{"slug":"khazarzar-john-chrysostom-quod-nemo-laeditur-nisi-a-se-ipso","id":"greek:khazarzar:khazarzar-john-chrysostom-quod-nemo-laeditur-nisi-a-se-ipso","title":"Quod nemo laeditur nisi a se ipso","title_source":"Quod nemo laeditur nisi a se ipso","author":"John Chrysostom","genre":"other","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-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:47:59Z","cost_usd":0.004578},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-quod-nemo-laeditur-nisi-a-se-ipso","work_id":"khazarzar-john-chrysostom-quod-nemo-laeditur-nisi-a-se-ipso","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/Quod%20nemo%20laeditur%20nisi%20a%20se%20ipso.pdf"},"stats":{"passages":41,"english_words":10972,"coptic_letters":0,"source_letters":45120,"commentary_units":0,"commentary_kinds":0,"derived_notes":0,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/Quod%20nemo%20laeditur%20nisi%20a%20se%20ipso.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-quod-nemo-laeditur-nisi-a-se-ipso","status":"pass","blocking":[],"warnings":[],"stats":{"passages":41,"translated":41,"commentary_passages":0,"commentary_units":0,"english_words":10972,"source_letters":45120,"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: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 41 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":41},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου ἀρχιεπισκόπου Κωνσταντινουπόλεως τοῦ Χρυσοστόμου ἐπιστολὴ γραφεῖσα ἀπὸ Κουκουσοῦ τῆς Κιλικίας, ὄντος αὐτοῦ ἐν ἐξορίᾳ, ὅτι τὸν ἑαυτὸν μὴ ἀδικοῦντα οὐδεὶς παραβλάψαι δυνήσεται, πρὸς τὴν μακαρίαν Ὀλυμπιάδα καὶ πρὸς πάντας τοὺς πιστούς.\n\n1 Οἶδα μὲν ὅτι τοῖς παχυτέροις καὶ πρὸς τὰ παρόντα κεχηνόσιν καὶ τῇ γῇ προσηλωμένοις καὶ αἰσθηταῖς μὲν δουλεύουσιν ἡδοναῖς, τῶν δὲ νοερῶν οὐ σφόδρα ἀντεχομένοις, καινός τις καὶ παράδοξος ὁ λόγος οὗτος εἶναι δόξει καὶ γελάσονται δαψιλὲς καὶ καταγνώσονται ἡμῶν, ὡς ἀπίθανα λεγόντων ἐκ προοιμίων τῆς ὑποσχέσεως. Οὐ μὴν διὰ τοῦτο ἀποστησόμεθα τῆς ἐπαγγελίας, ἀλλὰ καὶ δι' αὐτὸ μὲν οὖν τοῦτο μάλιστα ἐπὶ τὰς ἀποδείξεις ὧν ὑπεσχόμεθα μετὰ πολλῆς βαδιούμεθα τῆς σπουδῆς. Ἂν γὰρ βουληθῶσιν οἱ οὕτω διακείμενοι μὴ θορυβεῖν μηδὲ ταράττειν, ἀλλὰ ἀναμένειν τοῦ λόγου τὸ τέλος, εὖ οἶδ' ὅτι μεθ' ἡμῶν στήσονται καὶ ἑαυτῶν καταγνώσονται ὡς τὸν ἔμπροσθεν ἠπατημένοι χρόνον καὶ παλινῳδίαν ᾄσονται καὶ ἀπολογήσονται καὶ συγγνώμην αἰτήσονται ὑπὲρ ὧν οὐκ ὀρθὴν περὶ τῶν πραγμάτων ἔσχον τὴν ψῆφον καὶ χάριν ἡμῖν εἴσονται πολλήν, ὥσπερ οἱ κάμνοντες τοῖς ἰατροῖς, ἐπειδὰν τῶν νοσημάτων ἀπαλλαγῶσι τῶν τὸ σῶμα πολιορκούντων αὐτοῖς. Μὴ γάρ μοι τὴν νῦν κατέχουσαν παρὰ σοὶ κρίσιν λέγε, ἀλλὰ ἀναμεῖνον καὶ τῶν λόγων τῶν ἡμετέρων τοὺς ἀγῶνας, καὶ τότε δυνήσῃ τὴν ψῆφον ἀδέκαστον ἐνεγκεῖν, οὐδὲν ἐξ ἀγνοίας εἰς τὸ τἀληθῆ κρίνειν παραβλαπτόμενος.","english":"An epistle of our father among the saints, John Chrysostom, archbishop of Constantinople, written from Cucusus in Cilicia while he was in exile, [showing] that no one will be able to harm the man who does not wrong himself, to the blessed Olympias and to all the faithful.\n\n1 I know indeed that to the coarser sort, who gape at things present and are nailed to the earth and enslaved to pleasures of sense, and who do not strongly cling to things intelligible, this account will seem something new and strange, and they will laugh heartily and condemn us, as though we were saying incredible things from the very preface of our promise. Yet we shall not for this reason withdraw from our declaration, but for this very reason most of all shall we proceed with great eagerness to the demonstrations of what we have promised. For if those so disposed would be willing not to clamor or make disturbance, but to wait for the end of the account, I well know that they will stand with us and will condemn themselves as having been deceived in the time before and will sing a palinode and will make defense and ask forgiveness for the fact that they held no upright verdict concerning these matters, and they will be very grateful to us, just as the sick are to physicians when they have been freed from the diseases that besiege their body. For do not tell me the judgment that now prevails with you, but wait also for the struggles of our arguments, and then you will be able to bring an uncorrupted verdict, being harmed in nothing by ignorance with respect to judging the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Ἐπεὶ καὶ οἱ ἐπὶ τῶν βιωτικῶν τούτων πραγμάτων καθήμενοι δικασταὶ οὐκ ἀνέχονται, κἂν σφοδρῶς ῥέοντα ἴδωσι τὸν πρότερον ῥήτορα καὶ πάντα ἐπικλύζοντα τῇ γλώττῃ, μὴ καὶ θατέρου μετὰ μακροθυμίας ἀκούσαντες τοῦ πρὸς αὐτὸν ἱσταμένου τὴν ψῆφον ἐνεγκεῖν, ἀλλά, κἂν μυριάκις ὁ πρότερος δοκῇ δίκαια λέγειν, ἀνέπαφον τὴν ἀκοὴν καὶ τῷ δευτέρῳ τηροῦσιν, ἐπειδήπερ καὶ αὕτη δικαστῶν ἐστιν ἀρετή, τὰ παρ' ἑκατέρων μαθόντας μετ' ἀκριβείας ἁπάσης, τότε τὰ παρ' ἑαυτῶν ἐπάγειν, ἐπεὶ οὖν καὶ νῦν ἀντὶ ῥήτορός τινος ἡ κοινὴ τῶν πολλῶν πρόληψις καὶ ἐν μακρῷ χρόνῳ ῥιζωθεῖσα παρὰ ταῖς τῶν πολλῶν διανοίαις ταῦτα κατὰ τὴν οἰκουμένην ἅπασαν ῥητορεύει λέγουσα· Πάντα, φησίν, ἄνω καὶ κάτω γέγονε, πολλῆς συγχύσεως τὸ τῶν ἀνθρώπων ἐμπέπλησται γένος καὶ πολλοὶ καθ' ἑκάστην ἡμέραν οἱ ἀδικούμενοι, οἱ ἐπηρεαζόμενοι, οἱ βιαζόμενοι, οἱ βλαπτόμενοι, οἱ ἀσθενεῖς παρὰ τῶν δυνατωτέρων, οἱ πένητες παρὰ τῶν πλουσίων· καὶ ὥσπερ τὰ κύματα τῆς θαλάττης οὐκ ἔστιν ἀριθμεῖν, οὕτως οὐδὲ τὸ πλῆθος τῶν ἐπιβουλευομένων, τῶν ἐπηρεαζομένων, τῶν κακῶς πασχόντων καὶ οὔτε νόμων διόρθωσις, οὔτε δικαστηρίων φόβος, οὔτε ἄλλο οὐδὲν τὸν λοιμὸν τοῦτον ἔστησε καὶ τὴν νόσον, ἀλλὰ καθ' ἑκάστην ἡμέραν αὐξάνεται τὸ κακὸν καὶ οἰμωγαὶ πανταχοῦ καὶ θρῆνοι καὶ δάκρυα τῶν ἀδικουμένων· καὶ οἱ ταχθέντες τὰ τοιαῦτα διορθοῦν δικασταὶ αὐτοὶ τὸν χειμῶνα ἐπιτείνουσι καὶ τὴν νόσον ἐπιτρίβουσι·","english":"Since even the judges who preside over these worldly affairs do not endure it—even if they see the earlier speaker flowing vehemently and flooding everything with his tongue—without listening patiently to the other man who stands against him and then bringing in their verdict; but even if the first man seems to speak rightly ten thousand times over, they keep their ear untouched for the second as well, since this too is the virtue of judges: to learn precisely what each side says, with all exactness, and only then to bring forward their own judgment. Since, then, even now, in place of some orator, the common preconception of the many, rooted in the minds of the multitude over a long time, declaims these things throughout the whole inhabited world, saying: \"All things,\" it says, \"have been turned upside down, the race of men has been filled with great confusion, and many are those wronged each day—those treated despitefully, those subjected to violence, those harmed, the weak by the more powerful, the poor by the rich; and just as the waves of the sea cannot be counted, so neither can the multitude of those plotted against, those treated despitefully, those suffering ill—and neither correction of laws, nor fear of courts, nor anything else has halted this plague and disease, but each day the evil increases, and there are wailings everywhere and lamentations and tears of those who are wronged; and the judges appointed to correct such things themselves intensify the storm and aggravate the disease.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"πολλοὶ δὲ ἐντεῦθεν τῶν ἀθλιωτέρων καὶ ἀνοητοτέρων, καινήν τινα μανέντες μανίαν, τῆς τοῦ θεοῦ κατηγοροῦσι προνοίας, ὁρῶντες τὸν μὲν ἐπιεικῆ πολλάκις ἑλκόμενον, σπαραττόμενον, ἀγχόμενον, τὸν δὲ θρασὺν καὶ ἄτιμον καὶ ἐξ ἀτίμων πλουτοῦντα καὶ δυναστείαν περιβεβλημένον, φοβερόν τε τοῖς πολλοῖς γενόμενον καὶ μυρία προστριβόμενον τοῖς ἐπιεικεστέροις δεινά, καὶ ταῦτα ἐν πόλεσι καὶ ἐν χώραις καὶ ἐν ἐρημίαις καὶ ἐν γῇ καὶ ἐν θαλάττῃ τολμώμενα, ἀναγκαῖος οὖν ἡμῖν ὁ λόγος οὗτος εἰσέρχεται, ἀπεναντίας τοῖς εἰρημένοις ἱστάμενος καὶ ἀγῶνα\n\nἀγωνιζόμενος καινὸν μέν, ὅπερ ἀρχόμενος εἶπον, καὶ παράδοξον, χρήσιμον δὲ καὶ ἀληθῆ καὶ τοῖς βουλομένοις προσέχειν καὶ πείθεσθαι λυσιτελῆ. Καὶ γὰρ ἐπαγγέλλεται δείξειν, ἀλλὰ μὴ θορυβηθῆτε, οὐδένα τῶν ἀδικουμένων παρ' ἑτέρου τινὸς ἀδικούμενον, ἀλλὰ παρ' ἑαυτοῦ τοῦτο πάσχοντα. Ἵνα δὲ σαφέστερος ὁ λόγος γένηται, φέρε, πρῶτον ἐξετάσωμεν τί ἐστιν ἀδικία καὶ περὶ ποίων πραγμάτων ὕλην συνίστασθαι πέφυκε· τί ποτέ ἐστιν ἀνθρωπίνη ἀρετὴ καὶ τί τὸ λυμαινόμενον ταύτην· καὶ τί ποτε δοκεῖ μὲν λυμαίνεσθαι, οὐ λυμαίνεται δέ. Οἷον, –δεῖ γὰρ ἐκ παραδειγμάτων ἐντελῆ ποιῆσαι τὸν λόγον– ἕκαστον τῶν πραγμάτων ἔχει τὸ λυμαινόμενον, ὁ σίδηρος τὸν ἰόν, τὸν σῆτα τὸ ἔριον, προβάτων ἀγέλαι τοὺς λύκους· καὶ οἴνου μὲν ἀρετῆς βλάβη, τὸ παρατραπῆναι καὶ εἰς ὀξίνην μεταπεσεῖν· μέλιτος δὲ τὸ τὴν σύμφυτον ἀπολέσαι γλυκύτητα, καὶ εἰς πικρὸν μετενεχθῆναι χυμόν·","english":"Many of the more wretched and foolish, driven mad by a strange madness, accuse God's providence, seeing the decent man often dragged about, torn to pieces, strangled, while the bold and dishonored man, sprung from the dishonored, grows rich and is clothed in power, becoming a terror to the many and inflicting countless evils on the more decent—and these things are dared in cities and in countryside and in deserts and on land and on sea. Therefore this argument comes in upon us as necessary, standing opposed to what has been said and contending in a contest that is new, as I said at the beginning, and paradoxical, yet useful and true and profitable to those who wish to pay attention and be persuaded. For it promises to show—but do not be alarmed—that no one who is wronged is wronged by anyone else, but suffers this from himself. But so that the argument may become clearer, come, let us first examine what injustice is and about what sort of matters it naturally consists, what human virtue is and what corrupts it, and what seems indeed to corrupt it but does not. For example—for it is necessary to make the argument complete from examples—each of these things has that which corrupts it: iron has rust, wool has the moth, flocks of sheep have wolves; and the corruption of wine's excellence is to be turned aside and to change into vinegar; and of honey, to lose its inborn sweetness and be changed into a bitter juice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"λυμαίνεται δὲ καὶ ληΐων κόμαις ἐρυσίβη καὶ αὐχμὸς καὶ ἀμπέλων καρπῷ καὶ φύλλοις καὶ κλήμασι τὸ πονηρὸν τῶν ἀκρίδων στρατόπεδον καὶ ἑτέροις δένδρεσιν ἡ κάμπη καὶ σώμασι δὲ ἀλόγοις ποίκιλα νοσήματα. Καὶ ἵνα μὴ πάντα ἐπεξιόντες μακρὸν ποιήσωμεν τὸν λόγον, καὶ τῇ σαρκὶ τῇ ἡμετέρᾳ καὶ πυρετοὶ καὶ παρέσεις καὶ ἕτερος νοσημάτων ἑσμός. Ὥσπερ οὖν τούτων ἕκαστον ἔχει τὸ λυμαινόμενον αὐτοῦ τῇ ἀρετῇ, φέρε, σκοπήσωμεν τί καὶ τὸ ἀνθρώπων βλάπτει γένος καὶ τί ποτέ ἐστι τὸ λυμαινόμενον ἀνθρώπου ἀρετήν. Οἱ μὲν οὖν πολλοὶ ἕτερα ἄλλα νομίζουσι. Δεῖ γὰρ καὶ τὰς πεπλανημένας δόξας εἰπεῖν καὶ ἀνελόντα αὐτάς, οὕτω τὴν ὄντως λυμαινομένην ἡμῶν ταῖς ἀρεταῖς εἰς μέσον ἀγαγεῖν καὶ δεῖξαι σαφῶς ὅτι ταύτην ἡμᾶς οὐδεὶς δύναται ἀδικῆσαι τὴν ἀδικίαν, οὐδὲ λυμήνασθαι τὴν λύμην, εἰ μὴ αὐτοὶ ἑαυτοὺς προδοίημεν. Οἱ μὲν οὖν πολλοὶ πεπλανημένας ἔχοντες δόξας ἕτερα νομίζουσιν εἶναι τὰ λυμαινόμενα ἡμῶν τῇ ἀρετῇ· οἱ μὲν πενίαν, οἱ δὲ νόσον σώματος, οἱ δὲ τὴν ἐν χρήμασι ζημίαν, ἕτεροι συκοφαντίαν, ἄλλοι θάνατον καὶ ταῦτα ἀποδυρόμενοι καὶ θρηνοῦντες διατελοῦσι καὶ τοὺς πάσχοντας ἐλεοῦντες καὶ δακρύοντες καὶ ἐκπληττόμενοι πρὸς ἀλλήλους λέγουσιν· Οἷα πέπονθεν ὁ δεῖνα· ἀθρόον ἀφῃρέθη τὴν οὐσίαν ἅπασαν. Ἕτερος περὶ ἑτέρου πάλιν· Ὁ δεῖνα ἀρρωστίᾳ χαλεπῇ περιπεσὼν ἀπέγνωσται παρὰ τῶν πρὸς αὐτὸν εἰσιόντων ἰατρῶν.","english":"Rust and drought ravage the ears of grain, and the wicked army of locusts ravages the fruit of the vines, the leaves, and the branches, and the caterpillar ravages other trees, and various diseases ravage irrational bodies. And so that we do not make our discourse long by going through everything, both fevers and paralyses and another swarm of diseases ravage our flesh as well. Just as, then, each of these has that which ravages its own virtue, come, let us consider what it is that harms the human race and what it is that ravages human virtue. The many, then, think it is various other things. For it is necessary both to state the erroneous opinions and, having refuted them, thus to bring into the middle the thing that truly ravages our virtues and to show clearly that no one can wrong us with this wrong, nor ravage us with this ravage, unless we ourselves betray ourselves. The many, then, holding erroneous opinions, think that the things which ravage our virtue are various other things: some poverty, some bodily disease, some loss of money, others slander, others death; and they continue lamenting and mourning these things and pitying those who suffer and weeping, and struck with amazement they say to one another: \"What has this man suffered! In a moment he was deprived of his entire substance.\" Another again about another: \"This man, having fallen into a severe illness, has been given up by the physicians who visit him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Καὶ ὁ μὲν τοὺς τὸ δεσμωτήριον οἰκοῦντας, ὁ δὲ τοὺς τῆς πατρίδος ἐκπεσόντας καὶ πρὸς τὴν ὑπερορίαν μεταστάντας, ἄλλος τοὺς ἐλευθερίας ἐκπεπτωκότας, ἕτερος τοὺς ὑπὸ πολεμίων ἁρπαγέντας καὶ γενομένους αἰχμαλώτους, ἕτερος τὸν καταποντισθέντα ἢ καέντα, ἄλλος τὸν ὑπὸ οἰκίας καταχωσθέντα θρηνοῦσι καὶ ὀλοφύρονται· τοὺς δὲ ἐν πονηρίᾳ ζῶντας οὐδεὶς ἀλλ', ὃ πάντων ἐστὶ χαλεπώτερον, πολλάκις αὐτοὺς μακαρίζουσιν, ὃ καὶ πάντων αἴτιόν ἐστι τῶν κακῶν. Φέρε οὖν, ἀλλ' ὅπερ ἐξ ἀρχῆς παρεκάλεσα, μὴ θορυβεῖτε, δείξωμεν ὡς οὐδὲν τῶν εἰρημένων ἀδικεῖ τὸν νήφοντα ἄνθρωπον, οὐδὲ τὴν ἀρετὴν αὐτοῦ λυμήνασθαι δύναιτ' ἄν. Τί γάρ, εἰπέ μοι, τὸν τὰ αὐτοῦ πάντα ἀπολωλεκότα ἢ παρὰ συκοφαντῶν ἢ λῃστῶν ἢ καὶ οἰκείων κακούργων ἀφαιρεθέντα τὰ ὄντα ἔβλαψεν αὕτη ἡ ζημία εἰς ἀρετὴν τοῦ ἀνθρώπου; μᾶλλον δέ, εἰ δοκεῖ, πρῶτον ὑπογράψωμεν τί ποτέ ἐστιν ἀνθρώπου ἀρετή, ἐν ἑτέραις οὐσίαις πρότερον τὸν λόγον γυμνάσαντες ὥστε εὐμαθέστερον αὐτὸν ποιῆσαι καὶ σαφέστερον τοῖς πολλοῖς.","english":"And one man laments and bewails those who dwell in prison, another those who have been driven from their homeland and have removed to a foreign land, another those who have fallen from freedom, another those seized by enemies and made captives, another the man who has been drowned or burned, another the man buried under a house; but those living in wickedness no one laments—rather, what is more grievous than all, they often count them blessed, which is the cause of all evils. Come then—but just as I urged from the beginning, do not raise an uproar—let us show that none of the things mentioned wrongs the sober-minded man, nor could it ever harm his virtue. For tell me, what harm did this loss do to the virtue of the man who has lost all his possessions, or had his goods taken away by informers or robbers or even by wicked members of his own household? Or rather, if it seems good, let us first sketch out what human virtue actually is, having first exercised the argument in other matters, so as to make it more easily learned and clearer to the many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"3 Τί ποτε οὖν ἐστιν ἵππου ἀρετή; ἆρα τὸ χρυσοῦν ἔχειν χαλινὸν καὶ τελαμῶνας τοιούτους καὶ στρωματόδεσμον ἐκ σηρικῶν νημάτων συγκείμενον καὶ τάπητας ποικίλους καὶ χρυσοπάστους καὶ φάλαρα λιθοκόλλητα καὶ πλοκάμους χρυσοῖς σχοινίοις συμπεπλεγμένους ἢ τὸ δρομικὸν εἶναι καὶ εὐσκελῆ καὶ βαδίζειν εὔρυθμα καὶ ὁπλὰς ἔχειν ἵππῳ πρεπούσας γενναίῳ καὶ ἀνδρείαν κεκτῆσθαι τὴν ἐν ἀποδημίαις μακραῖς, τὴν ἐν πολέμοις ἁρμόζουσαν καὶ δύνασθαι καὶ ἐν παρατάξει μετὰ πολλοῦ φαίνεσθαι τοῦ παραστήματος καὶ τροπῆς γενομένης σῴζειν τὸν ἀναβάτην; Οὐκ εὔδηλον ὅτι ταῦτα ἵππου ἀρετή, οὐκ ἐκεῖνα; Τί δὲ ὄνων καὶ ἡμιόνων\n\nποίαν φαίης ἀρετὴν εἶναι; Οὐ τὸ δύνασθαι μετ' εὐκολίας ἀχθοφορεῖν καὶ ῥᾳδίως τὰς ὁδοὺς διανύειν καὶ πόδας ἔχειν στερρότητα πέτρας μιμουμένους; Μὴ τὰ ἔξωθεν αὐτοῖς περικείμενα συντελεῖν τι πρὸς τὴν οἰκείαν ἀρετὴν αὐτῶν φήσομεν; οὐδαμῶς. Ἄμπελον δὲ ποίαν θαυμασόμεθα; τὴν τοῖς φύλλοις κομῶσαν καὶ τοῖς κλήμασιν ἢ τὴν τῷ καρπῷ βριθομένην; Ποίαν δὲ ἀρετὴν ἐλαίας εἶναί φαμεν; ὅταν μεγάλους ἔχῃ τοὺς κλάδους καὶ πολλὴν τὴν ἀπὸ τῶν φύλλων κόμην ἢ ὅταν τὸν οἰκεῖον καρπὸν δαψιλῆ καὶ πανταχοῦ διεσπαρμένον ἐμφαίνῃ; οὕτω δὴ καὶ ἐπὶ τῶν ἀνθρώπων ποιῶμεν· διευκρινήσωμεν τὴν ἀρετὴν τὴν τοῦ ἀνθρώπου καὶ βλάβην εἶναι ἐκείνην νομίσωμεν μόνην, τὴν αὐτῇ λυμαινομένην. Τί οὖν ἐστιν ἀρετὴ ἀνθρώπου; οὐ χρήματα ἵνα πενίαν δείσῃς· οὐδὲ ὑγίεια, ἵνα φοβηθῇς ἀρρωστίαν· οὐδὲ ἡ τῶν πολλῶν ὑπόληψις, ἵνα ὑπίδῃς δόξαν πονηράν· οὐδὲ τὸ ζῆν ἁπλῶς καὶ εἰκῇ, ἵνα φοβερός σοι γένηται ὁ θάνατος· οὐδὲ ἐλευθερία, ἵνα δουλείαν φύγῃς·","english":"What then is the virtue of a horse? Is it to have a golden bridle and trappings of that sort, and a horse-cloth woven of silk threads, and embroidered carpets woven with gold, and cheek-pieces set with stones, and plaited locks bound with golden cords—or is it to be swift of foot and sound of limb, to move with a good rhythm, to have hooves befitting a noble horse, and to possess the courage that shows itself in long journeys, the courage suited to wars, and to be able both to appear in battle array with a great following and, when a rout occurs, to save its rider? Is it not perfectly clear that these are the virtue of a horse, not those? And of donkeys and mules, what would you say their virtue is? Is it not the ability to bear burdens with ease and to traverse roads readily and to have feet that imitate the firmness of rock? Shall we say that the things fastened upon them from without contribute anything to their own virtue? By no means. And what sort of vine shall we admire? The one luxuriant in leaves and branches, or the one weighed down with fruit? And what do we say is the virtue of an olive tree? When it has large branches and an abundance of foliage from its leaves, or when it displays its own fruit in plenty and scattered everywhere? So then let us do also in the case of men: let us distinguish clearly the virtue of man, and let us consider that only to be harm which corrupts it. What then is the virtue of man? Not wealth, so that you should fear poverty; nor health, so that you should fear sickness; nor the estimation of the many, so that you should look down on an evil reputation; nor mere living at random, so that death should become fearful to you; nor freedom, so that you should flee slavery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"ἀλλ' ἡ τῶν ἀληθῶν δογμάτων ἀκρίβεια καὶ ἡ κατὰ τὸν βίον ὀρθότης. Ταῦτα οὐδὲ αὐτὸς ὁ διάβολος ἀποσυλῆσαι δυνήσεται, ἐὰν ὁ κεκτημένος αὐτὰ μετὰ τῆς προσηκούσης ἀκριβείας διαφυλάττῃ. Καὶ ταῦτα καὶ ὁ πονηρότατος καὶ ἄγριος δαίμων ἐκεῖνος οἶδε. Διὰ γάρ τοι τοῦτο καὶ τὴν οὐσίαν ἐσύλα τοῦ Ἰώβ, οὐχ ἵνα πένητα ποιήσῃ, ἀλλ' ἵνα βλάσφημόν τι ῥῆμα ἐκβαλεῖν βιάσηται καὶ τὸ σῶμα κατέτεμνεν, οὐχ ἵνα ἀρρωστίᾳ περιβάλῃ, ἀλλ' ἵνα ὑποσκελίσῃ τὴν κατὰ ψυχὴν ἀρετήν. Ἀλλ' ὅμως πάντα αὐτοῦ κινήσας τὰ μηχανήματα καὶ πένητα ἀντὶ πλουτοῦντος ποιήσας, τοῦτο δὴ πᾶσιν ἡμῖν φρικωδέστατον εἶναι δοκοῦν, ἀντὶ πολύπαιδος ἄπαιδα καὶ καταξάνας αὐτοῦ τὸ σῶμα ἅπαν, τῶν ἐν δικαστηρίοις δημίων χαλεπώτερον–οὐ γὰρ οὕτως διορύττουσιν οἱ ἐκείνων ὄνυχες τὰς πλευρὰς τῶν ἐμπιπτόντων αὐτοῖς ὡς κατέξαναν αὐτοῦ τὴν σάρκα τῶν σκωλήκων τὰ στόματα– καὶ πονηρὰν αὐτῷ περιθεὶς δόξαν–οἱ γὰρ φίλοι αὐτῷ παρόντες ἔλεγον· Οὐκ ἄξια ὧν ἥμαρτες μεμαστίγωσαι, καὶ πολλοὺς ἀπέτεινον κατ' αὐτοῦ κατηγορίας λόγους–καὶ οὐχὶ τῆς πόλεως ἐξέβαλε μόνον, οὐδὲ τῆς οἰκίας, καὶ εἰς ἄλλην μεταστήσας πόλιν, ἀλλὰ τὴν κοπρίαν καὶ οἰκίαν αὐτῷ καὶ πόλιν καταστήσας, οὐ μόνον οὐδὲν αὐτὸν ἐλυμήνατο, ἀλλὰ καὶ λαμπρότερον δι' ὧν ἐπεβούλευσεν ἀπέφηνεν. Ὁ δὲ οὐ μόνον τι τῶν ὄντων οὐκ ἀφείλετο καίτοι τοιαῦτα ἀφελόμενος, ἀλλὰ καὶ μείζονα αὐτῷ τὸν πλοῦτον τῆς ἀρετῆς εἰργάσατο· καὶ γὰρ πλείονος μετὰ ταῦτα ἀπέλαυσε παρρησίας, ἅτε καὶ σφοδρότερον ἀγωνισάμενος ἀγῶνα.","english":"but the exactness of true doctrines and the uprightness of life. Not even the devil himself will be able to strip these away, if the one who possesses them guards them with the fitting exactness. This even that most wicked and savage demon knows. For indeed, for this reason he plundered Job's substance, not to make him poor, but to force him to utter some blasphemous word, and he cut his body, not to cast him into sickness, but to trip up the virtue of his soul. But nevertheless, having stirred up all his devices and made him poor instead of wealthy—this very thing that seems to us all most dreadful—and having made him childless instead of the father of many children, and having torn his whole body to pieces more cruelly than the executioners in the courts—for the claws of those men do not dig into the sides of those who fall into their hands as the mouths of worms tore his flesh—and having put a wicked reputation around him—for his friends who were present with him said, \"You have been scourged with things not worthy of what you sinned,\" and they brought many accusing words against him—and not only did he cast him out of the city, nor from the house, and remove him to another city, but made the dung-heap both his house and his city—he harmed him in nothing, but even showed him more brilliant through the very things he plotted against him. But he not only did not take away any of his possessions, although he took away such things, but even made the wealth of his virtue greater for him; for afterward he enjoyed greater boldness of speech, inasmuch as he also contended in a more vehement contest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Εἰ δὲ ὁ τοσαῦτα παθὼν οὐδὲν ἠδίκηται, καὶ παθὼν οὐ παρὰ ἀνθρώπου, ἀλλὰ παρὰ τοῦ πάντων ἀνθρώπων πονηροτέρου δαίμονος, τίς ἕξει λοιπὸν ἀπολογίαν τῶν λεγόντων ὅτι Ὁ δεῖνά με ἠδίκησε καὶ παρέβλαψε; Εἰ γὰρ ὁ διάβολος ὁ τοσαύτης γέμων κακίας, πάντα αὐτοῦ κινήσας τὰ ὄργανα καὶ πάντα ἀφεὶς τὰ βέλη καὶ ὅσα ἦν ἐν ἀνθρώποις κακά, μετὰ πολλῆς τῆς ὑπερβολῆς, καὶ εἰς τὴν οἰκίαν τοῦ δικαίου καὶ εἰς τὸ σῶμα κενώσας, οὐδὲν τὸν ἄνδρα ἠδίκησεν ἀλλά, ὅπερ ἔφην, καὶ μᾶλλον ὠφέλησε, πῶς δυνήσονταί τινες τὸν δεῖνα καὶ τὸν δεῖνα αἰτιάσασθαι, ὡς παρ' αὐτῶν, ἀλλ' οὐχ ὡς οἴκοθεν ἠδικημένοι;\n\n4 Τί οὖν; φησίν· τὸν Ἀδὰμ οὐκ ἠδίκησε καὶ ὑπεσκέλισε καὶ ἐξέβαλε τοῦ παραδείσου; Οὐχ οὗτος ἀλλ' ἡ τοῦ ἀδικηθέντος ῥᾳθυμία καὶ τὸ μὴ νήφειν μηδὲ ἐγρηγορέναι. Ὁ γὰρ τοιαῦτα καὶ τοσαῦτα προσαγαγὼν μηχανήματα καὶ τὸν Ἰὼβ κατενεγκεῖν μὴ δυνηθείς, πῶς ἂν ἐξ ἐλαττόνων ἐκράτησε τοῦ Ἀδάμ, εἰ μὴ διὰ τῆς οἰκείας ῥᾳθυμίας ἑαυτὸν προέδωκεν ἐκεῖνος; Τί οὖν; ὁ συκοφάνταις περιπεσὼν καὶ δημευθεὶς τὴν οὐσίαν οὐκ ἠδίκηται, καὶ τὰ ὄντα πάντα ἀφαιρεθεὶς καὶ πατρῴων ἐκπεσὼν καὶ πενίᾳ παλαίων ἐσχάτῃ; Οὐκ ἠδίκηται, ἀλλὰ καὶ ἐκέρδανεν, ἐὰν νήφῃ. Τί γάρ, εἰπέ μοι, τοῦτο παρέβλαψε τοὺς ἀποστόλους; οὐ λιμῷ καὶ δίψει καὶ γυμνότητι συνεχῶς ἐπάλαιον; Καὶ δι' αὐτὸ μὲν οὖν τοῦτο καὶ σφόδρα ἦσαν λαμπροὶ καὶ ἐπίσημοι καὶ πολλὴν παρὰ τοῦ θεοῦ τὴν βοήθειαν ἐπεσπάσαντο. Τί δὲ τὸν Λάζαρον ἡ νόσος καὶ τὰ ἕλκη καὶ ἡ πενία καὶ ἡ ἐρημία τῶν προστησομένων","english":"But if the one who suffered so much was not wronged at all—and he suffered not at the hands of a man, but at the hands of the demon more wicked than all men—what defense will be left for those who say, \"So-and-so wronged me and harmed me\"? For if the devil, full of such great wickedness, having set in motion all his instruments and let loose all his arrows and all the evils that were among men, with great excess, and having emptied them out against the house of the righteous man and against his body, did him no wrong but, as I said, even benefited him the more, how will some be able to blame this man and that man, as though they had been wronged by them, and not rather by themselves?\n\n4 What then? he says. Did he not wrong Adam and trip him up and cast him out of paradise? No, it was not he, but the negligence of the one wronged, and his failure to be sober and to keep watch. For the one who brought such and so many devices and was unable to bring down even Job—how could he have prevailed over Adam with lesser means, unless that man had betrayed himself through his own negligence? What then? Has the man who fell among false accusers and had his property confiscated not been wronged, having been stripped of all his possessions and cast out from his ancestral home and wrestling with the utmost poverty? He has not been wronged; rather, he has even gained, if he keeps sober. For tell me, what harm did this do to the apostles? Did they not continually wrestle with hunger and thirst and nakedness? And for this very reason they were exceedingly radiant and distinguished, and drew to themselves great help from God. But what harm did sickness and sores and poverty and the desolation of those who would care for him do to Lazarus?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"παρέβλαψεν; οὐκ ἐντεῦθεν αὐτῷ μειζόνως ἐπλάκησαν οἱ στέφανοι; Τί δὲ τὸν Ἰωσὴφ τὸ πονηρὰν δόξαν κτήσασθαι ἐπὶ τῆς οἰκείας καὶ ἐπὶ τῆς ἀλλοτρίας; Καὶ γὰρ καὶ μοιχὸς καὶ ἑταιρικὸς εἶναι ἐνομίζετο. Τί δὲ ἡ δουλεία; τί δὲ τὸ τῆς πατρίδος ἐκπεσεῖν; Οὐ διὰ ταῦτα αὐτὸν μάλιστα θαυμάζομεν καὶ ἐκπληττόμεθα; Καὶ τί λέγω τὴν εἰς τὴν ὑπερορίαν μετάστασιν καὶ πενίαν καὶ πονηρὰν δόξαν καὶ δουλείαν; Αὐτὸς γὰρ ὁ θάνατος τί τὸν Ἄβελ παρέβλαψε, καὶ βίαιος καὶ ἄωρος γενόμενος καὶ ὑπὸ χειρὸς ἀδελφικῆς τολμηθείς; Οὐ διὰ τοῦτο πανταχοῦ τῆς οἰκουμένης ᾄδεται; Ὁρᾷς πῶς πλέον ἤπερ ὑπέσχετο ὁ λόγος ἀπέδειξε; Οὐ γὰρ δὴ μόνον οὐδένα παρ' οὐδενὸς ἀδικούμενον ἀπέφηνεν, ἀλλὰ καὶ μειζόνως κερδαίνοντας τοὺς ἑαυτοῖς προσέχοντας. Τίνος οὖν ἕνεκεν τιμωρίαι καὶ κολάσεις; φησί· τίνος ἕνεκεν γέεννα; τίνος ἕνεκεν ἀπειλαὶ τοσαῦται, εἰ μηδεὶς μήτε ἀδικεῖται, μήτε ἀδικεῖ; Τί συγχέεις τὸν λόγον; οὐδὲ γὰρ εἶπον ὅτι οὐδεὶς ἀδικεῖ, ἀλλ' ὅτι οὐδεὶς ἀδικεῖται. Καὶ πῶς ἔνι, φησίν, ἀδικούντων πολλῶν μὴ ἀδικεῖσθαι; οὕτως ὡς ἐδίδαξα νῦν. Ἐπεὶ καὶ τὸν Ἰωσὴφ ἠδίκησαν μὲν οἱ ἀδελφοί, αὐτὸς δὲ οὐκ ἠδικήθη καὶ τῷ Ἄβελ ἐπεβού λευσε μὲν ὁ Κάιν, αὐτὸς δὲ οὐκ ἐπεβουλεύθη, διὰ τοῦτο τιμωρίαι καὶ κολάσεις. Οὐδὲ γὰρ διὰ τὴν τῶν πασχόντων ἀρετὴν ἀναιρεῖ τὰς τιμωρίας ὁ θεός, ἀλλὰ διὰ τὴν κακίαν τῶν πονηρευομένων τίθησι τὰς κολάσεις. Εἰ γὰρ καὶ λαμπρότεροι οἱ πάσχοντες κακῶς ἀπὸ τῶν ἐπιβούλων γίνονται, ἀλλ' οὐ τῆς γνώμης τοῦτο τῶν ἐπιβουλευόντων ἐστί.","english":"Did it harm him? Was it not from this that his crowns were woven more greatly? But what of Joseph—his gaining a wicked reputation, both in his own land and in a foreign one? For he was considered both an adulterer and a fornicator. And what of his slavery? What of his being cast out from his homeland? Is it not especially because of these things that we marvel at him and are struck with amazement? And why do I speak of his removal into a foreign land, and poverty, and a wicked reputation, and slavery? For what harm did death itself do to Abel, coming as it did by violence and before his time, and dared by a brother's hand? Is it not because of this that he is sung throughout the whole inhabited world? Do you see how the argument has demonstrated more than it promised? For it has shown not only that no one is wronged by anyone, but also that those who attend to themselves gain more greatly. Why, then, are there punishments and chastisements? someone says. Why Gehenna? Why so many threats, if no one is either wronged or wrongs? Why do you confound the argument? For I did not say that no one wrongs, but that no one is wronged. And how is it possible, he says, when many do wrong, that no one is wronged? In the way I have just taught. For Joseph's brothers did wrong him, yet he himself was not wronged; and Cain plotted against Abel, yet he himself was not plotted against—and for this reason there are punishments and chastisements. For God does not abolish punishments because of the virtue of those who suffer, but he establishes chastisements because of the wickedness of those who do evil. For even if those who suffer evil at the hands of plotters become more radiant, yet this is not from the intent of those who plot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Διὰ τοῦτο τοῖς μὲν τῆς φιλοσοφίας τὰ βραβεῖα, ἐκείνοις δὲ τῆς πονηρίας αἱ τιμωρίαι εὐτρεπίζονται καὶ παρασκευάζονται. Ἀφῃρέθης τὰ χρήματα; λέγε· Γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι. Καὶ προστίθει τὸ ἀποστολικόν· Οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον· δῆλον ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα. Ἤκουσας κακῶς καὶ μυρίαις σέ τινες ἔπλυναν λοιδορίαις; Ἀναμνήσθητι τῆς ῥήσεως ἐκείνης τῆς λεγούσης· Οὐαὶ ὑμῖν ὅταν καλῶς ὑμᾶς εἴπωσι πάντες οἱ ἄνθρωποι καὶ Χαίρετε καὶ σκιρτᾶτε, ὅταν ἐκβάλωσι καθ' ὑμῶν ὄνομα πονηρόν. Πρὸς τὴν ὑπερορίαν μετῳκίσθης; Ἐννόησον ὅτι οὐκ ἔχεις ἐνταῦθα πατρίδα ἀλλ', εἰ μέλλεις φιλοσοφεῖν, καὶ τὴν γῆν ἅπασαν ξένην ἐκελεύσθης εἶναι νομίζειν. Ἀλλὰ νόσῳ παρεδόθης χαλεπῇ; Εἰπὲ τὸ ἀποστολικὸν ἐκεῖνο· Ὅσῳ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, τοσούτῳ ὁ ἔσω ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. Ἀλλὰ θάνατον ὑπέμεινέ τις βίαιον; Ἐννόησον τὸν Ἰωάννην καὶ τὴν ἀποτμηθεῖσαν ἐν δεσμωτηρίῳ κεφαλὴν ἐπὶ πίνακος ἐνεχθεῖσαν καὶ πορνικῆς ὀρχήσεως γενομένην μισθόν. Ἐννόησον τὰς ἐντεῦθεν ἀμοιβάς. Ταῦτα γὰρ ἅπαντα τὰ παθήματα, ὅταν ἀδίκως παρά τινος ἐπάγηταί τινι, καὶ ἁμαρτήματα λύει καὶ δικαιοσύνην ἐργάζεται. Τοσοῦτον αὐτῶν τῆς ὠφελείας τὸ μέγεθος ἐπὶ τῶν γενναίως αὐτὰ φερόντων. Ὅταν οὖν μήτε ζημία χρημάτων μήτε συκοφαντίαι καὶ λοιδορίαι μήτε τὸ πρὸς τὴν ὑπερορίαν μεταστῆναι, μήτε νόσοι καὶ βάσανοι, μήτε αὐτὸ ὁ πάντων δοκεῖ φοβερότερον εἶναι, ὁ θάνατος, βλάπτῃ τοὺς πάσχοντας, ἀλλὰ καὶ ὠφελῇ μειζόνως, πόθεν ἔχεις μοι δεῖξαί τινα ἀδικούμενον, ὅταν ἐντεῦθεν μηδὲν ἀδικῆται;","english":"For this reason, the prizes of philosophy are prepared and made ready for the one group, and the punishments of wickedness for the other. Were your possessions taken away? Say: Naked I came from my mother's womb, and naked I shall depart. And add the apostolic saying: For we brought nothing into the world; it is clear that we can carry nothing out. Did you hear evil of yourself, and did certain people wash you with countless insults? Remember that saying which declares: Woe to you when all men speak well of you, and Rejoice and leap for joy when they cast out a wicked name against you. Have you been removed to a foreign land? Consider that you have no fatherland here, but, if you intend to practice philosophy, you have been commanded to regard the whole earth as foreign. But were you handed over to a grievous illness? Say that apostolic word: Though our outer man is wasting away, our inner man is being renewed day by day. But did someone endure a violent death? Consider John and the head cut off in prison, carried on a platter and made the wages of a harlot's dance. Consider the recompenses that come from this. For all these sufferings, when they are brought upon someone unjustly by anyone, both loose sins and work righteousness. So great is the magnitude of their benefit for those who bear them nobly. When, therefore, neither loss of possessions nor false accusations and insults nor removal to a foreign land, nor illnesses and torments, nor death itself—which seems to be more fearful than all—harms those who suffer, but rather benefits them more greatly, how can you show me anyone who is wronged, when he is wronged in nothing by these things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Ἐγὼ γὰρ τοὐναντίον ἀποδεῖξαι πειράσομαι, ὅτι οἱ μάλιστα ἀδικούμενοι καὶ ἐπηρεαζόμενοι καὶ τὰ ἀνήκεστα πάσχοντες, οἱ ταῦτα ποιοῦντές εἰσι. Τί γὰρ ἀθλιώτερον γένοιτ' ἂν τοῦ Κάιν, τοῦ τοιαῦτα τὸν ἀδελφὸν διαθέντος; Τί δὲ τῆς Φιλίππου γυναικὸς ἐλεεινότερον τῆς τὸν Ἰωάννην ἀποτεμούσης; Τί δὲ τῶν ἀδελφῶν τοῦ Ἰωσὴφ τῶν ἀπεμπολησάντων αὐτὸν καὶ πρὸς τὴν ὑπερορίαν μεταστησάντων; Τί δὲ τοῦ διαβόλου τοῦ τὸν Ἰὼβ τοσούτοις καταξάναντος κακοῖς; Οὐ γὰρ δὴ μόνον τῶν ἄλλων, ἀλλὰ καὶ ταύτης οὐ τὴν τυχοῦσαν δώσει δίκην τῆς ἐπιβουλῆς. Εἶδες πῶς κἀνταῦθα πλεῖον τῆς ὑποσχέσεως ὁ λόγος ἀπέδειξεν; Οὐ μόνον οὐδεμίαν λύμην ἀπὸ τῶν ἐπιβούλων τούτων ὑπομένοντας τοὺς ἐπηρεαζομένους, ἀλλὰ καὶ τὸ πᾶν εἰς τὴν τῶν ἐπιβουλευόντων περιτρεπόμενον κεφαλήν· ἐπειδὴ γὰρ οὔτε πλοῦτος, οὔτε τὸ ἐλεύθερον εἶναι οὔτε τὸ πατρίδα οἰκεῖν, οὔτε τὰ ἄλλα ἅπερ εἶπον, ἀνθρώπου εἰσὶν\n\nἀρεταί, ἀλλὰ τῆς ψυχῆς τὰ κατορθώματα, εἰκότως, ὅταν εἰς ταῦτα ἡ βλάβη γίνηται, οὐδὲν ἡ ἀνθρωπινὴ παραβλάπτεται ἀρετή. Τί οὖν ἂν εἰς αὐτήν τις παραβλαβῇ τῆς ψυχῆς τὴν φιλοσοφίαν; οὐδὲ ἐνταῦθα ἂν βλαβῇ, παρ' ἑτέρου βλάπτεται, ἀλλ' οἴκοθεν καὶ παρ' ἑαυτοῦ. Πῶς οἴκοθεν καὶ παρ' ἑαυτοῦ; φησίν. Ὅταν μαστιχθῇ παρ' ὁτουοῦν ἢ τὰ ὄντα ἀφαιρεθῇ ἢ χαλεπήν τινα ἑτέραν ὑπομείνας ἐπήρειαν, βλάσφημόν τι ῥῆμα ἐξενεγκῇ, ἐβλάβη μὲν ἐνταῦθα καὶ βλάβην μεγίστην· οὐ μὴν παρὰ τοῦ ἐπηρεάσαντος, ἀλλὰ παρὰ τῆς οἰκείας μικροψυχίας. Ὅπερ γὰρ ἔμπροσθεν εἶπον, καὶ νῦν ἐρῶ.","english":"For I will try to prove the opposite—that those who are most wronged and abused and suffer intolerable things are the ones who do these things. For what could be more wretched than Cain, who treated his brother so? What more pitiable than Philip's wife, who cut off John's head? What than Joseph's brothers, who sold him and removed him to a foreign land? What than the devil, who racked Job with so many evils? For indeed he will pay no ordinary penalty for this plot—not only for the others, but for this one too. Did you see how here also the argument has shown more than was promised? Not only do those who are abused suffer no harm from these plotters, but the whole thing is turned back upon the head of those who plot. For since neither wealth nor freedom nor living in one's homeland, nor the other things I mentioned, are the virtues of a human being, but the soul's right actions, it stands to reason that when harm is done to these things, human virtue is not harmed at all. What then if someone harms the soul's philosophy itself? Not even here would he be harmed by another, but from within and by himself. How from within and by himself? he says. When someone is scourged by anyone at all, or has his possessions taken away, or, having endured some other severe abuse, utters a blasphemous word, he has been harmed here and with the greatest harm—not, however, by the one who abused him, but by his own smallness of soul. For what I said before, I will say now also.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Οὐδεὶς ἀνθρώπων, κἂν μυριάκις ᾖ πονηρός, τοῦ ἀλάστορος ἐκείνου δαίμονος καὶ ἀκαταλλάκτως πρὸς ἡμᾶς ἔχοντος τοῦ διαβόλου πονηρότερον ἄν τινι προσβάλοι, οὐδὲ πικρότερον· ἀλλ' ὅμως ὁ χαλεπὸς οὗτος δαίμων οὐκ ἴσχυσε τὸν πρὸ τοῦ νόμου, τὸν πρὸ τῆς χάριτος, τοσαῦτα κατ' αὐτοῦ βέλη καὶ οὕτω πικρὰ πανταχόθεν ἀφείς, ὑποσκελίσαι καὶ καταβαλεῖν. Τοσαύτη τῆς ψυχῆς ἐστιν ἡ εὐγένεια. Τί δὲ ὁ Παῦλος; οὐ τοσαῦτα ἔπαθε δεινά, ἃ μηδὲ καταλέξαι ῥᾴδιον; Δεσμωτήρια οἰκῶν, ἁλύσεις περικείμενος, ἀγόμενος καὶ περιαγόμενος, μαστιγούμενος παρὰ Ἰουδαίων, λιθαζόμενος, οὐχ ἱμᾶσι μόνοις, ἀλλὰ καὶ ῥάβδοις τὰ νῶτα ξαινόμενος, καταποντιζόμενος, λῃσταῖς πολλάκις περιπίπτων, ἐμφύλιον ὑπομένων πόλεμον παρὰ τῶν ἐχθρῶν, παρὰ τῶν γνωρίμων βαλλόμενος διηνεκῶς, μυρίαις ἐπιβουλευόμενος ἐπιβουλαῖς, λιμῷ καὶ γυμνότητι παλαίων, ἑτέρας πυκνὰς καὶ συνεχεῖς ὑπομένων περιστάσεις καὶ θλίψεις; Τί δεῖ τὰ πολλὰ λέγειν; καθ' ἑκάστην ἀποθνῄσκων τὴν ἡμέραν, ἀλλ' ὅμως τοσαῦτα πάσχων καὶ τηλικαῦτα, οὐ μόνον οὐδὲν ἐξήνεγκε ῥῆμα βλάσφημον, ἀλλ' ἔχαιρεν ἐπὶ τούτοις καὶ ἐκαυχᾶτο. Καὶ νῦν μέν φησι· Χαίρω ἐν τοῖς παθήμασί μου, νῦν δέ· Οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν. Εἰ τοίνυν τοσαῦτα πάσχων αὐτὸς ἔχαιρε καὶ ἐκαυχᾶτο, τίνα ἔχεις συγγνώμην, ποίαν δὲ ἀπολογίαν οὐ τὸ πολλοστὸν αὐτῶν ὑπομένων μέρος καὶ βλασφημῶν;","english":"No man, even if he were ten thousand times wicked, could assail anyone more wickedly or more bitterly than that avenging demon, the devil, who is implacably disposed toward us. And yet this fierce demon was not strong enough to trip up and cast down the man who lived before the law, before grace, though he hurled so many and such bitter arrows at him from every side. Such is the nobility of the soul. And what of Paul? Did he not suffer so many terrible things that it is not even easy to list them? Dwelling in prisons, wearing chains, being led about and dragged around, scourged by the Jews, stoned, his back torn not only with straps but with rods, being sunk in the deep, often falling into the hands of robbers, enduring civil war from his enemies, constantly struck by those he knew, plotted against with countless plots, wrestling with hunger and nakedness, enduring many other frequent and continual hardships and afflictions? Why need I say much? Dying every day—yet though he suffered so many and such great things, he not only uttered no blasphemous word, but rejoiced in them and boasted. And now he says, \"I rejoice in my sufferings,\" and again, \"Not only so, but we also boast in our afflictions.\" If, then, while suffering so many things he himself rejoiced and boasted, what excuse do you have, what defense, when you endure not even the smallest fraction of them and yet blaspheme?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"6 Ἀλλ' ἑτέρως ἀδικοῦμαι, φησί, καὶ μὴ βλασφημήσω; τὰ χρήματα ἀφαιρεθείς, ἄχρηστος γίνομαι πρὸς τὴν ἐλεημοσύνην, φησί. Σκῆψις ταῦτα καὶ πρόφασις. Εἰ γὰρ διὰ τοῦτο ἀλγεῖς, μάθε σαφῶς ὅτι πενία ἐλεημοσύνης οὐ γίνεται κώλυμα. Κἂν γὰρ μυριάκις ᾖς πένης, οὐκ εἶ πενέστερος τῆς δράκα ἀλεύρου μόνον κεκτημένης καὶ τῆς δύο μόνον ἐχούσης ὀβολούς, ὧν ἑκατέρα τὴν οὐσίαν ἅπασαν εἰς τοὺς δεομένους κενώσασα ἐθαυμάσθη, καὶ ἡ τοσαύτη πενία τῇ τοσαύτῃ φιλανθρωπίᾳ οὐ γέγονε κώλυμα, ἀλλ' οὕτω δαψιλὴς καὶ φιλότιμος ἡ ἐκ τῶν δύο λεπτῶν γέγονεν ἐλεημοσύνη ὡς τοὺς πλουτοῦντας ἅπαντας ἀποκρύψαι καὶ τοὺς πολλοὺς στατῆρας καταβαλόντας ὑπερακοντίσαι τῷ πλούτῳ τῆς γνώμης καὶ τῇ περιουσίᾳ τῆς προθυμίας. Ὥστε οὐδὲ ἐνταῦθα ἠδίκησαι ἀλλὰ καὶ μειζόνως ἐκέρδανας, δι' ὀλίγης εἰσφορᾶς τῶν τὰ πολλὰ καταθέντων λαμπροτέρους λαβὼν τοὺς στεφάνους. Ἀλλ' ἐπειδή, κἂν μυριάκις ταῦτα εἴπωμεν, αἱ φιλοσώματοι ψυχαὶ καὶ τοῖς βιωτικοῖς ἡδέως ἐγκαλινδούμεναι καὶ τοῖς παροῦσιν ἐνηδυπαθοῦσαι πράγμασι οὐκ ἂν ῥᾳδίως ἀνάσχοιντο τῶν κατασηπομένων ἀνθῶν ἀποστῆναι, – τοιαῦτα γὰρ τοῦ βίου τὰ φαιδρὰ τούτου–οὐδὲ τὰς σκιὰς ἀφεῖναι ἀνέχονται, ἀλλ' οἱ μὲν ἐπιεικέστεροι κἀκείνων καὶ τούτων ἀντέχονται, οἱ δὲ ἐλεεινότεροι ἐκ πλείονος μὲν ἐκείνων μοίρας, τούτων δὲ ἐξ ἐλάττονος σφόδρα, φέρε δὴ τὰ προσωπεῖα ἀφελόντες τὰ φαιδρὰ καὶ περιφανῆ τῆς αἰσχρᾶς καὶ δυσειδοῦς τῶν πραγμάτων ὄψεως τούτων, δείξωμεν τῆς ἑταιριζομένης γυναικὸς τὴν βδελυγμίαν. Τοιοῦτον γὰρ ἡ τοιαύτη ζωή, ἡ τρυφαῖς καὶ πλούτῳ καὶ δυναστείαις προσέχουσα·","english":"But, he says, I am wronged in another way, and shall I not blaspheme? I have been deprived of my money, he says, and so I become useless for almsgiving. These are pretexts and excuses. For if this is why you grieve, learn clearly that poverty is no hindrance to almsgiving. For even if you were ten thousand times poor, you are not poorer than the woman who possessed only a handful of flour, or than the one who had only two obols, each of whom emptied her entire substance upon those in need and was admired, and such great poverty was no hindrance to such great love for humanity, but the almsgiving from the two mites became so abundant and generous that it eclipsed all the rich and surpassed those who contributed many staters in the wealth of her intention and the abundance of her zeal. So that here too you have not been wronged but have gained all the more, receiving brighter crowns through a small contribution than those who deposited much. But since, even if we say this ten thousand times, souls that love the body and gladly wallow in worldly things and take pleasure in present circumstances would not easily endure to depart from rotting flowers—for such are the bright things of this life—nor do they endure to let go even their shadows, but the more reasonable among them cling to both those and these, while the more pitiable cling to a greater share of those and a very small share of these—come then, let us strip off the bright and conspicuous masks from the shameful and ugly appearance of these things, and show the abomination of the woman who prostitutes herself. For such is that kind of life, the one devoted to luxury and wealth and power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"τὸ αἰσχρὸν καὶ δυσειδὲς καὶ πολλῆς βδελυγμίας γέμον, τὸ ἀηδὲς καὶ φορτικὸν καὶ πικρίας ἐμπεπλησμένον. Καὶ γὰρ δὴ τοῦτο μάλιστά ἐστι τὸ πάσης ἀποστεροῦν τοὺς ἁλόντας συγγνώμης, ὅτι καὶ ἀηδίας καὶ πολλῆς τῆς πικρίας ἐμπεπλησμένος ὁ βίος οὗτος, ποθεινὸς αὐτοῖς καὶ περισπούδαστός ἐστι. Καὶ μυρίων γέμων κινδύνων, αἱμάτων, κρημνῶν, σκοπέλων\n\nκαὶ φόνων καὶ φόβων καὶ τρόμων καὶ φθόνου καὶ βασκανίας καὶ ἐπιβουλῆς καὶ φροντίδος διηνεκοῦς καὶ μερίμνης καὶ κέρδος ἔχων οὐδέν, οὐδὲ καρπὸν τῶν τοσούτων κακῶν οὐδένα φέρων, ἀλλ' ἢ κόλασιν καὶ τιμωρίαν καὶ τὸ διηνεκῶς βασανίζεσθαι, ζηλωτὸς εἶναι τοῖς πολλοῖς δοκεῖ καὶ περιμάχητος ὃ τῆς ἀνοίας τῶν ἁλισκομένων ἐστίν, οὐ τῆς τοῦ πράγματος μακαριότητος. Ἐπεὶ καὶ τὰ παιδία τὰ μικρὰ πρὸς μὲν τὰ ἀθύρματα κέχηνε καὶ ἐπτόηται, τῶν δὲ τελείοις ἀνδράσι πρεπόντων πραγμάτων οὐδὲ αἴσθησιν λαβεῖν δύναιτ' ἄν. Ἀλλ' ἐκείνοις μὲν συγγνώμη διὰ τὸ τῆς ἡλικίας ἄωρον· οὗτοι δὲ ἀπολογίας ἐκβέβληνται, ἐν ἡλικίᾳ τελείᾳ παιδικὴν ἔχοντες γνώμην, κἀκείνων ἀνοητότερον διακείμενοι. Διὰ τί γὰρ ζηλωτὸς ὁ πλοῦτος; εἰπέ μοι· καὶ γὰρ ἀναγκαῖον ἐντεῦθεν προοιμιάσασθαι, ἐπειδὴ ὑγιείας καὶ ζωῆς καὶ τῆς παρὰ τῶν πολλῶν εὐφημίας καὶ χρηστῆς ὑπολήψεως καὶ πατρίδος καὶ οἰκείων καὶ φίλων καὶ συγγενῶν καὶ ἁπάντων τῶν τὸ χαλεπὸν τοῦτο νόσημα νενοσηκότων τιμιώτερον τοῖς πολλοῖς ἔδοξεν εἶναι. Καὶ πρὸς αὐτὰς ἀνέβη λοιπὸν τὰς νεφέλας ἡ πυρὰ καὶ γῆν καὶ θάλατταν ἡ κάμινος αὕτη κατέλαβε καὶ ὁ μὲν σβεννύων τὴν φλόγα ταύτην οὐδείς·","english":"the shameful and ugly thing, full of great loathing, the unpleasant and burdensome and filled with bitterness. For this is especially what deprives those caught by it of all forgiveness—that this life, though filled with unpleasantness and great bitterness, is desired by them and eagerly sought after. And though it is full of countless dangers, bloodshed, precipices, crags, murders, fears, tremblings, envy, malice, plotting, ceaseless anxiety and care, and has no gain, nor bears any fruit from so many evils, but only punishment and retribution and being tormented continually, it seems to the many to be enviable and worth fighting for—which is the result of the folly of those caught by it, not of the blessedness of the thing itself. For little children too gape and flutter after toys, but of things befitting grown men they could not even get a perception. But for them there is forgiveness because of the immaturity of their age; these, however, are cast out from any defense, having a childish mind in mature age, and being disposed more foolishly than those children. For why is wealth enviable? Tell me; for it is necessary to begin from here, since it has seemed to the many to be more honorable than health and life and the good repute and good opinion of the many, and fatherland and household and friends and relatives and all who are sick with this grievous disease. And now the pyre has gone up to the very clouds, and this furnace has seized land and sea, and there is no one to quench this flame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"οἱ δὲ ἀνακαίοντες, ἅπαντες αὐτοί τε οἱ ἁλόντες ἤδη, οἵ τε μηδέπω ἁλόντες, ἵνα ἁλῶσι. Καὶ ἕκαστον ἴδοι τις ἂν καὶ ἄνδρα καὶ γυναῖκα καὶ οἰκέτην καὶ ἐλεύθερον καὶ πλούσιον καὶ πένητα κατὰ δύναμιν τὴν ἑαυτοῦ φορτία βαστάζοντα, τὰ τῇ φλογὶ ταύτῃ δι' ἡμέρας τε καὶ νυκτὸς πολλὴν παρέχοντα τὴν τροφήν, φορτία οὐ ξύλων οὐδὲ φρυγάνων, οὐ γὰρ τοιαύτη ἡ φλόξ, ἀλλὰ ψυχῶν καὶ σωμάτων ἀδικίας καὶ παρανομίας. Ἀπὸ γὰρ τούτων ἀνάπτεσθαι πέφυκεν αὕτη τῆς φλογὸς ἡ φύσις. Οἵ τε γὰρ πλουτοῦντες οὐδαμοῦ τῆς ἀτόπου ταύτης ἵστανται ἐπιθυμίας, κἂν ἅπασαν περιβάλωνται τὴν οἰκουμένην· οἵ τε πένητες ἐπείγονται φθάσαι ἐκείνους καὶ λύσσα τις ἀνίατος καὶ μανία ἀκάθεκτος καὶ νόσος ἀδιόρθωτος τὰς πάντων κατέχει ψυχάς. Καὶ πάντα ἔρωτα οὗτος νικήσας ὁ ἔρως καὶ παρωσάμενος ἐξέβαλε τῆς ψυχῆς. Καὶ οὔτε φιλίας λόγος, οὔτε συγγενείας. Τί λέγω φιλίας καὶ συγγενείας; οὐ γυναικὸς καὶ παίδων, οὗ τί γένοιτ' ἂν ἀνδράσι ποθεινότερον; ἀλλὰ πάντα χαμαὶ ἔρριπται καὶ καταπεπάτηται, τῆς ὠμῆς ταύτης καὶ ἀπανθρώπου δεσποίνης τῶν ἁλόντων τὰς ἁπάντων καταλαβούσης ψυχάς. Καὶ γὰρ, ὡς δέσποινα τούτων ἀπάνθρωπος καὶ ὡς τύραννος ἀπηνὴς καὶ ὡς βάρβαρος ὠμὴ καὶ ὡς πόρνη πάνδημος καὶ πολυτελής, καταισχύνει καὶ κατατείνει καὶ μυρίοις κολάζει κινδύνοις τε καὶ τιμωρίαις τοὺς ἑλομένους δουλεύειν αὐτῇ· καὶ φοβερά τις οὖσα καὶ ἀμείλικτος, ἀγρία καὶ ἀπηνὴς καὶ πρόσωπον ἔχουσα βαρβαρικόν, μᾶλλον δὲ θηριῶδες καὶ λύκου καὶ λέοντος ἀγριώτερον, προσηνής τις εἶναι δοκεῖ καὶ ποθεινὴ καὶ μέλιτος γλυκυτέρα τοῖς αἰχμαλωτισθεῖσιν ὑπ' αὐτῆς.","english":"And those who kindle it—all of them, both those already caught and those not yet caught, so that they may be caught. And one may see each person, man and woman, slave and free, rich and poor, bearing burdens according to his own ability, burdens that provide abundant fuel for this flame day and night—burdens not of wood or brushwood, for such is not this flame, but of souls and bodies: injustices and lawless deeds. For from these the nature of this flame is naturally kindled. For the rich never stand anywhere short of this absurd desire, even if they encompass the whole inhabited world; and the poor hasten to overtake them, and an incurable frenzy and unrestrained madness and an incorrigible disease possess the souls of all. And this love, having conquered every love and thrust it aside, has cast it out of the soul. And there is no word of friendship, nor of kinship. Why do I say friendship and kinship? Not of wife and children, than which nothing could be more desired by men; but all things have been cast to the ground and trampled underfoot, since this savage and inhuman mistress of those caught has seized the souls of all. For as an inhuman mistress of them and as a harsh tyrant and as a cruel barbarian and as a common and costly prostitute, she shames and stretches out and punishes with countless dangers and punishments those who have chosen to be slaves to her; and though she is fearful and implacable, wild and harsh and having a barbaric face, or rather beastly and wilder than a wolf and a lion, she seems to those captivated by her to be gentle and desirable and sweeter than honey.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Ξίφος καὶ ὅπλα καθ' ἑκάστην κατ' αὐτῶν χαλκεύουσα τὴν ἡμέραν καὶ βάραθρα ἀνορύττουσα καὶ ἐπὶ κρημνοὺς ἄγουσα καὶ σκοπέλους καὶ μυρία αὐτοῖς πλέκουσα κολάσεως δίκτυα, ζηλωτοὺς αὐτοὺς νομίζεται ποιεῖν τοῖς τε ἑαλωκόσιν αὐτοῖς, τοῖς τε ἐπιθυμοῦσιν ἁλῶναι. Καὶ καθάπερ ὗς ἀμάρᾳ καὶ βορβόρῳ ἐγκαλινδουμένη ἥδεται καὶ τρυφᾷ καὶ κάνθαροι κόπρον συνεχῶς ἀνελίττοντες, οὕτω δὴ καὶ οἱ τῇ φιλαργυρίᾳ ἁλόντες τῶν ζῴων τούτων εἰσὶν ἀθλιώτεροι. Καὶ γὰρ μείζων ἡ ἐνταῦθα βδελυγμία, καὶ ὁ βόρβορος δυσωδέστερος. Ἐνδιατρίβοντες γὰρ τῷ πάθει, πολλὴν νομίζουσιν ἡδονὴν ἐντεῦθεν καρποῦσθαι· ὅπερ οὐ τῆς φύσεως τοῦ πράγματός ἐστιν, ἀλλὰ τῆς τὴν τοιαύτην ἀλογίαν νοσούσης διανοίας.\n\n7 Πῶς οὖν ἂν ἰασαίμεθα τοὺς οὕτω διακειμένους; Εἰ βουληθεῖεν ἀνοῖξαι τὰς ἀκοὰς καὶ ἁπλῶσαι τὴν διάνοιαν καὶ δέξασθαι τὰ λεγόμενα. Τὰ μὲν γὰρ ἄλογα μεταθεῖναι τῆς ἀκαθάρτου διατριβῆς οὐκ ἔνι· λογισμοῦ γάρ ἐστιν ἔρημα· τὸ δὲ ἡμερώτατον τοῦτο γένος καὶ λογισμῷ καὶ λόγῳ τετιμημένον, τὴν ἀνθρωπείαν λέγω φύσιν, εἰ βουληθείη ῥᾳδιόν τε καὶ σφόδρα εὔκολον καὶ τοῦ βορβόρου καὶ τῆς δυσωδίας καὶ τῆς κόπρου καὶ τῆς βδελυγμίας ἀπαλλάξαι ἐκείνης. Διὰ τί γὰρ ὁ","english":"Forging swords and weapons against them each day, digging pits and leading them to cliffs and crags, and weaving countless nets of punishment for them, she is thought to make them enviable both to those already caught by them and to those who desire to be caught. And just as a pig wallowing in a trench and mire delights and luxuriates, and dung beetles continually roll dung around, so too those caught by the love of money are more wretched than these animals. For the loathsomeness here is greater, and the mire more foul-smelling. For dwelling in the passion, they think they reap great pleasure from it; which is not from the nature of the thing, but from the mind that is sick with such irrationality.\n\n7 How then might we heal those so disposed? If they would be willing to open their ears and smooth out their mind and receive what is said. For it is not possible to move the irrational animals from their unclean way of life; for they are destitute of reason. But this most gentle race, honored with reason and speech—I mean human nature—if it would be willing, it is easy and very simple to rid itself of that mire and foul smell and dung and loathsomeness. For why does the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"πλοῦτος, ἄνθρωπε, περισπούδαστος εἶναί σοι δοκεῖ; διὰ τὴν ἡδονὴν πάντως τὴν ἀπὸ τῶν τραπεζῶν; διὰ τὴν τιμὴν καὶ τὴν δορυφορίαν τὴν ἀπὸ τῶν θεραπευόντων; διὰ τὸ δύνασθαι τοὺς λυποῦντας ἀμύνασθαι καὶ πᾶσι εἶναι φοβερόν; Οὐδὲ γὰρ ἂν ἑτέρας αἰτίας ἔχοις εἰπεῖν, ἀλλ' ἢ ἡδονὴν καὶ κολακείαν καὶ φόβον καὶ τιμωρίαν. Οὔτε γὰρ σοφώτερον, οὔτε σωφρονέστερον, οὔτε ἐπιεικέστερον, οὔτε συνετώτερον πάντως ποιεῖν εἴωθεν, οὐ χρηστόν, οὐ φιλάνθρωπον, οὐκ ὀργῆς κρείττονα, οὐ γαστρὸς ἀμείνω, οὐχ ἡδονῶν ἀνώτερον· οὐ μετριάζειν παιδεύει, οὐ συνεστάλθαι διδάσκει, οὐκ ἄλλο τι μέρος τῆς ἀρετῆς εἰς τὴν ψυχὴν εἰσάγει καὶ καταφυτεύει. Οὐδ' ἂν ἔχοις εἰπεῖν διὰ τί τούτων περισπούδαστος ἐστί σοι καὶ ποθεινὸς οὗτος. Οὐ γὰρ δὴ μόνον οὐδὲν οἶδε μεταφυτεύειν ἢ γεωργεῖν τῶν ἀγαθῶν, ἀλλὰ κἂν ἀποκείμενα εὕρῃ, λυμαίνεται καὶ κωλύει καὶ καταμαραίνει· ἔνια δὲ καὶ ἀνασπᾷ καὶ τὰ ἐναντία τούτων ἐπεισάγει, ἀκολασίαν ἄμετρον, θυμὸν ἄκαιρον, ὀργὴν ἄδικον, ἀπόνοιαν, ὑπερηφανίαν, ἄνοιαν. Ἀλλὰ μὴ εἴπω περὶ τούτων· οἱ γὰρ τῇ νόσῳ ταύτῃ ἑαλωκότες οὐκ ἂν ἀνασχοῖντο περὶ ἀρετῆς καὶ κακίας ἀκούοντες, τῆς ἡδονῆς ὄντες ὅλοι καὶ διὰ τοῦτο αὐτῆς γινόμενοι δοῦλοι, κατηγορουμένων αὐτῶν ὁμοῦ καὶ ἐλεγχομένων ἰδεῖν. Φέρε οὖν τέως τὸν περὶ τούτων λόγον ἀφέντες, τὰ λοιπὰ εἰς μέσον ἀγάγωμεν καὶ ἴδωμεν εἴ τινα ἡδονὴν ὁ πλοῦτος ἔχει, εἴ τινα τιμήν. Τοὐναντίον γὰρ ἅπαν ὁρῶ καί, εἰ βούλεσθε, πρῶτον τὰς τραπέζας τῶν πλουτούντων καὶ πενομένων ἐξετάσωμεν καὶ ἐρώμεθα τοὺς ἑστιωμένους, τίνες μάλιστά εἰσιν οἱ καθαρὰν καὶ γνησίαν καρπούμενοι ἡδονήν·","english":"Does wealth, O man, seem to you to be something highly sought after? Because of the pleasure that comes from the table, certainly? Because of the honor and the bodyguard of attendants? Because of the power to avenge oneself on those who cause pain and to be feared by all? For you would not be able to name any other reasons except pleasure and flattery and fear and punishment. For it is not accustomed to make a person wiser, or more temperate, or more gentle, or more prudent—not good, not humane, not superior to anger, not better than the belly, not above pleasures; it does not train one to be moderate, it does not teach one to be self-restrained, it does not introduce and plant any other part of virtue into the soul. Nor could you say why this wealth is so highly sought after and desirable to you. For not only does it know nothing of transplanting or cultivating good things, but even if it finds them stored up, it corrupts them and hinders them and withers them away; and some things it even tears up by the roots and introduces the opposite of these—unmeasured licentiousness, untimely rage, unjust anger, recklessness, arrogance, folly. But let me not speak about these things; for those who have been captured by this disease would not endure hearing about virtue and vice, being wholly given to pleasure and for this reason becoming its slaves, to see themselves accused and at the same time convicted. Come then, for now let us set aside the argument about these things, and let us bring the rest into the middle and see whether wealth has any pleasure, any honor. For I see everything the opposite, and, if you wish, let us first examine the tables of the rich and of the poor and ask those who are feasting, who are most of all those who enjoy a pure and genuine pleasure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"οἱ πρὸς διαμεμετρημένην τὴν ἡμέραν ἐπὶ τῶν στιβάδων κατακείμενοι καὶ τὰ δεῖπνα τοῖς ἀρίστοις συνάπτοντες καὶ τὴν γαστέρα διαρρηγνύντες καὶ τὰς αἰσθήσεις πηροῦντες καὶ τῷ ὑπερόγκῳ τῶν ἐδεσμάτων φορτίῳ τὸ πλοῖον καταποντίζοντες καὶ ὑπέραντλον ποιοῦντες τὴν ναῦν καὶ, καθάπερ ἐν ναυαγίῳ τῷ τοῦ σώματος, κατακλύζοντες αὐτὴν καὶ πέδας καὶ χειροπέδας καὶ γλωσσοπέδας ἐπινοοῦντες καὶ ἅπαν αὐτῶν καταδεσμοῦντες τὸ σῶμα, ἁλύσεως σιδηρᾶς χαλεπωτέρῳ δεσμῷ τῷ τῆς μέθης καὶ τῆς τρυφῆς καὶ μήτε ὕπνον αἱρούμενοι γνήσιον καὶ εἰλικρινῆ, μήτε ὀνειράτων ἀπηλλαγμένοι φοβερῶν, τῶν τε μαινομένων ὄντες ἀθλιώτεροι καὶ αὐθαίρετον τὸν δαίμονα ἐπεισάγοντες τῇ ψυχῇ καὶ γέλως προκείμενοι τῷ θεάτρῳ τῶν οἰκετῶν, μᾶλλον δὲ τραγῳδία καὶ δακρύων ὑπόθεσις τοῖς ἐπιεικεστέροις αὐτῶν, καὶ μηδένα εἰδότες τῶν παρόντων, μήτε εἰπεῖν τι καὶ ἀκοῦσαι δυνάμενοι, ἀλλὰ φοράδην ἀπὸ τῶν στιβάδων ἐπὶ τὴν κλίνην ἀγόμενοι; ἢ οἱ νήφοντες καὶ ἐγρηγορότες καὶ τῇ χρείᾳ τὸ μέτρον ὁρίζοντες καὶ ἐξ οὐρίας πλέοντες καὶ μέγιστον ἥδυσμα τὸ πεινῆν καὶ διψῆν ἔχοντες ἐπί τε τῶν σιτίων, ἐπί τε τῶν ποτῶν; Οὐδὲν γὰρ οὕτω καὶ ἡδονὴν καὶ ὑγίειαν ἐργάζεται, ὡς τὸ πεινῶντα καὶ διψῶντα τῶν προκειμένων ἅπτεσθαι καὶ κόρον εἰδέναι τὴν χρείαν μόνην καὶ μὴ ὑπερβαίνειν ταύτης τὰ σκάμματα, μηδὲ μεῖζον τῆς δυνάμεως ἐπιτιθέναι τὸ ἄχθος τῷ σώματι.","english":"Those who lie on couches for the measured-out day and join their dinners to the finest fare and burst their bellies and blind their senses and sink the ship with the excessive cargo of delicacies and make the vessel awash and, as in a shipwreck of the body, overwhelm it and devise fetters and handcuffs and tongue-chains and bind the whole body with them, with a bond harsher than an iron chain—that of drunkenness and luxury—and who obtain neither genuine and pure sleep, nor are free from fearful dreams, and are more wretched than the insane and bring in a self-chosen demon upon the soul and are made a laughingstock in the theater of their servants, or rather a tragedy and a subject for tears to the more decent among them, and who recognize none of those present, nor are able to say or hear anything, but are carried from the couches to the bed? Or those who are sober and wakeful and set the measure by need and sail with a fair wind and have hunger and thirst as the greatest seasoning, both for food and for drink? For nothing produces both pleasure and health so much as to touch what is set before one while hungry and thirsty and to know that need alone is satiety and not to overstep its bounds, nor to lay a burden greater than the body's strength upon the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"8 Εἰ δὲ ἀπιστεῖς μου τῷ λόγῳ, κατάμαθε τὰ ἑκατέρων σώματα καὶ τὴν ἑκάστου ψυχήν. Οὐχὶ τὰ μὲν τῶν διαιτωμένων συμμέτρως–μὴ γάρ μοι τὸ σπανιάκις συμβαῖνον εἴπῃς, καὶ εἴ τινες ἀσθενεῖς εἶεν ἐκ περιστάσεως ἑτέρας τινός, ἀλλ' ἀπὸ τῶν ἀεὶ καὶ συνεχῶς συμβαινόντων τὰς ψήφους λάμβανε–οὐχὶ τῶν μὲν συμμέτρως ἑστιωμένων εὔρωστα τὰ σώματα καὶ τετρανωμέναι αἱ αἰσθήσεις, τὴν οἰκείαν χρείαν πληροῦσαι μετὰ πολλῆς τῆς εὐκολίας· ἐκείνων δὲ πλαδαρὰ καὶ παντὸς κηροῦ μαλακώτερα καὶ ἑσμῷ νοσημάτων πολιορκούμενα; Καὶ γὰρ καὶ ποδάγραι ταχέως αὐτοῖς ἐφίπτανται καὶ τρόμος ἄκαιρος καὶ γῆρας ἄωρον καὶ κεφαλαλγίαι καὶ διατάσεις καὶ στομάχων πηρώσεις καὶ ὀρέξεως ἀναίρεσις καὶ διηνεκῶν δέονται ἰατρῶν καὶ συνεχῶν τῶν φαρμάκων καὶ καθημερινῆς τῆς θεραπείας. Ταῦτα οὖν ἡδονῆς; εἰπέ μοι. Καὶ τίς ἂν εἴποι τῶν εἰδότων ὅ τι ποτέ ἐστιν ἡδονή; Ἡδονὴ γὰρ γίνεται τότε, ὅταν ἐπιθυμίας ἡγουμένης ἀπολαύσῃς, ἐπεὶ ἐὰν ἀπόλαυσις μὲν ᾖ,","english":"But if you disbelieve my word, examine the bodies and the soul of each. Are not the bodies of those who live in moderation—do not tell me of what happens rarely, or if some are weak from some other circumstance, but take your vote from what always and continually happens—are not the bodies of those who dine in moderation vigorous and their senses made strong, fulfilling their proper need with great ease; while those of the others are flabby and softer than any wax and besieged by a swarm of diseases? For gout swiftly swoops down upon them, and untimely trembling, and premature old age, and headaches, and strains, and disabling of the stomach, and destruction of appetite, and they need doctors continually and constant medicines and daily treatment. Is this, then, pleasure? Tell me. And who among those who know would say what pleasure ever is? For pleasure comes to be then, when, with desire leading the way, you have enjoyed it; since if there is enjoyment indeed,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"ἐπιθυμία δὲ μηδαμοῦ φαίνηται, τὰ τῆς ἡδονῆς οἴχεται καὶ ἠφάνισται. Διά τοι τοῦτο καὶ οἱ νοσοῦντες καίτοι σιτίων περισπουδάστων αὐτοῖς προκειμένων, ναυτιῶντες καὶ ἐνοχλεῖσθαι δοκοῦντες, οὕτως αὐτῶν ἀπογεύονται, ἐπειδὴ ἐπιθυμία οὐκ ἔστιν, ἡ τὴν ἀπόλαυσιν ἡδίστην ποιοῦσα. Οὔτε γὰρ ἡ τῶν σιτίων φύσις, οὔτε ἡ τῶν ποτῶν, ἀλλ' ἡ τῶν ἑστιωμένων ὄρεξις τὴν ἐπιθυμίαν τίκτειν εἴωθε καὶ τὴν ἡδονὴν ἐργάζεσθαι πέφυκε. Διὰ τοῦτο καί τις σοφὸς ἀνὴρ τὰ περὶ τῆς ἡδονῆς ἀκριβῶς εἰδὼς καὶ φιλοσοφεῖν περὶ τούτων ἐπιστάμενος, ἔλεγε· Ψυχὴ ἐμπεπλησμένη κηρίοις ἐμπαίζει δεικνὺς ὅτι οὐκ ἐν τῇ φύσει τῆς τραπέζης, ἀλλ' ἐν τῇ διαθέσει τῶν ἑστιωμένων τὰ τῆς ἡδονῆς ἕστηκε. Διὰ τοῦτο καὶ ὁ προφήτης τὰ ἐν Αἰγύπτῳ θαύματα καὶ τὰ ἐν τῇ ἐρήμῳ καταλέγων, μετὰ τῶν ἄλλων καὶ τοῦτο εἴρηκεν ὅτι ἐκ πέτρας μέλι ἐχόρτασεν αὐτούς, καίτοι γε οὐδαμοῦ μέλι φαίνεται πέτρα αὐτοῖς ἀναβλύσασα. Τί οὖν ἐστι τὸ εἰρημένον; Ἐπειδὴ πολλῷ κατειργασμένοι τῷ καμάτῳ καὶ τῇ ὁδοιπορίᾳ καὶ σφοδρῷ κατεχόμενοι τῷ δίψει, ψυχροῖς τοῖς νάμασι προσέπιπτον, ἀντὶ ἡδύσματος μεγάλου τὸ διψῆν ἔχοντες, τὴν ἡδονὴν τῶν ναμάτων ἐκείνων παραστῆναι βουλόμενος, μέλι τὸ ὕδωρ ἐκάλεσεν, οὐχ ὡς τῆς φύσεως εἰς μέλι μεταβληθείσης, ἀλλ' ὡς τῆς ἡδονῆς τοῦ ὕδατος ἁμιλλωμένης ἐκείνῃ τῇ γλυκύτητι διὰ τὸ διψῶντας προσπεσεῖν τοὺς ἀπολελαυκότας αὐτοῦ.","english":"But when desire nowhere appears, the things of pleasure are gone and have vanished. For this reason, even the sick, although foods much sought after are set before them, feeling nausea and seeming to be distressed, nevertheless taste them in this way, because there is no desire, the thing that makes enjoyment most pleasant. For it is not the nature of foods, nor of drinks, but the appetite of those dining that is accustomed to give birth to desire and is naturally disposed to produce pleasure. For this reason also a certain wise man, who knew accurately the things concerning pleasure and understood how to philosophize about these matters, said: \"A soul that is filled with honeycombs mocks,\" showing that the things of pleasure stand not in the nature of the table but in the disposition of those dining. For this reason also the prophet, recounting the wonders in Egypt and in the wilderness, said this among other things, that he satisfied them with honey from the rock, although honey is nowhere seen gushing forth from the rock for them. What then is the meaning of what was said? Since, worn out by much toil and by the journey and held fast by intense thirst, they fell upon the cool streams, having their thirst in place of a great sweetener, wishing to set before them the pleasure of those streams, he called the water honey—not as though its nature had been changed into honey, but as though the pleasure of the water rivaled that sweetness because those who had enjoyed it fell upon it while thirsty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Ὅταν τοίνυν ταῦτα τοῦτον ἔχῃ τὸν τρόπον καὶ μηδεὶς ἀντιλέγειν δύνηται, κἂν σφόδρα ἀναίσθητος ᾖ, οὐκ εὔδηλον ὅτι παρὰ ταῖς τῶν πενήτων τραπέζαις ἡ καθαρὰ καὶ εἰλικρινὴς καὶ σφόδρα ἡδονή, ἐν δὲ ταῖς τῶν πλουσίων ἀηδία καὶ βδελυγμία καὶ μολυσμός; Καί, καθὼς εἶπεν ὁ σοφὸς ἐκεῖνος ἀνήρ, καὶ τὰ ἡδέα παρενοχλεῖν δοκεῖ. Ἀλλὰ τιμᾶσθαι παρασκευάζει τοὺς ἔχοντας ὁ πλοῦτος, φησί, καὶ ἐχθροὺς ἀμύνασθαι μετ' εὐκολίας. Διὰ τοῦτο οὖν εἰπέ μοι, ποθεινὸς ὑμῖν καὶ περιμάχητος εἶναι δοκεῖ ὅτι τὰ χαλεπώτατα ἐν ὑμῖν τρέφει πάθη, ὀργήν τε εἰς ἔργον ἐξάγων καὶ τῆς δοξομανίας τοὺς πομφόλυγας εἰς μείζονα ὄγκον ἐπαίρων καὶ πρὸς ἀπόνοιαν ἀλείφων τε καὶ διεγείρων; Διὰ ταῦτα μὲν οὖν μάλιστα ἀμεταστρεπτὶ φεύγειν αὐτὸν χρή, ὅτι θήρια τινὰ ἄγρια καὶ χαλεπὰ εἰς τὴν διάνοιαν εἰσοικίζει τὴν ἡμετέραν, τῆς μὲν ὄντως τιμῆς τῆς παρὰ πάντων ἀποστερῶν, τὴν δὲ ἐναντίαν ἐκείνην τοῖς ἐκείνης χρώμασιν ἀναχρωννὺς καὶ οὕτω προσάγων τοῖς ἠπατημένοις καὶ πείθων ταύτην ἐκείνην εἶναι νομίζειν οὐκ οὖσαν τῇ φύσει, ἀλλὰ τῇ ὄψει δοκοῦσαν εἶναι. Καθάπερ γὰρ τὰ κάλλη τῶν ἑταιριζομένων γυναικῶν ἐπιτρίμμασι καὶ ὑπογραφαῖς συγκείμενα, κάλλους μὲν ἀποστέρηται, τὴν δὲ αἰσχρὰν ὄψιν καὶ δυσειδῆ καλήν τε καὶ εὐειδῆ δοκεῖν εἶναι ποιεῖ παρὰ τοῖς ἠπατημένοις, οὕτω δὴ καὶ ὁ πλοῦτος τὴν κολακείαν βιαζόμενος τιμὴν δεικνύει.","english":"Since, then, these things are so and no one can contradict it, however insensible he may be, is it not perfectly clear that at the tables of the poor there is pure and genuine and exceeding pleasure, but in those of the rich disgust and loathing and defilement? And, as that wise man said, even the pleasant things seem to be troublesome. But wealth, he says, causes those who have it to be honored, and to repel enemies with ease. Tell me, then, for this reason, does it seem to you desirable and worth fighting for because it nourishes in you the most grievous passions, bringing anger into action and lifting the bubbles of vainglory to greater bulk and anointing and rousing you toward madness? For these reasons especially one must flee from it without turning back, because it settles certain wild and grievous beasts in our mind, depriving it of the true honor that comes from all, and dyeing that contrary honor with the colors of that true one and thus bringing it to the deceived and persuading them to think that this is that one, which it is not in nature but only seems to be in appearance. For just as the beauties of harlot women, being composed of cosmetics and paint, are deprived of beauty, but make the shameful and ugly appearance seem to be beautiful and comely among the deceived, so indeed wealth, doing violence to flattery, displays honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Μὴ γάρ μοι τὰς ἐν τῷ φανερῷ διὰ φόβον καὶ θωπείαν γινομένας εὐφημίας ἴδῃς–αὗται γάρ εἰσιν τὰ χρώματα καὶ αἱ ἐπιγραφαί– ἀλλὰ τὸ ἑκάστου συνειδὸς τῶν τὰ τοιαῦτά σε κολακευόντων ἀνάπτυξον καὶ ὄψει μυρίους ἔνδον καταβοῶντάς σου κατηγόρους καὶ τῶν μάλιστα ἐχθρῶν καὶ πολεμίων μᾶλλον ἀποστρεφομένους καὶ μισοῦντας καὶ εἴ ποτε τὸ ἐκ τοῦ φόβου τούτου συγκείμενον προσωπεῖον μεταβολὴ πραγμάτων ἐπελθοῦσα ἀφανίσειέν τε καὶ διελέγξειε, καθάπερ τὰς ὄψεις ἐκείνας ἥλιος, θερμοτέραν ἀκτῖνα ἀφείς, οὕτως ὄψει καλῶς ὅτι παρὰ πάντα τὸν χρόνον ἐν ἐσχάτῃ μὲν εἶ ἀτιμίᾳ παρὰ τοῖς θεραπεύουσι, τιμῆς δὲ ἐνόμιζες ἀπολαύειν ὑπὸ τῶν μάλιστα μισούντων σε καὶ μυρίαις σε κατὰ διάνοιαν πλυνόντων λοιδορίαις καὶ ἐν ἐσχάταις σε συμφοραῖς ἐπιθυμούντων ἰδεῖν. Τιμὴν γὰρ οὐδὲν οὕτως εἴωθεν ποιεῖν ὡς ἀρετή, τιμὴν οὐ κατηναγκασμένην, τιμὴν οὐ πεπλασμένην, οὐδὲ προσωπείῳ τινὶ φενακισμοῦ κεκρυμμένην, ἀλλὰ ἀληθῆ καὶ γνησίαν, καὶ οὐδεμιᾷ καιρῶν δυσκολίᾳ ἐλεγχομένην. Ἀλλ' ἀμύνασθαι βούλει τοὺς λελυπηκότας; Καὶ δι' αὐτὸ μὲν οὖν τοῦτο μάλιστα, καθάπερ ἔφθην εἰπών, φευκτὸς ὁ πλοῦτος. Κατὰ γὰρ σαυτοῦ τὸ ξίφος ὠθεῖν σε παρασκευάζεται καὶ βαρυτέρας τὰς ἐν τῷ μέλλοντί σοι καθίστησιν εὐθύνας καὶ ἀφορήτους ποιεῖ τὰς","english":"Do not look at the acclamations made in public through fear and flattery—for these are the colors and the inscriptions—but unfold the conscience of each of those who flatter you in such matters, and you will see countless accusers crying out against you within, and turning away from you and hating you more than the bitterest enemies and foes; and if ever a change of circumstances should come and make away with and expose that mask composed of this fear, as the sun, sending forth a hotter ray, does to those faces, then you will see clearly that all along you were in the utmost dishonor among those who courted you, while you thought you were enjoying honor from those who most hated you and washed you down in their minds with countless insults and longed to see you in the utmost calamities. For nothing is so accustomed to produce honor as virtue—honor not forced, honor not feigned, nor hidden under any mask of imposture, but true and genuine, and not convicted by any hardship of the times. But do you wish to avenge yourself on those who have grieved you? For this very reason especially, as I said before, wealth is to be shunned. For it prepares you to thrust the sword against yourself and makes your accounts in the age to come heavier and your","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"τιμωρίας. Τοσοῦτον γὰρ κακὸν τὸ ἀμύνασθαι, ὅτι καὶ θεοῦ φιλανθρωπίαν ἀνεκαλέσατο καὶ δοθεῖσαν ἤδη ἁμαρτημάτων ἀπείρων συγχώρησιν ἠκύρωσεν. Ὁ γὰρ μυρίων λαβὼν ταλάντων τὴν ἄφεσιν καὶ ἀπὸ ψιλῆς παρακλήσεως τοσαύτης ἀπολαύσας δωρεᾶς, ἐπειδὴ ἑκατὸν δηναρίων ἀπαίτησιν ἐποιεῖτο παρὰ τοῦ συνδούλου, τοῦτ' ἔστιν, ἐπειδὴ τῶν εἰς αὐτὸν πλημμελημάτων ἀπῄτει δίκας, ἐν τῇ περὶ τὸν ὁμόδουλον σφοδρότητι, καθ' ἑαυτοῦ τὴν καταδίκην ἐξήνεγκε. Καὶ δι' ἕτερον μὲν οὐδέν, διὰ τοῦτο δὲ μόνον καὶ τοῖς βασανισταῖς παρεδίδοτο καὶ ἐστρεβλοῦτο καὶ τὰ μυρία τάλαντα ἀπαιτεῖσθαι ἐκελεύετο καὶ συγγνώμης οὐδεμιᾶς οὐδὲ ἀπολογίας ἀπέλαυεν· ἀλλὰ τὰ ἀνήκεστα ἔπασχε, κελευσθεὶς ἅπαν καταθεῖναι τὸ χρέος, ὃ προλαβοῦσα ἡ τοῦ θεοῦ φιλανθρωπία συνεχώρησε. Διὰ τοῦτο οὖν, εἰπέ μοι, ὁ πλοῦτός σοι περισπούδαστος, ὅτι σε εἰς τοιαύτην ἁμαρτίαν μετ' εὐκολίας ἐξάγει; καὶ μὴν διὰ τοῦτο αὐτὸν ὡς ἐχθρὸν καὶ πολέμιον καὶ μυρίων γέμοντα φόνων, ἀποστρέφεσθαι δεῖ. Ἀλλ' ἡ πενία, φησί, παρασκευάζει δυσχεραίνειν καὶ πολλάκις καὶ βλάσφημα ῥήματα ἐκβάλλειν καὶ ἀνελεύθερα πράγματα ὑπομένειν. Οὐχ ἡ πενία, ἀλλ' ἡ μικροψυχία. Ἐπεὶ καὶ ὁ Λάζαρος πένης ἦν καὶ σφόδρα γε πένης καὶ τῇ πενίᾳ προσῆν καὶ ἀρρωστία πενίας ἁπάσης πικρότερα, ἡ καὶ τὴν πενίαν ταύτην χαλεπωτέραν ποιοῦσα· καὶ τῇ ἀρρωστίᾳ ἐρημία τῶν προστησομένων καὶ ἀπορία τῶν θεραπευόντων ἥτις καὶ τὴν ἀρρωστίαν καὶ τὴν πενίαν πικροτέραν εἰργάζετο.","english":"of punishment. For so great an evil is revenge that it even revoked God's love for humanity and annulled the forgiveness of countless sins already granted. For the one who received the remission of ten thousand talents and enjoyed so great a gift from mere entreaty, when he demanded payment of a hundred denarii from his fellow servant—that is, when he exacted satisfaction for the offenses committed against him—in his severity toward his fellow servant he pronounced the condemnation against himself. And for no other reason than this alone he was handed over to the torturers and put to the rack and commanded to repay the ten thousand talents, and he enjoyed no pardon or defense, but suffered incurable torments, being commanded to pay back the entire debt that God's love for humanity had previously forgiven. For this reason, then, tell me, is wealth so earnestly sought after by you, because it easily leads you into such sin? And yet for this very reason one ought to turn away from it as an enemy and adversary, full of countless murders. But poverty, he says, disposes one to be peevish and often to utter blasphemous words and to endure illiberal circumstances. It is not poverty, but smallness of soul. Since Lazarus too was poor, and exceedingly poor, and to his poverty was added sickness, more bitter than all poverty, which made this poverty even harsher; and to his sickness, desolation of those who would care for him and lack of those who would tend him, which made both his sickness and his poverty more bitter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Τούτων γὰρ ἕκαστον καὶ καθ' ἑαυτὸ μὲν ὀδυνηρόν, ὅταν δὲ μήδε οἱ θεραπεύοντες ὦσι, μεῖζον γίνεται τὸ δεινόν, χαλεπωτέρα ἡ φλόξ, πικροτέρα ἡ ὀδύνη, ἀγριώτερος ὁ χειμών, σφοδρότερον τὸ κλυδώνιον, φλογωδεστέρα ἡ κάμινος. Εἰ δέ τις ἀκριβῶς ἐξετάσειε, καὶ ἕτερον τούτοις τέταρτον προσῆν, ἡ τοῦ πλουτοῦντος ἐκ γειτόνων οἰκοῦντος ἄδεια καὶ τρυφή. Εἰ δὲ βούλει τι καὶ πέμπτον εὑρεῖν ὑπέκκαυμα τῆς φλογός, καὶ τοῦτο ὄψει σαφῶς αὐτῷ περικείμενον. Οὐ γὰρ δὴ μόνον ἐτρύφα ὁ πλούσιος ἐκεῖνος, ἀλλὰ καὶ δεύτερον καὶ τρίτον, μᾶλλον δὲ καὶ πλεονάκις τῆς ἡμέρας αὐτὸν ὁρῶν– παρὰ γὰρ τὴν εἴσοδον ἔρριπτο, θέατρον χαλεπῆς τραγῳδίας ὢν καὶ τῇ ὄψει μόνῃ καὶ λιθίνην ἵκανος μαλάξαι ψυχήν–καὶ ὅμως οὐδὲ τοῦτο ἐπεσπάσατο τὸν ἀπάνθρωπον ἐκεῖνον εἰς τὴν τῆς πενίας ἐκείνης ἀντίληψιν· ἀλλ' ὁ μὲν συβαριτικὴν παρετίθετο τράπεζαν καὶ κρατῆρας εἶχεν ἐστεμμένους, καὶ ἄκρατον ἁπλῶς ἐκχεόμενον καὶ στρατόπεδα μαγείρων, καὶ παρασίτους καὶ κόλακας καὶ χοροὺς ᾀδόντων, οἰνοχοούντων, γελωτοποιούντων καὶ πᾶν εἶδος ἐπινοῶν ἀσωτίας καὶ μεθύων καὶ κραιπαλῶν καὶ στολῇ καὶ τραπέζῃ καὶ ἑτέροις πλείοσι τρυφῶν ἅπαντα διετέλει τὸν χρόνον. Τοῦτον δὲ λιμῷ χαλεπῷ καὶ ἀρρωστίᾳ πικροτάτῃ καὶ πολιορκίᾳ τοσούτων ἑλκῶν καὶ ἐρημίᾳ, καὶ τοῖς ἐκ τούτων κακοῖς ὁρῶν καθ' ἑκάστην κατατεινόμενον τὴν ἡμέραν, οὐδὲ εἰς νοῦν ποτε ἐβάλλετο, ἀλλ' οἱ μὲν παράσιτοι καὶ οἱ κόλακες καὶ ὑπὲρ τὴν χρείαν διερρήγνυντο· ὁ δὲ πένης, καὶ οὕτω πένης, καὶ ἐν τοσούτοις κείμενος τοῖς κακοῖς, οὐδὲ ψιχιῶν ἐκ τῆς τραπέζης ἀπήλαυεν ἐκείνης καὶ ταῦτα σφόδρα ἐπιθυμῶν·","english":"For each of these things is painful in itself, but when there are none to care for him, the calamity becomes greater, the flame fiercer, the pain bitterer, the storm wilder, the surge more violent, the furnace more blazing. And if one examines it carefully, there was also a fourth thing besides these: the security and luxury of the rich man who lived next door. And if you wish to find a fifth fuel for the flame, you will see this also clearly surrounding him. For that rich man not only lived in luxury, but a second and third time, or rather many times a day, seeing him—for he had been cast down at his entrance, being a spectacle of a harsh tragedy, and by his appearance alone able to soften even a heart of stone—and yet not even this drew that inhuman man to come to the aid of that poverty; but the one set out a Sybaritic table and had crowned mixing-bowls, and unmixed wine simply poured out, and armies of cooks, and parasites and flatterers and choruses of singers, cupbearers, jesters, and devising every form of debauchery, and getting drunk and carousing, and luxuriating in dress and table and many other things, he spent all his time. But seeing this man racked every day by grievous famine and most bitter sickness and a siege of so many sores and desolation, and the evils that come from these, he never once took it to heart, but the parasites and flatterers were bursting beyond their need; while the poor man, and poor though he was, and lying in so many evils, did not even enjoy the crumbs from that table, and that though he greatly desired them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"καὶ ὅμως οὐδὲν αὐτὸν τούτων παρέβλαψεν, οὐ ῥῆμά τι οὐ μικρόν, οὐ μέγα ἐξέβαλε, οὐ βλάσφημον ἐφθέγξατο λόγον· ἀλλ' ὥσπερ χρυσίον τῇ σφοδροτέρᾳ πυρώσει μειζόνως καθαιρόμενον λαμπρότερον γίνεται, οὕτως ὑπὸ τῶν παθημάτων τούτων ἐνοχλούμενος, πάντων ὑψηλότερος ἦν καὶ τῶν παθῶν καὶ τῶν ἐντεῦθεν πολλοῖς τικτομένων θορύβων. Εἰ γὰρ ἁπλῶς πένητες πλουσίους ὁρῶντες τήκονται τῷ φθόνῳ, καὶ κατατείνοντα τῇ βασκανίᾳ καὶ τὸν βίον ἀβίωτον νομίζουσιν εἶναι καὶ ταῦτα τῆς ἀναγκαίας εὐποροῦντες τροφῆς καὶ τοὺς θεραπεύοντας ἔχοντες· ὁ πένης οὗτος ὡς οὐδεὶς ἕτερος πένης ὤν, καὶ οὐχὶ πένης μόνον ἀλλὰ καὶ ἀσθενὴς καὶ μηδένα ἔχων τὸν προστησόμενον καὶ παρακαλέσοντα, ἀλλὰ ἐν μέσῃ τῇ πόλει καθάπερ ἐν ἐσχάτῃ κείμενος ἐρημίᾳ καὶ λιμῷ τηκόμενος πικροτάτῳ καὶ πάντα ὁρῶν ἐκείνῳ καθάπερ ἐκ πηγῶν ἐπιρρέοντα καὶ ἀνθρωπίνης μὲν οὐδεμιᾶς ἀπολαύων παραμυθίας, ταῖς δὲ τῶν\n\nκυνῶν γλώσσαις προκείμενος τράπεζα διηνεκής–οὕτω γὰρ ἦν τὸ σῶμα παρειμένος καὶ διαλελυμένος, ὡς μηδὲ ἐκείνους ἀποσοβεῖν δύνασθαι–τί οὐκ ἂν ἔπαθεν εἰ μὴ σφόδρα γενναῖος καὶ φιλόσοφος ἦν; Ὁρᾷς ὅτι ὁ ἑαυτὸν μὴ ἀδικῶν, κἂν παρὰ πάντων ἀδικῆται, οὐδὲν πάσχει δεινόν; πάλιν γὰρ τὸν αὐτὸν ἀναλήψομαι λόγον. Τί γὰρ ἡ ἀρρωστία; τί δὲ ἡ ἐρημία τῶν προστησομένων; τί δὲ ἡ ἔφοδος τῶν κυνῶν; τί δὲ τὸ γειτόνημα τοῦ πλουσίου τὸ πονηρόν; τί δὲ ἡ πολλὴ χλιδὴ καὶ ὑπερηφανία καὶ ἡ ἀπόνοια ἐκείνου τὸν ἀθλητὴν τοῦτον παρέβλαψεν, ἢ μαλακώτερον πρὸς τὰ ὑπὲρ τῆς ἀρετῆς ἐποίησε σκάμματα; τί δὲ αὐτοῦ τὴν εὐτονίαν ἐλυμήνατο;","english":"And yet none of these things harmed him at all; he did not let fall a single word, small or great, nor utter a blasphemous speech; but just as gold, being more thoroughly refined by the fiercer fire, becomes brighter, so he, though beset by these sufferings, was loftier than all, both than the sufferings themselves and than the tumults which are born from them in many people. For if the poor, simply seeing the rich, melt away with envy, and strain themselves with malice and reckon life not worth living—and that though they have sufficient food for their needs and have people to care for them—this poor man, being poor as no other poor man was, and not merely poor but also sick and having no one to stand by him and comfort him, but lying in the middle of the city as in the remotest desert, and wasting away with the bitterest hunger, and seeing everything flowing to that man as from springs, and enjoying no human consolation, but with the tongues of dogs a continual table set before him—for his body was so relaxed and dissolved that he could not even drive them away—what would he not have suffered if he had not been exceedingly noble and philosophical? Do you see that the man who does not wrong himself, even if he is wronged by all, suffers nothing terrible? For I will take up the same argument again. For what is sickness? What is the desertion of those who should stand by one? What is the attack of the dogs? What is the wicked neighborhood of the rich man? What did that man's great luxury and arrogance and folly harm this athlete, or make him softer for the contests on behalf of virtue? What did it mar his vigor?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Οὐδὲν οὐδαμοῦ, ἀλλὰ καὶ μᾶλλον αὐτὸν ἐπέρρωσε καὶ μυρίων αὐτῷ στεφάνων ὑπόθεσις γέγονε καὶ προσθήκη βραβείων καὶ πλεονασμὸς ἀντιδόσεως καὶ μειζόνων ἀμοιβῶν ὑπόθεσις, τῶν δεινῶν τὸ πλῆθος ἐκεῖνο καὶ ἡ τοῦ πλουτοῦντος ὠμότης. Οὐ γὰρ δὴ διὰ τὴν πενίαν ἐστεφανοῦτο μόνον, οὐδὲ διὰ τὸν λιμόν, οὐδὲ διὰ τὰ ἕλκη, οὐδὲ διὰ τὰς γλώσσας τῶν κυνῶν· ἀλλ' ὅτι τοιοῦτον γείτονα ἔχων καὶ καθ' ἑκάστην ὁρώμενος ὑπ' αὐτοῦ τὴν ἡμέραν καὶ ὑπερορώμενος διηνεκῶς, τοῦτον ἤνεγκεν γενναίως τὸν πειρασμὸν καὶ μετὰ πολλῆς τῆς καρτερίας καὶ τῇ πενίᾳ καὶ τῇ ἀρρωστίᾳ καὶ τῇ ἐρημίᾳ, οὐ μικρὰν ἀλλὰ καὶ σφόδρα εὐτονωτάτην συνεισφέροντα φλόγα. Τί δὲ ὁ μακάριος Παῦλος, εἰπέ μοι; οὐδὲν γὰρ κωλύει πάλιν ἐπιμνησθῆναι τοῦ ἀνδρός. Οὐχὶ μυρίας ἐδέξατο πειρασμῶν νιφάδας; τί οὖν ἐντεῦθεν ἐβλάβη; οὐκ ἐντεῦθεν μὲν οὖν καὶ μειζόνως ἐστεφανοῦτο; ὅτι ἐλίμωττεν; ὅτι κρυμῷ καὶ γυμνότητι κατετείνετο; ὅτι μάστιξι πολλάκις κατεξαίνετο; ὅτι λίθοις ἐβάλλετο; ὅτι κατεποντίζετο; Ἀλλ' ἐκεῖνος Παῦλος ἦν, καὶ κλητὸς τοῦ Χριστοῦ. Καίτοι καὶ Ἰούδας εἷς τῶν δώδεκα ἦν καὶ κλητὸς καὶ αὐτὸς τοῦ Χριστοῦ. Ἀλλ' οὔτε τὸ εἶναι τῶν δώδεκα, οὔτε ἡ κλῆσις αὐτὸν ὤνησεν, ἐπειδὴ γνώμην οὐκ εἶχε πρὸς ἀρετὴν παρεσκευασμένην, ἀλλ' ὁ μὲν Παῦλος καὶ λιμῷ παλαίων καὶ τῆς ἀναγκαίας ἀπορῶν τροφῆς καὶ τοσαῦτα καθ' ἑκάστην πάσχων τὴν ἡμέραν, μετὰ πολλῆς τῆς προθυμίας τὴν εἰς οὐρανὸν φέρουσαν ἔτρεχεν ὁδόν.","english":"Nothing of the sort, anywhere; rather it strengthened him all the more, and became the occasion of countless crowns for him, an addition of prizes, an increase of recompense, and the occasion of greater rewards—that multitude of terrors and the cruelty of the rich man. For it was not merely because of poverty that he was crowned, nor because of hunger, nor because of his sores, nor because of the tongues of the dogs; but because, having such a neighbor and being seen by him every day and continually looked down upon, he bore this trial nobly, and with great endurance, while poverty and sickness and solitude contributed no small but a most intensely kindled flame. And what of the blessed Paul, tell me? For nothing prevents us from recalling the man again. Did he not receive countless showers of trials? What harm, then, did he suffer from this? Was he not rather crowned all the more because of it? Because he was hungry? Because he was stretched out in cold and nakedness? Because he was often scourged? Because he was stoned? Because he was sunk in the deep? But that man was Paul, and called by Christ. And yet Judas also was one of the twelve, and he too was called by Christ. But neither being one of the twelve nor the calling profited him, since he did not have his will prepared for virtue; whereas Paul, wrestling with hunger and lacking necessary food and suffering so many things every day, ran with great eagerness the road that leads to heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Ἐκεῖνος δὲ καὶ πρὸ τούτου κληθεὶς καὶ τῶν αὐτῶν ἀπολαύσας ὧνπερ καὶ αὐτὸς καὶ μυηθεὶς τὴν ἀνωτάτω φιλοσοφίαν καὶ τραπέζης μετασχὼν ἱερᾶς καὶ τῶν φρικωδεστάτων ἐκείνων δείπνων καὶ χάριν λαβὼν τοσαύτην ὡς καὶ νεκροὺς ἐγείρειν καὶ λεπροὺς καθαίρειν καὶ δαίμονας ἐλαύνειν· καὶ τοὺς περὶ ἀκτημοσύνης πολλάκις ἀκούσας λόγους καὶ αὐτῷ τοσοῦτον χρόνον συγγενόμενος τῷ Χριστῷ καὶ τῶν πενήτων τὰ χρήματα πιστευθεὶς ὥστε τοῦ πάθους ἐκεῖθεν ἔχειν παραμυθίαν–καὶ γὰρ κλέπτης ἦν–οὐδὲ οὕτως ἐγένετο βελτίων, καίτοι τοσαύτης συγκαταβάσεως ἀπολαύσας. Ἐπειδὴ γὰρ ᾔδει ὁ Χριστὸς ὅτι φιλάργυρος ἦν καὶ διὰ χρημάτων ἔρωτα ἔμελλεν ἀπόλλυσθαι, οὐ μόνον αὐτὸν οὐκ ἀπῄτησε τούτου δίκας τότε, ἀλλ' ὥστε αὐτοῦ καταλεᾶναι τὸ πάθος καὶ τὰ χρήματα αὐτῷ τῶν πενήτων ἐπίστευσεν, ἵν' ἔχων ὅθεν κορέσῃ τὴν φιλοχρηματίαν, μὴ καταπέσῃ εἰς τὸ φρικῶδες ἐκεῖνο βάραθρον· ἐλάττονι κακῷ τὸ μεῖζον προαναστέλλων.\n\n12 Οὕτω πανταχοῦ τὸν μὲν ἑαυτὸν μὴ βουλόμενον ἀδικεῖν, οὐδεὶς ἕτερος ἀδικῆσαι δυνήσεται· τὸν δὲ οὐκ ἐθέλοντα νήφειν καὶ τὰ παρ' ἑαυτοῦ συνεισφέρειν οἴκοθεν, οὐδεὶς οὐδέποτε ὠφελήσει. Διὰ τοῦτό σοι καὶ ἡ θαυμασία τῶν γραφῶν ἱστορία, καθάπερ ἐν εἰκόνι τινὶ ὑψηλῇ καὶ μεγάλῃ καὶ πολὺ τὸ εὖρος ἐχούσῃ, τῶν παλαιῶν ἀνεγράψετο τοὺς βίους, ἀπὸ τοῦ Ἀδὰμ μέχρι τῆς τοῦ Χριστοῦ παρουσίας ἐκτείνασα τὴν διήγησιν. Καὶ δείκνυσί σοι καὶ τοὺς ὑποσκελιζομένους καὶ τοὺς στεφανουμένους, ἵνα σὲ διὰ πάντων παιδεύσῃ ὅτι τὸν παρ' ἑαυτοῦ μὴ ἀδικούμενον οὐδεὶς ἕτερος ἀδικῆσαι δυνήσεται, κἂν πᾶσα ἡ οἰκουμένη πρὸς αὐτὸν χαλεπὸν ἀναρριπίζῃ πόλεμον.","english":"But that man, though he had been called before this and had enjoyed the same things as he himself, and had been initiated into the highest philosophy and had shared the sacred table and those most awe-inspiring suppers, and had received such grace as even to raise the dead and cleanse lepers and cast out demons; and though he had often heard discourses on poverty and had been with Christ himself for so long a time and had been entrusted with the money of the poor, so as to have consolation for his passion from that source—for he was a thief—not even so did he become better, although he had enjoyed such condescension. For since Christ knew that he was a lover of money and was going to perish through the love of money, he not only did not exact punishment from him for this at that time, but even entrusted to him the money of the poor, so that, having the means to satisfy his love of money, he might not fall into that awe-inspiring abyss, checking the greater evil by a lesser one.\n\nThus everywhere no other person will be able to wrong the man who does not wish to wrong himself; but the man who is unwilling to be sober and to contribute from his own resources from home, no one will ever benefit. For this reason the wonderful history of the Scriptures has also been written for you, as in some lofty and great image having much breadth, recording the lives of the ancients, extending its narrative from Adam to the coming of Christ. And it shows you both those who are tripped up and those who are crowned, so that through all things it may teach you that no other person will be able to wrong the man who is not wronged by himself, even if the whole inhabited world stirs up a fierce war against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Οὔτε γὰρ δυσκολία πραγμάτων, οὔτε καιρῶν μεταβολαί, οὔτε δυναστευόντων ἐπήρειαι, οὔτε ἐπιβουλῶν νιφάδες, οὔτε συμφορῶν ὄχλος, οὔτε πάντων τῶν ἐν ἀνθρώποις κακῶν συλλεγόμενος ὁ φορυτὸς παρασαλεῦσαί τι κἂν\n\nμικρὸν δυνήσεται τὸν γενναῖον καὶ νήφοντα καὶ ἐγρηγορότα, ὥσπερ αὖ τὸν ῥᾴθυμον καὶ ἀναπεπτωκότα, καὶ οἴκοθεν προδεδομένον, κἂν μυρίαι προσάγωνται θεραπείαι, οὐδὲν ἀμείνω ποιοῦσι. Τοῦτό γ' οὖν καὶ ἡ παραβολὴ ἡ περὶ τῶν ἀνθρώπων ἐκείνων παρεδήλωσεν ἡμῖν, ὧν ὁ μὲν ἐπὶ τῆς πέτρας, ὁ δὲ ἐπὶ τῆς ψάμμου τὴν οἰκίαν ᾠκοδόμησε τὴν ἑαυτοῦ· οὐχ ἵνα ψάμμον καὶ πέτραν νοήσωμεν, οὐδ' ἵνα οἰκοδομὴν λίθων καὶ ὀρόφων, οὐδ' ἵνα ποταμοὺς καὶ ὑετὸν καὶ πνεύματα ἄγρια προσπίπτοντα ταῖς οἰκοδομαῖς, ἀλλ' ἵνα ἀρετὴν καὶ κακίαν ἐκ τούτων ἐκλάβωμεν καὶ ἴδωμεν κἀντεῦθεν ὅτι τὸν ἑαυτὸν μὴ ἀδικοῦντα οὐδεὶς ἀδικεῖ. Οὐκοῦν οὔτε ὁ ὑετὸς καίτοι ῥαγδαῖος φερόμενος, οὔτε οἱ ποταμοὶ πολλῷ ῥοθίῳ προσπίπτοντες, οὔτε τὰ πνεύματα τὰ ἄγρια μετὰ σφοδρᾶς τῆς ῥύμης ἐμβάλλοντα παρεσάλευσάν τι τὴν οἰκίαν ἐκείνην· ἀλλ' ἔμενε καὶ ἀχείρωτος καὶ ἀκίνητος, ἵνα μάθῃς ὅτι τὸν ἑαυτὸν οὐ προδιδόντα οὐδεὶς πειρασμὸς παρασαλεῦσαι δύναται. Ἡ δὲ τοῦ ἑτέρου κατεφέρετο ῥᾴδιον, οὐ διὰ τὴν τῶν πειρασμῶν ἐπιβολήν–ἢ γὰρ ἂν καὶ ἡ ἑτέρα τὸ αὐτὸ ἔπαθεν– ἀλλὰ διὰ τὴν οἰκείαν ἄνοιαν. Οὐ γὰρ ἐπειδὴ ἄνεμος προσέπνευσεν, διὰ τοῦτο ἔπεσεν, ἀλλ' ἐπειδὴ ἐπὶ τῆς ψάμμου ἦν οἰκοδομηθεῖσα, τοῦτ' ἔστιν ἐπὶ ῥᾳθυμίας καὶ πονηρίας, τοῦτο πέπονθε. Καὶ γὰρ καὶ πρὶν ἢ τὸν χειμῶνα προσβαλεῖν ἐκεῖνον, ἀσθενής τε ἦν καὶ πρὸς τὸ πεσεῖν ἑτοίμη.","english":"For neither the difficulty of circumstances, nor changes of times, nor the aggressions of those in power, nor snowstorms of plots, nor a crowd of calamities, nor the heap of all the evils among men gathered together will be able to shake even a little the noble and sober and watchful man, just as, on the other hand, they do not make the slothful and prostrate man, who has already betrayed himself from within, any better, even if countless remedies are applied. This, then, is what the parable also indicated to us concerning those men, of whom one built his house on the rock and the other on the sand—not so that we should understand sand and rock, nor a building of stones and roofs, nor rivers and rain and wild winds falling upon the buildings, but so that from these we should learn virtue and vice, and see from this too that no one wrongs the man who does not wrong himself. Therefore neither the rain, though borne along violently, nor the rivers falling with a great rush, nor the wild winds hurling themselves with fierce momentum shook that house at all; but it remained both unconquered and unmoved, so that you may learn that no temptation can shake the man who does not betray himself. But the other man's house was easily brought down, not because of the assault of temptations—for otherwise the other would have suffered the same—but because of his own folly. For it did not fall because the wind blew upon it, but because it had been built on the sand, that is, on sloth and wickedness, it suffered this. For even before that storm fell upon it, it was weak and ready to fall.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Αἱ γὰρ τοιαῦται οἰκοδομαί, καὶ μηδενὸς ἐνοχλοῦντος, αὐτόματοι καταφέρονται ὑποσυρομένης αὐτῆς τῆς κρηπῖδος καὶ διαρρεούσης· καὶ καθάπερ αἱ μὲν ἀράχναι αὐτόματοι διασπῶνται, μηδενὸς αὐταῖς ἐνοχλοῦντος, ὁ δὲ ἀδάμας καὶ παιόμενος ἀδιάλυτος μένει, οὕτω δὴ καὶ οἱ μὴ ἑαυτοὺς ἀδικοῦντες, κἂν ὑπὸ μυρίων παίωνται, ἰσχυρότεροι γίνονται· οἱ δὲ ἑαυτοὺς προδιδόντες, κἂν μηδεὶς ὁ ἐνοχλῶν ᾖ, αὐτόματοι φέρονται καὶ διαρρέουσι καὶ ἀπόλλυνται· ὥσπερ καὶ ὁ Ἰούδας οὐ μόνον οὐδενὸς ἐνοχλήσαντος πειρασμοῦ τοιούτου, ἀλλὰ καὶ πολλῆς ἀπολαύσας τῆς θεραπείας. Βούλει σοι τοῦτον καὶ ἐπὶ δῆμον ὁλόκληρον δείξω διαλάμποντα τὸν λόγον; Πόσης ὁ Ἰουδαίων δῆμος ἀπήλαυσε προνοίας; οὐ πᾶσα ἡ ὁρωμένη κτίσις πρὸς ὑπερεσίαν αὐτῶν παρεσκευάζετο; καὶ καινός τις αὐτοῖς καὶ ξένος εἰσήγετο διαγωγῆς βίου τρόπος; Οὐδὲ γὰρ εἰς ἀγορὰν ἐνέβαλλον καὶ οὕτω τῶν ὠνίων ἀπήλαυον, ἀργύριον μὴ κατατιθέντες, οὐδὲ αὔλακας ἔτεμνον, οὐδὲ ἄροτρον εἷλκον, οὐδὲ γῆν ἐσπαράττον, οὐδὲ σπέρματα κατέβαλλον, οὐδὲ ὑετῶν ἐδέοντο καὶ τῶν τοῦ ἔτους ὡρῶν, οὐχ ἡλιακῆς ἀκτῖνος, οὐ σεληνιαίου δρόμου, οὐ φύσεως ἀέρος, οὐκ ἄλλου τῶν τοιούτων οὐδενός· οὐχ ἅλωνα παρεσκεύαζον, οὐ καρπὸν ἔτριβον, οὐ πνευμάτων ἔχρῃζον πρὸς τὸ διακρῖναι τοὺς πυροὺς τῶν ἀχύρων, οὐ μύλην ἔστρεφον, οὐ κλίβανον ᾠκοδόμουν, οὐ ξύλα καὶ πῦρ εἰς τὴν οἰκίαν εἰσῆγον, οὐκ ἀρτοποιητικῆς ἐδέοντο τέχνης, οὐ μάκελλαν μετεχείριζον, οὐ δρεπάνην ἠκόνων·","english":"For such buildings, even with no one troubling them, collapse on their own, as the foundation is undermined and gives way; and just as spiders' webs are torn apart by themselves, with no one troubling them, while the diamond, even when struck, remains indissoluble, so too those who do not wrong themselves, even if struck by countless blows, become stronger; but those who betray themselves, even if there is no one troubling them, are carried off by themselves and slip away and perish—just as Judas also did, when not only did no such temptation trouble him, but he enjoyed great care. Do you wish me to show you this principle shining forth in a whole people as well? How great a providence did the people of the Jews enjoy? Was not all the visible creation prepared for their service? And was not a certain new and strange manner of life introduced to them? For they did not go into the marketplace and thus enjoy goods without paying money, nor did they cut furrows, nor draw the plow, nor plow the earth, nor sow seeds, nor did they need rains and the seasons of the year, nor the sun's ray, nor the moon's course, nor the nature of the air, nor any other such thing; they did not prepare a threshing floor, they did not grind grain, they did not need winds to separate the wheat from the chaff, they did not turn a mill, they did not build an oven, they did not bring wood and fire into the house, they did not need the baker's craft, they did not handle a hoe, they did not sharpen a sickle;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"οὐκ ἄλλης τινὸς ἐδέοντο τέχνης, ὑφαντικῆς καὶ οἰκοδομικῆς καὶ τῆς τὰ ὑποδήματα παρεχούσης, ἀλλὰ πάντα ἦν αὐτοῖς ὁ τοῦ θεοῦ λόγος καὶ ἐσχεδιασμένην εἶχον τράπεζαν, καὶ ἱδρώτων καὶ πόνων ἀπηλλαγμένην. Τοιαύτη γὰρ ἡ τοῦ μάννα φύσις· νεαρά τε καὶ πρόσφατος καὶ οὐδαμοῦ παρέχουσα αὐτοῖς πράγματα, οὐδὲ κατατείνουσα πόνῳ· καὶ τὰ ἱμάτια δὲ αὐτοῖς καὶ τὰ ὑποδήματα, καὶ αὐτὴ ἡ τοῦ σώματος φύσις τῆς οἰκείας ἐπελανθάνετο ἀσθενίας. Ἐν γὰρ χρόνῳ οὕτω μακρῷ, οὔτε ἐκεῖνα ἐτρίβετο, οὔτε οἱ πόδες αὐτῶν καίτοι τοσαῦτα βαδιζόντων ἐτυλώθησαν. Ἰατρῶν αὐτοῖς καὶ φαρμάκων καὶ τῆς ἄλλης περὶ τὴν τοιαύτην τέχνην σπουδῆς οὐδὲ μνήμη τις ἦν ἐν αὐτοῖς. Οὕτω πᾶσα ἐκποδῶν ἀρρωστία ἦν. Ἐξήγαγε γὰρ αὐτοῖς ἐν ἀργυρίῳ καὶ χρυσίῳ, φησί, καὶ οὐκ ἦν ἐν ταῖς φυλαῖς αὐτῶν ὁ ἀσθενῶν. Ἀλλ' ὥσπερ τὸν κόσμον τοῦτον ἀφέντες καὶ πρὸς ἑτέραν βελτίονα μετοικισθέντες οἰκουμένην, οὕτως ἤσθιον, οὕτως ἔπινον καὶ οὔτ' ἀκτὶς θερμοτέρα γινομένη τὰς κεφαλὰς ἔπληττε τὰς ἐκείνων, –διετείχιζε γὰρ τὴν φλόγα νεφέλη πάντοθεν ἐπαιωρουμένη καὶ περιφορητὴ γινομένη στέγη τοῖς δήμοις ἅπασιν ἐκείνοις–οὔτε ἐν νυκτὶ λαμπάδος ἐδέοντο διαιρούσης τὸ σκότος, ἀλλ' ἦν","english":"They needed no other craft—neither weaving nor building nor the one that supplies shoes—but the word of God was everything to them, and they had a table already prepared, free from sweat and toil. For such is the nature of the manna: fresh and new, causing them trouble nowhere, nor straining them with toil; and their garments and their shoes, and the very nature of their body, forgot its own weakness. For in so long a time, neither did those wear out, nor did their feet grow calloused, though they walked so much. Of physicians and medicines and the rest of the zeal for such an art there was not even a memory among them. Thus was every sickness removed from their midst. For he brought them out with silver and gold, it says, and there was no one sick in their tribes. But as though they had left this world and been transplanted to another, better inhabited world, so they ate, so they drank; and neither did a hotter ray of the sun strike their heads—for a cloud, hovering on every side and becoming a portable roof for all those peoples, walled off the flame—nor in the night did they need a torch to divide the darkness, but there was","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"αὐτοῖς ὁ στύλος τοῦ πυρὸς πηγὴ φωτὸς ἀφάτου, δύο χρείας παρέχων, τήν τε ἀπὸ τοῦ φαίνειν, τήν τε ἀπὸ τοῦ κατευθύνειν αὐτοῖς τὴν ἀποδημίαν. Οὐ γὰρ φωτειδὴς μόνον ἦν, ἀλλὰ καὶ ὁδηγοῦ παντὸς ἀκριβέστερον ἐχειραγώγει κατὰ τὴν ἤπειρον ἐκείνην τὸν ἄπειρον δῆμον ἐκεῖνον. Ἐβάδιζον δέ, οὐκ ἐπὶ γῆς μόνον, ἀλλὰ καὶ ἐπὶ τῆς θαλάσσης, ὡς ἐπὶ γῆς, καὶ τῶν ὅρων τῆς φύσεως κατετόλμων, τὸ χαλεπὸν ἐκεῖνο πεζεύοντες πέλαγος, ὡς διὰ πέτρας στερρᾶς καὶ ἀντιτύπου τινὸς ὁδοιποροῦντες. Καὶ ὅτε μὲν αὐτοῖς ὑπεστόρεστο, γῆν ἐμιμεῖτο στερρὰν τὸ στοιχεῖον καὶ πεδία ὕπτια καὶ ἀρούρας, ὅτε δὲ τοὺς ἐχθροὺς ἀπέλαβε τὰ θαλάσσης κατειργάζετο καὶ αὐτοῖς μὲν ἐγένετο ὄχημα, τοῖς δὲ πολεμοῦσιν αὐτοὺς τάφος, τοὺς μὲν μετ' εὐκολίας παραπέμπουσα, τοὺς δὲ μετὰ πολλῆς τῆς σφοδρότητος καταποντίζουσα· καὶ ἡ ἄτακτος τῶν ὑδάτων ῥύμη ἀνδρῶν λογικῶν καὶ εὐταξίαν καὶ ὑπακοὴν ἐπεδείκνυτο, νῦν μὲν φύλακος, νῦν δὲ δημίου τάξιν ἐπέχουσα, καὶ ἐν ἡμέρᾳ μιᾷ τὰ ἐναντία ἀθρόον ἐπιδεικνυμένη. Τί ἄν τις εἴποι τὰς πέτρας αἳ ποταμοὺς ἠφίεσαν ὑδάτων; τί δὲ τὰ νέφη τῶν ὀρνίθων οἳ τῶν πλήθει τῶν σωμάτων τὴν γῆν ἀπέκρυψαν ἅπασαν; τί τὰ ἐν Αἰγύπτῳ θαύματα· τί τὰ ἐν ἐρήμῳ παράδοξα; τί τὰ τρόπαια καὶ τὰς νίκας τὰς ἀναιμωτὶ γινομένας; ὡς γὰρ χορεύοντες, οὐχ ὡς πολεμοῦντες τοὺς ἀντιπίπτοντας ἐχειροῦντο. Καὶ τῶν μὲν οἰκείων δεσποτῶν χωρὶς ὅπλων ἐκράτησαν· τῶν δὲ μετὰ τὴν Αἴγυπτον μαχομένων αὐτοῖς, σαλπίζοντες καὶ ψάλλοντες οὕτω περιεγένοντο. Καὶ ἦν χορεῖα μᾶλλον ἢ πόλεμος τὰ γινόμενα, μυσταγωγία μᾶλλον ἢ μάχη.","english":"For them the pillar of fire was a fountain of ineffable light, providing two services—both that of shining and that of guiding their journey. For it was not only luminous, but it also led that countless people by the hand more precisely than any guide across that vast continent. And they walked not only on land but also on the sea as on land, and they dared to overstep the boundaries of nature, treading on foot that difficult deep, as though traveling through solid and resistant rock. And when it was spread beneath them, the element imitated solid earth and flat plains and fields; but when it received the enemies, it wrought the works of the sea and became a vehicle for them, but a tomb for those who warred against them, sending the one party on their way with ease, and sinking the other with great violence. And the disorderly rush of the waters displayed both good order and obedience on the part of rational men, now taking the role of a guard, now of an executioner, and in a single day suddenly displaying opposites. What could one say of the rocks that sent forth rivers of water? What of the clouds of birds that by the multitude of their bodies covered all the earth? What of the wonders in Egypt? What of the marvels in the desert? What of the trophies and the victories won without bloodshed? For they overcame their opponents as though dancing, not as though warring. And they prevailed over their own masters without weapons; and over those who fought against them after Egypt, they prevailed by trumpeting and singing psalms. And what happened was more a dance than a war, more a sacred initiation than a battle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Καὶ γὰρ πάντα τὰ τεράστια ταῦτα οὐ διὰ τοῦτο ἐγένετο μόνον, ἵνα τὴν χρείαν αὐτοῖς πληρώσῃ, ἀλλ' ἵνα καὶ τὴν διδασκαλίαν, ἣν ἐνέθηκεν αὐτοῖς ὁ Μωυσῆς, τῆς θεογνωσίας ἀκριβέστερον διατήρωσι· καὶ φωναὶ πανταχόθεν ἐφέροντο τὸν δεσπότην ἀνακηρύττουσαι. Καὶ γὰρ ἡ θάλαττα ταῦτα ἐβόα, νῦν μὲν πεζευομένη, νῦν δὲ θάλαττα γινομένη καὶ τὰ Νειλῷα νάματα ταύτην ἠφίει τὴν φωνὴν πρὸς αἵματος μεταβαλλόμενα φύσιν. Καὶ οἱ βάτραχοι καὶ τὸ τῶν ἀκρίδων στρατόπεδον ἐκεῖνο καὶ ἡ κάμπη καὶ ἡ ἐρυσίβη ταῦτα διελέγετο τῷ δήμῳ παντί· καὶ τὰ ἐπὶ τῆς ἐρήμου τεράστια, τὸ μάννα, ὁ στύλος, ἡ νεφέλη, ἡ ὀρτυγομήτρα, τὰ ἄλλα πάντα ἀντὶ βιβλίου αὐτοῖς ἐγένετο καὶ γραμμάτων οὐδέποτε ἐξαλειφομένων, ἔναυλον καθ' ἑκάστην ἡμέραν παρεχόμενα αὐτοῖς τὴν μνήμην καὶ ἐνηχοῦντα αὐτῶν τὴν διάνοιαν. Ἀλλ' ὅμως μετὰ τοσαύτην καὶ τηλικαύτην πρόνοιαν, μετὰ τὰς εὐεργεσίας τὰς ἀφάτους ἐκείνας, μετὰ τὸ μέγεθος τῶν θαυμάτων ἐκείνων, μετὰ τὴν κηδεμονίαν τὴν ἄρρητον, μετὰ τὴν διδασκαλίαν τὴν διηνεκῆ, μετὰ τὴν κατήχησιν τὴν ἀπὸ τῶν ῥημάτων, μετὰ τὴν παραίνεσιν τὴν ἀπὸ τῶν πραγμάτων, μετὰ τὰς νίκας τὰς λαμπράς, μετὰ τὰ τρόπαια τὰ παράδοξα, μετὰ τὴν τῶν τραπεζῶν ἀφθονίαν, μετὰ τὴν δαψίλειαν τῶν ναμάτων ἐκείνων, μετὰ τὴν ἄφατον δόξαν ἣν περιεβάλλοντο παρὰ παντὶ τῷ τῶν ἀνθρώπων γένει, ἐπειδὴ ἀγνώμονες ἦσαν καὶ ἀναίσθητοι, μόσχον προσεκύνησαν καὶ βοὸς κεφαλὴν ἐθεράπευον καὶ θεοὺς ἐπεζήτουν αὐτοῖς γενέσθαι, νεαρὰ τὰ ὑπομνήματα τῶν ἐν Αἰγύπτῳ εὐεργεσιῶν ἔχοντες τοῦ θεοῦ, καὶ πολλῶν καὶ ἄλλων ἀπολαύοντες ἔτι.","english":"For all these wonders did not happen only to supply their need, but also so that they might preserve more accurately the teaching which Moses had implanted in them concerning the knowledge of God; and voices were borne from every side proclaiming the Master. For the sea cried out these things, now being crossed on foot, now becoming sea again, and the waters of the Nile sent forth this voice as they were changed into the nature of blood. And the frogs and that army of locusts and the caterpillar and the blight conversed of these things with the whole people; and the wonders in the wilderness—the manna, the pillar, the cloud, the quail—all the rest became to them instead of a book and letters never erased, providing them each day with a memory that echoed within and resounding in their mind. But nevertheless, after so great and such providence, after those ineffable benefits, after the magnitude of those marvels, after the unutterable care, after the continual teaching, after the instruction that came from words, after the exhortation that came from deeds, after the brilliant victories, after the paradoxical trophies, after the abundance of tables, after the lavishness of those waters, after the ineffable glory with which they were surrounded among the whole race of men—since they were ungrateful and insensible, they worshiped a calf and honored the head of an ox and sought to have gods for themselves, though they had fresh in their minds the reminders of God's benefits in Egypt, and were still enjoying many others besides.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"14 Ὁ δὲ τῶν Νινευιτῶν δῆμος βάρβαρος ὢν καὶ ἀλλόφυλος, οὐδενὸς τούτων μετεσχηκώς, οὐ μικροῦ, οὐ μεγάλου, οὐ λόγων, οὐ θαυμάτων, οὐκ ἔργων, οὐ ῥημάτων ἐπειδὴ ἄνθρωπον εἶδον ἐκ ναυαγίου διασωθέντα, οὐδέποτε αὐτοῖς συγγενόμενον ἔμπροσθεν, ἀλλὰ τότε πρῶτον ὀφθέντα, εἰσελθόντα καὶ εἰπόντα· Ἔτι τρεῖς ἡμέραι καὶ Νινευὴ καταστραφήσεται, οὕτως ἀπὸ τῶν ψιλῶν τούτων ῥημάτων μετεβάλοντο καὶ βελτίους ἐγένοντο καὶ τὴν προτέραν ἀποθέμενοι κακίαν, πρὸς ἀρετὴν διὰ μετανοίας ὤδευσαν, ὡς ἀπόφασιν ἀνακαλέσασθαι θεοῦ καὶ σειομένην στῆσαι πόλιν καὶ θεήλατον ὀργὴν ἀποκρούσασθαι καὶ πάσης ἀπαλλαγῆναι κακίας. Εἶδε γὰρ ὁ θεός, φησίν, ὅτι ἀπέστη ἕκαστος ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς. Πῶς ἀπέστη; εἰπέ μοι· καίτοι μεγάλη ἦν αὐτῶν ἡ κακία, ἄφατος ἡ πονηρία, δυσίατα τὰ\n\nἕλκη. Καὶ τοῦτο δηλῶν ὁ προφήτης ἔλεγεν· Ἀνέβη ἡ κακία αὐτῶν ἕως τοῦ οὐρανοῦ τῷ διαστήματι τοῦ τόπου τὸ μέγεθος τῆς κακίας αὐτῶν ἐνδεικνύμενος. Ἀλλ' ὅμως τὴν τοσαύτην πονηρίαν, τὴν οὕτω κορυφωθεῖσαν καὶ ὑψωθεῖσαν ὡς καὶ ἕως τοῦ οὐρανοῦ φθάσαι, ταύτην ἐν τρισὶν ἡμέραις, ἐν βραχείᾳ καιροῦ ῥοπῇ, ἀπὸ ῥημάτων ὀλίγων ἃ παρ' ἑνὸς ἤκουσαν ἀνθρώπου, ἀγνώστου, ξένου, ναυαγοῦ γεγενημένου, οὕτω κατέλυσαν, οὕτως ἠφάνισαν, οὕτως ἐκποδὼν ἐποίησαν εἶναι, ὡς τοιαύτης ἀπολαῦσαι φωνῆς, ὅτι Εἶδεν ὁ θεὸς ὅτι ἀπέστη ἕκαστος ἀπὸ τῆς ὁδοῦ αὐτῶν τῆς πονηρᾶς καὶ μετενόησεν ἀπὸ τῆς κακίας ἧς εἶπεν ὁ θεὸς ποιῆσαι αὐτοῖς. Ὁρᾷς ὅτι ὁ νήφων καὶ ἐγρηγορὼς οὐ μόνον παρὰ ἀνθρώπων οὐδὲν ἀδικεῖται, ἀλλὰ καὶ θεήλατον ὀργὴν ἀνατρέπει;","english":"But the people of the Ninevites, being barbarian and of another race, having shared in none of these things, neither small nor great, neither words, nor wonders, nor deeds, nor sayings—since they saw a man saved from a shipwreck, who had never been with them before, but was then seen for the first time, entering in and saying, \"Yet three days and Nineveh shall be destroyed\"—so from these bare words alone they changed and became better, and having put off their former wickedness, they walked toward virtue through repentance, so as to call back a sentence of God and make a shaken city stand and repel the anger sent from God and be delivered from all wickedness. For God saw, it says, that each one turned from his evil way. How did he turn? Tell me; and yet great was their wickedness, unspeakable their evil, hard to heal their\n\nwounds. And declaring this, the prophet said, \"Their wickedness has gone up to heaven,\" by the distance of the place indicating the greatness of their wickedness. But nevertheless, such great evil, so crowned and exalted as even to reach heaven, this in three days, in a brief turn of time, from a few words which they heard from one man, unknown, a stranger, who had been shipwrecked, they so dissolved, so made to vanish, so put out of the way, as to enjoy such a voice, that \"God saw that each one turned from his evil way and repented of the evil which God said he would do to them.\" Do you see that the sober and watchful man is not only wronged by no one from among men, but also overturns the anger sent from God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"ὁ δὲ οἴκοθεν ἑαυτὸν προδιδοὺς καὶ καταβλάπτων, κἂν μυρίων εὐεργεσιῶν ἀπολάβῃ, οὐδὲν μέγα κερδαίνει; Οὐκοῦν οὐδὲ ἐκείνους ὠφέλησε τὰ τοσαῦτα σημεῖα, οὐδ' αὐτοὺς τούτους τὸ μὴ μετασχεῖν τούτων παρέβλαψεν· ἀλλ' ἐπειδὴ οἴκοθεν ἦσαν εὐγνώμονες μικρᾶς ἐπιλαβόμενοι ῥοπῆς βελτίους ἐγένοντο, καίτοι βάρβαροι ὄντες καὶ ἀλλόφυλοι καὶ πάντων ἀνήκοοι τῶν θείων χρησμῶν καὶ πόρρω που τῆς Παλαιστίνης ἀπῳκισμένοι.\n\n15 Τί δὲ τῶν παίδων τῶν τριῶν, εἰπέ μοι, τὴν ἀρετὴν τὰ ἐπελθόντα κακὰ ἐλυμήνατο; οὐχὶ νέοι ὄντες καὶ νέοι κομιδῇ, ἐν ἡλικίᾳ ἀώρῳ τὴν χαλεπὴν ἐκείνην ὑπέμειναν αἰχμαλωσίαν καὶ τὴν μακρὰν ἀπεδήμησαν ἀποδημίαν καὶ πατρίδος καὶ οἰκίας καὶ ναοῦ καὶ βωμοῦ καὶ θυσιῶν καὶ προσφορῶν καὶ σπονδῶν καὶ αὐτοῦ δὲ τοῦ ψάλλειν, εἰς τὴν ἀλλοτρίαν ἐλθόντες γῆν, ἐχωρίσθησαν; Οὐ γὰρ ἡ οἰκία αὐτοῖς μόνον ἄβατος ἦν, ἀλλὰ καὶ πολλὰ τῆς λατρείας ἐντεῦθεν εἴδη. Οὐχὶ βαρβαρικαῖς ἐξεδόθησαν χερσὶ καὶ λύκοις μᾶλλον ἢ ἀνθρώποις καὶ τὸ δὴ χαλεπώτατον εἰς μακρὰν οὕτω κειμένην καὶ βάρβαρον ἀποικισθέντες γῆν καὶ αἰχμαλωσίας νόμῳ χαλεπωτάτῳ οὐ διδάσκαλον εἶχον, οὐ προφήτην, οὐκ ἄρχοντα; Οὐ γὰρ ἐστί, φησίν, ἄρχων, οὐδὲ προφήτης καὶ ἡγούμενος, οὐδὲ τόπος τοῦ καρποῦσαι ἐνώπτιόν σου καὶ εὑρεῖν ἔλεος. Ἀλλὰ καὶ εἰς τὴν βασιλικὴν οἰκίαν, ὡς εἰς σκόπελόν τινα καὶ κρημνὸν καὶ πέλαγος ὑφάλων γέμον καὶ σπιλάδων οὕτως εἰσήχθησαν, χωρὶς κυβερνήτου καὶ πρῳρέως καὶ ναυτῶν καὶ ἱστίων ἀναγκαζόμενοι τὴν χαλεπὴν ἐκείνην θαλάττην πλεῖν καὶ καθάπερ ἐν δεσμωτηρίῳ ταῖς βασιλικαῖς αὐλαῖς ἐναπειλημμένοι.","english":"But the one who betrays and harms himself from within, even if he receives countless benefits, gains nothing great? Therefore neither did those many signs profit those men, nor did their not sharing in them harm those very men; but since they were well-disposed from within, having taken hold of a small impulse they became better, although they were barbarians and of another race and wholly unacquainted with all the divine oracles and settled far away somewhere from Palestine.\n\nAnd what of the three youths, tell me—did the evils that came upon them corrupt their virtue? Were they not young, and altogether young, who in an unseasonable age endured that harsh captivity and departed on that long journey abroad, and were separated from fatherland and home and temple and altar and sacrifices and offerings and libations and even from the very singing of psalms, when they came into a foreign land? For not only was their house inaccessible to them, but also many forms of worship from that source. Were they not delivered into barbarian hands and to wolves rather than to men, and—what is most grievous—having been settled as colonists in a land lying so far away and barbarous, and by the harshest law of captivity, they had no teacher, no prophet, no ruler? For there is, it says, no ruler, nor prophet and leader, nor place to bring fruit before you and to find mercy. But also into the royal house, as into some cliff and precipice and a sea full of reefs and rocks, they were thus brought in, without a pilot and a prow and sailors and sails, compelled to sail that harsh sea, and as if confined in a prison within the royal courts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Ἐπειδὴ γὰρ φιλοσοφεῖν ᾔδεσαν καὶ βιωτικῶν ἦσαν ἀνώτεροι τῶν πραγμάτων, καὶ τὸν τῦφον ἅπαντα κατεπάτησαν τὸν ἀνθρώπινον, καὶ κοῦφον αὐτῶν τὸ πτερὸν εἰργάσαντο, προσθήκην κακῶν καὶ τὴν αὐτόθι διατριβὴν ἐνόμιζον εἶναι. Ἔξω μὲν γὰρ ὄντες καὶ ἐν ἰδιωτικῇ οἰκίᾳ, πλείονος ἔμελλον ἀπολαύσεσθαι τῆς ἐξουσίας· εἰς δὲ τὸ δεσμωτήριον εἰσαχθέντες ἐκεῖνο–δεσμωτηρίου γὰρ τὴν φαντασίαν ἅπασαν ἐκείνην, καὶ κρημνῶν καὶ σκοπέλων οὐδὲ ἄμεινον εἶναι ἐνόμιζον–εὐθέως δυσκολίαν ὑπέμειναν χαλεπήν· Ὁ μὲν γὰρ βασιλεὺς ἐκέλευσε κοινωνοὺς αὐτοὺς τῆς τραπέζης εἶναι τῆς ἑαυτοῦ, τῆς συβαριτικῆς ἐκείνης καὶ ἀκαθάρτου καὶ βεβήλου, αὐτοῖς δὲ ἀπηγορεύετο τοῦτο, καὶ θανάτου χαλεπώτερον εἶναι ἐδοκεῖ· καὶ μόνοι καθάπερ ἀρνία λύκων μεταξὺ τοσούτων ἦσαν ἀπειλημμένοι. Καὶ ἀνάγκη ἦν λιμῷ τήκεσθαι, μᾶλλον καὶ τὴν ἐπὶ θάνατον ἄγεσθαι ἢ τῶν κωλυτικῶν ἀπογεύεσθαι ἐδεσμάτων. Τί οὖν ποιοῦσιν οἱ νέοι, οἱ ἐν ὀρφανίᾳ, οἱ αἰχμάλωτοι, οἱ ξένοι, οἱ δοῦλοι τῶν ταῦτα κελευόντων; Οὐκ ἐνόμισαν ἀρκεῖν αὐτοῖς εἰς ἀπολογίαν τὴν ἀνάγκην οὐδὲ τὴν τυραννίδα τοῦ τὴν πόλιν ἔχοντος, ἀλλὰ πάντα μηχανῶνται καὶ πραγματεύονται, ὥστε τὴν ἁμαρτίαν φευγεῖν, καίτοι πανταχόθεν προδεδομένοι. Οὔτε γὰρ χρήμασι πείθειν ἠδύναντο· πῶς γὰρ οἱ αἰχμάλωτοι; οὐ φιλίᾳ καὶ συνουσίᾳ· πῶς γὰρ οἱ ξένοι; οὐ δυναστείᾳ περιγενέσθαι· πῶς γὰρ οἱ δοῦλοι; οὐ πλήθει κρατῆσαι· πῶς γὰρ οἱ τρεῖς μόνοι; Προσελθόντες τοίνυν πείθουσι τὸν εὐνοῦχον ἐκεῖνον λόγοις τὸν ταύτην ἔχοντα τὴν ἐξουσίαν.","english":"For since they knew how to philosophize and were superior to the affairs of life, and had trampled underfoot all human vanity, and had made their wing light, they considered even their stay there to be an addition of evils. For while they were outside and in a private house, they were going to enjoy greater authority; but when they were brought into that prison—for they considered that whole imagination of a prison to be no better than cliffs and crags—they immediately endured a harsh difficulty. For the king ordered them to be partakers of his own table, that Sybaritic and unclean and profane one, but this was forbidden to them, and it seemed worse than death; and alone, like lambs among wolves, they were caught among so many. And there was a necessity to waste away with hunger, or rather to be led to death than to taste of the forbidden foods. What then do the young men do, those in orphanhood, those captives, those strangers, those slaves of those who commanded these things? They did not consider the necessity sufficient for their defense, nor the tyranny of the one who held the city, but they contrive and manage everything so as to flee sin, although they had been betrayed from every side. For they could not persuade by money—for how could captives? Nor by friendship and association—for how could strangers? Nor prevail by power—for how could slaves? Nor conquer by numbers—for how could the three alone? Coming forward, then, they persuade that eunuch who held this authority with words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Ἐπειδὴ γὰρ εὗρον αὐτὸν περιδεῆ καὶ τρέμοντα καὶ περὶ τῆς οἰκείας σωτηρίας ἀγωνιῶντα, καὶ φόβος ἀφόρητος ἦν ὁ\n\nπερὶ τοῦ θανάτου κατασείων αὐτοῦ τὴν ψυχήν. Φοβοῦμαι γὰρ ἐγώ, φησί, τὸν κύριόν μου τὸν βασιλέα, μήποτε ἴδῃ τὰ πρόσωπα ὑμῶν σκυθρωπὰ ὑπὲρ τὰ παιδάρια τὰ συνήλικα ὑμῶν καὶ καταδικάσητε τὴν κεφαλήν μου τῷ βασιλεῖ. Ἀπαλλάξαντες αὐτὸν τούτου τοῦ δέους πείθουσι δοῦναι τὴν χάριν. Καὶ ἐπειδὴ πάντα τὰ παρ' ἑαυτῶν εἰσήνεγκαν, καὶ ὁ θεὸς τὰ παρ' ἑαυτοῦ λοιπὸν εἰσέφερεν. Οὐδὲ γὰρ τοῦ θεοῦ μόνου τὸ κατόρθωμα ἐπὶ τούτοις ἦν οἷς ἔμελλον ἐκεῖνοι λαμβάνειν, ἀλλὰ τῆς ἐκείνων γνώμης ἡ ἀρχὴ καὶ τὰ προοίμια, ἣν παρασχόμενοι γενναίαν καὶ ἀνδρείαν, ἐπεσπάσαντο τοῦ θεοῦ τὴν ῥοπὴν καὶ εἰς τέλος ἤγαγον ὅπερ ἐσπούδαζον. Ὁρᾷς ὅτι τὸν μὴ ἑαυτὸν ἀδικοῦντα, οὐδεὶς ἕτερος παραβλάψαι δυνήσεται; ἰδοῦ γοῦν νεότης καὶ αἰχμαλωσία καὶ ὀρφανία καὶ εἰς ἀλλοτρίαν ἀπαγωγὴ καὶ μόνωσις καὶ ἐρημία τῶν βοηθησόντων καὶ ἐπίταγμα χαλεπὸν καὶ φόβος θανάτου πολὺς ἐπιτειχίζων τοῦ εὐνούχου τὴν δειλίαν καὶ πενία καὶ ὀλιγότης καὶ τὸ ἐν μέσῳ βαρβάρων εἶναι καὶ τὸ τοὺς ἐχθροὺς ἔχειν δεσπότας καὶ τὸ εἰς αὐτὰς ἐκδεδόσθαι τὰς χεῖρας τὰς βασιλικὰς καὶ τῶν οἰκείων ἁπάντων ὁ χωρισμὸς καὶ ἱερέων καὶ προφητῶν καὶ τῶν ἄλλων τῶν ἐπιμελουμένων αὐτῶν ἀλλοτρίωσις καὶ σπονδῶν καὶ θυσιῶν ἀργία καὶ ναοῦ καὶ ψαλμῶν ἀφαίρεσις καὶ οὐδὲν τούτων αὐτοὺς παρέβλαψεν· ἀλλὰ τότε μειζόνως εὐδοκίμησαν ἢ ὅτε τούτων ἀπήλαυον ἐπὶ τῆς πατρίδος τῆς ἑαυτοῦ.","english":"For since he found him thoroughly afraid and trembling and agonizing over his own salvation, and the fear concerning death was unbearable, shaking his soul. For I fear, he says, my lord the king, lest he see your faces gloomy beyond the young children of your own age and you condemn my head to the king. Having released him from this fear, they persuade him to grant the favor. And since they had contributed all that was in their power, God then contributed what was in his. For the success in these matters was not God's alone, in the things those men were about to receive, but the beginning and the preludes were of their own resolve, which, having shown itself noble and courageous, drew to itself God's inclination and brought to completion what they were eager for. Do you see that no one else will be able to harm the man who does not harm himself? For behold, then, youth and captivity and orphanhood and being led away to a foreign land and solitude and desolation of those who would help and a harsh decree and great fear of death fortifying the eunuch's cowardice, and poverty and scarcity and being in the midst of barbarians and having enemies as masters and being handed over to the royal hands themselves and the separation from all their own people and the alienation from priests and prophets and the others who cared for them and the cessation of libations and sacrifices and the removal of the temple and psalms—and none of these things harmed them; but then they were more greatly approved than when they enjoyed these things in their own homeland.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Καὶ πρῶτον ἆθλον ἀνύσαντες τοῦτον καὶ λαμπρὸν ἀναδησάμενοι τὸν στέφανον, καὶ τὸν νόμον καὶ ἐν ἀλλοτρίᾳ τηρήσαντες καὶ ἐπίταγμα καταπατήσαντες τυραννικὸν καὶ φόβον νικήσαντες τοῦ ἀλάστορος καὶ μηδὲν μηδαμόθεν παραβλαβέντες· ὥσπερ οἴκοι καθήμενοι καὶ πάντων ἐκείνων ἀπολαύοντες, οὕτω τὸ ἔργον μετ' ἀδείας ἀνύσαντες, ἐφ' ἕτερα πάλιν ἐκαλοῦντο σκάμματα· καὶ πάλιν ἦσαν οἱ αὐτοί. Καὶ ἀγὼν τοῦ προτέρου χαλεπώτερος αὐτοῖς ἐτίθετο καὶ κάμινος ἀνήπτετο καὶ βαρβαρικὸν πρὸς αὐτοὺς στρατόπεδον μετὰ τοῦ βασιλέως παρετάττετο καὶ ἡ Περσικὴ πᾶσα δύναμις ἐκινεῖτο καὶ πάντα πρὸς ἀπάτην αὐτῶν ἐπετηδεύετο καὶ βίαν καὶ μουσικῆς εἴδη διάφορα καὶ κολάσεων ποικίλοι τρόποι καὶ ἀπειλαὶ καὶ ὄψις πάντοθεν ἦν φοβερὰ καὶ ῥήματα ὄψεως φοβερώτερα· Ἀλλ' ὅμως ἐπειδὴ ἑαυτοὺς οὐ προέδωκαν, ἀλλὰ τὰ παρ' ἑαυτῶν πάντα εἰσήνεγκαν, οὐδὲν οὐδέποτε παρεβλάβησαν, ἀλλὰ καὶ λαμπροτέρους τῶν προτέρων ἀνεδήσαντο τοὺς στεφάνους. Ἔδησε μὲν γὰρ αὐτοὺς ὁ Ναβουχοδονόσορ καὶ ἐνέβαλεν εἰς τὴν κάμινον, οὐ μὴν παρέβλαψεν, ἀλλὰ καὶ μειζόνως ὠφέλησε καὶ ἐνδοξοτέρους εἰργάσατο.","english":"And first, having completed this contest and bound on the bright crown, and having kept the law even in a foreign land, and trampled on a tyrannical decree, and conquered the fear of the avenging demon, and suffered no harm from any quarter whatever—just as if they were sitting at home and enjoying all those things, so they completed the work with ease—they were again called to other arenas, and again they were the same. And a contest harsher than the first was set before them, and a furnace was kindled, and a barbarian army was drawn up against them with the king, and the whole Persian force was set in motion, and everything was contrived for their deception and violence—various kinds of music and manifold modes of punishment, and threats, and from every side there was a fearful sight and words more fearful than the sight. But nevertheless, since they did not betray themselves, but contributed all that was in their power, they were never harmed at all, but even bound on crowns brighter than the first. For Nebuchadnezzar bound them and cast them into the furnace, yet he did not harm them, but rather benefited them more greatly and made them more glorious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Καὶ οὔτε ναόν–πάλιν γὰρ τὰ αὐτὰ ἐρῶ–οὔτε θυσιαστήριον, οὐ πατρίδα, οὐχ ἱερέας, οὐ προφήτας ἔχοντες, ἐν ἀλλοτρίᾳ καὶ βαρβάρῳ χώρᾳ, ἐν αὐτῇ μὲν μέσῃ τῇ καμίνῳ, μεταξὺ τοῦ στρατοπέδου παντὸς ἐκείνου, αὐτοῦ τοῦ βασιλέως τοῦ ταῦτα ἐργαζομένου θεωροῦντος, λαμπρὸν ἀνεστήσαντο τρόπαιον καὶ περιφανῆ νίκην ἤραντο, τὴν θαυμαστὴν ἐκείνην καὶ παράδοξον ᾄσαντες ᾠδήν, τὴν καὶ μέχρι τοῦ νῦν ἐξ ἐκείνου πανταχοῦ τῆς οἰκουμένης ᾀδομένην καὶ αἰσθησομένην δὲ καὶ εἰς τὰς μετὰ ταῦτα γενεάς. Οὕτως οὖν, ὅταν μηδεὶς ἑαυτὸν ἀδικῇ, οὐδὲν παρ' ἑτέρου βλαβῆναι δυνήσεται–οὐ γὰρ παύσομαι συνεχῶς τοῦτο ἐπᾴδων τὸ ῥῆμα–εἰ γὰρ αἰχμαλωσία καὶ δουλεία καὶ μόνωσις καὶ πατρίδος ἀποβολὴ καὶ τῶν οἰκείων ἁπάντων καὶ θάνατος καὶ ἐμπρησμὸς καὶ στρατόπεδον τοσοῦτον καὶ τύραννος οὕτως ὠμὸς, οὐκ ἴσχυσαν παῖδας τρεῖς νέους αἰχμαλώτους, δούλους, ξένους, ἐπ' ἀλλοτρίας ὄντας λυμήνασθαί τι εἰς τὴν οἰκείαν αὐτῶν ἀρετήν, ἀλλὰ καὶ μείζονος αὐτοῖς παρρησίας γέγονε πρόφασις ἡ ἐπιβουλή, τί τὸν νήφοντα παραβλάψαι δυνήσεται; οὐκ ἔστιν οὐδέν, κἂν πᾶσαν τὴν οἰκουμένην ἔχῃ πολεμοῦσαν αὐτῷ. Ἀλλ' ὁ θεὸς τότε, φησί, παρέστη αὐτοῖς καὶ ἐξήρπασεν αὐτοὺς τῆς φλογός. Μάλιστα μὲν οὖν, καὶ σὺ τὰ παρ' ἑαυτοῦ πάντα ἐὰν παράσχῃς, τὰ παρὰ τοῦ θεοῦ ἕψεται πάντως. Πλὴν ἀλλ' ἐγὼ τοὺς παῖδας ἐκείνους οὐ διὰ τοῦτο θαυμάζω καὶ μακαρίζω καὶ ζηλωτοὺς εἶναί φημι, ὅτι τὴν φλόγα κατεπάτησαν καὶ τῆς τοῦ πυρὸς ἐνεργείας","english":"And neither a temple—for I will say the same things again—nor an altar, nor a homeland, nor priests, nor prophets did they have, in a foreign and barbarian land, in the very midst of the furnace, in the middle of that entire army, with the king himself who did these things looking on, they set up a brilliant trophy and won a conspicuous victory, singing that wondrous and extraordinary song, which from that time even until now is sung everywhere throughout the world and will also be heard in the generations after these. So then, whenever no one wrongs himself, he will be able to suffer no harm from another—for I will not cease continually repeating this saying—for if captivity and slavery and isolation and the loss of homeland and of all one's own people and death and burning and so great an army and a tyrant so cruel could not harm three young boys—captives, slaves, strangers, in a foreign land—in respect to their own virtue, but the plot against them even became a cause of greater boldness for them, what will be able to harm the sober-minded man? There is nothing, even if the whole world should be at war with him. But God, he says, then stood by them and snatched them from the flame. Most certainly, then, if you too provide all that is on your part, the things from God will certainly follow. However, I do not admire and call blessed those boys for this reason, and say that they are worthy of emulation, because they trampled on the flame and [escaped] the energy of the fire","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"κρείττους ἐγένοντο, ἀλλ' ὅτι ὑπὲρ τῶν ἀληθῶν ἐδέθησαν δογμάτων καὶ εἰς κάμινον ἐνεβλήθησαν καὶ τῷ πυρὶ παρεδόθησαν. Ἐνταῦθα γὰρ αὐτοῖς ἅπαν τὸ τρόπαιον ἀπήρτισται καὶ ὁμοῦ κατενεχθεῖσιν εἰς τὴν κάμινον, στέφανος ἐπετίθετο· καὶ ἀπὸ τῶν ῥημάτων ἐκείνων ἤρξατο πλέκεσθαι καὶ πρὸ τῆς τῶν πραγμάτων ἐκβάσεως, ἃ μετὰ πολλῆς τῆς παρρησίας καὶ τῆς ἐλευθεροστομίας πρὸς τὸν βασιλέα ἀχθέντες εἰς μέσον ἔλεγον. Οὐ χρείαν ἔχομεν ἡμεῖς περὶ τοῦ ῥήματος τούτου ἀποκριθῆναί σοι. Ἔστιν γὰρ ὁ θεὸς ἡμῶν ἐν οὐρανοῖς, ᾧ ἡμεῖς λατρεύομεν, ἱκανὸς ἐξελέσθαι ἡμᾶς ἐκ καμίνου τοῦ πυρὸς τῆς καιομένης· καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, ῥύσεται ἡμᾶς· καὶ ἐὰν μή, γνωστὸν ἔστω σοι ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ, ᾗ ἔστησας, οὐ προσκυνοῦμεν. Ἀπὸ τούτων αὐτοὺς τῶν ῥημάτων ἀνακηρύττω, ἀπὸ τούτων τὸ βραβεῖον τῆς νίκης ἁρπάσαντες, ἐπὶ τὸν λαμπρὸν ἔδραμον τοῦ μαρτυρίου στέφανον, τῇ τῶν ῥημάτων ὁμολογίᾳ τὴν διὰ τῶν πραγμάτων προσθέντες. Εἰ δὲ ἐμβληθέντων ᾐδέσθη τὸ πῦρ αὐτῶν τὰ σώματα, καὶ τὰ δεσμὰ ἔλυσε, καὶ παρέσχε κάτω μετ' ἀδείας βαδίζειν, καὶ τῆς οἰκείας ἐνεργείας ἐπελάθετο καὶ πηγὴ ψυχρῶν ὑδάτων γέγονε τοῦ πυρὸς ἡ κάμινος, τοῦτο λοιπὸν τῆς τοῦ θεοῦ χάριτος τὸ θαῦμα ἦν καὶ τῆς ἄνωθεν παραδοξοποιίας· ὥστε οἱ ἀθληταὶ καὶ πρὶν ἢ ταῦτα γενέσθαι, ὁμοῦ τῆς φλογὸς ἐπιβάντες καὶ τὸ τρόπαιον ἔστησαν καὶ τὴν νίκην ἤραντο καὶ τοὺς στεφάνους ἀνεδήσαντο καὶ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ἀνεκηρύχθησαν καὶ τὸ λεῖπον αὐτοῖς εἰς εὐδοκίμησιν οὐδὲν ἦν. Τί οὖν ἂν ἔχοις πρὸς ταῦτα εἰπεῖν;","english":"they became better, but because they were bound for the true doctrines and were cast into the furnace and handed over to the fire. For here their whole trophy was completed, and at the same time, when they were brought down into the furnace, a crown was placed on them; and it began to be woven from those very words, even before the outcome of events, which they spoke with great boldness and freedom of speech when they were brought into the midst before the king: \"We have no need to answer you concerning this matter. For our God is in the heavens, whom we serve, and he is able to deliver us from the burning fiery furnace; and from your hands, O king, he will rescue us. And if not, let it be known to you that we do not serve your gods, and we do not worship the golden image which you have set up.\" From these words I proclaim them, from these they snatched the prize of victory and ran to the bright crown of martyrdom, adding the confession through words to that through deeds. But if, when they were cast in, the fire was ashamed of their bodies, and it loosed their bonds, and allowed them to walk about freely below, and forgot its own activity, and the furnace became a spring of cold waters, this was henceforth the wonder of God's grace and of the marvelous working from above; so that the athletes, even before these things happened, at once stepped upon the flame and set up the trophy and won the victory and put on the crowns and were proclaimed in heaven and on earth, and nothing was lacking to them for good repute. What then could you say to these things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Εἰς ὑπερορίαν ἀπηνέχθης, τῆς πατρίδος ἐξεβλήθης; ἰδοῦ καὶ οὗτοι. Αἰχμαλωσίαν ὑπέμεινας καὶ ὑπὸ βαρβάροις ἐγένου δεσπόταις; ἀλλὰ καὶ τοῦτο εὑρήσεις τούτοις συμβάν. Ἀλλ' οὐδένα ἔχεις ἐκεῖ παρόντα καὶ διορθούμενον τὰ σὰ οὐδὲ νουθετοῦντα καὶ διδάσκοντα; καὶ ταύτης οὗτοι τῆς ἐπιμελείας ἦσαν ἐστερημένοι. Ἀλλ' ἐδέθης; ἀλλ' ἐνεπρήσθης; ἀλλ' ἀπέθανες; οὐδὲν γάρ μοι τούτων χαλεπώτερον ἔχεις εἰπεῖν. Ἀλλ' ἰδοῦ καὶ οὗτοι διὰ πάντων ἐλθόντες λαμπρότεροι δι' ἑκάστου τούτων ἐγένοντο καὶ περιφανέστεροι καὶ μείζονα τὴν ἐμπορίαν τὴν ἐν οὐρανοῖς συνήγαγον, καὶ οἱ μὲν Ἰουδαῖοι καὶ ναὸν ἔχοντες καὶ θυσιαστήριον καὶ κιβωτὸν καὶ τὰ Χερουβὶμ καὶ τὸ ἱλαστήριον καὶ τὸ καταπέτασμα καὶ τὸ ἄπειρον τῶν ἱερέων πλῆθος καὶ τὰς καθημερινὰς λατρείας καὶ τὰς θυσίας ἐωθινάς, τὰς ἑσπερινὰς καὶ συνεχῶς τῶν προφητῶν ἀκούοντες τῶν ζώντων, τῶν τεθνηκότων, ἐνηχούντων αὐτῶν ταῖς ἀκοαῖς καὶ τῶν θαυμάτων τὴν μνήμην περιφέροντες τῶν ἐν Αἰγύπτῳ, τῶν ἐν ἐρήμῳ, τῶν ἄλλων ἁπάντων καὶ ἐπὶ τῶν χειρῶν ταῦτα σαλεύοντες, ἐπὶ τῶν φλιῶν ἔχοντες γεγραμμένα, καὶ πολλῆς τῆς τότε θαυματουργίας ἀπολαύοντες καὶ ἑτέρας ἐπιμελείας, οὐ μόνον οὐδὲν ὠφελήθησαν, ἀλλὰ καὶ παρεβλάβησαν, ἐν αὐτῷ τῷ ναῷ εἴδωλα στήσαντες καὶ τοὺς υἱοὺς αὐτῶν καὶ τὰς θυγατέρας αὐτῶν σφάξαντες ὑπὸ δένδρα· καὶ πανταχοῦ σχεδὸν τῆς χώρας τῆς ἐν Παλαιστίνῃ τὰς παρανόμους ἐκείνας καὶ ἐναγεῖς ἐργασάμενοι θυσίας καὶ ἕτερα μυρία τολμήσαντες.","english":"You were carried off into exile, you were driven from your homeland? Look, so were they. You endured captivity and came under barbarian masters? But you will find that this also happened to them. But you have no one there present to correct your affairs, or to admonish and teach you? And they were deprived of this care. But you were bound? But you were burned? But you died? For you cannot tell me of anything harsher than these. But look, they too, having passed through all these things, became more radiant through each one of them and more illustrious, and gathered a greater treasure in the heavens. And the Jews, having both a temple and an altar and an ark and the Cherubim and the mercy seat and the veil and the countless multitude of priests and the daily services and the morning sacrifices, the evening ones, and continually hearing the prophets, the living and the dead, sounding in their ears, and carrying around the memory of the wonders done in Egypt, in the wilderness, and all the others, and keeping these things shaking on their hands, having them written on their doorposts, and enjoying great miraculous power at that time and other care—not only were they not benefited, but they were even harmed, setting up idols in the very temple and slaughtering their sons and their daughters under trees; and almost everywhere in the land of Palestine they performed those lawless and accursed sacrifices and dared countless other things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Οὗτοι δὲ ἐν βαρβάρῳ μέσῃ, ἐν πολεμίᾳ γῇ, ἐν οἰκίᾳ τυραννικῇ στρεφόμενοι, πάσης ἐκείνης τῆς ἐπιμελείας ἐστερημένοι, ἀπαγόμενοι, καιόμενοι, οὐ μόνον ἐντεῦθεν οὐδὲν παρεβλάβησαν, οὐ μικρόν, οὐ μέγα, ἀλλὰ καὶ μειζόνως διέλαμψαν. Ταῦτ' οὖν εἰδότες καὶ τὰ τούτοις ἐοικότα συλλέγοντες ἀπὸ τῶν θείων Γραφῶν–πολλὰ γὰρ ἔστιν εὑρεῖν τοιαῦτα ὑποδείγματα καὶ ἐφ' ἑτέρων διαφόρων προσώπων–μήτε δυσκολίαν καιρῶν ἢ πραγμάτων, μήτε ἀνάγκην καὶ βίαν καὶ δυναστείαν τῶν τυραννούντων νομίζωμεν ἀρκεῖν ἡμῖν εἰς ἀπολογίαν, ἡνίκα ἂν πλημμελῶμεν. Ὅπερ γὰρ ἀρχόμενος εἶπον, εἰς τοῦτο καὶ νῦν καταλύσω τὸν λόγον, ὅτι εἴ τις βλάπτοιτο καὶ ἀδικοῖτο, παρ' ἑαυτοῦ τοῦτο πάσχει οὐ παρ' ἑτέρων, κἂν μύριοι οἱ ἀδικοῦντες ὦσιν. Ὡς εἴ γε μὴ παρ' ἑαυτοῦ τοῦτο πάθοι, οἱ γῆν καὶ θάλατταν οἰκοῦντες ἅπαντες, εἰ ἐπέλθοιεν, οὐδὲ μικρὸν τοῦτον παραβλάψαι δυνήσονται.","english":"But they, though they were in the midst of barbarians, in an enemy land, in a tyrannical house, deprived of all that care, being led away, being burned, were not only not harmed at all by this—neither a little nor a great deal—but even shone forth more greatly. Knowing these things, then, and gathering together things similar to these from the divine Scriptures—for one can find many such examples also in the case of other, different persons—let us not think that the difficulty of the times or of circumstances, nor the necessity and force and dominion of those who tyrannize, is sufficient for us as a defense whenever we do wrong. For what I said at the beginning, to this I will now also bring my discourse to its close: that if anyone is harmed and wronged, he suffers this from himself, not from others, even if there be ten thousand who do the wronging. For if he were not to suffer this from himself, all who dwell on land and sea, even if they should come against him, would not be able to harm him even a little.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}