Letter 229: Two brothers once quarreled over something trivial and spent years in bitter estrangement.
He admonishes us to reconcile enemies by our own example. There were once two brothers of the same parents who quarreled with each other so severely that they even considered those who dared come as peacemakers to be enemies. For my part — for the truth must be told — fearing failure, I hesitated at first to speak with him. But later, deeming this cowardly, and exhorting myself that this must absolutely be done even if I should miss the mark, I set to the task, expecting it to be arduous, yet venturing even upon the unexpected. And I found it so easy that there was no need even of preliminary skirmishing. For it sufficed for that man merely that I broached the subject. Therefore you too should not focus on the difficulty of the matter, but take up the contest; for perhaps you will not even need toil.
To the same. On how our spiritual army is to be marshaled. When a phalanx shares in temperance, obedience, order, and the virtue of generalship, then it appears formidable to the adversaries, and often sets up trophies before the battle even begins, as the enemies resort to supplication and send embassies. Since, then, these things which ought to be done by us against the demons are not being done — for we do not campaign together against them, but against each other alongside them — it is no wonder that we are defeated. Rather, the wonder is this: that while doing nothing that befits victors, we still expect to conquer.
To the children of Archontios. I have sent the most excellent Eutonios, who will guide you in words of reconciliation. Respect, therefore, first what is fitting; second, yourselves; third, me, who counsels you in matters where I might command; and fourth, the man who has accepted so great a labor for the sake of your peace. And banishing all enmity, gladly embrace friendship with one another.
To Zosimos the Presbyter. On the man who, though excommunicated by Eusebios, should be separated from the communion of the Church. Even if here in this world — to speak in terms suited to your insensibility — one place receives all alike regardless of their origins, there in the next life there will be a precise judgment. In former times, when the teachers of the Church shone with the divine Spirit through their excellent way of life, even here the offenders who acknowledged their sins were separated and then numbered again in the sacred assembly of the Church. But now — though I wish to say nothing harsh — everything is attempted shamelessly, and no one opposes it. They are burdensome to the lovers of virtue, but indulgent toward the lovers of sin. They cause the virtuous to grow weary, while training others toward greater wickedness — especially when wealth overflows around them. Therefore, just because Eusebios — who I know not how ordained you, being himself an enemy of virtue — does not expel you from the fullness of the Church even though you have been driven to the utmost wickedness, do not imagine that you will suffer nothing terrible in the world to come. For justice will pursue both him and you with a severity proportionate to the patience it showed here, which availed nothing but rather allowed blasphemy to be uttered on your account.
To Palladios the Deacon. On the laborer and rest. One such as you, who is untouched by labors, has no right to speak of needing rest. For rest comes second to labors; without them, it would rightly be called luxury. Those who cease from labors must rest; but those who have entirely avoided toil must be called dissolute and idle. Therefore, as long as you refuse to embrace the sweat of labor, you must also abstain from the very name of rest.
To Ausonios the Corrector. One must be lenient toward others offenses. The laws, having seized the man who insulted you, have delivered him into your hands to pay the penalty. But you — for you are superior to both insult and reproach, and therefore have blended philosophy with your lawful authority — after admonishing him briefly, restore him to a better state by granting pardon. For to punish readily is within the power of anyone; but to grant pardon belongs to one such as yourself.
AI-assisted translation — This translation was produced with AI assistance and has not been peer-reviewed. See the 19th-century translation or original Latin/Greek below for scholarly use.
Latin / Greek Original
Μοπεοῖ μἱ διι ἐποηιρίο αἀπιΐσοα γδοοποὶ αγο εἰμαφαί. Ενγαηὶ ἀμο οἰΐπη φογηδηὶ ἔγδιγοθ, διίἰίθο ἰοῦ ἀἰδβίδηίθβ, υεἱ οἰΐααι ἰηἰ ΐἶςο ἀυσογθηὶ , } ἀ Ἤστην ποτὲ δύο ὁμογνησίω ἀδελφὼ, διενεχϑέντε πρὸς ἑαυτὼ τοσοῦτον, ὡς χαὶ τοὺς εἰς συμδαττρίους τοοοιο αιομα σοῦρὰ ἴλθθγα δυύογομ!. Ἑᾳυϊάθηι ἢ λόγους τολμῶντας ἐλθεῖν, ἐχθροὺς ἡγεῖσθαι. Ἐγὼ δὲ (νϑγυπὶ δηΐιη εδὶ ἀϊεδηάι}} γΓαρυΐϊδαι ὙΘγῖ , ρΓὶσ Ἰπατἢ οὐ ἀφοῦ οὐ ποίαθατ, Τϑιθιη ἰὰ ἀδρθη- Υἷὶβ ΔΠΠΠΪ ΓΔί, ΠΙ ἷρ σοῇπογίαιι ἰά οἰπηΐηο ΠΠοΡὶ ορογίθγα, δἰϑὶ ἃ ρ ΔΙ"δγγδγοιη, ορυ δθγαδϑιιβ δι η), Γαῖυδ υ!ἀπὶ ορογοϑυπὶ [ἃ , ἀ ἰδηιθῖ ἱπβρογδίᾶ οἰϊδιῃ ἀρργοαΐθη, ἰδηὶ ( ] ᾿ Ροβίθα δοιῃροῦῖ, υἱ π}Δ ορυβ γε] Πδιίοπς [ Γ]}. οι δηΐ [{} ΘΓΠ ΟΠ ΘΠ ΟΟη}. θυ ᾶγθ οἱ ἰὰ πόροι! αἰὶῆοι ΠΟΙ: πον τὶ, οογίδηιϊοι! ι.- εἶρα : [ογί θη Π| ΠῸῚ ΠΙΑβΠῸ Ορὺδ [πρΥῖ ἰδθογὰ. ΟΡΧΧΙΥ͂. -- ΕἸΌΕΝ, (δεξὶ γὰρ τἀληθῇ λέγειν) τὴν ἀποτυχίαν δεδιὼς ὥχνουν αὑτῷ παρὰ τὴν πρώτην διαλεχθῆναι" ὕστερον δὲ ἀγεννὲς εἶναι τοῦτο νομίσας, χαὶ παραχελευσά- ὕενος ἐμαυτῷ τοῦτο πάντως χρῆναι γενέσθαι, χἂν διαμάρτοιμι τοῦ σχοποῦ, ἦχον ἐπὶ τοὔργον" νομίσας μὲν αὐτὸ ἐργῶδες εἶναι, ὅμως δὲ χαὶ τοῖς ἀδοχήτοις ἐγχειρῶν. Τοσούτῳ δ᾽ εὗρον ῥάδιον τοῦτο, ὡς μηδὲ ἀχροδολισμῶν δεηθῆναι. “ἥρχεσς γὰρ ἐχείνῳ τὸ ἐμὲ τῶν λόγων ἅψασθαι. Οὐχοῦν χαὶ αὐτὸς μὴ τῇ τοὶ πράγματος δυσχολίᾳ πρόσεχε, ἀλλ᾽ ἅψαι τῶν ἄθλων᾽ ἴσως γὰρ οὐδὲ πόνων δεήσῃ. ΥΚΔ', --- Τῇ ΑΥ̓ΤΩ. ϑρίγαἰϊς ποείγα πιϊ α, φιιοηιοάο ἱπει θη άα. Θυληθο οχογοϊίυ φγυάαηιίς, ΟὐΘαἸΘηι, οὐ οἱ εἰδοὶϊ μι ϊενδα τ τα γῖϑ ὲ ραγιΐοορ, (σης [Ιοϑε Εγανΐβ δίῃ! ἰογγοτγί , οἱ ὕγο αὐυ(δΔοία ηιδάλτηῃ Ὅταν φάλαγξ σωφροσύνης, χαὶ πειθοῦς, χαὶ τάξεως, χαὶ στράτηγιχῆς ἀρετῆς μετέχῃ, τότε τοῖς ἐναντίοις δεινὴ χαταφαίνεται, καὶ πρὸ τῆς εὐτολμὲξό ἘΡΙΘΤΟΙΛΆΌΝ . Υ. “- ΕΡΙΟΤ. ΟΟΧΧΨΥΙΠΙΙ. τὰ τρόπαια πολλάχις ἴστησι, τῶν ἐχθρῶν πρὸς ἵχε- Α ἰΓΟρα" Βρ τορι, μοδιϊ θ ΒΌΡΡΙ] ἰδηυοηιὶ- σίαν χωρούντων χαὶ πρεσδευομένων. ἘΚεὶ τοίνυν ταῦτα παρ᾽ ἡμῶν ὀφείλοντα γενέσθαι κατὰ τῶν δαι- μόνων, οὐ γίνεται" οὖ γὰρ μετ᾽ ἀλλήλων κατ᾽ ἐχεί- νων, ἀλλὰ κατ᾽ ἀλλήλων μετ᾽ ἐχείνων στρατευόμεθα οὐ θαυμαστὸν, εἰ ἡττώμεθα" ἀλλὰ μᾶλλον ἐκεῖνο, εἰ μηδὲν ποιοῦντες ὧν τοῖς νιχῶσ: προσῆχε, νιχᾷν ἀξιοῦμεν. ΚΕ". --- ΤΟΙΣ ΔΡΧΟΝΊΊΟΥ ΠΑΙ͂ΣΙΝ. νυΒ πᾶβας, ἰεψαιοποπιαυθ πε δπεἰυι. Ουτη ἰρίιυν ΟἸΪΔ ΜΌΪ͵ ἀοθαδηΐ ἤοῦὶ δάνογβιιβ ἀϑπ- , ἢ [ἰὩηὶ (Ωθὴ Θηΐἷπιὶ ᾿ἰπίΓ η σΟιγΓὰ ἢ, ιΐ ἴῃ δ πηθτ οὐπ| [ἢ Δοΐδπι ᾿πϑι Γαΐ ν), πἢ}}} πκΐ- Γαδ πὶ δἱ Υἱησδιπῆν, δ- { ἃ Ροιΐθ,, δὶ ῃ}}}} [- αἰρῃ! ΘΟΓ πη Πι Ὑἱησδιμί ῃι} ἐοηνοπίαπι, ΠΟ νἱπόοτο ρΓ δ. (. ΟΌΧΧΥ. --- ΡΒΕΈΕΕΟΤΙ ΠΙΒΕΆΙΒ. δε Εμιοπὶο αἀΐασοπο. ΠΠοΥϊαῖμν αα απιϊοὶϊ ἰσπι οἱ ςοποογήϊαηι ιμπάπε. Ἔπεμψα τὸν πανάριστον Εὐτόνιον, λόγων συμδα- ξηρίων ὑμῖν χαθηγησόμενονι Αἰδέσθητε τοίνυν πρῶτον μὲν τὸ πρέπον, δεύτερον δὲ ἑαυτοὺς, τρίτον ἐμὲ, πὸν ἐν οἷς ἔξεστιν ἐξκιτἄάττειν, συμδουλεύοντα " “ἐ- τάρτον, τὸν χκαταδεξάμενον τοσοῦτον ὑπομεῖναι διὰ τὴν ὑμετέραν εἰρήνην χάματον. Καὶ πᾶσαν ἀπ- ἐχθειαν ἐξορίσαντες, ἄσμενοι τὴν πρὸς ἑαυτοὺς φιλίαν ἀσπάσασθε. γΥκῴ.. -- ΖΩΣΙΜῺ ΠΡΕΣΒΥΤΈΡΩ. Ορμιίπηυπν πεἶκὶ Επιοηΐαπι, υΐ ῥα ἤοοβ νοῦἱβ δος ΠΊΟΠ Γαίδγηι, Βονοτγοιηϊηὶ ἰἰΔη ρΥγίη ἀδύονι" ἐεΐ νὸ ἰμ, ἰγιὶο πιθ, ᾳυΐ συπβ πῃ ἢ ἕη ἦϊ αυὰ Πανὶ οροτγίοι ; φυδῖίο διπ, ] ἰϑἴιπὶ ρΘοῖβ νόβίγο ξγϑιία ἰαθου δυπ)ρδὶὶ, ΘΒ οὐπΐᾳυς οὐΐο ἀἰδρυδίίο, } ἸηἴοΓ γὃὁ βογυδία διιϊοἰτδηι. ΟΥΧΧΥ͂Ι. -- ΖΟΒΘΙΜΌ ΡΗΑΕΒΒΥΤΕΡΒΡΌ. ἦπ ε)ιι υἱα, φιὶ ἰδηιθνθ αὖ Ἐπμεοὺΐυ ἐδεοὶ ον ϊναίπδ.. Ἔρδη αὖ ἔβοοίοεῖα σοπιπιιπίοπα δεραταπάϊ. (Ο(ΟΉ[εἐΥ.Ψ ορὶδι. ὃὉ Εἰ χαὶ ἐνταῦθα, ὦ κάντα μιχρὰ πρὸς τὴν σὴν ἀναλγησίαν φθέγξασθαι, χῶρος εἰδδέχεται τοὺς οὐκ ἁπὸ τῶν αὐτῶν ἧχοντας, ἀλλ᾽ ἐχεῖδε διάχρισις ἔσται ἀχριδῆς. Πρώην μὲν οὖν, ἡνίκα οἱ τῆς Ἐχχλησίας πχιδευταὶ χαὶ δι᾿ ἀρίστην πολιτείαν τῷ βείω ἑλαμ.- πρύνοντο Πνεύματι, χἄνταῦθα ἐχωρίξοντο οἱ πταίον- τες χαὶ γνωσιμαχοῦντες, πάλιν καὶ ηριθμοῦντο εἰς δὴν ἱερὸν τῆς Ἐχχλησίας σύλλογον. Νῦν δὲ (ἀλλ᾽ οὐδὲν βούλομαι δυσχεοὲς εἰπεῖν) πάντα αὐάιδοὺς τολμᾶται, χαὶ οὐδεὶς ὁ ἐκεξιών. ᾿Αλλὰ τοῖς μὲν φιλ- αρέτοις εἰσὶ βαρεῖς, τοῖς δὲ φιλαμαρτήμοσι προσ- ἡνεῖς. Τοὺς μὲν γὰρ ἀποναρχῆσαι παρχσχευάζουσιν «οὺς δὲ εἰς καχίαν μείξονα παιδοτριθοῦσι " μάλιστα ὅταν χαὶ πλοῦτος αὐτοῖς περιῤῥέῃ. Μὴ τοίνυν, ἐπειδὴ καὶ Εὐσέδιος᾽ ( ὁ οὐκ οἶδ᾽ ὅπως σε χειροτονή- δας, τῇ ἀρετῇ πολέμιος τυγχάνων ) σὲ εἰς ἐσχάτην χαχίαν ἐλάσαντα οὐκ ἀπελαύνει τοῦ πληρώματος τῆς Ἐχχλησίας, ἤδη νόμιζε κἀχεῖσε μηδὲν πείσεσθαι ϑεινόν. Τοσοῦτον γὰρ χἀχεῖνον χαὶ σὲ μετελεύσεται ἢ δίχη, ὅσον ἐνταῦθα μαχροθυμήσασα οὐδὲν ὥνησεν, ἀλλὰ καὶ βλασφημηθῆναι δι᾽ ὑμᾶς κατεδέξατο. γὙκΚΖ'. --- ΠΑΛΛΑΔΙῷ ΔΙΛΚΟΝΏ. Εἰϑὶ ἰπ ᾿λς φιλία πὶ υἷα ρᾶγνα οπηηΐβ οἱ δα! πα αἱἱ . Ρδβϑί οι " σγοιΐοπὶ Ὡδεγιὶ ἸοτΒ ῬΔΓΠΓ οὐὰ } αὖ ᾿ἰδάάθιν ηοι} Ὑθηΐυηιὶ ἰοοῖν - ἴῃ δἰίαγα ἴδιοι Γιῖυγὰ δοςιγηία ἀἰδεθρία!! δί!α [υἀϊοίππι. ΝιιΙ- ΡΟ ἰίαχυ εἴμ Εοο]οδίαα ἀοοίογαβ, φυΐψια ἴῃ ορίπμι δηθογηδιαΐ γα! οηθ οἰάγυδγαηι, ἀνίηο ϑρίγίιιιι οἵ- ΠΔ] ΟΓΔἢι, δίυδ ᾿υ Δοοαοδϑογαηΐ δῆς ΡΘΟοοδιι, μπ)ς ἀθ γοοὶμἰβοθηιε ΔΗΠΟΠΙΘΓΘΉΙυΓ οσαιυΐ δλη- οἰα Ἐροϊεξί, Νυθς νότο, π υϊὰ Βταν ἀΐξανι, αυϊᾶν!ὶ. δυάσι ἱπιρυάξι βοπιο, οἱ πθηη) γϑάδγβυϊε ἡ Ππππι, Βἃ νἱγιυῖα ῥγα εἶθ πιοἰοϑείδιῃ ἴδοθββυηί, βεδοαη ἐμ εὸ γΟΓῸ ἰδ ὁοηιΓὰ ἃς δἰ χα δυη!, ᾿ογροάϊποιῃ ἁἤδγιμ!, ᾿. δὰ πι) ὁ γὰ οἱ ἴδηι βαρίιἰα Ργουοοδηϊὶ, πιαχὶπὶθ ΥΓῸ ΟἸΠῚ ρΘοπηἰΐ ΔΡιπἀδηῖν Να ἰφίτων οὐπὶ ΕΒ)}} δἰἐδπὶ {υΐ ποϑβοϊὸ συοπ!ο ἰ) βδοογάοίθηι ογἀϊπδπίο υἱγίαιἷβ μοϑιΐϊβ οἴδβοίι ) ( δά δχιγεπιυπὶ "δηυ ἴα (οηἀδηϊαπὶ αὖ Εςο- ΟῚ ΓΘΡΘΙΠ ὮΝ ρθη τα π, δὴν ρυΐο οἰΐδιν ἰοὶ [ ζγάνθ ὨΔ}}] ραδδυγυῶι. ΤΆηϊο ργανίὰ δηΐτ) ἰὰ δίᾳυο ἰρδυπὶ πιδηδὶ ρῦδη, αυδηίυπι Ηἰὰὸ πἰ ἢ] ἀΐυ- ιἴ ἀΠΠ|ιἃ Βτγοίυ, αυΐα δὲ ἃ νοὐϑἷβ Β]Δβρι οι} } δδὲ ὀχοομίᾶ. ΟΌΧΧΥ͂ΙΙ. --- ΡΑΠΓΑΌΙΘ ΒΙΑΘΟΝΟ. ]αϑογέπι οοπιϊα! ἈΥ. Τὸν ὥόδπερ σὺ ἄγευστον τῶν πόνων, οὐ δίκαιον λέγειν ἀναπαύλης δεῖσθαι. Δευτέρα γὰρ τῶν πόνων ἡ ἀνάπαυλα" χωρὶς δὲ ἐχείνων, τρυφὴ διχαίως ἂν καλοῖτο. Το : μὲν γὰρ πόνων λήγοντας ἀναπαύεσθαι χρή τοὺς δ᾽ ὅλως ἀφεστηχότας τοῦ πονεῖν, ἀσώτους κλητέον χαὶ ἀργούς. Ὥστε ἕως ἂν σὺ μὴ παραδέξαιο τοὺς ἱδρῶτας, ἀφεχτέον χαὶ τοῦ τῆς ἀναπαύσεως ὀνόματος. ὙΚΗ,. --- ΔΥΣΟΝΙΏ ΚΟΡΡΗΚΤΩΡΙ. ͵ ξυοτγί θχρογίθηι, ἰυι Θχοηρίο σαϑιΠ! ιὴν αυϊοῖθ ἰηάΐχογα,, τηϊηΐπιθ ργοηιϊ ) π. Ουΐδα Θυἶτὰ θοῦ ιν), Ποῖ ΟἰἶτΠ, αυ υγ : . ἰΔυΟΓΘ ἀεΠ ποἷα ροίΐιι. οὐἶυμν Δρροι]ανογί. Ὠδοδὶ φαΐ αὶ ἰδθογωγα ἐδδίηυη!, υΐϊοϑοογοι Οεΐ νογὸ οἷο ἰηάι}- δύπῖ, ΘΠ ροΟΓΪ ὑγοάΐθ δὲ ᾿ἰβπανοϑ πηοῦῖο ηυπου- ". Ὠυδινοῦγεπι εἰ] διίϑιη, ἀππὶ κυύθᾶγα γϑοιβεδ ϑίφιθ (ἰδἰγοοῖδ, ἃ υ Ποπηΐπδ } Π {Π}. ΟΟΧΧΥ͂ΠΙ. --- ΔΌΒΟΝΙΟ ΟΟΒΕΕΟΤΟΗΙ. ᾿σποφεοπάκπηι αἰϊογιηι ἀεἰϊοιἷ. (ϑιιρτ. ορῖδι, .) Οἱ μὲν νόμοι τὸν εἰς σὲ παροινήσαντα συλλαθόν- πες παρέπεμψαν ὑπὸ τὰς σὰς χεῖρας δίκην ὑφέξοντα" ῬαΑτμβοι. ὅκ. ΕΧΧΥ ΠῚ. [με δυπὶ αι ἰ ργοῦγὶ δϊβοϊ!, } πϑϑῆυ ( ἀοἀυχογαηι ρα ἀδίαγαη. Αἱ (τ ( πον Οὐαὶ . ΙΘΕῚ] ΡΕΓΌΒΙΟΤΕ ἰπλυγία δἰφυς οοπνίείο βυροτίοῦ, ργορίογοα οἱ ἰερὶ- Α σὺ δὲ ( χρείττων γὰρ εἶ καὶ ὕδρεως καὶ λοιδορίας, ἰ ἐπ ρδιΐο μι ἰβου } ΤΠ Οδορ ἰδ } ἴρουμν ποη- πἶ } δἀϊποηςηάο νϑηΐὰ ἀΐϊφπδῖιϑ πλϑὶΐογθιι γοἀ - τὶ. ΡῬαθΐγα συν ργοιηρίσ οὶ : νϑῃΐλ μι} ΔΘ ἀγα δἰᾳφιο ἰσποόβοογα (οἱ .} Οδί. ΟΥΧΧΙΣ. --- ΕΛ. διὸ χαὶ φιλοξοφίαν τῇ νομίμῳ ἀρχῇ ἐχέρασας) μιχρὰ γουθετήσας τοῦτον, τῷ συγγνώμης ἀξιῶσαι βελτίω χατάστη σον" τὸ μὲν γὰρ χολάσαι προχείρως, χαὶ τῶν τυχόντων ἐστί: τὸ δὲ συγγνώμην νεῖμαι, τῶν, ὀΐος αὐτὸς τυγχάνεις. '
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