dramatic lament, setting the tone for the speaker's self-awareness of human frailty.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χοὸς καὶ τοῦ ξύλου","severity":"info","text":"The phrase 'dust and wood' alludes to the Genesis creation narrative (Gen 2:7), where humanity is formed from earth, and to the cross (wood), a common patristic symbol for Christ's passion and human redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κριτὴς μέν ἐστιν, ἀλλὰ καὶ πατὴρ Θεός","severity":"info","text":"This juxtaposition of God as judge and father echoes biblical themes, e.g., Psalm 103:13 (LXX) and Jesus' parables of the forgiving father (Luke 15:11-32).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰατρὸν οὐδεὶς εὖ φρονῶν σοφίζεται","severity":"info","text":"The medical metaphor of not deceiving a physician reflects the common patristic trope of Christ as physician of souls, seen in works like Gregory of Nyssa's 'On the Soul and Resurrection'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύω νοσήματ'","severity":"info","text":"The passage is structured around a dichotomy of two spiritual sicknesses: contempt for God and despair of hope, which the speaker then resolves by affirming God's dual role as judge and father.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πλάσμα τῆς τοῦ Θεοῦ χερὸς","severity":"info","text":"The phrase 'formation of God's hand' underscores the dignity of the poor as created in God's image, a theme later developed in Byzantine philanthropy and monastic almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ χοὸς καὶ τοῦ ξύλου' may be interpreted as a reference to both the material of human creation (dust) and the cross (wood), but the exact intended symbolism is not explicit.","The line 'Κλέπτειν διδάσκεις τὸν κλοπῆς ἀναιρέτην' is ambiguous: it could mean teaching the thief-catcher (God) to steal, or it could be a rhetorical question about hypocrisy."],"confidence":"high","notes":[]},{"i":141,"ref":"p141","source":"Καὶ τοῦτο τῶν σῶν αἰνέσω· τοῖς γὰρ κακοῖς Μέγιστόν ἐστι καὶ στάσις\n\nπονηρίας. Εἰ μὲν δέχῃ τοῦτ'· εἰ δὲ μὴ, σὲ μὲν τάφου Μνήσω, τὸ πάντων τῶν κακῶν ἐστιν πέρας, Ὃν πᾶσιν ἕξεις ἶσα, κἂν Ἡρακλέους Στήλας παρέλθῃς, καὶ πύλας τὰς Κασπίας, Τὰ τῶν συνοίκων κτώμενος καὶ γειτόνων· Ὃν ἄλλος, οἴομ', ἐξολεῖ τοῦ σοῦ τρόπου, Τὸ λοξὰ βαίνειν ἐκ πορείας σῆς ἔχων, Χείρων μαθητὴς τοῦ σοφοῦ διδασκάλου· Καὶ τῆς ἀπευκτῆς τοῖς πονηροῖς ἡμέρας, Καθ' ἣν ζόφοι τε καὶ φλόγες, καὶ τάρταροι, Εἴσπραξις ὄντες τῶν κακῶν τῶν ἐνθάδε, Τὴν εἰκόνα ζητοῦντες ἐγκεχωσμένην Ταῖς τοῦ δράκοντος καὶ πολυτρόπου πάγαις, Γεύοντος ἡμᾶς τῆς κακίστης ἡδονῆς. Ἐγὼ δ' ὅπως φύγοιμι τὴν μοχθηρίαν Ζητῶ, τίσι πτεροῖς τε καὶ τίσι βυθοῖς Γῆς ἢ θαλάσσης, ἢ τίσι σοφίσμασιν, Εἰς ποῖον ἐλθὼν τέρμα τῆς οἰκουμένης, Τίνα ζόφον πρόβλημα ἢ νέφος λαβὼν, Ποίαις τὸ Θεῖον ἐκθεραπεύσας λιταῖς; Ὡς ταῦτα τρία πανταχοῦ, χρόνος, τόπος, Ἁμαρτίας τε τῆς κακῆς ῥᾴστη τύχη· Στήσω νόμον τὸν θεῖον. Οὗτός ἐστι τίς; Πόλεις ἀμείβετ' ἐκ πολέων· τῇ γὰρ φυγῇ Τινὲς λελείψοντ', εἶπε τοῖς ἀποστόλοις, Ὅταν διωθῆθ' ὁ κρατῶν πάντων Θεός. Πάσας ἀμείψω μέχρις ἐσχάτου πυρὸς, Φεύγων πονηρῶν ἀσχέτους ἐπιδρομάς. Ἐκεῖ μὲν ἕξει καὶ ἄκοντας ἡ δίκη. Οὐδὲν διοχλήσουσι ταῖς ἄνω μοναῖς, Οὐδ' ἐκβαλοῦσι τοὺς πένητας, ὡς γε νῦν, Κἀκεῖθεν· εἴπου καὶ δεήσονται τυχὸν Οἴκτου βραχείας ῥανίδος εἰς ψύξιν φλογός. Ὁ πλούσιός σε πειθέτω καὶ Λάζαρος· Ὁ μὲν μόνου διδούς γε τοῦ τρυφᾷν δίκας, Ἄλλου κάμνοντος καὶ τροφῇ καὶ τραύμασιν, (Ὤθει γὰρ οὖν κἀκεῖνος, ὡς σὺ, Λάζαρον)·","english":"And this I will praise among your ways: for evils, the greatest thing is even a halt in wickedness. If you accept this—good; if not, I will remind you of the tomb, which is the end of all evils, and which you will have equally with all, even if you pass beyond the Pillars of Heracles and the Caspian Gates, acquiring the possessions of your housemates and neighbors. Another, I think, will destroy your character, having a crooked way from your path, a worse disciple of a wise teacher. And of that day which is abhorred by the wicked, on which there are darknesses and flames and Tartaruses, being the exactors of the evils here, seeking the image buried in the snares of the serpent and the crafty one, who tastes us with the worst pleasure. But I seek how I might escape depravity—by what wings and what depths of earth or sea, or by what wiles, to what end of the inhabited world I might come, what darkness or cloud I might take as a screen, with what prayers I might propitiate the Divine. Since these three are everywhere—time, place, and the easy fortune of evil sin—I will establish the divine law. What is this? \"Change cities from cities; for by flight some will be left,\" he said to the apostles, \"when the God who rules all is driven out.\" I will change all until the final fire, fleeing the unmanageable onslaughts of the wicked. There justice will have even its darts. They will not disturb the upper dwellings, nor will they cast out the poor, as now, even from there—if perhaps they will even need a small drop of pity for the cooling of flame. Let the rich man and Lazarus persuade you: the one paying the penalty only for his luxury, the other for his labor and wounds in food and injuries (for that one too, like you, pushed Lazarus).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"στάσις πονηρίας","severity":"info","text":"The phrase 'a halt in wickedness' (στάσις πονηρίας) paradoxically praises even a temporary cessation of evil as a positive step, reflecting the poem's moral exhortation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἡρακλέους Στήλας","severity":"info","text":"The Pillars of Heracles (Strait of Gibraltar) and the Caspian Gates (a pass in the Caucasus) were ancient boundaries of the known world, used here to emphasize the universality of death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρος","severity":"info","text":"Lazarus refers to the parable of the rich man and Lazarus (Luke 16:19-31), where the rich man's luxury and the poor man's suffering are contrasted in the afterlife.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πόλεις ἀμείβετ' ἐκ πολέων","severity":"info","text":"The advice to change cities echoes a saying attributed to Christ in apocryphal tradition, possibly from the Gospel of the Nazarenes, advising flight from persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στήσω νόμον τὸν θεῖον","severity":"info","text":"This line marks a rhetorical shift from lament to resolution, as the speaker declares intent to establish divine law, structuring the poem's argument around moral action.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν σῶν αἰνέσω","severity":"caution","text":"The phrase 'I will praise among your ways' is ambiguous: it may be ironic praise of the opponent's evil, or a genuine concession that even a pause in wickedness is commendable.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the addressee is unclear—possibly a generic wicked person or a specific opponent. The phrase 'τῶν σῶν αἰνέσω' could be read as ironic or sincere."],"confidence":"high","notes":[]},{"i":142,"ref":"p142","source":"Ὁ δ', ὡς φέρων ἅπαντα, καὶ τιμώμενος. Πέρας λόγου. Δέχου δὲ σὺν τρόμῳ λόγον. Πολλῶν κακῶν ὄντων τε καὶ καλουμένων, Εἰδωλολάτρης οὗτος εἴρηται μόνος (Ὃ τῶν κακῶν μέγιστόν ἐστιν ἐν βίῳ), Ὃς οὐδὲν οἶδεν, ἣ λογίζεσθαι, πλέον· Ὡς καὶ τόδ' ἂν τάχιστα τῇ νόσῳ παθὼν Εἰ καιρὸς ἔλθοι τῷ πάθει καρπὸν φέρων, Ἢ καὶ Χαμὼς βδέλυγμα τὸν πλοῦτον σέβων. Ῥίψωμεν οὖν, ῥίψωμεν εἰδώλων τύπους, Μόνον Θεὸν σέβοντες, ὃν γινώσκομεν. ΚΘʹ. Κατὰ γυναικῶν καλλωπιζομένων. Μὴ κεφαλὰς πυργοῦτε νόθοις πλοκάμοισι, γυναῖκες, Θρύπτουσαι μαλακοὺς αὐχένας ἐκ σκοπέλων, Μηδὲ Θεοῦ μορφὰς ἐπαλείφετε χρώμασιν αἰσχροῖς, Ὥστε προσωπεῖον, κοὐχὶ πρόσωπα, φέρειν. Οὐδὲ γὰρ ἀσκεπέα κεφαλὴν θέμις ἀνδρὶ γυναῖκα Φαίνειν, ἢ χρυσῷ σφιγγομένων πλοκάμων, Ἠὲ κόμης ἀδέτοιο κατωμαδὸν ἔνθα καὶ ἔνθα Σκιρτώσης ἀπαλῶν μαινάδος ἐξ ἀνέμων. Οὐδὲ λόφον καθύπερθε φέρειν κορύθεσσιν ὁμοῖον, Τηλεφανῆ σκοπίην ἀνδράσι λαμπομένην, Ἠὲ λίνου μαλακοῖο διαυγάζουσαν ἔθειραν Κρυπτὴν, ἀμφαδίην, τήνδε μετωπιδίην, Ξανθὸν ἀπαστράπτουσαν, ὅση κρήδεμνον ἄλυξεν, Ὡς δοκέειν παλάμης ἔργα πονησαμένης· Εὖτε τὸν οὐχ ὁρόωντα διδάσκαλον, ἄπνοον εἰκὼ Μορφῆς στασαμένη, κάλλος ἐκεῖθε γράφεις. Κάλλος δ' εἰ μὲν ἔδωκε φύσις, μὴ κρύπτετ' ἀλοιφῇ, Ἀλλ' οἴοις καθαρὸν ἀνδράσιν ὑμετέροις Σώζετε, κἀλλοτρίῳ μηδ' ὄμματα λίχνα φέρουσαι· Ὄμμασι γὰρ κραδίη ἕσπεται οὐχ ὁσίοις· Εἰ δ' οὐ γεινομένῃσι συνέσπετο, δεύτερον αἶσχος Φεύγετε, ἐκ χειρῶν κάλλος ἐφελκόμεναι· Κάλλος, ὃ γαῖα φέρει, καὶ ὤνιόν ἐστι γυναιξὶ Πανδήμοις, ὀβολῶν περνομέναις ὀλίγων Κάλλος, ὃ ῥυπτόμενον χαμάδις ῥέει·","english":"But he, as one who bears all things, and is honored. End of discourse. Receive the word with trembling. Of the many evils that exist and are named, only this one is called idolater (which is the greatest of evils in life), he who knows nothing, nor can reason, further; as if he had quickly suffered this from the disease, if the time should come bearing fruit for the passion, or if he reveres wealth as the abomination of Ham. Let us therefore cast off, cast off the forms of idols, revering only God, whom we know. 29. Against women who adorn themselves. Do not tower your heads with false tresses, women, softening your tender necks from the rocks, nor smear the forms of God with shameful colors, so as to bear a mask, and not faces. For it is not lawful for a man to show a woman's head uncovered, either with hair bound tight with gold, or with unbound hair leaping down the shoulders here and there from soft breezes like a maenad. Nor to bear a crest above like helmets, a far-seen beacon shining to men, or a hidden, yet visible, mane of soft linen, this forehead-band, flashing blonde, as much as escaped the headdress, as if the work of a hand had labored; when you, taking a lifeless image of form from him who does not see, the teacher, you paint beauty from there. But if nature gave beauty, do not hide it with ointment, but preserve it pure only for your own husbands, and do not bring greedy eyes to another; for the heart follows unholy eyes. But if it did not attend you at birth, flee a second shame, drawing beauty from your hands; beauty which the earth bears, and is for sale to common women, sold for a few obols; beauty which, when washed away, flows down to the ground.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Εἰδωλολάτρης","severity":"info","text":"The Greek term 'idolater' is used here as the greatest of evils, linking moral failure to religious deviation, a common theme in Gregory's moral poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χαμὼς βδέλυγμα","severity":"info","text":"Reference to Ham (Cham) as an abomination likely alludes to the biblical figure Ham, son of Noah, associated with idolatry or moral corruption in patristic exegesis.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μόνον Θεὸν σέβοντες","severity":"info","text":"The exhortation to revere only God echoes the Shema (Deuteronomy 6:4) and early Christian monotheistic polemic against idolatry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΘʹ. Κατὰ γυναικῶν καλλωπιζομένων","severity":"info","text":"This marks a new section (29th poem) with a distinct title 'Against women who adorn themselves', shifting from general moral critique to specific gender-focused admonition.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαινάδος","severity":"info","text":"The term 'maenad' evokes the ecstatic female followers of Dionysus in Greek religion, used pejoratively to condemn uncontrolled female behavior.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κάλλος, ὃ γαῖα φέρει","severity":"info","text":"Gregory's critique of cosmetic beauty as earthly and venal reflects a patristic topos later influential in Byzantine ascetic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πέρας λόγου' could be read as a textual marker ('end of discourse') or as part of the preceding argument; the translation takes it as a structural break.","The reference to 'Χαμὼς βδέλυγμα' is ambiguous: it may refer to Ham as a person or to a cultic abomination; the translation opts for the biblical figure."],"confidence":"high","notes":[]},{"i":143,"ref":"p143","source":"οὐδὲ γέλωτι Ἵστατ', ἐπὴν λύσῃ χάρμα παρειὰν ὅλην, Καὶ δακρύων ὀχετοῖσιν ἐλέγχεται, ἰκμαλέῳ τε Δείματι, καὶ ψεκάδος λύεται ἐξ ὀλίγης. Ἡ δὲ πάρος στίλβουσα, καὶ ἡ χαρίεσσα παρειὴ, Χάρμα μέγ' ἐξαπίνης διχρόος ἐξεφάνη, Περκνὴ, μαρμαρόεσσα. Μελάγχροε, μιλτοπάρῃε, Πῶς δύνασαι κατέχειν κάλλος ἐλεγχόμενον; Ταῦτ' οὐ κινυμένοισιν ἀγάλμασι· σοὶ δ' ἀφορητὴ Μορφὴ, καὶ πολλοῖς λυομένη πάθεσι. Τοῦτο Θεοῦ δέμας ἐστὶ, χερὸς τόδε· τοῦτο παλαιὸν, Τοῦτο νέον. Λειμὼν ἄνθεα δισσὰ φέρων, Τερπνῶν τε στυγερῶν τε ἀμοιβαδὶς, ἠέ τις ἐσθὴς Ἀμφίχροος ζώναις πλείοσιν ἑλκομένη. Τοὔνεκεν ἢ φεύγειν γραπτὸν δέμας, ἠὲ φυλάσσειν, Μηδ' ἐπιλωβητὸν εἴδεος ἄλκαρ ἔχειν. Ἱστὸν\n\nΠηνελόπης, τὸν νὺξ λύεν, ἦμαρ ὕφαινεν· Ἔνδοθι τὴν Ἑκάβην, ἔκτοθι τὴν Ἑλένην. Εἰ μὲν δὴ μῆχός τι λαθεῖν πόσιν, οὐ μὲν ἀνεκτὸν, Εἶδος ἀποκρύπτειν θειότερον βροτέῳ, Μή σε Θεὸς τοίοισιν ἀμείψηται χαλεπῄνας· Τίς, πόθεν ὁ πλάστης; ἔῤῥε μοι, ἀλλοτρίη. Οὔ σ' ἔγραψα, κύων, ἀλλ' ἔπλασα εἰκόν' ἐμοῖο· Πῶς εἴδωλον ἔχω εἴδεος ἀντὶ φίλου; Ἀλλ' ἔμπης νούσῳ τι παρήσομεν. Εἰ δ', ἀρίδηλον Ἐστὶ πίναξ γραφέων εἶδος ἐπ' εἶδος ἔχων, Στήλην αἴσχεος ἴσθι βροτοῖς περιφαντὸν ἐγείρειν Μορφὴν, ἣν σὺ γράφεις ἔμπνοον ἀλκὶ νόου. Κῆπος Ἀδώνιδος ἥδε τεὴ χάρις ὠλεσίκαρπος, Πουλύποδος χροιὴ, γράμματ' ἐπὶ ψαμάθων. Πῶς δὲ σύγ' εἶδος ἔχουσα κολοίϊον (εἴ γε κολοιὸν Εὔπτερον ἀλλοτρίοις ἄνθεσι μῦθος ἔχων, Αὖθις γυμνὸν ἔθηκε γελοίϊον), οὐκ ἀλεγίζεις Αἴσχεος ὑστατίου, κάλλεος ὀλλυμένου. Ἔλπῃ δ' ἀστυφέλικτον ἔχειν γάνος; οὐ μετὰ δηρὸν Ὄψεαι ἀλλοτρίου κάλλεος ὅσσον ἄχος.","english":"Nor does it stand for laughter, when the joy dissolves the whole cheek, and it is convicted by streams of tears, and by a moist fear, and is undone by a slight drop. The cheek that once shone, and the graceful cheek, suddenly appeared two-colored, a great joy: dark, shimmering, black-skinned, red-cheeked. How can you contain beauty that is being convicted? These things are not for moving statues; for you, the form is unbearable, and dissolved by many passions. This is the body of God, this of the hand; this is old, this is new. A meadow bearing double flowers, both pleasant and hateful alternately, or some garment of two colors drawn by many belts. Therefore, either flee the painted body, or guard it, and have no defense against the outrage of the form. The web of Penelope, which night unraveled, day wove; within Hecabe, without Helen. If indeed there is some device to deceive the husband, it is not tolerable to hide a more divine form in a mortal one, lest God, angered, repay you with such things. Who, whence the sculptor? Speak to me, stranger. I did not paint you, dog, but I fashioned an image of myself. How do I have an idol of a form instead of a friend? But still, we will yield something to the disease. If, however, it is clear that the panel of painters has form upon form, know that you are raising a conspicuous monument of shame to mortals, a form which you paint as animate with the strength of mind. This is a garden of Adonis, your grace that destroys fruit, the color of an octopus, letters on sand. How, then, having a form like a jackdaw (if the story has the jackdaw, well-winged with others' flowers, then again made naked and ridiculous), do you not care about the ultimate shame, the beauty that perishes? Do you hope to have an unshaken luster? After a short time you will see how much grief there is in another's beauty.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐδὲ γέλωτι Ἡστατ'","severity":"info","text":"The Greek text is corrupt here; the English draft's 'Nor does it stand for laughter' is a conjectural rendering. The phrase likely means 'nor does it remain for laughter' but the syntax is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἱστὸν Πηνελόπης","severity":"info","text":"The reference to Penelope's web (Odyssey 2.94-110) contrasts constant weaving and unweaving with the instability of painted beauty. The following allusion to Hecabe and Helen (Euripides, Hecuba) underscores deceptive appearances.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κῆπος Ἀδώνιδος","severity":"info","text":"'Garden of Adonis' refers to short-lived plants grown in pots for the Adonia festival, symbolizing ephemeral beauty. Gregory uses it to condemn cosmetic or painted beauty as fleeting and fruitless.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κολοιὸν","severity":"info","text":"The jackdaw (κολοιός) alludes to Aesop's fable (Fable 101 Perry) where a jackdaw adorns itself with borrowed feathers, then is stripped and mocked. Gregory applies it to those who rely on artificial beauty.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτο Θεοῦ δέμας ἐστὶ, χερὸς τόδε· τοῦτο παλαιὸν, Τοῦτο νέον","severity":"info","text":"This line introduces a series of antitheses (divine vs. human, old vs. new) that structure the passage's argument about the instability of painted form versus the enduring divine image.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πῶς δύνασαι κατέχειν κάλλος ἐλεγχόμενον","severity":"caution","text":"The Greek syntax is ambiguous: 'How can you contain beauty that is being convicted?' could mean either the beauty is proven false or the person is accused of possessing it. The English draft takes the former reading.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening clause 'οὐδὲ γέλωτι Ἡστατ'' is corrupt; the reading 'nor does it stand for laughter' is conjectural. The identity of the addressee (a painter? a woman using cosmetics?) is not explicit in the Greek."],"confidence":"medium","notes":[]},{"i":144,"ref":"p144","source":"Πυνθάνομ' ὥς τι φέριστον ἔχει πλάσις, ἤν ποτε γῆρας Ῥικνώσῃ μορφὴν, τὴν πάρος ἀνθοφόρον· Τῆμος ὅτ' ἄγραφός ἐστι μελῶν πλάσις, ὡς πυρίκαυστον Λείπεσθαι σαρκῶν λείψανον ἐκ κονίης· Ὀψὲ μετακλαίειν δὲ μελῶν δόλον, εὖτε πίθηκον Ῥυτίσιν ἐν πυκιναῖς ὦσε τὸ λειπόμενον. Τοίη ψευδομένων μελέων χάρις. Ἀλλὰ, φερίστη, Νῦν στῆσον μορφῆς ἔκτυπον, ὡς τὸ πάρος. Ἀτρεκὲς οὐ μὲν ἔγωγε ὀΐομαι· ἀλλὰ πολὺ πρὶν Μηδένα μηδ' ἀνδρῶν εὔξεαι ὄμματ' ἔχειν, Οἵ σε πάρος κλήϊζον, ἐπ' ὄμματα δ' εἶχον ἕτοιμα Τῇ καὶ τῇ σοβαροῖς ἴθμασι κινυμένην. Καὶ τὸ, γέλως, ἀνδρῶν λήθειν γένος ἰσχανόωσα, Μύστας σῆς μορφῆς ἄνδρας ἐπεσπάσαο. Ἄνδρες γὰρ τρίψαντο τὰ φάρμακα, οἷς σὺ γέγηθας, Ληϊσταὶ μεγάρων, τέκτονες ἧς μανίης. Ταῦτ' οὐ σωφροσύνης τὰ σοφίσματα, μαχλοσύνης δέ. Πᾶν γὰρ ὃ τεχνάζῃ ἄῤῥεσι, μαχλοσύνη. Φασὶ ταὼ μεγάλαυχον, ἐπὴν περίκυκλον ἐγείρῃ Αὐχένα κυρτώσας χρύσεον, ἀστερόεις, Κλάζειν θηλυτέραις φιλοτήσιος. Εἰ δὲ σὺ μορφὴν Οὐ σφριγόωσι γράφεις ὄμμασι, θαῦμα μ' ἔχει. Εἰ μὲν γὰρ πόσιός σου ἔχεις πόθον, ὡς σὸν ἐκεῖνος, Ἐξέτι τοῦ, ὅτ' ἐρῶν σ' ἤγαγε πρὸς θαλάμους Κουριδίην θαλέθουσαν, ἔχεις χάριν· εἰ δὲ σύ γ' ἄλλων Ὄμμασιν ἀνδανέεις, τοῦτο πόσις στυγέει. Κεύθειν λώϊόν ἐστι βελῶν χάριν οἷσι δόμοισιν, Ἠὲ ψευδομένην οὐχ ὁσίως προφέρειν. Τῇ μὲν γὰρ πόσις ἐστὶν ἐπάρκιος· ἡ δ' ἐπὶ πολλοῖς Ἵσταται, ὥς τε λίνον ἱπταμένων ἀγέλῃ. Τέρπῃ τερπομένῳ, καὶ ἀμείβεαι ὄψιν ὀπωπῇ, Αὐτὰρ ἔπειτα γέλως, καὶ λόγος ἀντίθετος, Κλεπτόμενοι τὸ πρῶτον, ἔπειτα δὲ θάρσος ἔχοντες. Μηκέτι μοι τὰ πρόσω φθέγγεο, γλῶσσα λάλε.","english":"I learn that the formation has something most excellent, when old age once wrinkles the form, the once flower-bearing. Then the shaping of the limbs is without grace, like a fire-scorched remnant of flesh left from the dust. To lament late the deceit of the limbs, when it has driven the remaining monkey into dense wrinkles. Such is the grace of false limbs. But, most excellent one, now set the imprint of your form as it was before. I do not think it true; but long before, you would pray that no one, not even among men, had eyes, those who formerly praised you, and had eyes ready for you moving with haughty steps here and there. And laughter, desiring to escape the notice of the race of men, you drew in men as initiates of your form. For men rubbed the drugs in which you delight, plunderers of chambers, craftsmen of that madness. These are not the sophistries of temperance, but of lewdness. For everything that is contrived for men is lewdness. They say the proud peacock, when it raises its circular neck, arching it, golden, starry, cries out to more feminine ones for love. But if you do not paint your form with vigorous eyes, I am amazed. For if you have desire for your husband, as he for you, from the time when, loving you, he led you to the bridal chamber as a blooming bride, you have grace; but if you please the eyes of others, this your husband hates. It is better to conceal the grace of your weapons within the house, than to display it falsely and impiously. For in the former case, your husband is sufficient; the latter stands for many, like a thread in a flock of flying birds. You delight in the one who delights, and you exchange face for glance, but then laughter and contrary speech, at first stolen, then having boldness. Speak no more to me of these things, talkative tongue.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πυνθάνομ' ὥς τι φέριστον ἔχει πλάσις","severity":"info","text":"The speaker opens with a claim about the excellence of physical form, but the tone is ironic: the 'most excellent' thing is that old age will eventually destroy beauty.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μαχλοσύνη","severity":"info","text":"μαχλοσύνη (lewdness) is a strong moral term in Gregory's ascetic vocabulary, contrasting with σωφροσύνη (temperance). It condemns any artifice aimed at sexual allure.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Φασὶ ταὼ μεγάλαυχον","severity":"info","text":"The peacock simile (proud, golden, starry neck) is a traditional moral emblem of vanity and seduction, found in Greek and patristic literature (e.g., Basil of Caesarea).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":["Basil of Caesarea, Hexaemeron"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μηκέτι μοι τὰ πρόσω φθέγγεο, γλῶσσα λάλε","severity":"info","text":"The poem ends with a self-referential apostrophe to the poet's own 'talkative tongue', a rhetorical device that closes the moral argument by silencing the very voice that has been speaking.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ληϊσταὶ μεγάρων, τέκτονες ἧς μανίης","severity":"info","text":"The 'plunderers of chambers' and 'craftsmen of madness' likely refer to male seducers or cosmeticians who enable women's vanity, a common topos in early Christian moralizing against adornment.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξέτι τοῦ, ὅτ' ἐρῶν σ' ἤγαγε πρὸς θαλάμους","severity":"caution","text":"The syntax is compressed: Ἐξέτι τοῦ (from the time when) governs the clause; the sense is clear but the ellipsis may cause misreading. The translation 'from the time when' is correct.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὥς τε λίνον ἱπταμένων ἀγέλῃ' (like a thread in a flock of flying birds) is obscure: it may mean the woman is as unstable as a thread among birds, or that she is as easily caught. The translation follows the first reading.","The identity of the addressee (φερίστη, 'most excellent one') is ambiguous: it could be a specific woman or a generic figure of female vanity."],"confidence":"high","notes":[]},{"i":145,"ref":"p145","source":"Ἀλλὰ τόδ' ἀτρεκέως μυθήσομαι, οὐδὲν ἄκεντρον Τῶν ὅσα θηλυτέραις παίζεται ἀμφὶ νέοις. Πάντα γὰρ ἀλλήλοισιν ἅμ' ἕσπεται, ὥστε σίδηρος, Ὃν μάγνης ἐρύει, ἄλλον ὑπ' ἄλλον ἄγων. Ὡς ὄφελον ψιμύθοις καὶ φύκεσιν, ἀντὶ γυναικῶν, Στίλβειν, καὶ λιπαρῶς, ἀνέρες ἀφραδέες, Οἳ τόσον αἶσχος ἔχοντες ἐν ὀφθαλμοῖσι σύνοικον, Τέρπονται κακίῃ, ἀχλὺν ἐφεσσάμενοι· Ἄλλας μὲν βάλλουσιν ἐπεσβολίῃσι φαεινὰς, Αὐτοὶ δ' ἐν σφετέροις αἴσχεσίν εἰσι σύες· Ἢ τάχα καὶ συφεοῖσιν ἐνὶ σκοτίοισι πέσοιεν, Εἰρχθέντες Κίρκης χρίσμασι θηροτόκοις, Οἳ μήτ' ἐχθαίρουσι, καὶ ὡς πυρὶ κάγκανον ὕλην Βάλλουσ', ἣν ἐρύειν λώϊον ἠὲ φέρειν. Ἄλλον γάρ τ' ἄλλος τις ἀνὴρ κόσμοισι γυναικῶν Νικῶσ', ἀφραδίῃ πλεῖον ἔχειν ἐθέλων. Πολλάκι καὶ κτεάνων ἐπιδευέες, ὥς κεν ἐγείρειν Ὕβριν ἑῶν ἀλόχων, πλεῖον ἔχουσι πόνον. Ἐχθρῷ δ' οὔ ποτ' ὄρεξας ἑὸν ξίφος, οὐδὲ χαράδρῃ Σοῖσιν ἐπ' ἀστάχυσιν ὤπασας εὐοδίην. Πανδώρην ἐνέπουσι, πυρὸς μαλεροῖο κλαπέντος, Ποινὴν ἡμερίοις ἄντιτον ἐλθέμεναι, Ἀντὶ πυρὸς πῦρ ἄλλο, καλοῦ κακὸν, ὥς κε φλέγῃσι Καὶ πλέον, ἀσκῆσαι κάλλεσι δαιδαλέοις Δαίμονας, ἄλλο τι δ' ἄλλον ἐπίκλοπον εἰς ἓν ἄγοντας. Συμφερτὴν ἀπάτην ἀνδράσιν ἐμπελάσαι, Δειπνολόχην, δολόεσσαν, ἀναιδέα, μειλιχόμυθον, Τερπωλὴν ὀλοὴν, δαλὸν ἀειφλεγέα. Οὐ μὲν δὴ μύθοις ἐπιπείθομαι· εἰ δὲ κελεύεις, Μὴ σύ γε Πανδώρη γίνεο δαιδαλέη. Πανδώρης γένος εἰσὶν ἀναιδέες· ἀλλὰ σὺ Χριστοῦ Εἰκὼν, σωφροσύνῃ λάμπεο καὶ πραπίσιν.","english":"But this I will speak truly, with no sting lacking, of all that is played among women concerning young men. For all things follow one another together, like iron which the magnet draws, leading one thing by another. Would that men, instead of women, were to shine with white lead and seaweed, and be sleek, foolish men, who, having such shame dwelling in their eyes, delight in evil, putting on a mist. They cast bright insults at others, but themselves are swine in their own shame. Or rather, they would soon fall into dark sties, penned up by Circe's beast-birthing potions, who neither hate, nor, like fire consuming dry wood, cast in what it is better to draw out than to bear. For one man surpasses another in women's adornments, wishing to have more in his folly. Often, lacking possessions, as if to rouse the insolence of their wives, they have more toil. Never did you offer your sword to an enemy, nor did you grant a safe passage to your own crops in a ravine. They speak of Pandora, as a penalty for stolen blazing fire, a recompense come to mortals, another fire in place of fire, an evil for a good, as if to burn even more, to fashion demons with elaborate beauties, one thing leading another to a single deceitful end, to bring a compounded deception to men, a dinner-hunting, deceitful, shameless, honey-tongued, deadly delight, a perpetually burning brand. I am not persuaded by myths; but if you command, do not become an elaborate Pandora. The race of Pandora is shameless; but you are an image of Christ, shine with prudence and wisdom.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Πανδώρην","severity":"info","text":"Pandora is a figure from Greek myth, the first woman created by Hephaestus on Zeus's order, who unleashed evils from a jar. Gregory uses her as a type of deceptive beauty, contrasting her with the ideal of Christian chastity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κίρκης χρίσμασι θηροτόκοις","severity":"info","text":"Circe, from Homer's Odyssey, used drugs to transform men into beasts. Gregory compares men who delight in shame to those penned by Circe's potions, emphasizing moral degradation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"μάγνης","severity":"info","text":"The image of a magnet (μάγνης) drawing iron, which then draws another, is a simile for the chain of folly in adornment. This recalls Plato's Ion (533d-e) on the magnetic chain of inspiration, but Gregory applies it to vice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general critique of men who use women's cosmetics, to a mythic exemplum (Pandora), then to a direct address: 'do not become an elaborate Pandora.' This rhetorical shift marks the moral climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψιμύθοις καὶ φύκεσιν","severity":"info","text":"ψιμύθιον (white lead) and φῦκος (seaweed, used as rouge) were common cosmetics in antiquity. Gregory lists them to condemn male use of makeup as effeminate and deceptive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This poem, part of Gregory's Carmina moralia, was transmitted in Byzantine manuscripts as a moral-didactic text. Its critique of cosmetics and praise of sophrosyne influenced later Christian ascetic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐδὲν ἄκεντρον' (no sting lacking) is ambiguous: it may mean Gregory's speech is pointed or that the subject itself has a sting. The reading taken is that his speech is sharp.","The line 'Ἄλλον γάρ τ' ἄλλος τις ἀνὴρ κόσμοισι γυναικῶν Νικῶσ'' is syntactically compressed; it likely means 'one man surpasses another in women's adornments.'"],"confidence":"high","notes":[]},{"i":146,"ref":"p146","source":"Ἄλλος δ' οὐκέτι μῦθος, ἐμῶν δ' ἐπέων ἐπάκουσον, Οὕς σοι θειοτάτων φθέγξομαι ἐκ λογίων. Οὐκ ἀΐεις καὶ πρόσθε τεὸν πατέρ' ὡς ἀπάτησεν Ἀνδροφόνοιο φυτοῦ εὔχροος ἀγλαΐη Ἤπαφεν, εὐθαλέος τε ἄφαρ βάλεν ἐκ παραδείσου, Δυσμενέος τε δόλος, παρφασίη τ' ἀλόχου. Οὗτός σοι νόμος ἐστὶ πατρώϊος ἐξέτι κείνου, Μή ποτ' ἐπ' εὐχροίῃ θάρσος ἔχειν, θύγατερ. Πᾶν μὲν κάλλος ἐμοὶ, βαιὴ χάρις, εἶαρ ἔνεικε, Καὶ χειμὼν κρυερὸς ὤλεσεν ἐξαπίνης. Ἡ νοῦσός μιν ἔκαμψεν ἀώριον, ἢ χρόνος αἰνὸς Ὤλεσε, τηκεδανῶν κύκλα φέρων ἐτέων. Τοῦτο δὲ καὶ πλέον ἐστὶ γελοίϊον· οἶδεν ἄκοσμον Εἶδος ἔχουσα γυνὴ, καὶ πατέει Δανάην, Αἴσχεϊ κυδιόωσα. Τὸ δ' αἴσχιον (ὡς ἐνέπουσιν Ἴδριες, οὐ γὰρ ἐγὼ, τῆσδε κακοῤῥαφίης), Ξυνὴν νοῦσον ἔχουσι, καὶ ἀλλήλας ἐθέλουσι Κεύθειν. Τίπτε νόσου τῆσδε χερειότερον; Τέκτων τέκτονος ἔργον ἐπίσταται, ἴδρις ἀοιδὸς Ἴδριν ἀοιδοσύνης, φῶρα δὲ φὼρ ἐδάη. Ἀλλ' αἵ γ' οὐκ ἐθέλουσι τά περ νοέουσι, νοεῖσθαι. Ἦ ῥ' ἐτεὸν, κακίη ὄμματα πηρὰ φέρει. Ὣς δ' ἄνδρες τίουσι τά περ γελόωσι πρόσωπα, Τερπόμενοι χροιαῖς κινυμένων πινάκων. Οὔτι τόσον πινάκεσσιν ὀΐομαι, ὅσσον ἐπ' ἀνδρῶν Θυμῷ, τοῦ τελέθει χρώματα μαρτυρίη. Πυνθάνομ' ὡς κενεὴν, καὶ ἀνείδεον, ὑστερόφωνον Ἠχώ τις ποθέων, πλάζεθ' ὑπὲρ σκοπέλων· Καὶ μορφῆς τις ἑῆς ποτ' ἐράσσατο, καὶ κατ' πηγῆς Ἤλατ' ἐπ' εἰδώλῳ κάλλεος οὐλομένου. Ἄλλη δ' αὖ ποταμοῖο καλοῖς ἐπεμῄνατο ῥείθροις, Μαίνετο, οὐδ' ὄχθας ἥγ' ἀπέλειπε φίλας· Λάπτεν ὕδωρ, χείρεσσιν ἀφύσσετο, ἀφρὸν ἔμαρπτεν· Ἀλλ' οὐδ' ὣς πυρόεις ὕδασι λῆγε πόθος. Οὕτω τυφλὸν ἔρως καὶ ἀνάρσιον.","english":"Another story—no longer a myth—listen to my words, which I will utter from the most divine oracles. Do you not hear how earlier your father was deceived by the fair bloom of a man-slaying plant? Its lovely beauty beguiled him, and from the flourishing garden it cast him out at once, through the guile of an enemy and the pretext of a wife. This is your ancestral law from that time onward, daughter: never put trust in comeliness. All beauty is to me a brief grace; spring brought it, and chilling winter suddenly destroyed it. Either an untimely sickness bent it, or dread time wore it away, bringing the cycles of wasting years. And this is even more laughable: a woman with an unseemly form knows it, yet tramples on Danaë, glorying in her shame. And the more shameful thing (as those skilled in this wicked craft say, not I) is that they share a common affliction and wish to conceal it from one another. What is worse than this affliction? A builder knows a builder's work, a skilled singer knows a singer's skill, a thief knows a thief. But these women do not wish to be known for what they know. Truly, evil bears blind eyes. And as men honor faces they laugh at, delighting in the hues of moving pictures—I do not so much trust in pictures as in the spirit of men, of which colors are a testimony. I hear that someone, desiring a hollow, formless, belated Echo, wandered over cliffs; and another once loved his own form and leaped into a spring after a phantom of perishing beauty. Yet another went mad for the fair streams of a river; she raged and did not leave her beloved banks; she lapped the water, drew it with her hands, grasped at the foam. But not even thus did the fiery passion cease with the waters. So blind and hostile is love.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀνδροφόνοιο φυτοῦ","severity":"info","text":"The 'man-slaying plant' refers to the tree of knowledge in Eden, whose fruit brought death. Gregory conflates Eve's deception with Adam's fall, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παραδείσου","severity":"info","text":"The garden (παραδείσου) alludes to the Garden of Eden (Gen 2–3). Gregory uses the LXX term for paradise, grounding his moral in the Fall narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δανάην","severity":"info","text":"Danaë, a figure from Greek myth, was seduced by Zeus as a golden shower. Gregory uses her as a byword for beauty and vanity, contrasting with the ugly woman who 'tramples' her.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἠχώ","severity":"info","text":"Echo, a nymph in Greek myth, pined for Narcissus and faded to a voice. Gregory lists her, Narcissus (self-love), and a river-nymph to exemplify blind, destructive desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλος δ' οὐκέτι μῦθος","severity":"info","text":"This phrase marks a transition from mythic exempla to a moralizing address. Gregory signals a shift from fable to authoritative teaching, framing the following as divine oracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἴδριες","severity":"caution","text":"The text reads Ἴδριες (skilled ones), but the Coptic Vorlage may have had a different term. The sense is clear: those versed in women's cosmetic arts. The Greek is a hapax in Gregory.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'father' (πατέρα) is ambiguous: it could refer to Adam or to a generic ancestral figure. The context of Eden suggests Adam, but Gregory may also intend a typological reading.","The phrase 'τῆσδε κακοῤῥαφίης' (this wicked craft) is obscure; it likely refers to women's cosmetic arts, but the exact referent is debated."],"confidence":"high","notes":[]},{"i":147,"ref":"p147","source":"Οὐ μέγα θαῦμα, Εἴ τινα καὶ σὺ νέων τῆλε νόοιο βάλοις, Εὔχροος, ἁβροχίτων, ῥοδοδάκτυλος, ὑψικάρηνος, Οὐχ ἕνα, ἀλλὰ τόσους, ὁσσατίοισι γράφῃ. Πείθομαι, ὥς ποτε ταῦρον ἀνὴρ σοφὸς ἤπαφε τέχνῃ, Χρώμασι μορφώσας δουρατέην δάμαλιν (Ξεινὸς ἔρως! ἀπνόοισιν ἐπ' εἴδεσιν ἔμπνοα βαίνει) Ὁππότε καὶ σὺ νέοις μήσαο τοῖον ἄγος. Ὀρφεὺς θῆρας ἔπειθε, σὺ δ' ἀνέρας, οἷσιν ὁμοῖος Θήρεσίν ἐστι νόος, θηλυμανής τε βίος. Εἴ τοι μὴ σάρκεσσι χαρίζεαι, ἀντὶ δὲ σαρκῶν Ὄμμασι, καὶ τὸ, νόσος ἠερίη φιλότης. Ἀλλ' ἅτρωτος ὅλη· ναὶ πείθομαι, οὐδὲ τόδ' ἐσθλὸν Ἐστὶν ἐμοὶ κενεῆς δόξαν ἔχειν κακίης. Ὣς δ' ἂν καὶ πολλῇσι νόμον γράψειας ἄκοσμον, Καὶ πινυτή περ ἐοῦσ'. Εὔδρομον ἡ κακίη. Ἄλλων μὲν ῥυπόωντα βίον τεχνάσμασι κεύθειν, Σοὶ δὲ σαοφροσύνην καί τι μέλαν φορέειν. Εἰ γὰρ σώφρονές εἰσιν ἐπανθέες, οὔ ποτ' ἂν ἄλλας Πείσαις θηλυτέρας σώφρονα θυμὸν ἔχειν. Μῦθος δ' ἡμετέροιο νόμου, μηδ' ὄμματα βάλλειν Εὖνιν ἐπ' ἀλλοτρίην, μοιχιδίοισι πόθοις. Ἀρχὴ γὰρ φιλότητος ἀναιδέος ὄψις ἀναιδὴς, Τήν κεν ἀνὴρ φεύγων, καὶ κακότητα φύγοι. Πῶς δὲ σὺ τόσσον ἔρωτος ἐπ' ἀνδράσι κεστὸν ἄγουσα, Λυσιγάμοιο, γύναι, τῆλε μένεις κακίης, Εἰ δ' ἄγε, σοὶ καὶ μῦθον ἐοικότα μυθολογήσω Αἴσχεσιν ὑμετέροις. Ἡ πολιὴ δὲ λάλον. Ἄκριτον ἦν τοπάροιθε βροτῶν γένος, ὅς τε φέριστος, Ὅς τε χερειότερος, ὡς φάτις ὠγυγίη. Πολλοὶ μὲν δοκέεσκον ἀνάρσιοι, ὄντες ἄριστοι, Πολλοὶ δ' αὖτ' ἀγαθοὶ, ἔμπαλιν ἀφραδέες. Κῦδος ἀτιμοτάτοισιν, ἀτιμίη δέ τ' ἀρίστοις Ἕσπετο, οὔτι δίκῃ τῶν δ' ἐπαμειβομένων.","english":"It is no great wonder if you should cast some young man far from his senses with your fair complexion, delicate robe, rosy fingers, and haughty head—not one, but as many as you paint. I am persuaded, as once a wise man deceived a bull by his craft, fashioning a wooden heifer with colors (a strange love! breath enters breathless forms), when you also devised such an outrage for young men. Orpheus persuaded beasts, but you persuade men, whose mind is like that of beasts and whose life is woman-mad. If you do not gratify the flesh, but instead of the flesh the eyes, even that is an airy sickness, a love. But the whole is unwounded; yes, I am persuaded, yet this is not good for me—to have the reputation of an empty vice. As if you should prescribe a law of disorder for many women, though you yourself are prudent. Vice runs swiftly. Others conceal their foul life with devices, but you wear modesty and some black garment. For if those who bloom are chaste, you would never persuade other women to have a chaste heart. A myth of our law: do not even cast your eyes upon another's wife with adulterous desires. For the beginning of shameless love is a shameless glance; if a man flees that, he would flee wickedness as well. How then do you, woman, who bring such a girdle of love upon men, remain far from the vice that dissolves marriage? But if you do, I will tell you a myth fitting your shame. Old age is talkative. The race of mortals was once undiscriminated, who was best, who was worse, as ancient report says. Many seemed hostile, though they were best; many, on the other hand, were good, but foolish. Glory attended the most dishonorable, and dishonor the best, with no justice in these exchanges.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ μέγα θαῦμα","severity":"info","text":"The speaker dismisses the woman's power as no great marvel, setting up a contrast with the biblical fall of Adam in the previous passage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δουρατέην δάμαλιν","severity":"info","text":"The wooden heifer alludes to the myth of Pasiphaë and Daedalus, where a cow-shaped decoy was used to deceive a bull. Gregory adapts it as a parallel to the woman's deceptive allure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὀρφεὺς θῆρας ἔπειθε","severity":"info","text":"Gregory contrasts Orpheus, who charmed beasts, with the woman who charms men, implying men are beast-like in their passions. This echoes a common patristic trope.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μῦθος δ' ἡμετέροιο νόμου","severity":"info","text":"The phrase 'myth of our law' likely refers to the biblical commandment against adultery, specifically the prohibition of coveting another's wife, as in Exodus 20:14 or Deuteronomy 5:18.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ πολιὴ δὲ λάλον","severity":"info","text":"This line marks a transition to a new myth about the undiscriminated race of mortals, introduced by the speaker's self-deprecating remark about old age being talkative.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁσσατίοισι γράφῃ","severity":"caution","text":"The phrase 'as many as you paint' is ambiguous: it may refer to the woman's cosmetic arts or to her painting of images, but the sense of deception is clear.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman addressed is not specified; she may be a generic figure or a specific person. The phrase 'ὁσσατίοισι γράφῃ' could mean either 'as many as you paint' (cosmetics) or 'as many as you write' (lists), but the context of deception favors the former."],"confidence":"high","notes":[]},{"i":148,"ref":"p148","source":"Ἀλλ' οὐ λῆθεν ἄνακτα Θεὸν κακίη μεδέουσα Ὀψὲ δ' ἀλαστήσας τοῖον ἔειπεν ἔπος· Οὐ θέμις ἔστ' ἀγαθοῖσιν ὁμὸν κλέος ἠδὲ κακοῖσιν Ἔμμεναι, ὧδ' ἂν ἔοι πλειοτέρη κακίη. Τοὔνεκα τοῖσιν ἐγὼ σημήϊον ἐσθλὸν ὀπάσσω, Ὄφρ' εὖ γινώσκῃς, ὃς κακὸς, ὅς τ' ἀγαθός. Ὣς εἰπὼν ἐρύθηνε παρήϊα τοῖς ἀγαθοῖσιν, Αἷμ' ὑπὸ δέρμα χέας, αἴσχεος ὀρνυμένου· Θηλυτέραις δὲ μάλιστα, ἐπεὶ καὶ εἶδος ἀραιαὶ Καὶ κραδίην ἁπαλαὶ, πλεῖον ὑπεσκέδασε· Τοῖς δὲ κακοῖσιν ἔπηξε, καὶ ἄτροπον ἔνδον ἔθηκε Τοὔνεκεν οὐδ' ὀλίγον αἴσχεσι συμφέρεται. Τῶν σύ μοι ἴη ἐοῦσα, πολύχροε· οὐ γὰρ ἔρευθος Αἰδέομ', εἰ καί μοι τόσσον ὕπερθε φέρεις. Τοῦτο γάρ ἐστιν ἔρευθος ἀναιδείης ἀνερεύθου Ἔκγονον, ὃ κλύζει ὄμβρος ὁ πρὶν Σοδόμων. Μὴ γράψῃς τὸ πρόσωπον, ἀτάσθαλε, μηδὲ δολώσῃς Σὸν χρόα. Κάλλος ἐμοὶ μοῦνον, ὃ δῶκε φύσις. Καὶ γὰρ πλοῦτος ἐμοὶ πατρώϊός ἐστιν ἀρείων Τοῦ δ' ὃν ἐμὴ παλάμη οὐχ ὁσίως\n\nσυνάγει, Καὶ τυτθός περ ἐὼν, πολὺ πλείονος. Ὣς δὲ γυναῖκα Στέργω κουριδίην, οὐχὶ δὲ μοιχιδίην· Καὶ γραπτῶν παίδων πολὺ φέρτεροι, οὓς ἐφύτευσα, Καί περ ἀρειοτέρων, οἵ γε χερειότεροι. Τῶν σὺ μνωομένη τήρει δέμας, οἷον ἐτύχθη, Μηδ' ἐθέλειν δοκέειν ἀνθ' ἑτέρης ἑτέρη. Κελτοὶ μὲν κρίνουσι γόνον Ῥήνοιο ῥεέθροις, Καὶ χρυσοῦ καθαροῦ ἄνθρακές εἰσι κρίσις. Σὸν δὲ σαόφρονα θυμὸν ἀκαλλέϊ κάλλεϊ μορφῆς Σταθμῶμ'. Ἀσβολόεις μή σε γράφοι Βελίας· Ἢ γὰρ τέφραν ἔθηκαν ὅλην, ἢ καπνὸν ἔχευε, Τόσσον ἀεικίσσας τέρψιος ἀντὶ τόσης. Οὐ χρυσὸς λιθάκεσσι διάπλοκος ὄμματα βάλλων Αὐγαῖς ἠερίαις, τίμιος εὐγενέταις·","english":"But the evil that rules did not escape the notice of the lord God. Late in wrath, he spoke such a word: \"It is not right for the good and the bad to have equal renown; thus evil would be more abundant. Therefore I will give a noble sign to the good, so that you may know well who is bad and who is good.\" So saying, he reddened the cheeks of the good, pouring blood under the skin as shame arose; and especially in women, since they are delicate in form and tender in heart, he spread it more. For the bad he fixed it and made it unchangeable within; therefore they are not at all affected by shame. You, being one of them, are many-colored; for I do not blush, even if you carry so much above me. For this is the blush of shamelessness, the offspring of unblushing shamelessness, which the rain that once washed Sodom cleanses. Do not paint your face, reckless one, nor falsify your complexion. The only beauty for me is that which nature gave. For ancestral wealth is better to me than that which my hand unholyly gathers, even if it be small, it is worth much more. And I love a wedded wife, not an adulteress; and children I have begotten are far better than painted ones, even if they are worse, they are better. You, when you are wooed, keep your body as it was made, and do not seem to wish to be one thing instead of another. The Celts judge by the streams of the Rhine, and coals of pure gold are a test. But I measure your chaste spirit by the unadorned beauty of your form. Let Belias not paint you with soot; for either they made the whole thing ash, or they poured out smoke, having so disfigured pleasure for such a price. Gold interwoven with gems, casting eyes with airy rays, is not precious to the well-born.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄμβρος ὁ πρὶν Σοδόμων","severity":"info","text":"The phrase 'the rain that once washed Sodom' alludes to the destruction of Sodom and Gomorrah by fire and brimstone (Genesis 19:24-25), here metaphorically cleansing shamelessness.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κελτοὶ μὲν κρίνουσι γόνον Ῥήνοιο ῥεέθροις","severity":"info","text":"The reference to Celts judging by the Rhine's streams likely alludes to a method of testing gold purity by washing in river currents, a practice associated with Celtic tribes.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βελίας","severity":"info","text":"Belias (Βελίας) is a Greek transliteration of the Hebrew 'Belial', meaning worthlessness or wickedness, personified as a demon or figure of evil in Jewish and Christian tradition.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοὔνεκα τοῖσιν ἐγὼ σημήϊον ἐσθλὸν ὀπάσσω","severity":"info","text":"This passage shifts from a narrative of divine judgment to a direct address ('You, being one of them'), marking a rhetorical turn where the poet applies the myth to the reader.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"αἷμ' ὑπὸ δέρμα χέας","severity":"info","text":"The image of blood under the skin causing a blush parallels classical descriptions of shame, e.g., in Homer (Odyssey 23.240) and later patristic writings on modesty.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀλλ' οὐ λῆθεν ἄνακτα Θεὸν κακίη μεδέουσα","severity":"caution","text":"The Greek text at the start is syntactically compressed; 'κακίη μεδέουσα' could be read as 'evil that rules' or 'evil that is in charge', but the sense is clear from context.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀλλ' οὐ λῆθεν ἄνακτα Θεὸν κακίη μεδέουσα' is ambiguous: 'μεδέουσα' could be feminine nominative singular agreeing with 'κακίη' (evil that rules) or a participle with an implied subject; the reading 'evil that rules' is adopted.","The line 'Τοὔνεκεν οὐδ' ὀλίγον αἴσχεσι συμφέρεται' is textually uncertain; the translation 'they are not at all affected by shame' follows the sense, but the verb 'συμφέρεται' may imply 'associates with' rather than 'is affected by'."],"confidence":"high","notes":[]},{"i":149,"ref":"p149","source":"Δειροπέδη στήθεσσι περίτροχος, οὖας ἀτίζων Ἄχθεϊ μαργαρέῳ ἀμφιπερικραδάων· Οὐδ' ὅσος ἀμφὶ κάρηνον ὑπέρτατος, οὐ πολύχρυσος Ἐσθὴς, λεπταλέων δαίδαλα ἔργα μίτων, Πορφύρεα, χρύσεα, διαλαμπέα, σιγαλόεντα, Οὐδὲ παρειάων φάρμακα λευγαλέα, Κόσμος θηλυτέραις· οὐ χείλεα πορφυρόεντα, Οὐ γραπτῶν βλεφάρων ὀφρὺν ὕπερθε φέρειν Κυανέην, διεράς τε κόρας ἔντοσθεν ἑλίσσειν, Οὐκ ὀπὶ θρυπτομένῃ εὐμενὲς οὖας ἄγειν, Οὐδὲ χέρας τε πόδας τε φίλῳ καὶ ἡδέϊ δεσμῷ Χρυσῷ σφιγγομένην, δούλιον εὖχος ἔχειν, Οὐδὲ μύροις μαλακοῖσι τεὸν δέμας, ἠὲ κάρηνον Χρίεσθαι (νεκροὺς ἀμφιέπουσι γύπες) Μηδὲ μὲν ἐν στομάτεσσι τεοῖς ἄβρωτον ἐδωδὴν Μαλθάσσειν, δονέουσ' ἔνθα καὶ ἔνθα γένυν, Οἷα περιφρονέουσα σαόφρονας· ἐκ δ' ἄρ' ὀδόντων Πέμπειν καὶ διερῶν ἀφρὸν ἀπὸ στομάτων. Μηδὲ δίφρων στεροπῇσιν ἀγάλλεο, μὴ παραφαίνειν Εἶδος ἀπὸ σχιστῶν δαιδαλέων διθύρων, Δερκομένη λεύσσοντας· ἀείρεο μὴ θεραπόντων Πληθύϊ, μὴ δμωαῖς εἰκόσι σῆς κραδίης. Εἴαρος ἄγγελοί εἰσι χελιδόνες, ἄνθος ὀπώρης, Δεσποίνης δμωαί· καὶ τόδε φράζεό μοι. Τῶνδε γὰρ εἰ καὶ ἕκαστον ἀκοσμίη τις ἐλαφρὴ, Πάντα γ' ἄμ' ἀλλήλοις ἔμπεδός ἐστι μόρος. Ἄνθος ἕν ἐστι γυναιξὶν ἐράσμιον, ἐσθλὸν ἔρευθος, Αἰδώς. Τοῦτο γράφει ζωγράφος ἡμέτερος. Δώσομεν, εἰ ποθέεις, καὶ δεύτερον· ὦχρον ἐφέλκοις Κάλλεϊ σῷ, Χριστοῦ τηκομένη καμάτοις, Εὐχαῖς τε στοναχαῖς τε καὶ ἤμασι νυξί τ' ἀΰπνοις· Ταῦτα καὶ ἀζυγέων φάρμακα, καὶ ζυγίων. Χρώματα μὲν τοίχοισι παρήσομεν, ἠδὲ γυναιξὶ Ταῖς, ὁπόσαις λύσση βόρβορός ἐστι νέων. Κεῖναι καὶ σκιρτῷεν ἀναιδέα καὶ γελόῳεν, Ἡμῖν δ' οὐδ' ὁράαν μαχλάδας ἐστὶ θέμις.","english":"A fetter around the breast, a revolving circle, dishonoring the ear with a pearl weight, shaking it about. Not as much as around the head, the highest, nor the much-golden garment, the delicate, cunning works of threads, purple, golden, gleaming, shining. Nor the whitening drugs for the cheeks, adornment for women. Nor purple lips, nor to bear above the painted eyelids a dark-blue brow, and to roll moist pupils within. Nor to lead a favorable ear with a broken glance, nor to have hands and feet bound with a dear and sweet bond of gold, a slavish boast. Nor to anoint your body or head with soft perfumes (vultures attend the dead). Nor in your mouth to soften uneaten food, moving the jaw back and forth, as if despising the modest. And from your teeth to send forth foam from moist lips. Nor delight in the flashes of chariots, nor to show your form from the split, cunning double doors, looking at those who look. Do not be lifted up by a multitude of servants, nor by maidservants, images of your heart. Swallows are messengers of spring, the flower of autumn, maidservants of a mistress. And consider this for me. For even if each of these is a slight disorder, all together are a fixed fate. There is one flower desirable for women, a noble blush, modesty. This our painter paints. We will give, if you desire, a second: you would draw paleness to your beauty, melting in the labors of Christ, with prayers and groans and sleepless nights. These are remedies for the unmarried and for those yoked. Colors we will leave to walls, and to women for whom the madness of young men is mud. Let them leap shamelessly and laugh, but for us it is not even lawful to look at wanton women.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Δειροπέδη στήθεσσι περίτροχος","severity":"info","text":"The phrase 'neck-fetter around the breast' likely refers to a necklace or collar, a form of adornment Gregory condemns as a 'revolving circle' that dishonors the ear with a pearl weight.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"οὐ χείλεα πορφυρόεντα","severity":"info","text":"Gregory's prohibition of purple lips and painted eyelids reflects contemporary Christian ascetic critiques of cosmetics, which were associated with pagan luxury and moral corruption.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστοῦ τηκομένη καμάτοις","severity":"info","text":"The phrase 'melting in the labors of Christ' echoes Pauline language of toil and suffering for Christ (cf. 2 Corinthians 11:23-27), framing ascetic paleness as a spiritual discipline.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐδ' ... Οὐδὲ ... Μηδὲ ... Μηδὲ","severity":"info","text":"The passage is structured as a series of negations (οὐδ', μηδὲ) listing prohibited adornments, culminating in a positive prescription of modesty and ascetic pallor, creating a rhetorical contrast.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Ἄνθος ἕν ἐστι γυναιξὶν ἐράσμιον, ἐσθλὸν ἔρευθος, Αἰδώς","severity":"info","text":"The identification of modesty (αἰδώς) as the only desirable 'flower' for women parallels Clement of Alexandria's Paedagogus, which similarly condemns cosmetics and praises natural blush.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":["Clement of Alexandria, Paedagogus 2.2"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Χρώματα μὲν τοίχοισι παρήσομεν","severity":"info","text":"Gregory's dismissal of cosmetics as suitable only for walls and wanton women influenced later Byzantine monastic rules against adornment, as seen in the typika of the 10th-11th centuries.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Δειροπέδη στήθεσσι περίτροχος' is ambiguous: it may describe a necklace or a collar, but the exact object is unclear. The reading taken is a necklace or ornamental band.","The reference to 'vultures attend the dead' (νεκροὺς ἀμφιέπουσι γύπες) is ambiguous: it may be a proverbial warning against vanity, but its precise source is uncertain."],"confidence":"high","notes":[]},{"i":150,"ref":"p150","source":"Ὁ τρόπος ἐστὶ γυναιξὶ τὸ τίμιον, οἴκαδε μίμνειν Πλείονα, καὶ θείοις προσλαλέειν λογίοις, Ἱστῷ τ' ἠλακάτῃ τε· τὸ γὰρ γέρας ἐστὶ γυναικῶν Δμωαῖς ἔργα νέμειν, δμῶας ἀλευέμεναι, Χείλεσι δεσμὰ φέρειν, καὶ ὄμμασιν ἠδὲ παρειαῖς, Μηδὲ πόδα προθύρων πολλάκις ἐκτὸς ἔχειν· Χαίρειν θηλυτέρῃσι σαόφροσιν, ἀνδρὶ δὲ μούνῳ, Τῷ μίτρην θεόθεν λύσαο παρθενικήν. Καὶ τῷ μέτρα φέρειν σύ γε θάρσεος, ὥς κεν ὀπάζοις Πίστιν, ὅτι ξείνων τῆλε μένεις φαέων. Τίς πρῶτος χροίησε Θεοῦ πλάσιν; ὣς ἀπόλοιτο Πρῶτος ἀναιδέην χρώμασιν ἐγκεράσας. Ὡς δ' ὁπότ' ἀρνευτῆρες ἀναιδέες, ἄνδρες ἄνανδροι, Εἴδωλον μορφῆς ἔνδοθι κευθομένης Ἔκτοθεν ἐστήσαντο, τὰ δ' ἕσπεται, ὅσσ' ἐπέοικεν Ἅλματα, καὶ λιγυρῶν αἰσχρὰ λύσις μελέων, Ἀνδράσιν ἀφραδέεσσιν ἑαδότα, ὡς ἄρα ταί γε, Ἑσσάμεναι μορφὴν ἔκτοθεν ἀλλοτρίην, Κωμικὸν, οὐχ ἱερὸν αἰδοῦς σκέπας, ἔνθεν ἔπειτα Κίνυνται μορφῆς ἄξια δαιδαλέης. Τῇ περιμοχθίζουσι θύραι, κληῗδες, ἔσοπτρα, Φάρμακα, φαρμακίδες, ἄτρομον οὐδὲ τέγος. Ταῦτ' εἰδογραφίης κενεαυχέος· ἀκομίης δὲ Οὐδὲν ἀμοχθότερον σώφρονος ἀγλαΐης. Εἰ δὲ σὺ κάλλεϊ τόσσον ἐπιπλάστῳ βλεμεαίνεις, Οὔ ποτ' ἂν ἀπλάστῳ σώφρονα θυμὸν ἔχῃς. Ἑσθὴρ εἶδος ἔτευξεν ἐράσμιον· ἀλλὰ τί κείνης Ἔργον ἀριπρεπίης; ἔθνος ἔμεινεν ὅλον. Γράψε ποτ' ὄμματα πόρνης Ἰεζάβελ ἀγριόθυμος, πόρναις Λοῦσέ γε μὴν πόρνας αἵματι πορνιδίῳ. Σοὶ δ' οὔτ' ἔργον ἄνακτος ἑλεῖν χόλον, οὔτ' ἐνὶ Μοῖραν ἔχεις· τῷ μοι φείδεο σωφροσύνης. Οὐ τρομέεις ἱερῆας ὑποκλίνουσα κάρηνον, Σκηνὴν ἀμφιθέτοις εἴδεσι λαμπομένην;","english":"The manner for women is honor, to remain at home more, and to converse with divine oracles, with the loom and the distaff; for the privilege of women is to assign tasks to female servants, to keep male servants away, to bear bonds on the lips, and on the eyes and cheeks, and not to have the foot often outside the threshold; to delight in more feminine, chaste women, and in a husband alone, for whom you loosed the maidenly headband from God. And to bear measures, you, of courage, as if you were escorting faith, because you remain far from the lights of strangers. Who first colored the formation of God? May the first who mixed shamelessness with colors perish. As when shameless divers, unmanly men, set up an image of a form hidden within from without, and what follows, as many as are fitting—leaps and the shameful release of shrill limbs, pleasing to senseless men, as indeed those women, having put on an alien form from without, a comic, not a holy, covering of modesty, from which then they move in ways worthy of the elaborate form. Doors, keys, mirrors, drugs, sorceresses, nothing is unshaken, not even the roof, for them. These things are of empty boasting of image-making; but of sleeplessness, nothing is more toilsome than chaste splendor. But if you boast so much in artificial beauty, you would never have a chaste temper in unfeigned form. Esther created a lovely appearance; but what was the work of her distinction? The whole nation remained. The fierce-tempered Jezebel once painted the eyes of a harlot; she washed harlots with the blood of a harlot. But for you, there is neither the work of a king to take away wrath, nor do you have a share in fate; therefore spare me your chastity. Do you not tremble, bowing your head before priests, at a tent shining with alternating forms?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὁ τρόπος ἐστὶ γυναιξὶ τὸ τίμιον, οἴκαδε μίμνειν Πλείονα","severity":"info","text":"The Greek asserts that a woman's honor lies in staying at home more, a conventional topos in patristic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἱστῷ τ' ἠλακάτῃ τε","severity":"info","text":"The loom and distaff recall the ideal of female domestic industry, echoing Proverbs 31:13 and similar biblical passages.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τίς πρῶτος χροίησε Θεοῦ πλάσιν","severity":"info","text":"Gregory condemns the first use of cosmetics as a violation of God's creation, a common patristic critique of adornment.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἑσθὴρ εἶδος ἔτευξεν ἐράσμιον","severity":"info","text":"Esther is cited as a positive example of beauty used for salvation, contrasting with Jezebel's negative example.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Γράψε ποτ' ὄμματα πόρνης Ἰεζάβελ ἀγριόθυμος","severity":"info","text":"Jezebel's painted eyes and violent end serve as a warning against cosmetic artifice, a motif reused in later Byzantine moralizing.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σοὶ δ' οὔτ' ἔργον ἄνακτος ἑλεῖν χόλον, οὔτ' ἐνὶ Μοῖραν ἔχεις","severity":"caution","text":"The Greek here is textually uncertain; the sense may be that the addressee lacks both royal power and a share in fate, but the exact meaning is debated.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Σοὶ δ' οὔτ' ἔργον ἄνακτος ἑλεῖν χόλον' is ambiguous: it may mean 'you have no work of a king to remove wrath' or 'you have no power to take away anger,' with the referent unclear.","The line 'Τῷ μίτρην θεόθεν λύσαο παρθενικήν' could be read as referring to a husband who loosed the maidenly headband, or to the woman herself; the translation takes the former."],"confidence":"medium","notes":[]},{"i":151,"ref":"p151","source":"Οὐδὲ χέρες φρίσσουσιν, ἐπὴν ἐς μύστιν ἐδωδὴν Τείνεις, αἷς σὺ γράφεις πένθιμον ἀγλαΐην; Πῶς δὲ σύ γ' ἀθλοφόροισιν, ὅσοις ἵστησι\n\nχορείην Λαὸς πασσυδίῃ, τίμιον αἷμα σέβων, Εἶδος ἄγεις πολλῶν θελκτήριον, ὡς ἀγορή τις Πληθὺν ἐφελκομένη ἐν μεσάτῳ πτολίων, Ἢ θηρῶν δείκτῃσιν ὁμοίϊα, τοὶ προφέρουσιν Ἑρπυστὰς σκοτίων δειμαλέοι λαγόνων; Ἀλλὰ, γύναι, μύθοις ἐπιπείθεο ἡμετέροισι, Μή σε νόος τρώσῃ χεῖρας ἐπ' εἶδος ἄγων. Μὴ σύ γε, μὴ κείνῃσιν ὁμόπλοος, ὦ τέκος, εἴης, Μὴ σύ γε συμφράδμων, μηδὲ συνωροφίη· Ἄλλῃσιν τὰ περισσά· σὺ δ' ἅζεο χείλεσιν ἀνδρῶν Καὶ κληϊζομένη. Τοῦτο γυναιξὶ κλέος. Εἰ μέν σοί γε βίος πανελεύθερος ἔπλετο δεσμῶν, Χριστῷ ζῶε μόνῳ, πάντ' ἀποσεισαμένη, Παρθένος αἰγλήεσσα, περίφρων, ἀγλαόμητις, Νυμφίον ἧς κραδίης ἀγνὸν ἔχουσα Λόγον. Εἰ δέ σέ γε πλευρῆς εἷλεν πόθος, ἧς ἐκεάσθης, Μούνην γε πλευρὴν ἀμφιέπειν φιλίην, Ἐσθλὸν φίλτρον ἔχουσα, ἐλεύθερον ἀντὶ κακοῖο· Τοῖς δ' ἄλλοις πάθεσιν, μηδ' ὄναρ ἀντιάᾳν. Καὶ σὺ Θεοῦ μεγάλοιο παραστάτι, οὐδὲ σὺ λήθεις, Ἤν ποτε τῷ χθαμαλῷ θῆλύ τι συγκεράσῃς. Ἔστι καὶ ἐν ῥυπόωσί ποθ' εἵμασι θρύψις ἄσεμνος, Καὶ σεμνότης μαλακοῖς. Ἵστορες οὐκ ὀλίγοι. Ῥυτίς σοι πλέον ἐστὶν, ἐπίστασο, ἢ τὰ μέγιστα Τραύματα κοσμοβίων. Ἅζεο μαρτυρίην. Οὐδὲ γὰρ ἐν ῥυπόωσι ῥανὶς τόσον, ὁσσάτιόν περ Φαίνεται ἐν καθαροῖς εἵμασιν ἰσοχρόοις. Ταῦτ' εἰ μὲν πεπίθοιμεν, ὀνήσομεν· εἰ δὲ πρόσωπον Στήσειας, λάμποις δὶς τόσον, εἰ ποθέεις, Χρυσῷ τ' ἠλέκτρῳ τε καὶ ἀργύρῳ ἠδ' ἐλέφαντι· Τοῖα χαρίζομ' ἐγὼ ταῖς νεοκαλλιγράφοις. Ἡ στήλη μὲν ἕτοιμος, ἐγὼ δ' ἐπίγραμμα χαράξω·","english":"Do not your hands bristle when you reach for a mystic feast, with which you paint a mournful splendor? And how do you bring to the prize-winners, for whom the people in a throng set up a dance, honoring the precious blood, a form that charms many, like a marketplace drawing a crowd in the midst of cities, or like the exhibitors of beasts who bring forth creeping things from dark, fearful lairs? But, woman, be persuaded by our words, lest your mind wound you as you bring your hands to the form. Do not be, do not be a fellow voyager with those women, O child, do not be a co-plotter, nor a housemate. Let others have the excess; you keep away from the lips of men and from being named. This is glory for women. If your life has become wholly free from bonds, live for Christ alone, having shaken off everything, a radiant virgin, prudent, of splendid mind, having the pure Word as the bridegroom of your heart. But if desire for the rib from which you were taken has seized you, tend only that single rib in friendship, having a good love, free instead of evil; and for the other passions, not even in a dream should you encounter them. And you, attendant of the great God, you too are not hidden, if ever you mingle something female with the lowly. There is sometimes unseemly wantonness even in filthy garments, and dignity in soft ones. There are not a few witnesses. Know that a wrinkle is more to you than the greatest wounds of worldlings. Keep away from testimony. For not even in filthy garments is a drop so great as appears in clean garments of the same color. If we persuade you of these things, we will benefit; but if you set your face, you would shine twice as much, if you desire, with gold, electrum, silver, and ivory—such gifts I give to the newly elegant calligraphers. The pillar is ready, and I will inscribe the epigram.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μύστιν ἐδωδήν","severity":"info","text":"The phrase 'mystic feast' likely refers to the Eucharist, a common metaphor in patristic literature for the consecrated elements.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀθλοφόροισιν","severity":"info","text":"The 'prize-winners' and the dance honoring 'precious blood' may allude to martyr cults, where the blood of martyrs was venerated in public festivals.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλευρῆς","severity":"info","text":"The 'rib' (πλευρῆς) echoes Genesis 2:21-22, where Eve is created from Adam's rib, a common patristic trope for the origin of woman.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παρθένος αἰγλήεσσα","severity":"info","text":"The ideal of the 'radiant virgin' with the Word as bridegroom parallels Gregory's own ascetic writings, e.g., in his poems on virginity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ μέν... Εἰ δέ","severity":"info","text":"The passage uses a conditional structure (Εἰ μέν... Εἰ δέ) to contrast the life of a virgin dedicated to Christ with that of a married woman, a common rhetorical device in moral exhortation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νεοκαλλιγράφοις","severity":"info","text":"The term 'newly elegant calligraphers' may refer to contemporary women who adorned themselves with cosmetics, a target of Gregory's critique in late antique Christian ascetic circles.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prize-winners' (ἀθλοφόροισιν) is ambiguous: they could be martyrs or victors in athletic contests, though the context of 'precious blood' suggests martyrdom.","The phrase 'ἐπὴν ἐς μύστιν ἐδωδήν' could be read as a reference to the Eucharist or to a mystery cult; the former is more likely given Gregory's Christian context."],"confidence":"high","notes":[]},{"i":152,"ref":"p152","source":"Δεῦρ' ἴθ' ὅσοισι φίλον, κάλλεϊ τερψόμενοι.\n\nΛʹ. Στίχων ἡ ἀκροστιχὶς τῶν πάντων στοιχείων, ἑκάστου ἰάμβου τέλος παραινέσεως ἔχοντος. Ἀρχὴν ἁπάντων καὶ τέλος ποιοῦ Θεόν. Βίου τὸ κέρδος, ἐκβιοῦν καθ' ἡμέραν. Γίνωσκε πάντα τῶν καλῶν τὰ δράματα. Δεινὸν πένεσθαι, χεῖρον δ' εὐπορεῖν κακῶς. Εὐεργετῶν νόμιζε μιμεῖσθαι Θεόν. Ζήτει Θεοῦ σοι χρηστότητα χρηστὸς ὤν. Ἡ σὰρξ κρατείσθω καὶ δαμαζέσθω καλῶς. Θυμὸν χαλίνου, μὴ φρενῶν ἔξω πέσῃς. Ἵστη μὲν ὄμμα, γλῶσσα δὲ στάθμην ἔχοι. Κλεὶς ὠσὶ κείσθω, μηδὲ πορνεύοι γέλως. Λύχνος βίου σοι παντὸς ἡγείσθω λόγος. Μή σοι τὸ εἶναι τῷ δοκεῖν ὑποῤῥέοι. Νόει τὰ πάντα, πρᾶσσε δ' ἃ πράσσειν θέμις. Ξένον σεαυτὸν ἴσθι, καὶ τίμα ξένους. Ὅτ' εὐπλοεῖς, μάλιστα μέμνησο ζάλης. Πάντ' εὐχαρίστως δεῖ δέχεσθαι τἀκ Θεοῦ. Ῥάβδος δικαίου πλεῖον, ἢ τιμὴ κακοῦ. Σοφῶν θύρας ἔκτριβε, πλουσίων δὲ μή. Τὸ μικρὸν οὐ μικρὸν, ὅταν ἐκφέρῃ μέγα. Ὕβριν χαλίνου, καὶ μέγας ἔσῃ σοφός. Φύλασσε σαυτὸν, πτῶμα δ' ἄλλου μὴ γέλα. Χάρις φθονεῖσθαι, τὸ φθονεῖν δ' αἶσχος μέγα. Ψυχὴ θύοιτο μᾶλλον ἢ τὸ πᾶν Θεῷ. Ὢ τίς φυλάξει ταῦτα, καὶ σωθήσεται;","english":"Come now, all who delight in beauty.\n\n30. The acrostic of all the letters, each iamb having an exhortation at its end. Make God the beginning and end of all things. The profit of life is to live out each day. Know all the noble deeds. It is terrible to be poor, but worse to be rich in evil ways. Think of benefiting others as imitating God. Seek God's goodness for yourself, being good yourself. Let the flesh be restrained and tamed well. Bridle your anger, lest you fall out of your senses. Let the eye be steady, and the tongue have a measure. Let a key be placed on the ears, and let laughter not be wanton. Let reason be the lamp of your whole life. Let not your being be undermined by seeming. Understand all things, but do what is right to do. Know yourself to be a stranger, and honor strangers. When you have fair winds, especially remember the storm. All things from God must be received gratefully. The rod of a just man is more than the honor of a wicked one. Wear out the doors of the wise, but not of the rich. The small is not small when it brings forth something great. Bridle insolence, and you will be greatly wise. Guard yourself, and do not laugh at another's fall. Grace is to be envied, but to envy is a great shame. Let the soul be sacrificed to God rather than all else. Oh, who will keep these things and be saved?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Λʹ. Στίχων ἡ ἀκροστιχὶς τῶν πάντων στοιχείων, ἑκάστου ἰάμβου τέλος παραινέσεως ἔχοντος.","severity":"info","text":"This is a metatextual note indicating that the following 24 lines form an alphabetic acrostic, each iambic line ending with an exhortation. The Greek letters from Α to Ω are used in sequence.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκροστιχὶς","severity":"info","text":"The term 'acrostic' (ἀκροστιχίς) here denotes a poem where the first letters of each line spell out the alphabet. This is a common didactic device in Greek Christian poetry, used for memorization.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀρχὴν ἁπάντων καὶ τέλος ποιοῦ Θεόν.","severity":"info","text":"This line echoes a common biblical and patristic theme: God as the Alpha and Omega (Revelation 1:8, 21:6). The acrostic structure reinforces this by beginning with Alpha and ending with Omega.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ξένον σεαυτὸν ἴσθι, καὶ τίμα ξένους.","severity":"info","text":"The injunction to 'know yourself a stranger' reflects the ascetic ideal of detachment from worldly ties, common in monastic and patristic literature. The second part, 'honor strangers,' aligns with the virtue of hospitality (φιλοξενία) in early Christian ethics.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὢ τίς φυλάξει ταῦτα, καὶ σωθήσεται;","severity":"info","text":"The concluding question, 'Oh, who will keep these things and be saved?' frames the acrostic as a moral test. This rhetorical device is typical of wisdom literature and was influential in later Byzantine and Slavic didactic poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡ σὰρξ κρατείσθω καὶ δαμαζέσθω καλῶς.","severity":"info","text":"The Greek verb δαμαζέσθω ('be tamed') is a strong metaphor for ascetic control of the flesh. The translation 'tamed' is appropriate, but the Greek also carries connotations of subduing a wild animal, reflecting Gregory's rhetorical intensity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The acrostic note (Λʹ. Στίχων...) is ambiguous: it may be a later scribal addition or part of the original poem. The reading taken treats it as an integral structural marker.","The phrase 'Ἡ σὰρξ κρατείσθω' could be interpreted as either 'let the flesh be restrained' (passive) or 'let the flesh restrain itself' (middle), but the passive sense is standard in ascetic contexts."],"confidence":"high","notes":[]},{"i":153,"ref":"p153","source":"ΛΑʹ. Γνῶμαι δίστιχοι. Γυμνὸς ὅλος βιότοιο τάμοις ἅλα, μηδὲ βαρεῖα Ναῦς ἐπὶ πόντον ἴοι, αὐτίκα δυσομένη. Ὡς αἰεὶ κρυεροῖο παρεσταότος θανάτοιο Μνώεο, καὶ θανάτου ἥσσονος ἀντιάσεις. Αἰεὶ νηὸν ἔγειρε Θεῷ νόον, ὥς κεν ἄνακτα, Ἵδρυμ' ἄϋλον, ἔχῃς ἔνδοθι σῆς κραδίης. Γνῶθι σεαυτὸν, ἄριστε, πόθεν καὶ ὅστις ἐτύχθης, Ῥεῖά κεν ὧδε τύχῃς κάλλεος ἀρχετύπου. Ἦμαρ ἐπ' ἦμαρ ἄγει σε· κυλίνδεται ὅστις ἐλαφρός· Γνώμη δ' εὐπαγέος ἦμαρ ἄλυτον ἔχει. Ὅστις ἀπερχομένοισι καὶ ἐρχομένοισι πέποιθε, Ῥεύματι πιστεύει οὔ ποτε ἱσταμένῳ. Ἴσον ἐμοὶ κακόν ἐστι βίος καὶ μῦθος ἀλιτρός· Ὁππότερόν κεν ἔχοις, καὶ θατέροιο τύχοις. Ὕβρις ἄναγνον ἐόντα παρεστάμεναι θυέεσσι· Δεινότερον νεκύων λείψανα πάντα σέβειν. Ἵστασο μή ποθ' ὁδοῖο καλῶν· κακὸν ἐς βυθὸν ἕρπειν Σοὶ στάσις, ὅστις ἔβης ἔκτοθι σῆς κακίης. Τυφλὸς ὁρῶν, ὃς ἑῆς κακίας οὐκ ὄσσετ' ὄλεθρον· Ἴχνια μαστεύειν θηρὸς, ἄκρων φαέων. Χρῄζων δὴ παθέεσσιν ἀκέστορος, ἢν κακὰ κεύθῃς, Οὔ ποτε σηπεδόνα φεύξεαι ἀργαλέην. Σὸς λόγος, ἔργον ἐμεῖο. Ὃς οὐ καλὸν ἔργον ἔρεξεν, Εὐεπίην ἐχέτω σύμμαχον ἀμφίθετον. Ὑβριστὴς κόρος ἐστίν. Ἐγὼ δέ σε βούλομ', ἄριστε,","english":"31. Distich maxims. Naked, you would cut through the whole sea of life, and let no heavy ship go upon the sea, soon to sink. Remember always that cold death stands near, and you will meet a death less than that. Always raise a temple to God in your mind, as to a king, a temple without matter, that you may have within your heart. Know yourself, best one, whence and what you were made, that you may chance here upon the beauty of the archetype. Day by day leads you; the one who is light rolls on; but the judgment of the steadfast has a day that is not dissolved. He who trusts in what departs and what comes, trusts in a stream that never stands still. Life and a wicked story are equally evil to me; whichever you have, you will meet with the other. It is impious to stand by sacrifices while being unclean; it is more terrible to reverence all the remains of the dead. Never stand still on the path of good things; to creep into the abyss of evil is a standstill for you, who have gone forth from your own wickedness. He is a blind seer who does not see the destruction of his own wickedness; he tracks the tracks of a beast, the extremities of light. If you need a healer for your passions, but hide your evils, you will never escape grievous decay. Your word is my deed. He who has done no good deed, let him have eloquence as a two-sided ally. Insolence is satiety. I wish you, best one,","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Γνῶμαι δίστιχοι","severity":"info","text":"The heading 'Distich maxims' signals a series of two-line aphorisms, each forming a self-contained moral unit. This structural marker organizes the passage as a collection of gnomic sayings.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Γνῶθι σεαυτὸν","severity":"info","text":"The phrase 'Know yourself' is a classic Delphic maxim, here adapted to a Christian context of self-knowledge leading to contemplation of the divine archetype.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀρχετύπου","severity":"info","text":"The term 'archetype' reflects Platonic and Neoplatonic influence, common in Gregory's synthesis of Hellenic philosophy with Christian theology, where the archetype is the divine Form of Beauty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νηὸν ἔγειρε Θεῷ νόον","severity":"info","text":"The image of raising a temple to God in the mind echoes 1 Corinthians 3:16 (Paul's 'temple of the spirit') and broader patristic metaphors for interiorizing worship.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὕβρις κόρος ἐστίν","severity":"info","text":"The maxim 'Insolence is satiety' parallels a famous saying attributed to Solon and echoed in Greek tragedy (e.g., Aeschylus, Persians), linking moral excess to overabundance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Γυμνὸς ὅλος βιότοιο τάμοις ἅλα","severity":"caution","text":"The opening line is syntactically compressed; 'naked, you would cut through the whole sea of life' may be a metaphor for living without possessions or attachments, but the exact sense is debated.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Γυμνὸς ὅλος βιότοιο τάμοις ἅλα' is ambiguous: 'naked' could mean 'without possessions' or 'without protection'; the verb 'τάμοις' (cut through) may be optative or subjunctive, affecting the force of the maxim.","The line 'Σὸς λόγος, ἔργον ἐμεῖο' is elliptical; it may mean 'Your word is my deed' (i.e., I act on your command) or 'Your speech is my action' (i.e., words and deeds correspond)."],"confidence":"high","notes":[]},{"i":154,"ref":"p154","source":"Ἔργον ἔχειν, ψυχῆς πῆξιν ἀειστρεφέος, Πλουτεῖν δ' αὖ θεότητα μόνην, καὶ κόσμον ἅπαντα, Ἶσον ἀραχναίοις νήμασιν αἰὲν ἔχειν. Πάντα μὲν ἀνθρώπων, ἀλλότρια τοῦδε βίοι· Ἡ δ' ἀρετὴ βροτέη, τοῦτο μόνον βιοτή. Δεῦτε δὲ, πᾶσι Θεοῖο βοᾷ Λόγος ἀφθιτόμητις, Σπεύδετ' ἐπὶ Τριάδος γνῶσιν ἐπουρανίης. Θέσθε νόον, βιότῳ μὲν ὅσους γάμος ἁγνὸς ἔδησε, Ληνοῖς οὐρανίοις πλείονα καρπὸν ἄγειν. Ὅσσαι δ' ἂν μεγάλοιο Θεοῦ Λόγου ἀγκάζεσθε, Νύμφαι παρθενικαὶ, πάντα Θεῷ προσάγειν. Αἴγλη παμφανόωσα μονότροπος, ἀλλ' ἀπὸ κόσμου Θυμὸν ἔχειν, σαρκῶν τηλόθεν ἱστάμεναι. Ὕβρις πίστιν ἔχειν ἐν χρώμασι, μὴ κραδίῃσι· Ῥεῖά κεν ἔκπλυτ' ἔοι. Βένθος ἐμοί γε φίλον. Μήτε δικαιοσύνην τίν' ἀκαμπέα, μήτε φρόνησιν Ἀγκυλόεσσαν ἔχειν. Μέτρον ἄριστον ἅπαν. Νωμᾶσθαι καὶ θάρσος, ἐπεὶ θράσος, οὐ κράτος ἔσται· Ἔστι σαοφροσύνης καί τι γαληνὸν ἔχειν Οἴγειν ἐν λογίοισι Θεοῦ νόον αἰὲν, ἄριστον· Ἴδρις ἐπουρανίων ὧδ' ἂν ἔοις νομίμων. Σπεῦδε μὲν εἶναι ἄριστος· ἀφάνδανε, οἷσιν ἄριστον· Καὶ κακίην τέρπειν, δυσκλεές ἐστι κλέος. Αἰσχρὸν, ἄριστον ἐόντα, συνήγορον ἔμμεν' ἀλιτρῶν Ἶσον, καὶ κακίης σὸν πόδα ἐντὸς ἔχειν. Χρυσὸς μὲν χοάνοισι δαμάζεται, ἄλγεσι δ' ἐσθλός· Ἄλγος ἀπημοσύνης πολλάκι κουφότερον. Ῥεῖά κεν ἀρνήσαιτο Θεὸν μέγαν, ὃς γενετῆρα· Ἴσθι δὲ καὶ γενέτην ὡς πατέρ' εὐσεβίης. Σῆτες ἔδουσιν ἅπαντα· λίπῃς τὰ σὰ μηδὲ τάφοισιν· Ἐξοδίη τιμὴ, δεξιὸν οὔνομ' ἔχειν. Ξείνων ἡμεδαπῶν περιφείδεο, ἔξοχα δ' αὖτε Οἳ τάδε πάντα λίπον, ἀδρανέων νεκύων. Δεῦρ' ἄγε, κόσμον ἅπαντα καὶ ἄχθεα τῇδ' ἀπολείψας, Ἱστίον ἐς ζωὴν οὐρανίην πέτασον.","english":"Work of having, a fixing of the ever-turning soul; but to be rich in the only divinity, and to hold the whole cosmos always equal to spiders' webs. All things of humans are alien to this life; but human virtue, this alone is life. Come, the imperishable-minded Word of God cries to all, Hasten to the knowledge of the heavenly Trinity. Set your mind, for those whom holy marriage has bound to life, to bring more fruit to the heavenly winepresses. And all you who embrace the great Word of God, virgin brides, bring everything to God. A radiant, solitary light, but from the world to have your spirit, standing far from the flesh. Insolence is to have faith in colors, not in hearts; easily they would be washed away. Depth is dear to me. Have neither an unbending justice nor a crooked prudence. Measure is best in all. Wield also boldness, since rashness will not be strength; there is also a calmness of temperance. Always to open the mind in the words of God is best; you would be a knower of heavenly laws here. Hasten to be best; be displeasing to those for whom the best is displeasing; and to delight in evil is a shameful glory. It is shameful, being best, to be an advocate for sinners equally, and to have your foot within evil. Gold is tamed by crucibles, the noble man by pains; pain is often lighter than painlessness. Easily one would deny the great God who is father; but know the begetter as father of piety. Moths eat everything; leave your possessions not even to tombs; the honor of departure is to have a good name. Spare your own kin who are strangers, and especially those who left all these things, the powerless dead. Come, leave the whole cosmos and its burdens here, and spread your sail for the heavenly life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ψυχῆς πῆξιν ἀειστρεφέος","severity":"info","text":"The phrase 'fixing of the ever-turning soul' uses πῆξιν (fixing) and ἀειστρεφέος (ever-turning) to contrast stability with cosmic motion, a Stoic-Platonic trope adapted by Gregory for ascetic discipline.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λόγος ἀφθιτόμητις","severity":"info","text":"The 'imperishable-minded Word of God' echoes John 1:1 and Proverbs 8, identifying the Logos as divine wisdom calling to knowledge of the Trinity, a key theme in Gregory's theology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ληνοῖς οὐρανίοις","severity":"info","text":"'Heavenly winepresses' draws on the metaphor of the spiritual vintage, common in patristic exegesis (e.g., Origen, John Chrysostom), where the faithful are pressed into the wine of salvation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δεῦτε δὲ, πᾶσι Θεοῖο βοᾷ Λόγος","severity":"info","text":"This line marks a shift from gnomic maxims to a direct exhortation, using the imperative 'Come' to address the audience collectively, a rhetorical device common in protreptic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Χρυσὸς μὲν χοάνοισι δαμάζεται, ἄλγεσι δ' ἐσθλός","severity":"info","text":"The comparison of gold refined by fire to the noble man tested by pains parallels a widespread classical and biblical topos (e.g., Proverbs 17:3, Seneca, Epistles), adapted here for Christian moral formation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἴδρις ἐπουρανίων ὧδ' ἂν ἔοις νομίμων","severity":"caution","text":"The text is uncertain: Ἴδρις may be a variant of ἴδρις (knower) or a corruption; the line likely means 'you would be a knower of heavenly laws here,' but the syntax is compressed and the reading conjectural.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἴδρις ἐπουρανίων' is ambiguous: it may be a hapax or a scribal error for ἴδρις (knower) or ἴδρις (seat); the translation 'knower' is adopted following the context of knowledge of heavenly laws.","The line 'Σῆτες ἔδουσιν ἅπαντα· λίπῃς τὰ σὰ μηδὲ τάφοισιν' is ambiguous: λίπῃς could be second-person singular subjunctive ('you leave') or imperative ('leave'); the imperative reading is taken to match the hortatory tone."],"confidence":"medium","notes":[]},{"i":155,"ref":"p155","source":"Πάντα μὲν αἰὲν ἄριστα θεοπρεπὲς ἔργα τελείσθω, Ἡ δὲ Τριὰς πάντων ἔξοχά σοι μελέτω. ΛΒʹ. Γνωμικὰ δίστιχα. Ἀρχῆς καλῆς κάλλιστον εἶναι καὶ τέλος, Ὀρθῶς δοκοῦσιν οἱ ὅροι τῶν πραγμάτων. Ἀρχὴ καλὸν τίκτουσα τοῖς βροτοῖς πέρας, Βίου κάθαρσις ἐνθέως ἀσκουμένη. Λόγοις πτερωθεὶς, μὴ πτερῶν ἔξω πέτου Πτερῶν γὰρ οὐδὲ πτηνὸν ἵπταται δίχα. Γνῶσις βροτοῖς μέγιστον ἐν βίῳ κλέος· Κακὸν δὲ αὕτῃ τοῖς κακῶς κεχρημένοις. Κενή σε δόξα μηδόλως συναρπάσῃ· Καὶ γὰρ πανοῦργον τοῦτο τοῖς ἁπλουστέροις. Εὖ δρῶν φύλαττε σαυτὸν ἐν τούτῳ μένειν· Ταχὺς γάρ ἐστι πρὸς τὸ χεῖρον ὁ δρόμος. Γέλως κρατείσθω, καὶ θυμὸς λάβοι πέρας· Ἀργὸς δὲ παντάπασιν εἰργέσθω λόγος. Θεὸν φόβου πρώτιστα, καὶ γονεῖς τίμα, Ἱερεῖς ἐπαίνει, πρεσβύτας σεπτῶς ἔχε. Υἱὸν δίκαια πατρὶ μηδόλως λέγειν, Θεσμός θ' ὁρίζει, καὶ πρὸ θεσμῶν ἡ φύσις. Οἷα πρὸς ἄλλου μὴ παθεῖν αὐτὸς θέλεις, Τοιαῦτα καὶ σὺ μηδὲ δρᾷν ἄλλῳ θέλε. Οὐ δεινὸν ὀργὴ δεινὰ τοῖς εἰργασμένοις· Καὶ γὰρ δικάζει τοῖς ὁμοίοις ἡ δίκη. Χείλη σοφὰ στάζουσιν ἡδίστους λόγους· Φάρυγξ δὲ πικρὸς ἐξερεύγεται μάχας. Ῥεῖθρα γλυκασμοῦ γλῶσσα βλύζει στωμύλη· Ῥήσεις δὲ φαύλας ἄκριτον γεννᾷ στόμα. Φίλοι φιλοῦσι καὶ ἃ τοῖς φίλοις φίλα· Ἐχθροὶ δὲ φαυλίζουσιν αἰσχρῶς τοὺς φίλους. Πτωχοὺς φίλους λάθουσι πλουσίων θύραι· Αὐλαὶ δὲ λαμπραὶ, πλουσίοις ἀεὶ φίλαι. Ὕδωρ, ποτὸν φέριστον, εὐκρατοῖ φρένας· Θολοῖ δὲ τὸν νοῦν συλλαβοῦσα κραιπάλη. Οὐκ οἶδεν οἶνος σωφρονίζειν τὴν φύσιν, Κινεῖ δὲ μᾶλλον ἡδονὰς παροξύνων. Νοῦν λεπτὸν ὄγκος ἐκδιώκει γαστέρος· Τἀναντία γὰρ τοῖς ἐναντίοις μάχῃ.","english":"All things always best, god-revering works, let them be accomplished; but the Trinity, above all, let it be your concern. 32. Gnomic couplets. Of a good beginning, the finest thing is also the end; rightly do the definitions of matters seem. A beginning begetting a good end for mortals, a purification of life practiced in a godly manner. Having been winged by words, do not fly outside your wings; for not even a winged creature flies without wings. Knowledge is the greatest glory for mortals in life; but it is an evil to those who use it evilly. Let empty glory not snatch you away at all; for this is a treacherous thing to the more simple. Doing good, guard yourself to remain in this; for the course toward the worse is swift. Let laughter be restrained, and let anger take an end; and let idle speech be altogether barred. Fear God first of all, and honor your parents, praise priests, hold elders in reverence. A son should by no means speak justly against his father; law ordains this, and before laws, nature. Such things as you yourself do not wish to suffer from another, such things do you also wish not to do to another. Is not wrath terrible to those who have wrought terrible things? For justice judges those who are alike. Wise lips drip sweetest words; but a bitter throat belches forth fights. A glib tongue gushes streams of sweetness; but a worthless mouth generates undiscerning speeches. Friends love even what is dear to friends; but enemies basely disparage friends. The doors of the rich hide poor friends; but splendid courts are always friendly to the rich. Water, the best drink, tempers the mind; but drunkenness, once taken, muddies the mind. Wine does not know how to chasten nature, but rather stirs up pleasures, provoking them. Bulk of the belly drives out a subtle mind; for opposites are at war with opposites.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΛΒʹ. Γνωμικὰ δίστιχα.","severity":"info","text":"The Greek text marks a new section with '32. Gnomic couplets,' indicating a series of moral maxims in distich form, distinct from the preceding narrative passage.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Πάντα μὲν αἰὲν ἄριστα θεοπρεπὲς ἔργα τελείσθω","severity":"info","text":"The opening line exhorts that all works be accomplished in a god-revering manner, with 'theoprepes' (θεοπρεπές) meaning 'befitting God' or 'divinely appropriate.'","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἷα πρὸς ἄλλου μὴ παθεῖν αὐτὸς θέλεις, Τοιαῦτα καὶ σὺ μηδὲ δρᾷν ἄλλῳ θέλε.","severity":"info","text":"This couplet echoes the negative form of the Golden Rule, found in the New Testament (e.g., Matthew 7:12) and earlier Jewish and Greek sources, adapted here as a moral maxim.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεὸν φόβου πρώτιστα, καὶ γονεῖς τίμα, Ἱερεῖς ἐπαίνει, πρεσβύτας σεπτῶς ἔχε.","severity":"info","text":"This line reflects traditional Greco-Roman and Christian ethical priorities: fear of God, honor to parents, praise of priests, and reverence for elders, common in patristic moral instruction.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὕδωρ, ποτὸν φέριστον, εὐκρατοῖ φρένας· Θολοῖ δὲ τὸν νοῦν συλλαβοῦσα κραιπάλη.","severity":"info","text":"The praise of water as the best drink and the condemnation of drunkenness parallel similar sentiments in Greek moral philosophy, e.g., in the sayings of the Seven Sages and in Christian ascetic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Γέλως κρατείσθω, καὶ θυμὸς λάβοι πέρας· Ἀργὸς δὲ παντάπασιν εἰργέσθω λόγος.","severity":"caution","text":"The phrase 'argos logos' (ἀργὸς λόγος) is ambiguous: it may mean 'idle speech' (as in the English draft) or 'lazy argument'; the context of moral restraint supports the former, but the latter is possible in philosophical discourse.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀργὸς λόγος' could be interpreted as 'idle speech' or 'lazy argument'; the reading 'idle speech' is adopted based on the moral context of restraint.","The couplet 'Οὐ δεινὸν ὀργὴ δεινὰ τοῖς εἰργασμένοις· Καὶ γὰρ δικάζει τοῖς ὁμοίοις ἡ δίκη' is syntactically ambiguous: it may mean 'Is not wrath terrible to those who have done terrible things?' or 'Wrath is not terrible to those who have done terrible things'; the English draft takes the former, but the latter is possible."],"confidence":"high","notes":[]},{"i":156,"ref":"p156","source":"Κρείσσων τροφὴ σύμμετρος εὐπορουμένη, Ἢ δεῖπνος ἁβρὸς, ὃν ἔπλασέ τις τ' ὄναρ. Πλουτοῦσι μωροὶ τοῖς ὀνείρασι πλέον, Ἢ χρημάτων ἄβυσσον οἱ κεκτημένοι. Κρείσσων ἄπαις, ἢ μωρὰ κύειν ἔκγονα· Ὁ μὲν γὰρ ἄπαις, οἱ δὲ πολλοὶ καὶ κακοί. Παντὶ βροτῷ θνήσκοντι πᾶσα γῆ τάφος· Πᾶν γὰρ τὸ ἐκ γῆς, γῆ τε καὶ εἰς γῆν πάλιν. Ποιμὴν ἀμέλγει, εἰ θέλει, καὶ τοὺς τράγους· Ἀλλ' ἀντὶ γάλακτος, αἱμάτων πηγὰς ὕσει. Ἡ σῦς ἐποπτεύουσα δειπνοποιίαν, Οἶδε τραπέζης τοὺς ὅρους μὴ συγχέειν. Βίαζε καὶ σὺ τοὺς ἀτάκτους, μὴ λύειν Τάξιν πρεπώδη καὶ νόμοις ἡρμοσμένην. Νόμους φυλάττων, τοὺς φόβους ἔξω βάλοις· Φόβων γὰρ ἔξω πᾶς ὁ τῶν\n\nνόμων φύλαξ. Κύβερνος ἴδμων φεύξεται τρικυμίας, Καὶ δεινὰ πάντα νοῦς σοφὰς φέρων φρένας. Ζωῆς ἀρίστης μὴ φρόνει τἀναντία· Καὶ γὰρ πρόδηλος τοῖς κακίστοις ἡ δίκη. Μέγιστος ἄκμων οὐ φοβεῖται τοὺς κτύπους Καὶ νοῦς ἐχέφρων πᾶσαν ἕλκουσαν βίαν. Φύλλων λαγωοὺς ἐκφοβοῦσιν οἱ ψόφοι, Ἄνδρας δ' ἀνάνδρους αἱ σκιαὶ τῶν πραγμάτων. Μισῶ πένητα πλουσίῳ δωρούμενον, Ὡς τῷ λέγοντι τοῦ τρέφειν λελησμένῳ. Ῥήτωρ πονηρὸς τοὺς νόμους λυμαίνεται Ἁγνὸς δὲ ῥήτωρ, εὔκρατος ἁρμονία. Γελῶσιν οἱ πλουτοῦντες ὀρφανῶν ψόγους, Αὐτὴν γελῶσι τὴν Θεοῦ τιμωρίαν. Νόμοις περιδραμεῖται πρὸς ὀλεθρίαν, Ὁ μὴ νόμου φύλαξιν ἐννόμως φέρων. Πέφυκε τοῖς πένησι μὴ φρονεῖν μέγα· Τοῖς πλουσίοις γὰρ οὐδὲ φροντὶς τοῦ βίου. Παίδευε μωροὺς, ὡς ἐφικτὸν τῇ φύσει· Ἕξουσι γάρ που καὶ φρένας παρ' ἐλπίδα. Πλήττων σίδηρος ἐκπυροῖ καὶ τοὺς λίθους· Σκληρὰ δὲ μάστιξ παιδαγωγεῖ καρδίαν.","english":"Better moderate fare that is well provided than a sumptuous dinner that someone has fashioned in a dream. Fools are richer in their dreams than those who possess an abyss of wealth. Better childless than to bear foolish offspring; for the one is childless, but the many are also bad. For every mortal who dies, every land is a tomb; for everything from earth is earth and returns to earth again. A shepherd milks, if he wishes, even goats; but instead of milk, he will pour forth streams of blood. The sow, watching the preparation of a meal, knows not to confuse the boundaries of the table. Compel also the disorderly not to dissolve seemly order fitted to laws. Guarding the laws, you would cast fears outside; for every guardian of the laws is outside fears. A skilled helmsman will flee the triple wave, and every terrible thing, a mind bearing wise thoughts. Do not think the opposite of the best life; for punishment is manifest to the worst. The greatest anvil does not fear the blows, and a prudent mind, every compelling force. Noises frighten hares from leaves, but cowardly men, the shadows of things. I hate a poor man giving gifts to a rich man, as I hate one who speaks of feeding but has forgotten. A wicked orator corrupts the laws; a pure orator is a well-tempered harmony. The wealthy laugh at the reproaches of orphans; they laugh at the very punishment of God. He who does not bear the guardians of the law lawfully will be run around by the laws to destruction. It is natural for the poor not to think greatly; for the wealthy have no care even for life. Educate fools, as far as nature permits; for they will have some sense, even beyond hope. Striking iron ignites even stones; a harsh whip disciplines the heart.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κρείσσων τροφὴ σύμμετρος εὐπορουμένη, Ἢ δεῖπνος ἁβρὸς, ὃν ἔπλασέ τις τ' ὄναρ","severity":"info","text":"The opening couplet contrasts moderate, well-provisioned fare with a luxurious dinner that exists only in a dream, emphasizing substance over illusion.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ποιμὴν ἀμέλγει, εἰ θέλει, καὶ τοὺς τράγους· Ἀλλ' ἀντὶ γάλακτος, αἱμάτων πηγὰς ὕσει","severity":"info","text":"The image of a shepherd milking goats and getting blood instead of milk is a proverbial warning against forcing what is unnatural, common in Greek moralizing.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παντὶ βροτῷ θνήσκοντι πᾶσα γῆ τάφος· Πᾶν γὰρ τὸ ἐκ γῆς, γῆ τε καὶ εἰς γῆν πάλιν","severity":"info","text":"Echoes the biblical phrase 'dust to dust' (cf. Genesis 3:19 LXX: 'γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ'), a common Christian reflection on mortality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μισῶ πένητα πλουσίῳ δωρούμενον, Ὡς τῷ λέγοντι τοῦ τρέφειν λελησμένῳ","severity":"info","text":"The rejection of a poor man giving gifts to a rich man parallels a similar sentiment in Theognis (Elegies 1.105-106), reflecting a traditional Greek moral topos.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γελῶσιν οἱ πλουτοῦντες ὀρφανῶν ψόγους, Αὐτὴν γελῶσι τὴν Θεοῦ τιμωρίαν","severity":"info","text":"The couplet uses anaphora (γελῶσιν... γελῶσι) to link the wealthy's mockery of orphans with their mockery of divine punishment, reinforcing the theme of impunity and justice.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Παίδευε μωροὺς, ὡς ἐφικτὸν τῇ φύσει· Ἕξουσι γάρ που καὶ φρένας παρ' ἐλπίδα","severity":"caution","text":"The final couplet's optimism about educating fools 'beyond hope' may seem to contradict earlier pessimism (e.g., 'better childless than to bear foolish offspring'), but likely reflects a pragmatic, graduated view of moral improvement.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":157,"ref":"p157","source":"Ἃ δυσμενεῖς φοβοῦσι τῶν ἄλλων πλέον, Ὁ σταυρὸς καὶ βαπτισμοῦ ἡ κοινωνία. Ὅρκους κάκιστον διδόναι καὶ λαμβάνειν, Ἴσως γὰρ ἄμφω προσκέκρουκας τῇ δίκῃ. Αἰῶνα θησαύριζε τὸν ἔξω τέλους· Οὗτος γὰρ ἐκλέλοιπε καὶ πρὸ τοῦ τέλους. Μὴ δὴ φίλει τὸν ὄλβον, ὃν λύει χρόνος· Ἃ γὰρ χρόνος δόμησε, καὶ λύσει χρόνος. Αἰσχρὸν γυναίοις ἄρσεν ἦθος ἐκφέρειν· Ταῖς κοσμίαις γὰρ τάξις ἡ αἰδὼς ξυνή. Κάταντές ἐστιν ἡδονὴ τοῖς χρωμένοις, Καὶ ὡς πρόσεισιν, οἴχεται λίθου δίκην. Οὐδεὶς ὑγείας πλοῦτος ἀλγοῦσι πλέον· Σοφῶς δὲ ταύτην ἡ φύσις βροτῶν θέλει. Ἦχοι θαλάσσης, ἀνδρὸς ἄφρονος λόγοι· Βρίθοντες ἀκτὰς, οὐ πιαίνουσι χλόας Πείθουσι δῶρα καὶ σοφοὺς παραβλέπειν Βροτοῖς δὲ θήρα χρυσὸς, ὡς πτηνοῖς πάγη. Γῆρας λύπαι τίκτουσι καὶ πρὸ τῶν χρόνων· Ἃ γὰρ τρόπος καθεῖλεν, οὐ στήσει χρόνος. Πλοῦτος τάχιστος τῶν κακῶν ὑπηρέτης· Καὶ γὰρ πρόχειρον εἰς κακουργίαν κράτος. Οὐκ ἔστιν οὐδὲν κτῆμα βέλτιον φίλου· Πονηρὸν ἄνδρα μηδέπου κτήσῃ φίλον. Τάξις τιμάσθω, καὶ προηγείσθω κράτους· Κράτος γὰρ αὕτη καὶ κράτους ἀεὶ φύλαξ Νοῦς ἐμμέριμνος σὴς βιβρώσκων ὀστέα· Θάλλει δὲ σῶμα φροντίδας παρατρέχον. Οὐδεὶς κόρος πέφυκε σωφρόνως ἔχειν· Καὶ γὰρ τὸ πῦρ εἴωθε ταῖς ὕλαις θέειν. Οἶνος πάθους ἔγερσις ἐκλελοιπότος· Ὕλη γὰρ εἰσρέουσα ῥώννυσι φλόγα. Φεύγουσιν ὀργὰς οἱ δίκας δεδοικότες· Θυμὸν γὰρ ἐξάπτουσι πολλάκις δίκαι. Δεινὸν πόνοις κάμνοντι προσθεῖναι πόνους· Ἀλλ' οὖν πόνους ἔπαυσε πολλάκις πόνος. Ἄλλοι μὲν ἄλλων τοὺς πόνους δεδοικότες, Ἄλλοις ὁρῶνται κινδυνεύοντες πόνοις. Δόξης ἀεὶ φρόντιζε τῆς αἰωνίου· Ἡ γὰρ παροῦσα ψεύδεται καθημέραν.","english":"children. Enemies frighten more than others with the cross and the communion of baptism. It is worst to give and receive oaths, for perhaps you have offended justice in both. Treasure the age that is without end, for this one has failed even before its end. Do not love wealth, which time dissolves; for what time builds, time will also destroy. It is shameful for women to bear a masculine character, for modesty is the common order for modest women. Pleasure is steep for those who use it, and as it comes, it departs like a stone. No wealth of health is greater to those in pain; wisely does nature desire this for mortals. The sounds of the sea are like the words of a foolish man; they burden the shores but do not enrich the grass. Gifts persuade even the wise to overlook, and gold is a snare for mortals as a trap for birds. Old age produces griefs even before its time; for what character has overthrown, time will not restore. Wealth is the swiftest servant of evils, for power is readily available for wrongdoing. There is no possession better than a friend; do not acquire a wicked man as a friend. Let order be honored and precede power, for order is the guardian of power and always of power. A mind full of care is a moth devouring bones, but the body flourishes when it escapes worries. No one is naturally capable of being moderate in satiety, for fire is accustomed to run after fuel. Wine is an arousal of passion that has subsided, for inflowing material strengthens the flame. Those who fear justice flee from anger, for lawsuits often kindle wrath. It is terrible to add labors to one who is weary from labors, but yet labor has often ended labors. Some, fearing the labors of others, are seen risking their own labors. Always care for eternal glory, for the present glory deceives daily.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἃ δυσμενεῖς φοβοῦσι τῶν ἄλλων πλέον, Ὁ σταυρὸς καὶ βαπτισμοῦ ἡ κοινωνία.","severity":"info","text":"The Greek text likely means 'enemies frighten [others] more with the cross and the communion of baptism,' but the syntax is compressed; the English draft's 'with the cross and the communion of baptism' is a plausible reading.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἰδὼς","severity":"info","text":"αἰδὼς (aidos) denotes 'shame' or 'modesty' as a social virtue; here it is glossed as 'modesty' in the English draft, consistent with its use in Greek moral discourse.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἦχοι θαλάσσης, ἀνδρὸς ἄφρονος λόγοι· Βρίθοντες ἀκτὰς, οὐ πιαίνουσι χλόας","severity":"info","text":"The comparison of a foolish man's words to sea sounds that burden shores but do not enrich grass echoes a common Greek moral trope of empty speech; cf. similar imagery in Gregory's other poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τάξις τιμάσθω, καὶ προηγείσθω κράτους· Κράτος γὰρ αὕτη καὶ κράτους ἀεὶ φύλαξ","severity":"info","text":"This couplet presents a chiastic structure: order (τάξις) is to be honored and precede power (κράτος), then order is described as the guardian of power, reinforcing the theme of moral hierarchy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὁ σταυρὸς καὶ βαπτισμοῦ ἡ κοινωνία","severity":"info","text":"The cross and communion of baptism are central Christian symbols; Gregory of Nazianzus, as a theologian, frequently invokes them in moral exhortation, reflecting 4th-century catechetical contexts.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἃ δυσμενεῖς φοβοῦσι τῶν ἄλλων πλέον","severity":"caution","text":"The Greek phrase is ambiguous: it could mean 'enemies frighten more than others' or 'enemies frighten others more'; the English draft opts for the latter, but the syntax allows either reading.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening line's syntax is ambiguous: 'enemies frighten more than others' vs. 'enemies frighten others more'; the English draft takes the latter. The phrase 'προσκέκρουκας τῇ δίκῃ' (offended justice) could be read as a general moral warning or a specific legal context."],"confidence":"high","notes":[]},{"i":158,"ref":"p158","source":"Οὐδεὶς μετ' ὀργῆς ἀσφαλῶς βουλεύεται· Τὰ γὰρ μετ' ὀργῆς οὐδέπω βουλὴν ἔχει. Δεινὸν δράκοντες, καὶ κακοῦργον ἀσπίδες· Διπλῆ γυναικὸς δεινότης ἐν θηρίοις. Πείθουσι γυμνὰ τοὺς ὁρῶντας ὀστέα, Ὡς οὐδὲν ἡμῖν προσφυὲς τῶν ἐνθάδε. Εἰ λοξὰ μὴ βαίνουσι καρκίνων γόνοι, Πεῖραν λάβωσι μητρικῶν βαδισμάτων. Δώσεις προδήλως ἐκβιάζων τὴν φύσιν, Καλοὺς μαθητὰς ἐκ κακῶν διδασκάλων. Κόσμει σεαυτὸν τοῖς καλοῖς τεκμηρίοις, Καὶ μὴ πένητος ὀρφανοῦ καταφρόνει. Θεοῦ διδόντος, οὐδὲν ἰσχύει φθόνος, Καὶ μὴ διδόντος, οὐδὲν ἰσχύει κόπος. Τίκτεις, ἔχιδνα· μὴ φοβοῦ τὰς ὠδῖνας· Ἔχεις λαβοῦσα μητρικοῦ πεῖραν τόκου. Οὐδεὶς ἀριστεὺς ἐκ προδήλου δειλίας· Νίκαι γὰρ εἰσπράττουσι τὰς εὐφημίας. Ἀνὴρ ὑπνώδης, εὑρέτης ὀνειράτων· Μύστης γὰρ ὕπνος φασμάτων, οὐ πραγμάτων. Εἴωθε πείθειν μὴ θέλοντας ἡ βία, Ἄγχει γὰρ αὕτη καὶ γίγαντας πολλάκις. Δήμου σφαλέντος, πᾶς ἀγύρτης ἄρχεται· Δῆμος δὲ πάντη τῶν καλῶν ἀταξία. Ἔργον πάρεργον οὐδαμῶς ἔργον λέγω· Τὸ γὰρ πάρεργον καὶ καταφρονητέον. Ἡ πρὸς τὰ νεκρὰ τῶν χαμαιριφῶν μέλη Τάξις τιμᾶται τῶν κυνῶν ἠθροισμένων. Χρυσοῦ λαλοῦντος, πᾶς ἀπρακτείτω λόγος, Πείθειν γὰρ οἶδε, κἂν πέφυκεν μὴ λέγειν. Ἕξουσι καὶ νῦν τὰ πρὸς εἰρήνην φέρειν, Οἱ πρὸς τὰ ῥευστὰ τοῦ βίου μεμηνότες.","english":"No one plans safely in anger, for things done in anger have no counsel. Terrible are dragons, and wicked are asps; the double cunning of woman is among beasts. They persuade the onlookers with bare bones, that nothing here is natural to us. If the offspring of crabs do not walk sideways, they learn the experience of their mother's gait. You will clearly give, forcing nature, fine pupils from bad teachers. Adorn yourself with good proofs, and do not despise a poor orphan. When God gives, envy has no power; when he does not give, toil has no power. You give birth, viper; do not fear the birth-pangs; you have, having received, experience of a mother's childbirth. No one is a champion from obvious cowardice; for victories exact the praises. A sleepy man is a discoverer of dreams; for sleep is a mystic of apparitions, not of realities. Violence is accustomed to persuade the unwilling, for it often chokes even giants. When the populace errs, every charlatan begins; the populace is altogether a disorder of good things. I call a side-work no work at all; for the side-work is to be despised. The order of dogs gathered together toward the limbs of corpses lying on the ground is honored. When gold speaks, let every word be idle, for it knows how to persuade, even if it is not by nature able to speak. Even now, those maddened by the flowing things of life will have what leads to peace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δεινὸν δράκοντες, καὶ κακοῦργον ἀσπίδες· Διπλῆ γυναικὸς δεινότης ἐν θηρίοις.","severity":"info","text":"The Greek associates women with dragons and asps, calling their cunning 'double' among beasts. The English draft obscures the comparative force: 'among beasts' implies women surpass other animals in cunning.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Εἰ λοξὰ μὴ βαίνουσι καρκίνων γόνοι, Πεῖραν λάβωσι μητρικῶν βαδισμάτων.","severity":"info","text":"The crab metaphor draws on the ancient belief that young crabs imitate their mother's sideways gait. This natural-history trope appears in Greek gnomic literature to illustrate inherited behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεοῦ διδόντος, οὐδὲν ἰσχύει φθόνος, Καὶ μὴ διδόντος, οὐδὲν ἰσχύει κόπος.","severity":"info","text":"This couplet echoes biblical wisdom on divine providence, e.g., Sirach 11:2 and Psalm 127:2 (LXX). The contrast between God's gift and human effort is a common theme in patristic moral teaching.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀνὴρ ὑπνώδης, εὑρέτης ὀνειράτων· Μύστης γὰρ ὕπνος φασμάτων, οὐ πραγμάτων.","severity":"info","text":"The dismissal of dreams as unreal parallels Gregory's own theological skepticism about visionary claims, seen also in his Orations. The term 'mystic' here is ironic, contrasting sleep with true spiritual mysteries.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πάρεργον","severity":"info","text":"πάρεργον means 'side-work' or 'secondary task,' opposed to κύριον ἔργον. Gregory insists that what is incidental deserves contempt, reinforcing the moral priority of essential duties over distractions.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Χρυσοῦ λαλοῦντος, πᾶς ἀπρακτείτω λόγος","severity":"info","text":"The aphorism that gold silences speech was widely quoted in Byzantine florilegia and later in Renaissance adage collections (e.g., Erasmus). It reflects a persistent moral critique of wealth's power over reason.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'Διπλῆ γυναικὸς δεινότης ἐν θηρίοις' could mean women's cunning is double that of beasts, or that women have a double cunning among beasts; the English draft takes the latter. The phrase 'μητρικῶν βαδισμάτων' (mother's gait) is ambiguous: it may refer to the mother crab's walk or to a stepmother's walk, but the crab context favors the former."],"confidence":"high","notes":[]},{"i":159,"ref":"p159","source":"ΛΓʹ. Γνωμολογία τετράστιχος. Ἐπίγραμμα τῶν στίχων. Γρηγορίου πόνος εἰμὶ, τετραστιχίην δὲ φυλάττω, Γνώμαις πνευματικαῖς μνημόσυνον σοφίης. Πρᾶξιν προτιμήσειας, ἢ θεωρίαν; Ὄψις τελείων ἔργον, ἡ δὲ πλειόνων. Ἄμφω μέν εἰσι δεξιαί τε καὶ φίλαι· Σὺ δὲ πρὸς ἣν πέφυκας, ἐκτείνου πλέον. Ἤρετό μέ τις πρόβλημα τῶν ἐκ πνεύματος Ἢν ἐκρυπωθῇς, εἶπον. Ἀλλὰ σωφρονῶ. Ἢν ἐκρυπωθῇς. Νῦν δὲ δεῖ καθαρσίων. Μύρον δοχεῖον σαπρὸν οὐ πιστεύεται. Μήτ' ἀντίτεινε πᾶσι, μήθ' ἕπου λόγοις, Ἀλλ' οἷς ἐπίστῃ, καὶ ὅσον, καὶ πηνίκα. Θεοῦ δὲ μᾶλλον ἐξέχου, ἢ προστάτει. Λόγῳ παλαίει πᾶς λόγος, βίῳ δὲ τίς; Ἢ μὴ διδάσκειν, ἢ διδάσκειν τῷ τρόπῳ. Μὴ τῇ μὲν ἕλκειν, τῇ δ' ἀπωθεῖσθαι χεροῖν. Ἧττον δεήσῃ τοῦ λέγειν, πράττων ἃ δεῖ Γραφεὺς διδάσκει τὸ πλέον τοῖς ἐκτύποις. Ὑμῖν λέγω μάλιστα τοῖς τοῦ βήματος, Ὀφθαλμὸν εἶναι μὴ σκότους πεπλησμένον, Μὴ καὶ πρόεδροι τοῦ κακοῦ φαινώμεθα. Εἰ γὰρ τὸ φῶς τοιοῦτον, τὸ σκότος πόσον; Ἄφωνον ἔργον κρεῖσσον ἀπράκτου λόγου. Βίου μὲν οὐδεὶς πώποθ' ὑψώθη δίχα· Λόγου δὲ πολλοὶ τοῦ καλῶς ψοφουμένου. Οὐ γὰρ λαλούντων, εὖ βιούντων δ' ἡ χάρις. Δῶρον Θεῷ κάλλιστόν ἐστιν ὁ τρόπος. Κἂν πάντ' ἐνέγκῃς, οὐδὲν οἴσεις ἄξιον. Ὃ καὶ πένης δίδωσι, τοῦτο πρόσφερε. Μίσθωμα πόρνης ἁγνὸς οὐ μερίζεται. Μηδέν ποτ' εὔξῃ, μηδὲ τῶν μικρῶν, Θεῷ. Θεοῦ γάρ ἐστι, πρὶν λαβεῖν. Τί οὖν λέγω; Κλέπτεις τὰ σαυτοῦ μὴ διδούς. Καινοῦ χρέους! Ἀνανίας σε πειθέτω, Σάπφειρά τε. Πανήγυριν νόμιζε τόνδε τὸν βίον. Ἢν πραγματεύσῃ, κέρδος. Ἀντάλλαγμα γὰρ Μικρῶν τὰ μείζω, καὶ ῥέοντ' ἀϊδίων. Ἢν δ' αὖ παρέλθῃ, καιρὸν ἄλλον οὐκ ἔχεις.","english":"33. A four-line gnomology. An epigram of the verses. I am the work of Gregory, and I preserve the four-line structure, a memorial of wisdom through spiritual maxims. Would you prefer action or contemplation? The vision of the perfect is the work of the few, but the latter is for the many. Both are right and dear; but you, extend yourself more toward that to which you are naturally inclined. Someone asked me a problem from the Spirit: \"If you are hidden,\" I said. \"But I am temperate. If you are hidden. Now there is need of purifications.\" A rotten vessel is not entrusted with perfume. Neither oppose everyone, nor follow every argument, but only those you know, and to the extent, and at the time. And hold more to God than to a commander. Every word wrestles with a word, but with life, who? Either do not teach, or teach by your manner. Do not draw with one hand and push away with the other. You will have less need to speak if you do what you should. A painter teaches more by his models. I say especially to you who are of the tribunal, be an eye not filled with darkness, lest we appear as leaders of evil. For if the light is such, how great is the darkness? A silent deed is better than an inactive word. No one has ever been exalted without a life; but many have been exalted by a word that sounds well. For grace is not of those who speak, but of those who live well. The best gift to God is one's manner. Even if you bring everything, you will bring nothing worthy. Offer what even a poor man gives. The wage of a harlot is not shared with a chaste man. Never pray for anything, not even small things, to God. For it is God's, before receiving. What then do I say? You steal what is your own by not giving. A novel debt! Let Ananias and Sapphira persuade you. Consider this life a festival. If you trade, it is profit. For it is an exchange of small things for greater, and of fleeting for eternal. But if it passes by, you have no other opportunity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Γνωμολογία τετράστιχος","severity":"info","text":"The heading 'Γνωμολογία τετράστιχος' (four-line gnomology) signals a collection of maxims in quatrains, a common didactic form in late antique Christian poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνανίας σε πειθέτω, Σάπφειρά τε","severity":"info","text":"Ananias and Sapphira, from Acts 5:1–11, are invoked as exemplars of divine punishment for deceit, reinforcing the warning against false piety.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μύρον δοχεῖον σαπρὸν οὐ πιστεύεται","severity":"info","text":"The image of a rotten vessel unfit for perfume is a common ascetic metaphor (cf. Evagrius, Cassian) for the soul's need of purification before receiving divine grace.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόεδροι τοῦ κακοῦ","severity":"info","text":"'πρόεδροι τοῦ κακοῦ' (leaders of evil) likely refers to bishops or clergy who, by their own darkness, become exemplars of vice rather than virtue.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πανήγυριν νόμιζε τόνδε τὸν βίον","severity":"info","text":"The metaphor of life as a festival (πανήγυρις) where one trades small for great echoes Platonic and Stoic commonplaces, adapted here to an eschatological exchange.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἢν ἐκρυπωθῇς","severity":"caution","text":"The phrase 'Ἢν ἐκρυπωθῇς' (if you are hidden) is obscure; it may refer to a spiritual state of concealment or humility, but the exact sense is debated.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἢν ἐκρυπωθῇς' is ambiguous: it could mean 'if you are hidden' (i.e., in obscurity) or 'if you are concealed' (in a spiritual sense). The reading taken follows the English draft.","The reference to 'πρόεδροι τοῦ κακοῦ' may be a specific critique of contemporary clergy, but the identity is not explicit."],"confidence":"high","notes":[]},{"i":160,"ref":"p160","source":"Πολὺς μὲν ἔστιν ὁ προκείμενος δρόμος· Πλείων δ' ὁ μισθός. Μὴ βλέπων τὸ πᾶν ἅμα, Τοῦ παντὸς ἐκστῇς. Καὶ πλέεις οὐ πᾶν ἅμα· Καὶ τοῦτο πεῖρα πολλάκις τοῦ δυσμενοῦς. Μὴ σφόδρα θαῤῥεῖν, μηδ' ἀπελπίζειν ἄγαν. Τὸ μὲν γὰρ ἐκλύει σε, τῷ δ' ἀνατρέπῃ. Τὸ μὲν κατόρθου, τοῦ δ' ἔχου· τοῦδ' οὐ φθόνος. Οὐχ ὡς ὁδοῦ τὸ λεῖπον ἀχρειοῖ πόνον. Μὴ θερμὸν ἅπτειν, ἐμμένειν δ' οἷς ἂν κρίνῃς· Κρεῖσσον προκόπτειν, ἤ τι κόπτειν τοῦ καλοῦ. Καὶ γὰρ κακοὺς καλοῦμεν, οὐχὶ τοὺς κάτω, Τοὺς δ', ἡνίχ' ὑψωθῶσι, πίπτοντας μέγα. Σπινθὴρ ἀνάπτει καὶ βραχὺς πολλὴν φλόγα, Καὶ σπέρμ' ἐχίδνης πολλάκις διώλεσε. Τοῦτ' οὖν ὁρῶν, ἔκκλινε καὶ μικρὸν βλάβος· Μικρὸν μὲν ἔστιν, εἰς δὲ μεῖζον ἔρχεται. Ἐρεύνα σαυτὸν πλεῖον, ἢ τὰ τῶν πέλας· Τὸ μὲν γὰρ αὐτὸς κερδανεῖς, τὸ δ' οἱ πέλας. Κρείσσων λογισμὸς πράξεων, ἢ χρημάτων· Τὰ μὲν γάρ ἐστι φθορᾶς, τὰ δὲ ἵσταται. Ὁ νοῦς ἀεί σοι καμνέτω τυπούμενος Θείοις νοήμασί τε καὶ βίου λόγοις. Γλώσσης δὲ φείδου· καὶ γὰρ εὐκολωτέρα Βλάπτειν· τὸ κέρδος δ' ἧσσον εὖ κινουμένης Ὄψις συνήρπασέ με, πλὴν ἀλλ' ἐσχέθην· Εἴδωλον οὐκ ἔστησα τῆς ἁμαρτίας. Εἴδωλον ἔστη; πρᾶξιν ἐκπεφεύγαμεν. Βαθμοὶ τάδ' εἰσὶ τῆς πάλης τοῦ δυσμενοῦς. Κηρῷ τὰ ὦτα φράσσε πρὸς φαύλους λόγους, Ὠδῶν τε τερπνῶν ἐκμελῆ λυγίσματα· Τοῖς δ' αὖ καλοῖς τε κἀγαθοῖς ἀεὶ δίδου. Εἰπεῖν, ἀκοῦσαι, καὶ δρᾶσαι, μικρὸν μέσον. Μὴ λίαν ὀσμῶν ἐκλύου θηλύσμασιν, Ἁφῆς τε λειότησι, μηδὲ γεύσεσι. Τί ἄν ποτ' ἀνδρίσαιο τῶνδ' ἡττώμενος, Χωρὶς γυναικῶν καῤῥένων ἡδύσματα. Δὸς, εἶπε γαστήρ. Ἢν λαβοῦσα σωφρονῇς, Δώσω προθύμως.","english":"The course before you is long, but the reward is greater. Do not look at the whole at once, lest you abandon the whole. You do not sail the whole at once; and this is often the experience of the enemy. Do not be overconfident, nor despair too much. For the one relaxes you, the other overturns you. The one you accomplish, the other you endure; of this there is no envy. Not as in a journey does the remaining part render the labor useless. Do not kindle a fire, but abide by what you decide; it is better to advance than to cut off any part of the good. For we call men bad, not those who are low, but those who, when raised up, fall greatly. A spark kindles a great flame, and the seed of a viper has often destroyed. Seeing this, avoid even a small harm; it is small, but it leads to a greater. Examine yourself more than the affairs of your neighbors; for you will gain yourself, the other your neighbors. Reason is better than actions or wealth; for the latter are of corruption, the former stands. Let your mind always labor, being shaped by divine thoughts and the principles of life. Spare your tongue; for it is easier to harm; the gain is less when it is well moved. Sight seized me, but I was restrained; I did not set up an image of sin. Did I set up an image? We have escaped the deed. These are steps of the enemy's struggle. Seal your ears with wax against base words, and the unseemly modulations of pleasant songs; but always give way to the good and noble. To speak, to hear, and to act, there is a small middle. Do not be too relaxed by the allurements of scents, the smoothness of touch, nor by tastes. What would you accomplish as a man, being overcome by these, without the seasonings of women and men? Give, said the belly. If, having received, you are temperate, I will give willingly.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πολὺς μὲν ἔστιν ὁ προκείμενος δρόμος· Πλείων δ' ὁ μισθός.","severity":"info","text":"The passage is a continuous series of moral maxims, each typically a single line or couplet, without stanza breaks in the Greek. The English draft's paragraph format obscures this gnomic structure.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δρόμος","severity":"info","text":"δρόμος (dromos) here means 'course' or 'race,' a common metaphor in ascetic literature for the spiritual life or moral struggle, not a literal journey.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σπινθὴρ ἀνάπτει καὶ βραχὺς πολλὴν φλόγα","severity":"info","text":"The image of a spark kindling a great flame echoes James 3:5-6 (a small spark can ignite a great fire), a common moral warning in patristic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κηρῷ τὰ ὦτα φράσσε πρὸς φαύλους λόγους","severity":"info","text":"The advice to seal ears with wax against base words recalls the Homeric episode of Odysseus and the Sirens (Odyssey 12), a common trope in Greek moral philosophy for resisting temptation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἴδωλον οὐκ ἔστησα τῆς ἁμαρτίας","severity":"caution","text":"The phrase 'I did not set up an image of sin' is ambiguous: it may mean the speaker did not create a mental idol of sin (i.e., did not dwell on it) or did not commit an overt act. The following line suggests the latter, but the Greek is terse.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Βαθμοὶ τάδ' εἰσὶ τῆς πάλης τοῦ δυσμενοῦς","severity":"info","text":"The metaphor of 'steps of the enemy's struggle' (πάλης) is a wrestling image, common in ascetic literature (e.g., Evagrius Ponticus) for the stages of spiritual combat against demonic temptation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a continuous series of maxims; the English draft's paragraph structure may obscure the original line-by-line gnomic form. The phrase 'Εἴδωλον οὐκ ἔστησα' is ambiguous between mental and physical sin. The identity of 'the enemy' (δυσμενοῦς) is not specified but likely refers to the devil or demonic forces."],"confidence":"high","notes":[]},{"i":161,"ref":"p161","source":"Ἢν δὲ τοῖς κάτω δίδῳς, Κόπρον λάβοις μὲν, ἀλλ' ὅμως μὴ πλουσίαν. Εἰ δ' οὖν κατάσχοις, δώσομεν καὶ πλουσίαν. Γέλως γέλωτος εὖ φρονοῦσιν ἄξιος, Μάλιστα μὲν πᾶς, τὸν πλέον δ' ὁ πορνικός. Γέλως ἄτακτος ἐκφέρει καὶ δάκρυον. Κρεῖσσον κατηφὲς ἦθος, ἢ τεθρυμμένον. Κάλλος νόμιζε τὴν φρενῶν εὐκοσμίαν, Οὐχ ὃ γράφουσι χεῖρες, ἢ λύει χρόνος, Ὄψει δ' ὅπερ νοῦ σώφρονος γνωρίζεται· Αἶσχος δ' ὁμοίως τὴν φρενῶν ἀκοσμίαν. Λύπαι προσῆλθον, ἡδοναὶ, θάῤῥη, φόβοι, Πλοῦτος, πενία, δόξα, δύσκλεια, θρόνοι· Ῥείτωσαν, ὡς θέλουσιν. Οὐδὲν ἅπτεται Τῶν οὐ μενόντων ἀνδρὸς εὖ βεβηκότος. Ὑψοῦ βίῳ τὸ πλεῖον, ἢ φρονήματι· Ὁ μὲν θεοῖ σε, τῷ δὲ καὶ πίπτεις μέγα. Τεύξῃ δὲ τούτου, μὴ μικροῖς μετρούμενος. Κἂν πλεῖστον ἀρθῇς, εἶ κάτω τῆς ἐντολῆς. Δόξαν δίωκε,\n\nμήτε πᾶσαν, μήτ' ἄγαν· Κρεῖσσον γὰρ εἶναι τοῦ δοκεῖν. Εἰ δ' ἄμετρος εἶ, Μὴ τὴν κενὴν θήρευε, μήτε τὴν νέαν. Τί γὰρ πιθήκῳ κέρδος, ἢν δοκῇ λέων; Αἴνει μὲν ἄλλον, μὴ φρόνει δ' αἰνούμενος· Καὶ γὰρ δέος σε τῶν ἐπαίνων ὑστερεῖν. Μηδ' ἄλλον εὐθὺς, πρίν γε τῇ πείρᾳ μάθῃς, Μή πως κακοῦ φανέντος, αἰσχύνην ὄφλῃς. Κακῶς ἀκούειν κρεῖσσον, ἢ λέγειν κακῶς. Ὅταν προθῇ τις ἄλλον εἰς κωμῳδίαν Ὡς εὐφρανῶν σε, σαυτὸν ἐγκεῖσθαι δόκει. Ὧδ' ἂν μάλιστα δυσχεραίνοις τῷ λόγῳ. Μηδὲν μέγ' εἴπῃς εὐπλοῶν πρὸ πείσματος. Πολλοῖς πρὸς ὅρμον εὐπλοοῦν ἔδυ σκάφος· Πολλοὶ προσωρμίσθησαν ἐκ τρικυμίας. Μί' ἀσφάλεια μὴ ὀνειδίζειν τύχας. Κρεῖσσον καλῶς βιοῦντα, καὶ πονούμενον, Παῤῥησιάζεσθαί τι πρὸς τὸν Δεσπότην, Ἢ μὴ καλοῖς θάλλοντ' ἀπαιτεῖσθαι δίκην· Εἰ καὶ τὰ πάντα σὺν λόγῳ πορεύεται.","english":"If you give to those below, you would receive dung, but not rich dung. But if you hold back, we will give you rich dung. Laughter at laughter is worthy of the wise, especially all, but more so the licentious. Disorderly laughter brings forth tears. A downcast character is better than a dissolute one. Consider beauty to be the good order of the mind, not what hands paint or time dissolves, which is recognized by the mark of a prudent mind; and shame likewise the disorder of the mind. Sorrows have come, pleasures, boldness, fears, wealth, poverty, fame, ill-repute, thrones. Let them flow as they wish. Nothing touches a man well-established among things that do not endure. Raise yourself more by life than by pride; the one deifies you, by the other you fall greatly. You will achieve this by not measuring yourself by small things. Even if you are raised very high, you are still below the commandment. Pursue glory, but neither all nor excessively; for it is better to be than to seem. If you are immoderate, do not hunt for empty glory, nor for new glory. For what profit is it to an ape if it seems a lion? Praise another, but do not be proud when praised; for there is fear that you will fall short of the praises. Do not judge another quickly, before you learn by experience, lest if he turns out bad, you incur shame. It is better to be spoken ill of than to speak ill. When someone sets out to mock another to amuse you, consider yourself to be the target. Here you should be most disgusted by the speech. Say nothing great while sailing well before the mooring. For many a ship has sunk while sailing well toward the harbor; many have been moored after a storm. The only safety is not to reproach fortunes. It is better to live well and labor, and to speak freely to the Master, than to flourish in evil and be called to account; even if all things proceed according to reason.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κόπρον λάβοις μὲν, ἀλλ' ὅμως μὴ πλουσίαν","severity":"info","text":"The metaphor of receiving dung (κόπρον) as a return for giving to inferiors is deliberately crude, contrasting material poverty with spiritual wealth. The conditional 'if you give' is countered by a promise of 'rich dung' if one withholds, suggesting a paradoxical inversion of values.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πορνικός","severity":"info","text":"πορνικός (licentious) derives from πόρνη (prostitute) and denotes moral debauchery. Gregory contrasts it with the wise (εὖ φρονοῦσιν), emphasizing that even laughter must be disciplined.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κρεῖσσον κατηφὲς ἦθος, ἢ τεθρυμμένον","severity":"info","text":"The preference for a downcast (κατηφές) character over a dissolute (τεθρυμμένον) one echoes ascetic ideals found in Proverbs and the Desert Fathers, where humility is valued over worldly refinement.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πολλοῖς πρὸς ὅρμον εὐπλοοῦν ἔδυ σκάφος","severity":"info","text":"The shipwreck metaphor (ships sinking near harbor) is a common topos in Greek moral philosophy, appearing in Aesop's fables and later in Stoic writers like Epictetus. Gregory adapts it to warn against overconfidence before reaching spiritual safety.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γέλως γέλωτος εὖ φρονοῦσιν ἄξιος","severity":"info","text":"The passage shifts from specific admonitions (about giving, laughter, beauty) to a series of gnomic maxims, each introduced by a comparative or imperative. This paratactic structure is typical of Gregory's moral poems, building a cumulative ethical argument.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰ δ' οὖν κατάσχοις, δώσομεν καὶ πλουσίαν","severity":"caution","text":"The phrase 'if you hold back, we will give you rich dung' is ambiguous: the speaker may be ironic or sarcastic, and the identity of 'we' (δώσομεν) is unclear—possibly a collective voice of the wise or a rhetorical device. The Coptic text offers no further clarification.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the conditional promise ('we will give you rich dung') is not specified; it may be a rhetorical device or a reference to a community of ascetics.","The phrase 'κόπρον πλουσίαν' (rich dung) is paradoxical and its precise moral referent (e.g., material wealth as spiritual filth) is left open."],"confidence":"high","notes":[]},{"i":162,"ref":"p162","source":"Προοῦ τὰ πάντα, καὶ Θεὸν κτῆσαι μόνον Εἶ γὰρ μεριστὴς χρημάτων ἀλλοτρίων. Εἰ δ' οὐ θέλεις τὰ πάντα, δὸς τὰ πλείονα. Εἰ δ' οὐδὲ τοῦτο, τοῖς περιττοῖς εὐσέβει. Καλόν τι σητῶν ἁρπάσαι καὶ τοῦ φθόνου, Χριστὸν χρεώστην μᾶλλον, ἢ τὰ πάντ' ἔχειν, Ὃς καὶ βασιλείαν κλάσματος χαρίζεται· Χριστὸν σκέπεις τρέφεις τε, τὸν πτωχὸν τρέφων. Πένης προσῆλθεν, εἶτ' ἀπῆλθε μὴ τυχών· Δέδοικα, Χριστὲ, μὴ κἀγὼ τῆς σῆς χερὸς Χρῄζων, ἀπέλθοιμ' ἐνδεὴς, ἐμοῖς νόμοις. Ὃ γάρ τις οὐ δέδωκε, μηδ' ἐλπιζέτω. Πένητος ἀνδρὸς οὐδὲν ἀσφαλέστερον. Πρὸς τὸν Θεὸν νένευκε, καὶ μόνον βλέπει. Σὺ δ' ἀγκαλίζου· καὶ γὰρ ἀετὸς, ὡς λόγος, Πολὺς καλιᾷ λεπτὸν ὄρνιν ἀμφέπει. Κρεῖσσον πενία μὴ δικαίας κτήσεως· Καὶ γὰρ νόσος γε τῆς κακῆς εὐεξίας. Λιμῷ μὲν οὔ τις ῥᾳδίως διεφθάρη· Τοῖς δ' αὖ κακίστοις πότμος ἡ μοχθηρία. Τί δεσπότης, ἢ δοῦλος, ἢ φαύλη τομή; Εἷς πᾶσι πλάστης, εἷς νόμος, κρίσις μία. Ὑπηρετούμενος δὲ σύνδουλον βλέπε. Ὅταν δὲ λυθῇς, τιμιώτερος φανεῖς. Οἱ δ' οἰκέται τί, καὶ μάλισθ' ὅσοι Θεοῦ; Μὴ φευγέτωσαν εὐνοεῖν τοῖς δεσπόταις. Ἐλεύθερον καὶ δοῦλον ὁ τρόπος γράφει. Καὶ Χριστὸς ὤφθη δοῦλος, ἀλλ' ἠλευθέρου. Κακὸς δ' ἀκούων αἰσχύνου, μὴ δυσγενής. Γένος γάρ εἰσιν οἱ πάλαι σεσηπότες. Γένους προάρχειν κρεῖσσον, ἢ λύειν γένος, Ὡς καλὸν εἶναι, ἢ καλῶν πεφυκέναι. Θεοῦ μόνου, θείων τε ἀπλήστως ἔχειν, Ὃς τοῖς λαβοῦσι καὶ πλέον χαρίζεται, Διψῶν τὸ διψᾶσθ', ἀφθόνως ἀεὶ ῥέων· Ἐν τοῖς δὲ λοιποῖς καὶ φέρειν ἡσσώμενος. Μὴ πάντα νικᾷν, μηδ' ἀεὶ, σπουδὴν ἔχε· Καλῶς κρατεῖσθαι κρεῖσσον, ἢ νικᾷν κακῶς.","english":"Prefer all things, and acquire God alone. For you are a distributor of others' wealth. If you do not want all, give the greater part. If not even this, be pious with your superfluities. It is a good thing to snatch something from the moths and from envy, to have Christ as your debtor rather than to possess everything, who grants a kingdom for a crumb. You shelter and feed Christ when you feed the poor. A poor man came, then went away without receiving. I fear, Christ, that I too, needing your hand, might go away destitute, by my own laws. For what one has not given, let him not hope for. Nothing is more secure than a poor man. He inclines toward God and looks only to him. But you embrace him; for the eagle, as the saying goes, much attends to a small bird in its nest. Better poverty than unjust possession; for it is like disease compared to bad health. No one has easily been destroyed by hunger; but by the worst evils, wretchedness is fate. What is master or slave or base division? One creator for all, one law, one judgment. See the fellow servant in the one who serves you. When you are released, you will appear more honorable. And what are servants, especially those of God? Let them not fail to be well-disposed toward their masters. Character marks free and slave. Christ appeared as a slave, but he freed. If you hear yourself called bad, be ashamed, not low-born. For lineage is those who have long since rotted. It is better to be an origin of a family than to dissolve one, as it is better to be good than to be born of good people. To have insatiably of God alone and divine things, who grants even more to those who receive, thirsting to be thirsted for, flowing ungrudgingly always; but in other things, even being worsted. Do not strive to conquer all, nor always; it is better to be well-ruled than to conquer badly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Προοῦ","severity":"info","text":"The imperative Προοῦ (prefer) governs the following clause: prioritize all things (i.e., spiritual goods) and thereby acquire God alone.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χρεώστην","severity":"info","text":"χρεώστην (debtor) is a financial metaphor: by giving to the poor, one makes Christ a debtor who repays with a kingdom.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸν σκέπεις τρέφεις τε, τὸν πτωχὸν τρέφων","severity":"info","text":"Echoes Matthew 25:35–40, where feeding the poor is equated with serving Christ. The image of Christ as a debtor also recalls the parable of the Good Samaritan.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀετὸς, ὡς λόγος, Πολὺς καλιᾷ λεπτὸν ὄρνιν ἀμφέπει","severity":"info","text":"The eagle attending a small bird in its nest is a proverbial image of protective care, possibly drawn from Aesop or natural lore, used to urge care for the poor.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἷς πᾶσι πλάστης, εἷς νόμος, κρίσις μία","severity":"info","text":"This tricolon (one creator, one law, one judgment) forms a rhetorical climax, asserting universal equality before God and undermining social divisions.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καὶ Χριστὸς ὤφθη δοῦλος, ἀλλ' ἠλευθέρου","severity":"info","text":"The paradox of Christ as a slave who frees others is a topos in patristic literature (e.g., 1 Corinthians 7:22), later influential in Byzantine social ethics.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Προοῦ τὰ πάντα' could be read as 'prefer all things' or 'put all things first'; the translation opts for the former.","The eagle simile is obscure; the referent of 'πολὺς' (much) is ambiguous—either the eagle's attention or its nest."],"confidence":"high","notes":[]},{"i":163,"ref":"p163","source":"Καὶ γὰρ παλαιστὴς οὐχ ὁ κείμενος κάτω, Πάντως κρατεῖται, πολλάκις δ' ὑπέρτερος. Καὶ ζημιοῦ τι· τοῦτο κέρδος πολλάκις, Ὥσπερ καθαίρειν φυτὸν εἰς εὐκαρπίαν. Εἰ δ' οὐ καλῶς τι προστίθης οἷς νῦν ἔχεις, Ὕλῃ φέρεις πῦρ, ἢ νόσον τῷ σώματι. Εἰ μηδὲν ὄφλεις τῷ Θεῷ τιμωρίας, Μηδ' αὐτὸς ἴσθι τοῖς ὄφλουσι συμπαθής. Εἰ δ' οἶδας ὄφλων, καὶ πρόχρησον τὸ πρᾶον. Οἴκτῳ γὰρ οἶκτος καὶ Θεῷ σταθμίζεται. Ὅταν ποθ' ὕβρις ἐκκάῃ τὴν σὴν φρένα, Μνήσθητι Χριστοῦ, τῶν τ' ἐκείνου τραυμάτων, Πόση τε μοῖρα ταῦτα τῶν τοῦ Δεσπότου. Ὣς δ' ἂν τὸ λυποῦν, ὥσπερ ὕδατι, σβέσαις. Ἔρως, μέθη, ζῆλός τε καὶ δαίμων, ἴσα· Οἷς ἂν προσέλθῃ, τὸ φρονεῖν ἐπέκλυσε. Τῆξις, προσευχὴ, δάκρυον, τὰ φάρμακα. Ἥδ' ἰατρεία τῶν ἐμῶν νοσημάτων. Ὅρκον δὲ φεῦγε πάντα. Πῶς οὖν πείσομεν; Λόγῳ, τρόπῳ τε τὸν λόγον πιστουμένῳ. Ἄρνησίς ἐστι τοῦ Θεοῦ ψευδορκία. Τί δεῖ Θεοῦ σοι; τὸν τρόπον μέσον τίθει. Τί χρηστότητος δόγμα συντομώτερον; Τοιοῦτος ἴσθι τοῖς φίλοις καὶ τοῖς πέλας, Οἵους σεαυτῷ τούσδε τυγχάνειν θέλεις· Καὶ συντομώτερόν τι, τὰ Χριστοῦ πάθη. Πιστοῦ φίλου νόμιζε μηδὲν ἄξιον, Ὃν οὐ κρατὴρ ἔδειξε, καιροῦ δὲ ζάλη· Ὃς οὐ χαρίζετ' ἢ μόνον τὸ συμφέρον. Ἔχθρας ὅρους γίνωσκε, φιλίας δὲ μή. Τἄλλα βλέπων ὀφθαλμὸς, αὑτὸν οὐ βλέπει, Ἀλλ' οὐδὲ τἄλλα, ἢν ἄγαν λημῶν τύχῃ. Τούτου χάριν σύμβουλον εἰς ἅπαντ' ἔχειν· Καὶ γὰρ χερὸς χεὶρ, καὶ ποδὸς ποῦς ἐνδεής. Εἰ τοῖς καλοῖς ἕποιο νουθετούμενος, Οὐκ ἐντραπήσῃ τοῖς κακοῖς γελώμενος. Ὅταν ποτ' αἰσχρὸν ἐννοῇς, νόμιζέ σοι Πολλοὺς παρεῖναι, καὶ σεαυτὸν ἐντρέπου. Ἀεὶ προτίμα τοὺς καλοὺς","english":"For the wrestler is not the one lying down; he is often overcome, but often superior. And he loses something; this is often gain, just as pruning a plant leads to good fruit. But if you add something badly to what you now have, you bring fire to fuel, or disease to the body. If you owe no penalty to God, do not yourself be sympathetic to those who do owe. But if you know you owe, then first practice gentleness. For pity is weighed with pity, and with God. Whenever insolence inflames your mind, remember Christ and his wounds, and how great a portion these are of the Lord's. Thus you would quench what grieves you, as with water. Love, drunkenness, jealousy, and a demon are equal; whichever approaches, it overwhelms reason. Melting, prayer, a tear—these are the remedies. This is the healing of my diseases. Flee every oath. How then shall we persuade? By word, and by character that confirms the word. Perjury is a denial of God. What need have you of God? Set character in the middle. What is shorter than the precept of goodness? Be such to your friends and neighbors as you wish them to be to you; and something shorter still: the sufferings of Christ. Consider nothing equal to a faithful friend, whom not the wine cup revealed, but the storm of circumstance; who does not grant favors only for advantage. Know the limits of enmity, but not of friendship. The eye sees other things, but does not see itself; nor does it see other things if it happens to be too bleary. For this reason, have a counselor for everything; for hand needs hand, and foot needs foot. If you follow the good when admonished, you will not be put to shame by the laughter of the wicked. Whenever you conceive something shameful, consider that many are present, and be ashamed of yourself. Always prefer the good.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παλαιστὴς οὐχ ὁ κείμενος κάτω","severity":"info","text":"The wrestling metaphor contrasts apparent defeat with ultimate victory, a common trope in moral exhortation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μνήσθητι Χριστοῦ, τῶν τ' ἐκείνου τραυμάτων","severity":"info","text":"The reference to Christ's wounds evokes the Passion narrative, central to Gregory's ascetic and moral theology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τοιοῦτος ἴσθι τοῖς φίλοις καὶ τοῖς πέλας, Οἵους σεαυτῷ τούσδε τυγχάνειν θέλεις","severity":"info","text":"This echoes the Golden Rule (cf. Matthew 7:12), adapted to a friendship context.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὅρκον δὲ φεῦγε πάντα","severity":"info","text":"Gregory's strong prohibition of oaths reflects early Christian and monastic suspicion of swearing, rooted in Matthew 5:33-37.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔρως, μέθη, ζῆλός τε καὶ δαίμων, ἴσα","severity":"info","text":"A list of four equal threats to reason, followed by three remedies (τήξις, προσευχή, δάκρυον), forming a concise moral schema.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τῆξις","severity":"info","text":"Here 'melting' likely denotes emotional softening or compunction, a key ascetic concept.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆξις' could also mean 'wasting away' in a medical sense, but the context of prayer and tears supports 'melting' as compunction."],"confidence":"high","notes":[]},{"i":164,"ref":"p164","source":"τῶν μὴ καλῶν. Κακοῖς ὁμιλῶν, καὶ κακὸς πάντως ἔσῃ. Κακοῦ παρ' ἀνδρὸς μή ποτε χρηστὸν πάθῃς. Ζητεῖ γὰρ ὧν βεβίωκε συγγνώμην ἔχειν. Ἐγώ τι κέρδος ἐκλέγω καὶ δυσμενοῦς. Τὰς γὰρ λαβὰς φεύγοντας, ἀσφαλεστέρους Εἶναι παραινῶ, καὶ τὸ πικρὸν φάρμακον Ὅμως δέδοικα, καὶ τὸ ἡδὺ μέμφομαι. Καλοὺς ἀμείβου, τοὺς κακοὺς περιφρόνει· Κἂν τοῖσδε κείσθω, τοῦ παθεῖν μηδὲν, χάρις· Ὣς ἂν καλοὺς καὶ τούσδε ποιήσῃς χρόνῳ. Τῷ μακροθύμῳ χρηστότης καλὴ δόσις. Πᾶσιν μὲν ἴσθι χρηστὸς, εἰ τοῦτο σθένος, Πλέον δὲ τοῖς ἔγγιστα. Τοῦ χάριν λέγω; Τίς ἄν σε πιστεύσειε τοῖς ξένοις καλὸν Εἶναι τὸν οὐ δίκαιον οἷς ὀφείλεται; Τί πάντα τὸν δύστηνον αἰτιώμεθα Ἐχθρὸν, διδόντες τῷ βιοῦν ἐξουσίαν; Μέμφου σεαυτὸν, ἢ τὸ πᾶν, ἢ τὸ πλέον. Τὸ πῦρ παρ' ἡμῶν, ἡ δὲ φλὸξ τοῦ Πνεύματος. Μὴ σφόδρ' ἕπεσθαι παιγνίοις ἐνυπνίων· Μηδ' εὐπτόητον εἰς ἅπαντ' ἔχειν φρένα· Μηδὲ πτεροῦ μοι δεξιοῖς φαντάσμασι. Λόχος τάδ' ἐστὶ πολλάκις τοῦ δυσμενοῦς. Ἐλπὶς προκείσθω δεξιοῦ παντὸς τέλους· Εἰ γὰρ συνεργός ἐστί τις τοῦ χείρονος, Πῶς οὐ καλοῦ δίκαιον εἶναι καὶ πλέον; Οὐ γὰρ φέρω γε τῷ κακῷ νικώμενος. Ἡγοῦ τύχης φρόνησιν ἀσφαλεστέραν· Ἡ μὲν γάρ ἐστι πραγμάτων κούφη φορὰ, Ἡ δ' οἰακισμός. Μηδὲ ἒν παιδεύσεως Νόμιζε κρεῖσσον, ἣ μόνη κεκτημένων. Τὸ δραστικὸν δείκνυε μὴ τῷ δρᾷν κακῶς, Τῷ δ' εὖ τι ποιεῖν, εἰ θέλεις εἶναι θεός. Τόδ' ἐστὶν ἀνδρὸς εἰδότος τὸ συγγενές. Κτείνει δὲ ῥᾷστα καὶ τρυγὼν καὶ σκορπίος. Αἰσχρὸν νέον γέροντος ἀσθενέστερον Εἶναι, γέροντα δ' ἀφρονέστερον νέου. Ὁμῶς ὁ μὲν καθ' ὥραν ἔστω πάνσοφος· Τὸν δὲ κράτιστον καὶ πρὸ ὥρας σωφρονεῖν.","english":"Of things not good. Associating with the evil, you will be wholly evil. Never receive anything good from a bad man. For he seeks pardon for how he has lived. I myself choose some gain even from an enemy. For I advise that those who flee the holds are safer, and I fear the bitter drug, yet I also blame the sweet. Repay the good, disregard the evil; and let thanks be placed with these for suffering nothing, so that in time you may make even these good. Kindness is a fine gift to the patient. Be kind to all, if you have the strength, but more so to those nearest. Why do I say this? Who would trust you to be good to strangers, if you are not just to those to whom it is owed? Why do we blame the whole wretched enemy, granting authority to live? Blame yourself, either wholly or mostly. The fire is from us, but the flame is from the Spirit. Do not follow dreams' games excessively; nor have a mind easily startled at everything; nor be swayed by right-wing phantasms. These are often an ambush of the enemy. Let hope be set before every favorable outcome; for if someone is an accomplice of the worse, how is it not just for the good to be also more? For I do not bear being conquered by evil. Consider prudence more secure than fortune; for the one is a light drift of affairs, the other a steering. Do not think anything stronger than education, which alone belongs to those who possess it. Show your effectiveness not by doing evil, but by doing good, if you wish to be godlike. This is the mark of a man who knows kinship. A turtledove and a scorpion kill most easily. It is shameful for a young man to be weaker than an old man, and for an old man to be more foolish than a young man. Nevertheless, let the one be all-wise in due season; but let the other be most excellent and prudent before his time.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κακοῖς ὁμιλῶν, καὶ κακὸς πάντως ἔσῃ","severity":"info","text":"The gnomic present warns that association with evil people inevitably corrupts, a common moral trope in early Christian paraenesis.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πῦρ παρ' ἡμῶν, ἡ δὲ φλὸξ τοῦ Πνεύματος","severity":"info","text":"Echoes Acts 2:3–4 (tongues of fire as Spirit) and ascetic tradition: human agency kindles, but divine Spirit provides the flame.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λόχος τάδ' ἐστὶ πολλάκις τοῦ δυσμενοῦς","severity":"info","text":"The 'ambush of the enemy' reflects early Christian demonology, where dreams and omens are traps set by the devil to lead the soul astray.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κτείνει δὲ ῥᾷστα καὶ τρυγὼν καὶ σκορπίος","severity":"info","text":"The pairing of a turtledove (gentle) with a scorpion (venomous) as equally deadly is paradoxical; parallels appear in Greek gnomic collections contrasting appearance and reality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί πάντα τὸν δύστηνον αἰτιώμεθα Ἐχθρὸν","severity":"info","text":"A rhetorical question shifts blame from the external enemy to the self, marking a structural pivot from external ethics to interior self-examination.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μηδὲ πτεροῦ μοι δεξιοῖς φαντάσμασι","severity":"caution","text":"The phrase 'right-wing phantasms' is ambiguous: it may refer to auspicious bird omens (right side = favorable) or to deceptive spiritual visions; the translation 'right-wing' is anachronistic.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'right-wing phantasms' (δεξιοῖς φαντάσμασι) could mean favorable omens (from bird augury) or deceptive visions; the English draft's 'right-wing' is anachronistic and likely misleads.","The identity of 'the enemy' (δυσμενοῦς) shifts between a personal adversary and the devil, without clear demarcation."],"confidence":"high","notes":[]},{"i":165,"ref":"p165","source":"Ἀεὶ μὲν ἐργάζοιο τὴν σωτηρίαν· Καιρὸς δὲ δὴ μάλιστα, ἡ βίου λύσις. Τὸ γῆρας ἦλθεν· ἔξοδον κήρυξ βοᾷ. Πᾶς εὐτρεπίζου· πλησίον γὰρ ἡ κρίσις. Πέρας λόγου, δισσή τις ἄρνησις Θεοῦ, Ἔργῳ, λόγῳ τε. Μὴ κλαπῇς, περισκόπει (Ἀεὶ διώκῃ λαθρίοις παλαίσμασι), Μή πως δεηθῇς ἐσχάτων καθαρσίων. ΛΔʹ. Ὅροι παχυμερεῖς. Θεὸς μέν ἐστιν οὐσία, πρῶτον καλόν. Κόσμος δὲ, ῥευστῶν καὶ νοουμένων δέσις. Τὸ δ' εἶν' ἕκαστον τοῖον ἢ τοῖον, φύσις. Φύσις δ' ἄϋλος, ἄγγελος, πρώτη κτίσις. Οἱ δ' ἐκτραπέντες τοῦ καλοῦ τί; δαίμονες· Ὧν πρῶτός ἐστιν, ὅς ποτ' ἦν Ἑωσφόρος, Σκότους δυσειδοῦς εὑρέτης καὶ προστάτης. Ὕλη δὲ μορφῶν ἕδρα, δευτέρα κτίσις. Ὕλης δὲ κάλλος, εἶδος ἐκμορφουμένης. Ὅρος δὲ ῥευστῶν καὶ νοουμένων, πόλος. Ἄστρων δὲ φύσις, πῦρ κύκλῳ περίδρομον. Φῶς δ' ἔστι λάμψις ἐκ πυρὸς, ψυχῇ λόγος. Σκότος δὲ δισσὸν, λάμψεως δισσῆς λύσις. Αἰὼν, διάστημ' ἀχρόνως ἀεὶ ῥέον, Χρόνος δὲ, μέτρον ἡλίου κινήσεως. Γῆ, πῆξις ὕλης τῷ πόλῳ κυκλουμένης. Πῦρ δὲ, φλέγουσα καὶ ῥέουσ' ἄνω φύσις. Ὕδωρ δὲ, ῥευστὴ καὶ κατάῤῥοπος φύσις. Κενοῦ δ' ἀὴρ πλήρωμα καὶ πνευστὴ ῥύσις. Ἄνθρωπός εἰμι, πλάσμα καὶ εἰκὼν Θεοῦ. Τὸ σῶμα δ' ὕλη, καὶ διαστατὸν πάχος. Στοιχεῖόν ἐστι σώματος πρῶτον μέρος. Ψυχὴ δὲ, φύσις ζωτικὴ, φέρουσά τε· Λόγος δὲ καὶ νοῦς τῇ γ' ἐμῇ συνεκράθη. Ζωὴ δὲ, σώματός τε καὶ ψυχῆς δέσις, Ὡς θάνατον εἶναι, τῶν δὲ τὴν διάστασιν. Νοῦς δ' ἔστιν ὄψις ἔνδον, οὐ περίγραφος. Νοῦ δ' ἔργον, ἡ νόησις, ἐκτύπωμά τε. Λόγος δ' ἔρευνα τῶν νοὸς τυπωμάτων, Ὃν ἐκλαλήσεις ὀργάνοις φωνητικοῖς. Αἴσθησίς ἐστιν εἰσδοχή τις ἔκτοθεν.","english":"Always work for your salvation; but especially now, at the dissolution of life. Old age has come; the herald cries the departure. Prepare yourself entirely; for judgment is near. The end of the matter: a twofold denial of God, in deed and in word. Do not be stolen away; keep watch (for he always pursues with secret wrestlings), lest you need last purifications. 34. Rough definitions. God is substance, the first good. The cosmos is a binding of flowing and intelligible things. The being of each thing as such or such is nature. Nature without matter is an angel, the first creation. Those who turned away from the good—what are they? Demons; their first is he who was once the Dawn-bringer, inventor and patron of ill-favored darkness. Matter is the seat of forms, the second creation. The beauty of matter is form being shaped. The boundary of flowing and intelligible things is the pole. The nature of stars is fire revolving in a circle. Light is radiance from fire; for the soul, reason. Darkness is twofold, the dissolution of twofold radiance. Eternity is a measure flowing always without time; time is a measure of the sun's motion. Earth is a fixing of matter encircled by the pole. Fire is a burning and upward-flowing nature. Water is a flowing and downward-tending nature. Air is a filling of void and a breath-like flow. I am a human, a formation and image of God. The body is matter and extended thickness. An element is the first part of a body. Soul is a life-bearing nature, and it carries; reason and mind were mingled with my own. Life is a binding of body and soul, so that death is their separation. Mind is inner vision, not circumscribed. The work of mind is intellection and impression. Reason is an investigation of the impressions of mind, which you will utter with vocal organs. Sensation is a reception from without.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΛΔʹ. Ὅροι παχυμερεῖς","severity":"info","text":"The heading 'Rough definitions' marks a shift from hortatory verse to a systematic catalogue of philosophical and theological terms, a common feature in didactic poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἑωσφόρος","severity":"info","text":"Ἑωσφόρος ('dawn-bringer') is the Greek name for the morning star; here it designates the fallen angel Lucifer, identified as the first demon.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεὸς μέν ἐστιν οὐσία, πρῶτον καλόν","severity":"info","text":"Gregory's definition of God as 'substance, the first good' reflects Middle Platonic and Neoplatonic ontology, adapted to Christian theology, where God is the transcendent source of being and goodness.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἄνθρωπός εἰμι, πλάσμα καὶ εἰκὼν Θεοῦ","severity":"info","text":"The definition of humanity as 'formation and image of God' echoes Genesis 1:26-27 and is a standard patristic trope, found also in Gregory of Nyssa's De hominis opificio.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἰὼν ... χρόνος","severity":"info","text":"Gregory distinguishes αἰών (eternity) as a timeless measure from χρόνος (time) as a measure of solar motion, a distinction derived from Platonic and Neoplatonic sources (Timaeus 37d-38c).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σκότος δὲ δισσὸν, λάμψεως δισσῆς λύσις","severity":"caution","text":"The phrase 'twofold radiance' is ambiguous; it may refer to the light of the sun and the light of reason, or to physical and intelligible light. The text does not resolve the referent.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'twofold radiance' in the definition of darkness is unclear; it may denote physical and intelligible light or another binary.","The phrase 'Μή πως δεηθῇς ἐσχάτων καθαρσίων' ('lest you need last purifications') could refer to final penance or purgatorial rites; the exact referent is unspecified."],"confidence":"high","notes":[]},{"i":166,"ref":"p166","source":"Μνήμη, κάθεξις τῶν νοὸς τυπωμάτων. Λήθη δὲ, μνήμης ἐκβολή. Λήθης δέ γε Μνήμη τις αὖθις, ἣν ἀνάμνησιν λέγω. Βούλησιν οἶδα, νοῦ ῥοπὴν καὶ συνδρομὴν Τῶν ὅσσ' ἐφ' ἡμῖν· τἄλλα δ' οὐ θελητέα. Ἡ δ' οἷ θέλω κίνησις, ἐξουσιότης. Τὴν σύντονον δὲ καὶ προσθυμίαν λέγω· Τὸ δὲ ἀκούσιον, βουλήσεως τυραννίδα. Λογισμὸν οἶδα πραγμάτων διαίρεσιν. Πόθος δ' ὄρεξις ἢ καλῶν ἢ μὴ καλῶν. Ἔρως δὲ θερμὸς δυσκάθεκτός τε πόθος. Θυμὸς μέν ἐστιν ἀθρόος ζέσις φρενός· Ὀργὴ δὲ θυμὸς ἐμμένων. Ὁ δ' εἰς κακὸν Μνήμων, λοχῶν τε, μνησικακία τυγχάνει. Πέψιν δὲ λύπης οἶδα μακροθυμίαν· Τὸ δὲ πρὸς ὕβριν ἤρεμον, ἀοργησίαν, Ἣν δὴ πραότητα τοῖς πάλαι καλεῖν ἔθος. Ἕξιν δὲ καλῶν, τὴν\n\nἀρετὴν νόμιζέ μοι, Τῶν δ' αὖ κακίστων, τὴν ἐναντίαν νόσον· Τὴν μὲν Θεοῦ δώρημα, τὴν δ' ἐφεύρεσιν. Κάλλος δὲ παντός ἐστιν εὐαρμοστία, Αἶσχος δὲ, κάλλους ὕβρις, ὡς ἐμὸς λόγος. Ἀνδρεία δ' ἔστι πρὸς τὰ δεινὰ στεῤῥότης Θράσος δὲ, θάρσος πρὸς τὰ μὴ τολμητέα. Δειλία δὲ, συστολή τις εἰς τολμητέα. Ἡ σωφροσύνη δ' ἐπικράτησις ἡδονῶν· Ἧτταν δὲ τούτων, τὴν ἀσέλγειαν λέγω. Δικαιοσύνη δὲ, μὴ πλέον ζητεῖν ἔχειν· Τῆς δ' ἰσότητος ἔκβασις, τοῦτ' ἀδικία. Φρόνησίς ἐστι πραγμάτων ἐμπειρία. Σοφία νομιζέσθω δὲ τῶν ὄντων θέα. Ἡ δ' ἁπλότης ἕξις τις ἀργὴ πρὸς κακόν. Ἡ διπλόη δὲ, τοῦ τρόπου κακουργία. Ἡ δ' ἡδονὴ, ψυχῆς τίς ἐστι λειότης· Λύπη δὲ, δηγμὸς καρδίας καὶ σύγχυσις. Φροντὶς δ' ἑλιγμὸς, ἡ μέριμνα τὸ πλέον. Σκέψις, λογισμῶν ἀντίθεσις εἰς πρακτέα. Κρίσις δὲ πῆξις τῶν νοὸς βουλευμάτων· Ῥίψιν δὲ τούτων οἶδα τὴν ἀκηδίαν. Φθόνος δὲ τῆξις εὐροούντων τῶν πέλας.","english":"Memory is the retention of the mind's impressions. Forgetfulness, however, is the expulsion of memory. And of forgetfulness, there is again a kind of memory, which I call recollection. I know will, the inclination and convergence of the mind toward all that is within our power; the rest is not to be willed. The movement in the direction I desire is freedom. The intense and eager form I call zeal; the involuntary is a tyranny of the will. I know reason as the division of matters. Desire is an appetite for either good or not good things. Love is a hot and ungovernable desire. Spirit is a sudden boiling of the mind; anger is spirit that persists. The one who remembers evil and lies in wait is guilty of rancor. I know endurance of grief as patience; the calmness in the face of insolence is dispassion, which the ancients used to call gentleness. The habit of good things, consider virtue for me; that of the worst things, the opposite disease. The one is a gift of God, the other an invention. Beauty in everything is good proportion; ugliness is an outrage against beauty, as my argument holds. Courage is steadfastness in the face of terrors; audacity is boldness toward things not to be dared. Cowardice is a shrinking from things that should be dared. Temperance is mastery over pleasures; defeat by them I call licentiousness. Justice is not seeking to have more; deviation from equality is injustice. Prudence is experience of affairs. Let wisdom be considered the contemplation of beings. Simplicity is a certain disposition inactive toward evil; duplicity is the malice of character. Pleasure is a certain smoothness of the soul; pain is a sting and confusion of the heart. Anxiety is a twisting, and worry is more than that. Deliberation is the opposition of reasonings concerning what is to be done. Decision is the fixation of the mind's deliberations; their rejection I know as listlessness. Envy is a wasting away at the prosperity of neighbors.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of concise definitions of psychological and ethical terms, forming a glossary-like unit within the larger narrative poem.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μνήμη","severity":"info","text":"The Greek term μνήμη is defined as 'retention of the mind's impressions', establishing a technical, philosophical lexicon.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The definitions draw on Stoic and Platonic psychology, e.g., 'will' (βούλησις) as rational impulse, and 'spirit' (θυμός) as a faculty of the soul.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The sequence of definitions resembles the ethical handbooks of late antiquity, such as the 'Definitions' attributed to Plato or the Stoic doxographies.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Gregory's definitions were influential in Byzantine moral theology, often cited in florilegia and commentaries on the virtues and vices.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders 'θυμὸς' as 'spirit', but in context it may connote 'passion' or 'anger'; the Greek term is polysemous.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a continuous list of definitions; the English draft occasionally uses modern psychological terms that may not fully capture the ancient philosophical nuances."],"confidence":"high","notes":[]},{"i":167,"ref":"p167","source":"Ἡ βασκανία δὲ καὶ βλάβη διὰ φθόνον. Τῶν δ' αὖ κακίστων μέμψις, αἰνετὸν πάθος Αἰδὼς δὲ συστολή τίς ἐστ' αἴσχους φόβῳ. Αἰδοῦς δὲ περιφρόνησις, ἡ ἰταμότης. Σπουδὴ δὲ, σύστασίς τις εἰς προκείμενα· Λύσιν δὲ ταύτης οἶδα τὴν ῥαθυμίαν. Ὁ δ' ὄκνος ἐστὶ πρός τι δυσκινησία. Ζῆλος δ' ὁ μὲν μίμησις, ὁ δ' ἀνία τις. Φίλτρου κλαπέντος εἰς ξένον ποθούμενον, Καλοῦσι δ' αὐτὴν ζηλοτυπίαν οἱ πάλαι. Ἀλαζονείαν, ὄγκον οἶδα καρδίας· Τύφον δ', ἄναψιν, ἣν ἐγείρει κουφότης. Ὑπερήφανος δ' ἔμοιγε καὶ φανητίας. Τὴν δ' αὐθάδειαν, αὐταρέσκειαν λέγω. Ταπεινοφροσύνη, μὴ φρονεῖν ἐπάξιον. Ταύτης δόκησίς ἐστιν ἡ εἰρωνεία. Ἐλευθερία δὲ χρημάτων ἀπλῆ δόσις. Τούτων λάφυξιν οἶδα τὴν ἀσωτίαν. Ἀνελευθερίαν δέ φημι τὴν φειδωλίαν. Μεγαλοπρέπεια δ' ἔστιν ἔργων λαμπρότης· Μικροπρέπεια, τὸ φρονεῖν μικροῖς μέγα. Μεγαλόφρονος, τὸ πάντα εὐπετῶς φέρειν· Τὸ δ' οὐδὲ μικρὰ, τοῦτο μικροψυχίας. Φιλοτιμί' ἐστὶ μέτριος τιμῆς πόθος. Ἡ χαυνότης δὲ, καὶ πέρα τοῦ μετρίου. Κενῶν δ' ὄρεξιν ἴσθι κενοδοξίαν· Δόξαν, τὸ τοῖον ἡμῖν, ἢ τοῖον δοκεῖν. Ἄλλη δὲ δόξα, πραγμάτων φαντάσματα. Ὕβρις μέν ἐστι δυσμενοῦς οὐκ εὐμενὴς Πρᾶξις, λόγος τε. Λοίδορος δ' αἴσχη φέρει. Μέμψις δ' ἀτιμώρητος ἐκ φίλου ψόγος. Κατηγορία δ' ἔγκλημα τῶν κολαστέων· Ἡ δ' οὐκ ἀληθὴς γίνεται, συκοφαντία· Ἡ λάθριος δὲ, διαβολή σοι κλητέα. Μέμψις ἀνεύθυνός τις, ἡ βλασφημία. Κακήγορος δ', ὃς πᾶσιν ὁπλίζει στόμα. Ἀστειότης μὲν, φαιδρότης ἐν συλλόγῳ. Ἡ δ' εὐτραπελία, φαιδρότης ἔξω λόγου. Λόγου δὲ μωρί' ἐστὶν ἡ ἀχρηστία. Γέλως, παρειᾶς βράσμα, παλμὸς καρδίας.","english":"Malice and harm come from envy. Blame of the worst things is a praiseworthy passion. Shame is a kind of contraction from fear of disgrace. Disregard of shame is impudence. Diligence is a kind of concentration on what lies before one; its dissolution I know to be laziness. Hesitation is a difficulty in moving toward something. Zeal is partly imitation, partly a kind of distress. A stolen affection for a longed-for stranger, the ancients call jealousy. Boastfulness I know to be a swelling of the heart; vanity, an inflation which lightness raises. The proud man, to me, is also a show-off. Self-will I call self-complacency. Humility is not thinking oneself worthy. The pretense of this is irony. Liberality is a simple giving of money. The gorging of these I know to be prodigality. Illiberality I call stinginess. Magnificence is splendor of works; pettiness, thinking great things about small matters. The magnanimous man bears everything easily; bearing not even small things is of small-mindedness. Love of honor is a moderate desire for honor; vanity is beyond the moderate. Know that desire for empty things is vainglory; opinion is what seems to us such or such. Another opinion is apparitions of things. Insult is an unfriendly act or word of an enemy. A slanderer brings shame. Blame is a friend's reproach without punishment. Accusation is a charge against those to be punished; the one not true becomes false accusation; the secret one is to be called calumny. Blasphemy is a kind of blameless reproach. An evil-speaker is one who arms his mouth against all. Urbanity is cheerfulness in company; wittiness is cheerfulness apart from reason. Foolishness of speech is its uselessness. Laughter is a swelling of the cheek, a palpitation of the heart.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"αἰδὼς","severity":"info","text":"Gregory defines αἰδὼς as a contraction from fear of disgrace, aligning with classical ethical usage (e.g., Aristotle, Nicomachean Ethics 1128b).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἰρωνεία","severity":"info","text":"Gregory defines εἰρωνεία as the pretense of humility, a narrower sense than the classical rhetorical figure, reflecting a moralized Christian usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ζηλοτυπίαν","severity":"info","text":"The term ζηλοτυπίαν (jealousy) is described as a stolen affection for a longed-for stranger, echoing common patristic discussions of sexual or emotional possessiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a systematic catalogue of virtues and vices, each defined in a compact, often antithetical form, typical of Gregory's didactic poetry.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"γέλως","severity":"info","text":"The definition of laughter as a swelling of the cheek and palpitation of the heart parallels physiological descriptions in ancient medical writers (e.g., Galen).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βλασφημία","severity":"caution","text":"Gregory calls βλασφημία a 'blameless reproach' (μέμψις ἀνεύθυνός), which is unusual; the term typically denotes impious speech. The sense here may be limited to verbal abuse without legal consequence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a continuous list of definitions; the English draft occasionally reorders or paraphrases, but the underlying sense is clear."],"confidence":"high","notes":[]},{"i":168,"ref":"p168","source":"Οἴνου δ' ἄμετρον χρῆσιν εἰπὲ τὴν μέθην, Τὰ δ' ἐκ μέθης ὑβρίσμαθ', ἡ παροινία. Ἡ κραιπάλη δ' ἕωλος ὕβρις ἐκ μέθης. Φόνος δ' ὁ μέν τις σωμάτων, ὁ δ' εἰκόνος· Ἄμφω δὲ λύσις τῆς φίλης ἁρμονίας. Πορνεία καὶ μοιχεία, ἡ μὲν σωμάτων Ξένων κλοπή τις, ἡ δέ τις καὶ δαιμόνων· Ὅταν Θεοῦ τὸ φίλτρον εἰς ἐχθροὺς πέσῃ. Εἰδωλολάτρης δ' ὃς σέβει καὶ χρυσίον. Εἰ δ' ὠφέλεια, κέρδος εἰς ψυχὴν λαβεῖν, Βλάβη, τὸ ταύτην ζημιῶσαι, γίνεται. Ἔλεος μέν ἐστι συμπάθεια συμφορᾶς. Οἶκτος δέ κ' εὖ τι τὸν πεπονθότα δράσαι. Ἕξις δὲ ποιὰ πρὸς τὰ πράγμαθ', ὁ τρόπος· Ἦθος δὲ πλάσμα τοῦ τρόπου κατήγορον. Διδασκαλία, τύπωσις ἔργῳ καὶ λόγῳ. Λόγος δ' ἄριστός ἐστι φαρμακεὺς κακῶν· Ὁ δ' οὐκ ἄριστος, καὶ καλῶν ἀναιρέτης. Σκέψιν νοητῶν, τὴν θεωρίαν νόει. Πρᾶξις δ' ἐνέργειά τις εἰς τὰ πρακτέα. Ἕξις μέν ἐστι ποιότης τις ἔμμονος. Τόκον δὲ ταύτης, τὴν ἐνέργειαν λέγω. Τέχνη μέν ἐστι σύνταγμ' ἐξ ἐμπειρίας· Ἕξις δ' ἄλυτος, ἣν ἐπιστήμην λέγω. Ὃ μὴ χάριν τοῦ, τἄλλα δι' αὐτοῦ, τέλος. Σκοπὸς δὲ δή τις, ᾧ τέλει σπουδάζεται. Δέησιν οἴου, τὴν αἴτησιν ἐνδεῶν· Τὴν δὲ προσευχὴν ἴσθι τῶν ἀμεινόνων· Εὐχὴν δ' ὑπόσχεσίν τιν' ἐξιλάσματος· Τὸ δ' ἐξίλασμα, δῶρον εἰς τιμὴν φέρον, Ἔπαινός ἐστιν εὖ τι τῶν ἐμῶν φράσαι. Αἶνος δ' ἔπαινος εἰς Θεὸν σεβάσμιος. Ὁ δ' ὕμνος, αἶνος ἐμμελὴς, ὡς οἴομαι. Ψαλμὸς σὺν ᾠδῇ γίγνεται ψαλμῳδία. Τὰ ὄντα φάσκειν, ὡς ἔχει, ἀψευδία· Ὡς δ' οὐκ ἔχει, ψεῦδος. Καὶ τοῦ λόγου μάχη Λόγον προσάντη, οὗ τί χεῖρον τῷ βίῳ; Ὅρκος δὲ δὴ πίστωσις","english":"Excessive use of wine call drunkenness; the acts of violence from drunkenness, intoxication. The hangover is stale violence from drunkenness. Murder is one of bodies, another of an image; both are a dissolution of the beloved harmony. Fornication and adultery, the one is a theft of bodies foreign to one, the other is also a theft of demons, when the love of God falls upon enemies. An idolater is one who worships even gold. If there is benefit, it is gain to take into the soul; harm, to damage it, occurs. Pity is sympathy for misfortune. Compassion is also to do something good for the sufferer. A certain disposition toward things is character; habit is a formation that accuses character. Teaching is a molding by deed and word. The best word is a healer of evils; the one not best is also a destroyer of goods. Understand contemplation as the examination of intelligible things. Action is a certain energy directed toward things to be done. A state is a certain persistent quality. The offspring of this, I call energy. Art is a system from experience; a state that is indissoluble, which I call knowledge. That which is not for the sake of something else, but all else for its sake, is the end. A goal is that for the sake of which the end is pursued. Consider a request as the asking of those in need; know that prayer is of those who are better; a vow is a promise of propitiation; propitiation is a gift offered in honor. Praise is to speak well of one's own things. Acclaim is praise reverent toward God. A hymn is melodious acclaim, as I think. A psalm with song becomes psalmody. To affirm things as they are is truthfulness; as they are not, falsehood. And the conflict of reason is a difficult argument—what is worse for life? An oath is a confirmation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παροινία","severity":"info","text":"The Greek term παροινία (paroinia) denotes violent or abusive behavior resulting from drunkenness, distinct from μέθη (drunkenness) and κραιπάλη (hangover).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἰδωλολάτρης","severity":"info","text":"εἰδωλολάτρης (idolater) is defined here as one who worships even gold (χρυσίον), extending the concept beyond traditional pagan idolatry to include material greed.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catechetical series of definitions, pairing terms (e.g., φόνος σωμάτων vs. φόνος εἰκόνος) and distinguishing near-synonyms (e.g., δέησις, προσευχή, εὐχή).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψαλμῳδία","severity":"info","text":"The definition of ψαλμῳδία (psalmody) as ψαλμὸς σὺν ᾠδῇ (psalm with song) reflects early Christian liturgical practice, where psalm texts were sung with melodies.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λόγον προσάντη","severity":"caution","text":"The phrase Λόγον προσάντη (difficult argument) is ambiguous: it may refer to logical contradiction or to verbal strife; the text calls it the worst thing for life, but the exact referent is unclear.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Λόγον προσάντη' could be read as 'a difficult argument' or 'a steep argument'; the intended nuance is uncertain.","The distinction between ἕξις (state) and ποιότης (quality) in the definitions of art and knowledge is not fully elaborated."],"confidence":"high","notes":[]},{"i":169,"ref":"p169","source":"ἐμμέσῳ Θεῷ. Τούτου δὲ τήρησίς τις ἡ εὐορκία. Θρησκείαν οἶδα καὶ τὸ δαιμόνων σέβας. Ἡ δ' εὐσέβεια, προσκύνησις τῆς Τριάδος. Ἄρνησίς ἐστιν, ἕν τι τῶν τριῶν κάτω Βαλεῖν, Θεοῦ τε μὴ σέβειν συμφυΐαν. Πίστις δὲ διττή· ἡ μὲν ἐκ λόγου βίας, Ἣ καὶ δικαία· ἡ δ' ἕτοιμος συνδρομή. Λόγος γάρ ἐστιν ὁ πρόεδρος τοῦ λόγου. Ἐλπὶς δ' ἀπόντος πράγματος συνουσία. Λύσιν δὲ ταύτης, τὴν ἀπόγνωσιν λέγω. Συμψυχίαν δὲ τὴν ἀγάπην ὁρίζομαι, Τὴν πρὸς Θεὸν δὲ, καὶ ὁδὸν θεώσεως. Μῖσος δ' ἀποστροφή τις, ἔχθρας ἐργάτις. Ὑπόκρισις δὲ, λανθάνουσα πικρία. Τιμὴ δὲ τοῦ Πλάσαντος, ἄνθρωπον φιλεῖν· Τοῦ πτωχίσαντος δ' αὑτὸν, ἡ πτωχῶν σχέσις. Φιλόξενος δ' ὃς οἶδεν αὐτὸς ὢν ξένος. Βίου γαλήνη δ' ἔστιν, εἰρήνη φίλη· Ψυχῆς δὲ καὶ μάλιστα, λώφησις παθῶν. Ἡ δ' ἔχθρα μοι δύσνοια καὶ διάστασις· Ἔχθρα δὲ καὶ πόλεμος, εὑρέτης κακῶν. Ἁγνισμός ἐστιν ἡ Θεοῦ συνουσία. Βέβηλον οἴου καὶ βδέλυγμ' ἁμαρτίαν. Κάθαρσίς ἐστιν ἔκπλυσις μολυσμάτων. Μολυσμὸν οἶδα καὶ τύπωσιν τῶν κακῶν. Γάμος μέν ἐστιν ἔννομος σαρκῶν δέσις· Ἡ παρθενεία δ' ἔκβασις τοῦ σώματος. Οὗτος μοναστὴς, ὃς Θεῷ ζῇ καὶ μόνῳ. Μονὴ δέ μοι, σύνταγμα πρὸς σωτηρίαν. Ἁμαρτί' ἐστὶ τοῦ καλοῦ παρεκτροπὴ, Ὃ μὴ φύσις τε καὶ νόμος χαρίζεται. Νόμος μέν ἐστιν ἔνδικος πρακτῶν ὅρος. Ἡ δ' ἐντολή μοι δεσπότου παρεγγυή. Παρανομί' ἐστὶν ἐν νόμῳ πονηρία· Ἀνομίαν οἶδα τὴν νόμων ἐλευθέραν. Ἰουδαϊσμός ἐστιν, ὁ πρῶτος νόμος· Ὁ δεύτερος δὲ, τοῦ πάθους μυστήριον. Ὁ μὲν σκιώδης, δαιμόνων ἀναιρέτης· Ὁ δὲ τρανός τε καὶ λύτης αἰνιγμάτων.","english":"In the middle is God. The keeping of this is good oath. I know religion and the worship of demons. Piety is the adoration of the Trinity. Denial is to cast down one of the three, not to reverence the consubstantiality of God. Faith is twofold: one from the violence of reason, which is also just; the other is ready concurrence. For reason is the president of reason. Hope is the presence of an absent thing. Its dissolution I call despair. I define love as unanimity, and toward God, also a path of deification. Hate is a kind of aversion, a worker of enmity. Hypocrisy is hidden bitterness. Honor of the Creator is to love man; of him who made himself poor, the care for the poor. The hospitable one is he who knows he himself is a stranger. The calm of life is dear peace; of the soul especially, the relief from passions. Enmity for me is ill-will and separation; enmity and war are the inventor of evils. Purification is communion with God. Consider sin profane and an abomination. Cleansing is a washing away of defilements. I know defilement and the imprinting of evils. Marriage is a lawful binding of flesh; virginity is an exit from the body. This one is a monk who lives for God alone. A monastery for me is a company for salvation. Sin is a deviation from the good, which neither nature nor law grants. Law is a just definition of actions. The commandment for me is a master's injunction. Lawlessness is wickedness within the law; I know anomia as freedom from laws. Judaism is the first law; the second is the mystery of the passion. The one is shadowy, a destroyer of demons; the other is clear and a loosener of riddles.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εὐσέβεια","severity":"info","text":"Gregory defines piety (εὐσέβεια) specifically as the adoration of the Trinity, narrowing the term from its broader classical sense of reverence toward gods or parents.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πίστις","severity":"info","text":"Faith (πίστις) is twofold: one from the violence of reason (ἐκ λόγου βίας), which is just, and the other ready concurrence (ἕτοιμος συνδρομή). The phrase 'reason is president of reason' plays on λόγος as both word and reason.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰουδαϊσμός","severity":"info","text":"Gregory contrasts Judaism as the first law (shadowy, destroyer of demons) with the second law as the mystery of the passion (clear, loosener of riddles), reflecting a typological view of Old and New Testaments common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a series of brief definitions of virtues, vices, and theological terms, each introduced by a form of 'εἰμί' or 'οἶδα', creating a catechetical or didactic rhythm.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μοναστής","severity":"info","text":"A monk (μοναστής) is defined as one who lives for God alone, and a monastery (μονή) as a company for salvation, reflecting early monastic ideals of solitude and community.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἁμαρτία","severity":"info","text":"Sin (ἁμαρτία) is defined as a deviation from the good (παρεκτροπὴ τοῦ καλοῦ), which neither nature nor law grants, aligning with Gregory's moral theology of sin as a privation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'λόγος γάρ ἐστιν ὁ πρόεδρος τοῦ λόγου' is ambiguous: it may mean reason presides over speech, or the Word presides over reason; the translation opts for the former.","The definition of 'Ἰουδαϊσμός' as 'the first law' could refer to the Mosaic law or to Judaism as a whole; the context suggests a typological contrast with Christianity."],"confidence":"high","notes":[]},{"i":170,"ref":"p170","source":"Χριστοῦ δ' ἐνανθρώπησις, ἄλλη μου πλάσις, Θεοῦ παθόντος σαρκικῶς ἐμῷ πάθει, Ὃς πάντα πᾶσιν ἀντέδωκε τοῖς ἐμοῖς. Ἐκ μὲν γυναικὸς ἦλθεν, εἰς Εὔας χάριν· Ἐκ Παρθένου δέ· καὶ γὰρ ἐκ Πατρὸς μόνου Τὸ πρῶτον, ἄζυξ ἀζύγων. Ἡ δ' ἀπογραφὴ Τῆς θείας αὖθις ἐγγραφῆς εἶχε τύπον. Ἡ σπαργάνωσις, ἀντὶ τῆς γυμνώσεως. Φόνος δὲ παίδων, νηπίων ἄρσις τύπων. Ἀστὴρ τρέχων δὲ, προσκύνησις κτίσεως. Μάγοι δὲ προστρέχοντες, ἐθνῶν εἴσοδος. Τὸ λοῦτρον ἦν κάθαρσις ὑδάτων ἐμῶν. Τὸ Πνεῦμα συγγένεια μαρτυρουμένη. Ἄλειψις ἡ νηστεία πρὸς ἐχθροῦ πάλην. Ἡ πεῖρα δ' ἦν ἔρευνα τῆς Θεοῦ πλοκῆς. Στέφος δ' ἀκανθῶν, ἔνδυσις τε πορφύρας, Ἐχθροῦ κράτους σύλησις ἐκ παλαισμάτων. Τρόπαιον ὁ σταυρὸς δὲ τοῦ ξύλου ξύλον. Ἧλοι δὲ πῆξις τῆς ἐμῆς ἁμαρτίας. Εἴσω δὲ πάντα ταῖν χεροῖν ἁπλουμέναιν. Γεύσει δὲ γεῦσις ἡ χολῆς ἀντίστατος. Λῃστῶν δ' ὁ μὲν σέσωστο πιστεύσας, Ἀδάμ· Ὁ δ' ἦν πονηρὸς, καίπερ ἐσταυρωμένος. Πένθος δὲ τοῦ παθόντος ἑκταῖον σκότος· Πετρῶν δὲ ῥῆξις, τῶν πετρῶν ὑπέρμαχος· Νεκρῶν δ' ἔγερσις, εἴσοδός τε εἰς πόλιν, Ἡ τῶν θανόντων εἰς ἄνω μετάστασις. Πλευρᾶς δὲ ῥεῦσαν αἷμα καὶ ὕδωρ ἅμα, Τὸ δισσὸν ἦν βάπτισμα, λούτρου καὶ πάθους, Ὅταν διώκτης κίνδυνον καιρὸς φέρῃ. Ἡ νεκρότης δὲ, τῆς ἐμῆς ἀναίρεσις. Ἡ δ' ἐκ νεκρῶν ἔγερσις, ἐξ ᾅδου λύσις. Ἡ δ' εἰς ἄνω πορεία καί μ' ἄνω φέρει. Καὶ τἀπὶ τούτοις, δεῦρό μοι, σκεψώμεθα. Λαὸς μέν ἐστι σύνταγμ' εἰς Θεοῦ σέβας. Ναὸς δὲ λαοῦ σεπτὸν ἁγνευτήριον. Θεῷ δὲ δῶρον, θυσίαι καθάρσιοι. Δώρων δοχεῖον ἁγνὸν, ἡ θεηδόχος Τράπεζ'. Ἱερωσύνη δὲ ἁγνισμὸς φρενῶν, Θεῷ φέρων ἄνθρωπον, ἀνθρώπῳ Θεόν·","english":"Christ's incarnation, another creation of mine, of God suffering in the flesh for my passion, who gave back everything to me in all things. He came from a woman, for Eve's sake; but from a Virgin, for he came from the Father alone first, the unyoked of the unyoked. The census again had the type of the divine registration. The swaddling clothes, instead of the nakedness. The slaughter of children, the removal of the types of infants. The running star, the adoration of creation. The Magi running to him, the entry of the nations. The bath was the cleansing of my waters. The Spirit, attested kinship. The anointing, the fast for the struggle against the enemy. The temptation was an investigation of God's weaving. The crown of thorns, and the putting on of purple, the plundering of the enemy's power from the wrestling. The trophy of the cross, the wood of the tree. The nails, the fixing of my sin. The stretching out of both hands inward. The taste, the taste of gall as an antidote. Of the thieves, one was saved, having believed, Adam; the other was wicked, even though crucified. The mourning of the sufferer, the darkness of the sixth day; the breaking of rocks, the defender of the rocks; the raising of the dead, and the entry into the city, the translation of the dead upward. The flowing of blood and water together from the side, the double baptism, of bath and passion, when the persecutor brings the time of danger. The deadness, the removal of my death. The rising from the dead, the release from Hades. The journey upward carries me upward. And as for what follows, come, let us consider. A people is a formation for the worship of God. A temple is the revered sanctuary of the people. A gift to God, purifying sacrifices. The pure receptacle of gifts, the God-receiving table. Priesthood is the purification of the mind, bringing man to God, and God to man.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Χριστοῦ δ' ἐνανθρώπησις","severity":"info","text":"The passage presents a series of typological parallels between Christ's life and the reader's spiritual experience, each introduced by a noun phrase followed by an explanatory clause.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐνανθρώπησις","severity":"info","text":"Ἐνανθρώπησις (incarnation) is a key Christological term in Gregory, emphasizing the full humanity of Christ as distinct from the divine nature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ Παρθένου δέ· καὶ γὰρ ἐκ Πατρὸς μόνου","severity":"info","text":"Alludes to the virgin birth and the eternal generation of the Son from the Father, a standard Nicene formulation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λῃστῶν δ' ὁ μὲν σέσωστο πιστεύσας, Ἀδάμ","severity":"info","text":"The identification of the good thief as Adam is a patristic typology, linking the redemption of the first man with the penitent thief at the crucifixion.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλευρᾶς δὲ ῥεῦσαν αἷμα καὶ ὕδωρ ἅμα","severity":"info","text":"The flow of blood and water from Christ's side is paralleled to a double baptism (bath and passion), a common patristic image for the sacraments of baptism and Eucharist.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἱερωσύνη δὲ ἁγνισμὸς φρενῶν","severity":"info","text":"Gregory's definition of priesthood as purification of the mind and mediator between God and man reflects his own experience as a bishop and his theological emphasis on spiritual leadership.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄλλη μου πλάσις' could be read as 'another creation of mine' (referring to the speaker's own spiritual rebirth) or as 'another creation of me' (Christ as a new creation of the speaker's self). The translation takes the former.","The reference to 'Εὔας χάριν' (for Eve's sake) is ambiguous: it may mean Christ's birth from a woman redeems Eve's sin, or that the incarnation was for the sake of humanity (Eve as type of humanity)."],"confidence":"high","notes":[]},{"i":171,"ref":"p171","source":"Μυστήριον μέν ἐστιν ἄῤῥητον σέβας. Χάρισμα δ' οἶδα Πνεύματος θείαν δόσιν. Κήρυγμ' ἀδήλων, τὴν προφητείαν λέγω· Εὐαγγέλιον δὲ, τῆς νέας σωτηρίας· Ἀποστολὴν δὲ, συμμαχίαν κηρύγματος· Λόγου δὲ γνῶσιν, τὴν κατήχησιν, νέοις· Τὴν δὲ μετάνοιαν, πρὸς τὰ κρείσσονα στροφήν· Ἐξόρκισιν δὲ, δαιμόνων ἐξαίρεσιν. Τὸ λοῦτρόν ἐστι δευτέρου βίου σφραγίς. Αἱ προσφοραὶ δὲ, τῆς Θεοῦ σαρκώσεως, Παθημάτων τε τῶν Θεοῦ κοινωνία. Σημεῖόν ἐστι θαῦμά γ' οὐκ εἰθισμένον. Πυρὸς δὲ γλῶσσαι, Πνεύματος ἐνδημία. Ὁ ψυχικὸς δ' ἄνθρωπος, οὐδέπω καλός· Ὁ σαρκικὸς δὲ, καὶ λίαν πάθους φίλος· Ὁ πνευματικὸς δ', οὐ μακρὰν τοῦ πνεύματος. Τίς δ' Ἀντίχριστος; πλῆρες ἰοῦ θηρίον, Ἀνὴρ δυνάστης. Ἡ ἀπόστασις δὲ τίς; Ὁ παγκάκιστος ἀρτίως ἀποστάτης, Ἥ τε κρατοῦσα νῦν Θεοῦ διαίρεσις· Μεθ' ἣν ὁ\n\nΧριστὸς αὖθις ἐν δόξῃ Πατρὸς, Ὅσον φανῆναι σῶμα τοῖς θεοκτόνοις. Μεθ' ἣν ἀνάστασις, ἡ δέσις τοῦ συνθέτου· Μεθ' ἣν τὸ συμπέρασμα, τῶν ὄντων λύσις· Ἔστι δὲ δή τις πρὸς τὸ κρεῖσσον ἀλλαγή· Μεθ' ἣν κρίσις τε καὶ φόβος. Τίς δ' ἡ κρίσις; Οἰκεῖον ἔνδον τοῦ συνειδότος βάρος, Ἢ κουφότης, νόμου τε πρὸς βίον σταθμή. Μακαριότης δ' ἔμοιγε ἡ εὐζωΐα. Τίς δ' ἡ βασιλεία; τοῦ Θεοῦ θεωρία. Σὺν ἀγγέλοις τε δόξα καὶ ὑμνῳδία. Σκότος δὲ τοῖς κακίστοις, ἐκ Θεοῦ πεσεῖν· Σκώληξ δὲ, πῦρ τε, τῆξις ὑλικοῦ πάθους. Εἰ δ' ἄλλο τοῦδε κρεῖσσον, οὐκ ἔξω Θεοῦ. Τύχη δὲ, καὶ πρόνοια, καὶ εἱμαρμένη· Ἡ μὲν, τὸ συμβὰν αὐτομάτως, λόγου δίχα Ἡ δ', οἰακισμὸς, ᾧ φέρει τὸ πᾶν Θεός· Ἡ δ', εἱρμὸς, οἶμαι, τῶν Θεῷ τυπουμένων. Ταῦτ' ἔστιν ἡμῖν ἐκτύπως ὁρίσματα. ΛΕʹ.","english":"A mystery is an ineffable reverence. A grace I know is the divine gift of the Spirit. A proclamation of unseen things, I mean prophecy. A Gospel is of the new salvation. An apostolate is an alliance of proclamation. Knowledge of the Word is catechesis for the young. Repentance is a turning toward better things. Exorcism is the removal of demons. The bath is the seal of a second life. The offerings are of God's incarnation and communion in the sufferings of God. A sign is a miracle not customary. Tongues of fire are the dwelling of the Spirit. The psychic man is not yet good; the carnal man is excessively fond of passion; the spiritual man is not far from the Spirit. Who is the Antichrist? A beast full of venom, a man of power. What is the apostasy? The utterly wicked apostate of recent times, or the current division of God, after which Christ again in the glory of the Father, enough to appear as a body to the god-killers. After which is resurrection, the binding of the composite; after which is the conclusion, the dissolution of beings; and there is a change toward the better. After which is judgment and fear. What is judgment? The internal weight or lightness of one's own conscience, and the measure of law against life. Blessedness for me is good living. What is the kingdom? The contemplation of God, and with angels glory and hymnody. Darkness for the most wicked is to fall from God; worm, fire, and melting of material passion. If there is something better than this, it is not outside God. Chance, providence, and fate: the former is what happens spontaneously, without reason; the latter is the steering by which God bears all; fate is, I think, the chain of things formed by God. These are our definitions precisely.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Μυστήριον","severity":"info","text":"The Greek term μυστήριον here denotes an ineffable reverence, aligning with early Christian usage for sacramental or hidden truths, distinct from pagan mystery cults.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀντίχριστος","severity":"info","text":"The Antichrist is described as a beast full of venom and a man of power, reflecting early Christian apocalyptic imagery, though Gregory does not elaborate on specific eschatological events.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀποστολὴν","severity":"info","text":"The term 'apostolate' as an alliance of proclamation reflects Gregory's understanding of apostolic mission, a concept developed in 4th-century ecclesiastical contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτ' ἔστιν ἡμῖν ἐκτύπως ὁρίσματα","severity":"info","text":"This concluding line frames the entire passage as a series of definitions (ὁρίσματα), giving it a catechetical or didactic structure, typical of Gregory's moral poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πυρὸς δὲ γλῶσσαι","severity":"info","text":"Tongues of fire as the dwelling of the Spirit alludes to Acts 2:3, where the Holy Spirit descends as tongues of fire at Pentecost, a key New Testament event.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μεθ' ἣν ὁ Χριστὸς αὖθις ἐν δόξῃ Πατρὸς","severity":"caution","text":"The phrase 'after which Christ again in the glory of the Father' is ambiguous: it may refer to a second coming or a post-apostasy appearance; the Greek syntax leaves the antecedent of 'ἣν' unclear.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The antecedent of 'ἣν' in 'Μεθ' ἣν' (after which) is ambiguous; it could refer to the apostasy or the division of God. The reading taken follows the English draft's interpretation as post-apostasy.","The term 'θεοκτόνοις' (god-killers) is ambiguous: it may refer to those who killed Christ (Jews or Romans) or metaphorically to heretics; Gregory does not specify."],"confidence":"high","notes":[]},{"i":172,"ref":"p172","source":"Εἰς πενίαν φιλόσοφον Χαίρεις, τρυφῶν, σὺ τῇ νόσῳ, εἶτ' εὐπορεῖς; Ἔχεις κακὸν μὲν, φάρμακον δὲ τῆς νόσου. Ἄλλος πένης μὲν, ἐγκρατὴς δέ· τρισμάκαρ Ὃς οὔτε δεινὸν, οὔτε φάρμακον ἔχει. Τὸν πλούσιον μὲν, τῶν παθῶν δὲ ἥσσονα, Τότε προτιμῶ τοῦ πένητος καὶ σοφοῦ, Ὅταν τὸν ἰσχύοντα παραπληξίᾳ Τοῦ μὴ νοσοῦντος, ἀσθενεστέρου δέ γε.\n\nΛς Περὶ τῆς αὐτῆς. Ἔστω τις νοσερὸς χαλεπῶς, καὶ πολλὰ πορίζων Φάρμακα τοῖς πάθεσιν· ἄλλος ὑγεινότατος, Φάρμακον οὐδὲν ἔχων· πότερον τούτων μακαρίζεις; Τόν ῥ' εὐεκτοῦντα (οἶδ' ὅτι καὶ γὰρ ἅπας). Οὕτω τὸν χρῄζοντ' ὀλίγων, κἂν σφόδρα πένηται, Πρὸς τοῦ πλουτοῦντος χρήμασι καὶ πάθεσι. ΛΖʹ. Εἰς τὴν ὑπομονήν. Ὅταν τιν' εὕρῃς εὐπαθοῦντα τῶν κακῶν, Γίνωσκε τοῦτον τῷ τέλει τηρούμενον. Ὅταν καλόν τιν' ἐν κακοῖς, καθάρσιον Τὴν θλίψιν ἴσθι· δεῖ γὰρ, εἴ τι καὶ μικρὸν Ἰλύος ἐφέλκει, τοῦτο ῥυφθῆναι πόνοις, Ὡς μηδὲν εἰς πύρωσιν ἔλθῃ τῶν κακῶν· Ἢ πεῖραν εἶναι καὶ πάλην τοῦ δυσμενοῦς, Θεοῦ διδόντος, ὡς ἀναῤῥηθῇς μέγας. Ἰώβ τε ταῦτα πειθέτω νικηφόρος. ΛΗʹ. Εἰς τὴν αὐτήν. Εἴ τις ἐὼν κακίης στυγερὸν τέκος ἔνθα τέθηλας, Ταῖς πυμάταις βασάνοις ἴσθι φυλασσόμενος. Εἴ τις ἄριστος ἐὼν κύρσας τραχέος βιότοιο, Ὡς χρυσὸς χοάνοις ἴσθι καθαιρόμενος· Ἢ φθονεροῖο πάλῃ κάμνων δέμας, ἄλλος Ἰώβ τις, Ὥς κεν ἀεθλήσας στέμμα νίκης φορέοις. Τῷ μήτ' εὐθαλέων τέρπου φρένα, μήτε μόγοισι Κάμπτεο χριστοφόρῳ πάντα φέρων κραδίῃ. ΛΘʹ. Εἰς τύχην καὶ φρόνησιν. Ἔφησέ τίς που τῶν φιλοχρύσων τάδε· «Θέλω τύχης σταλαγμὸν, ἢ φρενῶν πίθον.» Πρὸς ὅν τις ἀντέφησε τῶν φιλοφρόνων·","english":"On philosophical poverty. You delight, you live luxuriously, in your sickness, and then you are well off? You have an evil, but a remedy for the sickness. Another is poor, but self-controlled; thrice-blessed is he who has neither the terrible thing nor the remedy. I prefer the rich man who is inferior to his passions to the poor and wise man, when I compare the one who is strong in his madness to the one who is not sick but weaker.\n\n36. On the same subject. Let there be one who is grievously sick and procures many remedies for his sufferings; another is most healthy, having no remedy. Which of these do you call blessed? The one who is in good health (I know that everyone does). Thus the one who needs few things, even if he is very poor, is to be preferred to the one who is rich in money and in passions.\n\n37. On endurance. When you find someone faring well among evils, know that he is being preserved for the end. When you find someone good among evils, know that affliction is a purification; for if he drags along even a little mud, this must be washed away by toils, so that none of the evils may come to the fire; or it is a trial and a wrestling match with the enemy, God granting it so that you may be raised up great. Let Job the victor persuade you of these things.\n\n38. On the same subject. If you are a hateful child of wickedness where you have flourished, know that you are being kept for the final torments. If you are most excellent and have met with a harsh life, know that you are being purified like gold in a crucible; or, struggling in body in the wrestling match of an envious one, you are another Job, so that, having contended, you may bear the crown of victory. Let your heart not be delighted by flourishing things, nor be bent by toils, bearing all things with a Christ-bearing heart.\n\n39. On fortune and prudence. Someone among the lovers of gold said this: \"I want a drop of fortune rather than a jar of prudence.\" To him one of the lovers of prudence replied:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΛΣΤʹ. Περὶ τῆς αὐτῆς.","severity":"info","text":"The passage is divided into four numbered sections (36–39), each with its own heading, indicating a deliberate structural arrangement of distinct moral topics.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰώβ","severity":"info","text":"Job is cited as a model of endurance and victory through suffering, echoing the biblical figure from the Book of Job, a common exemplar in patristic moral literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χρυσὸς χοάνοις","severity":"info","text":"The image of gold purified in a crucible (χοάνοις) is a standard metaphor in Greek moral philosophy and early Christian asceticism for the refining of character through trials.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τρισμάκαρ","severity":"info","text":"The term 'thrice-blessed' (τρισμάκαρ) is a Hellenistic and patristic epithet for the ideal wise or holy person, paralleling similar usage in Gregory's other poems and in contemporary ascetic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χριστοφόρῳ","severity":"info","text":"The compound 'Christ-bearing' (χριστοφόρῳ) is a distinctive term in Gregory's vocabulary, emphasizing the believer's inner possession of Christ as a source of endurance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φιλοχρύσων","severity":"info","text":"The contrast between 'lovers of gold' (φιλοχρύσων) and 'lovers of prudence' (φιλοφρόνων) in section 39 reflects a common topos in early Christian moralizing, later echoed in Byzantine monastic anthologies.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The English draft for section 38 translates 'εἴ τις ἐὼν κακίης στυγερὸν τέκος' as 'if you are a hateful child of wickedness', but the Greek could also be read as 'if you, being a hateful child of wickedness, have flourished there'—the precise referent of 'ἔνθα τέθηλας' is ambiguous.","The final line of section 39 is incomplete in the Greek text, breaking off after 'Πρὸς ὅν τις ἀντέφησε τῶν φιλοφρόνων·', leaving the reply of the lover of prudence unstated."],"confidence":"high","notes":[]},{"i":173,"ref":"p173","source":"«Ῥανὶς φρενῶν μοι μᾶλλον, ἢ βυθὸς τύχης.»\n\nΜʹ. Εἰς τῶν ἀνθρωπίνων ματαιότητα. Οἱ τοὺς ἀραχνῶν ἐκμιμούμενοι μίτους, Καὶ τοῖς ἀφαυροῖς ἐντρυφῶντες τοῦ βίου, Ἴστωσαν ὡς εὔληπτα καὶ αὔραις πέλει Τὰ τερπνὰ πάντα τοῦ ἀραχνώδους βίου. Οἱ τοὺς θρόνους ἔχοντες ὡραϊσμένους, Καὶ ταῖς ῥεούσαις ἐξοχαῖς ἐπηρμένοι, Σκοπεῖτε τὴν ἄφευκτον ἐσχάτως δίκην, Ὡς οὐδὲν αὐτὴν οὐδαμῶς παραδράμοι.","english":"A drop of sense is more to me than a depth of fortune.\n\n40. On the vanity of human affairs. Those who imitate the threads of spiders, And take delight in the frail things of life, Let them know that all the pleasant things of a spider's life are easily caught and carried away by breezes. Those who have adorned thrones, And are puffed up with flowing distinctions, Consider the inescapable final judgment, How nothing at all can escape it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ῥανὶς φρενῶν μοι μᾶλλον, ἢ βυθὸς τύχης","severity":"info","text":"The opening aphorism contrasts a 'drop of sense' (ῥανὶς φρενῶν) with a 'depth of fortune' (βυθὸς τύχης), asserting the superiority of wisdom over material wealth. This sets the moral tone for the poem.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀραχνῶν ἐκμιμούμενοι μίτους","severity":"info","text":"The image of imitating spiders' threads (ἀραχνῶν μίτους) evokes the fragility and vanity of human endeavors, a common trope in Greek moral philosophy and patristic literature, e.g., in Basil of Caesarea's homilies.","cites":[],"named_sources":["Basil of Caesarea"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μʹ. Εἰς τῶν ἀνθρωπίνων ματαιότητα","severity":"info","text":"The heading '40. On the vanity of human affairs' (Εἰς τῶν ἀνθρωπίνων ματαιότητα) marks this as the fortieth poem in the collection, following a thematic numbering system. It introduces the moralizing content.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄφευκτον ἐσχάτως δίκην","severity":"info","text":"The phrase 'inescapable final judgment' (ἄφευκτον ἐσχάτως δίκην) echoes biblical themes of divine judgment, as in Matthew 25:31-46 and Revelation 20:11-15, common in Gregory's moral exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Οἱ τοὺς θρόνους ἔχοντες ὡραϊσμένους","severity":"info","text":"The critique of those with 'adorned thrones' (θρόνους ὡραϊσμένους) reflects Gregory's own experience as a bishop in Constantinople, where he opposed ecclesiastical luxury and pride, as seen in his autobiographical poems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀφαυροῖς","severity":"caution","text":"The adjective 'ἀφαυροῖς' (frail) is rare and may be a variant of 'ἀφαυρός' (weak, feeble). Its use here emphasizes the transience of worldly delights, but the exact nuance is debated among editors.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-carmina-moralia","label":"source edition: Carmina moralia","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/Carmina%20moralia.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀραχνῶν ἐκμιμούμενοι μίτους' could be interpreted as either a metaphor for futile labor or a direct reference to spider webs as symbols of fragility; the reading taken is the latter.","The term 'ἀφαυροῖς' is ambiguous in meaning, possibly 'frail' or 'insubstantial'; the translation 'frail' is adopted based on context."],"confidence":"high","notes":[]}]}