{"slug":"khazarzar-gregory-of-nyssa-in-sanctum-pascha","id":"greek:khazarzar:khazarzar-gregory-of-nyssa-in-sanctum-pascha","title":"In sanctum pascha","title_source":"In sanctum pascha","author":"Gregory of Nyssa","genre":"homily","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:58:55Z","cost_usd":0.005184},"source":{"registry_id":"greek:khazarzar:khazarzar-gregory-of-nyssa-in-sanctum-pascha","work_id":"khazarzar-gregory-of-nyssa-in-sanctum-pascha","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nyssa_PG%2044-46/In%20sanctum%20pascha.pdf"},"stats":{"passages":28,"english_words":7043,"coptic_letters":0,"source_letters":30259,"commentary_units":18,"commentary_kinds":7,"derived_notes":2,"ambiguities":5,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nyssa_PG%2044-46/In%20sanctum%20pascha.pdf"}],"checks":{"work":"khazarzar-gregory-of-nyssa-in-sanctum-pascha","status":"pass","blocking":[],"warnings":[],"stats":{"passages":28,"translated":28,"commentary_passages":3,"commentary_units":18,"english_words":7043,"source_letters":30259,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 28 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":28},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΓΡΗΓΟΡΙΟΥ ΕΠΙΣΚΟΠΟΥ ΝΥΣΣΗΣ ΛΟΓΟΣ ΕΙΣ ΤΟ ΑΓΙΟΝ ΠΑΣΧΑ Οἱ πένητες τῶν ἀνθρώπων φιλέορτοι δὲ καὶ προθύμῳ τῇ ψυχῇ καὶ γαύρῳ τῷ σχήματι τὰς πανηγύρεις κατασπαζόμενοι, κἂν οἴκοθεν ἑαυτοῖς μὴ ἐπαρκῶσιν εἰς τὴν σπουδαζομένην φαιδρότητα, παρὰ τῶν οἰκείων καὶ γνωρίμων πᾶσαν πολυτέλειαν συνερανιζόμενοι ἀνενδεεῖς ἑαυτοὺς εἰς τὴν προκειμένην χρείαν παρασκευάζουσιν. ὅπερ δοκῶ μοι πρὸς τὴν παροῦσαν ἡμέραν πάσχειν ἐγώ· οὐδὲν γὰρ ἔχων μεγαλοπρεπὲς ἐν ταῖς προκειμέναις εὐφημίαις παρ' ἐμαυτοῦ συντελεῖν πρὸς τὴν ἱερὰν ᾠδήν, ἣν ἀρτίως ᾔσαμεν, καταφεύξομαι. ἐκεῖθεν δὲ ταῖς ἀφορμαῖς χρησάμενος ἀποτίσω τὸ χρέος τῇ γραφικῇ λέξει προσυφήνας καὶ τὰ ἐμά, εἴ τινα ἄρα καὶ τυγχάνει παρὰ τῷ πένητι δούλῳ τῆς εἰς τὸν δεσπότην εὐχαριστίας ἐγκώμια. ἔλεγε τοίνυν ἀρτίως ὁ Δαβὶδ καὶ ἡμεῖς μετ' ἐκείνου· Αἰνεῖτε τὸν κύριον πάντα τὰ ἔθνη, ἐπαινέσατε αὐτὸν πάντες οἱ λαοί. πάντα τὸν ἐξ Ἀδὰμ ἄνθρωπον πρὸς τὸν ὕμνον καλεῖ μηδένα καταλιμπάνων ἔξω τῆς κλήσεως, ἀλλὰ τοὺς ἑσπερίους, τοὺς ἑῴους, τοὺς παρ' ἑκάτερα, εἴ τις τῆς ἄρκτου γείτων καὶ τῆς μεσημβρίας ἔνοικος, ὁμοῦ πάντας δημαγωγεῖ τῷ ψαλμῷ. καὶ ἀλλαχοῦ μὲν ἀπὸ μέρους τισὶ τῶν ἀνθρώπων προσδιαλέγεται ἢ τοὺς ὁσίους καλῶν ἢ τοὺς παῖδας πρὸς ὕμνον ἐγείρων, ἐπὶ δὲ τοῦ παρόντος ἔθνη καὶ λαοὺς τῷ ψαλτηρίῳ συνάγει.","english":"Gregory, Bishop of Nyssa, Oration on the Holy Pascha. The poor among men, though fond of festivals and embracing the feasts with eager spirit and proud demeanor, even if they cannot from their own resources supply the desired splendor, collect from their relatives and acquaintances every extravagance and prepare themselves, lacking nothing, for the need at hand. This, I think, I myself experience with regard to the present day; for having nothing magnificent to contribute from myself to the praises that lie before us for the sacred ode which we have just sung, I will take refuge in that. And using that as a starting point, I will discharge the debt, weaving into the scriptural text also my own words, if indeed any encomia of thanksgiving to the master happen to be found with the poor servant. So just now David said, and we with him: \"Praise the Lord, all nations; acclaim him, all peoples.\" He calls every man from Adam to the hymn, leaving no one outside the summons, but the westerners, the easterners, those on either side, if anyone is neighbor to the north or inhabitant of the south, he leads all together with the psalm. Elsewhere he addresses some men from a part, either calling the holy ones or rousing the children to hymn, but on the present occasion he gathers nations and peoples with the psaltery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"ὅταν γὰρ κατὰ τὸν ἀπόστολον παρέλθῃ τὸ σχῆμα τοῦ κόσμου τούτου, βασιλεὺς δὲ καὶ θεὸς ἐπιφανῇ πᾶσιν Χριστὸς πᾶσαν ψυχὴν ἄπιστον πληροφορήσας καὶ γλῶσσαν βλάσφημον χαλινώσας, στήσῃ δὲ Ἑλλήνων τὴν ματαιότητα καὶ Ἰουδαίων τὴν πλάνην καὶ τῶν αἱρέσεων τὴν ἀδάμαστον γλωσσαλγίαν, τότε δὴ, τότε πάντα τὰ ἔθνη καὶ οἱ ἀπ' αἰῶνος λαοὶ ὑποκύψαν τες ἄμαχον τὴν προσκύνησιν ἀναπέμψουσι καὶ θαυμαστή τις ἔσται συμφωνία δοξολογίας τῶν μὲν ὁσίων συνήθως ὑμνούντων τῶν δὲ ἀσεβῶν ἐξ ἀνάγκης ἱκετευόντων· καὶ τότε ἀληθῶς ὁ ἐπινίκιος ὕμνος συμφώνως παρὰ πάντων ᾀσθήσεται καὶ τῶν κρατηθέντων καὶ τῶν νικησάντων· τότε καὶ ὁ τῆς ταραχῆς ὑπαίτιος, ὁ τὴν τοῦ δεσπότου φαντασθεὶς ἀξίαν μαστιγίας οἰκέτης ὀφθήσεται πᾶσι παρ' ἀγγέλων πρὸς τὴν τιμωρίαν συρόμενος καὶ πάντες οἱ τῆς ἐκείνου κακίας ὑπηρέται καὶ συνεργοὶ ταῖς πρεπούσαις κολάσεσι καὶ δικαίαις ὑποβληθήσονται, εἷς δὲ φανήσεται βασιλεὺς καὶ κριτὴς κοινὸς δεσπότης παρὰ πάντων ὁμολογούμενος, ἡσυχία δὲ ἔσται κατεσταλμένη, ὥσπερ ὅταν ἄρχοντος ἐπὶ βήματος καθημένου ὁ μὲν κήρυξ ὑποσημαίνῃ τὴν σιωπήν, οἱ λαοὶ δὲ καὶ ὄψιν καὶ ἀκοὴν συντείναντες τὴν τῆς δημηγορίας ἀκρόασιν ἀναμένωσιν. διὰ τοῦτο Αἰνεῖτε τὸν κύριον πάντα τὰ ἔθνη, ἐπαινέσατε αὐτὸν πάντες οἱ λαοί.","english":"For when, according to the Apostle, the form of this world has passed away, and Christ, king and god, appears to all, having filled every unbelieving soul with assurance and bridled every blasphemous tongue, and when he has put an end to the vanity of the Greeks, the error of the Jews, and the unbridled loquacity of the heresies, then indeed, then all nations and peoples from ages past, having bowed down, will send up invincible adoration, and there will be a wondrous harmony of doxology, with the pious singing as is their custom and the impious supplicating out of necessity; and then truly the victory hymn will be sung in unison by all, both the conquered and the conquerors; then the one responsible for the disturbance, the slave who imagined the master's dignity, will be seen by all, dragged by angels to punishment, and all the servants and co-workers of his wickedness will be subjected to fitting and just punishments, and one king and judge, a common master, will appear, acknowledged by all, and there will be a settled silence, as when a ruler sits on the tribunal, the herald signals for silence, and the peoples, straining both sight and hearing, await the hearing of the address. Therefore, praise the Lord, all nations; acclaim him, all peoples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"αἰνέσατε ὡς δυνατόν, ἐπαινέσατε ὡς φιλάνθρωπον, ὅτι πεσόντας καὶ νεκροὺς ὄντας αὖθις ἐζωοποίησε καὶ τὸ πονέσαν σκεῦος ἀνενεώσατο πάλιν καὶ τὴν ἐν τοῖς τάφοις τῶν λειψάνων ἀηδίαν εἰς ζῷον ἄφθαρτον φιλανθρώπως ἐμόρφωσε καὶ ψυχὴν τὴν πρὸ [τεσσάρων] χιλιάδων ἐτῶν καταλιποῦσαν τὸ σῶμα ὡς ἐκ μακρᾶς ἀποδη μίας εἰς τὴν ἰδίαν οἰκίαν ἐπανήγαγεν οὐδὲν ἀπὸ χρόνου καὶ λήθης ξενιζομένην πρὸς τὸ ἴδιον ὄργανον, ἀλλὰ θᾶττον ἐπ' αὐτὸ χωροῦσαν ἢ ὄρνις ἐπὶ τὴν καλιὰν τὴν οἰκείαν καθίπταται. Εἴπωμεν γὰρ τὰ οἰκεῖα τῆς ἑορτῆς, ἵνα ἀκολούθως καὶ προσφυῶς τοῖς πράγμασιν ἑορτάσωμεν· τὸ γὰρ ἀνοίκειον καὶ ἀλλότριον πρὸς τῷ μηδὲν ὠφελεῖν ἄτακτόν ἐστι καὶ ἀλλόκοτον οὐκ ἐν τοῖς περὶ θρησκείας καὶ εὐσεβείας λόγοις μόνον, ἀλλὰ καὶ ἐπὶ τῶν ἔξωθεν καὶ τῆς τοῦ κόσμου σοφίας.\n\nίς γὰρ οὕτως ἀνόητος καὶ ὑπεργέλοιος ῥήτωρ, ὡς κληθεὶς εἰς φαιδρότητα γάμου ἀποστῆναι μὲν τῶν ἁρμοδίων λόγων καὶ γλαφυρῶν συνευπαθούντων ταῖς\n\nτῆς πανηγύρεως χάρισι, γοερὰ δὲ μέλη θρηνεῖν καὶ τὰ ἐκ τραγῳδίας κακὰ τῶν παστάδων κατολοφύρεσθαι, ἢ τὸ ἔμπαλιν ἐπιταχθεὶς ἑνὶ τῶν τετελευτηκότων τὰ νενομισμένα τελεῖν ἐπιλαθέσθαι μὲν τοῦ πάθους, φαιδρύνεσθαι δὲ πρὸς τὸν κατηφείας γέμοντα σύλλογον; εἰ δὲ ἐν τοῖς ἐγκοσμίοις καλὸν ἡ τάξις καὶ ἐπιστήμη, πολλῷ δήπου πλέον ἐν τοῖς μεγάλοις καὶ οὐρανίοις ἁρμοδιώτερον.","english":"Praise him as you are able, praise him as the lover of humanity, because he gave life again to those who had fallen and were dead, and renewed the vessel that had suffered, and kindly shaped the unpleasantness of the remains in the tombs into an imperishable living being, and led back the soul that had left the body four thousand years before as from a long journey into its own home, the soul being in no way estranged from its own instrument by time and forgetfulness, but hastening to it more swiftly than a bird flies to its own nest. For let us speak the things proper to the feast, so that we may celebrate in a manner consistent and fitting with the matters; for what is inappropriate and alien, besides being of no benefit, is disorderly and incongruous not only in discourses concerning religion and piety, but also in external matters and in the wisdom of the world. For who is so foolish and utterly ridiculous an orator that, summoned to the joy of a wedding, he would abandon the appropriate and graceful words that share in the delights of the festival, and instead sing mournful songs and lament the evils of tragedies over the bridal chambers, or conversely, when charged to perform the customary rites for one of the deceased, he would forget the grief and brighten up before an assembly full of dejection? If in worldly matters order and knowledge are good, then much more are they fitting in great and heavenly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"Χριστὸς τοίνυν ἀνέστη σήμερον ὁ θεός, ὁ ἀπαθής, ὁ ἀθάνατος (καὶ μικρὸν ἐπίσχες ὁ ἐθνικὸς παρεὶς τὸν προπετῆ γέλωτα, μέχρις ἂν πάντων ἀκούσῃς), οὐ πρὸς ἀνάγκην παθὼν οὐδὲ τὴν ἐξ οὐρανῶν κάθοδον βιασθεὶς οὐδὲ τὴν ἀνάστασιν ὡς ἀπροσδόκητον εὐεργεσίαν παρ' ἐλπίδας εὑρών, ἀλλ' εἰδὼς πάντων τῶν πραγμάτων τὸ τέλος καὶ οὕτω τὴν ἀρχὴν ποιησάμενος. ἔχων ἐν ὀφθαλμοῖς τῆς θεότητος τῶν προκει μένων τὴν γνῶσιν καὶ πρὶν ἐξ οὐρανῶν κατελθεῖν βλέπων καὶ τῶν ἐθνῶν τὴν ταραχὴν καὶ τοῦ Ἰσραὴλ τὴν σκληρότητα καὶ Πιλάτον προκαθήμενον καὶ Καϊάφαν ἑαυτῷ τὴν ἐσθῆτα περισπαράσσοντα καὶ τὸν στασιώδη δῆμον φλεγμαίνοντα καὶ Ἰούδαν προδιδόντα καὶ Πέτρον ὑπερμαχόμενον καὶ μετ' ὀλίγον ἑαυτὸν τῇ ἀναστάσει εἰς δόξαν ἀφθαρσίας μεταμορφούμενον καὶ πᾶν τὸ μέλλον ἔχων ὑπογεγραμμένον τῇ γνώσει οὐκ ἀνεβάλετο τὴν εἰς τὸν ἄνθρωπον χάριν οὐδὲ ὑπερέθετο τὴν οἰκονομίαν, ἀλλ' ὥσπερ οἱ τὸν ἀσθενῆ παρὰ χαράδρας συρόμενον βλέποντες εἰδότες, ὡς ἔστι καὶ τῷ βορβόρῳ τοῦ χειμάρρου ἐνειληθῆναι καὶ τῆς πληγῆς ἀνασχέσθαι τῶν λίθων τῶν συνωθουμένων παρὰ τοῦ ὕδατος, ὅμως διὰ τὸ συμπαθὲς τὸ περὶ τὸν κινδυνεύοντα οὐκ ὀκνοῦσι τὴν εἴσοδον, οὕτω καὶ ὁ φιλάνθρωπος ἡμῶν σωτὴρ ἐθελοντὴς ὑβριστικὰ καὶ ἄτιμα κατεδέξατο, ἵνα τὸν ἐξ ἀπάτης ἀπολλύμενον σώσῃ. κατῆλθεν εἰς τὸν βίον, ἐπειδὴ προῄδει καὶ τὴν ἄνοδον ἔνδοξον, ἀποθανεῖν τῷ ἀνθρωπίνῳ ἑαυτοῦ συνεχώρησεν, ἐπειδὴ καὶ τὴν ἔγερσιν προεγίνωσκεν·","english":"Christ therefore has risen today—God, the impassible, the immortal (and let the pagan hold back a little, refraining from his hasty laughter, until he hears all)—not suffering under compulsion, nor forced in his descent from the heavens, nor finding the resurrection as an unexpected benefit beyond hope, but knowing the end of all things and thus making the beginning. Having in the eyes of his divinity the knowledge of what lay before him, and seeing even before descending from the heavens both the turmoil of the nations and the hardness of Israel and Pilate presiding and Caiaphas tearing his own garment and the seditious mob inflamed and Judas betraying and Peter contending, and after a little himself transformed by the resurrection into the glory of incorruption, and having all the future inscribed in his knowledge, he did not postpone the grace to humanity nor delay the economy, but just as those who see the weak man being dragged along a ravine, knowing that he may be entangled in the mud of the torrent and suffer the blow of the stones pushed together by the water, yet because of compassion for the one in danger do not shrink from entering, so too our philanthropic savior willingly submitted to insults and dishonors, in order to save the one perishing from deceit. He descended into life, because he foresaw also the glorious ascent; he allowed his human self to die, because he also foreknew the awakening.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"οὐ γὰρ ὡς εἷς τῶν κοινῶν ἀνθρώπων ῥιψοκινδύνως ἐτόλμα τῇ ἀδηλίᾳ τοῦ μέλλοντος ἐπιτρέπων τὴν ἔκβασιν, ἀλλ' ὡς θεὸς ᾠκονόμει τὸ προκείμενον ἐπὶ ῥητῷ καὶ ἐγνωσμένῳ τῷ τέλει. Αὕτη τοίνυν ἡ ἡμέρα, ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ· μὴ μέθαις καὶ κώμοις, μὴ χοροῖς καὶ παροινίαις, ἀλλὰ ταῖς θεοειδέσιν ἐννοίαις. σήμερον ἅπασαν τὴν οἰκουμένην ἔστιν ἰδεῖν ὡς μίαν οἰκίαν εἰς συμφω νίαν ἑνὸς † πράγματος συναχθεῖσαν καὶ παντὸς ἀμελήσασαν τοῦ κατὰ συνήθειαν πράγματος, μετασκευασθεῖσαν δὲ ἑνὶ συνθήματι εἰς τὴν σπουδὴν τῆς εὐχῆς. αἱ λεωφόροι τοὺς ὁδοιπόρους οὐκ ἔχουσιν, ἡ θάλασσα σήμερον ναυτῶν καὶ πλωτήρων ἔρημος, ὁ γεωργὸς τὴν σκαπάνην καὶ τὸ ἄροτρον ῥίψας εἰς τὸ τοῦ ἑορτάζοντος σχῆμα ἐκαλλωπίσατο, αἱ καπηλεῖαι τῆς ἐμπορίας σχολάζουσιν, αἱ ὀχλήσεις ἐλύθησαν ὡς χειμὼν ἐπιφανέντος ἔαρος, θόρυβοι καὶ ταραχαὶ καὶ ζάλαι τοῦ βίου τῇ εἰρήνῃ τῆς ἑορτῆς ὑπεξέστησαν, ὁ πένης ὡς πλούσιος καλλωπίζεται, ὁ πλούσιος τῆς συνηθείας περιφανέστερος δείκνυται, ὁ πρεσβύτης ὡς νέος τρέχει πρὸς τὴν μετουσίαν τῆς εὐφροσύνης, ὁ ἀσθενὴς καὶ τὴν νόσον βιάζεται, τὸ παιδίον τῇ ἐξαλλαγῇ τῆς ἐσθῆτος αἰσθητῶς ἑορτάζει, ἐπειδὴ νοητῶς οὐδέπω δύναται, ἡ παρθένος ὑπερ γάνυται τὴν ψυχήν, ὅτι τῆς ἰδίας ἐλπίδος λαμπρὰν καὶ οὕτω τιμωμένην τὴν ὑπόμνησιν βλέπει, ἡ ἔγγαμος ὅλῳ τῷ πληρώ ματι τῆς οἰκίας ἑορτάζουσα χαίρει· νῦν γὰρ αὐτῇ καὶ ὁ σύνοικος καὶ οἱ παῖδες καὶ οἱ οἰκέται καὶ πάντες ἐφέστιοι ἀγάλλονται.","english":"For he did not, like one of ordinary men, rashly venture, entrusting the outcome to the uncertainty of the future, but as God he managed the undertaking with a definite and known end. This day, therefore, which the Lord has made, let us rejoice and be glad in it—not with drunkenness and revels, not with dances and carousals, but with godlike thoughts. Today one may see the whole inhabited world gathered as one household into the harmony of a single matter, neglecting every customary business, transformed by a single signal into the zeal of prayer. The highways have no travelers; the sea today is empty of sailors and voyagers; the farmer, casting aside his mattock and plow, has adorned himself in the garb of the celebrant; the shops are idle from trade; the disturbances have been dissolved as winter when spring appears; tumults and troubles and storms of life have withdrawn before the peace of the feast; the poor man decks himself out as rich; the rich man shows himself more splendid than his wont; the old man runs like a youth to partake of the joy; the sick man even forces his illness; the child celebrates perceptibly by the change of clothing, since he cannot yet do so intellectually; the virgin rejoices in her soul, seeing the remembrance of her own hope so bright and honored; the married woman rejoices, celebrating with the whole household; for now her husband, her children, her servants, and all the household are glad.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοειδέσιν ἐννοίαις","severity":"info","text":"The phrase 'godlike thoughts' (θεοειδέσιν ἐννοίαις) is a key term in Gregory's ascetic and mystical vocabulary, denoting contemplation that assimilates the soul to the divine, as opposed to bodily pleasures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη τοίνυν ἡ ἡμέρα, ἣν ἐποίησεν ὁ κύριος","severity":"info","text":"This echoes Psalm 118:24 (LXX: 'This is the day the Lord has made'), a verse used in early Christian festal liturgy to designate the day of resurrection as a divine creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱ λεωφόροι τοὺς ὁδοιπόρους οὐκ ἔχουσιν","severity":"info","text":"Gregory describes a universal cessation of ordinary life for Easter, a topos in patristic festal homilies (cf. John Chrysostom, In sanctum pascha) reflecting the actual suspension of work and travel during the paschal vigil in the late antique city.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σήμερον ἅπασαν τὴν οἰκουμένην ... συναχθεῖσαν","severity":"info","text":"This passage forms a rhetorical ekphrasis of the universal celebration of Easter, moving from the cosmic (the whole inhabited world) to the particular (the poor, the rich, the old, the sick, the child, the virgin, the married woman), a common homiletic amplification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ πένης ὡς πλούσιος καλλωπίζεται","severity":"info","text":"The inversion of social roles at Easter (poor as rich, old as young) parallels a motif in Gregory of Nazianzus' Easter homily (Oratio 45) and in the paschal liturgy, symbolizing the eschatological reversal of worldly hierarchies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰς συμφω νίαν ἑνὸς † πράγματος","severity":"caution","text":"The text has a crux: the manuscript reads 'συμφωνίαν ἑνὸς † πράγματος' (harmony of one thing). The obelus indicates a textual corruption; the sense is likely 'one purpose' or 'one matter', but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑνὸς † πράγματος' is corrupt; the intended noun may be 'πράγματος' (matter) or possibly 'πνεύματος' (spirit), but the manuscript tradition is unclear."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"καὶ ὥσπερ τὸ σμῆνος τῶν μελισσῶν τὸ νέον καὶ ἀρτίτοκον πρῶτον τῆς καταδύσεως ἢ τῶν καλαθίσκων πρὸς τὸν ἀέρα καὶ τὸ φῶς ἑνὶ κλάδῳ δένδρου ἐξιπτάμενον ἄθρουν ὁμοῦ καὶ συνημμένον προσπλάσσεται, οὕτως ἐπὶ ταύτης τῆς ἑορτῆς ὁλόκληρα τὰ γένη πρὸς τὰς ἑστίας συντρέχει. καὶ ἀληθῶς τῇ μιμήσει πρὸς τὴν μέλλουσαν ἡμέραν ἡ παροῦσα καλῶς ἀναφέρεται· ἀθροιστικαὶ γὰρ ἀνθρώπων ἀμφότεραι, ἐκείνη τῶν καθόλου, αὕτη τῶν ἐπὶ μέρους. ἵνα δὲ τὸ ἀλη θέστερον εἴπωμεν, ὅσον εἰς φαιδρότητα φέρει καὶ\n\nεὐθυμίαν, αὕτη τῆς προσδοκωμένης χαριεστέρα, ἐπειδὴ τότε μὲν ἐπάναγκες καὶ τοὺς ὀδυρομένους ὁρᾶσθαι, ὧν αἱ ἁμαρτίαι ἀποκαλύπτονται, νῦν δὲ ἀνεπίδεκτος τῶν σκυθρωπῶν ἐστιν ἡ εὐπάθεια· ὅ τε γὰρ δίκαιος εὐφραίνεται καὶ ὁ τὸ συνειδὸς μὴ καθαρεύων ἀναμένει τὴν ἐκ τῆς μετανοίας διόρθωσιν καὶ πᾶσα λύπη ἐπὶ τῆς παρούσης ἡμέρας κοιμίζεται, οὐδεὶς δὲ οὕτω κατώδυνος, ὡς ἄνεσιν μὴ εὑρέσθαι τῇ μεγαλοπρεπείᾳ τῆς ἑορτῆς. νῦν ὁ δεσμώτης λύεται, ὁ χρεώστης ἀφίεται, ὁ δοῦλος ἐλευθεροῦται τῷ ἀγαθῷ καὶ φιλανθρώπῳ τῆς ἐκκλησίας κηρύγματι οὐ ῥαπιζόμενος ἀσχημόνως κατὰ τῆς παρειᾶς καὶ πληγῇ τῆς πληγῆς ἀφιέμενος οὐδὲ ὥσπερ ἐν πομπῇ τῷ δήμῳ δεικνύμενος ἐφ' ὑψηλῷ βήματι, ὕβριν δὲ ἔχων καὶ ἐρυθριασμὸν τὴν ἀρχὴν τῆς ἐλευθερίας, ἀλλ' οὕτω κοσμίως ἀφιέμενος ὡς γινώσκεται. εὐεργετεῖται καὶ ὁ μένων ἐπὶ τῆς δουλείας ἔτι·","english":"And just as a new and freshly born swarm of bees, at the first sinking of the sun or from the baskets, flies out together and in a mass to the air and light, and clings to a single branch of a tree, so on this feast whole families run together to their hearths. And truly, by imitation, the present day is well referred to the coming day; for both are gatherings of men—that one of the universal, this one of the particular. But to speak more truly, as far as concerns bringing cheerfulness and good spirits, this day is more pleasant than the expected one, since then it is necessary that even those who mourn be seen, whose sins are revealed, but now the festivity is incapable of receiving gloomy things; for the just man rejoices, and he whose conscience is not pure awaits the correction from repentance, and every grief is put to rest on the present day, and no one is so sorrowful as not to find relief in the magnificence of the feast. Now the prisoner is released, the debtor is let go, the slave is freed by the good and philanthropic proclamation of the church, not being shamefully struck on the cheek and released by a blow for a blow, nor as in a procession being shown to the people on a high platform, having insult and blushing as the beginning of freedom, but being released in such an orderly manner as is known. And he who still remains in slavery is also benefited.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"σμῆνος τῶν μελισσῶν","severity":"info","text":"The bee-swarm simile is a common trope in Greek literature for orderly multitude; Gregory adapts it to depict the universal gathering of Christians at Easter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀθροιστικαὶ","severity":"info","text":"ἀθροιστικαί (gathering) echoes the theme of synaxis (assembly), central to the paschal celebration as both a local and eschatological gathering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς μετανοίας διόρθωσιν","severity":"info","text":"The phrase 'correction from repentance' alludes to the penitential discipline of Lent, culminating in reconciliation at Easter, a practice attested in early church orders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὁ δεσμώτης λύεται, ὁ χρεώστης ἀφίεται, ὁ δοῦλος ἐλευθεροῦται","severity":"info","text":"Gregory describes the Easter amnesty: release of prisoners, remission of debts, and manumission of slaves, customary in late antique cities during major festivals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νῦν ... νῦν","severity":"info","text":"The repeated νῦν (now) marks a rhetorical shift from eschatological expectation to present joy, contrasting the universal judgment with the immediate festal relief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡς γινώσκεται","severity":"caution","text":"The phrase 'as is known' is vague; it may refer to a specific local practice of orderly manumission in the church, but Gregory does not elaborate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ μιμήσει πρὸς τὴν μέλλουσαν ἡμέραν' could mean either typological imitation or liturgical re-enactment; the reading taken is typological.","The reference to 'the coming day' may be eschatological (Last Judgment) or the next day of Easter; the context favors the former."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"εἰ γὰρ καὶ πολλὰ καὶ βαρέα τὰ ἁμαρτήματα παραίτησιν ὑπερβαίνοντα καὶ συγγνώμην, αἰδούμενος ὁ δεσπότης τὸ τῆς ἡμέρας γαληνὸν καὶ φιλάνθρωπον δέχεται τὸν ἀπερριμμένον καὶ ἐν τοῖς ἀτίμοις ὁρώμενον ὡς ὁ Φαραὼ τὸν οἰνοχόον ἐκ τοῦ δεσμωτηρίου· οἶδε γὰρ, ὡς κατὰ τὴν προθεσμίαν τῆς ἀναστάσεως, ἧς καθ' ὁμοιότητα τὴν παροῦσαν τιμῶμεν, χρῄζει καὶ αὐτὸς τῆς ἀνεξικακίας καὶ τῆς ἀγαθότη τος τοῦ δεσπότου καὶ δανείζων ἐνταῦθα τὸν ἔλεον προσδοκᾷ τὴν ἀπόδοσιν ἐν καιρῷ. ἠκούσατε οἱ δεσπόται, φυλάξατε τὸν λόγον ὡς ἀγαθόν, μὴ διαβάλητέ με παρὰ τοῖς δούλοις ὡς ψευδῶς τὴν ἡμέραν ἐγκωμιάζοντα, ἀφέλετε τὴν λύπην τῶν θλιβομένων ψυχῶν ὡς ὁ κύριος τῶν σωμάτων τὴν νέκρωσιν, μεταμορφώσατε τοὺς ἀτίμους εἰς ἐπιτιμίαν, τοὺς θλιβομένους εἰς χαράν, τοὺς ἀπαρρησιάστους εἰς παρρησίαν, ἐξαγάγετε τῆς γωνίας τοὺς ῥιφέντας ὡς τάφων, ἐπανθησάτω τὸ τῆς ἑορτῆς κάλλος ὡς ἄνθος τοῖς πᾶσιν. εἰ γὰρ βασιλέως ἀνθρώπου γενέθλιος ἡμέρα ἀνοίγει δεσμωτήριον ἢ ἐπινίκιος ἑορτή, Χριστὸς ἀναστὰς οὐκ ἀφήσει τοὺς τεθλιμμένους; οἱ πτωχοὶ τὴν ὑμετέραν τροφὸν ἀσπάσασθε, οἱ διερρυηκότες καὶ λελωβημένοι τὰ σώματα τὴν ἰωμένην ὑμῶν τὰς συμφοράς· διὰ γὰρ τὴν ἀπὸ τῆς ἀναστάσεως ἐλπίδα καὶ ἀρετὴ σπουδάζεται καὶ κακία μισεῖται, ἐπεὶ ἀναστάσεως ἀνῃρημένης εἷς παρὰ πᾶσι κρατῶν εὑρεθήσεται λόγος· Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν. Πρὸς ταύτην βλέπων ὁ ἀπόστολος τὴν ἡμέραν τῆς ζωῆς τῆς ἐπικαίρου καταφρονεῖ, ἐπιθυμεῖ δὲ τῆς μελλούσης, ἐξευτελίζων δὲ τὰ ὁρώμενά φησιν· Εἰ ἐπὶ τῇ ζωῇ ταύτῃ ἠλπικότες ἐσμέν, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.","english":"For even if the sins are many and grievous, surpassing any plea and forgiveness, the Master, respecting the serenity and philanthropy of the day, receives the outcast who is seen among the dishonored, just as Pharaoh received the cupbearer from the prison. For he knows that, according to the appointed time of the resurrection, which we honor in likeness on this present day, he himself also needs the forbearance and goodness of the Master, and by lending mercy here, he expects repayment in due season. You masters have heard; keep this word as a good one; do not accuse me before the slaves of falsely praising the day. Remove the grief of afflicted souls as the Lord removes the deadness of bodies; transform the dishonored into honor, the afflicted into joy, the timid into confidence; lead out from the corner those cast away as from tombs; let the beauty of the feast bloom like a flower for all. For if a human king’s birthday or a victory celebration opens a prison, will not Christ, having risen, release the afflicted? You poor, greet your nurse; you whose bodies are wasted and mutilated, greet your healer of misfortunes. For because of the hope from the resurrection, virtue is pursued and vice is hated, since if resurrection were abolished, one saying would be found prevailing among all: “Let us eat and drink, for tomorrow we die.” Looking to this day, the apostle despises the life of the present time and desires the future one, and belittling the visible things, he says: “If we have placed our hope in this life, we are more pitiable than all men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"διὰ ταύτην τὴν ἡμέραν κληρονόμοι θεοῦ ἄνθρωποι καὶ συγκληρονόμοι Χριστοῦ. διὰ ταύτην τὴν ἡμέραν, ὅπερ οἱ σαρκοβόροι ὄρνιθες ἔφαγον πρὸ χιλίων ἐνιαυτῶν μέρος τοῦ σώματος, εὑρεθήσεται μὴ λεῖπον, καὶ ὅπερ κήτη καὶ κύνες καὶ τὰ ἐνάλια ζῷα κατεβοσκήθησαν, ἐγειρομένῳ τῷ ἀνθρώπῳ συναναστήσεται, καὶ ὅπερ διέφλεξε πῦρ καὶ σκώληξ ἐν τάφοις κατεδαπάνησε καὶ ἁπλῶς πάντα τὰ σώματα, ὅσα μετὰ τὴν γένεσιν ἠφάνισεν ἡ φθορά, ἀνελλιπῆ καὶ ἀκέραια ἀναδοθήσεται ἐκ τῆς γῆς καὶ, ὡς Παῦλος διδάσκει, ἐν ῥιπῇ ὀφθαλμοῦ τελεσθήσεται ἡ ἀνάστασις (ῥιπὴ δὲ ὀφθαλμοῦ ἐπίμυσις βλεφάρων ἐστί)· καὶ τούτου τοῦ τάχους οὐκ ἂν ἕτερον ὀξύτερον γένοιτο. σὺ δὲ ἀνθρωπικῶς καὶ κατὰ τὴν δύναμιν τὴν σαυτοῦ λογιζόμενος πόσα διαστήματα χρόνων διαγράφεις ἐν τῇ ψυχῇ σου; πρῶτον, ἵνα τὰ διασαπέντα τῶν ὀστέων καὶ γεωθέντα εἰς τὴν σκληρότητα καὶ λειότητα συμπαγῇ, ἑνωθέντα δὲ ἐκ τῆς θρύψεως πάλιν εἰς ῥυθμὸν ἁρμονίας καὶ τὴν φυσικὴν συνέλθῃ συνάφειαν· εἶτα ἐπινοεῖς τὴν τῶν σαρκῶν περίπλασιν καὶ νεύρων ἀποτεταμένας συνδέσεις καὶ φλεβῶν καὶ ἀρτηριῶν λεπτοὺς ὀχετοὺς ὑφηπλωμένους τῷ δέρματι, ψυχῶν δὲ ἀμύθητον καὶ ἀναρίθμητον πλῆθος ἔκ τινων οἰκήσεων ἀπορρήτων κινούμενον, γνωρίζουσαν δὲ ἑκάστην ὡς ἱμάτιον ἐξαίρετον τὸ ἴδιον σῶμα καὶ τούτῳ πάλιν ἐνοικοῦσαν ὀξέως, ἀπλανῆ δὲ ἔχουσαν τὴν διάκρισιν κατὰ πλήθους τοσούτου ὁμοφύλων πνευμάτων. ἐννόησον γὰρ τὰς ἀπὸ Ἀδὰμ ψυχὰς καὶ τὰ ἀπ' ἐκείνου","english":"Because of this day, human beings are heirs of God and co-heirs of Christ. Because of this day, what the flesh-eating birds devoured a thousand years ago, a part of the body, will be found not lacking; and what whales and dogs and marine animals have consumed will rise up together with the rising man; and what fire has burned and the worm in tombs has consumed, and simply all bodies that after birth corruption has destroyed, will be given back from the earth complete and intact, and, as Paul teaches, the resurrection will be accomplished in the blink of an eye (and a blink of an eye is the closing of the eyelids); and no other speed could be swifter than this. But you, thinking in a human way and according to your own power, how many intervals of time do you trace out in your soul? First, that the decayed and earthen bones may be compacted into hardness and smoothness, and, being united from their fragmentation, may again come together into a rhythm of harmony and natural conjunction; then you conceive of the surrounding of the flesh and the extended connections of sinews and the fine channels of veins and arteries spread under the skin, and an innumerable and countless multitude of souls moving from certain secret dwellings, each recognizing as a distinctive garment its own body and again dwelling in it swiftly, having an unerring discernment among such a multitude of kindred spirits. For consider the souls from Adam and those from him","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"σώματα πλῆθος τοσούτων οἰκιῶν λυθεισῶν καὶ οἰκοδεσποτῶν ἐκ μακρᾶς τῆς ἀποδημίας ὑποστρεφόντων, πάντα δὲ παραδόξως τελούμενα· οὔτε γὰρ ἡ οἰκία ἀνακτιζομένη βραδύνει οὔτε ὁ ἔνοικος πλανᾶται καὶ θυραυλεῖ ζητῶν, ποῦ τὰ ἴδια καὶ ἐξαίρετα, εὐθὺς δὲ ἐπ' αὐτὴν χωρεῖ ὡσεὶ περιστερὰ πρὸς τὸν ἴδιον πύργον, κἂν πολλοὶ καὶ συνεχεῖς περὶ τὸν αὐτὸν τόπον ὦσι δι' ὁμοίων σχημάτων ἐκλάμποντες. πόθεν πάλιν ἡ ἀνάμνησις καὶ ὁ ἀναλογισμὸς τοῦ προτέρου βίου καὶ ἑκάστης πράξεως ἔννοια οὕτως ὀξέως συναπαρτιζομένη τῷ ζῴῳ πρὸ τοσούτων αἰώνων διαλυθέντι; καίτοιγε καὶ ἐξ ὕπνου ἄνθρωπος ἀνεγερθεὶς βαρυτέρου ἐπ' ὀλίγον ἀγνοεῖ, ὅστις ἐστὶ καὶ ὅπου διάγει, καὶ τῶν συνήθων ἐπιλανθάνεται, μέχρις ἂν ἡ ἐγρήγορσις τὴν νάρκην ἀποσκεδάσασα πάλιν τὸ μνημονικὸν καὶ ἐνεργὲς ἀναζωπυρήσῃ.\n\nΤαῦτα καὶ τὰ τοιαῦτα τοὺς λογισμοὺς τῶν πολλῶν ὑπο τρέχοντα θαύματος ὑπερβάλλοντος πληροῖ τὴν διάνοιαν, συνεισάγει δὲ τὴν ἀπιστίαν τῷ θαύματι· ἐπειδὴ γὰρ ὁ νοῦς οὐχ εὑρίσκει τῶν ἀπορουμένων καὶ ζητουμένων τὴν λύσιν οὐδὲ δύναται τὴν ἑαυτοῦ πολυπραγμοσύνην εὑρέσει καὶ καταλήψει προσαναπαῦσαι, χωρεῖ πρὸς ἀπιστίαν λοιπὸν ἐν τῇ ἀσθενείᾳ τῶν ἰδίων λογισμῶν ἐκβάλλων καὶ ἀθετῶν τὴν τῶν πραγμάτων ἀλήθειαν. μᾶλλον δὲ ἐπειδὴ ὁδῷ προβαίνων ὁ λόγος πρὸς τὸ συνεχῶς λαλούμενον ἀφίκετο ζήτημα καὶ τῆς παρούσης ἑορτῆς ἡ ὑπόθεσις οἰκεία καὶ συγγενής, φέρε μικρὸν εἰς ἀρχὴν πρέπουσαν ἀναγαγόντες τὸ προκείμενον πληροφορίαν ἐμποιῆσαι πειραθῶμεν τοῖς πρὸς τὰ φανερὰ κακῶς ἀμφιβάλλουσιν.","english":"bodies of such a multitude of houses dissolved and of householders returning from a long absence, and all things being accomplished paradoxically: for neither does the house being rebuilt delay, nor does the inhabitant wander and stay outdoors seeking where his own and special things are, but he goes straight to it as a dove to its own dovecote, even if many and continuous ones around the same place shine forth with similar forms. Whence again the recollection and the reasoning of the former life and the notion of each action so keenly being completed with the animal dissolved so many ages before? And yet even a man awakened from a heavier sleep is for a little while ignorant of who he is and where he lives, and forgets his usual things, until wakefulness, having scattered the numbness, rekindles the memory and the active power.\n\nThese and such things, running under the reasonings of the many, fill the mind with exceeding wonder, but also introduce disbelief along with the wonder; for since the mind does not find the solution of the perplexities and inquiries, nor can it rest its own curiosity in discovery and comprehension, it then proceeds to disbelief, in the weakness of its own reasonings casting out and rejecting the truth of the matters. But rather, since the discourse, proceeding by way, has arrived at the continuously discussed question, and the subject of the present feast is suitable and akin, come, let us try, having led the matter back a little to a fitting beginning, to produce assurance for those who wrongly doubt the evident things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Ὁ τῶν ὅλων δημιουργὸς θελήσας κτίσαι τὸν ἄνθρωπον οὐχ ὡς εὐκαταφρόνητον ζῷον ἀλλ' ὡς τιμιώτερον πάντων εἰς τὸ εἶναι παρήγαγε καὶ τῆς ὑπ' οὐρανὸν κτίσεως ἀνέδειξε βασιλέα. τοῦτο δὲ προελόμενος καὶ τοιοῦτον ἀπαρτίσας σοφὸν καὶ θεοειδῆ καὶ πολλῇ κατακοσμήσας τῇ χάριτι ἆρα μετὰ γνώμης τοιαύτης εἰς τὸ εἶναι παρήγαγεν, ἵνα γεννηθεὶς φθαρῇ καὶ τελείαν ὑποστῇ τὴν ἀπώλειαν; ἀλλὰ μάταιος ὁ σκοπὸς καὶ σφόδρα γε ἀνάξιον τὴν τοιαύτην ἔννοιαν εἰς θεὸν ἀναφέρειν· παιδίοις γὰρ οὕτως ἀπεικάζεται οἰκοδομοῦσι σπουδῇ καὶ λύουσι ταχέως τὸ κατασκεύασμα πρὸς οὐδὲν πέρας εὔχρηστον τῆς διανοίας αὐτῶν καταλη γούσης. πᾶν δὲ τοὐναντίον ἐδιδάχθημεν, ὅτι τὸν πρωτόπλαστον ἀθάνατον ἔκτισεν, ἐπισυμβάσης δὲ τῆς παραβάσεως καὶ τῆς ἁμαρτίας εἰς δίκην τοῦ πλημμελήματος τῆς ἀθανασίας ἐστέρησεν· εἶτα ἡ πηγὴ τῆς ἀγαθότητος ὑπερβλύζουσα τὴν φιλανθρωπίαν καὶ πρὸς τὸ ἔργον ἐπικλασθεῖσα τῶν ἰδίων χειρῶν σοφίᾳ καὶ ἐπιστήμῃ κατεκόσμησεν οὓς εἰς τὴν ἀρχαίαν [ἡμᾶς] εὐδόκησεν ἀνακαινίσαι κατάστασιν. Ταῦτα καὶ ἀληθῆ τυγχάνει καὶ τῆς περὶ θεοῦ ὑπολήψεως ἄξια· προσμαρτυρεῖ γὰρ αὐτῷ μετὰ τῆς ἀγαθότητος καὶ τὴν δύναμιν. τὸ δὲ ἀπαθῶς ἔχειν καὶ σκληρῶς πρὸς τὰ ἀρχόμενά τε καὶ ποιμαινόμενα οὐδὲ ἀνθρώπων ἐστὶ χρηστῶν καὶ βελτίστων· οὕτως ὁ ποιμὴν βούλεται ἐρρῶσθαι τὸ ποίμνιον αὐτῷ καὶ σχεδὸν ὑπάρχειν ἀθάνατον καὶ ὁ βουκόλος παντοδαπαῖς θεραπείαις αὔξει τὰς βοῦς καὶ τὰς αἶγας διδυμοτόκους ὑπάρχειν ὁ αἰπόλος εὔχεται καὶ πᾶς ἀγελάρχης ἁπλῶς διαμένειν αὐτῷ καὶ εὐθηνεῖσθαι ποθεῖ τὴν ἀγέλην πρός τι τέλος εὔχρηστον ἀφορῶν.","english":"The creator of all things, having willed to fashion the human being, did not bring it into existence as a contemptible animal, but as more honorable than all, and declared it king of the creation under heaven. Having purposed this and completed such a being—wise, godlike, and adorned with great grace—did he bring it into existence with such a design, that once born it should perish and undergo complete destruction? But the purpose would be vain, and it is utterly unworthy to refer such a notion to God; for it would liken him to children who build eagerly and quickly dismantle their construction, their thought reaching no useful end. On the contrary, we have been taught that he created the first-formed human immortal, but that when transgression and sin occurred, he deprived it of immortality as a penalty for the offense. Then the source of goodness, overflowing with philanthropy and bending toward the work of its own hands, adorned with wisdom and knowledge those whom it deigned to renew into their original state. These things are both true and worthy of the conception of God; for they bear witness to his power along with his goodness. But to be impassive and harsh toward those who are ruled and tended is not even characteristic of good and excellent humans. Thus the shepherd wishes his flock to be strong and nearly immortal, and the cowherd increases his cattle with all kinds of care, and the goatherd prays that his goats bear twins, and every herdsman simply desires his herd to endure and thrive, looking toward some useful end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":"τούτου δὲ οὕτως ἔχοντος καὶ ἐκ τῶν ἀρτίως ἡμῖν εἰρημένων δειχθέντος πρεπωδέστατον ὑπάρχειν τῷ δημιουργῷ καὶ τεχνίτῃ τοῦ γένους ἡμῶν ἀναπλάσαι τὸ φθαρὲν ποίημα πρόδηλον, ὡς οἱ τοῖς ἑξῆς ἀπειθοῦντες οὐκ ἄλλοθέν ποθεν ἀπομάχονται ἢ διὰ τὸ νομίζειν ἀδύνατον εἶναι τῷ θεῷ τὸ τεθνηκὸς καὶ διαλυθὲν ἀνεγεῖραι. νεκρῶν ἀληθῶς καὶ ἀναισθήτων τὸ φρόνημα τὸ ἀδύνατον καὶ ἀμήχανον ἐπὶ θεοῦ λογιζομένων καὶ τὰ τῆς ἰδίας ἀσθενείας ἐπὶ τὴν παντοδύναμον φερόντων μεγαλοπρέπειαν. ἵνα δὲ λόγοις ἐλεγκτικοῖς τῆς ἀνοίας αὐτῶν καθικώμεθα, ἐκ τῶν γεγονότων καὶ ὄντων ἀποδειχθήτω τὸ μέλλον καὶ ἀπιστούμενον· ἤκουσας, ὅτι ὁ χοῦς ἐπλάσθη καὶ ἐγένετο ἄνθρωπος, δίδαξον οὖν με, παρακαλῶ, ὁ πάντα ἀξιῶν τῇ σοφίᾳ τῇ ἑαυτοῦ\n\nπεριδράσσεσθαι, πῶς ὁ λεπτὸς χοῦς ὁ ἐσκεδασμένος συνήχθη, πῶς ἡ γῆ σὰρξ ἐγένετο καὶ ἡ αὐτὴ ὕλη καὶ ὀστέα ἐποίησε καὶ δέρμα καὶ πιμελὴν καὶ τρίχας, πῶς μιᾶς οὔσης τῆς σαρκὸς διάφοροι αἱ ἰδέαι τῶν μελῶν καὶ αἱ ποιότητες καὶ ἁφαί, πῶς ὁ πνεύμων ἁπαλὸς τὴν ἁφήν, πελιδνὸς τὴν χρόαν, τὸ ἧπαρ στριφνὸν καὶ ἐρυθρόν, ἡ καρδία πεπιλημένη καὶ σκληρότατον μόριον ἐν σαρκί, ὁ σπλὴν ἀραιὸς καὶ μέλας, ὁ ἐπίπλους λευκὸς καὶ ὡς δίκτυον ἁλιευτικὸν συμπεπλεγμένος παρὰ τῆς φύσεως. Σκεψώμεθα κἀκεῖνα, πῶς ἡ πρώτη γυνὴ ἀπὸ μικροῦ μέρους τῆς πλευρᾶς ὑπέστη ζῷον ὁλόκληρον ὅμοιον τῷ τελείῳ καὶ πρώτῳ καὶ τὸ μέρος πρὸς πάντα διήρκεσε καὶ τὸ ὀλίγον τὸ πᾶν συνεστήσατο·","english":"Since this is so, and since from what has just been said it has been shown that it is most fitting for the creator and craftsman of our race to refashion the ruined work, it is evident that those who disbelieve what follows contend from no other source than from thinking it impossible for God to raise up what has died and been dissolved. Truly the mindset of the dead and insensible is that which deems the impossible and unmanageable in the case of God, and which transfers the limitations of its own weakness to the all-powerful majesty. But in order to refute their folly with arguments, let the future and disbelieved be demonstrated from what has happened and what exists: you have heard that dust was formed and became a human being; therefore teach me, I pray, you who claim to grasp everything by your own wisdom, how the fine dust, scattered, was gathered together, how earth became flesh, and the same material produced both bones and skin and fat and hair, how, though the flesh is one, the forms of the limbs and their qualities and textures are different, how the lung is soft to the touch, livid in color, the liver firm and red, the heart compact and the hardest part in flesh, the spleen loose and black, the omentum white and woven together like a fishing net by nature. Let us also consider this: how the first woman came into being from a small part of the rib, a whole animal like the perfect and first one, and the part sufficed for everything, and the little constituted the whole.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"ἡ πλευρὰ ἐγένετο κεφαλή, χεῖρες καὶ πόδες, ἐγκάτων σκολιὰ καὶ ποικίλη διάπλασις, σὰρξ καὶ τρίχες, ὀφθαλμὸς καὶ ῥὶς καὶ στόμα καὶ πάντα ἁπλῶς, ἵνα μὴ μακρὰν ἀπαγάγω τὸν λόγον, πάντα θαυμαστὰ καὶ παράδοξα ἡμῖν τοῖς ὀλίγοις. πρόχειροι δὲ παρὰ θεῷ τῆς κατασκευῆς οἱ λόγοι καὶ λίαν ὁμολογούμενοι· πῶς οὖν σωφρονεῖν δόξουσιν οἱ τὴν μὲν μίαν πλευρὰν συγχωροῦντες γενέσθαι ἄνθρωπον, ἀπὸ δὲ ὁλοκλήρου τῆς τοῦ ἀνθρώπου ὕλης ἀπιστοῦντες τὸν αὐτὸν ἀνακτίζεσθαι; οὐκ ἔστιν, οὐκ ἔστιν ἐπινοίαις ἀνθρωπικαῖς θεοῦ πολυπραγμονεῖν ἐνεργείας· εἰ γὰρ πάντα ἦν ἡμῖν καταληπτά, οὐκ ἂν κρείττων ἦν ἡμῶν ὁ κρείττων. τί λέγω περὶ θεοῦ; οὐδὲ πρὸς τὰ ἄλογα τῶν ζῴων ἐπί τινων δυνάμεων σύγκρισίν τινα ἔχομεν, ἀλλὰ κἀκείνων ἀπολειπόμεθα. αὐτίκα δρόμῳ μὲν ἡμᾶς ὑπερβάλλονται ἵπποι καὶ κύνες καὶ ἄλλα πολλά, δυνάμει δὲ κάμηλοι καὶ ἡμίονοι, σημειώσει δὲ ὁδῶν οἱ ὄνοι καὶ τὸ τῆς δορκάδος ὀξυωπὸν ἐν ἡμετέροις ὀφθαλμοῖς οὐχ εὑρίσκεται. διὸ εὐγνωμόνων καὶ σωφρονούντων ἐστὶ πιστεύειν τοῖς παρὰ τοῦ θεοῦ λεγομένοις, τοὺς δὲ τρόπους καὶ τὰς αἰτίας τῶν ἐνεργειῶν ὡς ὑπερβαινούσας μὴ ἀπαιτεῖν, ἐπεὶ λεχθήσεται ἑνὶ τῶν πολυπραγμόνων· δεῖξόν μοι τῷ λόγῳ σου τὴν τῶν ὁρωμένων οὐσίωσιν, εἰπὲ ποίᾳ τέχνῃ τὴν πολύμορφον ταύτην ἐργασίαν ἐδημιούργησεν. ἂν γὰρ ταῦτα ἐξεύρῃς, εἰκότως ἀμηχανεῖς καὶ ἀσχάλλεις, διότι τὴν τῆς παλιγγενεσίας μετακόσμησιν ἀγνοεῖς ὁ τῆς γενέσεως τὸν λόγον εἰδώς.","english":"The side became head, hands and feet, the winding and varied formation of the entrails, flesh and hair, eye and nose and mouth and everything simply, so as not to draw out the discourse at length—all things wonderful and paradoxical to us who are few. But the principles of construction are ready at hand for God and very much agreed upon. How, then, will those seem to be in their right mind who allow that one side became a man, but disbelieve that the same man is refashioned from the whole material of the man? It is not possible, it is not possible to pry into God’s energies with human notions; for if everything were comprehensible to us, the superior would not be superior to us. What am I saying about God? We have no comparison with even the irrational animals in some powers, but we fall short even of them. For instance, horses and dogs and many others surpass us in speed, camels and mules in strength, donkeys in marking roads, and the keen sight of the gazelle is not found in our eyes. Therefore it belongs to the grateful and prudent to believe what is said by God, and not to demand the ways and causes of the energies as surpassing us, since it will be said to one of the busybodies: Show me by your account the substantialization of visible things, tell me by what art it fashioned this multiform work. For if you discover these things, you are reasonably at a loss and distressed because you are ignorant of the refashioning of regeneration, you who know the account of generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"εἰ δὲ ὄναρ σοι ἐκεῖνα καὶ φαντασία καὶ πανταχό θεν ἡ ἐπίγνωσις ἄπορος, μὴ ἀγανάκτει, εἰ τὸν λόγον τῆς κατασκευῆς ἀγνοῶν καὶ τὴν διόρθωσιν τοῦ φθαρέντος οὐ συνορᾷς, ὁ αὐτὸς τεχνίτης ἐστὶ καὶ τῆς πρώτης κτίσεως καὶ τῆς δευτέρας μετακοσμήσεως. οἶδεν ὅπως τὸ ἴδιον ἔργον διάλυσιν ὑπομεῖναν συναρμόσει πάλιν εἰς τὴν ἀρχαίαν κατάστασιν. Εἰ σοφίας χρεία, ἡ πηγὴ τῆς σοφίας παρ' ἐκείνῳ, εἰ δυνάμεως, οὐ χρῄζει συνεργοῦ καὶ συλλήπτορος. οὗτός ἐστιν ὁ κατὰ τὴν φωνὴν τοῦ σοφωτάτου προφήτου μετρήσας τῇ χειρὶ τὸ ὕδωρ καὶ τὸν μέγαν καὶ ἄπλετον οὐρανὸν σπιθαμῇ καὶ τὴν γῆν δρακί. θεώρησον εἰκόνας ἐναργεῖς σημασίας παρεχομένας τῆς ἀρρήτου δυνάμεως, ἀπόγνωσιν ἐμποιούσας τοῖς λογισμοῖς ἡμῶν τοῦ μηδὲν δύνασθαι ἄξιον τῆς τοῦ θεοῦ φύσεως φαντασθῆναι. παντοδύναμος καὶ ἔστι καὶ λέγεται (τάχα γὰρ οὐ ζυγομαχήσεις πρὸς τοῦτο, ἀλλὰ δώσεις ὡς συγκεχωρημένον κρατεῖν), τῷ δὲ πάντα δυναμένῳ οὐδὲν ἄπορον ἢ ἀμήχανον. ἔχεις πολλὰ τῆς πίστεως ἐνέχυρα ἀναγκαστικῶς σε συνελαύνοντα πρὸς τὸ συντίθεσθαι τοῖς παρ' ἡμῶν λεγομένοις· πρῶτον μὲν πᾶσαν τὴν ποικίλην καὶ πολυσύνθετον κτίσιν βοῶσαν παντὸς κηρύγματος εὐσημότερον, ὅτι ὁ μέγας καὶ σοφὸς τεχνίτης ὁ πάντα τὰ βλεπό μενα τεχνησάμενος· πρὸς δὲ ταύτην προμηθὴς ὢν ὁ θεὸς καὶ τὰ τῶν ἀπίστων ψυχάρια πόρρωθεν καθορῶν ἔργῳ τὴν τῶν νεκρῶν ἔγερσιν ἐβεβαίωσεν πολλὰ σώματα τῶν τετελευτηκότων ψυχώσας.","english":"If those things are to you a dream and a phantasm, and knowledge from every side is unattainable, do not be vexed if, being ignorant of the principle of construction, you do not perceive the restoration of what has perished. The same craftsman is responsible both for the first creation and for the second reordering. He knows how to join together again into the ancient state his own work that has undergone dissolution. If wisdom is needed, the source of wisdom is with him; if power is needed, he has no need of a fellow worker or helper. This is the one who, according to the voice of the wisest prophet, measured the water with his hand, and the great and boundless heaven with a span, and the earth with a fist. Consider the clear images that provide indications of the ineffable power, instilling in our reasonings a despair of being able to imagine anything worthy of the nature of God. He is and is called all-powerful (for you will not quarrel with this, I suppose, but will grant it as conceded to hold), and for the one who can do all things, nothing is impossible or unmanageable. You have many pledges of faith that forcibly drive you to agree with what we say: first, the whole varied and complex creation cries out, more clearly than any proclamation, that the great and wise craftsman is the one who has fashioned all visible things; and in addition to this, God, being provident and foreseeing from afar the little souls of the unbelievers, confirmed the resurrection of the dead by deed, having ensouled many bodies of the departed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"διὰ τοῦτο Λάζαρος τετραήμερος νεκρὸς τῆς θήκης ἐξήλατο καὶ τῆς χήρας ὁ μονογενὴς ἀπεδόθη τῇ μητρὶ ἐκ τῆς κλίνης καὶ τῆς ἐκφορᾶς πρὸς τοὺς ζῶντας ἀναλυθεὶς καὶ ἄλλοι μυρίοι, οὓς ἀπαριθμεῖσθαι νῦν ὀχληρόν. τί λέγω περὶ τοῦ θεοῦ καὶ σωτῆρος, ὁπότε, ἵνα ἐπὶ πλέον δυσωπηθῶσιν οἱ ἀμφιβάλλοντες, καὶ τοῖς δούλοις αὐτοῦ τοῖς ἀποστόλοις τὴν τοῦ ἐγείρειν νεκροὺς\n\nἐχαρίσατο δύναμιν; ἔστιν οὖν ἡ ἀπόδειξις ἐναργής, καὶ διὰ τί οἱ φιλόνεικοι πράγ ματα ἡμῖν παρέχετε ὡς ἀναποδείκτων λόγων ἐξηγηταῖς; ὡς εἷς ἠγέρθη, οὕτω καὶ δέκα, ὡς οἱ δέκα καὶ τριακόσιοι, ὡς τριακόσιοι καὶ οἱ πολλοί· ὁ γὰρ ἑνὸς ἀνδριάντος τεχνίτης ἔσται ῥᾳδίως καὶ μυρίων δημιουργός. οὐκ εἴδετε τοὺς μηχανικούς, ὅπως τῶν μεγάλων καὶ ἐξαισίων οἰκοδομημάτων ἐν ὀλίγῳ κηρῷ τὰς μορφὰς καὶ τοὺς τύπους προαναπλάττουσι καὶ ὁ ἐν τῷ μικρῷ λόγος τὴν αὐτὴν ἔχει δύναμιν ἐν ταῖς πολλαῖς καὶ μεγάλαις κατασκευαῖς; μέγας ὁ οὐρανός, τεχνικὸν τοῦ θεοῦ δημιούργημα· ἐπειδὴ δὲ λογικὸν ζῷον ὁ θεὸς τὸν ἄνθρωπον ἐποίησεν, ἵνα τῇ καταλήψει τῶν ποιημάτων δοξάσῃ τὸν σοφὸν καὶ εὐμήχανον ποιητήν, ὄψει τὸ τοῦ ἀστρονόμου σφαιρίον μικρὸν μέν, ἐν δὲ τῇ χειρὶ κινούμενον τοῦ ἐπιστήμονος οὕτως ὡς ὁ οὐρανὸς παρὰ τοῦ θεοῦ. καὶ τὸ ἐλάχιστον κατασκεύασμα τοῦ μεγάλου δημιουργήματος εἰκὼν γίνεται καὶ ἐν τοῖς μικροῖς ὁ λόγος ἑρμηνεύει τὰ ὑπέρογκα καὶ τὰ τὴν αἴσθησιν ἡμῶν ὑπερβαίνοντα. ταῦτα δὲ πρὸς τί διῆλθον; ἵνα γινώσκῃς, ὅτι κἂν ἐρωτήσῃς με, πῶς ἔσται τῶν ἀπ' αἰῶνος σωμάτων ἡ ἀνάστασις, ἀντακούσῃ ταχέως· πῶς ὁ τετραήμερος ἠγέρθη Λάζαρος;","english":"For this reason, Lazarus, dead four days, leapt from his tomb, and the only son of the widow was restored to his mother from the bier and the funeral procession, having returned to the living, and countless others, whom it is now burdensome to enumerate. Why do I speak of God and Savior, when, in order that those who doubt might be more thoroughly persuaded, he granted even to his servants the apostles the power to raise the dead? Therefore, the proof is evident, and why do you contentious ones present us with matters as if we were interpreters of unproven arguments? As one was raised, so also ten; as ten, so also three hundred; as three hundred, so also the many. For the craftsman of a single statue will readily be the maker of countless ones. Have you not seen the engineers, how they pre-fashion the forms and patterns of great and extraordinary buildings in a little wax, and the principle in the small holds the same power in many and large constructions? Great is the heaven, a skillful work of God. But since God made man a rational animal, so that by the comprehension of his works he might glorify the wise and ingenious maker, you will see the astronomer's small sphere, moved in the hand of the knowledgeable one just as the heaven is by God. And the smallest construction becomes an image of the great creation, and in small things the principle interprets the immense and those things that surpass our perception. Why have I gone through these things? So that you may know that even if you ask me how the resurrection of bodies from eternity will occur, you will quickly hear in reply: how was Lazarus, dead four days, raised?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"πρόδηλον γὰρ ὡς τὴν ἐπὶ τῷ ἑνὶ πληροφορίαν κἀν τοῖς πολλοῖς ὁμοίως ὁ σωφρονῶν παραδέξεται. θεὸν ὑποτιθέμενος τὸν ποιοῦντα μηδὲν εἴπῃς ἀδύνατον μηδὲ τῇ σαυτοῦ ἐννοίᾳ καταληπτὴν νομίσῃς τὴν τοῦ ἀκαταλήπτου σοφίαν· οὔτε γὰρ ἐκείνῳ τι ἄπειρον καὶ σοὶ τὰ τοῦ ἀπείρου ἀνεξερεύνητα.\n\nὈψόμεθα δὲ τοῦτον τὸν λόγον καλῶς, ἂν πρὸς τοῖς εἰρημέ νοις καὶ τὸν τρόπον τῆς γενέσεως ἡμῶν δοκιμάσωμεν, οὐ τὸν πρῶτον καὶ πρεσβύτατον ἐκεῖνον τὸν παρὰ θεοῦ, περὶ οὗ ἐν τοῖς ἔμπροσθεν εἴρηται, ἀλλὰ τὸν μέχρι νῦν ἀκολούθως παρὰ τῆς φύσεως ἐκτελούμενον· ἄπορος γὰρ οὗτος καὶ λογισμῷ ἀνθρωπίνῳ ἀπρόσιτος. πῶς γὰρ τὸ σπέρμα οὐσία οὖσα ὑγρὰ καὶ ἄπλαστος καὶ ἀνείδεος εἰς κεφαλὴν πήγνυται καὶ εἰς ἀντικνήμια καὶ πλευρὰς στερεοῦται καὶ ποιεῖ ἐγκέφαλον ἁπαλὸν καὶ μανὸν καὶ τὸ περιέχον αὐτὸν ὀστέον οὕτω σκληρὸν καὶ ἀντιτυπὲς καὶ τὴν ποικίλην τοῦ ζῴου κατασκευήν, ἵνα συντόμως εἴπω καὶ μὴ παρέλκω λεπτομερῶς ἐπεξιὼν τοῖς καθ' ἕκαστα; ὡς οὖν τὸ σπέρμα ὑπάρχον ἄμορφον ἐν ἀρχαῖς εἰς σχῆμα τυποῦται καὶ εἰς ὄγκους ἁδρύνεται τῇ ἀπορρήτῳ τοῦ θεοῦ κατασκευαζόμενον τέχνῃ, οὕτως οὐδὲν ἀπεικός, ἀλλὰ καὶ πάνυ ἀκόλουθον, τὴν ἐν τοῖς τάφοις ὕλην τήν ποτε οὖσαν ἐν εἴδει αὖθις εἰς τὴν παλαιὰν ἀνακαινισθῆναι διάπλασιν καὶ πάλιν γενέσθαι τὸν χοῦν ἄνθρωπον, ὥσπερ δὴ καὶ τὸ πρῶτον ἐκεῖθεν ἔσχε τὴν γένεσιν. Συγχωρήσωμεν τῷ θεῷ δύνασθαι τοσοῦτον ὅσον ὁ κεραμεὺς ἰσχύει. τί γὰρ οὗτος ποιεῖ, λογισώμεθα·","english":"For it is clear that a sensible person will accept the same assurance from the one case as from the many. Assuming God as the agent, say nothing is impossible, nor think that the wisdom of the incomprehensible is comprehensible to your own mind; for nothing is infinite for Him, and the things of the infinite are inscrutable for you.\n\nWe will see this argument well if, in addition to what has been said, we also examine the manner of our generation—not that first and most ancient one from God, which was spoken of earlier, but the one that has been carried out in sequence by nature up to the present. For this is difficult and inaccessible to human reasoning. How does the seed, being a moist, unformed, and shapeless substance, solidify into a head, harden into shins and ribs, and produce a soft and porous brain, and the bone surrounding it so hard and resistant, and the entire varied structure of the animal, to speak briefly and not dwell in detail on each part? Just as the seed, being formless at the beginning, is shaped into a form and thickened into masses by the ineffable craft of God, so it is not incongruous, but entirely consistent, that the matter in the tombs, once having been in a form, should be renewed again into its original formation, and the dust become a human being again, just as indeed it first had its generation from there. Let us allow God to be able to do as much as a potter can. For what does this potter do? Let us consider.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"πηλὸν λαβὼν ἄμορφον εἰς σκεῦος εἰδοποιεῖ καὶ τοῦτο πρὸς τὴν ἀκτῖνα τὴν ἡλιακὴν προθέμενος ξηραίνει καὶ στερεὸν ἀπεργάζεται, ἔστι δὲ ἀμφορίσκος ἢ πίναξ ἢ πίθος τὸ πλαττόμενον· ἀλλ' ἐμπεσόντος τινὸς ἀτάκτως καὶ ἀνατρέψαντος συντρίβεται καταπεσὼν καὶ γίνεται ἀμόρφωτος γῆ, ὁ δὲ τεχνίτης βουληθεὶς ὀξέως ἐπανορθοῖ τὸ συμβὰν καὶ πάλιν πηλὸν σχηματίσας τῇ τέχνῃ οὐδὲν χεῖρον τοῦ ποτε ὄντος ἀπεργάζεται τὸ σκεῦος. καὶ ὁ μὲν κεραμεὺς οὕτως μικρὸν τῆς τοῦ θεοῦ δυνάμεως κτίσμα, ὁ δὲ θεὸς ἀπιστεῖται ὑπισχνούμενος ἀνακαινίζειν τὸν τεθνηκότα. πολλῆς ταῦτα τῆς ἀνοίας ἐστίν. Θεωρήσωμεν καὶ τὸ τοῦ σίτου ὑπόδειγμα, ᾧ Παῦλος ὁ πάνσοφος παιδεύει τοὺς ἄφρονας λέγων· Ἄφρων σύ, ὃ σπείρεις, οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ, καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι, σίτου ἤ τινος τῶν λοιπῶν σπερμάτων, ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν. ἀκριβῶς προσέχωμεν τῇ γενέσει τοῦ σίτου, καὶ τάχα τὸν περὶ ἡμῶν λόγον διδαχθη σόμεθα. ὁ σῖτος ῥίπτεται εἰς τὴν γῆν, διασαπεὶς δὲ ἐν τῇ νοτίδι καὶ, ὡς ἂν εἴποι τις, τελευτήσας ἀπολήγει εἴς τινα γαλακτώδη οὐσίαν, ἥτις παγεῖσα μικρὸν ὀξὺ καὶ λευκὸν γίνεται κέντρον, αὐξηθεῖσα δὲ ὅσον προκύψαι τῆς γῆς ἐκ τοῦ λευκοῦ","english":"taking formless clay and shaping it into a vessel, and setting it before the sun's ray dries and hardens it, and the thing molded is a small amphora or a plate or a jar. But when someone disorderly falls and overturns it, it is shattered as it falls and becomes formless earth, and the craftsman, wishing to quickly rectify the accident, again shapes clay by his craft and produces the vessel no worse than it once was. And the potter is thus a small creation of God's power, but God is disbelieved when he promises to renew the dead. This is great folly. Let us also consider the example of the grain, with which the all-wise Paul instructs the foolish, saying: \"Foolish one, what you sow is not brought to life unless it dies, and what you sow, you do not sow the body that will come to be, but a bare kernel, if it happens to be of wheat or some other seed, and God gives it a body as he wills.\" Let us attend carefully to the generation of the grain, and perhaps we will be taught the account concerning ourselves. The grain is cast into the earth, and rotting in the moisture, and, as one might say, dying, it ends in a milky substance, which, when solidified, becomes a small, sharp, white point, and when it has grown enough to emerge from the earth, from the white","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"πρὸς τὸ ἠρέμα χλοαινόμενον μεταβάλλεται, εἶτα γίνεται πόα καὶ κόμη τῶν βώλων, ἐφαπλωθεῖσα δὲ αὐτοῖς καὶ σκεδασθεῖσα μετρίως πολυσχιδῆ κάτωθεν ὑποτρέ φει τὴν ῥίζαν τῷ μέλλοντι βάρει τὴν ὑποβάθραν προευτρεπίζουσα· καὶ ὥσπερ οἱ ἱστοὶ τῶν πλοίων πλείστοις πανταχόθεν διατείνονται κάλοις, ἵνα πάγιοι μένωσιν ἰσορρόποις ταῖς ὁλκαῖς ἀντισπώμενοι, οὕτως αἱ σχοινοειδεῖς ἀποφύσεις τῆς ῥίζης ἀντιλαβαὶ τῶν ἀσταχύων γίνονται καὶ ἐρείσματα. ἐπειδὰν δὲ εἰς κάλαμον ὁ σῖτος διαναστῇ καὶ πρὸς τὸ ὕψος ἐπείγηται, γόνασιν αὐτὸν καὶ κόμβοις ὁ θεὸς ὑπερείδει οἷον οἰκίαν τινὰ συνδέσμοις ἀσφαλιζόμενος διὰ τὴν προσδοκωμένην τῆς κόμης βαρύτητα. εἶτα τῆς ἰσχύος ἑτοιμασθείσης τὴν κάλυκα σχίσας προάγει τὸν ἄσταχυν. καὶ πάλιν ἐκεῖ θαύματα κρείττονα· στοιχηδὸν γὰρ ὁ σῖτος αὐτῷ περιφύεται καὶ τῶν κόκκων ἕκαστος ἐξαίρετον ἔχει τὴν ἀποθήκην καὶ τελευταῖοι προβέβληνται οἱ ἀνθέρικες ὀξεῖς καὶ λεπτοί, ὅπλα οἶμαι κατὰ τῶν σπερμολόγων ὀρνίθων, ἵνα ταῖς ἐκείνων ἀκμαῖς νυττόμενοι τῷ καρπῷ μὴ λυμαίνωνται. ὁρᾷς, ὅσην εἷς κόκκος διασαπεὶς θαυματουργίαν ἔχει καὶ μόνος πεσὼν μεθ' ὅσων ἐγείρεται· ἄνθρωπος δὲ οὐδὲν προσλαμβάνει πλέον, ὃ δὲ εἶχεν, ἀπολαμβάνει, καὶ διὰ τοῦτο τῆς γεωργίας τοῦ σίτου ὁ ἡμέτερος ἀνακαινισμὸς εὐκολώτερος ἀναφαίνεται. Ἐντεῦθεν μετάβηθι πρὸς τὴν ἔννοιαν τῶν δένδρων, ὅπως ὁ χειμὼν αὐτοῖς καθ' ἕκαστον ἔτος ἀντὶ θανάτου γίνεται· ἀπορρύεται γὰρ ἡ ὀπώρα καὶ τὸ φύλλον πίπτει καὶ ξηρὰ μένει τὰ ξύλα πάσης χάριτος ἐστερημένα.","english":"it changes into a gently greening thing, then becomes grass and the hair of the clods, and spreading out over them and being scattered moderately, it sends forth a many-branched root below, preparing the foundation in advance for the coming weight. And just as the masts of ships are stretched from all sides by many ropes, so that they remain fixed, being pulled in opposite directions by balanced tensions, so the rope-like offshoots of the root become supports and stays for the ears of grain. When the wheat rises up into a stalk and hastens toward the height, God props it up with knees and joints, as if securing a house with bonds because of the expected weight of the head. Then, when the strength is prepared, splitting the husk, it brings forth the ear. And there again are greater wonders: for the grain grows around it in rows, and each kernel has its own special storehouse, and last are projected the awns, sharp and fine, weapons, I think, against seed-picking birds, so that, being pricked by their points, they may not harm the fruit. Do you see how much wonder-working one single grain, when rotted, contains, and how, having fallen alone, it rises with so many? But man receives nothing more; he receives back what he had, and therefore the renewal of our kind appears easier than the cultivation of wheat. From here, pass over to the concept of trees, how winter becomes for them each year like death: for the fruit flows away, the leaf falls, and the wood remains dry, deprived of all beauty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"ἐπειδὰν δὲ τοῦ ἔαρος ὁ καιρὸς ἐπιλάβοι, ἄνθος αὐτοῖς χαριέστατον ὑπερφύεται καὶ μετὰ τὸ ἄνθος ἐπιγίνεται τῶν φύλλων ἡ σκέπη καὶ τότε ὡς εὐειδὲς θέαμα ἀνθρώπων τε τὰς ὄψεις ἐφέλκεται καὶ ὀρνίθων ᾠδικῶν ἐργαστήρια γίνεται τοῖς πετάλοις ἐγκαθημένων καὶ θαυμαστή τις περὶ αὐτὰ χάρις ἐκλάμπει, ὥστε πολλοὶ καὶ οἶκον ἀφῆκαν χρυσῷ κεκοσμημένον καὶ λίθῳ τῷ Θεσσαλῷ καὶ Λάκωνι, τερπνὴν δὲ μᾶλλον ἑαυτοῖς ἔθεντο τὴν ὑπὸ δένδρα διαγωγήν. διὸ καὶ ὁ πατριάρχης Ἀβραὰμ ὑπὸ δρυῒ τὴν σκηνὴν ἐπήξατο οὐκ οἰκίας πάντως ἀπορῶν, ἀλλὰ τῇ σκέπῃ τῶν κλάδων ἐπαγαλλόμενος. Ὁδηγεῖ με πρὸς συγκατάθεσιν τοῦ προκειμένου λόγου καὶ τῶν ἑρπετῶν ἡ ζωή· νεκροῦται γὰρ ἐκείνων ὥρᾳ χειμῶνος ἡ ζώπυρος δύναμις καὶ τὸν χρόνον τῶν ἓξ μηνῶν ἐν τοῖς φωλεοῖς κατάκειται παντελῶς ἀκίνητα. ἐπειδὰν δὲ ὁ τεταγ μένος ἔλθῃ καιρὸς καὶ βροντὴ κατηχήσῃ τοῦ κόσμου, ὥσπερ τι σύνθημα τῆς ζωῆς τὸν κτύπον δεχόμενα ὀξέως ἀναπηδᾷ καὶ διὰ μακροῦ τοῦ χρόνου ἐνεργεῖ τὰ συνήθη. τίς ὁ λόγος οὗτος; λεγέτω μοι ὁ τῶν πράξεων τοῦ θεοῦ βασανιστὴς καὶ ἐπιγνώμων καὶ διδασκέτω με, πῶς βροντῇ μὲν τοὺς ὄφεις διεγείρεσθαι συγχωρεῖ νεκροὺς ὑπάρχοντας, ἀνθρώπους δὲ οὐ δίδωσι ψυχοῦσθαι τῆς τοῦ θεοῦ σάλπιγγος ἐξ οὐρανῶν ἐπηχούσης, καθὼς ὁ θεῖος λόγος φησί· Σαλπίσει γὰρ καὶ οἱ νεκροὶ ἀναστήσονται· καὶ ἀλλαχοῦ πάλιν σαφέστερον· Καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος φωνῆς μεγάλης καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς αὐτοῦ. Μὴ τοίνυν ταῖς ἀλλοιώσεσι καὶ τοῖς ἀνακαινισμοῖς ἀπιστῶμεν·","english":"When the season of spring arrives, a most graceful flower grows upon them, and after the flower comes the shelter of the leaves, and then, as a fair sight, it draws the eyes of men and becomes a workshop for songbirds settling among the foliage, and some marvelous grace shines around them, so that many have left behind a house adorned with gold and with Thessalian and Laconian stone, and have chosen for themselves the pleasant pastime under the trees as more delightful. For this reason also the patriarch Abraham pitched his tent under an oak, not surely because he lacked a house, but rejoicing in the shelter of the branches. The life of creeping things also leads me to agreement with the argument at hand: their vital power dies in the season of winter, and for the time of six months they lie in their lairs completely motionless. But when the appointed season comes and thunder resounds through the world, receiving the crash as a signal of life, they quickly leap up and after a long time perform their usual activities. What is this reasoning? Let the examiner and judge of the works of God tell me, and let him teach me how he allows serpents, though dead, to be roused by thunder, but does not grant that men be given life when the trumpet of God sounds from the heavens, as the divine word says: \"For he will trumpet, and the dead will rise\"; and elsewhere more clearly: \"And he will send his angels with the sound of a great trumpet, and he will gather his elect.\" Let us not, then, disbelieve in the changes and renewals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"καὶ γὰρ φυτῶν καὶ ζῴων διαφόρων ὁ βίος καὶ αὐτῶν γε τῶν ἀνθρώπων ἡμᾶς ἐκπαιδεύει, ὡς οὐδὲν ἐν ταυτότητι τῶν ἐν φθορᾷ καὶ γενέσει, ἐν ἀλλοιώσει δὲ καὶ τροπῇ. καὶ πρῶτόν γε εἰ δοκεῖ τὴν ἐν ταῖς ἡλικίαις ἡμῶν μεταβολὴν καταμάθωμεν· τὸ παιδίον τὸ ὑπομάζιον οἷόν ἐστι γνωρίζομεν. ὀλίγου χρόνου παρελθόντος τὴν ἑρπυστικὴν λαμβάνει δύναμιν καὶ οὐδὲν διαφέρει τῶν μικρῶν σκυλάκων τέτρασιν ἐρειδόμενον βάσεσιν· περὶ τὸν τρίτον ἐνιαυτὸν ὄρθιον γίνεται καὶ φωνὴν ὑποτραυλιζομένην καὶ ψελλιζομένην προΐεται· εἶτα διαρθροῖ τὸν λόγον καὶ χαρίεν ἀποτελεῖται μειράκιον· ἀπ' ἐκείνης τῆς ἡλικίας πρὸς τὸν ἔφηβον καὶ νεανίσκον ἐκβαίνει· ἰούλου δὲ τὴν παρειὰν καλύψαντος γενειὰς λάσιος μετ' ὀλίγον καὶ ἄλλος ἐξ ἄλλου· εἶτα ἀνὴρ ἀκμάζων τραχὺς τληπαθής. ἐπειδὰν δὲ παρέλθωσι τέσσαρες δεκάδες ἐνιαυτῶν, ἀρχὴ τῆς ὑποστροφῆς καὶ πολιὰ ἠρέμα ὑπολευκαίνει τὴν κεφαλὴν καὶ ἡ ῥώμη πρὸς\n\nἀσθένειαν ἀποκλίνει καὶ παραγίνεται τελευταῖον τὸ γῆρας τέλειος ἀφανισμὸς τῆς ἰσχύος, κλίνεται δὲ τὸ σῶμα καὶ κυρτοῦται πρὸς γῆν ὡς οἱ ὑπερξηρανθέντες τῶν ἀσταχύων καὶ τὸ λεῖον ἀποτελεῖται ῥυσὸν καὶ πάλιν βρέφος ὅ ποτε νεανίσκος καὶ ἀριστεὺς ψελλιζόμενος, ἀνοηταίνων, ἐπὶ χειρῶν καὶ ποδῶν ὁμοίως ἕρπων ὡς πάλαι. ταῦτα πάντα τί σοι δοκεῖ; οὐκ ἀλλοιώσεις; οὐ μεταβολαὶ πολύτροποι; οὐ διάφοροι καινότητες τὸ θνητὸν ζῷον μεταμορφοῦσαι καὶ πρὸ θανάτου; ὁ δὲ ὕπνος ἡμῶν καὶ ἡ ἐγρήγορσις πῶς οὐκ ἂν τῷ σοφῷ γένοιτο διδασκάλιον τοῦ ζητουμένου; ὁ μὲν γὰρ εἰκών ἐστι τοῦ θανάτου, ἡ δὲ τῆς ἀναστάσεως μίμημα.","english":"For the life of plants and various animals, and even of us humans, teaches us that nothing among things subject to decay and generation remains in identity, but rather in alteration and change. And first, if you will, let us observe the change in our ages: we know what the infant at the breast is like. After a short time has passed, it acquires a crawling power and differs in no way from small puppies, resting on four bases. Around the third year it becomes upright and emits a lisping and stammering voice. Then it articulates speech and becomes a charming youth. From that age it passes into the ephebe and young man. When down covers the cheek, a thick beard soon follows, and one thing after another. Then comes a man in his prime, harsh, enduring. But when four decades of years have passed, the beginning of the decline occurs, and gray hair gently whitens the head, and strength inclines toward weakness, and finally old age arrives, a complete obliteration of power; the body bends and curves toward the ground like ears of grain that have become over-dry, and the smooth becomes wrinkled, and again it is an infant, that which was once a young man and a champion, lisping, foolish, crawling on hands and feet alike as before. What do all these things seem to you? Are they not alterations? Are they not manifold changes? Are they not diverse novelties transforming the mortal animal even before death? And our sleep and waking—how would they not be a lesson for the wise concerning what is sought? For the one is an image of death, the other an imitation of resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"διὸ καί τινες τῶν ἔξωθεν σοφῶν ἀδελφὸν προσεῖπον τοῦ θανάτου τὸν ὕπνον διὰ τὴν ὁμοιότητα τῶν ἀφ' ἑκατέρου συμβαινόντων παθῶν· λήθη γὰρ ὁμοίως ἐπ' ἀμφοτέρων καὶ ἄγνοια τῶν παρελθόντων καὶ τῶν μελλόντων καὶ τὸ σῶμα κεῖται ἀναίσθητον φίλον οὐκ εἰδός, ἐχθρὸν οὐ γινῶσκον, τοὺς περιεστῶτας καὶ θεω ροῦντας μὴ βλέπον, παρειμένον νεκρόν, πάσης ἀμοιροῦν ἐνεργείας, οὐδὲν διαφέρον τῶν ἀποκειμένων ἐν τάφοις καὶ θήκαις.\n\nΟὕτω τοι συλᾷς ὡς νεκρὸν εἰ θέλοις τὸν καθεύδοντα, κενοῖς τὴν οἰκίαν, δεσμὰ προσάγεις καὶ οὐδεμία τῶν πραττομένων αἴσθησις ἐπιγίνεται· ὀλίγον δὲ ὕστερον, ὅταν ἀνοχή τις καὶ λώφησις γένηται τοῦ πάθους, ὥσπερ ἄρτι ζωοποιηθεὶς ὁ ἄνθρωπος διανίσταται κατὰ μικρὸν εἰς συναίσθησιν ἑαυτοῦ καὶ τῶν πραγμάτων ἐρχόμενος καὶ σχολῇ τὰς ἐνεργείας ἀναλαμβάνων καὶ οἷον ψυχούμενος τῇ ζωπυρήσει τῆς ἐγρηγόρσεως. εἰ δὲ ὑφεστῶτος ἔτι τοῦ ζῴου καὶ περιόντος τοσαῦται νύκτωρ καὶ μεθ' ἡμέραν ἐκστάσεις ἀλλοιώσεις μεταβολαὶ λῆθαι καὶ μνῆμαι τῷ βίῳ παραπεπήγασι, λίαν ἀνόητον καὶ φιλόνεικον θεῷ μὴ πιστεύειν τὸν ἔσχατον ἀνακαινισμὸν ἐπαγγελλομένῳ τῷ καὶ τὴν πρώτην πλάσιν δημιουργήσαντι. Ὃ δὲ μάλιστα φράττει τοὺς ἀντιλέγοντας καὶ ἀπιστεῖν παρασκευάζει, τοῦτο πρὸ πάντων ὡς οἶμαι τὸ νομίζειν ἀφανισμὸν παντελῆ γίνεσθαι τῶν σωμάτων. ἔχει δὲ οὐχ οὕτως· οὐ γὰρ τέλεον ἀφανίζεται, ἀλλὰ διαλύεται εἰς τὰ ἐξ ὧν συνετέθη καὶ ἔστιν ἐν ὕδατι καὶ ἀέρι καὶ γῇ καὶ πυρί. τῶν δὲ πρωτοτύπων στοιχείων μενόντων καὶ τῶν ἀπ' ἐκείνων μετὰ τὴν διάλυσιν ἐκείνοις προσχωρησάντων ἐν τοῖς καθόλου σῴζεται καὶ τὰ μέρη.","english":"Therefore some of the wise men from outside called sleep the brother of death because of the similarity of the affections that result from each: forgetfulness alike in both, and ignorance of past and future, and the body lies insensate, not knowing friend, not recognizing enemy, not seeing those standing around and watching, a slack corpse, lacking all activity, differing in nothing from those laid in tombs and graves.\n\nThus, if you wished, you would plunder the sleeper as a corpse, you would empty the house, you would apply bonds, and no perception of the things done would arise; but a little later, when some relief and abatement of the affection occurs, the man, as if just brought to life, rises up little by little, coming to an awareness of himself and of things, and slowly recovering his activities, and, as it were, being animated by the kindling of wakefulness. But if, while the animal still subsists and survives, so many ecstasies, alterations, changes, forgetfulnesses, and memories are fixed to life by night and by day, it is exceedingly foolish and contentious not to believe God, who promises the final renewal, and who also fashioned the first creation. What especially blocks those who object and makes them disbelieve is, I think, this: the notion that bodies undergo complete annihilation. But it is not so; for they are not completely annihilated, but are dissolved into the things from which they were composed, and exist in water, air, earth, and fire. And while the primary elements remain, and the parts from them after dissolution have joined those elements, the parts are preserved in the wholes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"θεῷ δὲ μάλιστα μὲν εὔπορον ἐξ οὐκ ὄντων δημιουργεῖν (καὶ γὰρ οὕτως ἐν ἀρχαῖς ἔλαβε τὰ πάντα τὴν γένεσιν), τὸ δὲ ἐξ ἀρχῶν τῶν οὐσῶν γενεσιουρ γεῖν πολλῷ δήπου ῥᾷστον καὶ εὐκολώτατον. μὴ τοίνυν τὴν καλὴν ἐλπίδα τῶν ἀνθρώπων ἀνέλωμεν τὴν ἐπανόρθωσιν τῆς ἀσθενείας ἡμῶν καὶ τὴν δευτέραν ὡς ἂν εἴποι τις γένεσιν τὴν ἐλευθέραν θανάτου μηδὲ φιληδονίας ὑπερβολῇ τὴν ἀγαθὴν καὶ φιλάνθρωπον τοῦ θεοῦ ὑπόσχεσιν καθυβρίσωμεν· ἐμοὶ γὰρ δοκοῦσιν οἱ τῆς προκειμένης ὑποθέσεως ἐναντίοι ἄνδρες εἶναι κακίας ἑταῖροι καὶ ἀρετῆς ἐχθροί, λάγνοι καὶ πλεονέκται καὶ ἀκρατεῖς ὀφθαλμοῖς καὶ ἀκοῇ καὶ ὀσφρήσει καὶ πάσαις ταῖς αἰσθήσεσι ῥέουσαν ἐπ' αὐτοῖς τὴν ἡδονὴν εἰσδεχόμενοι. ἐπειδὴ δὲ ὁ τῆς ἀναστάσεως λόγος προκειμένην ἔχει τὴν κρίσιν καὶ τῶν ἱερῶν βίβλων ἀκούουσι λεγουσῶν διαρρήδην, ὡς οὐκ ἀνεύθυνος ἡμῶν ὁ βίος (ἀλλ' ὅταν πρὸς τὴν δευτέραν ἀνακαινισθῶμεν ζωήν, πάντες παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ, ὡς ὑπ' ἐκείνῳ κριτῇ τὰς πρὸς ἀξίαν ἀμοιβὰς τῶν βεβιωμένων κομίσασθαι), συνειδότες ἑαυτοῖς πράξεις αἰσχίστας πολλῶν ἀξίας τιμωριῶν μίσει τῆς κρίσεως ἀναιροῦσι καὶ τὴν ἀνάστασιν, ὥσπερ οἱ πονηροὶ τῶν δούλων οἱ τὴν οὐσίαν τοῦ κυρίου δαπανήσαντες, θανάτους δὲ τοῦ δεσπότου καὶ ἀπωλείας ἑαυτοῖς ὑπογράφοντες καὶ πρὸς τὴν ἰδίαν ἐπιθυμίαν διακένους λογισμοὺς ἀναπλάσσοντες. ἀλλ' οὐδὲ εἷς οὕτω φρονήσει τῶν σωφρονούντων·","english":"For God, it is especially easy to create from non-existent things (for in this way all things received their beginning in the beginning), but to generate from existing origins is evidently much easier and most effortless. Therefore, let us not destroy the fair hope of men, the correction of our weakness, and the second birth, as one might say, which is free from death; nor, by an excess of pleasure-seeking, let us insult the good and philanthropic promise of God. For it seems to me that those who are opposed to the subject at hand are companions of vice and enemies of virtue, lascivious, covetous, and incontinent, receiving with their eyes, ears, smell, and all their senses the pleasure that flows upon them. But since the doctrine of the resurrection has its judgment set before us, and they hear the sacred books speaking explicitly, that our life is not without accountability (but when we are renewed for the second life, we will all stand before the tribunal of Christ, to receive from that judge the rewards proportionate to our lives), being conscious of their own most shameful deeds worthy of many punishments, they abolish both the judgment and the resurrection out of hatred for judgment, just as wicked slaves who have squandered their master's property imagine deaths and destructions of their master for themselves, and fashion empty reasonings according to their own desire. But not one of those who are prudent will think thus.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ δὲ ἐξ ἀρχῶν τῶν οὐσῶν γενεσιουργεῖν","severity":"info","text":"Gregory contrasts creation ex nihilo (divine) with generation from existing matter (easier). The argument supports resurrection as a natural, not miraculous, extension of God's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δευτέραν γένεσιν","severity":"info","text":"‘Second birth’ is Gregory’s term for resurrection, reframing it as a renewal rather than a return of the corpse. This aligns with his broader theological project of spiritualizing bodily resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ βήματι τοῦ Χριστοῦ","severity":"info","text":"The tribunal of Christ echoes 2 Corinthians 5:10 and Romans 14:10, where Paul speaks of standing before Christ’s judgment seat. Gregory uses it to ground accountability in scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ πονηροὶ τῶν δούλων","severity":"info","text":"The analogy of wicked slaves imagining their master’s death reflects a common Greco-Roman legal trope: slaves who squandered property might hope for the master’s demise to avoid punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπειδὴ δὲ ... συνειδότες","severity":"info","text":"This long sentence pivots from exhortation to polemic: Gregory diagnoses the psychological motive (fear of judgment) behind denial of resurrection, linking vice to doctrinal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς προκειμένης ὑποθέσεως ἐναντίοι ἄνδρες","severity":"caution","text":"The identity of these opponents is unspecified; they may be generic hedonists or a specific group (e.g., Origenists or pagan critics). Gregory’s rhetoric does not require a named heresy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξ ἀρχῶν τῶν οὐσῶν' could mean 'from existing principles' or 'from existing origins'; the translation opts for 'origins' to preserve the contrast with creation ex nihilo.","The identity of 'οἱ τῆς προκειμένης ὑποθέσεως ἐναντίοι ἄνδρες' is left vague; Gregory may be targeting a known group or constructing a rhetorical foil."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"τί γὰρ ὄφελος δικαιοσύνης καὶ ἀληθείας καὶ χρηστότητος καὶ παντὸς τοῦ καλοῦ, ὑπὲρ τίνος δὲ μοχθοῦσι καὶ φιλοσοφοῦσιν ἄνθρωποι γαστρὸς ἡδονὴν δουλαγωγοῦντες καὶ ἀγαπῶντες ἐγκράτειαν καὶ ὕπνου πρὸς ὀλίγον μεταλαγχάνοντες καὶ παραταττόμενοι πρὸς χειμῶνα καὶ πνῖγος, εἰ\n\nἀνάστασις οὔκ ἐστιν; εἴπωμεν πρὸς ταῦτα τὰ ῥήματα Παύλου· Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν. εἰ ἀνάστασις οὔκ ἐστιν, ἀλλὰ πέρας τοῦ βίου θάνατος, ἄνελέ μοι κατηγορίας καὶ ψόγους, δὸς ἀκώλυτον τῷ ἀνδροφόνῳ τὴν ἐξουσίαν, ἄφες τὸν μοιχὸν μετὰ παρρησίας ἐπιβουλεύειν τοῖς γάμοις, τρυφάτω κατὰ τῶν ἀλλοτρίων ὁ πλεονέκτης, μηδεὶς ἐπικοπτέτω τὸν λοίδορον, ὀμνύτω συνεχῶς ὁ ἐπίορκος, μένει γὰρ θάνατος καὶ τὸν εὔορκον, ψευδέσθω ἄλλος ὅσα βούλεται, οὐδεὶς γὰρ τῆς ἀληθείας καρπός, μηδεὶς ἐλεείτω τὸν πέντητα, ἄμισθος γάρ ἐστιν ὁ ἔλεος. ταῦτα τὰ φρονήματα χείρονα ποιεῖ τοῦ κατακλυσμοῦ σύγχυσιν καὶ πάντα μὲν ἐκβάλλει σώφρονα λόγον, πᾶν δὲ νόημα μανικὸν καὶ λῃστρικὸν ἐπιθήγει· εἰ γὰρ ἀνάστασις οὔκ ἐστιν, οὐδὲ κρίσις, εἰ δὲ κρίσις ἀνῄρηται, καὶ φόβος θεοῦ συνεκβάλλεται· ὅπου δὲ φόβος οὐ σωφρονίζει, ἐκεῖ χορεύει μετὰ τῆς ἁμαρτίας ὁ διάβολος. καὶ λίαν ἁρμο δίως πρὸς τοὺς τοιούτους ὁ Δαβὶδ ἐκεῖνον ἀνέγραψε τὸν ψαλμόν· Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· οὐκ ἔστι θεός. διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν. εἰ ἀνάστασις οὐκ ἔστι, μῦθος ὁ Λάζαρος καὶ ὁ πλούσιος καὶ τὸ φρικῶδες χάσμα καὶ ἡ τοῦ πυρὸς ἄσχετος φλόγωσις καὶ ἡ διακαὴς γλῶσσα καὶ ἡ ποθουμένη σταγὼν τοῦ ὕδατος καὶ ὁ δάκτυλος τοῦ πτωχοῦ.","english":"For what benefit is justice and truth and goodness and every beautiful thing, and for what purpose do men labor and philosophize, enslaving the pleasure of the belly and loving self-control, partaking briefly of sleep and arraying themselves against winter and stifling heat, if there is no resurrection? Let us say to these words of Paul: Let us eat and drink, for tomorrow we die. If there is no resurrection, but the end of life is death, remove from me accusations and reproaches, give the murderer unhindered authority, let the adulterer with impunity plot against marriages, let the covetous man revel in the property of others, let no one check the slanderer, let the perjurer swear continually, for death awaits even the truthful, let another lie as much as he wishes, for there is no fruit of truth, let no one pity the poor, for mercy is without reward. These thoughts produce a confusion worse than the flood and cast out every sound reason, and sharpen every mad and predatory thought; for if there is no resurrection, there is no judgment, and if judgment is abolished, fear of God is also cast out; and where fear does not discipline, there the devil dances with sin. And very fittingly David wrote that psalm against such men: The fool said in his heart, There is no God. They were corrupted and abhorred in their practices. If there is no resurrection, the story of Lazarus and the rich man and the terrible chasm and the unquenchable flame of fire and the burning tongue and the longed-for drop of water and the finger of the poor man are a myth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"πρόδηλον γάρ, ὅτι ταῦτα πάντα τὸ μέλλον ἐξεικονίζει τῆς ἀναστάσεως· γλῶσσα γὰρ καὶ δάκτυλος οὐ τῆς ἀσωμάτου ψυχῆς μέλη νοεῖται, ἀλλὰ μέρη τοῦ σώματος. καὶ μηδεὶς οἰέσθω ταῦτα ἤδη πεπρᾶχθαι, ἀλλὰ προαναφώνησιν εἶναι τοῦ μέλλοντος· ἔσται δὲ τότε, ὅταν ἡ μετακόσμησις ψυχώσασα τοὺς νεκροὺς πρὸς τὰς εὐθύνας ἕκαστον τῶν βεβιωμένων ἀναγάγῃ σύνθετον ὄντα καθὼς πρότερον καὶ διὰ ψυχῆς καὶ σώματος συνεστῶτα. ὁ δὲ θεοφορούμενος Ἰεζεκιὴλ καὶ τῶν μεγάλων ὀπτασιῶν θεωρὸς πρὸς ποίαν ἄρα διάνοιαν ὁδηγούμενος ἔβλεπε τὸ μέγα καὶ ἀνηπλωμένον ἐκεῖνο πεδίον τὸ γέμον τῶν ἀνθρωπίνων ὀστέων, καθ' ὧν ἐκελεύετο προφητεύειν; καὶ σάρκες μὲν εὐθὺς ἐκείνοις περιεφύοντο, τὰ δὲ λελυμένα καὶ ἀτάκτως διερριμμένα εἰς τάξιν καὶ ἁρμονίαν ἀλλήλοις συνεκολλᾶτο. ἢ πρόδηλον, ὡς διὰ τῶν τοιούτων λόγων τὴν τῆς σαρκὸς ταύτης ἀναβίωσιν ἡμῖν ἱκανῶς ὑποδείκνυσιν; ἐμοὶ δὲ δοκοῦσιν οἱ πρὸς τοῦτον τὸν λόγον ἐριστικῶς ἔχοντες οὐ δυσσεβεῖς μόνον ἀλλὰ καὶ παραπαίοντες εἶναι· ἀνάστασις γὰρ καὶ ἀναβίωσις καὶ μετακόσμησις καὶ πάντα τὰ τοιαῦτα ὀνόματα πρὸς τὸ σῶμα τὸ τῇ φθορᾷ ὑποκείμενον τοῦ ἀκροωμένου φέρει τὴν ἔννοιαν. ὡς ἥ γε ψυχὴ αὐτὴ καθ' ἑαυτὴν ἐξεταζομένη οὔποτε ἀναστή σεται, ἐπειδὴ μήτε τελευτᾷ, ἀλλ' ἄφθαρτός ἐστι καὶ ἀνώλεθρος, ἀθάνατος δὲ ὑπάρχουσα θνητὸν ἔχει τὸ κοινωνὸν τῶν πραγμάτων καὶ διὰ τοῦτο παρὰ τῷ δικαίῳ κριτῇ ἐν τῷ καιρῷ τῶν εὐθυνῶν ἐνοικήσει πάλιν τῷ συνεργῷ, ἵνα μετ' ἐκείνου κοινὰς δέξηται τὰς κολάσεις ἢ τὰς τιμάς. μᾶλλον δὲ ἵνα καὶ πλέον ἡμῖν ὁ λόγος ἀκολουθότερος γένηται, οὕτω σκοπήσωμεν·","english":"It is clear, then, that all these things prefigure the future resurrection: for tongue and finger are not conceived as limbs of the incorporeal soul, but as parts of the body. And let no one think that these things have already been accomplished, but that they are a pre-announcement of what is to come; and it will be then, when the reordering, ensouling the dead, brings each one, composed as before and constituted of both soul and body, to the accounting for his deeds. And the God-inspired Ezekiel, beholder of great visions, to what understanding was he led when he saw that great and extended plain filled with human bones, over which he was commanded to prophesy? And flesh immediately grew around them, and the dissolved and disorderly scattered bones were glued together into order and harmony with one another. Or is it not clear that through such words he sufficiently indicates to us the revival of this flesh? And those who are contentious against this argument seem to me not only impious but also deranged: for resurrection and revival and reordering and all such names direct the mind of the hearer to the body which is subject to corruption. For the soul itself, examined by itself, will never rise again, since it neither dies, but is incorruptible and indestructible, and being immortal, it has the mortal partner in its deeds, and therefore before the just judge at the time of the accounting it will again dwell with its coworker, so that together with it it may receive common punishments or honors. Or rather, so that our argument may become more consistent, let us consider it thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"τὸν ἄνθρωπον τί φαμεν; τὸ συναμφότερον ἢ τὸ ἕτερον; ἀλλὰ πρόδηλον, ὡς ἡ συζυγία τῶν δύο χαρακτηρίζει τὸ ζῷον· οὐ γὰρ προσῆκεν ἐν τοῖς ἀναμφισβητήτοις καὶ γνωρίμοις παρέλκειν.\n\nΤούτου δὲ οὕτως ἔχοντος κἀκεῖνο προσλογισώμεθα, πότερον, ἃ πράττουσιν ἄνθρωποι οἷον μοιχείαν φόνον κλοπὴν καὶ πᾶν εἴ τι τούτοις ἐχόμενον ἢ τοὐναντίον σωφροσύνην ἐγκράτειαν καὶ πᾶσαν τὴν ἀντίθετον τῆς κακίας ἐνέργειαν, τῶν δύο φαμὲν ὑπάρχειν ἀποτελέσματα, ἢ τῇ ψυχῇ μόνῃ τὰς πράξεις περιορίζομεν; ἀλλὰ κἀν τούτῳ πρόδηλος ἡ ἀλήθεια· οὐδαμοῦ γὰρ ἀποσχίζουσα τοῦ σώματος ἡ ψυχὴ ἢ τὴν κλοπὴν ἐπιτηδεύει ἢ τὴν τοιχωρυχίαν ἐργάζεται οὐδ' αὖ μόνη τῷ πεινῶντι ἄρτον δίδωσιν ἢ ποτίζει τὸν διψῶντα ἢ πρὸς τὸ δεσμωτήριον ἀόκνως ἐπείγεται, ἵνα θεραπεύσῃ τὸν δεσμωτηρίῳ κεκαωμένον, ἀλλ' ἐπὶ πάσης πράξεως ἀλλήλοις ἀμφότερα συνεφάπτεται καὶ συναποτελεῖ τὰ γινόμενα. πῶς τοίνυν τούτων οὕτως ἐχόντων καὶ κρίσιν τῶν βεβιωμένων ἔσεσθαι συγχωρῶν ἀποσπᾷς τοῦ ἑτέρου τὸ ἕτερον καὶ κοινῶν ὄντων τῶν εἰργασμένων τῇ ψυχῇ μόνῃ περιορίζεις τὸ","english":"What do we say about the human being? The combination of both, or one of the two? But it is obvious that the union of the two characterizes the living being; for it is not fitting to dwell on things that are undisputed and well known.\n\nSince this is so, let us also consider this: whether the things that human beings do—such as adultery, murder, theft, and everything of that sort, or on the contrary, temperance, self-control, and every activity opposite to vice—we say are the results of both, or do we confine the actions to the soul alone? But here too the truth is obvious: the soul, when separated from the body, nowhere practices theft or engages in housebreaking, nor does it alone give bread to the hungry or give drink to the thirsty or hasten unhesitatingly to the prison to tend to one consumed by imprisonment; rather, in every action both are mutually engaged and together accomplish what is done. How then, since these things are so, and since you grant that there will be a judgment of the lives lived, do you tear one from the other and, when the deeds are common, confine the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"δικαστήριον; εἰ δέ τις ἀκριβὴς γένοιτο δικαστὴς τῶν ἀνθρωπίνων πλημμελημάτων καὶ σκοπήσειεν ἐπιμελῶς, πόθεν φύονται αἱ πρῶται τῆς ἁμαρτίας αἰτίαι, τάχα πρῶτον ἀτακτοῦν ἐν τοῖς ἐγκλήμασιν εὑρήσει τὸ σῶμα. ἠρεμούσης γὰρ πολλάκις τῆς ψυχῆς καὶ γαλήνην ἐχούσης ἀτάραχον εἶδεν ὁ ὀφθαλμὸς ἐμπαθῶς, ἃ μὴ θεάσασθαι βέλτιον ἦν, καὶ τῇ ψυχῇ παραπέμψας τὴν νόσον εἰς χειμῶνα καὶ κλύδωνα τὴν ἡσυχίαν μετέβαλεν. ὁμοίως αἱ ἀκοαὶ ἀσχημόνων τινῶν ἢ παροξυντικῶν ἐπακούσασαι λόγων οἷον διά τινων σωλήνων ἑαυτῶν τὸν τῆς ταραχῆς ἢ τὸν τῆς ἀκοσμίας βόρβορον τοῖς λογισμοῖς ἐπεισφέρουσιν. ἔστι δὲ ὅτε καὶ ἡ ῥὶς διὰ τῆς ὀσφρήσεως καὶ τῶν ἀτμῶν μεγάλα τε καὶ ἀνήκεστα κακὰ † διατίθησι τὸν ἔσωθεν ἄνθρωπον. οἴδασι δὲ καὶ αἱ χεῖρες διὰ τῆς ἐπαφῆς καρτερᾶς ψυχῆς ἐκθηλύνειν στερρότητα. καί μοι κατὰ μικρὸν οὕτως ἐπιόντι καὶ σκοπουμένῳ ὑπαίτιον εὑρίσκεται τῶν πολλῶν ἁμαρτιῶν τὸ σωμάτιον. Φέρει δὲ καὶ τοὺς ὑπὲρ ἀρετῆς πόνους καὶ τοῖς ἀγῶσιν ἐμμοχθεῖ τῶν καλῶν τεμνόμενον σιδήρῳ καὶ πυρὶ φλεγόμενον καὶ ξαινόμενον μάστιξι καὶ βαρυνόμενον ἀργαλέοις δεσμοῖς καὶ πᾶσαν ὑπομένον λώβην, ἵνα μὴ προδῷ τὴν ἱερὰν φιλοσοφίαν ὥσπερ τινὰ πόλιν καλλίπυργον κεκυκλωμένην τῷ τῆς κακίας πολέμῳ. εἰ τοίνυν ἐν κατορθώμασι συμμοχθεῖ τῇ ψυχῇ καὶ ἐν ἁμαρτήμασιν οὐκ ἀπολιμπάνεται, πόθεν ὁρμώ μενος μόνην τὴν ἀσώματον ἐπὶ τὸ δικαστήριον ἄγεις; ἀλλ' οὐκ ἔστιν οὔτε δίκαιος οὔτε σωφρονούντων ὁ λόγος. εἰ μόνη καὶ γυμνὴ διήμαρτε, μόνην καὶ κόλασον, εἰ δὲ φανερὸν ἔχει τὸν συνεργόν, οὐκ ἀφήσει τοῦτον ὁ κριτὴς δίκαιος ὤν.","english":"courtroom. But if someone were to become an exact judge of human transgressions and were to examine carefully from where the first causes of sin arise, they would perhaps find that the body is the first to be disorderly among the charges. For often, when the soul is at rest and has untroubled calm, the eye has seen passionately things it were better not to behold, and having transmitted the disease to the soul, has changed its tranquility into storm and billow. Similarly, the ears, having heard some shameful or provocative words, as if through some pipes, introduce the filth of disturbance or disorder into the reasonings. There is also when the nose, through smell and vapors, inflicts great and incurable evils upon the inner human. And the hands, through touch, know how to unman the firmness of a strong soul. And so, as I proceed little by little in this way and examine, the little body is found to be culpable for many sins. Yet it also bears the labors for virtue and toils in the struggles for noble things, being cut with iron, burned with fire, torn with whips, weighed down with grievous bonds, and enduring every mutilation, so as not to betray sacred philosophy like a city with beautiful towers surrounded by the war of evil. If, then, it toils together with the soul in achievements and does not abandon it in sins, from where do you derive the impulse to bring only the incorporeal to the courtroom? But this argument is neither just nor characteristic of those who are prudent. If it alone and naked sinned, punish it alone; but if it clearly has a collaborator, the judge, being just, will not let this one go.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"ἐγὼ δὲ καὶ τοῦτο τῆς γραφῆς ἀκούω λεγούσης, ὅτι τοῖς κατεγνωσμένοις ἐπιτεθήσονται δίκαιαι τιμωρίαι πῦρ καὶ σκότος καὶ σκώληξ· ἃ πάντα τῶν συνθέτων καὶ ὑλικῶν σωμάτων κολάσεις εἰσίν, ψυχῆς δὲ καθ' ἑαυτὴν οὔποτ' ἂν ἅψαιτο πῦρ οὐδ' ἂν σκότος αὐτὴν λυπήσειεν ἀμοιροῦσαν ὀφθαλμῶν καὶ τῶν βλεπτικῶν ὀργάνων. τί δ' ἂν καὶ ὁ σκώληξ πράξειε σωμάτων ὑπάρχων φθαρτικός, οὐ πνευμάτων; καὶ διὰ τοῦτο τοῖς ἀκολούθοις τούτοις λογισμοῖς πανταχόθεν συνελαυνόμεθα πρὸς συγκατάθεσιν τῆς ἐγέρσεως τῶν νεκρῶν, ἣν τοῖς καθήκουσι χρόνοις ἐκτελέσει ὁ θεὸς ἔργοις βεβαιῶν τὰς ἰδίας ἐπαγγελίας. Πιστεύσωμεν τοίνυν τῷ λέγοντι· Σαλπίσει γὰρ καὶ οἱ νεκροὶ ἀναστήσονται, καὶ πάλιν· Ἔρχεται ὥρα, ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς φωνῆς αὐτοῦ καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως. οὐ γὰρ ὑπισχνεῖται μόνον, ἀλλὰ καὶ τοῖς ἔργοις, οἷς ἐκτελεῖ καθ' ἡμέραν, διδάσκει σαφῶς, ὥς ἐστι παντοδύναμος· οὔτε γὰρ ἐν ἀρχῇ δημιουργῶν ἔκαμεν οὔτε μεταμορφῶν ἀπορήσει σοφίας. τὰ παρόντα θεωρήσωμεν, καὶ τῷ μέλλοντι οὐκ ἀπιστήσομεν·","english":"I also hear this from the scripture, which says that upon those who have been condemned will be imposed just punishments: fire, darkness, and worm. All these are punishments of composite and material bodies, but fire would never touch a soul by itself, nor would darkness grieve it, since it lacks eyes and visual organs. And what would the worm do, being destructive of bodies, not of spirits? And for this reason, by these consistent reasonings we are driven from all sides to assent to the resurrection of the dead, which God will accomplish at the appropriate times, confirming his own promises by deeds. Let us therefore believe the one who says: \"For the trumpet will sound, and the dead will rise,\" and again: \"The hour comes in which all those in the tombs will hear his voice and will come forth—those who have done good to a resurrection of life, those who have done evil to a resurrection of judgment.\" For he not only promises, but also by the deeds which he performs each day clearly teaches that he is all-powerful; for he did not grow weary in creating at the beginning, nor will he lack wisdom in transforming. Let us observe the present, and we will not disbelieve the future.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"πάσης γὰρ ἐνεργείας τοῦ θεοῦ ἀκόλουθον ἐχούσης τὴν ἔκπληξιν καὶ πολὺ τὸ θαῦμα καὶ ἄφραστον ὅταν τὰς τῶν πατέρων καὶ προπάππων ὁμοιότητας κατίδωμεν μεταβαινούσας ἀκριβῶς εἰς τὰς τῶν ἀπογόνων μορφὰς καὶ ἐκμαγεῖα γινομένους τοὺς παῖδας ἀπὸ τῶν προπατόρων, τότε δὴ τὴν πάνσοφον τέχνην τοῦ ἀριστοτέχνου θεοῦ καὶ σωτῆρος ὑπερεκπλήττομαι, πῶς τῶν μήτε ὄντων μήτε φαινομένων ἀρχετύπων αἱ μιμήσεις ἐν ἀπορρήτῳ μυστηρίῳ δημιουργοῦνται καὶ ἀναπλάσσονται ἄλλους τινὰς τοὺς τεθνεῶτας διὰ τῆς ἐνεργείας τῶν τύπων ἐγείρουσαι. πολλάκις δὲ καὶ πολλῶν ὁμοῦ προσώπων τὰ ἰδιώματα ἐν ἑνὶ ἐξεικονίζεται σώματι· τοῦ πατρὸς ἡ ῥίς, τοῦ πάππου ὁ ὀφθαλμός, τοῦ θείου τὸ βάδισμα, τῆς μητρὸς τὸ φθέγμα, καὶ εἷς ἄνθρωπος θεωρεῖται καθάπερ τι φυτὸν πολλῶν δένδρων τὰς ἐπιβολὰς δεξάμενον καὶ μυρία καρποφοροῦν γένη τοῖς ὀπωρίζουσιν. Ταῦτα πάντα θαυμαστὰ μὲν καὶ ὅπως γίνεται ἡμῖν ἀγνοούμενα, πρόχειρα δὲ τῷ δημιουργῷ καὶ μετὰ πολλῆς ὡς ἴσμεν τῆς ῥᾳστώνης ἐπιτελούμενα. ἄτοπον δὲ λίαν καὶ ἀμαθές, τὰ μὲν τῶν σαπέντων καὶ φθαρέντων ἤδη σωμάτων γνωρίσματα ἐν τοῖς νῦν καθ' ἡμέραν φυομένοις ἐγείρεσθαι καὶ τὰ ἀλλότρια μεταβαίνειν εἰς ἄλλους,","english":"For every activity of God holds astonishment as its consequence, and great and ineffable is the wonder when we observe the likenesses of fathers and grandfathers passing precisely into the forms of descendants, and children becoming impressions from their forebears. Then indeed I am utterly amazed at the all-wise craft of the supreme craftsman God and Savior, how the imitations of archetypes that neither exist nor appear are fashioned and molded in a secret mystery, raising up others, the dead, through the activity of the types. Often, too, the distinctive features of many persons together are depicted in a single body: the father's nose, the grandfather's eye, the uncle's gait, the mother's speech; and one person is seen like a plant that has received the grafts of many trees and bears countless kinds of fruit for those who harvest them. All these things are wondrous and unknown to us as to how they happen, but are ready at hand for the craftsman and accomplished, as we know, with great ease. Yet it is utterly absurd and ignorant that the distinguishing marks of bodies already rotted and decayed are raised up in those now born day by day, and that alien features pass over into others,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"τὰ δὲ ἴδια καὶ ἐξαίρετα περὶ αὐτῶν τῶν ποτε κεκτημένων ἀνανεοῦσθαι καὶ ἀναβιώσκεσθαι μὴ συνομολογεῖν, ἀλλὰ τοὐναντίον ἀκυροῦν καὶ διαμάχεσθαι καὶ μῦθον οὐ λόγον τὴν ἐπαγγελίαν νομίζειν τοῦ πᾶν τόδε τὸ ὁρώμενον συστησα-μένου καὶ κοσμήσαντος, ὡς ἠθέλησεν. ἀλλ' ἡμεῖς γε πεπιστεύ-καμεν τῇ ἀναστάσει δόξαν ἀναπέμποντες τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.","english":"But to refuse to agree that the particular and exceptional features of those who once possessed them are renewed and revived, and instead to invalidate and contend against this, and to consider the promise of the one who established and adorned this entire visible world as he wished to be a myth and not a word—this we do not do. Rather, we have believed in the resurrection, sending up glory to the Father and to the Son and to the Holy Spirit, now and always and unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}