{"slug":"khazarzar-john-chrysostom-epistula-ad-cyriacum","id":"greek:khazarzar:khazarzar-john-chrysostom-epistula-ad-cyriacum","title":"Epistula ad Cyriacum","title_source":"Epistula ad Cyriacum","author":"John Chrysostom","genre":"letter","date":null,"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-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:16:21Z","cost_usd":0.007002},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-epistula-ad-cyriacum","work_id":"khazarzar-john-chrysostom-epistula-ad-cyriacum","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":61,"english_words":16762,"coptic_letters":0,"source_letters":67577,"commentary_units":0,"commentary_kinds":0,"derived_notes":0,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-chrysostom-epistula-ad-cyriacum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":61,"translated":61,"commentary_passages":0,"commentary_units":0,"english_words":16762,"source_letters":67577,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-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 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: letter in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 61 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":61},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου ἀρχιεπισκόπου Κωνσταντινουπόλεως τοῦ Χρυσοστόμου ἐπιστολὴ πεμφθεῖσα ἀπὸ τῆς ἐξορίας πρὸς Κυριακὸν ἐπίσκοπον.\n\nΦέρε δὴ ἀπαντλήσω σου τῆς ῥᾳθυμίας τὸ ἕλκος καὶ διασκεδάσω τοὺς λογισμοὺς τοὺς τὸ νέφος τοῦτο συναγαγόντας. Τί γάρ ἐστιν ὃ συνέχει σου τὴν διάνοιαν καὶ λυπεῖ καὶ ἀδημονεῖς; Ὅτι ἄγριος ὁ χειμὼν ὁ τὰς ἐκκλησίας καταλαβὼν καὶ ζοφώδης καὶ νύκτα ἀσέληνον πάντα εἰργάσατο καὶ καθ' ἑκάστην κορυφοῦται τὴν ἡμέραν πικρά τινα ὠδίνων ναυάγια καὶ αὔξεται ἡ πανωλεθρία τῆς οἰκουμένης; Οἶδα τοῦτο κἀγώ, ἀδελφέ, καὶ οὐδεὶς ἀντερεῖ καί, εἰ βούλει, εἰκόνα ἀναπλάττω τῶν γινομένων, ὥστε σαφεστέραν σοι ποιῆσαι τὴν τραγῳδίαν. Θάλασσαν ὁρῶμεν ἀπ' αὐτῆς κάτωθεν ἀναμοχλευομένην τῆς ἀβύσσου, πλωτῆρας τοῖς ὕδασι νεκροὺς ἀποπλέοντας, ἑτέρους ὑποβρυχίους γινομένους, τὰς σανίδας τῶν πλοίων διαλυομένας, τὰ ἱστία διαρρηγνύμενα, τοὺς ἱστοὺς διακλωμένους, τὰς κώπας τῶν χειρῶν τῶν ναυτῶν ἀποπτάσας· ἀντὶ τῶν οἰάκων ἐπὶ τῶν στρωμάτων καθημένους, τὰς χεῖρας τοῖς γόνασι περιπλέκοντας καὶ πρὸς τὴν ἀμηχανίαν τῶν γινομένων κωκύοντας, ὀξέως βοῶντας, θρηνοῦντας, ὀλολύζοντας, ὀλοφυρομένους μόνον· οὐκ οὐρανόν, οὐ πέ λαγος φαινόμενον, ἀλλὰ σκότος πάντα βαθὺ καὶ ἀφεγγὲς καὶ ζοφῶδες, οὔτε τοὺς πλησίον ἐπιτρέποντα βλέπειν καὶ πολὺν τὸν πάταγον τῶν κυμάτων καὶ θηρία θαλάττια πάντοθεν τοῖς πλέουσιν ἐπιτιθέμενα. Μᾶλλον δὲ μέχρι τίνος διώκομεν ἀκίχητα; Οἵαν γὰρ ἂν ζητήσω τῶν παρόντων κακῶν εἰκόνα, ἡττώμενος ὁ λόγος ἀναχωρεῖ.","english":"The letter of our father among the saints, John Chrysostom, archbishop of Constantinople, sent from exile to Cyriacus the bishop.\n\nCome then, let me drain out the wound of your sluggishness and scatter the thoughts that gathered this cloud together. For what is it that holds your mind fast and grieves you, and why are you distressed? Is it that the winter that has fallen upon the churches is fierce and murky and has made all things a moonless night, and that each day some bitter shipwreck of travail is heaped higher and the utter destruction of the inhabited world increases? I know this too, brother, and no one will contradict it; and, if you wish, I will fashion an image of what is happening, so as to make the tragedy clearer to you. We see the sea churned up from the very bottom of the abyss, sailors dead upon the waters sailing away, others sunk beneath them, the planks of the ships coming apart, the sails torn, the masts bent double, the oars flying from the hands of the sailors; instead of helmsmen, men sitting on the decks, wrapping their hands around their knees and wailing at the helplessness of what is happening, crying out sharply, lamenting, shrieking, only bewailing; no sky, no sea visible, but all deep darkness, lightless and murky, not allowing them to see those nearby, and the great crashing of the waves and sea beasts attacking the voyagers from every side. But to what end do we pursue things that cannot be caught? For whatever image of the present evils I seek, my speech, defeated, retreats.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Ἀλλ' ὅμως καὶ ταῦτα εἰδὼς οὐκ ἀπογινώσκω τῆς χρηστοτέρας ἐλπίδος, τὸν κυβερνήτην τοῦδε τοῦ παντὸς ἐννοῶν, ὃς οὐ τέχνῃ περιγίνεται τοῦ χειμῶνος, ἀλλὰ νεύματι λύει τὴν ζάλην. Εἰ δὲ μὴ ἐκ προοιμίων μηδὲ εὐθέως, ἔθος αὐτῷ τοιοῦτον μὴ ἐν ἀρχῇ τὰ δεινὰ καταλύειν, ἀλλ' ὅταν αὐξηθῇ καὶ πρὸς τὸ τέλος ἔλθῃ καὶ παρὰ τῶν πλειόνων ἀπογνωσθῇ, τότε θαυματουργεῖ καὶ παραδοξοποιεῖ τήν τε οἰκείαν ἐνδεικνύμενος δύναμιν καὶ τῶν ἐμπιπτόντων τὴν ὑπομονὴν ἐγγυμνάζων. Μὴ τοίνυν ἀναπέσῃς· ἓν γὰρ μόνον ἐστὶ φοβερόν, εἷς πειρασμός, ἁμαρτία μόνον. Καὶ τοῦτο συνεχῶς ἐπᾴδων ὑμῖν τὸ ῥῆμα οὐκ ἐπαυσάμην. Τὰ δὲ ἄλλα πάντα μῦθος, κἂν ἐπιβουλὰς εἴπῃς, κἂν ἀπεχθείας, κἂν δόλους, κἂν συκοφαντίας, κἂν λοιδορίας, κἂν κατηγορίας, κἂν δημεύσεις, κἂν ἐξορίας, κἂν ξίφη ἠκονημένα, κἂν πέλαγος, κἂν τὸν τῆς οἰκουμένης ἁπάσης πόλεμον. Οἷα γὰρ ἂν ᾖ ταῦτα, πρόσκαιρά τέ ἐστι καὶ ἐπίκηρα καὶ ἐν θνητῷ γινόμενα σώματι καὶ τὴν νήφουσαν οὐδὲν παραβλάπτοντα ψυχήν.","english":"But nevertheless, even knowing these things, I do not despair of the better hope, as I consider the pilot of this universe, who does not overcome the storm by skill, but by a nod dissolves the surge. And if not from the outset nor immediately—such is his custom—not to destroy terrors at the beginning, but when they have grown and come to their end and been despaired of by the majority, then he works wonders and does marvelous things, both displaying his own power and training the endurance of those who fall into trials. Do not then grow slack; for there is only one thing fearful, one trial—sin alone. And I did not cease continually chanting this saying to you. But all other things are a myth, whether you speak of plots, or hatreds, or deceits, or slanders, or revilings, or accusations, or confiscations, or exiles, or sharpened swords, or the sea, or the war of the whole inhabited world. For whatever these things may be, they are temporary and perishable and occur in a mortal body and do no harm to the sober soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Διὰ τοῦτο καὶ τῶν χρηστῶν καὶ τῶν λυπηρῶν τῶν κατὰ τὸν παρόντα βίον τὸ εὐτελὲς ὁ μακάριος Παῦλος δεῖξαι βουλόμενος μιᾷ λέξει τὸ πᾶν ἐνέφηνεν εἰπών· τὰ γὰρ βλεπόμενα πρόσκαιρα. Τί τοίνυν τὰ πρόσκαιρα δέδοικας; Τὰ ποταμίων ῥευμάτων δίκην παραρρέοντα; Τοιαῦτα γὰρ τὰ παρόντα, κἂν χρηστά, κἂν λυπηρά. Προφήτης δὲ ἕτερος ἅπασαν τὴν ἀνθρωπίνην εὐημερίαν οὐ χόρτῳ ἀλλ' ἑτέρᾳ ὕλῃ εὐτελεστέρᾳ παρέβαλεν ἄνθος αὐτὴν ὀνομάσας πᾶσαν ὁμοῦ. Οὐδὲ γὰρ μέρος αὐτῆς ἔθηκεν, οἷον πλοῦτον μόνον ἢ τρυφὴν μόνον, ἀλλὰ πάντα τὰ ἐν ἀνθρώποις δοκοῦντα εἶ ναι λαμπρὰ μιᾷ προσηγορίᾳ τῇ τῆς δόξης περιλαβὼν οὕτως ἐπήγαγε τὴν εἰκόνα τοῦ χόρτου εἰπών· πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου. Ἀλλ' ἡ δυσημερία δεινὸν καὶ βαρύ; Ἀλλ' ὅρα καὶ ταύτην\n\nπάλιν ἑτέρᾳ παραβαλλομένην εἰκόνι καὶ καταφρόνει καὶ ταύτης. Τὰς γὰρ λοιδορίας καὶ τὰς ὕβρεις καὶ τὰ ὀνείδη καὶ τὰ σκώμματα τὰ παρὰ τῶν ἐχθρῶν καὶ τὰς ἐπιβουλὰς ἱματίῳ παλαιωθέντι καὶ ἐρίῳ διαβρωθέντι παρεικάζων ἔλεγεν· ὀνειδισμὸν ἀνθρώπων μὴ φοβεῖσθε καὶ τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθε, ὅτι ὡς ἱμάτιον παλαιωθήσονται καὶ ὡς ἔριον ὑπὸ σητὸς οὕτω βρωθήσονται. Μηδέν σε τοίνυν ταραττέτω τῶν γινομένων. Ἀλλ' ἀφεὶς τὸν δεῖνα καὶ τὸν δεῖνα παρακαλεῖν καὶ τὰς σκιὰς περιτρέχειν– τοῦτο γὰρ ἡ ἀνθρωπίνη συμμαχία–τὸν Θεόν, ᾧ λατρεύεις, ἐνδελεχῶς παρακάλει· νεύσει μόνον καὶ πάντα ἐν μιᾷ καιροῦ λύεται ῥοπῇ. Εἰ δὲ παρεκάλεσας καὶ οὐκ ἐλύθη, τοιοῦτον τῷ Θεῷ ἔθος μὴ ἐκ προοιμίων–τὸν γὰρ ἔμπροσθεν ἀναλήψομαι λόγον–καταλύειν τὰ δεινά.","english":"For this reason the blessed Paul, wishing to show the cheapness of both the pleasant and the painful things in this present life, expressed the whole in one word when he said: \"For the things that are seen are temporary.\" Why then do you fear things that are temporary? Things that flow past like the streams of rivers? For such are the things of the present, whether pleasant or painful. And another prophet compared all human prosperity not to grass but to another, cheaper material, calling it all together a flower. For he did not set down a part of it, such as wealth alone or luxury alone, but gathering all the things that seem to be splendid among men under one designation, that of glory, he then added the image of the grass, saying: \"All the glory of man is as the flower of grass.\" But is adversity a terrible and heavy thing? But look at this too, compared in turn to another image, and despise this as well. For comparing the insults and the outrages and the reproaches and the mockeries that come from enemies, and their plots, to a garment grown old and to wool eaten away, he said: \"Do not fear the reproach of men, and do not be defeated by their contempt, because they will grow old like a garment, and like wool they will be eaten by a moth.\" Let nothing, then, of what happens disturb you. But leaving aside the calling upon this man and that man and running around after shadows—for this is human alliance—continually call upon God, whom you serve; by a nod alone, and all things are dissolved in a single turn of time. And if you have called and it has not been dissolved, such is God's custom not to destroy troubles from the outset—for I will take up the earlier argument—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Ἀλλ', ὅταν κορυφωθῇ, ὅταν αὐξηθῇ, ὅταν σχεδὸν μηδὲν ὑπολελειμμένον ᾖ τῆς τῶν πολεμούντων κακίας, τότε ἀθρόον μεταβάλλειν ἐπὶ τὸ γαληνὸν καὶ πρὸς ἀπροσδοκήτους τινὰς καταστάσεις αὐτὰ πραγμάτων ἄγειν. Οὐ γὰρ τοσαῦτα δύναται μόνον ποιῆσαι χρηστά, ὅσα προσδοκῶμεν καὶ ἐλπίζομεν, ἀλλὰ καὶ πολλῷ πλείονα καὶ ἀπείρως μείζονα.\n\nΔιὸ καὶ Παῦλος ἔλεγε· τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπὲρ ἐκ περισσοῦ, ὧν αἰτούμεθα ἢ νοοῦμεν. Μὴ γὰρ οὐκ ἠδύνατο ἐκ προοιμίων κωλῦσαι τοὺς παῖδας τοὺς τρεῖς εἰς τὸν πειρασμὸν ἐκεῖνον μὴ ἐμπεσεῖν; Ἀλλ' οὐκ ἠβουλήθη πολλὴν αὐτοῖς συνάγων τὴν ἐμπορίαν. Διὰ τοῦτο ἀφῆκε καὶ χερσὶν αὐτοὺς βαρβαρικαῖς παραδοθῆναι καὶ τὴν κάμινον ἀνα φθῆναι πρὸς ὕψος ἄφατον καὶ τὴν βασιλικὴν ὀργὴν τῆς καμίνου χαλεπώτερον ἐκκαῆναι καὶ χεῖρας δεθῆναι καὶ πόδας μετὰ πολλῆς τῆς σφοδρότητος καὶ εἰς τὸ πῦρ ἐμβληθῆναι. Καί, ὅτε πάντες οἱ θεωροῦντες αὐτοὺς ἀπέγνωσαν αὐτῶν τὴν σωτηρίαν, τότε ἀθρόον καὶ παρ' ἐλπίδα ἅπασα ἀνεφαίνετο ἡ θαυματοποιία τοῦ ἀριστοτέχνου Θεοῦ καὶ μετὰ πολλῆς ἐξέλαμπε τῆς ὑπερβολῆς. Τὸ μὲν γὰρ πῦρ ἐδεσμεῖτο, οἱ δὲ δεσμῶται ἐλύοντο καὶ ναὸς εὐκτήριος ἡ κάμινος ἐγίνετο καὶ πηγὴ καὶ δρόσος καὶ αὐλῶν βασιλικῶν σεμνοτέρα. Καὶ τὴν παμφάγον οὐσίαν ἐκείνην καὶ σιδήρου καὶ λίθου περιγινομένην καὶ πάσης κρατοῦσαν ὕλης τριχῶν ἐνίκα φύσις.","english":"But when it has reached its height, when it has grown, when almost nothing of the malice of those who war against us is left, then suddenly to change to calm and to bring matters to certain unexpected conditions. For he is able to do not only as many good things as we expect and hope, but also far more and immeasurably greater.\n\nTherefore Paul also said: \"To him who is able to do above all things exceedingly above what we ask or think.\" For was he not able from the outset to prevent the three children from falling into that trial? But he did not wish it, gathering for them a great profit. For this reason he allowed them to be handed over to barbarian hands and the furnace to be kindled to an unspeakable height and the royal wrath to burn more fiercely than the furnace and their hands and feet to be bound with great violence and to be cast into the fire. And when all who beheld them despaired of their salvation, then suddenly and beyond hope the whole wonder-working of God, the master craftsman, appeared and shone forth with great abundance. For the fire was bound, and the captives were loosed, and the furnace became a house of prayer and a spring and dew and more venerable than royal courts. And that all-devouring substance which overcame iron and stone and mastered every kind of matter, the nature of hair conquered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Καὶ χορὸς ἵστατο παναρμόνιος αὐτόθι τῶν ἁγίων ἐκείνων ἑκατέραν τὴν κτίσιν εἰς τὴν θαυμασίαν ταύτην καλούντων μελῳδίαν, ᾄδοντες, εὐχαριστηρίους ἀναπέμποντες αἴνους, ὑπὲρ ὧν ἐδέθησαν, τό γε τῶν ἐχθρῶν μέρος, ὑπὲρ ὧν πατρίδος ἐξέπεσον, ὑπὲρ ὧν αἰχμάλωτοι γεγόνασιν, ὑπὲρ ὧν τὴν ἐλευθερίαν ἀφῃρέθησαν, ὑπὲρ ὧν ἀπόλιδες, ἄοικοι καὶ μετανάσται ἐγένοντο, ὑπὲρ ὧν ἐν ἀλλοτρίᾳ καὶ βαρβάρων διέτριβον γῇ· τοῦτο γὰρ ψυχῆς εὐγνώμονος. Καί, ἐπειδὴ καὶ τὰ τῆς κακίας τῶν πολεμούντων ἀπήρτιστο–τί γὰρ μετὰ θάνατον λοιπὸν ἐπιχειρῆσαι ἠδύναντο; –καὶ τὰ τῶν ἀθλητῶν πεπλήρωτο καὶ ὁ στέφανος ἐπλάκη καὶ τὰ βραβεῖα αὐτοῖς συνελέγη καὶ οὐδὲν λοιπὸν ἔλιπεν εἰς εὐδοκίμησιν, τότε δὴ τὰ δεινὰ λύεται καὶ ὁ τὴν κάμινον ἅψας καὶ τοσαύτῃ παραδοὺς τιμωρίᾳ οὗτος θαυμαστὸς ἐπαινέτης τῶν ἁγίων ἐκείνων ἀθλητῶν γίνεται καὶ κήρυξ τῆς τοῦ Θεοῦ παραδοξοποιίας. Καὶ πανταχοῦ τῆς οἰκουμένης ἐκπέμπει γράμματα πολλῆς γέμοντα εὐφημίας διηγούμενος τὰ γεγενημένα καὶ ἀξιόπιστος γινόμενος κήρυξ τῶν τοῦ παραδοξοποιοῦ Θεοῦ θαυμάτων. Ἐπειδὴ γὰρ ἐχθρὸς ἦν καὶ πολέμιος, ἀνύποπτα λοιπὸν καὶ παρὰ τοῖς ἐχθροῖς τὰ γραφόμενα ἦν. Εἶδες τὸ εὐμήχανον τοῦ Θεοῦ; Εἶδες τὸ σοφόν; Εἶδες τὸ παράδοξον; Εἶδες τὸ φιλάνθρωπον καὶ κηδεμονικόν; Μὴ τοίνυν θορυβοῦ μηδὲ ταράττου, ἀλλὰ μένε διηνεκῶς ὑπὲρ πάντων τῷ Θεῷ εὐχαριστῶν, δοξολογῶν, παρακαλῶν, δεόμενος, ἱκετεύων, κἂν μυρίοι θόρυβοι, κἂν μυρίαι ταραχαὶ ἐπίωσι, κἂν καταιγίδες, κἂν πάντα ἐπ' ὄψιν κέηται, μηδέν σε τούτων ταραττέτω.","english":"And a harmonious choir of those holy ones stood there, calling both creations to this wondrous melody, singing and sending up hymns of thanksgiving: for the things for which they were bound, at least on the enemies' side; for the things for which they were driven from their homeland; for the things for which they had become captives; for the things for which their freedom was taken away; for the things for which they became cityless, homeless, and strangers; for the things for which they dwelt in a foreign land, the land of barbarians—for this is the mark of a grateful soul. And when the wickedness of those who warred against them had been completed—for what could they attempt after death?—and the contests of the athletes had been fulfilled, and the crown had been woven, and the prizes had been gathered for them, and nothing remained for their renown, then indeed the terrors are loosed, and the one who kindled the furnace and handed them over to such great punishment becomes a wondrous praiser of those holy athletes and a herald of God's wonder-working. And everywhere throughout the inhabited world he sends letters full of great praise, recounting what had happened and becoming a trustworthy herald of the wonders of the wonder-working God. For since he was an enemy and a foe, what was written was therefore beyond suspicion even among enemies. Did you see God's resourcefulness? Did you see his wisdom? Did you see the paradox? Did you see his love for humanity and his providential care? Do not, then, be disturbed or troubled, but remain continually giving thanks to God for all things, glorifying, entreating, beseeching, imploring; and even if countless disturbances, countless troubles come upon you, even if storms, even if everything lies before your eyes, let none of these things trouble you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Οὐ γὰρ προλαμβάνεται ἡμῶν ὁ δεσπότης ὑπὸ τῆς τῶν πραγμάτων δυσκολίας, κἂν εἰς ἔσχατον\n\nὄλεθρον πάντα κατενεχθῇ. Δυνατὸν γὰρ αὐτῷ καὶ τοὺς πεπτωκότας ἐγεῖραι καὶ τοὺς πεπλανημένους ἐπιστρέψαι καὶ τοὺς σκανδαλισθέντας διορθῶσαι καὶ τοὺς μυρίων πληρωθέντας ἁμαρτημάτων ἀπαλλάξαι καὶ δικαίους ποιῆσαι καὶ τοὺς νεκρωθέντας ζωογονῆσαι καὶ τὰ κατασκαφέντα λαμπρὰ ἐργάσασθαι καὶ τὰ παλαιωθέντα ἀνανεῶσαι. Εἰ γὰρ τὰ μὴ ὄντα ποιεῖ ὡς ὄντα καὶ τοῖς μηδαμοῦ μηδαμῶς φαινομένοις χαρίζεται τὸ εἶναι, πολλῷ μᾶλλον τὰ ὄντα καὶ γενόμενα διορθώσεται. Ἀλλὰ πολλοὶ οἱ πλανώμενοι; Πολλοὶ οἱ σκανδαλιζόμενοι; Πολλάκις καὶ ἤδη τοιαῦτα γέγονεν, ἀλλ' ὕστερον τὴν προσήκουσαν ἔλαβε πάντα διόρθωσιν, πλὴν εἰ μή τινες ἀνιάτως ἔμειναν ἔχοντες καὶ μετὰ τὴν τῶν πραγμάτων μεταβολήν. Τί ταράττει καὶ τί ἀλύεις, εἰ ὁ δεῖνα ἐκβέβληται καὶ ὁ δεῖνα εἰσενήνεκται; Ὁ Χριστὸς ἐσταυροῦτο καὶ Βαραββᾶς ὁ λῃστὴς ἐξήγετο καὶ ὁ διεφθαρμένος ἐβόα δῆμος τὸν ἀνδροφόνον τοῦ σωτῆρος καὶ εὐεργέτου δεῖν μᾶλλον σωθῆναι. Πόσους νομίζεις ταῦτα ἐσκανδάλισε τότε; Πόσους τέως ταῦτα ἀπώλεσε; Μᾶλλον δὲ ἀνωτέρω τὸν λόγον ἀναγκαῖον ἀγαγεῖν. Οὐκ εὐθέως τεχθεὶς οὗτος ὁ σταυρωθεὶς μετανάστης ἐγίνετο καὶ φυγὰς καὶ μετὰ ὁλοκλήρου τῆς οἰκίας πρὸς τὴν ἀλλοτρίαν ἐξ αὐτῶν τῶν σπαργάνων ἀπῳκίζετο γῆν διάστημα ὁδοῦ τοσοῦτον εἰς βάρβαρον ἀπαγόμενος χώραν;","english":"For our Master is not thwarted by the difficulty of circumstances, even if all things are brought down to the utmost destruction. For it is possible for him both to raise up those who have fallen and to turn back those who have gone astray and to set right those who have been caused to stumble and to set free those who have been filled with countless sins and to make them righteous and to give life to those who have been put to death and to make the things that have been razed splendid and to renew the things that have grown old. For if he makes the things that are not as though they were and grants being to those that appear nowhere in any way, much more will he set right the things that are and have come to be. But are many led astray? Are many caused to stumble? Such things have often happened even before now, but afterward all things received the fitting correction, unless perhaps some remained incurable even after the change of circumstances. Why are you troubled and why are you distressed, if this man has been cast out and that man brought in? Christ was being crucified and Barabbas the robber was being led out, and the corrupted people were crying out that the murderer ought rather to be saved than the Savior and benefactor. How many do you think these things caused to stumble then? How many did these things for a time destroy? Or rather, it is necessary to carry the account further back. Was not this crucified man, as soon as he was born, becoming a wanderer and a fugitive, and together with his whole household being removed from his very swaddling clothes to a foreign land, being led away into a barbarian country over so great a distance of road?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Καὶ αἱμάτων ῥύακες ἐκ τῆς ὑποθέσεως ταύτης ἐγίνοντο καὶ φόνοι ἄδικοι καὶ σφαγαὶ καὶ ἡ ἄωρος ἡλικία πᾶσα καθάπερ ἐν παρατάξει καὶ πολέμῳ κατεκόπτετο καὶ τῶν μαζῶν ἀποσπώμενοι οἱ παῖδες σφαγῇ παρεδίδοντο καὶ ἔτι τοῦ γάλακτος ἐπὶ τοῦ φάρυγγος ὄντος διὰ τοῦ λαιμοῦ καὶ τῆς δέρης τὸ ξίφος ἠλαύνετο. Τί ταύτης χαλεπώτερον τῆς τραγῳδίας; Καὶ ταῦτα ἔπραττεν ὁ ζητῶν αὐτὸν ἀνελεῖν καὶ ὁ μακρόθυμος ἠνείχετο τοιαύτης τολμωμένης τραγῳδίας, τοσούτου ῥέοντος αἵματος. Καὶ ἠνείχετο κωλῦσαι δυνάμενος ἀπορρήτῳ τινὶ σοφίᾳ τὴν τοσαύτην ἐπιδεικνύμενος μακροθυμίαν. Ἐπειδὴ δὲ ἐπανῆλθεν ἀπὸ τῆς βαρβάρων χώρας καὶ ηὐξήθη, πόλεμος πανταχόθεν ἀνερριπίζετο. Καὶ πρῶτον μὲν οἱ Ἰωάννου διεφθόνουν καὶ ἐβάσκαινον μαθηταί, καίτοι γε ἐκείνου τὰ αὐτοῦ θεραπεύοντος καὶ ἔλεγον· ὃς ἦν μετὰ σοῦ πέραν τοῦ Ἰορδάνου, ἴδε οὗτος βαπτίζει καὶ πάντες ἔρχονται πρὸς αὐτόν. Ταῦτα γὰρ ὑποκνιζομένων ἦν λοιπὸν τὰ ῥήματα καὶ φθόνῳ βαλλομένων καὶ τηκομένων τῷ πάθει. Διὰ δὴ τοῦτο καὶ μετὰ Ἰουδαίου τινὸς εἷς τῶν μαθητῶν τῶν ταῦτα εἰρηκότων ἐφιλονείκει καὶ ἐπύκτευε τὸν περὶ καθαρσίων λόγον κινῶν καὶ βάπτισμα βαπτίσματι παραβάλλων, τὸ Ἰωάννου τῷ τῶν μαθητῶν τοῦ Χριστοῦ. Ἐγένετο γάρ, φησίν, ἐκ τῶν μαθητῶν Ἰωάννου μετὰ Ἰουδαίου τινὸς ζήτησις περὶ καθαρισμοῦ. Ἐπειδὴ δὲ καὶ τῶν σημείων ἥψατο, πόσαι αἱ συκοφαντίαι; Οἱ μὲν Σαμαρείτην ἐκάλουν καὶ δαιμονῶντα λέγοντες· ὅτι Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις. Οἱ δὲ πλάνον, λέγοντες· οὗτος οὐκ ἔστιν ἐκ τοῦ Θεοῦ, ἀλλὰ πλανᾷ τὸν ὄχλον. Οἱ δὲ γόητα, λέγοντες·","english":"And rivers of blood arose from this affair, and unjust murders and slaughters, and every age, even the young, was cut down as in a battle line and war, and children torn from the breasts were delivered to slaughter, and while the milk was still on the throat, the sword was driven through the neck and the gullet. What is more grievous than this tragedy? And these things the one seeking to destroy him was doing, and the long-suffering one endured such a tragedy being dared, with so much blood flowing. And he endured, though able to prevent it, displaying such great long-suffering by some ineffable wisdom. But when he returned from the land of the barbarians and grew up, war was kindled on every side. And first the disciples of John were jealous and envied, although he was attending to his own affairs, and they said: He who was with you beyond the Jordan, behold, this one baptizes and all are coming to him. For these words were henceforth of those who were being pricked and struck by envy and consumed by the passion. For this reason also one of the disciples of those who had said these things was disputing and fighting with a certain Jew, raising the matter of purifications and comparing baptism with baptism, that of John with that of the disciples of Christ. For there arose, it says, from the disciples of John a dispute with a certain Jew about purification. But when he also touched upon the signs, how many were the slanders? Some called him a Samaritan and said he had a demon: that you are a Samaritan and have a demon. Others called him a deceiver, saying: This one is not from God, but he deceives the crowd. Others called him a sorcerer, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"ὅτι ἐν τῷ ἄρχοντι τῷ Βεελζεβοὺλ ἐκβάλλει τὰ δαιμόνια. Καὶ συνεχῶς ταῦτα ἐπέλεγον καὶ ἀντίθεον ὠνόμαζον καὶ γαστρίμαργον καὶ μέθυσον καὶ πονηρῶν καὶ διεφθαρμένων φίλον. Ἦλθε γάρ, φησίν, ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων καὶ λέγουσιν· ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. Καί, ὅτε δὲ τῇ πόρνῃ διελέγετο, ψευδοπροφήτην αὐτὸν ἐκάλουν. Εἰ γὰρ ἦν προφήτης, φησίν, ᾔδει τίς ἐστιν ἡ γυνὴ αὕτη ἡ λαλοῦσα αὐτῷ. Καὶ καθ' ἑκάστην ἡμέραν τοὺς ὀδόντας ἠκόνουν κατ' αὐτοῦ. Καὶ οὐκ Ἰουδαῖοι μόνον οὕτως ἐπολέμουν αὐτῷ, ἀλλ' οὐδὲ αὐτοὶ οἱ δοκοῦντες εἶναι ἀδελφοὶ ὑγιῶς εἶχον πρὸς αὐτόν. Ἀλλὰ καὶ ἐκ τῆς οἰκίας ὁ πόλεμος αὐτῷ ἀνερριπίζετο. Ὅρα γοῦν πῶς καὶ αὐτοὶ ἦσαν διεφθαρμένοι, ἐξ ὧν καὶ ὁ Εὐαγγελιστὴς ἐπαγαγὼν ἔλεγεν· οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν. Ἀλλ', ἐπειδὴ σκανδαλιζομένων μέμνησαι πολλῶν καὶ ἀπολλυμένων, πόσους\n\nοἴει κατὰ τὸν καιρὸν τοῦ Σταυροῦ σκανδαλίζεσθαι; Τῶν μαθητῶν ὁ μὲν προέδωκεν, οἱ δὲ ἐδραπέτευσαν, ὁ δὲ ἠρνήσατο καὶ πάντων ἀναχωρησάντων ἤγετο μόνος δεδεμένος. Πόσους οἴει πρῶτον ἑωρακότας τὰ σημεῖα αὐτὸν ἐργαζόμενον, νεκροὺς ἐγείροντα, λεπροὺς καθαρίζοντα, δαίμονας ἀπελαύνοντα, ἄρτους πηγάζοντα, τὰ ἄλλα τεράστια ἐργαζόμενον, σκανδαλισθῆναι κατὰ τὸν καιρὸν ἐκεῖνον θεωροῦντας μόνον ἀπαγόμενον καὶ δεδεμένον ὑπὸ εὐτελῶν αὐτὸν στρατιωτῶν περιστοιχιζόμενον καὶ ἱερέων ἰουδαϊκῶν ἑπομένων καὶ θορυβούντων καὶ ταραττόντων καὶ τοὺς ἐχθροὺς μόνον ἐν μέσῳ ἔχοντας ἀπειλημμένον αὐτὸν καὶ τὸν προδότην παρόντα καὶ ἐναβρυνόμενον τέως;","english":"because he casts out demons by Beelzebul, the ruler. And they kept saying these things continually and called him opposed to God, a glutton, a drunkard, and a friend of wicked and corrupt men. For, he says, the Son of Man came eating and drinking, and they say: Behold, a man who is a glutton and a wine-drinker, a friend of tax collectors and sinners. And when he conversed with the harlot, they called him a false prophet. For if he were a prophet, he says, he would have known who this woman is who speaks to him. And every day they gnashed their teeth against him. And it was not only Jews who fought against him in this way, but not even those who seemed to be his brothers were rightly disposed toward him. But the war against him was fanned into flame even from his own household. Observe, then, how even they were corrupt, from which fact the Evangelist also added and said: For not even his brothers believed in him. But, since you mention that many were scandalized and perished, how many do you think were scandalized at the time of the Cross? Of the disciples, one betrayed him, others fled, another denied him, and when all had withdrawn he was led away alone in bonds. How many do you think, who had first seen him working signs, raising the dead, cleansing lepers, driving out demons, making bread gush forth, and performing the other wonders, were scandalized at that time, seeing him only being led away and bound, surrounded by worthless soldiers, with Jewish priests following and clamoring and throwing everything into confusion, and him hemmed in with only his enemies in their midst, and the traitor present and for the moment exulting?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Τί δὲ ἡνίκα ἐμαστιγοῦτο; Καὶ γὰρ εἰκὸς παρεῖναι πλῆθος ἄπειρον. Ἑορτὴ γὰρ ἦν περι φανὴς ἡ πάντας συνάγουσα καὶ μητρόπολις ἡ τὸ δρᾶμα τῆς παρανομίας δεξαμένη καὶ ἐν μεσημβρίᾳ μέσῃ. Πόσους τοίνυν οἴει παρεῖναι τότε καὶ σκανδαλίζεσθαι ὁρῶντας αὐτὸν δεδεμένον, μεμαστιγωμένον, αἵματι περιρρεόμενον, ὑπὸ ἡγεμονικοῦ δικαστηρίου ἐξεταζόμενον καὶ οὐδένα τῶν μαθητῶν παρόντα; Τί δὲ ἡνίκα αἱ ποικίλαι ἐκεῖναι καὶ συνεχεῖς καὶ ἐπάλληλοι ἐγίνοντο κατ' αὐτοῦ κωμῳδίαι; Καί ποτε μὲν αὐτὸν ἀκάνθαις ἐστεφάνουν, ποτὲ δὲ χλαμύδα περιετίθεσαν, ποτὲ δὲ κάλαμον ἐνεχείριζον, ποτὲ δὲ πίπτοντες αὐτὸν προσεκύνουν πᾶν εἶδος χλευασίας κινοῦντες καὶ γέλωτος. Πόσους οἴει σκανδαλίζεσθαι; Πόσους θορυβεῖσθαι; Πόσους ταράττεσθαι, ὅτε ἐπὶ κορυφῆς αὐτὸν ἔπαιον καὶ ἔλεγον· προφήτευσον ἡμῖν, Χριστέ, τίς ἐστιν ὁ παίσας σε; Καὶ ἦγον καὶ περιῆγον πᾶσαν τὴν ἡμέραν σκώμματα καὶ λοιδορίας καὶ χλευασίαν καὶ γέλωτα ἐν μέσῳ θεάτρῳ ἰουδαϊκῷ. Τί δέ, ὅτε αὐτὸν ἐρράπιζεν ὁ δοῦλος τοῦ ἀρχιερέως; Τί δέ, ὅτε τὰ ἱμάτια αὐτοῦ διεμερίζοντο οἱ στρατιῶται; Ἡνίκα δὲ ἐπὶ τὸν Σταυρὸν ἀνήχθη γυμνὸς ἐπὶ τοῦ νώτου ἔχων τὰς μάστιγας καὶ ἀνεσκολοπίζετο, οὐδὲ γὰρ τότε οἱ ἄγριοι θῆρες ἐμαλάττοντο, ἀλλὰ μανικώτεροι μᾶλλον ἐγίνοντο καὶ τὰ τῆς τραγῳδίας ἐπετείνετο καὶ τὰ τῆς χλευασίας ηὔξετο. Οἱ μὲν ἔλεγον· ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις ἐγείρων αὐτόν. Οἱ δὲ ἔλεγον· ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. Ἄλλοι δὲ ἔλεγον· εἰ υἱὸς εἶ τοῦ Θεοῦ, κατάβηθι ἀπὸ τοῦ Σταυροῦ καὶ πιστεύσομέν σοι.","english":"But what about when he was being scourged? For it is likely that a countless multitude was present. For it was a conspicuous festival, one that gathered everyone together, and the capital city was the one that received the drama of lawlessness, and at broad midday. How many, then, do you think were present at that time and were scandalized, seeing him bound, scourged, dripping with blood, examined by a governor's court, and not one of the disciples present? But what about when those varied, continuous, and successive mockeries were being perpetrated against him? At one time they were crowning him with thorns, at another they were putting a cloak around him, at another they were placing a reed in his hand, at another they were falling down and worshiping him, stirring up every kind of mockery and laughter. How many do you think were scandalized? How many were thrown into confusion? How many were disturbed, when they struck him on the head and said: Prophesy to us, Christ, who is it that struck you? And they led him about and paraded him around all day long with jeers and insults and mockery and laughter in the middle of a Jewish theater. But what about when the high priest's servant slapped him? But what about when the soldiers divided his garments? And when he was led up to the cross, naked, with the scourges on his back, and was being nailed to it—for not even then were the wild beasts softened, but they became even more frenzied, and the elements of the tragedy intensified and the mockery increased. Some said: The one who destroys the temple and rebuilds it in three days. Others said: He saved others, he cannot save himself. Others said: If you are the Son of God, come down from the cross and we will believe you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Τί δέ, ὅτε τῇ σπογγιᾷ χολὴν καὶ ὄξος ποτίζοντες ἐνεπαροίνουν αὐτόν; Τί δέ, ὅτε οἱ λῃσταὶ ἐλοιδόρουν αὐτῷ; Τί δέ, ὅπερ καὶ ἔμπροσθεν ἔλεγον, τὸ φρικτὸν ἐκεῖνο καὶ παρανομώτατον, ὅτε τὸν λῃστὴν ἐκεῖνον καὶ τοιχωρύχον καὶ μυρίων γέμοντα φόνων ἄξιον ἔλεγον ἐξαιτηθῆναι μᾶλλον αὐτοῦ καὶ λαβόντες αἵρεσιν παρὰ τοῦ δικαστοῦ τὸν Βαραββᾶν προετίμησαν οὐ σταυρῶσαι μόνον, ἀλλὰ καὶ πονηρὰν βουλόμενοι τῷ Χριστῷ περιθεῖναι δόξαν; Ἐνόμιζον γὰρ δύνασθαι κατασκευάζειν ἐκ τούτων ὅτι τοῦ λῃστοῦ χείρων ἦν καὶ οὕτω παράνομος, ὥστε μὴ φιλανθρωπίᾳ μήτε ἑορτῆς ἀξιώματι δύνασθαι σῴζεσθαι.\n\nΠάντα γὰρ τούτου ἕνεκεν ἐποίουν, ὥστε αὐτοῦ τὴν ὑπόληψιν διαβαλεῖν. Διὰ δὴ τοῦτο καὶ τοὺς δύο λῃστὰς αὐτῷ συνεσταύρωσαν. Ἀλλ' ἡ ἀλήθεια οὐ μόνον οὐ συνεσκιάζετο, ἀλλὰ καὶ μειζόνως διέλαμπε. Καὶ τυραννίδα δὲ αὐτῷ ἐνεκάλουν λέγοντες· πᾶς ὁ ποιῶν ἑαυτὸν βασιλέα οὐκ ἔστι φίλος τοῦ Καίσαρος, τῷ οὐκ ἔχοντι ποῦ τὴν κεφαλὴν κλῖναι τυραννίδος ἐπάγοντες ἔγκλημα. Καὶ ἐπὶ βλασφημίᾳ δὲ αὐτὸν ἐσυκοφάντουν. Ὁ γὰρ ἀρχιερεὺς διέρρηξε τὰ ἱμάτια αὑτοῦ λέγων· ἐβλασφήμησε. Τί ἔτι χρείαν ἔχομεν μαρτύρων; Ὁ δὲ θάνατος οἷος; Οὐ καταδίκων; Οὐκ ἐπαράτων; Οὐχ ὁ αἴσχιστος; Οὐχ ὁ τῶν τὰ ἔσχατα παρανενομηκότων καὶ οὐκ ἀξίων ὄντων οὐδὲ ἐπὶ τῆς γῆς τὴν ψυχὴν ἀφεῖναι; Τὸ δὲ τῆς ταφῆς εἶδος οὐκ ἐν χάριτος πληροῦται μέρει; Ἐλθὼν γάρ τις τὸ σῶμα αὐτοῦ ἐξῃτήσατο. Οὕτως οὐδὲ ὁ θάπτων αὐτὸν ἦν τῶν οἰκείων, τῶν εὐεργετηθέντων, τῶν μαθητῶν, τῶν τοσαύτης ἀπολελαυκότων σωτηρίας, πάντων","english":"But what about when they gave him gall and vinegar to drink with a sponge and mocked him? What about when the robbers reviled him? What about—as I said before—that dreadful and most lawless thing, when they said that that robber, that housebreaker full of countless murders, deserved to be released rather than him, and having obtained a choice from the judge, they preferred Barabbas, not only to crucify him but also wishing to attach a wicked reputation to Christ? For they thought they could establish from these things that he was worse than the robber and so lawless that he could not be saved by either humanity or the dignity of the festival.\n\nFor they did all these things for this reason, to slander his reputation. For this reason they also crucified the two robbers with him. But the truth was not only not obscured; it shone forth even more greatly. And they also accused him of tyranny, saying, \"Everyone who makes himself a king is not a friend of Caesar,\" bringing a charge of tyranny against the one who had nowhere to lay his head. And they also falsely accused him of blasphemy. For the high priest tore his garments, saying, \"He has blasphemed. What further need do we have of witnesses?\" And what kind of death was it? Was it not the death of condemned criminals? Of accursed men? The most shameful? Of those who had transgressed in the utmost and were not worthy even to release their soul upon the earth? And is not the manner of his burial filled with a portion of grace? For someone came and asked for his body. Thus not even the one who buried him was among his own, among those who had been benefited, among the disciples, among those who had enjoyed so great a salvation, all","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"φυγάδων γενομένων, πάντων ἀποπηδησάντων. Ἡ δὲ πονηρὰ ἐκείνη ὑπόληψις ἣν κατεσκεύασαν τῆς ἀναστάσεως εἰπόντες ὅτι ἦλθον οἱ μαθηταὶ αὐτοῦ καὶ ἔκλεψαν αὐτόν; Πόσους ἐσκανδάλισε; Πόσους ὑπεσκέλισε τέως; Καὶ γὰρ ἐκράτησεν ὁ λόγος τότε καίτοι γε πεπλασμένος ὢν καὶ χρημάτων γενόμενος ὠνητός. Ἀλλ' ὅμως ἐκράτησε παρά τισι, μετὰ τὰ σήμαντρα, μετὰ τὴν περιφάνειαν τῆς ἀληθείας τὴν τοσαύτην. Οὐδὲ γὰρ τὸν περὶ τῆς ἀναστάσεως ᾔδεσαν λόγον τὸ πλῆθος, ὅπου γε οὐδὲ οἱ μαθηταὶ αὐτοῦ ᾔδεσαν, φησίν, τότε, ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι. Ἀλλ' ὅμως ὁ μακρόθυμος Θεὸς ἠνείχετο τῇ οἰκείᾳ σοφίᾳ ἀπορρήτως πάντα οἰκονομῶν. Εἶτα μετὰ τὰς ἡμέρας ἐκείνας πάλιν κρυπτόμενοι, λανθάνοντες, φυγαδευόμενοι οἱ μαθηταί, δεδοικότες, τρέμοντες, τόπον ἐκ τόπου συνεχῶς ἀμείβοντες, οὕτως ἐλάνθανον. Καὶ μετὰ πεντήκοντα ἡμέρας ἀρξάμενοι φαίνεσθαι καὶ σημείων ἅπτεσθαι, οὐδὲ οὕτως ἀδείας ἀπέλαυσαν, ἀλλὰ μετ' ἐκεῖνα μυρία σκάνδαλα μαστιζομένων αὐτῶν ἐγίνετο ἐν τοῖς ἀσθενεστέροις, τῆς ἐκκλησίας ταραττομένης, αὐτῶν ἐλαυνομένων, τῶν ἐχθρῶν κρατούντων πολλαχοῦ καὶ θορυβούντων. Ὅτε γὰρ πολλὴν ἐκ τῶν σημείων ἐκτήσαντο παρρησίαν, τότε πάλιν ἡ Στεφάνου τελευτὴ διωγμὸν χαλεπὸν εἰργάσατο καὶ πάντας διέσπειρε καὶ τὴν ἐκκλησίαν ἐν θορύβῳ κατέστησε καὶ πάλιν ἐν φόβῳ τὰ τῶν μαθητῶν καὶ πάλιν ἐν φυγῇ καὶ πάλιν ἐν ἀγωνίᾳ. Καὶ οὕτω διὰ παντὸς τὰ τῆς ἐκκλησίας ηὔξετο, ὅτε ἤνθει διὰ τῶν σημείων, ὅτε φαιδρὰ ἐκ προοιμίων ἐφαίνετο.","english":"when they had become fugitives, when all had leapt away. But what about that wicked suspicion which they fabricated concerning the resurrection, saying, \"His disciples came and stole him\"? How many did it scandalize? How many did it trip up for a time? For that account prevailed then, even though it was fabricated and had been bought with money. Nevertheless it prevailed among some, even after the seals, after the truth's so great conspicuousness. For the multitude did not know the account concerning the resurrection, since—as he says—not even his disciples knew at that time that he must rise from the dead. But nevertheless the long-suffering God endured, secretly ordering all things by his own wisdom. Then after those days, again hiding, escaping notice, fleeing, the disciples—fearing, trembling, continually changing from place to place—thus escaped notice. And after fifty days, when they began to appear and to perform signs, not even so did they enjoy security, but after those things countless scandals arose among the weaker, the church was thrown into turmoil, they themselves were driven out, the enemies prevailed in many places and raised disturbances. For when they had acquired great boldness from the signs, then again Stephen's death wrought a severe persecution and scattered them all and threw the church into turmoil and again put the disciples' affairs in fear and again in flight and again in agony. And so in every way the church's affairs increased, when it flourished through the signs, when it appeared bright from the very outset.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Καὶ ὁ μὲν διὰ σπυρίδος ἐχαλᾶτο καὶ οὕτως ἐξέφυγε τοῦ ἄρχοντος τὰς χεῖρας, τοὺς δὲ ἄγγελος ἐξέβαλε καὶ οὕτω τῶν ἁλύσεων ἀπήλλαττε, τοὺς δὲ ἀγοραῖοι καὶ χειροτέχναι ὑποδεχόμενοι παρὰ τῶν ἐν δυναστείαις ἐλαυνομένους παντὶ ἐθεράπευον τρόπῳ. Πορφυροπώλιδες γυναῖκες καὶ σκηνορράφοι καὶ σκυτοδέψαι πρὸς αὐτὰς οἰκοῦντες τὰς ἐσχατιὰς τῶν πόλεων, παρ' αἰγιαλὸν καὶ θάλασσαν, πολλάκις δὲ καὶ οὐδὲ ἐν μέσαις ἐτόλμων φαίνεσθαι ταῖς πόλεσιν. Εἰ δὲ καὶ αὐτοὶ ἐτόλμων, ἀλλ' οἱ ξενοδόχοι οὐκ ἐτόλμων. Καὶ οὕτως ὑφαίνετο τὰ πράγματα, διὰ πειρασμῶν, οὐ δι' ἀνέσεων. Καὶ οἱ πρῴην σκανδαλισθέντες μετὰ ταῦτα διωρθοῦντο καὶ οἱ πλανηθέντες ἐπανήγοντο καὶ τὰ κατεσκαμμένα ᾠκοδόμητο μειζόνως. Διὰ τοῦτο καὶ Παύλου αἰτήσαντος δι' ἀνέσεως μόνης βαδίζειν τὸ κήρυγμα ὁ πάνσοφος καὶ εὐμήχανος οὐκ ἠνέσχετο, ἀλλὰ καὶ πολλάκις παρακαλοῦντος οὐκ ἐπένευσεν, ἀλλ' εἶπεν· ἀρκεῖ σοι ἡ χάρις μου. Ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Εἰ βούλει τοίνυν καὶ νῦν λογίσασθαι μετὰ τῶν λυπηρῶν τὰ χρηστά, πολλὰ ὄψει γεγενημένα, εἰ καὶ μὴ σημεῖα καὶ θαύματα, ἀλλ' ἐοικότα σημείοις πράγματα, δείγματα τῆς πολλῆς τοῦ Θεοῦ προνοίας καὶ ἀντιλήψεως ἄφατα. Ἀλλ', ἵνα μὴ πάντα μετ' εὐκολίας παρ' ἡμῶν ἀκούῃς, τοῦτό σοι καταλιμπάνω τὸ μέρος, ὥστε μετὰ ἀκριβείας πάντα παραθεῖναι τοῖς λυπηροῖς καὶ καλὴν ἀσχολούμενος ἀσχολίαν οὕτω σὲ παραγαγεῖν σαυτὸν τῆς ἀθυμίας· πολλὴν γὰρ καὶ ἐντεῦθεν δέξῃ τὴν παράκλησιν.","english":"And one man was let down in a basket and thus escaped the ruler's hands, while an angel cast others out and so released them from their chains, and others again, tradesmen and craftsmen, receiving those driven out by men in power, tended them in every way. Purple-sellers and tent-makers and leather-workers, living near the outskirts of the cities, by the shore and the sea, and often not even in the midst of the cities, did not dare to appear. And if they themselves dared, yet the innkeepers did not dare. And so affairs were woven through trials, not through ease. And those who had been scandalized before were afterward set right, and those who had gone astray were brought back, and what had been torn down was built up more greatly. For this reason, when Paul asked that the preaching proceed through ease alone, the all-wise and resourceful one did not endure it, but even when he pleaded often he did not consent, but said: My grace is sufficient for you. For my power is perfected in weakness. If you wish, then, even now to reckon the good things together with the painful, you will see many things that have come to pass, if not signs and wonders, yet things resembling signs, tokens of God's great providence and ineffable assistance. But so that you may not hear everything from us with ease, I leave this part to you, that you may set everything accurately beside the painful things and, engaging in a noble occupation, thus lead yourself out of despondency; for you will receive great encouragement from this as well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ἰωάννου τοῦ Χρυσοστόμου ἐπιστολὴ πρὸς Κυριακὸν ἐπίσκοπον ὄντα καὶ αὐτὸν ἐν ἐξορίᾳ Φέρε δὴ πάλιν ἀπαντλήσω σου τῆς ἀθυμίας τὸ ἕλκος καὶ διασκεδάσω τοὺς λογισμούς, τοὺς τὸ νέφος τοῦτο συνάγοντας. Τί γάρ ἐστιν ὃ λυπεῖ καὶ ἀδημονεῖς; Διότι χαλεπὸς ὁ χειμὼν καὶ πικρὸν τὸ ναυάγιον τὸ τὴν ἐκκλησίαν καταλαβόν; Τοῦτο οἶδα κἀγὼ καὶ οὐδεὶς ἀντερεῖ. Ἀλλ', εἰ βούλει, εἰκόνα σοι ἀναπλάττω τῶν γινομένων. Θάλατταν ὁρῶ μαινομένην ἀπ' αὐτῆς τῆς ἀβύσσου κάτωθεν ἀναμοχλευομένην, τοὺς ναύτας ἀντὶ τῶν οἰάκων καὶ τῶν κωπῶν τὰς χεῖρας τοῖς γόνασι περιπλέξαντας, πρὸς\n\nτὴν ἀμηχανίαν τοῦ χειμῶνος ἀπορηθέντας, οὐκ οὐρανὸν βλέποντας, οὐ πέλαγος, οὐ ξηράν, ἀλλ' ἐπὶ τῶν στρωμάτων κειμένους καὶ ὀλοφυρομένους καὶ κλαίοντας. Καὶ ταῦτα μὲν ἐπὶ τῆς θαλάσσης οὕτω συμβαίνει. Νῦν δὲ ἐπὶ τῆς ἡμετέρας θαλάσσης χείρων ὁ θόρυβος καὶ πλείονα τὰ κύματα. Ἀλλὰ παρακάλει τὸν δεσπότην ἡμῶν Χριστόν, ὃς οὐ τέχνῃ περιγίνεται τοῦ χειμῶνος, ἀλλὰ νεύματι λύει τὴν ζάλην. Ἀλλ', εἰ καὶ πολλάκις παρεκάλεσας καὶ οὐκ εἰσηκούσθης, μὴ ὀλιγωρήσῃς· τοιοῦτον γὰρ ἔθος ἔχει ὁ φιλάνθρωπος Θεός. Μὴ γὰρ οὐκ ἠδύνατο ἐκείνους τοὺς τρεῖς παῖδας λυτρώσασθαι, ἵνα μὴ εἰς τὴν κάμινον τοῦ πυρὸς ἐμπέσωσιν; Ἀλλ', ὅτε ᾐχμαλωτεύθησαν, ὅτε εἰς βαρβάρων χώραν ἀπερρίφησαν καὶ τῆς πατρῴας κληρονομίας ἐξέπεσον καὶ παρὰ πάντων ἀπεγνώσθησαν καὶ οὐδὲν λοιπὸν οὐκ ἀπελείπετο, τότε Χριστὸς ὁ ἀληθινὸς Θεὸς ἄφνω τὴν θαυματοποιίαν εἰργάσατο καὶ διεσκόρπισε τὸ πῦρ.","english":"The letter of John Chrysostom to Cyriacus, who was himself a bishop in exile. Come now, let me again drain out the wound of your despondency and scatter the thoughts that gather this cloud. For what is it that grieves and troubles you? Is it because the storm is fierce and the shipwreck that has overtaken the church is bitter? This I know as well, and no one will contradict it. But, if you wish, I will sketch for you an image of what is happening. I see the sea raging, churned up from the very abyss below, the sailors, instead of the rudder and the oars, clasping their hands around their knees, at a loss before the helplessness of the storm, looking not at the sky, not at the sea, not at the land, but lying on the decks, wailing and weeping. And this is how things happen at sea. But now, on our sea, the tumult is worse and the waves are more numerous. But entreat our Master Christ, who does not overcome the storm by skill, but by a nod dissolves the surge. But even if you have often entreated and were not heard, do not grow faint; for such is the custom of the man-loving God. For was he not able to ransom those three children, so that they would not fall into the furnace of fire? But when they were taken captive, when they were cast out into the land of barbarians and fell from their ancestral inheritance and were given up for lost by all and nothing further remained, then Christ, the true God, suddenly performed his wonder-working and scattered the fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Μὴ γὰρ φέρον τὴν ἀρετὴν τῶν δικαίων τὸ πῦρ ἐξεπήδησεν ἔξω καὶ ἐνεπύρισεν οὓς εὗρε περὶ τὴν κάμινον τῶν Χαλδαίων. Καὶ λοιπὸν Ἐκκλησία ἦν αὐτοῖς ἡ κάμινος καὶ πᾶσαν τὴν κτίσιν προσεκαλοῦντο, τά τε ὁρατὰ καὶ τὰ ἀόρατα, ἀγγέλους καὶ δυνάμεις καὶ οὕτω πάντα συλλαβόμενοι ἔλεγον· εὐλογεῖτε πάντα τὰ ἔργα Κυρίου τὸν Κύριον. Ὁρᾷς πῶς ἡ ὑπομονὴ τῶν ἁγίων καὶ τὸ πῦρ εἰς δρόσον μετέβαλε καὶ τὸν τύραννον ἐδυσώπησε; Καὶ κατὰ πάσης τῆς οἰκουμένης ἐκπέμπει γράμματα. Μέγας ὁ Θεός, φησί, Σεδράχ, Μισὰχ καὶ Ἀβδεναγώ. Καὶ ἴδε πόσην ἀποτομίαν ἔθηκεν· εἴ τις λόγον εἴποι κατ' αὐτῶν, τὸν οἶκον αὐτοῦ ταμιεύεσθαι καὶ τὰ ὑπάρχοντα αὐτοῦ διαρπάζεσθαι. Μὴ οὖν ἀθυμήσῃς, μηδὲ ὀλιγωρήσῃς. Καὶ γὰρ ἐγώ, ὅτε ἐξελαυνόμην ἀπὸ τῆς πόλεως, οὐδὲν τούτων ἐφρόντιζον, ἀλλ' ἔλεγον πρὸς ἐμαυτόν· εἴ με βούλεται ἡ βασίλισσα ἐξορίσαι, ἐξορίσει με· τοῦ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. Εἴ με βούλεται πρίσαι, πρίσει με· τὸν Ἠσαΐαν ἔχω ὑπογραμμόν. Εἴ με θέλει εἰς τὸ πέλαγος ἀκοντίσαι, τὸν Ἰωνᾶν ὑπομιμνῄσκομαι. Εἴ με θέλει εἰς κάμινον ἐμβαλεῖν, τοὺς τρεῖς παῖδας ἔχω τοῦτο πεπονθότας. Εἴ με θέλει τοῖς θηρίοις βαλεῖν, ἔχω τὸν Δανιὴλ ἐν τοῖς λέουσι βεβλημένον. Εἰ θέλει με λιθάσαι, λιθάσῃ με· Στέφανον ἔχω τὸν πρωτομάρτυρα. Εἰ θέλει τὴν κεφαλήν μου λαβεῖν, λάβῃ· ἔχω τὸν Ἰωάννην. Εἰ θέλει τὰ ὑπάρχοντά μου λαβεῖν, λάβῃ αὐτά· γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι. Ἐμοὶ παραινεῖ ὁ Ἀπόστολος· πρόσωπον Θεὸς ἀνθρώπου οὐ λαμβάνει καί, εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. Καὶ ὁ Δαβὶδ καθοπλίζει με·","english":"For it was not because the fire could not endure the virtue of the righteous that it leaped forth and burned those it found around the furnace of the Chaldeans. And from that time the furnace was their Church, and they summoned all creation, both visible and invisible, angels and powers, and having gathered all things together they said: Bless the Lord, all you works of the Lord. Do you see how the endurance of the saints turned the fire to dew and put the tyrant to shame? And he sends letters throughout the whole world: Great is God, he says, of Shadrach, Meshach, and Abednego. And see what severity he established: if anyone speaks a word against them, his house shall be confiscated and his possessions plundered. Do not then lose heart, nor be faint. For I too, when I was driven out of the city, gave no thought to any of these things, but said to myself: If the queen wishes to exile me, she will exile me; the earth is the Lord's and the fullness thereof. If she wishes to saw me, she will saw me; I have Isaiah as my example. If she wishes to cast me into the sea, I remember Jonah. If she wishes to throw me into a furnace, I have the three children who suffered this. If she wishes to throw me to the beasts, I have Daniel thrown among the lions. If she wishes to stone me, she will stone me; I have Stephen, the first martyr. If she wishes to take my head, let her take it; I have John. If she wishes to take my possessions, let her take them; naked I came out of my mother's womb, and naked I shall depart. The Apostle counsels me: God shows no partiality to a man, and, if I were still pleasing men, I would not be a servant of Christ. And David arms me:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ἐλάλουν ἐναντίον βασιλέων καὶ οὐκ ᾐσχυνόμην. Πολλὰ κατ' ἐμοῦ ἐσκευάσαντο καὶ λέγουσιν ὅτι τινὰς ἐκοινώνησα μετὰ τὸ φαγεῖν αὐτούς. Εἰ μὲν τοῦτο ἐποίησα, ἐξαλειφθείη τὸ ὄνομά μου ἐκ τῆς βίβλου τῶν ἐπισκόπων καὶ μὴ ἐγγραφείη ἐν τῇ βίβλῳ τῆς ὀρθοδόξου πίστεως, ὅτι οὐδὲν τοιοῦτον ἐγὼ ἔπραξα, καὶ ἀποβάλοι με Χριστὸς ἐκ τῆς βασιλείας αὑτοῦ. Εἰ δὲ ἅπαξ τοῦτό μοι λέγουσι καὶ φιλονεικοῦσι, καθελέτωσαν τὸν Παῦλον, ὃς μετὰ τὸ δειπνῆσαι ὁλόκληρον τὸν οἶκον ἐβάπτισε.\n\nΚαθελέτωσαν καὶ αὐτὸν τὸν Κύριον, ὃς μετὰ τὸ δειπνῆσαι τοῖς ἀποστόλοις τὴν κοινωνίαν ἔδωκε. Λέγουσιν ὅτι μετὰ γυναικὸς ἐκοιμήθην· ἀποδύσατέ μου τὸ σῶμα καὶ εὑρήσετε τὴν νέκρωσιν τῶν μελῶν μου. Ἀλλὰ ταῦτα πάντα διὰ φθόνον ἐποίησαν. Ἀλλὰ πάντως λυπεῖ, ἀδελφὲ Κυριακέ, ὅτι ἐκεῖνοι οἱ ἡμᾶς ἐξορίσαντες ἐπὶ τῆς ἀγορᾶς παρρησιάζονται καὶ πλῆθος ἀκολουθεῖ δορυφόρων. Ἀλλὰ πάλιν ὑπομνήσθητι τὸν πλούσιον καὶ τὸν Λάζαρον. Ποῖος μὲν ἐν τῷ νῦν αἰῶνι ἐθλίβη; Ποῖος δὲ ἀπήλαυσε; Τί ἔβλαψεν ἐκεῖνον ἡ πενία; Οὐχὶ ὡς ἀθλητὴς καὶ νικητὴς εἰς τοὺς κόλπους Ἀβραὰμ ἀπηνέχθη; Τί δὲ ὠφέλησεν ἐκεῖνον ὁ πλοῦτος τὸν ἐν πορφύρᾳ καὶ βύσσῳ ἀναπαυόμενον; Ποῦ οἱ ῥαβδοῦχοι; Ποῦ οἱ δορυφόροι; Ποῦ οἱ χρυσοχάλινοι ἵπποι; Ποῦ οἱ","english":"I spoke before kings and was not ashamed. Many things have they contrived against me, and they say that I communed with certain persons after they had eaten. If I did this, may my name be blotted out from the book of the bishops and not be inscribed in the book of the orthodox faith, for I did nothing of the kind, and may Christ cast me out from his kingdom. But if they say this once for all and contend for it, let them depose Paul, who after dining baptized the whole household.\n\nLet them depose the Lord himself, who after dining gave communion to the apostles. They say that I slept with a woman; strip off my body and you will find the mortification of my members. But all these things they did out of envy. But it grieves us altogether, brother Cyriacus, that those who exiled us are bold in the marketplace and a multitude of guards follows them. But again remember the rich man and Lazarus. Which of them was afflicted in the present age? And which enjoyed luxury? What harm did poverty do to that man? Was he not carried as an athlete and victor into the bosom of Abraham? And what did wealth profit that man who rested in purple and fine linen? Where are the lictors? Where are the guards? Where are the horses with golden bridles? Where are the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"παράσιτοι καὶ ἡ βασιλικὴ τράπεζα; Οὐχὶ ὡς λῃστὴς δεδεμένος ἀπήγετο ἐν τῷ μνήματι γυμνὴν τὴν ψυχὴν ἐκ τοῦ κόσμου ἐκφέρων; Καὶ κράζει κενῇ τῇ φωνῇ· πάτερ Ἀβραάμ, πέμψον Λάζαρον, ἵνα βρέξῃ τὸ ἄκρον τοῦ δακτύλου αὑτοῦ καὶ καταψύξῃ τὴν γλῶσσάν μου, διότι δεινῶς ἀποτηγανίζομαι. Τί πατέρα καλεῖς τὸν Ἀβραάμ, οὗ τὸν βίον οὐκ ἐμιμήσω; Ἐκεῖνος πάντα ἄνθρωπον εἰς τὸν οἶκον αὑτοῦ ἐξένιζε, σὺ δὲ ἑνὸς πτωχοῦ φροντίδα οὐκ ἐποιήσω. Οὐκ ἔστι πενθῆσαι καὶ κλαῦσαι ὅτι ὁ τοσοῦτον πλοῦτον ἔχων σταγόνος ὕδατος ἄξιος οὐκ ἐγένετο; Ἐπειδὴ γὰρ ψιχίων οὐ μετέδωκε τῷ πτωχῷ σταγόνα ὕδατος οὐ λαμβάνει. Τῷ χειμῶνι οὐκ ἔσπειρεν ἔλεος, ἦλθε τὸ θέρος καὶ οὐκ ἐθέρισε. Καὶ τοῦτο τοῦ δεσπότου οἰκονομία ὅτι ἐξεναντίας ἐποίησε τὴν κόλασιν τοῖς ἀσεβέσι καὶ τὴν ἀνάπαυσιν τοῖς δικαίοις, ἵνα βλέπωσιν ἀλλήλους καὶ ἀλλήλους γνωρίζωσι. Καὶ γὰρ ἕκαστος τότε μάρτυς τὸν ἴδιον τύραννον ἐπιγνώσεται καὶ ἕκαστος τύραννος τὸν ἴδιον μάρτυρα ὃν ἐκόλασε. Καὶ οὐκ ἐμὰ τὰ ῥήματα. Ἄκουσον τῆς σοφίας λεγούσης· τότε ἐν πολλῇ παρρησίᾳ στήσεται ὁ δίκαιος κατὰ πρόσωπον τῶν θλιψάντων αὐτόν. Ὥσπερ γὰρ ὁδοιπόρος ἐν καύματι περιπατῶν, ἡνίκα εὕρῃ καθαρὰν πηγήν, τῇ δίψῃ φλεγόμενος καὶ πολλῇ τῇ λιμῷ συνεχόμενος παρακαθέζεται τραπέζῃ ἐχούσῃ πάντα τὰ ἐδέσματα, παρά τινος δὲ δυνατωτέρου κωλύεται μὴ ἅψασθαι τῆς τραπέζης, μηδὲ ἀπολαῦσαι τῶν ἐδεσμάτων, σφόδρα ἔχει τὴν ὀδύνην καὶ τὴν κόλασιν, ὅτι τῇ τραπέζῃ παρακαθέζεται καὶ τῶν βρωμάτων ἀπολαῦσαι οὐ δύναται.","english":"Parasites and the royal table? Was he not led away bound like a robber to the tomb, carrying his soul naked out of the world? And he cries out with a vain voice: Father Abraham, send Lazarus, that he may dip the tip of his finger and cool my tongue, for I am terribly tormented in the flame. Why do you call Abraham father, whose life you did not imitate? He welcomed every man into his own house, but you did not take thought for a single poor man. Is there not cause to mourn and weep, that he who had so much wealth was not deemed worthy of a drop of water? For since he did not share his crumbs with the poor man, he does not receive a drop of water. In winter he did not sow mercy; summer came, and he did not reap. And this is the Master's dispensation, that He has set punishment and rest over against each other for the ungodly and the righteous, so that they may see one another and recognize one another. For then each man will recognize his own tyrant as a witness, and each tyrant will recognize his own witness whom he punished. And these are not my words. Hear Wisdom saying: Then shall the righteous stand with great confidence in the face of those who afflicted him. For just as a traveler walking in the heat, when he finds a clear spring, being inflamed with thirst and held fast by great hunger, sits down beside a table that has all kinds of food, but is prevented by someone more powerful from touching the table or enjoying the food, has exceedingly great pain and torment, because he sits beside the table and cannot enjoy the food.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Οὕτως ἐν τῇ ἡμέρᾳ τῆς κρίσεως βλέπουσι τοὺς ἁγίους εὐφραινομένους οἱ ἀσεβεῖς καὶ τῆς βασιλικῆς τραπέζης ἀπολαῦσαι οὐ δύνανται. Καὶ γὰρ τὸν Ἀδὰμ ὁ Θεὸς κολάσαι βουλόμενος ἐποίησεν αὐτὸν ἐξεναντίας τοῦ παρα δείσου ἐργάζεσθαι τὴν γῆν, ἵνα καθ' ἑκάστην ὥραν καὶ ἡμέραν βλέπων ἐκεῖνο τὸ ποθητὸν χωρίον, ὅθεν ἐξῆλθεν, ἔχῃ πάντοτε τὴν ὀδύνην ἐν τῇ ψυχῇ. Εἰ δὲ καὶ ὧδε ἀλλήλοις μὴ συντύχωμεν, ἀλλ' ἐκεῖ οὐδεὶς ὁ κωλύων ἡμᾶς μετ' ἀλλήλων διάγειν. Καὶ ὀψόμεθα τοὺς ἐξορίσαντας ἡμᾶς, ὥσπερ ὁ Λάζαρος τὸν πλούσιον καὶ οἱ μάρτυρες τοὺς τυράννους. Μὴ οὖν ἀθύμει, ἀλλὰ μνημόνευε τοῦ προφήτου λέγοντος· μυκτηρισμὸν ἀνθρώπων μὴ φοβεῖσθε καὶ τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθε. Ὥσπερ γὰρ ἔριον ὑπὸ σητὸς οὕτω βρωθήσονται καὶ ὡς ἱμάτιον παλαιωθήσονται. Κατανόησον δὲ καὶ τὸν δεσπότην, πῶς εὐθὺς ἀπὸ τῶν σπαργάνων ἐδιώκετο καὶ εἰς βαρβάρων γῆν ἀπερρίπτετο, ὁ τὸν κόσμον κατέχων τύπος ἡμῖν γινόμενος τοῦ μὴ ἐκκακεῖν ἐν τοῖς πειρασμοῖς. Ἀνάμνησαι τὸ πάθος τοῦ Σωτῆρος, ὅσας ὕβρεις δι' ἡμᾶς ὑπέμεινεν. Οἱ μὲν γὰρ αὐτὸν Σαμαρείτην ἐκάλουν, οἱ δὲ δαιμονῶντα καὶ γαστρίμαργον καὶ ψευδοπροφήτην. Λέγουσι γάρ· ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. Τί δέ, ὅτε ἦγον αὐτὸν κρημνίσαι καὶ ὅτε εἰς τὸ πρόσωπον αὐτοῦ ἐνέπτυον καὶ ῥαπίσματα αὐτῷ ἐδίδουν; Τί δέ, ὅτε ὄξος καὶ χολὴν αὐτὸν ἐπότιζον, ὅτε τῷ καλάμῳ τὴν κεφαλὴν αὐτοῦ ἔτυπτον; Τί δέ, ὅτε τὴν χλαμύδα αὐτῷ περιετίθουν καὶ ὅτε ἀκάνθαις αὐτὸν ἐστεφάνουν καὶ προσέπιπτον αὐτῷ ἐμπαίζοντες καὶ πᾶν εἶδος χλεύης αὐτῷ ἐπάγοντες;","english":"Thus on the day of judgment the ungodly see the saints rejoicing and cannot partake of the royal table. For God, wishing to punish Adam, made him till the ground opposite paradise, so that every hour and every day, seeing that desirable place from which he had come out, he might always have the pain in his soul. And if here we do not meet one another, there no one prevents us from living together. And we shall see those who exiled us, as Lazarus saw the rich man and the martyrs the tyrants. Do not be disheartened, then, but remember the prophet saying: Do not fear the mockery of men, and do not be defeated by their contempt. For as wool is eaten by the moth, so shall they be devoured, and as a garment they shall grow old. Consider also the Master, how straight from his swaddling clothes he was pursued and cast out into the land of barbarians, he who holds the world, becoming a type for us of not growing weary in temptations. Remember the passion of the Savior, how many insults he endured for our sake. For some called him a Samaritan, others one possessed by a demon, a glutton, and a false prophet. For they say: Behold, a man gluttonous and a wine-drinker, and that he casts out demons by the prince of demons. What of when they led him to throw him down the cliff, and when they spat in his face and gave him blows? What of when they gave him vinegar and gall to drink, when they struck his head with a reed? What of when they put the cloak around him, and when they crowned him with thorns and fell before him in mockery and brought every kind of derision upon him?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Καὶ ὅτε περιῆγον αὐτὸν οἱ αἱμοβόροι ἐκεῖνοι κύνες καὶ ὅτε ἐπὶ τὸ πάθος ἤγετο γυμνὸς καὶ πάντες αὐτὸν κατέλιπον οἱ μαθηταί; Καὶ ὁ μὲν αὐτὸν ἠρνήσατο, ὁ δὲ παρέδωκεν, οἱ δὲ ἄλλοι ἐδραπέτευσαν καὶ μόνος εἱστήκει γυμνὸς ἐν μέσῳ τῶν ὄχλων ἐκείνων· ἑορτὴ γὰρ ἦν ἡ πάντας συνάγουσα τότε. Καὶ ὅτε ὡς πονηρὸν ἐν μέσῳ κακούργων αὐτὸν ἐσταύρωσαν καὶ ἄταφος ἔκειτο, ὅτε κατήνεγκαν αὐτὸν ἀπὸ τοῦ σταυροῦ, ἕως ὅτου τις αὐτὸν ἐξῃτήσατο, ἵνα αὐτὸν θάψῃ· οὕτως ὅτι ταφῆς οὐκ ἠξιώθη. Καὶ ὅτε ψόγον πονηρὸν κατ' αὐτοῦ ἀπεφήναντο ὅτι οἱ μαθηταὶ αὐτοῦ ἔκλεψαν αὐτὸν καὶ οὐκ ἀνέστη. Ὑπομνήσθητι δὲ καὶ τοὺς ἀποστόλους ὅτι πανταχόθεν ἐδιώκοντο καὶ κατεκρύπτοντο ἐν ταῖς πόλεσι\n\nμὴ δυνάμενοι φανῆναι. Πῶς ὁ Πέτρος παρὰ τῷ Σίμωνι τῷ βυρσεῖ κατεκρύπτετο καὶ ὁ Παῦλος παρὰ τῇ πορφυροπωλίσσῃ γυναικί, ὅτι οὐκ εἶχον παρὰ τοῖς πλουσίοις παρρησίαν. Ἀλλ' ὕστερον πάντα ὁμαλὰ ἐγένετο αὐτοῖς. Οὕτω καὶ νῦν μὴ ἀθυμήσῃς. Ἤκουσα γὰρ κἀγὼ περὶ τοῦ λήρου ἐκείνου τοῦ Ἀρσακίου, ὃν ἐκάθισεν ἡ βασίλισσα ἐν τῷ θρόνῳ, ὅτε ἔθλιψε τοὺς ἀδελφοὺς καὶ τὰς παρθένους μὴ θέλοντας αὐτῷ κοινωνῆσαι. Πολλοὶ δὲ αὐτῶν δι' ἐμὲ καὶ ἐν φυλακῇ ἀπέθανον. Ὁ γὰρ προβατόσχημος ἐκεῖνος λύκος, ὁ σχῆμα μὲν ἔχων ἐπισκόπου, μοιχὸς δὲ ὑπάρχων–ὡς γὰρ ἡ γυνὴ μοιχαλὶς χρηματίζει ἡ ζῶντος τοῦ ἀνδρὸς ἑτέρῳ συναφθεῖσα οὕτω καὶ οὗτος μοιχός ἐστιν–οὐ σαρκός, ἀλλὰ πνεύματος· ζῶντος γὰρ ἐμοῦ ἥρπασέ μου τὸν θρόνον τῆς ἐκκλησίας. Καὶ ταῦτά σοι ἀπέστειλα ἀπὸ Κουκουσοῦ, ὅπου ἐκέλευσεν ἡμᾶς ἡ βασίλισσα ἐξορισθῆναι.","english":"And when those bloodthirsty dogs led him about, and when he was led naked to his passion and all his disciples abandoned him? And one denied him, another handed him over, and the others fled, and he stood alone, naked, in the midst of those crowds; for it was a festival that gathered everyone then. And when they crucified him as a criminal in the midst of evildoers and he lay unburied, when they took him down from the cross, until someone asked for him in order to bury him; so it was that he was not deemed worthy of burial. And when they brought a wicked charge against him, that his disciples stole him and he did not rise. Remember also the apostles, that they were persecuted from every side and hid themselves in the cities, unable to appear. How Peter hid himself with Simon the tanner, and Paul with the purple-seller woman, because they had no freedom of access among the rich. But later all things became smooth for them. So now do not lose heart. For I too have heard about that nonsense of Arsacius, whom the empress seated on the throne, when she oppressed the brothers and the virgins who did not wish to commune with him. And many of them died in prison because of me. For that wolf in sheep's clothing, who has the appearance of a bishop but is an adulterer—for just as a woman is called an adulteress when she is joined to another while her husband lives, so too is this man an adulterer—not of the flesh, but of the spirit; for while I was alive he seized my throne of the church. And I have sent these things to you from Cucusus, where the empress ordered us to be exiled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Πολλαὶ δὲ θλίψεις κατὰ τὴν ὁδὸν συνέβησαν ἡμῖν, ἀλλ' οὐδενὸς ἐφροντίσαμεν. Ὅτε δὲ ἤλθομεν ἐν τῇ χώρᾳ τῶν Καππαδόκων καὶ ἐν τῇ Ταυροκιλικίᾳ, χοροί, χοροὶ ἡμῖν ὑπήντων πατέρων, ἁγίων ἀνδρῶν, οὐ μὴν ἀλλὰ καὶ πλήθη μοναζόντων καὶ παρθένων τὰς ἀθανάτους πηγὰς τῶν δακρύων ἐκχέοντες. Καὶ ἔκλαιον θεωροῦντες ἡμᾶς ἐν τῇ ἐξορίᾳ ἀπερχομένους καὶ ἔλεγον πρὸς ἑαυτούς· συνέφερεν, ἵνα ὁ ἥλιος συνέστειλε τὰς ἀκτῖνας αὑτοῦ ἢ ἵνα τὸ στόμα Ἰωάννου ἐσιώπησε. Ταῦτά με ἐθορύβησε καὶ ἔθλιψεν, ἐπειδὴ ἔβλεπον πάντας κλαίοντας περὶ ἐμοῦ. Ἐπὶ τῶν ἄλλων πάντων, ὅσα ἂν συνέβη μοι, φροντίδα οὐκ ἐποίησα. Πάνυ δὲ ἡμᾶς ἐδεξιώσατο ὁ ἐπίσκοπος τῆς πόλεως ταύτης καὶ πολλὴν ἀγάπην ἔδειξεν εἰς ἡμᾶς, ὥστε, εἰ δυνατόν, καὶ τὸν θρόνον αὑτοῦ παρεχώρησεν ἡμῖν, εἰ μὴ τὸν ὅρον ἐφυλάττομεν. Δέομαι καὶ ἀντιβολῶ καὶ τῶν γονάτων ἅπτομαι τῶν σῶν. Ἀπόρριψον τὸ πένθος τῆς ἀθυμίας σου καὶ ὑπὲρ ἡμῶν μνείαν ἔχε πρὸς τὸν Θεόν. Καὶ ἀντιγράψαι ἡμῖν παρακλήθητι.","english":"Many afflictions befell us along the road, but we took no thought for any of them. But when we came into the land of the Cappadocians and into Tauricilicia, choirs of fathers, holy men, met us—yes, and multitudes of monks and virgins pouring forth the immortal springs of their tears. And they wept as they watched us going away into exile, and they said to one another: It would have been better for the sun to draw in its rays than for the mouth of John to fall silent. These things disturbed me and distressed me, because I saw everyone weeping over me. For all the other things that have befallen me, I have taken no care. But the bishop of this city received us very kindly and showed great love toward us, so that, if it had been possible, he would even have yielded his own throne to us, had we not kept the rule. I beg and entreat and touch your knees. Cast away the grief of your despondency and hold remembrance of us before God. And be persuaded to write back to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Τοῦ αὐτοῦ πρὸς Κυριακὸν ἐπίσκοπον ἐν ἐξορίᾳ ὄντα καὶ αὐτὸν Φέρε δὴ ἀπαντλήσω σου τῆς ἀθυμίας τὸ ἕλκος καὶ διασκεδάσω σου τοὺς λογισμοὺς τοὺς τὸ νέφος τοῦτο συνιστῶντας. Τί γάρ ἐστιν ὃ λυπεῖ καὶ ἀδημονεῖς; Διότι χαλεπὸς ὁ χειμὼν καὶ δεινὸν τὸ ναυάγιον τὸ τὰς ἐκκλησίας καταλαβόν; Τοῦτο οἶδα κἀγώ. Ἀλλ', εἰ βούλει, εἰκόνα ἀναπλάττω σοι τῶν γινομένων, ὥστε σαφεστέραν σοι ποιῆσαι τὴν τραγῳδίαν. Θάλατταν ὁρῶ ἀπ' αὐτῆς κάτωθεν ἀναμοχλευομένην τῆς ἀβύσσου, πλωτῆρας τοῖς ὕδασι νεκροὺς ἐπιπλέοντας, ἑτέρους ὑποβρυχίους γενομένους, τὰς σανίδας τῶν πλοίων διαλυομένας, τὰ ἱστία διαρρηγνύμενα, τοὺς ἱστοὺς διακλωμένους, τὰς κώπας τῶν χειρῶν τῶν ναυτῶν ἀποπτάσας· ἀντὶ τῶν οἰάκων ἐπὶ τῶν στρωμάτων καθημένους, τὰς χεῖρας τοῖς γόνασι περιπλέκοντας καὶ πρὸς τὴν ἀμηχανίαν τῶν γινομένων κωκύοντας, θρηνοῦντας, ὀλολύζοντας, ὀλοφυρομένους· οὐκ οὐρανόν, οὐ πέλαγος φαινόμενον, ἀλλὰ σκότος πάντα βαθὺ καὶ ἀφεγγὲς καὶ ζοφῶδες καὶ οὐδὲ τοὺς πλησίον ἐπιτρέποντα βλέπειν καὶ πολὺν τὸν πάταγον τῶν κυμάτων καὶ θηρία θαλάττια πάντοθεν τοῖς πλέουσιν ἐπιτιθέμενα. Μᾶλλον δὲ μέχρι τίνος διώκομεν ἀκίχητα; Οἵαν γὰρ ζητήσεις τῶν παρόντων κακῶν εἰκόνα ἡττώμενος ὁ λόγος ἀναχωρεῖ. Ἀλλ' ὅμως καὶ ταῦτα εἰδὼς οὐκ ἀπογιγνώσκω τῆς χρηστοτέρας ἐλπίδος, τὸν κυβερνήτην τοῦδε τοῦ παντὸς ἐννοῶν, ὃς οὐ τέχνῃ περιγίνεται τοῦ χειμῶνος, ἀλλὰ νεύματι λύει τὴν ζάλην.","english":"The same man, to Cyriacus, a bishop who was himself in exile. Come now, let me drain out the wound of your despondency and scatter the thoughts that gather this cloud. For what is it that grieves and distresses you? Is it because the storm is harsh and the shipwreck that has overtaken the churches is terrible? This I know as well. But, if you wish, I will fashion for you an image of what is happening, so as to make the tragedy clearer to you. I see the sea churned up from the very bottom of the abyss, sailors floating dead upon the waters, others sunk beneath them, the planks of the ships breaking apart, the sails torn, the masts bent, the oars flying from the hands of the sailors; instead of at the helm, men sitting on the decks, wrapping their hands around their knees and wailing at the helplessness of what is happening, lamenting, shrieking, mourning; no sky, no open sea visible, but deep darkness over all, lightless and murky, not even allowing them to see those nearby, and the great crashing of the waves and sea monsters attacking the voyagers from every side. But to what end do we pursue things that cannot be caught? For whatever image of the present evils you seek, the word, defeated, withdraws. Yet even knowing these things, I do not despair of the better hope, as I consider the pilot of this universe, who does not overcome the storm by skill, but by a nod dissolves the tempest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Εἰ δὲ μὴ ἐκ προοιμίων μηδὲ εὐθέως, ἔθος αὐτῷ τοιοῦτον μὴ ἐν ἀρχῇ τὰ δεινὰ καταλύειν, ἀλλ', ὅταν αὐξηθῇ καὶ πρὸς τὸ τέλος ἔλθῃ καὶ παρὰ τῶν πλειόνων ἀπογνωσθῇ, τότε θαυματουργεῖ καὶ παραδοξοποιεῖ τήν τε οἰκείαν ἐνδεικνύμενος\n\nδύναμιν καὶ τῶν ἐμπιπτόντων τὴν ὑπομονὴν ἐγγυμνάζων. Μὴ τοίνυν ἀναπέσῃς· ἓν γὰρ μόνον ἐστὶ φοβερόν, εἷς πειρασμός· ἁμαρτία μόνον. Καὶ τοῦτο συνεχῶς ἐπᾴδων ὑμῖν τὸ ῥῆμα οὐκ ἐπαυσάμην. Τὰ δὲ ἄλλα πάντα μῦθος, κἂν ἐπιβουλὰς εἴπῃς, κἂν ἀπεχθείας, κἂν δόλους, κἂν συκοφαντίας, κἂν λοιδορίας, κἂν κατηγορίας, κἂν δημεύσεις, κἂν ἐξορίας, κἂν ξίφη ἠκονημένα, κἂν πέλαγος, κἂν τὸν τῆς οἰκουμένης ἁπάσης πόλεμον. Οἷα γὰρ ἂν ᾖ ταῦτα πάντα, πρόσκαιρά τέ ἐστι καὶ ἐπίκηρα καὶ ἐν θνητῷ γινόμενα σώματι καὶ τὴν νήφουσαν οὐδὲν παραβλάπτοντα ψυχήν. Διὰ τοῦτο καὶ τῶν χρηστῶν καὶ τῶν λυπηρῶν τῶν κατὰ τὸν παρόντα βίον τὸ εὐτελὲς ὁ μακάριος Παῦλος δεῖξαι βουλόμενος μιᾷ λέξει τὸ πᾶν ἐνέφηνεν εἰπών· τὰ γὰρ βλεπόμενα πρόσκαιρα. Τί τοίνυν τὰ πρόσκαιρα δέδοικας, τὰ ποταμίων ῥευμάτων δίκην παραρρέοντα; Τοιαῦτα γὰρ τὰ παρόντα, κἂν χρηστά, κἂν λυπηρά. Προφήτης δὲ ἕτερος ἅπασαν τὴν ἀνθρωπίνην εὐημερίαν οὐ χόρτῳ ἀλλ' ἑτέρᾳ ὕλῃ εὐτελεστέρᾳ παρέβαλεν ἄνθος αὐτὴν ὀνομάσας πᾶσαν ὁμοῦ. Οὐδὲ γὰρ μέρος αὐτῆς ἔθηκε, πλοῦτον μόνον ἢ τρυφήν, ἀλλὰ πάντα τὰ ἀνθρώποις δοκοῦντα εἶναι λαμπρά, μιᾷ προσηγορίᾳ τῇ τῆς δόξης περιλαβών, οὕτως ἐπήγαγε τὴν εἰκόνα τοῦ χόρτου εἰπών· πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου. Ἀλλ' ἡ δυσημερία δεινὸν καὶ βαρύ;","english":"But if not from the outset and not immediately—for such is his custom, not to destroy terrors at the beginning, but when they have grown and come near their end and been given up for lost by the majority, then he works wonders and does marvelous things, displaying his own power and exercising the endurance of those who fall into trials. Do not, then, relax. For there is only one thing that is fearful, one trial: sin alone. And I did not cease continually chanting this saying to you. But all other things are a myth, whether you speak of plots, or hatreds, or treacheries, or slanders, or insults, or accusations, or confiscations, or exiles, or sharpened swords, or a sea, or the war of the whole world. For whatever these things may be, they are temporary and perishable, occurring in a mortal body, and they do no harm to a sober soul. For this reason the blessed Paul, wishing to show the worthlessness of both the good and the painful things of the present life, expressed the whole in one word, saying: \"For the things that are seen are temporary.\" Why, then, do you fear the temporary things, which flow past like river streams? For such are the things of the present, whether good or painful. And another prophet compared all human prosperity not to grass but to another, cheaper material, calling it all together a flower. For he did not set down a part of it—wealth alone or luxury—but having embraced all the things that seem splendid to men under one designation, that of glory, he then brought in the image of the grass, saying: \"All the glory of man is as the flower of grass.\" But is misfortune terrible and heavy?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Ἀλλ' ὅρα καὶ ταύτην πάλιν ἑτέρᾳ παραβαλλομένην εἰκόνι καὶ καταφρόνει καὶ ταύτης. Τὰς γὰρ λοιδορίας καὶ τὰς ὕβρεις καὶ τὰ ὀνείδη καὶ τὰ σκώμματα τὰ παρὰ τῶν ἐχθρῶν καὶ τὰς ἐπιβουλὰς ἱματίῳ παλαιωθέντι καὶ ἐρίῳ διαβρωθέντι παρεικάζων ἔλεγεν· ὀνειδισμὸν ἀνθρώπων μὴ φοβεῖσθε καὶ τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθε, ὅτι ὡς ἱμάτιον παλαιωθήσονται καὶ ὡσεὶ ἔριον ὑπὸ σητὸς οὕτω βρωθήσονται. Μηδέν σε τοίνυν ταραττέτω τῶν γινομένων. Ἀλλ' ἀφεὶς τὸν δεῖνα καὶ τὸν δεῖνα παρακαλεῖν καὶ τὰς σκιὰς περιτρέχειν–τοῦτο γὰρ ἀνθρωπίνη συμμαχία–τὸν Θεόν, ᾧ λατρεύεις, ἐνδελεχῶς παρακάλει· νεύσει μόνον καὶ πάντα ἐν μιᾷ καιροῦ λύεται ῥοπῇ. Εἰ δὲ πολλάκις παρεκάλεσας καὶ οὐκ εἰσηκούσθης, μὴ ὀλιγωρήσῃς· τοιοῦτον γὰρ ἔθος ἔχει ὁ φιλάνθρωπος. Μὴ γὰρ οὐκ ἠδύνατο ἐκείνους τοὺς παῖδας λυτρώσασθαι, ἵνα μὴ εἰς τὴν κάμινον τοῦ πυρὸς ἐμπέσωσιν; Ἀλλ', ὅτε ᾐχμαλωτεύθησαν, ὅτε εἰς βαρβάρων χώραν ἀπερρίφησαν, τότε ὁ Χριστὸς ὁ ἀληθινὸς Θεὸς ἄφνω τὴν θαυματοποιίαν ἐνεδείξατο καὶ διεσκόρπισε τὸ πῦρ. Μὴ φέρον γὰρ αὐτὸ τὴν ἀρετὴν τῶν δικαίων ἐξεπήδησεν ἔξω καὶ ἐνεπύρισεν οὓς εὗρε περὶ τὴν κάμινον τῶν Χαλδαίων. Καὶ λοιπὸν ἐκκλησία αὐτοῖς ἦν ἡ κάμινος καὶ πᾶσαν τὴν κτίσιν προσεκαλοῦντο, τά τε ὁρατὰ καὶ τὰ ἀόρατα, ἀγγέλους καὶ δυνάμεις καὶ οὕτω πάντα συλλαβόμενοι ἔλεγον· εὐλογεῖτε πάντα τὰ ἔργα Κυρίου τὸν Κύριον. Ὁρᾷς πῶς ἡ ὑπομονὴ τῶν ἁγίων καὶ τὸ πῦρ εἰς δρόσον μετέβαλε καὶ τὸν τύραννον ἐδυσώπησε. Καὶ κατὰ πάσης τῆς οἰκουμένης πέμπει γράμματα· μέγας ὁ Θεός, φησί, Σεδράχ, Μισὰχ καὶ Ἀβδεναγώ. Καὶ ἴδε πόσην ἀποτομίαν ἐνέθηκεν·","english":"But observe this one too, set alongside another image, and despise this one as well. For comparing the revilings and insults and reproaches and mockeries that come from enemies, and their plots, to a garment grown old and wool eaten away, he said: Do not fear the reproach of men, and do not be defeated by their contempt, because like a garment they will grow old, and like wool by a moth they will thus be eaten. Let nothing, then, of what happens disturb you. But leaving aside calling on this man and that man and running around after shadows—for this is human alliance—continually call on God, whom you serve; by a mere nod all things are dissolved in a single turn of time. And if you have often called and were not heard, do not grow slack; for such is the custom of the lover of mankind. For was he not able to ransom those children, so that they might not fall into the furnace of fire? But when they were taken captive, when they were cast into the land of barbarians, then Christ, the true God, suddenly displayed his wonder-working and scattered the fire. For not bearing the virtue of the righteous, it leaped out and set on fire those it found around the furnace of the Chaldeans. And thereafter the furnace was a church for them, and they called on all creation, both visible and invisible, angels and powers, and thus gathering all together they said: Bless the Lord, all you works of the Lord. Do you see how the endurance of the saints turned the fire into dew and put the tyrant to shame. And he sends letters throughout the whole inhabited world: Great is God, he says, of Shadrach, Meshach, and Abednego. And see how great a severity he implanted;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"εἴ τις λόγον εἴποι κατ' αὐτῶν, τὸν οἶκον αὐτοῦ ταμιεύεσθαι καὶ τὰ ὑπάρχοντα αὐτοῦ διαρπάζεσθαι. Μὴ οὖν ἀθυμήσῃς, μηδὲ ὀλιγωρήσῃς. Καὶ γὰρ ἐγώ, ὅτε ἐξηλαυνόμην τῆς πόλεως, οὐδὲν τούτων ἐφρόντιζον, ἀλλ' ἔλεγον πρὸς ἐμαυτόν· εἰ μὲν βούλεται ἡ βασίλισσα ἐξορίσαι, ἐξορίσει με· τοῦ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. Εἰ βούλεται πρίσαι, πρίσει με· τὸν Ἠσαΐαν ἔχω ὑπογραμμόν. Εἴ με θέλει εἰς τὸ πέλαγος ἀκοντίσαι, ἀκοντίσει με· τὸν Ἰωνᾶν ὑπομνιμνῄσκομαι. Εἰ θέλει εἰς κάμινον ἐμβαλεῖν, τοὺς τρεῖς παῖδας ἔχω τοῦτο πεπονθότας. Εἴ με θέλει τοῖς θηρίοις βαλεῖν, ἔχω τὸν Δανιήλ. Εἰ θέλει με λιθάσαι, λιθάσῃ με· Στέφανον ἔχω τὸν πρωτομάρτυρα. Εἰ θέλει τὴν κεφαλήν μου λαβεῖν, ἔχω τὸν Ἰωάννην. Εἰ θέλει τὰ ὑπάρχοντά μου λαβεῖν, λάβῃ αὐτά· γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ. Ἐμοὶ παραινεῖ ὁ ἀπόστολος λέγων· πρόσωπον ἀνθρώπου Θεὸς οὐ\n\nλαμβάνει καί, εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. Καὶ ὁ Δαβὶδ καθοπλίζει λέγων· ἐλάλουν ἐναντίον βασιλέων καὶ οὐκ ᾐσχυνόμην. Πολλὰ κατ' ἐμοῦ ἐσκευάσαντο καὶ λέγουσιν ὅτι τινὰς ἐκοινώνησα μετὰ τὸ φαγεῖν αὐτούς. Εἰ τοῦτο ἐποίησα, ἐξαλειφθείη τὸ ὄνομά μου ἐκ τῆς βίβλου τῶν ἐπισκόπων καὶ μὴ γραφήτω ἐν τῇ βίβλῳ τῆς ὀρθοδόξου πίστεως, ὅτι οὐδὲν τοιοῦτον ἐγὼ ἔπραξα καὶ ἀποβάλοι με Χριστὸς ἐκ τῆς βασιλείας αὑτοῦ. Εἰ δὲ ἅπαξ μοι τοῦτο λέγουσι καὶ φιλονεικοῦσι, καθελέτωσαν τὸν Παῦλον, ὃς μετὰ τὸ δειπνῆσαι ὁλόκληρον οἶκον ἐβάπτισε. Καθελέτωσαν καὶ αὐτὸν τὸν Κύριον, ὃς μετὰ τὸ δειπνῆσαι τοῖς ἀποστόλοις τὴν κοινωνίαν ἔδωκε.","english":"If anyone speaks a word against them, his house is to be plundered and his possessions carried off. So do not lose heart, nor be faint-hearted. For I too, when I was driven out of the city, gave no thought to any of these things, but said to myself: if the queen wishes to exile me, she will exile me; the earth is the Lord's and its fullness. If she wishes to saw me, she will saw me; I have Isaiah as my model. If she wishes to hurl me into the sea, she will hurl me; I remember Jonah. If she wishes to cast me into the furnace, I have the three children who suffered this. If she wishes to throw me to the beasts, I have Daniel. If she wishes to stone me, she will stone me; I have Stephen the protomartyr. If she wishes to take my head, I have John. If she wishes to take my possessions, let her take them; naked I came out of my mother's womb, naked I shall depart there. The apostle advises me, saying: God does not regard the person of a man, and, if I were still pleasing men, I would not be a servant of Christ. And David arms me, saying: I spoke before kings and was not ashamed. Many things have they devised against me, and they say that I had fellowship with certain people after eating with them. If I did this, let my name be blotted out of the book of bishops and not be written in the book of the orthodox faith, because I did nothing of the kind, and may Christ cast me out of his kingdom. But if they say this once for all and contend for it, let them depose Paul, who after dining baptized a whole household. Let them depose the Lord himself, who after dining gave the communion to the apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Λέγουσιν ὅτι μετὰ γυναικὸς ἐκοιμήθην. Καὶ ἀποδυσάτωσάν μου τὸ σῶμα καὶ εὑρήσουσι τὴν νέκρωσιν τῶν μελῶν μου.\n\nἈλλὰ ταῦτα πάντα διὰ φθόνον πεποιήκασιν. Ἀλλὰ πάντως λυπεῖ, ἀδελφὲ Κυριακέ, ὅτι ἐκεῖνοι οἱ ἡμᾶς ἐξορίσαντες ἐπὶ τῆς ἀγορᾶς παρρησιάζονται καὶ πλῆθος ἀκολουθεῖ δορυφόρων. Ἀλλὰ πάλιν ὑπομνήσθητι τὸν πλούσιον καὶ τὸν Λάζαρον. Ποῖος μὲν ἐν τῷ νῦν αἰῶνι ἐθλίβη; Ποῖος δὲ ἀπέλαυσε; Τί ἔβλαψεν ἐκεῖνον ἡ πενία; Οὐχὶ ὡς ἀθλητὴν καὶ νικητὴν εἰς τοὺς κόλπους τοῦ Ἀβραὰμ ἀπήνεγκε; Τί δὲ ὠφέλησεν ἐκεῖνον ὁ πλοῦτος τὸν ἐν πορφύρᾳ καὶ βύσσῳ ἀναγόμενον; Ποῦ οἱ ῥαβδοῦχοι; Ποῦ οἱ δορυφόροι; Ποῦ οἱ χρυσοχαλίνωτοι ἵπποι; Ποῦ οἱ παράσιτοι καὶ ἡ βασιλικὴ τράπεζα; Οὐχὶ ὡς λῃστὴς δεδεμένος ἀπήγετο ἐν τῷ μνήματι γυμνὴν τὴν ψυχὴν περιφέρων ἐκ τοῦ κόσμου; Καὶ κράζει κενῇ τῇ φωνῇ· πάτερ Ἀβραάμ, πέμψον Λάζαρον, ἵνα βρέξῃ τὸ ἄκρον τοῦ δακτύλου αὑτοῦ καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι δεινῶς ἀποτηγανίζομαι. Τί πατέρα καλεῖς τὸν Ἀβραάμ, οὗ τὸν βίον οὐκ ἐμιμήσω; Ἐκεῖνος πάντα ἄνθρωπον εἰς τὸν οἶκον αὑτοῦ ἐξένιζε, σὺ δὲ ἑνὸς πτωχοῦ φροντίδα οὐκ ἐποιήσω. Οὐκ ἔστι πενθῆσαι καὶ κλαῦσαι ὅτι τοσοῦτον πλοῦτον ἔχων σταγόνος ὕδατος ἄξιος οὐκ ἐγένετο; Ἐπειδὴ γὰρ σταγόνος οὐ μετέδωκε τῷ πτωχῷ, σταγόνα ὕδατος οὐ λαμβάνει. Τῷ χειμῶνι οὐκ ἔσπειρεν ἔλεος, ἦλθε τὸ θέρος καὶ οὐκ ἐθέρισε. Καὶ τοῦτο τοῦ δεσπότου οἰκονομήσαντος, ὅτι ἐξεναντίας ἐποίησε τὴν κόλασιν τοῖς ἀσεβέσι καὶ τὴν ἀνάπαυσιν τοῖς δικαίοις, ἵνα βλέπωσιν ἀλλήλους καὶ ἀλλήλους γνωρίζωσι.","english":"They say that I slept with a woman. Let them strip my body and they will find the deadness of my limbs.\n\nBut all these things they have done out of envy. Yet it grieves us greatly, brother Cyriacus, that those who exiled us speak boldly in the marketplace and a multitude of guards follows them. But again remember the rich man and Lazarus. Who was afflicted in this present age? And who enjoyed luxury? What harm did poverty do to that one? Did it not carry him as an athlete and victor into the bosom of Abraham? And what did wealth profit that man who was clothed in purple and fine linen? Where are the rod-bearers? Where are the guards? Where are the horses with golden bridles? Where are the parasites and the royal table? Was he not led away like a robber in bonds to the tomb, carrying his soul naked out of the world? And he cries out with a vain voice: Father Abraham, send Lazarus, that he may dip the tip of his finger and cool my tongue, for I am terribly scorched. Why do you call Abraham father, whose life you did not imitate? He welcomed every man into his own house, but you took no thought for a single poor man. Is it not to be mourned and wept that, having so much wealth, he was not deemed worthy of a drop of water? For since he did not share a drop with the poor man, he does not receive a drop of water. In winter he did not sow mercy; summer came and he did not reap. And this the Master arranged, that he made punishment and rest to be over against the ungodly and the righteous, so that they might see one another and recognize one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Καὶ γὰρ ἕκαστος τότε μάρτυς τὸν ἴδιον τύραννον ἐπιγνώσεται καὶ ἕκαστος τύραννος τὸν μάρτυρα ὃν ἐκόλασε. Καὶ οὐκ ἐμὰ τὰ ῥήματα. Ἄκουε τῆς σοφίας λεγούσης· τότε ἐν πολλῇ παρρησίᾳ στήσεται ὁ δίκαιος κατὰ πρόσωπον τῶν θλιψάντων αὐτόν. Ὥσπερ γὰρ ὁδοιπόρος ἐν καύματι περιπατῶν, κἂν εὕρῃ καθαρὰν πηγὴν δίψῃ φλεγόμενος καὶ πολλῷ τῷ λιμῷ συνεχόμενος παρακαθέζεται τραπέζῃ ἐχούσῃ παντοδαπὰ ἐδέσματα, παρά τινος δὲ δυνατωτέρου κωλύεται μὴ ἅψασθαι τῆς τραπέζης, μηδὲ ἀπολαῦσαι τῶν ἐδεσμάτων, σφόδρα ἔχει τὴν ὀδύνην καὶ τὴν κόλασιν, ὅτι τῇ τραπέζῃ παρακαθέζεται καὶ τῶν βρωμάτων ἀπολαῦσαι οὐ δύναται, οὕτως ἐν τῇ ἡμέρᾳ τῆς κρίσεως βλέπουσι τοὺς ἁγίους εὐφραινομένους οἱ ἀσεβεῖς καὶ τῆς βασιλικῆς τραπέζης ἀπολαῦσαι οὐ δύνανται. Καὶ γὰρ τὸν Ἀδὰμ ὁ Θεὸς κολάσαι βουλόμενος ἐποίησεν αὐτὸν ἐξεναντίας τοῦ παραδείσου ἐργάζεσθαι τὴν γῆν, ἵνα καθ' ἑκάστην ὥραν καὶ ἡμέραν ἐκεῖνο βλέπων τὸ χωρίον, ὅθεν ἐξῆλθεν, ἔχῃ πάντοτε τὴν ὀδύνην ἐν τῇ ψυχῇ. Εἰ δὲ καὶ ὧδε ἀλλήλοις μὴ συντύχωμεν, ἀλλ' ἐκεῖ οὐδεὶς ὁ κωλύων ἡμᾶς μετ' ἀλλήλων διάγειν. Καὶ ὀψόμεθα τοὺς ἐξορίσαντας ἡμᾶς, ὥσπερ ὁ Λάζαρος τὸν πλούσιον καὶ οἱ μάρτυρες τοὺς τυράννους. Μὴ οὖν ἀθύμει, ἀλλὰ μνημόνευε τοῦ προφήτου λέγοντος· μυκτηρισμὸν ἀνθρώπων μὴ φοβεῖσθε καὶ τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθε, ὥσπερ γὰρ ἔριον ὑπὸ σητὸς οὕτω βρωθήσονται. Κατανόησον δὲ καὶ τὸν δεσπότην, πῶς εὐθὺς ἀπὸ τῶν σπαργάνων ἐδιώκετο καὶ εἰς βαρβάρων γῆν ἀπερρίπτετο, ὁ τὸν κόσμον κατέχων τύπος ἡμῖν γινόμενος τοῦ μὴ","english":"For each person will then recognize his own tyrant as a witness, and each tyrant the martyr whom he punished. And these are not my words. Hear Wisdom saying: Then the righteous man will stand with great boldness in the face of those who afflicted him. For just as a traveler walking in the heat, even if he finds a clear spring, being inflamed with thirst and pressed by great hunger, sits down at a table that has every kind of food, but is prevented by someone more powerful from touching the table or enjoying the food, has exceedingly great pain and torment, because he sits at the table and cannot enjoy the foods, so on the day of judgment the ungodly see the saints rejoicing and cannot enjoy the royal table. For God, wishing to punish Adam, made him work the ground opposite paradise, so that at every hour and day, seeing that place from which he had come out, he might always have pain in his soul. And if here we do not meet one another, there no one prevents us from living together. And we shall see those who exiled us, as Lazarus saw the rich man and the martyrs the tyrants. Do not be discouraged, then, but remember the prophet saying: Do not fear the mockery of men, and do not be defeated by their contempt, for as wool is eaten by a moth, so shall they be devoured. Consider also the Master, how straight from the swaddling clothes he was pursued and cast into the land of barbarians, he who holds the world, becoming for us a type of not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"ἐκκακεῖν ἐν τοῖς πειρασμοῖς.\n\nἈνάμνησαι τὸ πάθος τοῦ σωτῆρος, ὅσας ὕβρεις δι' ἡμᾶς ὑπέμεινεν. Οἱ μὲν γὰρ αὐτὸν Σαμαρείτην ἐκάλουν, οἱ δὲ δαιμονῶντα καὶ γαστρίμαργον καὶ ψευδοπροφήτην. Λέγουσι γάρ· ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. Τί δέ, ὅτε ἦγον αὐτὸν κρημνίσαι καὶ ὅτε εἰς τὸ πρόσωπον αὐτοῦ ἐνέπτυον καὶ ῥαπίσματα αὐτῷ ἐδίδουν; Τί δέ, ὅτε ὄξος καὶ χολὴν αὐτὸν ἐπότιζον, ὅτε τῷ καλάμῳ τὴν κεφαλὴν αὐτοῦ ἔτυπτον; Τί δέ, ὅτε τὴν χλαμύδα αὐτῷ περιετίθουν καὶ ὅτε ἀκάνθαις αὐτὸν ἐστεφάνουν καὶ προσέπιπτον αὐτῷ ἐμπαίζοντες καὶ πᾶν εἶδος χλεύης αὐτῷ ἐπάγοντες; Καὶ ὅτε περιῆγον αὐτῷ οἱ αἱμοβόροι ἐκεῖνοι κύνες καὶ ὅτε ἐπὶ τὸ πάθος ἤγετο γυμνὸς καὶ πάντες αὐτὸν κατέλιπον οἱ μαθηταί; Καὶ ὃς μὲν αὐτὸν ἠρνήσατο, ὃς δὲ παρέδωκεν, οἱ δὲ ἄλλοι ἐδραπέτευσαν καὶ μόνος εἱστήκει γυμνὸς ἐν μέσῳ τῶν ὄχλων ἐκείνων; ἑορτὴ γὰρ ἦν ἡ πάντας συνάγουσα τότε. Καὶ ὅτε ὡς πονηρὸν ἐν μέσῳ κακούργων αὐτὸν ἐσταύρωσαν καὶ ἄταφος ἐκρέματο καὶ ὅτε κατήγαγον αὐτὸν ἀπὸ τοῦ σταυροῦ, ἕως οὗ τις αὐτὸν ἐξήγαγεν, ἵνα θάψῃ αὐτόν; Καὶ ὅτε ψόγον πονηρὸν κατ' αὐτοῦ ἀπεφήναντο ὅτι οἱ μαθηταὶ αὐτοῦ ἔκλεψαν αὐτὸν καὶ οὐκ ἔστιν; Ὑπομνήσθητι δὲ καὶ τῶν ἀποστόλων ὅτι πανταχόθεν ἐδιώκοντο καὶ κατεκρύπτοντο ἐν ταῖς πόλεσι μὴ δυνάμενοι φανῆναι. Πῶς ὁ Πέτρος παρὰ τῷ Σίμωνι τῷ βυρσεῖ κατεκρύπτετο καὶ ὁ Παῦλος παρὰ τῇ πορφυροπώλιδι γυναικί, ὅτι οὐκ εἶχον παρὰ τοῖς πλουσίοις παρρησίαν. Ἀλλ' ὕστερον πάντα ὁμαλὰ ἐγένετο αὐτοῖς. Οὕτω καὶ σὺ νῦν μὴ ἀθυμήσῃς.","english":"to grow faint in trials.\n\nRemember the passion of the Savior, how many insults he endured for our sake. For some called him a Samaritan, others one possessed by a demon, a glutton, and a false prophet. For they say: Behold, a man who is a glutton and a drunkard, and that he casts out demons by the ruler of the demons. But what of when they led him to throw him down a cliff, and when they spat in his face and gave him blows? What of when they gave him vinegar and gall to drink, when they struck his head with a reed? What of when they put a cloak around him and crowned him with thorns and fell before him in mockery and brought every kind of jeering upon him? And when those bloodthirsty dogs led him around, and when he was led naked to his passion and all his disciples abandoned him? And one denied him, another betrayed him, and the others fled, and he stood alone, naked, in the midst of those crowds? For it was a festival that gathered everyone then. And when they crucified him as a criminal in the midst of evildoers and he hung unburied, and when they took him down from the cross, until someone brought him out to bury him? And when they pronounced an evil reproach against him, that his disciples stole him and he is not there? Remember also the apostles, that they were persecuted from every side and hid in the cities, unable to appear. How Peter hid with Simon the tanner, and Paul with the purple-seller woman, because they had no boldness among the rich. But later all things became smooth for them. So you also now, do not lose heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Ἤκουσα γὰρ κἀγὼ περὶ τοῦ λήρου ἐκείνου τοῦ Ἀρσακίου, ὃν ἐκάθισεν ἡ βασίλισσα ἐν τῷ θρόνῳ μου, ὅτι ἔθλιψε τοὺς ἀδελφοὺς καὶ τὰς παρθένους μὴ θελούσας αὐτῷ κοινωνῆσαι. Πολλοὶ δὲ αὐτῶν δι' ἐμὲ καὶ ἐν τῇ φυλακῇ ἐναπέθεντο. Ὁ γὰρ προβατόσχημος ἐκεῖνος λύκος, ὁ σχῆμα μὲν ἔχων ἐπισκόπου, μοιχὸς δὲ ὑπάρχων–ὡς γὰρ ἡ γυνὴ μοιχαλὶς χρηματίζει ἡ ζῶντος τοῦ ἀνδρὸς ἑτέρῳ συναφθεῖσα, οὕτω καὶ οὗτος μοιχός ἐστιν–οὐ σαρκός, ἀλλὰ πνεύματος· ζῶντος γὰρ ἐμοῦ ἥρπασέ μου τὸν θρόνον τῆς ἐκκλησίας. Καὶ ταῦτα ἐπέστειλα ἀπὸ Κουκουσῶν, ὅπου ἐκέλευσεν ἡμᾶς ἡ βασίλισσα ἐξορισθῆναι. Πολλαὶ δὲ θλίψεις κατὰ τὴν ὁδὸν συνήντησαν ἡμῖν, ἀλλ' οὐδενὸς ἐφροντίσαμεν. Ὅτε δὲ ἤλθομεν ἐν τῇ χώρᾳ τῶν Καππαδοκῶν τῆς Ταυροκιλικίας, χοροὶ ἡμῖν ὑπήντων πατέρων, ἁγίων ἀνδρῶν, οὐ μὴν ἀλλὰ καὶ πλήθη μοναζόντων καὶ παρθένων τὰς ἀθανάτους πηγὰς τῶν δακρύων ἐκχέοντες. Καὶ ἔκλαιον θεωροῦντες ἡμᾶς ἐν τῇ ἐξορίᾳ ἀπερχομένους καὶ ἔλεγον πρὸς ἑαυτούς· συνέφερεν, ἵνα ὁ ἥλιος συνέστειλε τὰς ἀκτῖνας αὑτοῦ ἢ ἵνα τὸ στόμα Ἰωάννου ἐσιώπησε. Ταῦτά με ἐθορύβησε καὶ ἔθλιψεν, ἐπειδὴ ἔβλεπον πάντας κλαίοντας περὶ ἐμοῦ. Ἐπὶ τῶν ἄλλων πάντων, ὅσα ἂν συνέβη, φροντίδα οὐκ ἐποίησα. Πάνυ δὲ ἡμᾶς ἐδέξατο ὁ ἐπίσκοπος δεξιωσάμενος τῆς πόλεως ταύτης καὶ πολλὴν ἀγάπην ἔδειξεν εἰς ἡμᾶς, ὥστε, εἰ δυνατὸν ἦν, καὶ τὸν θρόνον αὑτοῦ παρεχώρησεν ἡμῖν, εἰ μὴ τὸν ὅρον ἐφυλάττομεν. Δέομαι οὖν καὶ ἀντιβολῶ καὶ τῶν γονάτων ἅπτομαι τῶν σῶν. Ἀπόρριψον τὸ πένθος τῆς ἀθυμίας σου καὶ ὑπὲρ ἡμῶν μνείαν ἔχε πρὸς τὸν Θεὸν καὶ γράψαι ἡμῖν παρακλήθητι.","english":"For I too heard about that nonsense of Arsacius, whom the queen seated on my throne, that he oppressed the brothers and the virgins who were unwilling to commune with him. And many of them were cast into prison for my sake. For that wolf in sheep's clothing, having the appearance of a bishop but being an adulterer—for just as a woman who is an adulteress is so called when she is joined to another while her husband lives, so too is this man an adulterer—not of the flesh but of the spirit; for while I was alive he seized my throne of the church. And I sent these things from Cucusus, where the queen ordered us to be exiled. And many afflictions met us along the road, but we cared for none of them. But when we came into the region of the Cappadocians of Tauricilicia, choirs of fathers, holy men, met us, and indeed also multitudes of monks and virgins pouring out the immortal springs of their tears. And they wept as they watched us departing into exile and said to one another: It would have been better for the sun to draw in its rays than for the mouth of John to fall silent. These things disturbed me and distressed me, because I saw everyone weeping over me. For all the other things that happened, I took no care. But the bishop of this city received us very kindly and showed great love toward us, so that, if it were possible, he would have yielded his own throne to us, had we not kept the boundary. I therefore beg and entreat and clasp your knees. Cast off the mourning of your despondency and have remembrance of us before God, and be persuaded to write to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"2 Τοῦ αὐτοῦ πρὸς τὸν αὐτὸν Κυριακὸν ἐπιστολὴ δευτέρα Καὶ τὰ σώματα σφοδροῖς παλαίσαντα πυρετοῖς καὶ πελάγη ἀγρίοις πυκτεύσαντα πνεύμασιν οὐκ ἀθρόον οὔτε ἐκεῖνα τὴν ἀπὸ τῶν πυρετῶν βλάβην οὔτε ταῦτα τὴν ἀπὸ τῶν κυμάτων ἀποτίθενται ζάλην, ἀλλ' ἠρέμα καὶ κατὰ μικρόν. Καὶ γὰρ τὰ σώματα πλείονος δεῖται χρόνου, ὥστε μετὰ τὴν τῶν πυρετῶν ἀπαλλαγὴν εἰς καθαρὰν\n\nἐπανελθεῖν τὴν ὑγίειαν καὶ ἀπονίψασθαι τὸν ἀπὸ τῆς ἀρρωστίας ἐναπομείναντα αὐτοῖς μαλακισμόν, τὰ δὲ ὕδατα καὶ τῶν πνευμάτων παυσαμένων ἐπὶ πολὺ σαλευόμενα καὶ κινούμενα μένει φερόμενά τε καὶ πολλῇ πάλιν ἐπαναγόμενα τῇ ῥύμῃ καὶ δεῖται καὶ αὐτὰ χρόνου, ὥστε εἰς καθαρὰν ἐπανελθεῖν τὴν γαλήνην. Ταῦτα δέ μοι εἴρηται τὰ προοίμια πρὸς τὴν σὴν εὐλάβειαν οὐχ ἁπλῶς, ἀλλ' ἵνα μάθῃς ὅτι καὶ ταύτην ἀναγκαίως σοι πέμπομεν τὴν ἐπιστολήν. Εἰ γὰρ καὶ τὴν τυραννίδα κατελύσαμεν τῆς ἀθυμίας καὶ τὴν ἀκρόπολιν κατεσκάψαμεν διὰ τῶν ἔμπροσθεν γραμμάτων, ἀλλ' ὅμως πολλῆς ἔτι χρεία τῷ λόγῳ τῆς προσεδρείας, ἵνα σοι καὶ βαθεῖαν ἐργάσηται εἰρήνην καὶ τὴν μνήμην πάντων τῶν ἐξ ἐκείνης γενομένων ἐξαλείψας θορύβων λευκήν σοι καὶ παγίαν δείξῃ γαλήνην καὶ ἐν πολλῇ σε καταστήσῃ τῇ εὐθυμίᾳ. Τοῦτο γὰρ ἡμῖν τὸ σπουδαζόμενον οὐκ ἀθυμίας ἀπαλλάξαι μόνον, ἀλλὰ καὶ εὐφροσύνης ἐμπλῆσαι διηνεκοῦς καὶ πολλῆς. Δυνατὸν γάρ, ἐὰν θέλῃς. Οὐ γὰρ ἐν τοῖς ἀκινήτοις τῆς φύσεως νόμοις, οὓς ἀναμοχλεῦσαι ἡμῖν ἀδύνατον καὶ μεταθεῖναι, ἀλλ' ἐν ἐλευθέροις τῆς προαιρέσεως λογισμοῖς, οὓς μεταχειρίζειν ἡμῖν ῥᾴδιον, τὰ τῆς εὐθυμίας ἀπόκειται.","english":"The same man, to the same Cyriac, a second letter. Bodies that have wrestled with violent fevers and have boxed with savage winds on the seas do not set aside that damage at once, neither those the harm from the fevers nor these the tossing from the waves, but gently and little by little. For bodies need more time, so that after their release from the fevers they may return to clear health and wash away the weakness left in them by the sickness; and the waters, even when the winds have ceased, remain for a long time agitated and stirred, borne along and again driven back with great force, and they too need time to return to clear calm. I have said these things as a preface to your Piety not without purpose, but so that you may learn that I necessarily send you this letter too. For even if we have overthrown the tyranny of despondency and demolished its citadel through the earlier letters, nevertheless the word still needs much attentiveness, so that it may work deep peace in you and, having erased the memory of all the disturbances that arose from that time, may show you a bright and steadfast calm and establish you in great cheerfulness. For this is what we strive for, not only to free you from despondency but also to fill you with continual and abundant gladness. For this is possible, if you are willing. For the things of cheerfulness are stored up not in the immovable laws of nature, which it is impossible for us to overturn and change, but in the free reasonings of the will, which it is easy for us to handle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Καὶ οἶδας, εἴ γε μέμνησαι, καὶ πρῴην–οὐ γὰρ πολὺς ὁ μεταξὺ χρόνος– πολλούς μοι καὶ μακροὺς ὑπὲρ τούτων ἀναλωθέντας λόγους, ὅτε δὴ συνεχῶς ἐπέλεγον ταῖς ἱστορίαις, ἃς εἰς μέσον ἦγον. Οὐ γὰρ ἐν τῇ φύσει τῶν πραγμάτων οὕτως ὡς ἐν τῇ γνώμῃ τῶν ἀνθρώπων τὰ τῆς εὐθυμίας ἵστασθαι πέφυκεν; Ἐπεὶ οὖν τοῦτο τοῦτον ἔχει τὸν τρόπον καὶ πολλοὶ τῷ πλούτῳ περιρρεόμενοι τὸν βίον ἀβίοτον ἐνόμισαν εἶναι, ἕτεροι δὲ πενίᾳ συζῶντες ἐσχάτῃ πάντων εὐθυμότεροι διετέλεσαν. Καὶ οἱ μὲν δορυφορίας ἀπολαύοντες καὶ δόξης καὶ τιμῶν πολλάκις ἑαυτῶν ἐπηράσαντο τῇ ζωῇ, οἱ δὲ ἄσημοι καὶ ἐξ ἀσήμων καὶ οὐδενὶ γνώριμοι πολλῶν ἑαυτοὺς μακαριωτέρους εἶναι ἐνόμισαν. Οὐ γὰρ ἐν τῇ φύσει τῶν πραγμάτων, ὡς ἐν τῇ γνώμῃ τῶν ἀνθρώπων τὰ τῆς εὐθυμίας· οὐ γὰρ παύσομαι συνεχῶς τοῦτο ἐπᾴδων. Μὴ ἀναπέσῃς, ἀδελφέ, ἀλλὰ διανάστηθι καὶ χεῖρα ὄρεξον τῷ λόγῳ καὶ τὴν καλὴν ταύτην παράσχου συμμαχίαν ἡμῖν, ἵνα σε ὁλοσχερῶς ἐξαρπάσωμεν τῆς πικρᾶς τῶν λογισμῶν αἰχμαλωσίας. Εἰ γὰρ μὴ βουληθείης καὶ αὐτὸς τοσαύτην σπουδὴν ποιήσασθαι, ὅσην καὶ ἡμεῖς, οὐδὲν ἡμῖν ὄφελος ἔσται τῆς ἰατρείας. Καὶ τί θαυμαστόν, εἰ ἐφ' ἡμῖν τοῦτο συμβαίνει; Εἰ γὰρ ὁ πάντα δυνάμενος Θεός, ὅταν παραινῇ καὶ συμβουλεύῃ, ὁ δὲ ἀκούων μὴ πείθηται τοῖς λεγομένοις, οὐδέποτε γίνεταί τι πλέον, ἀλλὰ καὶ μεῖζον ἔσται κολάσεως ἐφόδιον τοῦτο τῷ μὴ πεισθέντι. Καὶ τοῦτο δηλῶν ὁ Χριστὸς ἔλεγεν· εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἶχον, νῦν δὲ πρόφασιν οὐκ ἔχουσι περὶ τῆς ἁμαρτίας αὐτῶν. Διὰ δὴ τοῦτο καὶ τὴν Ἱερουσαλὴμ θρηνῶν τούτου γε αὐτοῦ ἕνεκεν ἔλεγεν·","english":"And you know, if indeed you remember, that even recently—for the intervening time is not long—many long discourses were spent by me on these matters, when I was continually adding to the histories that I brought forward. For is it not by nature the case that cheerfulness stands not so much in the nature of circumstances as in the disposition of men? Since, then, this is so, and many who were flooded with wealth considered their life not worth living, while others living with the utmost poverty remained more cheerful than all. And some who enjoyed bodyguards and glory and honors often cursed their own life, while others who were obscure and of obscure birth and known to no one considered themselves more blessed than many. For cheerfulness is not in the nature of circumstances, as it is in the disposition of men; for I will not cease continually chanting this. Do not recline, brother, but rise up and stretch out your hand to the word and provide us this noble alliance, so that we may wholly snatch you away from the bitter captivity of your thoughts. For if you yourself are not willing to make as much effort as we do, our treatment will be of no benefit. And what is wonderful if this happens in our case? For if God, who is able to do all things, when he exhorts and counsels, and the one who hears does not obey what is said, nothing more ever comes of it, but this will be an even greater provision of punishment for the one who did not obey. And declaring this, Christ said: If I had not come and spoken to them, they would not have had sin; but now they have no excuse concerning their sin. For this very reason, also lamenting over Jerusalem, he said on this very account:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Ἱερουσαλήμ, Ἱερουσαλὴμ ἡ ἀποκτέννουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν. Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου καὶ οὐκ ἠθελήσατε. Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος. Ταὐτοῦν εἰδώς, δέσποτά μου θεοφιλέστατε, κάμνε καὶ φιλονίκει καὶ βιάζου τὴν ἀπὸ τῶν εἰρημένων ἔχων συμμαχίαν ἐξωθεῖσθαι καὶ ἐκβάλλειν μετὰ πολλῆς τῆς σφοδρότητος τοὺς ταράττοντάς σε λογισμοὺς καὶ θόρυβον καὶ ζάλην ἐμποιοῦντας τοσαύτην. Ἀλλ', ὅτι μὲν ἐργάσῃ τοῦτο καὶ ἀνέξῃ τῆς παραινέσεως τῆς ἡμετέρας, οὐδένα οἶμαι δεῖν ἀμφιβάλλειν. Δεῖ δέ σοι κατασκευάσαι λοιπὸν ξίφη καὶ δόρατα καὶ τόξα καὶ βέλη καὶ θώρακα καὶ ἀσπίδα καὶ κνημῖδας, ὥστε τοῖς μὲν φράττεσθαι, τοῖς δὲ βάλλειν καὶ κατασκάπτειν καὶ νεκροὺς τιθέναι τοὺς ἐπιόντας σοι τῆς ταραχῆς λογισμούς. Πόθεν οὖν σοι τὰ μηχανήματα ταῦτα καὶ τὰς σφενδόνας κατασκευάσομεν, ὥστε μηδὲ ἐγγὺς ἀφεῖναι προσιέναι τοὺς πολεμίους, ἀλλ' ὡς πορρωτάτω μετὰ πολλῆς ἀπελαύνειν τῆς ὑπερβολῆς ἀπὸ τῆς ἀθυμίας αὐτῆς; Ὀλίγα τὰ περὶ αὐτῆς φιλοσοφήσαντες καὶ δείξαντες,","english":"Jerusalem, Jerusalem, you who kill the prophets and stone those sent to her. How often I wished to gather your children, and you were not willing. Behold, your house is left desolate. Knowing this, my most God-beloved master, labor and strive and force yourself, having the alliance that comes from what has been said, to drive out and cast out with great vehemence the thoughts that trouble you and produce such great confusion and tempest. But that you will do this and will accept our exhortation, I think no one ought to doubt. It remains for you, then, to construct swords and spears and bows and arrows and a breastplate and a shield and greaves, so that with some you may fence yourself off, and with others strike down and overthrow and put to death the thoughts of confusion that assail you. From where, then, shall we construct these engines and slings for you, so as not even to allow the enemies to come near, but to drive them as far as possible with great excess away from the despondency itself? Having philosophized briefly about it and shown,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"ὅπως βαρὺ τὸ πρᾶγμα καὶ ἐπαχθές. Ἡ γὰρ ἀθυμία ψυχῶν ἐστι βασανιστήριον χαλεπόν, ὀδύνη τις ἄρρητος καὶ δίκη δίκης ἁπάσης καὶ τιμωρίας πικροτέρα. Καὶ γὰρ σκώληκα μιμεῖται ἰοβόλον, οὐχὶ τῆς σαρκὸς μόνον, ἀλλὰ καὶ αὐτῆς καθαπτομένη τῆς ψυχῆς καὶ σής ἐστιν οὐχὶ ὀστέων, ἀλλὰ καὶ διανοίας καὶ δήμιος διηνεκὴς οὐ πλευρὰς καταξέων, ἀλλὰ καὶ δύναμιν ψυχῆς λυμαινόμενος καὶ νὺξ διηνεκὴς καὶ σκότος ἀφεγγὲς καὶ χειμὼν καὶ ζάλη καὶ πυρετὸς ἀφανὴς πάσης φλογὸς σφοδρότερον κατακαίων καὶ πόλεμος ἀνακωχὴν οὐκ ἔχων καὶ νόσος πολλοὺς τῶν ὁρωμένων ἐπισκοτοῦσα. Ὅ τε γὰρ ἥλιος ἥ τε τοῦ ἀέρος φύσις τούτου τοῦ διειδοῦς τοῖς οὕτω διακειμένοις παρενοχλεῖν δοκεῖ. Καὶ ἐν μεσημβρίᾳ μέσῃ νύκτα μιμεῖται βαθεῖαν. Διὸ καὶ ὁ θαυμά σιος προφήτης τοῦτο δηλῶν ἔλεγε· δύσεται ὁ ἥλιος αὐτοῖς ἐν μεσημβρίᾳ, οὐχ ὡς ἀφανιζομένου τοῦ ἄστρου, οὐδ' ὡς τοῦ συνήθους διακοπτομένου δρόμου, ἀλλ' ὡς τῆς ἀθυμούσης ψυχῆς ἐν τῷ φανοτάτῳ τῆς ἡμέρας νύκτα φανταζομένης. Οὐ γὰρ τοιοῦτον τῆς νυκτὸς τὸ σκότος, οἵα τῆς ἀθυμίας ἡ νύξ, οὐ κατὰ νόμον φύσεως παραγινομένη, ἀλλὰ κατὰ λογισμῶν σκότωσιν συναγομένη, φοβερά τις οὖσα καὶ ἀφόρητος, ἀμείλικτον ἔχουσα τὸ πρόσωπον, τυράννου παντὸς ὠμοτέρα, οὐδενὶ ταχέως εἴκουσα τῶν διαλύειν αὐτὴν ἐπιχειρούντων, ἀλλ' ἀδάμαντος στερρότερον κατέχουσα πολλάκις τὴν ἁλοῦσαν ψυχήν, ὅταν αὐτὴ μὴ πολλὴ ᾖ κεχρημένη τῇ φιλοσοφίᾳ.","english":"How heavy the matter is and how burdensome. For despondency is a harsh instrument of torture for souls, an inexpressible grief and a penalty more bitter than every penalty and punishment. For it imitates a venomous worm, fastening not on the flesh only but on the soul itself, and it is a moth not of bones but of the mind, and a perpetual executioner scraping not the sides but destroying the very power of the soul, and a perpetual night and a lightless darkness and a storm and a tempest and a hidden fever burning more fiercely than any flame and a war that has no respite and a disease that darkens many of the things seen. For both the sun and the nature of the air seem to trouble those who are so disposed with its transparency. And at high noon it imitates deep night. Therefore also the wondrous prophet, making this clear, said: The sun shall go down for them at noon—not as though the star were vanishing, nor as though its accustomed course were being interrupted, but as though the despondent soul were imagining night in the brightest part of the day. For the darkness of night is not such as the night of despondency, which comes not according to the law of nature but is gathered together by a darkening of thoughts, being something fearful and unbearable, having an implacable face, more savage than any tyrant, yielding quickly to none of those who attempt to dissolve it, but often holding the soul it has captured more firmly than adamant, whenever that soul has not made great use of philosophy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Τί δεῖ τὰ πολλὰ λέγειν οἴκοθεν περὶ αὐτῆς ἀποφαινόμενον, παρὸν ἐπὶ τοὺς ἁλόντας ἐλθεῖν κἀκεῖθεν αὐτῆς τὴν ἰσχὺν ἅπασαν καταμαθεῖν. Μᾶλλον δέ, εἰ δοκεῖ τέως, πρότερον ἑτέρωθεν αὐτῆς ποιησώμεθα τὴν ἀπόδειξιν. Ὅτε γὰρ ἥμαρτεν Ἀδὰμ τὴν ἁμαρτίαν ἐκείνην τὴν χαλεπὴν καὶ τὸ κοινὸν καὶ πάντων ἀνθρώπων κατεδίκασε γένος, μόχθῳ τότε κατεδικάζετο· ἡ δὲ μείζονα ἁμαρτοῦσα καὶ οὕτω μειζόνως τὴν ἁμαρτίαν τὴν τούτου πρὸς ἐκείνην συγκρινομένην μηδὲ ἁμαρτίαν εἶναι νομίζεσθαι–Ἀδὰμ γὰρ οὐκ ἠπατήθη, φησίν, ἡ δὲ γυνὴ ἀπατηθεῖσα ἐν παραβάσει γέγονεν–αὕτη τοίνυν ἡ ἀπατηθεῖσα καὶ ἐν παραβάσει γενομένη καὶ τὸ δηλητήριον καὶ ἑαυτῇ καὶ τῷ ἀνδρὶ κατασκευάσασα φάρμακον πλείονι τῇ λύπῃ κατακρίνεται ὡς κατατεῖναι δυναμένη τοῦ μόχθου μειζόνως. Πληθύνων γάρ, φησί, πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου. Ἐν λύπαις τέξῃ τέκνα. Οὐδαμοῦ πόνος, οὐδαμοῦ ἱδρώς, οὐδαμοῦ μόχθος, ἀλλ' ἀθυμία καὶ στεναγμὸς καὶ ἡ ἐντεῦθεν τιμωρία καὶ πόνων καὶ μυρίων θανάτων ἀντίρροπος οὖσα μᾶλλον δὲ καὶ πολλῷ χαλεπωτέρα. Καίτοι τί θανάτου χεῖρον; Οὐχὶ τὸ κεφάλαιον τῶν ἐν ἀνθρώποις κακῶν, τὸ φοβερὸν καὶ ἀφόρητον καὶ μυρίων ἄξιον θρήνων τοῦτο εἶναι δοκεῖ; Οὐχὶ παρανομίας τῆς χαλεπωτάτης ταύτην ἔφησε δίκην ὁ Παῦλος; Τοὺς γὰρ ἀναξίως τῶν ἱερῶν ἁπτομένους μυστηρίων καὶ τῆς φρικτῆς ἐκείνης μετέχοντας τραπέζης ταύτην ἔφησε τίνειν δίκην οὕτω λέγων· διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. Οὐχὶ καὶ νομοθέται πάντες τοὺς τὰ ἀνήκεστα πλημμελοῦντας τούτῳ καταδικάζουσι τῷ ἐπιτιμίῳ;","english":"Why need I say much, declaring my own opinion about it from my own experience, when it is possible to go to those who have been caught by it and from there learn all its strength? But rather, if it seems good for now, let us first make the demonstration of it from another source. For when Adam sinned that grievous sin and condemned the common race of all mankind, he was then condemned to toil; but she who sinned a greater sin, and so much greater that his sin, compared with hers, is not even considered to be a sin—for \"Adam was not deceived,\" it says, \"but the woman, being deceived, has fallen into transgression\"—this woman, then, who was deceived and fell into transgression and prepared the poisonous drug both for herself and for her husband, is condemned to greater grief, as being able to extend beyond toil more greatly. For \"Multiplying,\" it says, \"I will multiply your griefs and your groaning. In griefs you shall bear children.\" Nowhere is there pain, nowhere sweat, nowhere toil, but despondency and groaning and the punishment from this, being a counterweight to toils and ten thousand deaths—or rather, much more grievous. And yet what is worse than death? Is not this considered the chief of human evils, the fearful and unbearable and worthy of ten thousand lamentations? Did not Paul call this the penalty of the most grievous lawlessness? For those who touch the sacred mysteries unworthily and partake of that awe-inspiring table, he said, pay this penalty, speaking thus: \"For this cause many among you are weak and sickly, and many sleep.\" Do not all lawgivers also condemn those who commit irremediable offenses to this punishment?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Καὶ ὁ Θεὸς δὲ οὐ ταύτην ἐσχάτην ἠπείλησε τὴν τιμωρίαν ἐν τῷ νόμῳ τοῖς μεγάλα πλημμελοῦσιν; Οὐ διὰ τὸν τούτου φόβον ὁ πατριάρχης ἐκεῖνος καὶ τὴν φύσιν αὐτὴν νικήσας τὴν γυναῖκα τὴν ἑαυτοῦ κατεδέξατο ἡδυπαθείαις ἐκδοῦναι βαρβαρικαῖς καὶ Αἰγυπτιακῇ τυραννίδι; Καὶ τὸ δρᾶμα τῆς ὕβρεως αὐτός τε κατεσκεύαζε καὶ τὴν γυναῖκα παρεκάλει τὴν χαλεπὴν ταύτην συνυποκρίνασθαι τραγῳδίαν αὐτῷ καὶ οὐδὲ τὴν αἰτίαν αἰσχύνεται τιθεὶς τῆς τοιαύτης σκηνῆς. Ἔσται γάρ, φησίν, ὡς ἂν ἴδωσί σε οὕτω τῇ ὥρᾳ λάμπουσαν καὶ τῷ κάλλει τῆς ὄψεως κρατοῦσαν, ἀποκτενοῦσί με, σὲ δὲ περιποιήσονται. Εἰπὲ οὖν, ὅτι ἀδελφή μου εἶ, ἵνα εὖ μοι γένηται διὰ σὲ καὶ ζήσεται ἡ ψυχή μου ἕνεκέν σου. Εἶδες φόβον, εἶδες τρόμον κατασείοντα τὴν ὑψηλὴν ἐκείνην καὶ φιλόσοφον ψυχήν; Εἶδες τὸν\n\nἀδάμαντα διαλυθέντα τῇ ἀγωνίᾳ; Ψεύδεται τὸ γένος καὶ ἕτερον ἀνθ' ἑτέρου περιτίθησι τῇ γυναικὶ τὸ πρόσωπον καὶ τοῖς λύκοις εὐάλωτον ποιεῖ τὴν ἀμνάδα καί, ὃ πάντων ἐστὶν ἀνδράσιν ἀφορητότερον, γυναῖκα ἰδεῖν ὑβριζομένην μᾶλλον δὲ καὶ ὑποπτεύειν μόνον, τοῦτο καὶ τὸ τούτου χαλεπώτερον–οὐδὲ γὰρ ὑποψία, ἀλλ' ὕβρις ἔργῳ τολμωμένη–οὐ μόνον ὁρᾷ, ἀλλὰ καί, ὅπως τολμηθείη, κατασκευά ζει καὶ κοῦφον αὐτῷ φαίνεται τοῦτο καὶ φορητὸν καὶ πάθος ἐκράτει πάθους τοῦ χαλεποῦ τὸ χαλεπώτερον καὶ ζηλοτυπίας περιεγένετο δειλίᾳ θανάτου. Καὶ ὁ μέγας δὲ Ἠλίας ἐκεῖνος διὰ τὸν τούτου φόβον δραπέτης καὶ φυγὰς καὶ μετανάστης ἐγίνετο ἀπειλὴν μόνην δείσας πορνευομένης καὶ ἐναγοῦς γυναικός.","english":"And did God not threaten this as the ultimate punishment in the law for those who sin greatly? Was it not through fear of this that that patriarch, having conquered even nature itself, consented to hand over his own wife to barbarian pleasures and Egyptian tyranny? And he himself arranged the drama of outrage and urged his wife to play along with him in this harsh tragedy, and he is not even ashamed to set down the reason for such a scene. For it shall be, he says, that when they see you shining so in your beauty and prevailing in the comeliness of your appearance, they will kill me, but they will preserve you alive. Say, therefore, that you are my sister, so that it may go well with me because of you, and my soul shall live for your sake. Did you see the fear, did you see the trembling that shook that lofty and philosophic soul? Did you see the adamant dissolved by anguish? He falsifies his lineage and puts one face upon his wife in place of another and makes the lamb easy prey for the wolves, and—what is more unbearable for men than all else—to see a woman outraged, or rather even only to suspect it (and this is harsher still than that—for it was not suspicion, but outrage dared in deed)—he not only sees it, but even contrives how it might be dared, and it seems to him a light and bearable thing, and passion conquered passion, the harsher overcoming the harsh, and by fear of death he overcame jealousy. And that great Elijah too, through fear of this, became a runaway and a fugitive and a wanderer, dreading only the threat of a fornicating and accursed woman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Καὶ ὁ τὸν οὐρανὸν ἀποκλείσας καὶ τοσαῦτα θαύματα ἐργασάμενος, ῥημάτων φόβον οὐκ ἤνεγκεν, ἀλλ' οὕτω τὴν οὐρανομήκη ψυχὴν ἐκείνην κατέσεισεν ἡ ἀγωνία, ὡς καὶ πατρίδα καὶ δῆμον τοσοῦτον, δι' ὃν τοσαῦτα παρεκινδύνευσε, καταλιπεῖν ἀθρόον καὶ τεσσαράκοντα ἡμερῶν ὁδεῦσαι ὁδὸν καὶ πρὸς τὴν ἐρημίαν μετοικισθῆναι μετὰ τὴν παρρησίαν ἐκείνην, μετὰ τὴν τοσαύτην ἐλευθεροστομίαν, μετὰ τὴν τοσαύτην τῆς ἀνδρείας ἐπίδειξιν. Καὶ γὰρ φοβερὰ σφόδρα τοῦ πράγματος ἡ φύσις. Λιά τοι τοῦτο καθ' ἑκάστην ἡμέραν ἐπιοῦσα ἡμῶν τὸ γένος οὕτω καθ' ἕκαστον ἡμᾶς ἐκπλήττει νεκρὸν καὶ συγχέει καὶ συστέλλει ὡς ἀθρόον τότε φαινομένη. Καὶ οὐδὲν ἴσχυσεν εἰς παραμυθίαν ἡ τοῦ χρόνου μελέτη οὐδὲ τὸ καθ' ἑκάστην ἐν ταύτῃ γυμνάζεσθαι τῇ θεωρίᾳ. Οὐδὲ ἐπαλαιώθη τῷ χρόνῳ τὰ τῆς ἀθυμίας καὶ τῆς ἐκπλήξεως ταύτης, ἀλλὰ καὶ νεάζει καὶ ἀκμάζει διηνεκῶς καὶ τὸν φόβον ἀκραιφνῆ καὶ ἀνθοῦντα ἔρχεται καθ' ἑκάστην φέρουσα τὴν ἡμέραν καὶ μάλα εἰκότως.","english":"And the one who shut up heaven and worked so many wonders could not endure the fear of words, but such was the agony that shook that heaven-high soul that he abandoned both his homeland and so great a people, for whose sake he had faced so many dangers, all at once, and traveled a journey of forty days and moved to the wilderness after that boldness of his, after that great freedom of speech, after that great display of courage. For truly the nature of the thing is exceedingly fearful. And for this reason, coming upon our race each day, it so strikes us dumb at each death and confounds and contracts us, as though appearing suddenly then. And neither the meditation on time nor the daily exercise in this contemplation availed anything for comfort. Nor did these feelings of despondency and consternation grow old with time, but they are ever young and at their peak and come bringing the fear fresh and blooming each day, and very reasonably so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Τίς γὰρ οὐκ ἂν αἰσχυνθείη καὶ καταπέσοι, ὅταν ἴδῃ τὸν χθὲς καὶ πρὸ ὀλίγων ἡμερῶν βαδίζοντα, ἄγοντα, φέροντα μυρία πράγματα, οἰκίας, γυναικός, παίδων, οἰκετῶν, πολλάκις δὲ καὶ πόλεων ὁλοκλήρων προϊστάμενον, ἀπειλοῦντα, φοβοῦντα, λύοντα κολάσεις, ἐπάγοντα κολάσεις, μυρία κατὰ πόλεις καὶ χώρας ἐργασάμενον ἀθρόον λίθων ἀφωνότερον κείμενον καὶ μυρίων ἀλυόντων καὶ τῶν φιλτάτων κατακοπτομένων καὶ τῆς γυναικὸς καταθρυπτομένης, πλοκάμους λυούσης, χοροὺς περιϊστάσης θεραπαινίδων μετὰ πολλῆς τῆς ὀλολυγῆς οὐδενὸς αἰσθανόμενον καὶ πάντα ἐξαίφνης ἐκποδὼν καὶ λογισμὸν καὶ διάνοιαν καὶ ψυχὴν καὶ ὄψεως ἄνθος καὶ μελῶν κίνησιν καὶ τὰ ἀπρεπῆ διαδεχόμενα, ἀφωνίαν καὶ ἀναισθησίαν, φθοράν, ἰχῶρα, σκώληκας, τέφραν, κόνιν, δυσῳδίαν, ἀφανισμὸν παντελῆ καὶ ὀστέα εἰδεχθῆ καὶ ἄσημον τὸ πᾶν ἐπειγόμενον καταλῦσαι σῶμα.\n\nἈλλ' ὅμως τὸ φοβερὸν τοῦτο καὶ διὰ τῶν πραγμάτων δεικνύμενον καὶ διὰ τῆς τῶν ἁγίων ἐκείνων δειλίας ἀθυμίας πολὺ κουφότερον. Ταύτῃ γὰρ τοὺς μακροὺς τούτους διαύλους ἀνάλωσα, ὥστε δεῖξαι, οἵαν τίνεις δίκην καὶ ἀντίρροπον αὐτῆς, μᾶλλον δὲ καὶ πολλῷ μείζονα τῶν ἀγαθῶν ἀναμένεις τὴν ἀμοιβήν. Καὶ ἵνα μάθῃς ὅτι ταῦτα τοῦτον ἔχει τὸν τρόπον, ἐπὶ τοὺς ἁλόντας λοιπὸν καταφεύξομαι, εἰς ὃ καὶ ἔμπροσθεν ἠπειγόμην ἐλθεῖν. Ὁ γὰρ τῶν Ἑβραίων δῆμος Μωϋσέως ἐλθόντος καὶ ἐλευθερίαν εὐαγγελιζομένου καὶ τῶν αἰγυπτιακῶν κακῶν ἀπαλλαγὴν οὐδὲ ἀκοῦσαι ἠνέσχετο. Καὶ τὴν αἰτίαν δὲ τιθεὶς ὁ νομοθέτης ἔλεγεν· ἐλάλησε δὲ Μωϋσῆς τῷ λαῷ καὶ οὐκ ἤκουσεν ὁ λαὸς Μωϋσέως ἀπὸ τῆς ὀλιγοψυχίας.","english":"For who would not be ashamed and fall down, when he sees the man who yesterday and a few days before was walking, leading, carrying countless affairs, standing at the head of a house, a wife, children, servants, and often even of whole cities, threatening, terrifying, remitting punishments, inflicting punishments, having wrought countless things throughout cities and lands, suddenly lying more voiceless than stones, and with countless people wasting away and his dearest ones being cut down and his wife being crushed, loosening her locks, setting the maidservants in dances around her with much wailing, perceiving nothing, and everything suddenly gone—reason and understanding and soul and the bloom of the face and the movement of limbs—and the unseemly things succeeding: voicelessness, insensibility, corruption, ichor, worms, ashes, dust, stench, complete disappearance, and hideous bones, and the whole body hastening to be dissolved into formlessness.\n\nBut nevertheless this fearful thing, shown both through events and through the cowardice and despondency of those holy men, is much lighter. For I have spent these long courses to show what sort of penalty you are paying and the recompense for it, or rather even far greater, that you await for your good deeds. And so that you may learn that these things are so, I will now take refuge in those who were captured, which I was also hastening to come to before. For the people of the Hebrews, when Moses came and proclaimed freedom and release from the Egyptian evils, did not even endure to hear. And the lawgiver, stating the cause, said: And Moses spoke to the people, and the people did not hear Moses because of their faint-heartedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Καὶ ὅταν μεγάλας ἀπειλῇ τοῖς Ἰουδαίοις ὁ Κύριος ἀπειλὰς ὑπὲρ ἀνομίας πολλῆς μετὰ τὴν αἰχμαλωσίαν καὶ τὸ ἐν ἀλλοτρίᾳ διατρίβειν γῇ καὶ δουλείαν καὶ τοὺς λιμοὺς καὶ τὴν ἀνθρωποφαγίαν, καὶ ταύτην ἐπάγει τὴν δίκην λέγων· δώσω αὐτοῖς καρδίαν ἀθυμοῦσαν καὶ ἐκλείποντας ὀφθαλμοὺς καὶ τηκομένην ψυχήν. Ἀλλὰ τί χρὴ λέγειν Ἰουδαίους, δῆμον ἄτακτον καὶ ἀγνώ μονα καὶ τῇ σαρκὶ δεδουλωμένον καὶ φιλοσοφεῖν οὐκ εἰδότα; Παρὸν ἀπὸ τῶν\n\nμεγάλων καὶ ὑψηλῶν ἀνδρῶν λαβεῖν τὴν ἀπόδειξιν. Ὁ γὰρ τῶν ἀποστόλων χορὸς τρίτον ἔτος συγγενόμενος τῷ Χριστῷ καὶ πολλὰ περὶ ἀθανασίας παιδευθεὶς καὶ τῶν ἄλλων ἀπορρήτων σημεῖά τε ἐργασάμενοι θαυμαστὰ καὶ παράδοξα καὶ αὐτὸν ἐπὶ τοσοῦτον χρόνον θαυματουργοῦντα θεασάμενοι καὶ τραπέζης αὐτῷ καὶ ὁμιλίας καὶ λόγων κοινωνήσαντες καὶ πάντα παιδευθέντες τρόπον, ἐπειδὴ ῥημάτων ἤκουσαν ἀθυμίαν αὐτοῖς ἐμποιούντων συνεχῶς αὐτὸν κατέχοντες καὶ ἐκκρεμάμενοι καθάπερ ὑπομάζια παιδία καὶ διηνεκῶς αὐτὸν ἐρωτῶντες ποῦ ὑπάγεις, οὕτω τῇ τυραννίδι τῆς ἀθυμίας ἐσβέσθησαν ταύτης καὶ τοσαύτης λύπης ἐγένοντο ὡς μηκέτι αὐτοὺς ταῦτα πυνθάνεσθαι. Καὶ τοῦτο ὀνειδίζων αὐτοῖς ὁ Χριστὸς ἔλεγεν· ἠκούσατε, ὅτι ὑπάγω πρὸς τὸν πέμψαντά με καὶ ἔρχομαι πρὸς ὑμᾶς καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με ποῦ ὑπάγεις, ἀλλ' ὅτι ταῦτα λελάληκα ὑμῖν, ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν. Εἶδες ἔρωτα πόσον ἐσκότισεν ἀθυμίας τυραννὶς καὶ πῶς αἰχμαλώτους εἰργάσατο καὶ αὐτῆς εἶναι πεποίηκεν;","english":"And when the Lord threatens the Jews with great threats for their great lawlessness after the captivity and their dwelling in a foreign land and their slavery and the famines and the cannibalism, he brings this judgment as well, saying: I will give them a fainthearted heart and failing eyes and a melting soul. But why must one speak of the Jews, a disorderly and ignorant people, enslaved to the flesh and not knowing how to philosophize? It is possible to take the proof from the great and lofty men. For the chorus of the apostles, having been with Christ for a third year and having been taught many things about immortality and the other secret things, and having worked wonderful and extraordinary signs, and having seen him working wonders for so long a time, and having shared his table and his conversation and his words, and having been taught in every way—when they heard words that instilled faintheartedness in them, continually holding on to him and hanging upon him like nursing infants and ceaselessly asking him, \"Where are you going?\"—were so extinguished by this tyranny of faintheartedness and became so filled with grief that they no longer asked these things. And Christ, reproaching them for this, said: You heard that I am going to the one who sent me, and I am coming to you, and none of you asks me, \"Where are you going?\" But because I have spoken these things to you, grief has filled your heart. Do you see how great a love the tyranny of faintheartedness darkened, and how it made them captives and caused them to be its own?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Ὁ δὲ Ἠλίας ἐκεῖνος–οὐ γὰρ ἀποστήσομαι αὐτοῦ οὐδὲ νῦν–μετὰ τὴν φυγὴν καὶ τὴν ἀναχώρησιν τὴν ἀπὸ Παλαιστίνης οὐ φέρων τὴν τυραννίδα–καὶ γὰρ σφόδρα ἠθύμει· τοῦτο γοῦν ὁ τὴν ἱστορίαν γράψας ἐδήλου λέγων· ὅτι ἀπῆλθε καὶ κατὰ τὴν ψυχὴν αὑτοῦ–ἄκουσον τί φησιν εὐχόμενος· ἱκανούσθω τὰ νῦν, Κύριε, λάβε τὴν ψυχήν μου, ὅτι οὐ κρείττων ἐγώ εἰμι ὑπὲρ τοὺς πατέρας μου. Καὶ τὸ φοβερώτερον ἐκεῖνο, τὸν κολοφῶνα τῆς τιμωρίας, τὸ κεφάλαιον τῶν κακῶν, τὸ πάσης ἁμαρτίας ἐπιτίμιον, τοῦτο ἐν εὐχῆς αἰτεῖται τάξει καὶ ἐν χάριτος μέρει βούλεται λαβεῖν. Οὕτω πολὺ θανάτου φοβερώτερον ἀθυμία· ἵνα γὰρ ἐκείνην διαφύγῃ, καταφεύγει ἐπὶ τοῦτον. Ἐνταῦθα δέ σοι καὶ ζήτημά τι διαλῦσαι βούλομαι· οἶδα γάρ σου τὴν περὶ τὰς λύσεις τῶν τοιούτων ἐπιθυμίαν. Τί ποτ' οὖν ἐστι τὸ ζήτημα; Εἰ θάνατον κουφότερον ἀθυμίας εἶναι ἐνόμιζε, διατί καὶ πατρίδα καὶ δῆμον, ἵνα μὴ θανάτῳ περιπέσῃ, καταλιπὼν ἀπέδρα; Καὶ πῶς τότε αὐτὸν φεύγων νῦν αὐτὸν ἐπιζητεῖ; Ἵνα εἰδῇς καὶ ἐντεῦθεν μάλιστα πῶς χαλεπώτερον ἀθυμία θανάτου. Ὅτε μὲν γὰρ ἐκεῖνος ὁ φόβος κατέσεισε μόνος, εἰκότως ἅπαντα ἔπραττεν, ὥστε αὐτὸν ἐκφυγεῖν. Ἐπειδὴ δὲ ἐγκαθειμένη αὕτη τὴν οἰκείαν ἐπεδείξατο φύσιν κατεσθίουσα, δαπανῶσα, τοῖς ὀδοῦσιν αὐτὸν καταναλίσκουσα, ἀφόρητος αὐτῷ γινομένη, τότε δὴ τὸ πάντων βαρύτερον κουφότερον αὐτῆς εἶναι ἐνόμισεν. Οὕτω καὶ ὁ Ἰωνᾶς ἐκείνην φεύγων ἐπὶ τοῦτον κατέφυγε. Καὶ αὐτὸς θάνατον αἰτεῖται λέγων· λάβε τὴν ψυχήν μου ἀπ' ἐμοῦ, ὅτι καλόν μοι τὸ ἀποθανεῖν ἢ ζῆν με.","english":"That Elijah—for I will not leave him alone even now—after the flight and departure from Palestine, unable to bear the tyranny—for he was exceedingly disheartened; at any rate, the one who wrote the history made this clear, saying: that he departed and went according to his own soul—listen to what he says in prayer: \"It is enough now, Lord; take my soul, for I am no better than my fathers.\" And that more fearful thing, the climax of punishment, the chief of evils, the penalty of every sin—this he asks for in the rank of a prayer and wishes to receive as a kind of favor. So much more fearful than death is despondency; for in order to escape that, he takes refuge in this. Here I also wish to resolve for you a certain question; for I know your desire concerning the solutions of such matters. What then is the question? If he thought death lighter than despondency, why did he leave both fatherland and people and run away, so as not to fall into death? And how is it that then he fled from it, but now he seeks it? So that you may know from this especially how much harsher than death is despondency. For when that fear alone shook him, he reasonably did everything so as to escape it. But when this, settled within him, displayed its own nature, devouring, consuming, wearing him down with its teeth, and became unbearable to him, then indeed he thought the heaviest of all things lighter than it. So too Jonah, fleeing that, took refuge in this. And he himself asks for death, saying: \"Take my soul from me, for it is better for me to die than to live.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Καὶ Δαβὶδ δέ, εἴτε ἐξ οἰκείου προσώπου εἴτε ἑτέρων τινῶν ὀδυρομένων, ψαλμὸν γράφων τοῦτο δὴ τοῦτο ἐνδείκνυται· ἐν τῷ συστῆναι τὸν ἁμαρτωλὸν ἐναντίον μου ἐκωφώθην καὶ ἐταπεινώθην καὶ ἐσίγησα ἐξ ἀγαθῶν καὶ τὸ ἄλγημά μου ἀνεκαινίσθη. Ἐθερμάνθη ἡ καρδία μου ἐντός μου καὶ ἐν τῇ μελέτῃ μου ἐκκαυθήσεται πῦρ. Ἐκεῖνο τὸ πῦρ τούτου τοῦ πυρὸς σφοδρότερον τὸ τῆς ἀθυμίας δηλῶν. Διὸ μηκέτι φέρων τὰς πληγὰς αὐτῆς καὶ τὰς ὀδύνας φησίν· ἐλάλησα ἐν γλώσσῃ μου. Καὶ τί λαλεῖς, εἰπέ μοι. Θάνατον αἰτεῖ καὶ οὗτος λέγων· γνώρισόν μοι, Κύριε, τὸ πέρας μου καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου τίς ἐστιν, ἵνα γνῶ τί ὑστερῶ ἐγώ, τίνος ἕνεκεν ἀπελείφθην ἐγὼ καὶ ὑστερῶ καὶ ἐν τῷ παρόντι διατρίβω βίῳ τῶν ἄλλων ἀπελθόντων. Καὶ οὕτως αὐτὸν ἐπιζητεῖ εἴτε αὐτὸς εἴτε ἐκεῖνοι, ὧν τῷ προσώπῳ κεχρημένος φθέγγεται ὅτι καὶ μὴ παρόντος τὸν καιρὸν τῆς παρουσίας ἐπιθυμεῖ μαθεῖν.\n\nΓνώρισον γάρ μοι, φησί, τὸ πέρας μου, ἵνα καὶ ἐντεῦθεν μεγίστην καρπώσηται τὴν ἡδονήν. Οὕτω τὸ φοβερὸν ποθεινὸν γίνεται διὰ τὴν ἀφόρητον τῆς ἀθυμίας ὀδύνην καὶ τὸ πῦρ τὸ καιόμενον ἐν τῇ διανοίᾳ. Ἐν γὰρ τῇ μελέτῃ μου ἐξεκαύθη πῦρ. Τοσαύτης τοίνυν τιμωρίας μεγάλας προσδόκα τὰς ἀμοιβάς, πολλὰ τὰ βραβεῖα, τὰς ἀντιδόσεις,","english":"And David too—whether speaking in his own person or as others lamenting—writing a psalm, shows this very thing: \"When the sinner stood before me, I was deafened and humbled and kept silent from good things, and my pain was renewed. My heart was warmed within me, and in my meditation a fire will be kindled.\" That fire, he means, was more vehement than this fire—the fire of despondency. Therefore, no longer able to bear its blows and pains, he says: \"I spoke with my tongue.\" And what do you speak, tell me? He too asks for death, saying: \"Make known to me, Lord, my end and the number of my days, what it is, that I may know what I lack—for what reason I was left behind and fall short and linger in the present life while others have departed.\" And in this way he seeks him—whether himself or those whose person he uses when he speaks—that even when he is absent he desires to learn the time of his coming.\n\nFor \"make known to me,\" he says, \"my end,\" so that from this too he may reap the greatest pleasure. Thus the fearful thing becomes desirable because of the unbearable pain of despondency and the fire burning in the mind. For \"in my meditation a fire was kindled.\" Of such great punishment, then, expect great recompenses, many prizes, repayments,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"φαιδροὺς καὶ σφόδρα ἀνθοῦντας τῶν τοσούτων ἀγώνων τοὺς στεφάνους. Οὐ γὰρ τὸ ποιῆσαί τι χρηστὸν μόνον, ἀλλὰ καὶ τὸ παθεῖν τι κακὸν πολλὰς ἔχει τὰς ἀμοιβὰς καὶ μεγάλα τὰ ἔπαθλα καὶ πρὸς αὐτὸν ἤδη βαδιοῦμαι τὸν λόγον σφόδρα καί σοι καὶ πᾶσι χρήσιμον ὄντα καὶ ἱκανὸν πρὸς ὑπομονὴν ἀλεῖψαι καὶ καρδίαν διεγεῖραι καὶ μὴ ἀφιέναι πρὸς τοὺς τῶν παθημάτων καταμαλακίζεσθαι ἱδρῶτας. Ὅτι μὲν οὖν ἁπάντων τῶν κακῶν χαλεπώτερον ἀθυμία καὶ ὁ κολοφὼν καὶ τὸ κεφάλαιον τῶν δεινῶν τοῦτο ἱκανῶς ἡμῖν ὁ λόγος ἀπέδειξε. Λείπεται τοίνυν κατορθωμάτων καὶ παθημάτων ποιήσασθαι σύγκρισιν, ἵνα μάθῃς σαφῶς ὅτι οὐ κατορθώμασι μόνον, ἀλλὰ καὶ παθήμασιν ἀμοιβαὶ κεῖνται καὶ ἀμοιβαὶ σφόδρα μεγάλαι καὶ παθήμασιν οὐκ ἔλαττον ἢ κατορθώμασι, μᾶλλον δέ, ἔστιν ὅπου, καὶ πλείονα παθήμασιν. Καὶ εἰσαγάγωμεν, εἰ δοκεῖ, τὸν μέγαν τῆς ὑπομονῆς ἀθλητὴν ἐν ἑκατέροις διαλάμψαντα τρόποις, τὸν ἀδάμαντα, τὴν πέτραν, τὸν ἐν τῇ Αὐσίτιδι μὲν γενόμενον χώρᾳ, πᾶσαν δὲ τὴν οἰκουμένην καταλάμψαντα τῇ τῆς οἰκείας ἀρετῆς ὑπερβολῇ καὶ εἴπωμεν αὐτοῦ τά τε κατορθώματα, τά τε παθήματα, ἵνα εἰδῇς πόθεν μειζόνως διέλαμψε. Τίνα οὖν αὐτοῦ τὰ κατορθώματα; Ὁ οἶκός μου, φησίν, παντὶ ἐλθόντι ἠνέωκτο καὶ κοινὸς ἦν τοῖς ὁδοιπόροις λιμὴν καὶ τοῖς δεομένοις τὰ αὑτοῦ πάντα σχεδὸν ἐκέκτητο. Ἐγὼ γὰρ ἤμην, φησίν, ὀφθαλμὸς τυφλῶν, ποὺς δὲ χωλῶν, ἐγὼ ἤμην πατὴρ ἀδυνάτων, δίκην δέ, ἣν οὐκ ᾔδειν, ἐξιχνίασα καὶ συνέτριψα μύλας ἀδίκων καὶ ἐκ μέσου ὀδόντων ἐξήρπασα ἅρπαγμα, ἀδύνατοι δέ, ἣν ἄν ποτε εἶχον χρείαν, οὐκ ἀπέτυχον, οὐδὲ ἐξῆλθέ τις τὴν θύραν μου κόλπῳ κενῷ.","english":"...bright and greatly blooming crowns of such great contests. For not only doing something good, but also suffering something evil, has many recompenses and great prizes; and I will now proceed to the very argument itself, which is exceedingly useful both to you and to all, and sufficient to anoint one for endurance and to stir up the heart and not to allow it to be softened toward the sweats of sufferings. That, then, despondency is more grievous than all evils, and that this is the capstone and the sum of terrors, our argument has sufficiently demonstrated. It remains, therefore, to make a comparison of good deeds and sufferings, so that you may learn clearly that recompenses are laid up not only for good deeds but also for sufferings—and exceedingly great recompenses—and for sufferings no less than for good deeds, and indeed, in some cases, even greater for sufferings. And let us introduce, if it seems good, the great athlete of endurance who shone forth in both ways—the adamant, the rock, the one who was in the land of Ausitis but illumined the whole inhabited world by the surpassing excellence of his own virtue—and let us state both his good deeds and his sufferings, so that you may know from which he shone forth more greatly. What, then, were his good deeds? \"My house,\" he says, \"was open to everyone who came, and it was a common harbor for travelers, and for those in need it possessed nearly all its own goods. For I,\" he says, \"was an eye to the blind, and a foot to the lame; I was a father to the powerless; and a cause which I did not know I searched out, and I broke the molars of the unjust and snatched the prey from the midst of their teeth; and the powerless never failed in whatever need they ever had, nor did anyone go out from my door with an empty bosom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Εἶδες διάφορα φιλανθρωπίας εἴδη καὶ ποικίλους ἐλεημοσύνης λιμένας καὶ διὰ πάντων αὐτὸν βοηθοῦντα τοῖς δεομένοις; Εἶδες πενίαν ἀνέχοντα, χήραν διορθούμενον, ἀδικουμένων προϊστάμενον, φοβερὸν τοῖς ἐπηρεάζουσιν ὄντα; Οὐ γὰρ δὴ μέχρι τοῦ παραστῆναι καὶ συμμαχῆσαι μόνον τὴν σπουδὴν ἐπεδείκνυτο–τοῦτο δὴ τὸ τῶν πολλῶν–ἀλλὰ καὶ μέχρι τοῦ πρὸς τέλος τὸ πρᾶγμα ἀγαγεῖν καὶ μετὰ πολλῆς τῆς σφοδρότητος· συνέτριψα γὰρ μύλας ἀδίκων, φησί, τῇ φιλονεικίᾳ τῇ ἐκείνων τὴν ἑαυτοῦ πρόνοιαν ἐπιτειχίζων. Οὐκ ἀνθρώπων δὲ μόνον ἐπηρείαις, ἀλλὰ καὶ φύσεως ἐπιβουλαῖς ἀντέστησεν αὑτοῦ τὴν κηδεμονίαν τὰ ἁμαρτήματα αὐτῆς τῇ τῆς οἰκείας συμμαχίας ὑπερβολῇ διορθούμενος. Ἐπειδὴ γὰρ τὰ μέλη αὐτοῖς ἀποδοῦναι οὐκ εἶχε, τοῖς πηροῖς τὰ ὄμματα, τοῖς χωλοῖς τοὺς πόδας, ἀντὶ τῶν μελῶν αὐτοῖς ἐγίνετο καὶ δι' αὐτοῦ καὶ οἱ τοὺς ὀφθαλμοὺς πεπηρωμένοι καὶ οἱ τὰ σκέλη κεκομμένοι οἱ μὲν ἐνέβλεπον, οἱ δὲ ἐβάδιζον. Τί ταύτης ἴσον γένοιτο αὐτοῦ τῆς φιλανθρωπίας; Οἶσθα αὐτοῦ καὶ τὴν ἄλλην ἀρετήν, ἵνα μὴ πάντα καταλέγων μακρὸν ποιήσω τὸν λόγον, τὴν ἐπιείκειαν, τὴν πραότητα, τὴν σωφροσύνην, τὴν ἀκρίβειαν. Πῶς σφοδρὸς ὢν τοῖς ἀδικοῦσι–τὸ γὰρ δὴ θαυμαστὸν τοῦτό ἐστι–προσηνὴς καὶ ἥμερος ἦν καὶ αὐτοῦ τοῦ μέλιτος ἡδίων τοῖς τε ἄλλοις ἅπασι καὶ τοῖς οἰκέταις τοῖς αὑτοῦ, οἳ τοῦ ἔρωτος, ὃν ἤρων, ἐκείνου μέγα ἐκφέροντες δεῖγμα ἔλεγον· τίς ἂν δῴη ἡμῖν τῶν σαρκῶν αὐτοῦ ἐμπλησθῆναι; Εἰ δὲ οἰκέταις οὕτω ποθεινὸς ἦν, οὕτως ἐπέραστος, οἷς ἀνάγκη πολλάκις καὶ φοβερὸν εἶναι, πολλῷ μᾶλλον τοῖς ἄλλοις ἅπασιν ἀνθρώποις.","english":"Did you see the various forms of his love for humanity and the manifold harbors of his mercy, and how through them all he helped those in need? Did you see him sustaining poverty, setting a widow aright, standing before the wronged, being fearsome to those who maltreat others? For he did not display his zeal only up to the point of standing by and fighting alongside—this is what most people do—but even to the point of bringing the matter to its end, and with great vehemence. For I shattered the molars of the unjust, he says, setting up his own providence as a rampart against their contentiousness. And not only against the assaults of men, but also against the plots of nature, he set his own care in opposition, correcting nature's sins by the abundance of his own alliance. For since he could not give them back their limbs, he became eyes for the blind and feet for the lame in place of their limbs, and through him both those whose eyes had been blinded and those whose legs had been maimed—the one group saw, and the other walked. What could equal this love of humanity of his? You know also his other virtue—so that by recounting everything I do not make my account long—his equity, his gentleness, his chastity, his exactness. How, though he was vehement against the wrongdoers—for this is the wonderful thing—was he kindly and gentle and sweeter than honey itself to all others and to his own servants, who, bringing forth a great proof of the love with which they loved him, said: Who would give us to be filled with his flesh? And if he was so longed for, so beloved, by servants, to whom he must often also be fearsome, how much more by all other men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Ταῦτα δὴ οὖν καὶ τὰ τούτων πλείονα συλλέξας δεῦρο βάδιζε μετ' ἐμοῦ ἐπὶ τὸν τῶν παθημάτων αὐτοῦ κατάλογον καὶ ἴδωμεν συγκρίναντες πότε λαμπρότερος ἦν, ὅτε ἐκεῖνα κατώρθου ἢ ὅτε ἔπασχε τὰ ὀδυνηρὰ καὶ πολλὴν ἐντιθέντα αὐτῷ τὴν ἀθυμίαν. Πότε οὖν λαμπρότερος ἦν ὁ Ἰώβ, ὅτε τὴν οἰκίαν αὑτοῦ πᾶσι τοῖς παροῦσιν ἤνεγκεν ἢ ὅτε κατενεχθείσης αὐτῆς οὐδὲν ἐφθέγξατο πικρόν, ἀλλ' εὐφήμησε τὸν Θεόν, καίτοι τὸ μὲν κατόρθωμα ἦν, τὸ δὲ πάθημα; Πότε φαιδρότερος ἦν, εἰπέ μοι, ὅτε ἔθυεν ὑπὲρ τῶν παιδίων καὶ πρὸς ὁμόνοιαν αὐτοὺς συνῆγεν ἢ ὅτε καταχωσθέντων καὶ τῷ πικροτάτῳ\n\nτρόπῳ τῆς τελευτῆς καταλυσάντων τὸν βίον μετὰ πολλῆς τῆς φιλοσοφίας ἤνεγκε τὸ συμβάν; Πότε μᾶλλον ἐξέλαμψεν, ὅτε ἀπὸ κουρᾶς τῶν ἀρνῶν αὐτοῦ ἐθερμάνθησαν τῶν γυμνῶν οἱ ὦμοι ἢ ὅτε ἀκούσας πῦρ ἐξ οὐρανοῦ ἔπεσε καὶ κατέφαγε τὴν ἀγέλην μετὰ τῶν ποιμένων οὐ διεταράχθη, οὐδὲ ἐθορυβήθη, ἀλλὰ πράως ἤνεγκε τὴν συμφοράν; Πότε μείζων ἦν, ὅτε τὴν ὑγίειαν τοῦ σώματος ἐκέκτητο ἢ εἰς τὴν τῶν ἀδικουμένων ἐκέχρητο προστασίαν συντρίβων μύλας ἀδίκων καὶ ἐκ μέσου τῶν ὀδόντων ἐξαρπάζων ἁρπάγματα καὶ λιμὴν αὐτοῖς γινόμενος ἢ ὅτε τὸ σῶμα αὑτοῦ, τὸ τῶν ἀδικουμένων ὅπλον, ἑώρα κατεσθιόμενον ὑπὸ σκωλήκων καὶ καθήμενος ἐπὶ τῆς κοπρίας καὶ αὐτὸς αὐτὸ κατέξαινε λαβὼν ὄστρακον· τήκω γὰρ βώλακας γῆς ἀπὸ ἰχῶρος ξύων, φησί. Καίτοι ἐκεῖνα μὲν κατορθώματα, ταῦτα δὲ παθήματα ἦν, ἀλλ' ὅμως ταῦτα αὐτὸν ἐκείνων λαμπρότερον ἀπέφηνε·","english":"Having gathered these things and more than these, come here and walk with me to the catalogue of his sufferings, and let us see by comparison when he was more illustrious—when he was succeeding in those things, or when he was suffering painful things that implanted much despondency in him. When, then, was Job more illustrious—when he brought his household to all who were present, or when, after it was brought down, he uttered nothing bitter but blessed God, although the one was a success and the other a suffering? When was he more radiant, tell me—when he offered sacrifice on behalf of his children and brought them to concord, or when, after they had been buried and had ended their life by the most bitter manner of death, he bore what happened with great philosophy? When did he shine forth more—when from the shearing of his lambs the shoulders of the naked were warmed, or when, on hearing that fire fell from heaven and devoured the flock together with the shepherds, he was not disturbed nor thrown into confusion, but bore the calamity gently? When was he greater—when he possessed the health of his body, or when he applied himself to the protection of the wronged, crushing the molars of the unjust and snatching plunder from the midst of their teeth and becoming a harbor for them, or when he saw his own body, the weapon of the wronged, being eaten by worms, and sitting on the dung-heap he himself scraped it, taking a potsherd? For I melt clods of earth, scraping away from the ichor, he says. And yet those things were successes, but these were sufferings; nevertheless, these showed him more illustrious than those.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"τοῦτο γὰρ μάλιστα τὸ πικρότατον τῆς παρατάξεως μέρος καὶ μείζονος δεόμενον τῆς ἀνδρείας καὶ εὐτονωτέρας ψυχῆς καὶ ὑψηλοτέρας διανοίας καὶ πλείονα περὶ τὸν Θεὸν ἐχούσης ἀγάπην. Διά τοι τοῦτο ἐκείνων μὲν γινομένων, εἰ καὶ ἀναισχύντως καὶ σφόδρα λῃστρικῶς, ἀλλ' ὅμως ἀντεῖπεν ὁ διάβολος λέγων· μὴ δωρεὰν σέβεται Ἰὼβ τὸν Θεόν; Τούτων δὲ συμβάντων ἐγκαλυψάμενος ἀνεχώρησε νῶτα δοὺς καὶ οὐδὲ ἀναισχύντου τινὸς ἀντιλογίας σκιὰν γοῦν ἔχων προβαλέσθαι. Τοῦτο γὰρ ὁ κολοφὼν τοῦ στεφάνου, τοῦτο ἡ κορωνὶς τῆς ἀρετῆς, τοῦτο ἡ σαφὴς τῆς ἀνδρείας ἀπόδειξις, τοῦτο ἡ ἀκριβεστάτη τῆς φιλοσοφίας ἐπίτασις. Δηλῶν δὲ καὶ αὐτὸς οὗτος ὁ μακάριος Ἰὼβ ὅσον χαλεπώτερον τυραννὶς ἀθυμίας θανάτου, ἀνάπαυσιν αὐτὸν καλεῖ· θάνατος, φησίν, ἀνδρὶ ἀνάπαυσις. Καὶ ἐν χάριτος αὐτὸν αἰτεῖται μέρει, ὥστε ἐκείνης ἀπαλλαγῆναι λέγων· εἰ γὰρ δῴη καὶ ἔλθοι μου ἡ αἴτησις, καὶ τὴν ἐλπίδα μου δῴη Κύριος. Ἀρξάμενος ὁ Κύριος τρωσάτω με καὶ εἰς τέλος με ἀνελέτω. Εἴη δέ μου ἡ πόλις τάφος, ἐφ' ἧς ἐπὶ τειχέων ἡλλόμην ἐπ' αὐτῆς. Οὕτω πάντων βαρύτερον ἀθυμία. Ὅσῳ δὲ βαρύτερον τοσούτῳ καὶ μείζους ἔχει τὰς ἀντιδόσεις. Ἵνα δὲ καὶ ἑτέρωθεν μάθῃς ὅσον τῶν παθημάτων τὸ κέρδος, κἂν μὴ διὰ Θεόν τις πάθῃ–καὶ μηδεὶς ὑπερβολὴν τοῦτο νομιζέτω–πάθῃ δὲ ὅμως καὶ γενναίως ἐνέγκῃ καὶ πράως τὸν Θεὸν ἐπὶ πᾶσι δοξάζων. Καὶ γὰρ αὐτὸς οὗτος οὐκ ᾔδει, ὅτι διὰ τὸν Θεὸν ταῦτα ἔπασχεν, ὅμως διὰ τοῦτο ἐστεφανοῦτο, ὅτι οὐδὲ τὴν αἰτίαν ἐπιστάμενος ἐκαρτέρει γενναίως.","english":"For this is the most bitter part of the contest, and it needs greater courage and a more intense soul and a loftier mind, one that has greater love for God. For this reason, when those things were happening—even though shamelessly and very much like a robber—nevertheless the devil spoke in opposition, saying, \"Does Job worship God for nothing?\" But when these things happened, he covered himself and withdrew, turning his back, and not even having the shadow of any shameless contradiction to put forward. For this is the summit of the crown, this the crowning point of virtue, this the clear proof of courage, this the most exact intensification of philosophy. And this blessed Job himself, showing how much more grievous the tyranny of despondency is than death, calls it rest: \"Death,\" he says, \"is rest to a man.\" And he asks for it as a gift, saying that he might be delivered from it: \"For if only my request might be granted and come, and the Lord might give me my hope. Let the Lord begin and wound me, and let him destroy me utterly. And let my city be my grave, over which I leaped upon its walls.\" Thus despondency is heavier than all things. And by as much as it is heavier, by so much does it have greater recompenses. But so that you may learn from another angle as well how great is the gain of sufferings—even if someone suffers not for God's sake (and let no one consider this an exaggeration), yet suffers and bears it nobly and gently, glorifying God in all things. For this man himself did not know that he was suffering these things for God's sake; nevertheless he was crowned for this reason, that even without knowing the cause, he endured nobly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Καὶ ὁ Λάζαρος ἐκεῖνος ἀσθενείᾳ φύσεως περιπεσών–τοῦτο δὲ οὐκ ἦν δήπου διὰ τὸν Θεὸν παθεῖν– ἐπειδὴ ὅλως ἔπαθε καὶ ἐκαρτέρησε καὶ γενναίως ἤνεγκε τὴν ἐρημίαν τῶν θεραπευόντων, τὴν ἀπὸ τῶν ἑλκῶν ἀθυμίαν, τὴν ἀπὸ τοῦ λιμοῦ, τὴν ἀπὸ τῆς ὑπεροψίας τοῦ πλουσίου καὶ τῆς ὠμότητος, οἶσθα ἡλίκων ἀπέλαυσε στεφάνων–καί τοι γε αὐτοῦ κατόρθωμα οὐδὲν ἔχων εἰπεῖν–οὐχ ὅτι πένητας ἠλέησεν, οὐχ ὅτι ἀδικουμένοις παρέστη, οὐχ ὅτι ἀγαθόν τι εἰργάσατο, ἀλλὰ τὴν ἐν τῷ πυλῶνι τοῦ πλουσίου κατάκλισιν καὶ τὴν ἀρρωστίαν καὶ τῶν κυνῶν τὰς γλώττας καὶ τὴν τοῦ πλουσίου κατ' αὐτοῦ γενομένην ὑπεροψίαν. Ἀλλ' ὅμως μηδὲν γενναῖον ποιήσας, ἐπειδὴ μόνον τὴν ἐκ τούτου ἀθυμίαν ἤνεγκε γενναίως, τῷ τοσαῦτα κατωρθωκότι πατριάρχῃ τῆς αὐτῆς ἔτυχε λήξεως. Εἴπω δὴ μετὰ τοῦτο καὶ ἕτερον, παράδοξον μὲν εἶναι δοκοῦν, ἀληθὲς δέ. Κἂν ἀγαθόν τις ἐργάσηται μέγα καὶ γενναῖον, μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον, οὐ κατὰ τὸ μέγεθος τοῦ κατορθώματος, ἀλλὰ κατὰ τὸν ὄγκον τοῦ παθήματος. Διά τοι τοῦτο καὶ Παῦλος καυχώμενος οὐκ ἐπὶ τὸ κατορθῶσαι μόνον καὶ γενναῖόν τι ποιῆσαι καυχᾶται, ἀλλ' ἐπὶ τὸ παθεῖν κακῶς. Εἰπὼν γάρ· διάκονοι Χριστοῦ εἰσι; παραφρονῶν λαλῶ ὑπὲρ ἐγώ. Καὶ τὴν κατὰ σύγκρισιν ὑπερβολὴν ὑφαίνων φησίν· ἐν πληγαῖς ὑπερβαλλόντως, ἐν φυλακαῖς περισσοτέρως, ἐν θανάτοις πολλάκις, πεντάκις τεσσαράκοντα παρὰ μίαν ἔλαβον, τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ","english":"And that Lazarus, having fallen into weakness of nature—though surely this was not suffered because of God—since he suffered at all and endured and bravely bore the desolation of those who cared for him, the discouragement from his sores, from hunger, from the rich man's contempt and cruelty, you know what great crowns he enjoyed—and yet he had no achievement of his own to mention—not that he showed mercy to the poor, not that he stood by those who were wronged, not that he did any good thing, but only his lying at the rich man's gate, his sickness, the tongues of the dogs, and the contempt the rich man showed toward him. But nevertheless, though he did nothing noble, since he alone bravely bore the discouragement that came from this, he obtained the same portion as the patriarch who had accomplished so many things. Let me now say something else after this, which seems paradoxical but is true. Even if someone accomplishes a great and noble good, he will receive a reward according to his own toil, not according to the greatness of the achievement, but according to the measure of his suffering. For this reason Paul too, in boasting, boasts not only of succeeding and doing something noble, but of suffering evil. For having said, \"Are they ministers of Christ? I speak as a fool—I am more so.\" And weaving the surpassing excess by comparison, he says: \"in stripes beyond measure, in prisons more abundantly, in deaths often; five times I received forty lashes minus one; three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I spent in the deep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"πεποίηκα, κινδύνοις ποταμῶν, κινδύνοις λῃστῶν, κινδύνοις ἐκ γένους, κινδύνοις ἐν ἐρημίᾳ, κινδύνοις ἐν θαλάσσῃ, κινδύνοις ἐν ψευδαδέλφοις, ἐν λιμῷ καὶ δίψει, ἐν ψύχει καὶ γυμνότητι, χωρὶς τῶν παρεκτός, ἡ ἐπισύστασίς μου ἡ καθ' ἡμέραν. Εἶδες παθημάτων ὁρμαθὸν καὶ καυχήσεως ἀφορμάς; Εἶτα ἐπάγει τούτοις καὶ κατορθώματα. Καὶ ἐν τούτῳ πάλιν τὸ πλέον τοῦ παθήματός ἐστιν, οὐχὶ τοῦ κατορθώματος. Εἰπὼν γὰρ ἡ ἐπισύστασίς μου ἐπήγαγεν· ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν. Οὐκ εἶπεν ἡ διόρθωσις, ἀλλ' ἡ μέριμνα, ὅπερ παθήματος πλέον ἦν ἢ κατορθώματος. Καὶ τὰ ἑξῆς· τίς ἀσθενεῖ, φησί, καὶ οὐκ ἀσθενῶ; Καὶ πάλιν· τίς σκανδαλίζεται καὶ οὐκ ἐγὼ πυροῦμαι; Οὐκ εἶπεν, ἀπήλλαξα τοῦ σκανδάλου, ἀλλ' ἐκοινώνησα τῆς ἀθυμίας. Εἶτα δεικνὺς ὅτι ταῦτα μάλιστα τὰς ἀμοιβὰς ἔχει, εἰ καυχᾶσθαι δεῖ, τὰ τῆς ἀσθενείας μου, ἔλεγε, καυχήσομαι. Καὶ ἕτερον πάλιν τοιοῦτον ἐπάγει, τὴν φυγὴν τὴν διὰ τῆς θυρίδος, τὴν διὰ τῆς σαργάνης, τὴν διὰ τοῦ τείχους. Τοῦτο δὲ τοῦ παθεῖν κακῶς ἦν. Εἰ τοίνυν τὰ παθήματα μεγάλας ἔχει τὰς ἀμοιβάς, τῶν δὲ παθημάτων πάντων χαλεπώτερον καὶ ὀδυνηρότερον ἡ ἀθυμία, ἐννόησον ὅσον αἱ ἀντιδόσεις· οὐ γὰρ παύσομαι συνεχῶς ταύτην σοι ἐπᾴδων τὴν ἐπῳδήν, ἵν', ὅπερ ὑπεσχόμην ἐν προοιμίοις, τοῦτο πληρώσω νῦν ἀπὸ τῆς ἀθυμίας αὐτῆς ὑφαίνων τοὺς λογισμοὺς τοὺς τὴν παραμυθίαν τῆς εὐθυμίας σοι τίκτοντας.","english":"I have endured dangers from rivers, dangers from robbers, dangers from my own kindred, dangers in the wilderness, dangers at sea, dangers among false brothers, in hunger and thirst, in cold and nakedness; besides those things that are without, my daily pressure. Did you see the chain of sufferings and the occasions for boasting? Then he adds to these also his successes. And in this too again the greater part is of suffering, not of success. For having said \"my daily pressure,\" he added: \"the care of all the churches.\" He did not say \"the correction,\" but \"the care,\" which was more a matter of suffering than of success. And what follows: \"Who is weak,\" he says, \"and I am not weak?\" And again: \"Who is made to stumble, and I do not burn?\" He did not say, \"I freed him from the stumbling,\" but \"I shared in his discouragement.\" Then, showing that these things especially have their recompense—\"if I must boast,\" he says, \"I will boast of the things of my weakness.\" And again he adds another such thing: the escape through the window, the escape through the basket, the escape through the wall. But this was a matter of suffering ill. If, then, sufferings have great recompenses, and of all sufferings the most grievous and painful is discouragement, consider how great the recompenses are; for I shall not cease continually chanting this incantation to you, so that what I promised in the introduction I may now fulfill, weaving from discouragement itself the reasonings that give birth in you to the consolation of good cheer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Ἵνα δὲ καὶ ἑτέρωθεν μάθῃς, ὅσον ἐστὶ τὸ μετὰ παθημάτων τι ποιεῖν γενναῖον καὶ ὅσον ἀποδεῖ τούτου τὸ ἀπονητὶ τὸ αὐτὸ ποιεῖν, ὁ Ναβουχοδονόσορ ἐκεῖνος ὁ Βαβυλώνιος ἐν σκήπτροις καὶ διαδήματι ζῶν εὐαγγελικόν ποτε κατώρθωσε λόγον. Μετὰ γὰρ τὴν κάμινον τῶν παίδων καὶ τὴν παραδοξοποιίαν ἐκείνην τὸ κήρυγμα ἀνεδέξατο τῆς οἰκουμένης, οὐ διὰ γλώττης μόνον, ἀλλὰ καὶ διὰ γραμμάτων. Καὶ πανταχοῦ τῆς γῆς ἔγραψεν οὕτως· Ναβουχοδονόσορ βασιλεὺς πᾶσι τοῖς λαοῖς, φυλαῖς, γλώσσαις, τοῖς οἰκοῦσιν ἐν πάσῃ τῇ γῇ· εἰρήνη ὑμῖν πληθυνθείη· τὰ σημεῖα καὶ τὰ τέρατα, ἃ ἐποίησε μετ' ἐμοῦ ὁ Θεὸς ὁ ὕψιστος, ἤρεσεν ἐναντίον ἐμοῦ ἀναγγεῖλαι ὑμῖν ὡς μεγάλα καὶ ἰσχυρά. Ἡ βασιλεία αὐτοῦ βασιλεία αἰώνιος καὶ ἡ ἐξουσία αὐτοῦ εἰς γενεὰν καὶ γενεάν. Καὶ δόγμα ἔθηκεν, ὅπως πᾶς ὁ λαός, φυλή, γλῶσσα, ἥ, ἂν εἴπῃ ῥῆμα κατὰ τοῦ θεοῦ Σεδράχ, Μισάχ, Ἀβδεναγώ, εἰς ἀπώλειαν ἔσται καὶ ὁ οἶκος αὐτῶν εἰς διαρπαγήν. Καὶ προστίθησι· καθ' ὅτι οὐκ ἔστι θεὸς ἕτερος, ὃς δυνήσεται ῥύσασθαι οὕτως. Εἶδες ἀπειλὴν ἐν τοῖς γράμμασιν; Εἶδες φόβον; Εἶδες διδασκαλίαν; Εἶδες κήρυγμα ὑψηλὸν καὶ πανταχοῦ τῆς οἰκουμένης ἐκτεταμένα γράμματα; Τί οὖν, εἰπέ μοι, τὸν αὐτὸν τοῖς ἀποστόλοις μισθὸν λήψεται, ἐπειδὴ οὕτως ἀνεκήρυξε τοῦ Θεοῦ τὴν δύναμιν, ἐπειδὴ τοσαύτην σπουδὴν ἐποιήσατο πανταχοῦ καταγγεῖλαι τὸν λόγον; Οὐδὲ τὸ πολλοστὸν μὲν οὖν μέρος, ἀλλὰ καὶ μεθ' ὑπερβολῆς ἁπάσης καταδεέστερον, καίτοι γε αὐτὸ τὸ ἔργον ἐκείνοις ἐποίησεν. Ἀλλ' ἐπειδὴ πόνος οὐκ ἔστι συνεζευγμένος οὐδὲ παθήματα, διὰ τοῦτο ὑποτέμνεται τὰ τῆς ἀντιδόσεως.","english":"So that you may learn from another example as well how noble it is to do something with sufferings, and how far doing the same thing without toil falls short of it, that famous Nebuchadnezzar the Babylonian, living amid scepters and a diadem, once accomplished a gospel saying. For after the furnace of the children and that wondrous deed, he took up the proclamation of the whole world, not only through his tongue but also through letters. And he wrote everywhere on the earth thus: Nebuchadnezzar the king to all peoples, tribes, languages, those dwelling in all the earth: may peace be multiplied to you; the signs and wonders which the Most High God has done with me it pleased me to announce to you, how great and mighty they are. His kingdom is an everlasting kingdom, and his authority is to generation and generation. And he set a decree that every people, tribe, language, whoever speaks a word against the God of Shadrach, Meshach, Abednego, shall be for destruction and their house for plundering. And he adds: since there is no other god who is able to rescue in this way. Did you see the threat in the letters? Did you see the fear? Did you see the teaching? Did you see the lofty proclamation and letters spread everywhere in the world? What then, tell me, will he receive the same reward as the apostles, because he proclaimed the power of God in this way, because he made such great zeal to herald the word everywhere? Not even the smallest part, no, but he falls short by every excess, although he did that very work as they did. But since toil is not yoked to it, nor sufferings, for this reason the matter of recompense is cut off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Οὗτος μὲν γὰρ μετ' ἐξουσίας καὶ ἀδείας τοῦτο ἔπραττεν, ἐκεῖνοι δὲ κωλυόμενοι, κοπτόμενοι, μαστιζόμενοι, ταλαιπωρούμενοι, κατακρημνιζόμενοι, λιμῷ τηκόμενοι, καθ' ἑκάστην ἀποθνῄσκοντες τὴν ἡμέραν, τὴν ψυχὴν αὑτῶν βασανιζόμενοι, καθ' ἕκαστον τῶν ἀσθενούντων ἀσθενοῦντες, καθ' ἕκαστον τῶν σκανδαλιζομένων πυρούμενοι καὶ τῶν πόνων τούτων καὶ τῆς ἀθυμίας μάλιστα ἦσαν αἱ πλείους ἀμοιβαί.\n\nἝκαστος γὰρ τὸν ἴδιον μισθὸν λήψεται, φησί, κατὰ τὸν ἴδιον κόπον· οὐ γὰρ παύσομαι αὐτὸ συνεχῶς ἐπιλέγων. Διὰ δὴ τοῦτο ὁ φιλάνθρωπος Θεὸς πολλάκις τοῦ Παύλου παρακαλέσαντος τῶν παθημάτων αὐτὸν καὶ τῆς ἀθυμίας καὶ τῆς ὀδύνης καὶ τῶν κινδύνων ἀπαλλάξαι οὐκ ἐπένευσεν. Ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα, φησί, καὶ οὐκ ἐπέτυχον τῆς αἰτήσεως. Τίνος γὰρ ἕνεκεν ἔμελλε λήψεσθαι μεγίστας\n\nἀμοιβάς; Ὅτι ἀπραγμόνως ἐκήρυξε τρυφῶν καὶ ἐν εὐθυμίᾳ διάγων; Ὅτι στόμα διῆρε καὶ γλῶσσαν ἐκίνησεν οἴκοι καθήμενος; Ἀλλὰ τοῦτο καὶ τῷ τυχόντι ῥᾴδιον ἦν καὶ τῷ σφόδρα ἀναπεπτωκότι καὶ τὸν ὑγρὸν καὶ διαλελυμένον ζῶντι βίον. Νῦν μέντοι τῶν τραυμάτων, τῶν θανάτων, τῶν δρόμων τῶν κατὰ γῆν καὶ θάλατταν, τῆς ἀθυμίας αὐτῆς, τῶν δακρύων, τῶν ὀδυνῶν–τριετίαν γάρ, φησί, νύκτα καὶ ἡμέραν μετὰ δακρύων νουθετῶν ἕνα ἕκαστον ὑμῶν οὐ διέλειπον–μετὰ πολλῆς τῆς παρρησίας λήψεται τὰς ἀντιδόσεις καὶ τοὺς στεφάνους. Ταῦτα οὖν ἐννοῶν καὶ λογιζόμενος, ὅσον τοῦ ὀδυνηροῦ καὶ ἐπιμόχθου βίου τὸ κέρδος, χαῖρε καὶ εὐφραίνου τὴν ἐπικερδῆ καὶ μυρίων γέμουσαν στεφάνων ἐκ πρώτης ἡλικίας ὁδεύων ὁδὸν καὶ διὰ συνεχῶν καὶ πυκνῶν παθημάτων.","english":"For he did this with authority and freedom from restraint, whereas those others were hindered, beaten, scourged, worn down by hardship, cast down headlong, consumed by famine, dying each day, tortured in their soul, growing weak with each one who was weak, set on fire with each one who was caused to stumble; and of these labors and this despondency the greater part were their recompenses.\n\nFor each one, he says, will receive his own wage according to his own labor; for I will not cease saying this continually. For this very reason the man-loving God often did not grant Paul's entreaty to release him from his sufferings and despondency and pain and dangers. Concerning this, he says, I entreated the Lord three times, and I did not obtain my request. For on what account was he going to receive the greatest recompenses? Because he preached without trouble, living in luxury and passing his time in cheerfulness? Because he opened his mouth and moved his tongue while sitting at home? But this was easy even for any chance person, and for one utterly slack and living a soft and dissolute life. Now, however, for his wounds, his deaths, his journeys by land and sea, his very despondency, his tears, his pains—for three years, he says, night and day I did not cease admonishing each one of you with tears—he will receive his recompenses and crowns with great boldness. Considering and reckoning these things, therefore—how great is the gain of a painful and toilsome life—rejoice and be glad, as from your earliest age you walk the profitable road that is full of countless crowns, and through continuous and frequent sufferings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Καὶ γὰρ ἡ τοῦ σώματος ἀρρωστία ἡ ποικίλη καὶ παντοδαπὴ καὶ μυρίων θανάτων χαλεπωτέρα οὐκ ἐπαύσατο συνεχῶς πολιορκοῦσα καὶ λοιδοριῶν δὲ καὶ ὕβρεων νιφάδες καὶ συκοφαντίαι οὐ διέλειπον κατὰ σοῦ φερόμεναι, ἀθυμίαι τέ σοι πυκναὶ καὶ συνεχεῖς καὶ πηγαὶ δακρύων διὰ παντὸς ἠνώχλησαν τοῦ χρόνου. Τούτων δὲ ἕκαστον καὶ καθ' ἑαυτὸ ἤρκεσε τοῖς ὑπομεμενηκόσιν εἰς ὠφέλειαν πολλήν. Ὅ τε γὰρ Λάζαρος ἀπὸ τῆς ἀρρωστίας μόνης τῆς αὐτῆς ἐκοινώνησε τῷ πατριάρχῃ λήξεως. Καὶ τῷ τελώνῃ δὲ αἱ λοιδορίαι τοῦ Φαρισαίου δικαιοσύνην ὑπερβαίνουσαν τὸν Φαρισαῖον ἐκόμισαν. Ὅ τε κορυφαῖος τῶν ἀποστόλων ἀπὸ δακρύων τὸ ἕλκος τῆς χαλεπῆς ἐκείνης ἁμαρτίας διώρθωσεν. Ὅταν οὖν ἑκάστῳ τῶν προειρημένων ἕκαστον φαίνηται καὶ μόνον ἓν τῶν παθημάτων τούτων ἀρκέσαν, ἐννόησον πόσας αὐτὸς λήψῃ τὰς ἀμοιβὰς πάντα ὁμοῦ μετὰ πολλῆς τῆς ὑπερβολῆς ὑπομείνας καὶ διὰ παντὸς τοῦ χρόνου. Οὐδὲν γὰρ οὐδὲν οὕτω λαμπροὺς ποιεῖ καὶ ζηλωτοὺς καὶ μυρίων ἐμπίπλησιν ἀγαθῶν, ὡς πειρασμῶν πλῆθος καὶ κίνδυνοι καὶ πόνοι καὶ ἀθυμίαι καὶ τὸ διηνεκῶς ἐπιβουλεύεσθαι καὶ παρ' ὧν οὐδαμῶς ἐχρῆν καὶ πράως ἅπαντα φέρειν. Ἐπεὶ καὶ τὸν υἱὸν τοῦ Ἰακὼβ οὐδὲν οὕτως ἐποίησε μακάριον καὶ εὐδόκιμον ὡς ἡ συκοφαντία τότε ἐκείνη καὶ τὸ δεσμωτήριον καὶ ἡ ἅλυσις καὶ ἡ ἐντεῦθεν ταλαιπωρία. Μέγα μὲν γὰρ αὐτοῦ καὶ τὸ τῆς σωφροσύνης κατόρθωμα, ὅτε τῆς αἰγυπτιακῆς ἀκολασίας περιεγένετο καὶ τὴν ἀθλίαν γυναῖκα ἐκείνην ἐπὶ τὴν ἄδικον καλοῦσαν αὐτὸν ὁμιλίαν διεκρούσατο. Ἀλλ' οὐχ οὕτω μέγα τοῦτο ὡς τὰ παθήματα.","english":"For the varied and manifold sickness of the body, harsher than countless deaths, did not cease continually besieging you, and storms of abuse and insults and false accusations did not stop being hurled against you, and frequent and constant despondencies and fountains of tears troubled you throughout the whole time. Yet each one of these things, even by itself, was enough for great benefit to those who have endured it. For Lazarus, from that same sickness alone, shared in the patriarch's portion. And for the tax collector, the insults of the Pharisee brought him a righteousness surpassing the Pharisee's. And the chief of the apostles, from tears, corrected the wound of that grievous sin. When, then, each single one of the things just mentioned appears sufficient for each person, consider how many rewards you yourself will receive, having endured all of them together with great excess and throughout the whole time. For nothing, nothing makes people so illustrious and enviable and fills them with countless goods as a multitude of trials and dangers and labors and despondencies and being continually plotted against, even by those from whom it never should be, and bearing all things meekly. Since nothing made the son of Jacob so blessed and approved as that false accusation at that time and the prison and the chain and the misery that followed. For great indeed was his achievement of chastity, when he overcame Egyptian licentiousness and drove off that wretched woman who was calling him to unlawful intercourse. But this was not as great as his sufferings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Ποῖον γὰρ ἐγκώμιον, εἰπέ μοι, τὸ μὴ μοιχεῦσαι, μηδὲ μιᾶναι εὐνὴν οὐδαμόθεν αὐτῷ προσήκουσαν, μηδὲ ἀδικῆσαι τὸν εὐεργετήσαντα, μηδὲ αἰσχύνῃ περιβαλεῖν τοῦ προστάτου τὴν οἰκίαν; Ἀλλὰ τὸ ποιῆσαν αὐτὸν μέγαν ἐκεῖνο μάλιστά ἐστιν, ὁ κίνδυνος, ἡ ἐπιβουλή, ἡ μανία τῆς αἰχμαλώτου, ἡ ἐπενεχθεῖσα βία, τὸ ἄφευκτον δεσμωτήριον, ὁ θάνατος, ὅνπερ αὐτῷ κατεσκεύασεν ἡ μοιχαλίς, τὰ δίκτυα ἃ πανταχόθεν ἀνεπέτασεν, ἡ κατηγορία, ἡ συκοφαντία, ἡ ἅλυσις, τὸ μηδενὸς τυγχάνειν τῶν δικαίων, μετὰ τὸν τοσοῦτον ἆθλον, ὑπὲρ οὗ στεφανοῦσθαι ἐχρῆν, ὡς κατάδικον καὶ ὑπεύθυνον ἐπὶ τὸ ὀχύρωμα ἄγεσθαι καὶ μετὰ τῶν τὰ ἔσχατα ἡμαρτηκότων κατακλείεσθαι, ὁ αὐχμός, τὸ σιδήριον, ἡ τοῦ δεσμωτηρίου ταλαιπωρία. Τότε αὐτὸν ὁρῶ λαμπρὸν μειζόνως ἢ ὅτε ἐπὶ τοῦ θρόνου τῆς Αἰγύπτου καθήμενος τὸν σῖτον διένειμε τοῖς δεομένοις καὶ τὸν λιμὸν ἔλυσε καὶ κοινὸς λιμὴν ἅπασιν ἐγένετο. Τότε ὁρῶ αὐτὸν φαιδρόν, ὅτε αὐτῷ αἱ πέδαι καὶ χειροπέδαι περιέκειντο ἢ ὅτε ἐν ἱματίοις λαμπροῖς τὴν τοιαύτην δυναστείαν περιεβέβλητο. Ὁ μὲν γὰρ πραγματείας ἦν καιρὸς καὶ ἐμπορίας πολλῆς, ὁ τοῦ δεσμωτηρίου λέγω, ὁ δὲ τρυφῆς καὶ ἀνέσεως καὶ τιμῆς πολλὴν μὲν ἔχων τὴν ἡδονὴν οὐ πολὺ δὲ τὸ κέρδος. Διὰ τοῦτο οὐδὲ οὕτως αὐτὸν μακαρίζω τιμώμενον ὑπὸ τοῦ πατρός, ὡς φθονούμενον ὑπὸ τῶν ἀδελφῶν καὶ συναίκους ἔχοντα πολεμίους. Καὶ γὰρ ἐκ πρώτης ἡλικίας χαλεπὸς αὐτῷ ἀναρριπίζεται πόλεμος, τῶν πολεμούντων ἐγκαλεῖν μὲν ἐχόντων οὐδέν, τηκομένων δὲ καὶ διαρρηγνυμένων διὰ τὸ πλείονος","english":"For what kind of praise is it, tell me, not to have committed adultery, nor to have defiled a bed that in no way belonged to him, nor to have wronged his benefactor, nor to have wrapped his patron's house in shame? But what made him great is especially this: the danger, the plot, the madness of the captive woman, the violence brought against him, the inescapable prison, the death that the adulteress devised for him, the nets she spread on every side, the accusation, the slander, the chain, his obtaining none of his rights—after so great a contest, for which he ought to have been crowned, to be led to the fortress as a condemned and guilty man and shut up with those who had committed the worst offenses—the drought, the iron, the misery of the prison. Then I see him more radiant than when, seated on the throne of Egypt, he distributed grain to those in need and loosed the famine and became a common harbor for all. Then I see him cheerful when fetters and manacles were placed around him, than when he was clothed in splendid garments and invested with such dominion. For the one was a time of business and great commerce—I mean that of the prison—while the other was of luxury and ease and honor, having much pleasure but not much profit. Therefore I do not count him blessed so much when he was honored by his father, as when he was envied by his brothers and had his own household as enemies. For from his earliest age a harsh war is fanned against him, while those who war against him have nothing to accuse him of, but are consumed and torn apart because","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"ἀπολαύειν παρὰ τοῦ πατρὸς διαθέσεως, καίτοι γε τὸ φίλτρον ὁ νομοθέτης Μωϋσῆς οὐκ ἔφησεν ἐξ ἀρετῆς τοῦ παιδὸς ἔχειν τὴν ἀρχήν, ἀλλ' ἀπὸ τοῦ καιροῦ τῶν ὠδίνων· ἐπειδὴ γὰρ ὕστερον τῶν ἄλλων ἐτέχθη, φησί, καὶ ἐν ἐσχάτῳ γήρᾳ–ποθεινὰ δὲ τὰ τοιαῦτα παιδία, ἅτε παρ' ἐλπίδα γεννώμενα–διὰ τοῦτο ἐφιλεῖτο. Ἠγάπα γὰρ αὐτὸν ὁ πατήρ, φησίν, ὅτι υἱὸς γήρως ἦν αὐτῷ. Ταῦτα δὲ ὁ νομοθέτης ἔγραψεν, ὡς ἔγωγε οἶμαι, οὐ τὸ ὂν διηγούμενος, ἀλλὰ τοῦ πατρὸς τὴν σκῆψιν καὶ τὴν πρόφασιν. Ἐπειδὴ γὰρ ἑώρα φθονονούμενον τὸ μειράκιον, παραμυθήσασθαι τὸ πάθος τῶν ἀδελφῶν βουλόμενος ἔπλασεν ἀγάπης αἰτίαν οὐ πολὺν τίκτουσαν αὐτῷ φθόνον. Ὅτι γὰρ οὐ τοῦτο αἴτιον ἦν τοῦ φίλτρου, ἀλλ' ἡ ἀκμάζουσα τῆς ψυχῆς ἀρετὴ καὶ τῆς ἡλικίας ἀκμαιοτέρα οὖσα δῆλον ἐκ τοῦ Βενιαμίν. Εἰ γὰρ διὰ τοῦτο ἐκεῖνος ἐφιλεῆτο, πολλῷ μᾶλλον τὸν νεώτερον αὐτοῦ φιληθῆναι ἐχρῆν· μετὰ γὰρ τὸν Ἰωσὴφ ἐκεῖνος ἐτέχθη καὶ οὗτος μᾶλλον υἱὸς γήρως ἦν αὐτῷ. Ἀλλ', ὅπερ ἔφην, τοῦ πατρὸς ἦν τὸ πλάσμα. Ἀλλ' ἐξεκαίετο σφοδρότερον ἡ φλὸξ καί, ἐπειδὴ οὐδὲν ἴσχυον ποιῆσαι τέως, κατήνεγκαν αὐτῷ ψόγον πονηρόν, αἰσχρᾷ περιέβαλον αἰτίᾳ, τὴν βάρβαρον γυναῖκα προφθάσαντες οἱ ἀδελφοὶ καὶ πολλῷ χείρους φανέντες αὐτῆς· ἡ μὲν γὰρ εἰς ἀλλότριον, οἱ δὲ εἰς ἀδελφὸν ἐγίνοντο πονηροί. Καὶ οὐδὲ ἐνταῦθα ἔστησαν τῆς κακίας, ἀλλ' ἐπηγωνίζοντο τοῖς προτέροις ἀεί. Καὶ λαβόντες μόνον ἐν ἐρημίᾳ καὶ ἔσφαξαν καὶ ἀπέδοντο καὶ δοῦλον ἀντ' ἐλευθέρου ἐποίησαν καὶ δουλείαν τὴν ἐσχάτην·","english":"to enjoy their father's affection, although Moses the lawgiver did not say that the bond of love had its origin in the child's virtue, but in the time of the birth-pangs; for since, he says, he was born later than the others, and in extreme old age—and such children are longed for, inasmuch as they are born contrary to expectation—for this reason he was loved. For his father loved him, he says, because he was a son of his old age. But the lawgiver wrote these things, as I at least think, not narrating what actually was, but the father's pretext and excuse. For since he saw the young man was envied, wishing to soothe the passion of the brothers, he fashioned a cause of love that would not breed much envy against him. For that this was not the cause of the affection, but rather the virtue of his soul, flourishing and more vigorous than his age, is clear from Benjamin. For if that one was loved for this reason, much more should the younger than he have been loved; for after Joseph he was born, and this one was more a son of his old age. But, as I said, it was the father's fiction. But the flame burned more fiercely, and since for a time they could do nothing, they brought against him an evil reproach, they wrapped him in a shameful charge, the brothers getting ahead of the barbarian woman and appearing far worse than she; for she became wicked against a stranger, but they against a brother. And not even here did they stop in their wickedness, but they kept striving against the former deeds. And taking him alone in the wilderness, they both slaughtered him and sold him and made him a slave instead of a free man, and the most extreme slavery;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"οὔτε γὰρ ὁμοφύλοις τισίν, ἀλλὰ βαρβάροις ἑτερογλώσσοις καὶ αὐτοῖς εἰς βάρβαρον ἀπιοῦσι χώραν ἐξέδωκαν τὸν ἀδελφόν. Ὁ δὲ Θεὸς λαμπρότερον αὐτὸν ποιῶν ἠνείχετο τῶν γινομένων καὶ ἐμακροθύμει κινδύνων κινδύνους διαδεχομένων· μετὰ γὰρ τὸν φθόνον καὶ τὴν αἰσχρὰν διαβολὴν σφαγῆναι παρέδωκαν καὶ δουλείᾳ σφαγῆς χαλεπωτέρᾳ. Μὴ γὰρ δὴ παραδράμῃς ἁπλῶς τὸ εἰρημένον, ἀλλ' ἐννόησον ἡλίκον ἦν μειράκιον εὐγενές, ἐν οἰκίᾳ πατρικῇ τραφὲν μετ' ἐλευθερίας ἁπάσης, μετὰ ἀγάπης πατρὸς τοσαύτης, ἀθρόον ὑπὸ ἀδελφῶν ἀπεμποληθῆναι, οὐδὲν ἐχόντων ἐγκαλεῖν καὶ βαρβάροις ἐκδοθῆναι ἑτερογλώσσοις καὶ ἤθεσιν ἀλλοκότοις καὶ αὐτοθηρίοις μᾶλλον ἢ ἀνθρώποις καὶ ἄπολιν καὶ μετανάστην καὶ οἰκέτην καὶ ξένον ἀντ' ἐλευθέρου γενέσθαι καὶ τοσαύτης ἀπολαύοντα εὐημερίας πρὸς τὴν ἐσχάτην κατενεχθῆναι ταλαιπωρίαν, δουλείας ἀήθη ὄντα μεθ' ὑπερβολῆς ἁπάσης, πικροτάτους λαβεῖν δεσπότας καὶ πρὸς ἀλλοτρίαν καὶ βάρβαρον μετενεχθῆναι γῆν. Ἀλλ' οὐδὲ ἐνταῦθα ἵστατο τὰ δεινά, ἀλλ' ἐπιβουλαὶ πάλιν ἐπιβουλὰς διεδέχοντο μετὰ τὰ ὀνείρατα ἐκεῖνα τὰ θαυμαστὰ καὶ τὴν τῶν ἀδελφῶν αὐτοῦ προσκύνησιν προαναφωνοῦντα. Λαβόντες γὰρ αὐτὸν οὐ κατέσχον οὗτοι οἱ ἔμποροι, ἀλλ' ἑτέροις αὐτὸν πάλιν χείροσιν ἀπέδοντο βαρβάροις.","english":"For they did not hand their brother over to any of their own people, but to barbarians of another tongue, themselves also going off into a barbarian land. But God, making him more illustrious, endured what was happening and was long-suffering while dangers succeeded dangers; for after the envy and the shameful slander they handed him over to be slain, and to a slavery harsher than slaughter. For do not simply pass over what is said, but consider how great it was that a well-born youth, reared in his father's house with all freedom, with so great a father's love, was suddenly sold off by his brothers, who had nothing to accuse him of, and handed over to barbarians of another tongue and strange customs, and to men more savage than beasts, and became cityless and a wanderer and a slave and a stranger instead of a free man, and from enjoying so great prosperity was brought down to the utmost misery, being unaccustomed to slavery beyond all measure, and received the bitterest masters and was carried away to a foreign and barbarian land. But not even there did the evils stop, but plots again succeeded plots after those wonderful dreams that foretold his brothers' homage. For these merchants did not keep him, but sold him again to others, worse barbarians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Οἶσθα δὲ ἡλίκον εἰς συμφορᾶς λόγον τὸ δεσπότας τοιούτους ἐκ τοιούτων ἀμείβειν· τοῦτο γὰρ δυσκολωτέραν ποιεῖ τὴν δουλείαν, ὅταν καὶ ξέονι πάλιν οἱ κτώμενοι καὶ τῶν προτέρων ὦσι χαλεπώτεροι. Καὶ γίνεται ἐν Αἰγύπτῳ, τῇ θεομάχῳ τότε ἐκείνῃ καὶ μαινομένῃ, ὅθεν τὰ ἀναίσχυντα στόματα, ὅθεν αἱ βλάσφημοι γλῶσσαι. Καὶ γίνεται παρ' Αἰγυπτίοις, ὧν καὶ εἷς ἤρκεσε μόνος τὸν μέγαν Μωϋσέα δραπέτην καὶ φυγάδα ποιῆσαι. Καὶ ἐπειδὴ μικρὸν ἀνέπνευσεν ἐκεῖ τοῦ φιλανθρώπου Θεοῦ τοῦ τὰ παράδοξα οἰκονομοῦντος τὸν ἄγριον θῆρα τὸν ὠνησάμενον αὐτὸν ποιήσαντος πρόβατον εὐθέως αὐτῷ σκάμματα παρασκευάζεται πάλιν καὶ στάδιον καὶ παλαίσματα καὶ ἀγῶνες καὶ ἱδρῶτες σφαδρότεροι τῶν προτέρων. Ἰδοῦσα γὰρ αὐτὸν ἀδίκοις ὀφθαλμοῖς ἡ κεκτημένη καὶ τῷ κάλλει τῆς ὄψεως αὐτοῦ χειρωθεῖσα καὶ κατὰ κράτος ἁλοῦσα τῷ πάθει λέαινα ἀντὶ γυναικὸς ὑπὸ τῆς ἀκολάστου ταύτης ἐπιθυμίας ἐγένετο. Καὶ πάλιν σύνοικος ὁ πόλεμος ἦν ἐναντίαν τοῖς προτέροις τὴν ὑπόθεσιν ἔχων. Ἐκεῖνοι","english":"You know how great a ground for misfortune it is to exchange such masters for such as these; for this makes slavery harder, when those who acquire them are both strangers again and harsher than the former ones. And it happens in Egypt, that god-fighting and raging land of that time, whence came the shameless mouths, whence the blasphemous tongues. And it happens among the Egyptians, of whom one alone was enough to make the great Moses a runaway and a fugitive. And when he breathed a little there, because the humane God, who orders the paradoxical, made the savage beast who had bought him a sheep, immediately pits and a stadium and wrestling grounds and contests and sweats harsher than the former ones are prepared for him again. For the woman who possessed him, seeing him with unjust eyes and conquered by the beauty of his appearance and utterly captured by passion, became a lioness instead of a woman through this licentious desire. And again the war was a housemate, having its subject the opposite of the former ones. Those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"μὲν γὰρ μισοῦντες αὐτὸν ἐξέβαλον, αὕτη δὲ ἐρῶσα καὶ περικαιομένη τοῦ νεανίσκου. Καὶ ἦν διπλοῦς, μᾶλλον δὲ τριπλοῦς καὶ πολλαπλοῦς ὁ πόλεμος οὗτος. Μὴ γάρ, ἐπειδὴ τὰ δίκτυα ὑπερήλατο καὶ τὸν βρόχον διέτεμεν ἐν βραχείᾳ καιροῦ ῥοπῇ, νομίσῃς ἀπραγμόνως αὐτὸν ἠνυκέναι τὸν ἆθλον τοῦτον· καὶ γὰρ πολὺν τὸν ἱδρῶτα ὑπέμεινε. Καί, εἰ βούλει τοῦτο σαφῶς μαθεῖν, ἐννόησον οἷόν ἐστι νεότης καὶ νεότητος ἀκμή· ἐν γὰρ αὐτῷ τῷ ἄνθει τῆς ἡλικίας τότε ἐτύγχανεν, ὅτε σφοδροτέρα τῆς φύσεως ἡ φλὸξ ἐγείρεται, ὅτε πολλὴ τῆς ἐπιθυμίας ἡ ζάλη, ὅτε ἀσθενέστερος μὲν ὁ λογισμὸς τῶν νεωτέρων, αἱ δὲ ψυχαὶ οὐ σφόδρα φράττονται τῇ συνέσει, οὐδὲ πολλὴν τῆς ἀρετῆς ποιοῦνται σπουδήν, ἀλλ' ὁ μὲν χειμὼν τῶν παθῶν χαλεπώτερος, ὁ δὲ τὰ πάθη κυβερνῶν λογισμὸς ἀσθενέστερος. Μετὰ δὲ τῆς φύσεως καὶ τῆς ἡλικίας πολλὴ καὶ τῆς γυναικὸς ἡ ἀκολασία. Καὶ καθάπερ τὴν βαβυλωνίαν κάμινον αἱ περσικαὶ χεῖρες ἐκεῖναι μετὰ πολλῆς ἀνῆπτον τῆς σπουδῆς δαψιλῆ τῷ πυρὶ παρέχουσαι τὴν τροφὴν καὶ ποικίλα ὑπεκκαύματα ἐμβάλλουσαι τῇ φλογί, οὕτω δὴ καὶ τότε ἡ ἀθλία καὶ ταλαίπωρος ἐκείνη γυνὴ τῆς καμίνου ταύτης χαλεπωτέραν ἀνῆπτε τὴν φλόγα μύρων ὄζουσα, ἐπιτρίμμασι παρειῶν, ὑπογραφαῖς ὀφθαλμῶν, κατακεκλασμένῃ φωνῇ, κινήμασι, βαδίσμασι διαθρυπτομένη, ἱματίοις μαλακοῖς, περιβολῇ χρυσίων, ἑτέραις τοιαύταις μυρίαις μαγγανείαις καταγοητεύουσα τὸ μειράκιον.","english":"For they hated him and cast him out, but she loved him and was inflamed with passion for the young man. And this war was twofold, or rather threefold and manifold. For do not suppose, because he leaped over the nets and cut through the snare in a brief moment of time, that he accomplished this contest without toil; for he endured much sweat. And if you wish to learn this clearly, consider what youth is and the prime of youth; for he happened to be then in the very flower of his age, when the flame of nature is kindled more fiercely, when the surge of desire is great, when the reasoning of the young is weaker, and their souls are not strongly fenced about with understanding, nor do they make much earnestness of virtue, but the storm of the passions is harsher, and the reason that steers the passions is weaker. And along with nature and age, great also was the licentiousness of the woman. And just as those Persian hands kindled the Babylonian furnace with great earnestness, providing abundant fuel for the fire and casting various incitements into the flame, so too then that wretched and miserable woman kindled a flame harsher than this furnace, reeking of perfumes, with smears on her cheeks, with paint on her eyes, with a broken voice, with movements, dissolute in her walk, with soft garments, with the wrapping of gold, and with countless other such enchantments bewitching the youth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Καὶ καθάπερ τις θηρευτὴς δεινός, δυσάλωτον μέλλων χειροῦσθαι ζῷον, ἅπαντα κινεῖ τῆς τέχνης τὰ ὄργανα, οὕτω δὴ καὶ αὕτη τὴν σωφροσύνην εἰδυῖα τοῦ νεανίσκου– οὐδὲ γὰρ ἔμελλεν ἐν τοσούτῳ χρόνῳ λανθάνειν–πολλῆς ἐνόμισεν αὐτῇ δεῖν παρασκευῆς ἐπὶ τὴν αἰχμαλωσίαν τοῦ νεανίσκου καὶ διὰ τοῦτο πάντα ἐκίνει τῆς ἀκολασίας τὰ μηχανήματα καὶ οὐδὲ τούτοις ἠρκεῖτο μόνοις, ἀλλὰ καὶ καιρὸν καὶ τόπον ἐπετήρει πρὸς τὴν θήραν ἐπιτήδειον. Διὰ τοῦτο οὐδὲ εὐθέως ἁλοῦσα προσέβαλεν, ἀλλὰ πολὺν ἀνέμεινε χρόνον τὴν πονηρὰν ταύτην ἐπιθυμίαν ὠδίνουσα καὶ παρασκευαζομένη δεδοικυῖα μὴ τῷ τάχει καὶ ταῖς ἐσχεδιασμέναις αὐτῆς ἐπιβουλαῖς διαφύγῃ τὸ θήραμα. Καὶ τότε εὑροῦσα μόνον ἐν τῷ οἴκῳ τὰ συνήθη ποιοῦντα ἀνασκάπτει βαθύτερον λοιπὸν τὸ βάραθρον καὶ τὰ πτερὰ τῆς ἡδονῆς πάντοθεν ἀναπετάσασα, ὥσπερ ἐν μέσοις δικτύοις λοιπὸν ἔχουσα τὸν νέον, ἐπεισέρχεται καὶ μόνη μόνον ἀπολαβοῦσα. Μᾶλλον δὲ οὐ μόνη· καὶ γὰρ τὴν ἡλικίαν καὶ τὴν φύσιν καὶ τὰ αὐτῆς μηχανήματα συμπαρόντα εἶχεν αὑτῇ· ἕλκει λοιπὸν ἐπὶ τὴν ἄδικον πρᾶξιν πρὸς βίαν τὸν γενναῖον ἐκεῖνον. Τί τοῦ πειρασμοῦ τούτου χαλεπώτερον; Ποίας τοῦτο καμίνου καὶ φλογὸς οὐ σφοδρότερον; Νέον, σφριγῶντα, δοῦλον, ἔρημον, ἄπολιν, ξένον, μετανάστην, ὑπὸ δεσποίνης οὕτως ἀκολάστου, καιομένης, οὕτω πλουτούσης καὶ τοσαύτην δυναστείαν περιβεβλημένης, ἐν ἐρημίᾳ τοσαύτῃ–συντελεῖ γὰρ καὶ τοῦτο πρὸς τὴν τοιαύτην ἅλωσιν– συνειλημμένον κατέχεσθαί τε καὶ κολακεύεσθαι καὶ πρὸς εὐνὴν ἄγεσθαι δεσποτικὴν καὶ ταῦτα μετὰ τοσούτους κινδύνους καὶ ἐπιβουλάς.","english":"And just as some skilled hunter, about to capture a hard-to-catch animal, sets in motion every instrument of his craft, so too she, knowing the young man's chastity—for it was not going to remain hidden over so long a time—thought that much preparation was needed on her part for the capture of the young man, and for this reason she set in motion every device of licentiousness, and was not satisfied with these alone, but also watched for a time and place suitable for the hunt. For this reason she did not attack immediately upon conceiving her passion, but waited a long time, laboring with this wicked desire and making her preparations, fearing lest by her haste and hastily devised plots the prey should escape her. And then, finding him alone in the house doing his usual tasks, she dug the pit deeper from that point on, and spreading the wings of pleasure on every side, now having the young man as it were in the midst of her nets, she comes in and, having caught him alone and by herself, takes hold of him. Or rather not by herself alone; for she had with her both his age and his nature and her own devices as well. From that point on she drags that noble man by force to the unjust deed. What is more grievous than this trial? What furnace or flame is more fierce than this? A young man, vigorous, a slave, alone, without a city, a stranger, a sojourner, held and flattered by a mistress so licentious, so inflamed, so wealthy and invested with such great power, in so great a wilderness—for this too contributes to such a capture—and led to a master's bed, and that after so many dangers and plots.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Οἶσθα γὰρ ὡς οἱ πολλοί, ὅταν τεταριχευμένοι τυγχάνωσι καὶ ἐν τοῖς δεινοῖς ὦσιν, εἶτα εἰς τρυφὴν καλούμενοι καὶ ἄνεσιν καὶ τὸν ὑγρὸν καὶ διαλελυμένον βίον προθυμότερον ἐπιτρέχουσιν. Ἀλλ' οὐκ ἐκεῖνος. Ἀλλ' ἔμενε διὰ πάντων τὴν οἰκείαν καρτερίαν ἐπιδεικνύμενος. Ἐγὼ τὸν θάλαμον ἐκεῖνον καὶ τὴν βαβυλωνίαν κάμινον καὶ τὸν τοῦ Δανιὴλ λάκκον τῶν λεόντων καὶ τὴν γαστέρα τοῦ θαλαττίου θηρίου, εἰς ἣν ὁ προφήτης ἐνέπεσε, θαρρῶν ἴσην ἂν προσείποιμι. Ἐκεῖ μὲν γὰρ τῆς ἐπιβουλῆς ἡ νίκη σώματος ἦν ἀπώλεια, ἐνταῦθα δὲ ψυχῆς πανωλεθρία καὶ θάνατος ἀθάνατος καὶ συμφορὰ παραμυθίαν οὐκ ἔχουσα.\n\nΟὐ ταύτῃ δὲ μόνον χαλεπὸς ὁ λάκκος οὗτος ἦν, ἀλλ' ὅτι μετὰ τῆς βίας καὶ τοῦ δόλου καὶ πολλῆς ἔγεμε τῆς κολακείας, πολλοῦ τοῦ ποικίλου καὶ παντοδαποῦ πυρός, οὐ\n\nσῶμα καίοντος, ἀλλ' αὐτὴν τὴν ψυχήν. Καὶ τοῦτο αὐτὸ δηλῶν ὁ Σολομών, ὁ μάλιστα ταῦτα μετὰ ἀκριβείας εἰδώς, ἡλίκον ἐστὶ τὸ γυναικὶ συλλαλεῖν ἄνδρα ἐχούσῃ· ἀποδήσει τις, φησί, πῦρ ἐν κόλπῳ, τὰ δὲ ἱμάτια οὐ κατακαύσει; Ἢ περιπατήσει τις ἐπ' ἀνθράκων πυρός, τοὺς δὲ πόδας οὐ καταφλέξει; Οὕτως ὁ πορευόμενος πρὸς γυναῖκα ὕπανδρον καὶ πᾶς ὁ ἁπτόμενος αὐτῆς οὐκ ἀθωωθήσεται. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· ὥσπερ, φησίν, οὐκ ἔνι ὁμιλοῦντα πυρὶ μὴ κατακαίεσθαι, οὐδὲ γυναιξὶ συνόντα διαφεύγειν τὸν ἐντεῦθεν ἐμπρησμόν. Οὗτος δέ, ὃ πολλῷ χαλεπώτερον ἦν, ὑπέμεινεν. Οὐ γὰρ αὐτὸς αὐτῆς ἥψατο, ἀλλ' ὑπ' ἐκείνης κατείχετο μόνος ὑπὸ μόνης ἀπειλημμένος, καίτοι τοσούτοις ἤδη κακοῖς κατειργασμένος καὶ τοσαύταις τεταριχευμένος ἐπιβουλαῖς καὶ ἀνέσεως ἐπιθυμῶν καὶ ἀδείας.","english":"For you know how most people, when they have been worn down and are in dire straits, then, when called to luxury and relaxation and a soft and dissolute life, rush toward it more eagerly. But not that man. No, he remained throughout, displaying his own endurance. I would confidently call that bridal chamber equal to the Babylonian furnace, to Daniel's den of lions, and to the belly of the sea monster into which the prophet fell. For there the victory over the plot was the destruction of the body, but here it is the utter ruin and death of the soul—an immortal death and a calamity that admits no consolation.\n\nAnd this pit was difficult not only in this respect, but because along with force and guile it was also full of much flattery, of much varied and manifold fire, not burning the body but the soul itself. And Solomon, who knew these things especially accurately, makes this very thing clear—how great a thing it is for a man to converse with a woman who has a husband: \"Will anyone,\" he says, \"bind fire in his bosom, and his garments not be burned? Or will anyone walk upon coals of fire, and his feet not be scorched? So the one who goes to a woman who has a husband, and everyone who touches her, shall not be acquitted.\" And what he means is this: just as, he says, it is impossible for one who associates with fire not to be burned, so too for those who consort with women to escape the conflagration that comes from it. But this man endured what was far more difficult. For he did not himself touch her, but was held by her—alone, taken captive by her alone—although he had already been worked upon by so many evils and worn down by so many plots, and longed for relaxation and safety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Ἀλλ' ὅμως ἐν τοσούτοις δικτύοις ὢν καὶ ποικίλον θηρίον ὁρῶν αὐτῷ προσβάλλον καὶ διὰ πάντων αὐτὸν καταξέον, διὰ τῆς ἁφῆς, διὰ τῆς φωνῆς, διὰ τῶν ὀμμάτων, διὰ τῶν χρωμάτων, διὰ τῆς ὑπογραφῆς, διὰ τῶν χρυσίων, διὰ τῶν μύρων, διὰ τῶν ἱματίων, διὰ τοῦ ἤθους, διὰ τοῦ κόσμου τοῦ περικειμένου, διὰ τῆς μονώσεως, διὰ τοῦ λανθάνειν, διὰ τοῦ πλούτου, διὰ τῆς δυναστείας, ἔχουσαν μετὰ τούτων συνεργόν, ὅπερ ἔμπροσθεν εἶπον, τὴν ἡλικίαν, τὴν φύσιν, τὴν δουλείαν, τὸ ἐν ἀλλοτρίᾳ εἶναι, πᾶσαν ἐνίκησε τὴν φλόγα ἐκείνην. Ἐγὼ τοῦτον τὸν πειρασμὸν καὶ τοῦ φθόνου τῶν ἀδελφῶν καὶ τοῦ μίσους τοῦ συγγενικοῦ καὶ τῆς πράσεως καὶ τῆς τῶν βαρβάρων δεσποτείας καὶ τῆς μακρᾶς ἀποδημίας καὶ τῆς ἐν ἀλλοτρίᾳ διατριβῆς καὶ τοῦ δεσμωτηρίου καὶ τῆς ἁλύσεως καὶ τοῦ μακροῦ χρόνου καὶ τῆς αὐτόθι ταλαιπωρίας πολὺ χαλεπώτερον εἶναί φημι· καὶ γὰρ περὶ τῶν ἐσχάτων ὁ κίνδυνος ἦν. Ἐπειδὴ δὲ καὶ τοῦτον διέφυγε τὸν πόλεμον καὶ ἐγένετο καὶ ἐνταῦθα πνεῦμα δρόσου διασυρίζον ἀπό τε τῆς τοῦ Θεοῦ χάριτος καὶ τῆς ἀρετῆς τοῦ νέου–τοσοῦτον γὰρ αὐτῷ περιῆν ἀταραξία καὶ σωφροσύνη ὅτι καὶ τὴν ἐκείνης μανίαν καταλῦσαι ἐσπούδασε–πλήν, ἐπειδὴ αὐτὸς ἐξῆλθεν ἀνέπαφος, ὥσπερ οἱ νεανίσκοι τὴν περσικὴν διαφυγόντες φλόγα· οὐδὲ γὰρ ὀσμὴ πυρὸς ἦν ἐν αὐτοῖς, φησί–καὶ σωφροσύνης μέγας ἀθλητὴς ἀνεδείχθη καὶ ἀδάμαντα ἐμιμήσατο, ἴδωμεν οἵων εὐθέως ἀπέλαυσε καὶ τίνα ἔπαθλα διαδέχεται τὸν στεφανίτην. Ἐπιβουλαὶ πάλιν καὶ βάραθρα καὶ θάνατος καὶ κίνδυνος καὶ συκοφαντίαι καὶ μῖσος ἄλογον.","english":"But nevertheless, being in so many nets and seeing a manifold beast attacking him and tearing him in every way—through touch, through voice, through eyes, through colors, through painting, through gold, through perfumes, through garments, through character, through the adornment worn about her, through her seclusion, through her concealment, through wealth, through power—having as her ally in these things, as I said before, her age, her nature, her servile condition, her being in another's house—he conquered all that flame. I say that this temptation was far more grievous than the envy of brothers, the hatred of kin, the sale, the dominion of barbarians, the long absence abroad, the dwelling in a strange land, the prison, the chain, the long time, and the misery there; for the danger concerned the ultimate things. But since he also escaped this war and here too there came a spirit of dew breathing gently from the grace of God and from the virtue of the young man—for such was his tranquility and chastity that he earnestly sought even to quench that woman's madness—yet, since he himself came out untouched, like the youths who escaped the Persian flame; for not even a smell of fire was in them, as it says—and he was shown forth a great athlete of chastity and imitated adamant, let us see what things he straightway enjoyed and what prizes await the crowned victor. Plots again and pits and death and danger and slanders and irrational hatred.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Ἡ γὰρ ἀθλία τότε ἐκείνη θυμῷ παραμυθεῖται τὸν ἔρωτα καὶ πάθος ἀνάπτει πάθει καὶ ἐπιθυμίᾳ ἀκολάστῳ προστίθησιν ὀργὴν ἄδικον. Καὶ μετὰ τὴν μοιχείαν γίνεται καὶ ἀνδροφόνος καὶ πνέουσα θηριωδίας πολλῆς καὶ φόνιον βλέπουσα καθίζει δικαστήριον διεφθαρμένον, τὸν δεσπότην τὸν ἐκείνου, τὸν ἄνδρα τὸν ἑαυτῆς, τὸν βάρβαρον, τὸν Αἰγύπτιον καὶ εἰσάγει κατηγορίαν ἀμάρτυρον καὶ οὐδὲ ἀφίησιν εἰσελθεῖν εἰς δικαστήριον τὸν ἐγκαλούμενον, ἀλλ' ἠρέμα κατηγορεῖ, τῇ τε ἀνοίᾳ καὶ τῇ εὐνοίᾳ τοῦ δικάζοντος, τῇ τε ἀξιοπιστίᾳ τοῦ οἰκείου προσώπου καὶ τὸ δοῦλον εἶναι τὸν ἐγκαλούμενον θαρροῦσα καὶ τὰ ἐναντία εἰποῦσα τῶν γενομένων, ἐκράτησε τοῦ δικαστοῦ καὶ τὴν νικῶσαν ἔπεισε ψῆφον ἐξενεγκεῖν καὶ καταδικάσαι τὸν ἀνεύθυνον καὶ τιμωρίαν ἐπιθεῖναι χαλεπωτάτην καὶ δεσμωτήριον εὐθέως καὶ ἀπαγωγὴ καὶ ἅλυσις. Καὶ μηδὲ ἰδὼν δικαστὴν κατεκρίθη ὁ θαυμαστὸς ἐκεῖνος ἀνὴρ καὶ τὸ δὴ χαλεπώτερον κατεκρίνετο ὡς μοιχός, ὡς δεσποτικῆς ἐπιθυμήσας εὐνῆς, ὡς ἀλλότριον διορύξας γάμον, ὡς ἁλούς, ὡς ἐληλεγμένος· ὅ τε γὰρ δικαστὴς ἥ τε κατήγορος παρὰ τοῖς πολλοῖς τὴν ἀλήθειαν οὐκ εἰδόσιν ἥ τε τιμωρία ἀξιόπιστον ποιεῖ τὸ δρᾶμα φαίνεσθαι. Ἀλλ' οὐδὲν τούτων ἐφόβισεν ἐκεῖνον, οὔτε εἶπεν· αὗται τῶν ὀνειράτων αἱ ἀμοιβαί; Τοῦτο τῶν ὄψεων τὸ τέλος; Ταῦτα τῆς σωφροσύνης τὰ ἔπαθλα, κρίσις ἄλογος καὶ ψῆφος ἄδικος καὶ πονηρὰ πάλιν ὑπόληψις; Ὡς γὰρ ἡταιρικὼς ἐξεβλήθην ἔναγχος τῆς πατρῴας οἰκίας, ὡς μοιχὸς καὶ σωφροσύνην διορύξας γυναικὸς εἰς δεσμωτήριον","english":"For that wretched woman then soothes her love with rage and kindles passion upon passion and adds unjust anger to licentious desire. And after the adultery she becomes also a murderer, and breathing much savagery and with a murderous look she sits as a corrupted court, against her master, that man's master, her own husband, the barbarian, the Egyptian, and she brings an accusation without witnesses, and she does not even allow the accused to enter the court, but accuses quietly, trusting in the folly and the favor of the judge, in the credibility of her own person and in the fact that the accused is a slave, and having spoken the opposite of what happened, she prevailed over the judge and persuaded him to bring forth the winning vote and to condemn the guiltless man and to impose a most grievous punishment and immediately imprisonment and abduction and chains. And without even seeing a judge, that wonderful man was condemned, and what is even more grievous, he was condemned as an adulterer, as one who desired his master's bed, as one who broke into another's marriage, as one caught, as one convicted; for both the judge and the accuser, among the many who do not know the truth, and the punishment make the drama appear credible. But none of these things frightened that man, nor did he say: Are these the returns for dreams? Is this the end of visions? Are these the prizes of chastity, an irrational judgment and an unjust vote and again an evil suspicion? For just as if I had played the whore I was recently cast out of my paternal house, as an adulterer and one who broke into a woman's chastity, into prison","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"εἰσάγομαι νῦν καὶ ταῦτα περὶ ἐμοῦ πάντες ψηφίζονται. Καὶ οἱ μὲν ἀδελφοὶ οἱ μέλλοντές με προσκυνεῖν–τοῦτο γὰρ τὰ ὀνείρατα ἐδήλου–ἐν ἐλευθερίᾳ καὶ ἀδείᾳ καὶ τρυφῇ καὶ πατρίδι καὶ οἰκίᾳ πατρῴᾳ, ἐγὼ δὲ ὁ μέλλων αὐτῶν κρατεῖν μετὰ τυμβωρύχων, λῃστῶν, βαλαντιοτόμων ἐνταῦθα δέδεμαι οὔτε μετὰ τὸ τῆς πατρίδος ἐκπεσεῖν, θορύβων ἀπηλλαγμένος καὶ πραγμάτων. Ἀλλὰ καὶ ἐν ἀλλοτρίᾳ πάλιν βάραθρα ἡμᾶς καὶ ξίφη ἠκονημένα διαδέχεται. Καὶ ἡ μὲν τοιαῦτα δράσασα καὶ συκοφαντήσασα καὶ δι' ἑκατέρων τῶν τολμημάτων ἀποτμηθῆναι δικαία χορεύει καὶ σκιρτᾷ νῦν, ὥσπερ ἐπὶ τροπαίοις καὶ λαμπροῖς ἐπινικίοις ἐστεφανωμένη, ἐγὼ δὲ ὁ μηδὲν ἠδικηκὼς τὴν ἐσχάτην τίνω δίκην. Οὐδὲν τούτων ἐκεῖνος εἶπεν, οὐδὲ ἐνενόησεν, ἀλλ', ὥσπερ ἀθλητὴς διὰ στεφάνων ὁδεύων, οὕτως ἔχαιρε καὶ εὐφραίνετο, οὔτε τοῖς ἀδελφοῖς, οὔτε τῇ μοιχαλίδι μνησικακῶν. Πόθεν τοῦτο δῆλον; Ἐξ ὧν αὐτὸς πρός τινα τῶν αὐτόθι δεδεμένων διελέχθη ποτέ. Τοσοῦτον γὰρ ἀπεῖχεν ὑπὸ ἀθυμίας ἁλῶναι, ὅτι καὶ ἑτέροις ἔλυσε λύπας. Ἐπειδὴ γὰρ εἶδέ τινας αὐτόθι τεταραγμένους καὶ ἀθυμοῦντας, προσῆλθεν εὐθέως τὴν αἰτίαν εἰσόμενος καὶ μαθὼν ὅτι ἐξ ὄψεως ὀνειράτων ὁ θόρυβος ἔλυσε τὰ ὀνείρατα.","english":"Now all these things are brought against me, and everyone votes these things concerning me. And while my brothers who were going to bow down before me—for this is what the dreams indicated—are in freedom and security and luxury and their homeland and their father's house, I, who was going to rule over them, am here bound with tomb-robbers, brigands, and cutpurses, nor even after being cast out of my homeland am I free from tumults and troubles. But even in a foreign land, pits and sharpened swords again await us. And she who did such things and slandered and by both of her daring deeds deserved to be cut off now dances and leaps, as if crowned for trophies and splendid triumphs, while I, who have done no wrong, pay the ultimate penalty. He said none of these things, nor did he think them, but, as an athlete walking through the crowns, so he rejoiced and was glad, bearing no grudge against his brothers or against the adulteress. How is this clear? From what he himself once said to one of those bound there. For so far was he from being captured by despondency that he even loosed the griefs of others. For when he saw some there disturbed and despondent, he came at once to learn the cause, and having learned that the turmoil came from the sight of dreams, he dissolved the dreams.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Εἶτα παρακαλῶν ἀναμνῆσαι τὸν βασιλέα τῆς ἀπαλλαγῆς ἕνεκεν τῆς αὑτοῦ–εἰ γὰρ καὶ γενναῖος καὶ θαυμαστὸς ἦν, ἀλλ' ἄνθρωπος ἦν καὶ οὐκ ἐβούλετο ταῖς ἁλύσεσιν ἐνταλαιπωρεῖσθαι ἐκείναις–παρακαλῶν τοίνυν μνησθῆναι αὐτοῦ πρὸς βασιλέα καὶ πεῖσαι ἀφεῖναι αὐτὸν τῶν δεσμῶν καὶ ἀναγκαζόμενος καὶ τὴν αἰτίαν εἰπεῖν, δι' ἣν ἐβέβλητο, ὥστε καὶ ἐκεῖνον τὸν ὑπὲρ αὐτοῦ δεόμενον εὐπρόσωπον ἔχειν πρόφασιν τῆς ὑπὲρ αὐτοῦ συνηγορίας, οὐδενὸς ἐμνημόνευσε τῶν ἠδικηκότων. Ἀλλ' ἀπαλλάξας ἑαυτὸν τῶν ἐγκλημάτων ἔστη μέχρι τούτου μόνον καὶ οὐ προσέθηκε τοὺς εἰς αὐτὸν πεπλημμεληκότας. Καὶ γὰρ ἐγώ, φησί, κλοπῇ ἐκλάπην ἐκ γῆς Ἑβραίων καὶ ὧδε οὐκ ἐποίησα οὐδὲν καὶ ἐνέβαλόν με εἰς τὸν λάκκον τοῦτον. Καὶ τίνος ἕνεκεν οὐ λέγεις τὴν πόρνην, τὴν μοιχαλίδα, τοὺς ἀδελφοὺς τοὺς ἀδελφοκτόνους, τὸν φθόνον, τὸν φόνον, τὴν πρᾶσιν, τὴν μανίαν τῆς δεσποίνης, τὴν ἔφοδον, τὴν ἀκολασίαν, τὰ δίκτυα, τὰ μηχανήματα, τὴν συκοφαντίαν, τὴν ἄδικον κρίσιν, τὸν διεφθαρμένον δικαστήν, τὴν παράνομον ἀπόφασιν, τὴν καταδίκην, τὴν οὐκ ἔχουσαν λόγον; Διατί ταῦτα σιγᾷς καὶ κρύπτεις; Ὅτι μνησικακεῖν οὐκ οἶδα, φησίν, ὅτι ἐμοὶ ταῦτα στέφανοι καὶ βραβεῖα καὶ μείζονος ἐμπορίας ὑπόθεσις. Εἶδες ψυχὴν φιλόσοφον; Εἶδες ὀργῆς καθαρὰν καὶ τῶν δικτύων ὑψηλοτέραν; Εἶδες συναλγοῦντα τοῖς ἠδικηκόσι μᾶλλον ἢ μνησικακοῦντα, ὥστε γὰρ μήτε ἀδελφὸν εἰς μέσον ἐνεγκεῖν, μήτε τὴν αἱμοβόρον ἐκείνην; Κλοπῇ, φησίν, ἐκλάπην ἐκ γῆς Ἑβραίων καὶ ὧδε οὐκ ἐποίησα οὐδέν. Καὶ οὐδαμοῦ προσώπου μέμνηται, οὐδὲ τοῦ λάκκου, οὐδὲ ἄλλου τινός.","english":"Then, urging him to remind the king for the sake of his own release—for even if he was noble and admirable, he was still a man and did not wish to be worn down by those chains—urging him, then, to remember him before the king and persuade him to release him from his bonds, and being compelled also to state the reason for which he had been thrown in, so that the one pleading on his behalf might have a fair-seeming pretext for his advocacy—he mentioned none of those who had wronged him. But having cleared himself of the charges, he stopped at this point only and did not add those who had sinned against him. For I, he says, was stolen by theft from the land of the Hebrews, and here I have done nothing, and they cast me into this pit. And for what reason do you not name the harlot, the adulteress, the brothers who were brother-killers, the envy, the murder, the sale, the madness of the mistress, the assault, the licentiousness, the nets, the machinations, the slander, the unjust judgment, the corrupted judge, the lawless verdict, the condemnation that had no reason? Why do you pass over these in silence and hide them? Because I do not know how to bear a grudge, he says, because for me these things are crowns and prizes and the occasion of a greater commerce. Did you see a philosophic soul? Did you see one pure from anger and higher than the nets? Did you see one who grieves with those who wronged him rather than bearing a grudge, so as not even to bring a brother into the midst, nor that blood-drinking woman? By theft, he says, I was stolen from the land of the Hebrews, and here I have done nothing. And nowhere does he mention a person, nor the pit, nor anything else.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Ἀλλ' ὅμως καὶ μετὰ ταῦτα αὐτὸν οὐχ ὁ τυχὼν διεδέξατο πειρασμός. Ὁ γὰρ τοσαύτης παρ' αὐτοῦ παρακλήσεως τυχὼν καὶ τῶν δεσμῶν κατὰ τὴν τούτου πρόρρησιν ἐλευθερωθεὶς καὶ ἐπὶ τὴν προτέραν ἀνακληθεὶς τιμὴν τῆς εὐεργεσίας ἐπελάθετο καὶ τῆς τοῦ δικαίου ἱκετηρίας. Καὶ ὁ μὲν οἰκέτης ἐν βασιλικαῖς ἦν αὐλαῖς πολλῆς ἀπολαύων εὐημερίας, ὁ δὲ ὑπὲρ τὸν ἥλιον λάμπων καὶ οὕτω φαιδρὰς ἀφιεὶς τῆς ἀρετῆς τὰς ἀκτῖνας ἔτι τὸ δεσμωτήριον ᾤκει καὶ οὐδεὶς ἦν ὁ ἀναμιμνῄσκων τὸν βασιλέα· ἐχρῆν γὰρ πλείους αὐτῷ πλακῆναι στεφάνους καὶ μείζονα παρασκευασθῆναι βραβεῖα. Διὸ καὶ μακρότεροι τῶν δρόμων οἱ δίαυλοι τότε ἐπήγνυντο ἐῶντος μὲν τοῦ Θεοῦ μένειν τὰ σκάμματα, οὐ μὴν τέλεον ἐγκαταλείποντος, ἀλλὰ τοσοῦτον συγχωροῦντος τοῖς ἐπιβουλεύουσι τὰ αὑτῶν ἐπιδείκνυσθαι, ὅσον μηδὲ ἀφανίσαι τὸν ἀθλητήν, μηδὲ ἐκποδὼν ποιῆσαι τῆς ἀρετῆς τὸν ἀνταγωνιστήν. Εἰς λάκκον μὲν γὰρ αὐτὸν ἐμβληθῆναι συνεχώρησε καὶ τὸ ἱμάτιον αἱμαχθῆναι, εἰς δὲ σφαγὴν αὐτὸν ἐλθεῖν οὐκ ἀφῆκεν, ἀλλὰ","english":"But nevertheless, even after these things, no ordinary trial succeeded it for him. For the one who had obtained such great intercession from him, and had been freed from his chains according to his prediction, and had been recalled to his former honor, forgot the benefaction and the supplication of the righteous man. And the servant was in the royal courts enjoying great prosperity, while the one shining brighter than the sun and sending forth such radiant rays of virtue still dwelt in the prison, and there was no one to remind the king; for it was necessary that more crowns be woven for him and greater prizes be prepared. Therefore the courses of the races were then set longer, while God allowed the arena to remain, not indeed abandoning him completely, but permitting the plotters to display their own deeds only to the extent that they could neither destroy the athlete nor remove the contender for virtue out of the way. For he allowed him to be cast into the pit and his garment to be stained with blood, but he did not permit him to come to slaughter, but","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"συνεβούλευσε μὲν τοῦτο ὁ ἀδελφός, τὸ δὲ πᾶν τῆς τοῦ Θεοῦ προνοίας ἐγένετο. Τοῦτο καὶ ἐπὶ τῆς αἰγυπτιακῆς συνέβη γυναικός. Τίνος γὰρ ἕνεκεν, εἰπέ μοι, ὁ θερμὸς οὕτω καὶ ὀργίλος–καὶ γὰρ τοῦτο μεθ' ὑπερβολῆς αὐτοῖς πρόσεστι τὸ πάθος–ὃν ἐπίστευσεν εἶναι μοιχὸν καὶ τὴν γυναῖκα ἠδικηκέναι τὴν αὑτοῦ, οὐκ ἀπέτεμεν εὐθέως, οὐδὲ πυρὶ παραδέδωκεν, ἀλλ' οὕτως ἀλόγιστος ὤν, ὡς ἐκ μιᾶς μοίρας ἀποφήνασθαι καὶ μηδὲ λόγου μεταδοῦναι τῷ ἐγκαλουμένῳ ἐν τῷ καιρῷ τῆς τιμωρίας πολλὴν ἐπιείκειαν ἐπεδείξατο; Καὶ ταῦτα ὁρῶν τὴν γυναῖκα μαινομένην, λυττῶσαν, βίαν ἀποδυρομένην, τὰ ἱμάτια διερρωγότα περιφέρουσαν καὶ μειζόνως καὶ ἐντεῦθεν ἐκκαιομένην καὶ θρηνοῦσαν καὶ ὀλοφυρομένην. Ἀλλ' ὅμως τούτων οὐδὲν αὐτὸν εἰς σφαγὴν ἐξέβαλε. Πόθεν, εἰπέ μοι, οὐκ εὔδηλον ὅτι ὁ τοὺς λέοντας χαλινώσας καὶ τὴν κάμινον καταψύξας, οὗτος καὶ τοῦ θηρίου τούτου τὸν ἄμετρον ἐπέσχε θυμὸν καὶ τὴν ἄφατον ὀργὴν ἔσβεσεν ὡς κερασθῆναι συμμέτρως τὴν τιμωρίαν; Τοῦτο καὶ ἐν τῷ δεσμωτηρίῳ συμβὰν ἴδοι τις ἄν. Δεθῆναι μὲν γὰρ αὐτὸν συνεχώρησε καὶ μετὰ τῶν καταδίκων εἶναι, τῆς δὲ τοῦ δεσμοφύλακος ἀπηνείας ἐξήρπασεν–οἶσθα γὰρ οἷόν ἐστι δεσμοφύλαξ, ἀλλ' ἐκείνῳ τότε πρᾶος καὶ ἥμερος ἦν–καὶ οὐ μόνον οὐ κατέτεινεν αὐτὸν πόνοις τισίν, ἀλλὰ καὶ ἄρχοντα πάντων ἐποίησε τῶν αὐτόθι. Καὶ ταῦτα ὡς μοιχὸν δεξάμενος κατάδικον καὶ μοιχὸν ἐπίσημον· οὐ γὰρ εἰς οἰκίαν εὐτελῆ, ἀλλὰ μεγάλην καὶ λαμπρὰν τὸ δρᾶμα τοῦτο τετολμῆσθαι ἐνομίζετο.","english":"The brother advised this, but the whole thing came about by the providence of God. This also happened in the case of the Egyptian woman. For tell me, why did he—so hot-tempered and irascible (for this passion is present in them to excess)—why did he not immediately cut off the one whom he believed to be an adulterer and to have wronged his own wife, nor hand him over to fire, but, being so unreasoning as to pronounce judgment from a single portion and not even to give a share of speech to the accused at the time of punishment, showed great clemency? And this while he saw the woman raving, frenzied, bewailing the violence, carrying around her torn garments and being all the more inflamed by this, and wailing and lamenting. But nevertheless none of these things drove him to slaughter. Tell me, is it not very clear from where it came that the one who bridled the lions and cooled the furnace—this same one checked the boundless rage of this beast and quenched the inexpressible anger, so that the punishment was blended in due measure? One might see this also happening in the prison. For he allowed him to be bound and to be with the condemned, but snatched him from the cruelty of the jailer—for you know what a jailer is, but at that time he was gentle and tame toward him—and not only did he not stretch him out with certain torments, but he even made him ruler over all those there. And this after receiving him as a condemned adulterer and a notorious adulterer; for this deed was not thought to have been dared in a humble house, but in a great and splendid one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Ἀλλ' ὅμως οὐδὲν τούτων ἐκεῖνον ἐφόβισεν, οὐδὲ ἔπεισεν ἐκείνῳ γενέσθαι χαλεπόν, ἀλλ' οἱ στέφανοι ἀπὸ τῶν παθημάτων ἐπλέκοντο καὶ ἡ τοῦ Θεοῦ συμμαχία μετὰ πολλῆς ἐπέρρει τῆς δαψιλείας. Ἐβουλόμην καὶ ἕτερον προσθεῖναι τῇ ἐπιστολῇ μῆκος, ἀλλ', ἐπειδὴ καὶ τοῦτο μετὰ πολλῆς τῆς περιουσίας οἶμαι τὸ μέτρον ὑπερβεβηκέναι ἐνταῦθα καταλύσας τὸν λόγον ἐκεῖνο παρακαλῶ σου τὴν εὐλάβειαν, ὅπερ ἀεὶ διετέλεσα παρακαλῶν. Ἀθυμίας μὲν ἀπαλλάττεσθαι, δοξάζειν δὲ τὸν Θεόν, ὅπερ ἀεὶ πεποίηκας καὶ ποιῶν διατελεῖς, χάριτας ὁμολογῶν ὑπὲρ πάντων αὐτῷ τῶν χαλεπῶν τούτων καὶ ὀδυνηρῶν. Οὕτω γὰρ καὶ αὐτὸς μείζονα ἀγαθὰ καρπώσῃ καὶ τῷ διαβόλῳ καιρίαν δώσεις πληγὴν καὶ ἡμῖν πολλὴν παρέξεις παράκλησιν καὶ τῆς ἀθυμίας τὸ νέφος μετὰ πολλῆς ἀφανίσαι δυνήσῃ τῆς εὐκολίας καὶ καθαρᾶς ἀπολαῦσαι γαλήνης. Μὴ δὴ καταμαλακίζου, ἀλλ' ἀνενεγκὼν ἀπὸ τοῦ καπνοῦ τούτου–καπνὸς γάρ–καί, ἐὰν θέλῃς, ῥᾴδιον διασκεδάσεις πᾶσαν τὴν ἀθυμίαν ταύτην, δῆλον τοῦτο πάλιν ποίησον ἡμῖν, ἵνα καὶ πόρρωθεν ὄντες πολλὴν ἀπὸ τῶν τοιούτων γραμμάτων καρπωσώμεθα τὴν εὐφροσύνην.","english":"But none of these things frightened him, nor persuaded him to become harsh toward that man; rather, crowns were being woven from his sufferings, and the alliance of God flowed in with great abundance. I wished to add another matter to the letter at length, but since I think that this too has greatly exceeded the measure in its abundance, having brought my discourse to a halt here, I entreat your Piety for that which I have always continued to entreat: to be rid of despondency, and to glorify God, which you have always done and continue to do, giving thanks to him for all these harsh and painful things. For in this way you too will reap greater goods, and you will deal the devil a fatal blow, and you will provide us with great consolation, and you will be able to dispel the cloud of despondency with great ease and to enjoy pure calm. So do not grow soft, but recovering from this smoke—for it is smoke—and, if you wish, you will easily scatter all this despondency; make this clear to us again, so that even being far away we may reap great gladness from such letters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}