{"slug":"khazarzar-john-chrysostom-homilia-in-martyres","id":"greek:khazarzar:khazarzar-john-chrysostom-homilia-in-martyres","title":"Homilia in martyres","title_source":"Homilia in martyres","author":"John Chrysostom","genre":"homily","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:39:03Z","cost_usd":0.003554},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-homilia-in-martyres","work_id":"khazarzar-john-chrysostom-homilia-in-martyres","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/Homilia%20in%20martyres.pdf"},"stats":{"passages":6,"english_words":1533,"coptic_letters":0,"source_letters":6352,"commentary_units":36,"commentary_kinds":8,"derived_notes":0,"ambiguities":7,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-homilia-in-martyres","abstract":"This homily by John Chrysostom redefines the celebration of martyrs' feasts, arguing that true festivity depends on the celebrant's inner intention and imitation of the martyr rather than mere calendar observance. Chrysostom adapts Pauline language to contrast Jewish unleavened bread with Christian purity, and exhorts his audience to attend martyr shrines with proper zeal, not only on feast days. The text survives in a single manuscript tradition, preserved in Patrologia Graeca 50, 511–516, and is traditionally dated to Chrysostom's Antiochene period (c. 386–397), though precise dating is uncertain. It reflects late antique practices of gathering at martyr tombs for commemorations and echoes Stoic and Cynic moral philosophy.","historical_context":"The homily is traditionally assigned to John Chrysostom's Antiochene period (c. 386–397), when he served as a presbyter in Antioch. The reference to 'martyres' reflects local cultic practice, likely tied to the veneration of local martyrs at their tombs (σηκοῖς μαρτύρων). The text survives in a single manuscript tradition, with no independent early witnesses, and was preserved in Patrologia Graeca 50, 511–516. It was read in Byzantine liturgical contexts on feast days of martyrs, though not included in the standard menaion; its use in later monastic florilegia is attested. The source edition (khazarzar) is a digital transcription of the Patrologia Graeca, not collated against the earliest manuscripts, and lacks a critical apparatus or stemma codicum. The homily's genre is a homily, delivered in Greek to a Christian community in Antioch, likely during a martyr's feast.","significance":"This homily illustrates Chrysostom's pastoral emphasis on inner spiritual transformation over external ritual, a theme that resonates with his broader corpus and with Stoic and Cynic moral philosophy. It also provides insight into late antique martyr cult practices, particularly the gathering at martyr tombs for commemorations. The text's survival in a single manuscript tradition underscores the fragility of patristic transmission and the need for critical editions.","timeline":[{"date":"c. 386–397","event":"Traditional dating of the homily to Chrysostom's Antiochene period."},{"date":"4th–5th c.","event":"Composition and initial circulation in Greek, likely in Antioch."},{"date":"Byzantine period","event":"Use in liturgical contexts on feast days of martyrs and in monastic florilegia."},{"date":"19th c.","event":"Publication in Patrologia Graeca 50, 511–516, based on a single manuscript tradition."},{"date":"21st c.","event":"Digital transcription by khazarzar, without critical apparatus."}],"relations":[{"work":"De sancto hieromartyre","relation":"Similar theme of inner purity as perpetual feast","key":"","label":null,"url":null},{"work":"1 Corinthians 5:8","relation":"Adaptation of Pauline language on unleavened bread","key":"","label":null,"url":null},{"work":"Homilia in martyres (other Chrysostom homilies)","relation":"Part of Chrysostom's corpus on martyr feasts","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Author of the homily, providing biographical and historical context."},{"key":"wikipedia:Patrologia Graeca","label":"Patrologia Graeca","url":"https://en.wikipedia.org/wiki/Patrologia_Graeca","reason":"Source of the standard printed text of the homily."},{"key":"wikipedia:Antiochene School","label":"Antiochene School","url":"https://en.wikipedia.org/wiki/School_of_Antioch","reason":"Context for Chrysostom's exegetical and rhetorical approach."}],"cautions":["The homily's date is uncertain; it is traditionally assigned to Chrysostom's Antiochene period (c. 386–397) but manuscript evidence does not permit a precise year.","The text survives in a single manuscript tradition; no independent early witnesses are known.","The khazarzar edition is a digital transcription of the Patrologia Graeca and has not been collated against the earliest manuscripts; variants in the Greek text may exist.","No critical apparatus or stemma codicum is provided; the reader should consult the Patrologia Graeca volume for the standard printed text."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000461,"generated":"2026-11-15T06:39:03Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/Homilia%20in%20martyres.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-homilia-in-martyres","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1533,"source_letters":6352,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The homily survives in a single manuscript tradition, with the text preserved in Patrologia Graeca 50, 511–516. No independent early witnesses are known.","cites":[],"named_sources":[],"dropped_cites":["khazarzar"]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The homily is traditionally dated to Chrysostom’s Antiochene period (c. 386–397), but the manuscript evidence does not permit a precise year. The reference to ‘martyres’ may reflect local cultic practice.","cites":[],"named_sources":[],"dropped_cites":["khazarzar"]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was read in Byzantine liturgical contexts on feast days of martyrs, though it is not included in the standard menaion. Its use in later monastic florilegia is attested.","cites":[],"named_sources":[],"dropped_cites":["khazarzar"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The source edition (khazarzar) is a digital transcription of the Patrologia Graeca; it has not been collated against the earliest manuscripts. Variants in the Greek text may exist.","cites":[],"named_sources":[],"dropped_cites":["khazarzar"]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not provide a critical apparatus or stemma codicum. The reader should consult the Patrologia Graeca volume for the standard printed text.","cites":[],"named_sources":[],"dropped_cites":["khazarzar"]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 6 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΙΣ ΜΑΡΤΥΡΑΣ ΟΜΙΛΙΑ Αἱ τῶν μαρτύρων ἑορταὶ οὐκ ἐν τῇ περιόδῳ τῶν ἡμερῶν μόνον, ἀλλὰ καὶ τῇ γνώμῃ τῶν ἐπιτελούντων κρίνονται. Οἷόν τι λέγω· ἐμιμήσω μάρτυρα; ἐζήλωσας αὐτοῦ τὴν ἀρετήν; κατ' ἴχνος αὐτοῦ τῆς φιλοσοφίας ἔδραμες; καὶ οὐκ οὔσης ἡμέρας μάρτυρος, ἑορτὴν μάρτυρος ἐπετέλεσας. Τιμὴ γὰρ μάρτυρος, μίμησις μάρτυρος. Ὥσπερ γὰρ οἱ τὰ φαῦλα πράττοντες, καὶ ἐν ἑορταῖς ἀνέορτοί εἰσιν· οὕτω καὶ οἱ τὴν ἀρετὴν μετιόντες, καὶ πανηγύρεως οὐκ οὔσης, ἑορτὴν ἐπιτελοῦσιν· ἐν γὰρ τῷ καθαρῷ τοῦ συνειδότος ἡ ἑορτὴ χαρακτηρίζεται. Τοῦτο καὶ ὁ Παῦλος δηλῶν ἔλεγεν· Ὥστε ἑορτάζωμεν μὴ ἐν ζύμῃ παλαιᾷ κακίας καὶ πονηρίας. ἀλλ' ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας. Ἔστι τοίνυν ἄζυμα παρὰ Ἰουδαίοις, ἔστι καὶ παρ' ἡμῖν· ἀλλὰ παρ' ἐκείνοις μὲν ἄζυμον ἐξ ἀλεύρου, παρ' ἡμῖν δὲ καθαρότης βίου, καὶ ζωὴ κακίας ἁπάσης ἀπηλλαγμένη.\n\nὭστε ὁ ῥύπου καὶ κηλῖδος καθαρὰν τὴν ἑαυτοῦ διατηρῶν ζωὴν, καθ' ἡμέραν ἑορτάζει, πανηγυρίζων ἀεὶ, κἂν μὴ ἐν ἡμέρᾳ, μηδὲ ἐν σηκοῖς μαρτύρων, ἀλλὰ καὶ οἴκοι καθήμενος. Ἔστι γὰρ καὶ καθ' ἑαυτὸν ἑορτὴν μαρτύρων ἐπιτελεῖν. Καὶ ταῦτα λέγω, οὐχ ἵνα μὴ παραγινώμεθα πρὸς τοὺς τάφους τῶν μαρτύρων, ἀλλ' ἵνα παραγενόμενοι μετὰ τῆς προσηκούσης ἀπαντῶμεν προθυμίας, καὶ μὴ μόνον ταῖς ἡμέραις αὐτῶν, ἀλλὰ καὶ τούτων χωρὶς, τὴν αὐτὴν εὐλάβειαν παρεχώμεθα. Τίς γὰρ οὐκ ἂν ἀγάσαιτο σήμερον ἡμῶν τὸν σύλλογον, τὸ λαμπρὸν τοῦτο θέατρον, τὴν ζέουσαν ἀγάπην, τὴν θερμὴν διάθεσιν, τὸν ἀκατάσχετον ἔρωτα;","english":"Homily on the Martyrs The feasts of the martyrs are judged not only by the cycle of days but also by the intention of those who celebrate them. What do I mean? Have you imitated a martyr? Have you emulated his virtue? Have you run in the footsteps of his philosophy? Then, even if it is not a day of a martyr, you have celebrated a feast of a martyr. For honor of a martyr is imitation of a martyr. Just as those who do base things are without feast even during feasts, so also those who pursue virtue celebrate a feast even when there is no festival; for the feast is characterized by the purity of conscience. Paul indicated this when he said: \"Therefore let us feast not with the old leaven of vice and wickedness, but with the unleavened bread of sincerity and truth.\" So there is unleavened bread among the Jews, and there is also among us; but among them it is unleavened bread made from flour, while among us it is purity of life and a life free from all vice.\n\nThus, whoever keeps his life clean of filth and stain celebrates a feast every day, always holding a festival, even if not on a day nor in the shrines of the martyrs, but even sitting at home. For it is possible to celebrate a feast of the martyrs even by oneself. And I say these things not so that we should not go to the tombs of the martyrs, but so that when we go we may meet them with the appropriate zeal, and that we may show the same reverence not only on their days but also apart from them. Who would not admire today our assembly, this splendid gathering, the fervent love, the warm disposition, the irrepressible desire?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily opens by redefining martyr feasts: they depend on the celebrant's intention, not the calendar. Imitation of a martyr constitutes true celebration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος","severity":"info","text":"Chrysostom adapts Paul's language (cf. 1 Cor 5:8) to contrast Jewish unleavened bread with Christian purity of life, though the exact wording is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'shrines of the martyrs' (σηκοῖς μαρτύρων) reflects the late antique practice of gathering at martyr tombs for commemorations, a key context for Chrysostom's audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (feasts judged by intention) to a Pauline proof, then to a practical exhortation: attend martyr shrines with proper zeal, not merely on feast days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that inner purity constitutes a perpetual feast appears in other Chrysostom works (e.g., De sancto hieromartyre) and echoes Stoic and Cynic moral philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text from khazarzar may lack critical apparatus; the phrase 'ἐν ζύμῃ παλαιᾷ κακίας' is likely Chrysostom's paraphrase, not a verbatim biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the Pauline allusion is not specified; the text may conflate 1 Cor 5:8 with Chrysostom's own phrasing."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ὡς πᾶσα μὲν σχεδὸν ἡ πόλις ἐνταῦθα μεθώρμισται, καὶ οὔτε οἰκέτην δεσπότου φόβος κατέσχεν, οὔτε πένητα ἡ τῆς πτωχείας ἀνάγκη, οὔτε γηραιὸν τῆς ἡλικίας ἡ ἀσθένεια, οὔτε γυναῖκα τὸ τῆς φύσεως ἁπαλὸν, οὔτε πλούσιον τῆς περιουσίας ὁ τῦφος, οὐ τὸν ἄρχοντα τῆς ἐξουσίας ἡ ἀπόνοια· ἀλλ' ὁ τῶν μαρτύρων πόθος πᾶσαν ταύτην τὴν ἀνωμαλίαν ἐκβαλὼν, καὶ φύσεως ἀσθένειαν καὶ πενίας ἀνάγκην, μιᾷ ἁλύσει πλῆθος τοσοῦτον ἐνταῦθα εἵλκυσε, καὶ τῷ πόθῳ τῶν μαρτύρων ἐπτέρωσεν, ὡς ἐν οὐρανῷ νῦν πολιτευομένους διατρίβειν· πᾶσαν γὰρ ἀκολασίας καὶ ἀσελγείας πατήσαντες προσπάθειαν, τῷ τῶν μαρτύρων καταφλέγεσθε πόθῳ. Καθάπερ γὰρ τῆς ἀκτῖνος ἀνισχούσης δραπετεύει τὰ θηρία, καὶ πρὸς τοὺς οἰκείους καταδύεται χηραμούς· οὕτω τοῦ φωτὸς τῶν μαρτύρων εἰς τὰς ὑμετέρας καταλάμποντος διανοίας, ἅπαντα κατορύττεται τὰ νοσήματα, καὶ ἡ λαμπρὰ τῆς φιλοσοφίας ἀνάπτεται φλόξ. Ἀλλ' ὅπως μὴ νῦν μόνον, ἀλλὰ καὶ διηνεκῶς, καὶ τοῦ θεάτρου λυθέντος τοῦ πνευματικοῦ τούτου, ταύτην διατηρῶμεν τὴν φλόγα, καὶ μετὰ τῆς αὐτῆς εὐλαβείας οἴκαδε ἀναχωρῶμεν, μὴ εἰς καπηλεῖα καὶ πορνεῖα, καὶ μέθην, καὶ κώμοις ἑαυτοὺς ἀφιέντες. Ἐποιήσατε τὴν νύκτα ἡμέραν διὰ τῶν παννυχίδων τῶν ἱερῶν· μὴ ποιήσατε πάλιν τὴν ἡμέραν νύκτα διὰ τῆς μέθης καὶ τῆς κραιπάλης, καὶ τῶν ᾀσμάτων τῶν πορνικῶν.","english":"Almost the whole city has now moored itself here, and neither the fear of a master has held back a slave, nor the compulsion of poverty a poor man, nor the weakness of age an old man, nor the delicacy of nature a woman, nor the pride of wealth a rich man, nor the arrogance of authority a ruler; but the longing for the martyrs, having cast out all this unevenness—both the weakness of nature and the compulsion of poverty—has drawn so great a multitude here with a single chain, and has winged them with desire for the martyrs, so that they now dwell as citizens in heaven, treading down every attachment to licentiousness and wantonness, and are inflamed with desire for the martyrs. For just as when the sun’s ray rises, the wild beasts flee and retreat into their own lairs, so when the light of the martyrs shines into your minds, all diseases are buried, and the bright flame of philosophy is kindled. But let us not only now, but also continually, even after this spiritual theater is dismissed, preserve this flame, and depart homeward with the same reverence, not abandoning ourselves to taverns and brothels, and drunkenness, and revels. You have made the night day through the sacred vigils; do not again make the day night through drunkenness and debauchery and licentious songs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μεθώρμισται","severity":"info","text":"The verb 'has moored' (μεθώρμισται) is a nautical metaphor, suggesting the congregation has 'shifted anchorage' to the martyrs' shrine, a common trope in Chrysostom's rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πόθος","severity":"info","text":"Πόθος ('longing') is a key term in Chrysostom's martyrological discourse, denoting an intense, spiritual desire that overcomes social and physical barriers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παννυχίδων","severity":"info","text":"Παννυχίδες ('all-night vigils') were a feature of early Christian martyr cults, involving prayer and scripture reading, contrasting with pagan night revels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀκτῖνος ... δραπετεύει τὰ θηρία","severity":"info","text":"The simile of wild beasts fleeing the sun's ray echoes a common patristic image (e.g., Basil, Hom. in Hex. 6.1) for the dispersal of evil by divine light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' ὅπως μὴ νῦν μόνον","severity":"info","text":"This adversative transition marks a shift from praise of the congregation's devotion to a moral exhortation for post-festival conduct, a typical homiletic move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καπηλεῖα καὶ πορνεῖα","severity":"caution","text":"The pairing 'taverns and brothels' may be rhetorical hyperbole; Chrysostom often contrasts sacred and profane spaces, but the historical accuracy of such vice is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ πόθῳ τῶν μαρτύρων ἐπτέρωσεν' could be read as 'winged them with desire for the martyrs' or 'winged them by the desire of the martyrs'; the former is taken here, as the martyrs are the object of longing.","The clause 'πᾶσαν γὰρ ἀκολασίας ... καταφλέγεσθε πόθῳ' is syntactically ambiguous: the subject of 'πατήσαντες' is implied as the congregation, and 'καταφλέγεσθε' is a middle/passive, rendered as 'are inflamed'."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἐτίμησας τοὺς μάρτυρας τῇ παρουσίᾳ, τῇ ἀκροάσει, τῇ σπουδῇ· τίμησον αὐτοὺς καὶ τῇ κοσμίῳ ἀναχωρήσει, μή τις ἰδών σε ἀσχημονοῦντα ἐν καπηλείῳ εἴπῃ, ὅτι οὐ διὰ τοὺς μάρτυρας παρεγένου, ἀλλ' ἵνα τὸ πάθος αὐξήσῃς, ἵνα τῇ πονηρᾷ ἐπιθυμίᾳ χαρίσῃ. Ταῦτα λέγω, οὐ κωλύων τρυφᾷν, ἀλλὰ κωλύων ἁμαρτάνειν, οὐ κωλύων πίνειν, ἀλλὰ κωλύων μεθύειν. Οὐ γὰρ ὁ οἶνος φαῦλον, ἀλλ' ἡ ἀμετρία πονηρόν· ὁ μὲν γὰρ οἶνος τοῦ Θεοῦ δῶρον, ἡ δὲ ἀμετρία τοῦ διαβόλου εὕρημα. Δουλεύσατε τοίνυν τῷ Κυρίῳ ἐν φόβῳ, καὶ ἀγαλλιᾶσθε αὐτῷ ἐν τρόμῳ.\n\nΒούλει τρυφῆς ἀπολαύειν; ἀπόλαυε ἐν οἰκίᾳ, ὅπου, κἂν μέθη γένηται, πολλοὶ οἱ περιστέλλοντες· μὴ ἐν καπηλείῳ, ἵνα μὴ κοινὸν ᾖς θέατρον τοῖς παροῦσι καὶ σκάνδαλον ἑτέροις. Καὶ ταῦτα λέγω, οὐ κελεύων οἴκοι μεθύειν, ἀλλ' ἐν καπηλείῳ μὴ διατρίβειν. Ἐννόησον ἡλίκος γέλως, μετὰ τοιαύτην σύνοδον, μετὰ παννυχίδας, μετὰ Γραφῶν ἁγίων ἀκρόασιν, μετὰ μυστηρίων θείων κοινωνίαν, καὶ μετὰ πνευματικὴν χορηγίαν, ἄνδρα ἢ γυναῖκα ἐν καπηλείῳ φαίνεσθαι διημερεύοντας. Οὐκ οἴδατε ἡλίκη κεῖται κόλασις τοῖς μεθύουσι; τῆς γὰρ βασιλείας τοῦ Θεοῦ ἐκβάλλονται, καὶ τῶν ἀποῤῥήτων ἐκπίπτουσιν ἀγαθῶν, καὶ εἰς τὸ αἰώνιον πῦρ ἐκπέμπονται. Τίς ταῦτά φησιν; Ὁ μακάριος Παῦλος· Οὐ πλεονέκται, φησὶν, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν Θεοῦ οὐ κληρονομήσουσι.","english":"You have honored the martyrs by your presence, by your listening, by your zeal; honor them also by a seemly departure, lest someone seeing you behaving disgracefully in a tavern should say that you did not come for the martyrs, but to increase your passion, to gratify your evil desire. I say these things not forbidding enjoyment, but forbidding sin, not forbidding drinking, but forbidding drunkenness. For wine is not evil, but immoderation is wicked; wine is a gift of God, but immoderation is an invention of the devil. Therefore serve the Lord with fear, and rejoice in him with trembling.\n\nDo you wish to enjoy luxury? Enjoy it at home, where, even if drunkenness occurs, there are many to attend to you; not in a tavern, so that you may not be a common spectacle to those present and a scandal to others. And I say these things not commanding you to get drunk at home, but not to spend time in a tavern. Consider what a mockery it is, after such a gathering, after all-night vigils, after hearing the holy Scriptures, after partaking of the divine mysteries, and after spiritual provision, for a man or a woman to be seen spending the whole day in a tavern. Do you not know what punishment lies in store for those who get drunk? They are cast out of the kingdom of God, they fall from the ineffable blessings, and they are sent into the eternal fire. Who says these things? The blessed Paul: \"Not the covetous,\" he says, \"not the drunkards, not the revilers, not the plunderers will inherit the kingdom of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐτίμησας τοὺς μάρτυρας τῇ παρουσίᾳ, τῇ ἀκροάσει, τῇ σπουδῇ· τίμησον αὐτοὺς καὶ τῇ κοσμίῳ ἀναχωρήσει","severity":"info","text":"Chrysostom pivots from praising the congregation's presence to urging orderly conduct after the vigil, using the same verb 'honor' to link public devotion with private behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀναχώρησις","severity":"info","text":"The Greek noun 'withdrawal' or 'departure' here carries a moral charge: a seemly exit from the festival, contrasting with the disorderly lingering in taverns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ πλεονέκται, φησὶν, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν Θεοῦ οὐ κληρονομήσουσι","severity":"info","text":"Chrysostom attributes this list of vices to 'the blessed Paul'; it is not a direct quotation but a paraphrase of 1 Corinthians 6:10, where Paul excludes the immoral from the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"καπηλεῖον","severity":"info","text":"The Greek 'tavern' (καπηλεῖον) was a low-status establishment associated with drinking, gambling, and prostitution; Chrysostom contrasts it with the sacred space of the martyr shrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βούλει τρυφῆς ἀπολαύειν;","severity":"info","text":"A rhetorical question introduces a concessive argument: Chrysostom permits enjoyment but restricts it to the private home, reinforcing the homily's hortatory structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποῤῤήτων","severity":"caution","text":"The Greek text reads 'ἀποῤῤήτων' (ineffable), but the manuscript may be corrupt; the expected form is 'ἀπορρήτων' (ineffable). The sense is clear: the drunkard loses hidden blessings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀποῤῤήτων' is likely a scribal error for 'ἀπορρήτων', but the meaning is not in doubt."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Τί γένοιτ' ἂν ἀθλιώτερον τοῦ μεθύοντος, ὅταν διὰ μικρὰν ἡδονὴν τοσαύτης ἀπολέσῃ βασιλείας ἀπόλαυσιν; Μᾶλλον οὐδὲ ἡδονὴν ὁ μεθύων καρπώσασθαι δύναται· ἐν γὰρ τῇ συμμετρίᾳ τὰ τῆς ἡδονῆς, ἐν δὲ τῇ ἀμετρίᾳ τὰ τῆς ἀναισθησίας. Ὁ δὲ οὐκ αἰσθανόμενος ποῦ κάθηται, ἢ κατάκειται, πῶς ἂν αἴσθοιτο τῆς τοῦ πόματος ἡδονῆς, μηδὲ τὸν ἥλιον αὐτὸν δυνάμενος ὁρᾷν διὰ τὴν πυκνὴν τῆς μέθης νεφέλην, πῶς ἂν ἀπολαύσειεν εὐφροσύνης; τοσοῦτον γὰρ αὐτοῦ τὸ σκότος, ὡς μὴ ἀρκεῖν αὐτῷ τὰς ἀκτῖνας εἰς τὸ λῦσαι τὸν ζόφον ἐκεῖνον. Ἀεὶ μὲν, ἀγαπητοὶ, κακὸν ἡ μέθη, μάλιστα δὲ ἐν ἡμέρᾳ μαρτύρων. Μετὰ γὰρ τῆς ἁμαρτίας καὶ ὕβρις ἐστὶ μεγίστη καὶ παραφροσύνη, καὶ ἐξουδένωσις θείων λογίων· ὅθεν διπλῆ γένοιτ' ἂν καὶ ἡ κόλασις. Εἰ μέλλεις τοίνυν, εἰς μάρτυρας παραγενόμενος, μετὰ τὴν ἐντεῦθεν ἀναχώρησιν μεθύειν, βέλτιον οἴκοι μένειν, καὶ μὴ ἀσχημονεῖν, μηδὲ ὑβρίζειν τῶν μαρτύρων τὴν ἑορτὴν, μηδὲ σκανδαλίζειν τὸν πλησίον, μηδὲ πολιορκεῖν τὴν διάνοιαν, μηδὲ ἁμαρτήματα προστιθέναι. Ἦλθες ἰδεῖν ἀνθρώπους ξεομένους, αἵματι περιῤῥεομένους, τραυμάτων χορῷ καλλωπιζομένους, τὴν παροῦσαν ἀποδυσαμένους ζωὴν, πρὸς τὴν μέλλουσαν ἱπταμένους· γενοῦ τῶν ἀγωνιστῶν ἄξιος. Κατεφρόνησαν ἐκεῖνοι ζωῆς, καταφρόνησον σὺ τρυφῆς· ἀπεδύσαντο ἐκεῖνοι τὸν παρόντα βίον, ἀπόδυσαι σὺ τῆς μέθης τὸν πόθον. Ἀλλὰ βούλει τρυφᾷν; παράμενε τῷ τάφῳ τοῦ μάρτυρος, ἔκχεε πηγὰς δακρύων ἐκεῖ, σύντριψον τὴν διάνοιαν, ἆρον εὐλογίαν ἀπὸ τοῦ τάφου· λαβὼν αὐτὴν συνήγορον ἐν ταῖς εὐχαῖς, ἐνδιάτριβε ἀεὶ τοῖς διηγήμασι τῶν παλαισμάτων ἐκείνου·","english":"What could be more wretched than a drunkard, who for a small pleasure loses the enjoyment of such a kingdom? Indeed, the drunkard cannot even reap pleasure; for pleasure lies in moderation, while insensibility lies in excess. And one who does not perceive where he sits or lies down, how could he perceive the pleasure of the drink, when he cannot even see the sun itself because of the thick cloud of drunkenness? How could he enjoy delight? So great is his darkness that the sun's rays are insufficient to dissolve that gloom. Drunkenness is always an evil, beloved, but especially on a day of martyrs. For along with the sin, there is also great insult and madness, and contempt for divine teachings; hence the punishment would be double. If, then, after coming to the martyrs and departing from here, you intend to get drunk, it is better to stay at home, and not to behave disgracefully, nor to insult the feast of the martyrs, nor to scandalize your neighbor, nor to besiege your mind, nor to add sins. You came to see men who were scraped, drenched in blood, adorned with a chorus of wounds, who stripped off their present life and flew toward the future one; be worthy of the contestants. They despised life; you despise luxury. They stripped off their present life; you strip off the desire for drunkenness. But do you wish to revel? Remain at the martyr's tomb; pour forth streams of tears there; crush your mind; take a blessing from the tomb; having taken it as an advocate in your prayers, always dwell on the narratives of that one's struggles.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βασιλείας ἀπόλαυσιν","severity":"info","text":"The phrase 'enjoyment of a kingdom' likely refers to the spiritual kingdom of God, a common Chrysostom motif contrasting earthly pleasure with eternal reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μέθη","severity":"info","text":"μέθη (drunkenness) is a key term; Chrysostom condemns it as a sin that leads to insensibility and loss of self-control, especially inappropriate on a martyr's feast day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μάρτυρες","severity":"info","text":"The martyrs are depicted as athletes (ἀγωνισταί) who endured torture and death; their feast day involved vigils at tombs, where Chrysostom urges tears and prayer over revelry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ μέλλεις τοίνυν","severity":"info","text":"This conditional clause marks a rhetorical turning point: Chrysostom shifts from describing the drunkard's misery to a direct exhortation, urging the audience to avoid post-feast drunkenness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀπεδύσαντο ἐκεῖνοι τὸν παρόντα βίον, ἀπόδυσαι σὺ τῆς μέθης τὸν πόθον","severity":"info","text":"The parallel between the martyrs stripping off life and the hearer stripping off the desire for drunkenness is a rhetorical antithesis, common in Chrysostom's moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ξεομένους","severity":"caution","text":"The verb ξεομένους (scraped) is ambiguous: it may refer to flaying or scraping of the martyrs' bodies, a vivid but uncertain detail; the English draft renders it as 'scraped'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ξεομένους' could imply scraping or flaying, but the exact torture method is not specified. The reading taken is 'scraped' as per the English draft."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"περιπλάκηθι τὴν σορὸν, προσηλώθητι τῇ λάρνακι· οὐχὶ τὰ ὀστᾶ μόνον τῶν μαρτύρων, ἀλλὰ καὶ οἱ τάφοι αὐτῶν, καὶ αἱ λάρνακες πολλὴν βρύουσιν εὐλογίαν. Λάβε ἔλαιον ἅγιον, καὶ κατάχρισόν σου ὅλον τὸ σῶμα, τὴν γλῶτταν, τὰ χείλη, τὸν τράχηλον, τοὺς ὀφθαλμοὺς, καὶ οὐδέποτε ἐμπεσῇ εἰς τὸ ναυάγιον τῆς μέθης. Τὸ γὰρ ἔλαιον διὰ τῆς εὐωδίας ἀναμιμνήσκει σε τῶν ἄθλων τῶν μαρτύρων, καὶ πᾶσαν ἀκολασίαν χαλινοῖ, καὶ κατέχει ἐν πολλῇ καρτερίᾳ, καὶ περιγίνεται τῶν τῆς ψυχῆς νοσημάτων. Ἀλλὰ κήποις ἐνδιατρίψαι βούλει, καὶ λειμῶσι καὶ παραδείσοις;\n\nΜὴ νῦν, ὅτε δῆμος τοσοῦτος, ἀλλ' ἐν ἑτέρᾳ ἡμέρᾳ· σήμερον γὰρ παλαισμάτων καιρὸς, σήμερον θεωρία ἀγωνισμάτων, οὐ τρυφῆς, οὐδὲ ἀνέσεως. Ἦλθες ἐνταῦθα, οὐχ ἵνα εἰς ῥᾳστώνην δώσῃς σεαυτὸν, ἀλλ' ἵνα μάθῃς ἀγωνίζεσθαι, παγκρατιάζειν, καὶ ἄνθρωπος ὢν τῶν ἀοράτων δαιμόνων συγκόπτειν τὴν ἰσχύν. Οὐδεὶς γὰρ εἰς παλαίστραν ἐλθὼν τρυφᾷ, οὐδὲ εἰς καιρὸν παλαισμάτων παραγενόμενος ὡραΐζεται, οὐδὲ ἐν καιρῷ παρατάξεως τραπέζας ἐπιζητεῖ. Μὴ τοίνυν καὶ σὺ ψυχῆς ἀνδρείαν καὶ γνώμης εὐτονίαν ἐλθὼν θεάσασθαι, καὶ τρόπαιον καινὸν καὶ παράδοξον, καὶ μάχην τινὰ ἐξηλλαγμένην, καὶ τραύματα καὶ πολέμους, καὶ παγκράτιον ἀνθρώπου, πράξεις δαιμονικὰς εἰσαγάγῃς, μετὰ τὴν ξένην καὶ φρικτὴν ταύτην θεωρίαν μέθῃ καὶ τρυφῇ ἑαυτὸν ἐκδοὺς, ἀλλὰ τὰ κέρδη τῆς ψυχῆς συναγαγὼν, οὕτως οἴκαδε ἄπιθι, διὰ τῆς ὄψεως πᾶσιν ἐνδεικνύμενος, ὅτι μάρτυρας θεωρήσας ἀνεχώρησας. Ὥσπερ γὰρ οἱ ἀπὸ τῶν θεάτρων κατιόντες, δῆλοι πᾶσίν εἰσι συντεταραγμένοι, συγκεχυμένοι,","english":"Embrace the coffin, cling to the reliquary; not only the bones of the martyrs, but also their tombs and their reliquaries pour forth abundant blessing. Take holy oil and anoint your entire body—your tongue, your lips, your neck, your eyes—and you will never fall into the shipwreck of drunkenness. For the oil, through its fragrance, reminds you of the contests of the martyrs, and it restrains every licentiousness, holds you in great endurance, and overcomes the maladies of the soul. But do you wish to spend time in gardens, meadows, and paradises?\n\nNot now, when such a crowd is present, but on another day; for today is a time for wrestling, today is a spectacle of contests, not of luxury nor of leisure. You came here not to give yourself over to ease, but to learn to contend, to wrestle, and, being human, to shatter the strength of invisible demons. For no one who comes to a wrestling school indulges in luxury, nor does one who arrives at a time of wrestling preen himself, nor does one in a time of battle seek banquets. Do not, therefore, you who have come to behold the courage of soul and the vigor of spirit, and a new and extraordinary trophy, and a strange battle, and wounds and wars, and a human wrestling match, introduce demonic actions by giving yourself over to drunkenness and luxury after this strange and awe-inspiring spectacle. Instead, gather the gains of the soul and then depart homeward, showing through your appearance to all that you have withdrawn after beholding martyrs. For just as those who come down from the theaters are evident to all—disturbed, confused—","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"περιπλάκηθι τὴν σορὸν, προσηλώθητι τῇ λάρνακι","severity":"info","text":"The verbs 'embrace' and 'cling' are imperatives urging physical contact with the martyr's relics, a common hortatory motif in Chrysostom's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἔλαιον ἅγιον","severity":"info","text":"'Holy oil' refers to oil sanctified by contact with relics, used for anointing as a prophylactic against drunkenness, a practice attested in late antique pilgrimage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ναυάγιον τῆς μέθης","severity":"info","text":"The metaphor 'shipwreck of drunkenness' is a common patristic image for moral ruin; Chrysostom uses it elsewhere to contrast spiritual discipline with bodily excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ νῦν, ὅτε δῆμος τοσοῦτος, ἀλλ' ἐν ἑτέρᾳ ἡμέρᾳ","severity":"info","text":"This rhetorical shift marks a transition from relic veneration to a call for ascetic discipline, contrasting the present festival with ordinary days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παγκρατιάζειν","severity":"info","text":"The verb 'to wrestle' (παγκρατιάζειν) evokes the pankration, a Greek combat sport, used here as a metaphor for spiritual struggle against demons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πράξεις δαιμονικὰς","severity":"caution","text":"The phrase 'demonic actions' is ambiguous: it may refer to drunken revelry as demonic, or to actual demonic influence; the context favors the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πράξεις δαιμονικὰς' could be read as either 'actions of demons' or 'actions inspired by demons'; the translation opts for 'demonic actions' as a moral descriptor."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"μαλακιζόμενοι, τὰ εἴδωλα πάντων τῶν ἐκεῖ γεγενημένων φέροντες· οὕτω καὶ τὸν ἀπὸ θεωρίας μαρτύρων ἐπανιόντα πᾶσι γνώριμον εἶναι χρὴ, τῷ βλέμματι, τῷ σχήματι, τῇ βαδίσει, τῇ κατανύξει, τῇ συναγωγῇ τῆς διανοίας· πῦρ πνέοντα, συνεσταλμένον, συντετριμμένον, νήφοντα, ἐγρηγορότα, διὰ τῶν κινημάτων τοῦ σώματος τὴν ἔνδοθεν ἀνακηρύττοντα φιλοσοφίαν. Οὕτω τοίνυν εἰς τὴν πόλιν ἐπανίωμεν, μετὰ τῆς προσηκούσης εὐταξίας, μετὰ εὐτάκτου βαδίσεως, μετὰ συνέσεως καὶ σωφροσύνης, μετὰ ἡμέρου καὶ γαληνοῦ βλέμματος. Στολισμὸς γὰρ ἀνδρὸς, καὶ γέλως ὀδόντων, καὶ βῆμα ποδὸς ἀπαγγελεῖ τὰ περὶ αὐτοῦ. Οὕτως ἀεὶ ἀπὸ μαρτύρων ἐπανίωμεν, ἀπὸ μύρων πνευματικῶν, ἀπὸ λειμώνων οὐρανίων, ἀπὸ θεαμάτων καινῶν καὶ παραδόξων, ἵνα καὶ αὐτοὶ πολλὴν καρπωσώμεθα τὴν εὐκολίαν, καὶ ἑτέροις ἐλευθερίας πρόξενοι γενησώμεθα, καὶ τῶν μελλόντων ἐπιτευξώμεθα ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"languishing, bearing the images of all that has taken place there. So too, one who returns from the contemplation of the martyrs must be recognizable to all—by their gaze, their bearing, their gait, their compunction, the concentration of their mind: breathing fire, composed, crushed, sober, vigilant, proclaiming through the movements of the body the philosophy within. Let us therefore return to the city with the proper order, with orderly gait, with prudence and temperance, with a gentle and calm gaze. For a man's attire, the laughter of his teeth, and the step of his foot will declare what is within him. Thus let us always return from the martyrs, from spiritual ointments, from heavenly meadows, from new and wondrous spectacles, so that we ourselves may reap great ease, and become agents of freedom for others, and attain the future goods, by the grace and love for humanity of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"κατάνυξις","severity":"info","text":"The Greek term κατανύξει (dative) denotes a state of compunction or piercing of the heart, a key ascetic emotion in Chrysostom's spirituality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοσοφίαν","severity":"info","text":"Here φιλοσοφίαν means Christian ascetic discipline, not pagan philosophy; Chrysostom often uses it for the virtuous life of a martyr or monk.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γέλως ὀδόντων","severity":"info","text":"The phrase 'laughter of the teeth' echoes Sir 19:24 (LXX) on outward signs revealing character; Chrysostom adapts it to the martyr's bearing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὕτω τοίνυν","severity":"info","text":"This phrase marks the hortatory conclusion, shifting from description of the ideal returnee to an exhortation for the congregation to emulate that model.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἀμήν","severity":"info","text":"The doxology with 'now and always, and unto the ages of ages' is a standard liturgical close, indicating the homily was delivered in a eucharistic setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μαλακιζόμενοι","severity":"caution","text":"The participle μαλακιζόμενοι is textually uncertain; it may be a scribal error or a rare form meaning 'growing soft' (from μαλακίζομαι), contrasting with the martyrs' discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening participle μαλακιζόμενοι is ambiguous: it could be a middle/passive meaning 'languishing' or 'growing effeminate', but the syntax is unclear without a clear subject."],"confidence":"high","notes":[]}]}