Letter 243: The one who takes the place of a father to the orphan has done more than fulfill a duty — he has imitated God, who...
To Maron. On the insatiability of avarice. Even if the love of money despises every punishment and passes through every danger, contriving satisfaction for an insatiable passion — yet because it never finds rest even when it has seized everything, and the disease always reaches its peak and ends in incurability, it would be just to cease, since through this alone it may hunt what it could not catch through many dangers and punishments. For cessation is followed by satiety, while pursuit only inflames the passion further. To be content with little defines wealth, while to desire more reveals poverty. If then the opposite of what is desired always befalls the lover of money — for he cannot obtain what he craves — by fleeing headlong from the passion itself, he will enjoy both the satiety of wealth, and ease, and honor.
To the same Maron. Those who say nothing good about the good deserve to receive nothing good in return; but those who actually slander them deserve to receive something evil.
To Theodosios, Epimachos, and Paul, monks. On the distinction between continence and virginity. The continent woman, O best of men, conquered after defeat; the virgin possesses a victory untouched by the deception of defeat.
To Zosimos the Presbyter. One must not speak ill of the dead. The living may be slandered, but even enemies make peace with the dead. Why then do you transgress both the laws of nature and the boundaries of enmity by reviling the dead? For you think it right to sharpen your tongue against dust and ashes. But first, you insult the sacred remains themselves, which all people claim and honor. Then the dead possesses an immortal soul, whose avenger is the sleepless eye of God.
To Neilos. The same sins become more grievous according to place and time. Murder in itself is abominable; but if it is committed in a holy place, it becomes more abominable; and if in a sacred time, most abominable of all. If therefore it is grievous by itself, and it receives in addition the aggravation of place and time, it becomes greater and more grievous still.
To Paul the Subdeacon. Let no one injure you unjustly. Do not think about this, O good man: how to prevent anyone from wronging you — but rather how to make it so that even if someone wishes to, he cannot. This comes from no other source than holding to what is necessary and not desiring more.
To Elisaios the Monk. Commending his virtue and learning, which Theodosios the monk attacks with insults. Even if time made your association with the holy Theodosios brief, yet the labors rendered the benefit from it noble and excellent. For so swiftly were you molded both in the habits of character and in the knowledge of the divine Scriptures, and you became a more exact imitator than painters, so that he considers no other before you either in thought or as a companion; and you, even if you do not say with whom you studied, are made manifest by your deeds.
To Strategios the Monk. On the philosophical contemplation of the nature of all things, whereby the soul neither exults nor grieves. Whoever examines the nature of things philosophically — that it is no better than river currents, smoke dissolving into air, or a fleeting shadow, but is in fact worse — will neither be exalted by good fortune nor humbled by misfortune, but will maintain an unchanging disposition amid their fluctuations. For the one who does not cling to good things when they are present will not be grieved when they are absent.
To Zosimos the Presbyter. If, as some say, you were brought into the priesthood through extreme poverty, why then do you now pursue a life of luxury? And this while setting your table from I know not what sources, but rivaling those who serve Sicilian feasts, one of whom has compelled me to write this letter. For if many who lived in luxury and were well-born taught themselves through philosophy to live simply, seeking the greatest benefit and glory from this — how is it that you, who even have the advantage of your habitual upbringing as an ally, have fallen into the opposite? Return therefore to your beloved and familiar frugality, lest you bring storms upon yourself — for luxury is the mother of insolence — and disgrace upon the most divine religion. For those who are especially devoted to it are deeply indignant with you, because through your gluttony the faith is mocked.
To Theognostos the Presbyter. On who may truly be called wise. Those who regard wisdom — which contains all beautiful things within itself, so that even the Master of all rejoices to hear this title more than any other, since He is called by many names — as a cheap and trampled thing, would be utterly reckless in my judgment. But I think they desire to possess it while refusing to endure the labors through which divine wisdom visits us; and so, lest they seem to have been left behind through their own laziness, they slander the name of wisdom by envying the wise. By the wise I do not mean those who emulate the loftiness of Plato and the dignity of Thucydides and the eloquence of Demosthenes, but rather those who can give an account of the divine doctrines and do not silently accept defeat through their own slothfulness. For those who listen blame not the inexperience of the speaker but the unsoundness of the doctrine.
To Alphios. On those who convert the goods of the Church to their own use, in imitation of ancient times. Because each person considers his own profit more important than establishing anything good for the common benefit, the affairs of the Church have been betrayed. And the opposite has happened compared to what took place in the times of our forefathers in the faith. For then they contributed their private possessions to the common fund; but now some carry off the common goods to their own homes, unashamed to profit from the misfortunes of others.
To Neilos. To be laughed at by the grave and temperate is terrible; but to be laughed at by the licentious and lustful is not. For those who miss the correct judgment of things laugh at what is worthy of admiration.
To Peter. A great and vigorous mind cannot be born in one who does small and petty things. For the mind tends to follow the deeds. The one who handles worldly affairs will imagine nothing heavenly, nothing angelic; but the one who lives the life befitting heaven will consider worldly affairs to be nonsense and trifling, shadows and dreams. Therefore the former would rightly be called small-minded, priding himself on small things; but the latter great-minded, preferring what is truly great over what merely appears so.
To Eutonios the Deacon. It is easy to receive easily. Nothing is so easy, among the many easy things, as for each person to deceive himself. For every person's own wish is a great force. Since he does not examine things as they really are, but with all his strength chooses to establish his own opinion, what he wishes, that he also believes — even though the facts often speak to the contrary.
To Oursenouphios. On how different people are defeated by different means. Flattery subdues the courageous, and fear the cowardly. For to the former, persuasion seems harmless; to the latter, fear is an inexorable master. The one group is defeated by relaxing their guard against adversaries; the other group yields by not yielding. Therefore do not think you can cure all with a single remedy — but by applying medicines suited to the passions and capacities of those who suffer, hope to master them.
To Palladios the Deacon. If you have truly condemned worldly affairs, have nothing in common with them. But if seeking glory, you disparage them while clinging to them as though they were eternal — do not hope to deceive those whom your deeds teach the contrary.
To Serenos the Deacon. On how honor is to be pursued. If you desire glory, despise glory, and then you will enjoy it. For the human race is contentious by nature, and tends to fight against the boastful but gladly makes peace with the humble. It eagerly strives to conquer the one who desires victory, but willingly yields to the one who does not seek it.
To the clergy of Pelousion. On the meaning of the word for help. You seem to be ignorant of the meaning of the word for help, which is derived from running with a shout. And because you arrived too slowly and walked too leisurely, you have failed in the hunt. For the one who needed your assistance has become the prey and victim of the cruelty of those who plotted against him.
To Alypios. On sowing the seeds of piety in children from tender years. To children while they are still young, first the word about the sovereignty and providence of God, and then the word about virtue, must be sown — so that growing and maturing together with them, it may produce men who are lovers of God and possessed of virtue.
To Zosimos the Presbyter. It was necessary that your deeds be exposed more vigorously — perhaps then you might blush with shame. But since those who value dignity must not defile their tongues, let it be said most briefly and decently: the pleasures that follow the belly are the cause of great evils.
To Theopemptos the Presbyter. No excuse remains for preachers who dare to teach, yet do the opposite of what they say. Those who neither practice nor attempt to teach may reasonably be required to pay a lighter penalty. But those who pride themselves on the word of teaching yet do not practice what they preach — their punishment is inexorable and unpardonable.
To the same Theopemptos. Even regarding bodily wars, those who possess greater strength should not be overconfident as though victory were certain; for many unexpected things have often occurred. What yielded at once proved unexpected, and good hope attends the one who is willing to resist. Much more so, those who fight for the soul must not be dismayed by the power of their adversaries, but remembering the multitude of those who have conquered, and trusting in the divine alliance, must advance to the contest.
To Zosimos the Presbyter. On almsgiving. Some say you have reached such cruelty and inhumanity that you cut the opposite path from the divine oracles. For while those oracles counsel against seeking vainglory in giving alms, people insist that you cannot be moved even by vainglory to yield to their supplications. Know therefore that while concealment is better, to give nothing at all is inhuman. Walk at least the middle path between the two. For it is better to give somehow than not to give at all. The former ends in the utmost punishment, while the latter at least earns the praise of those who observe.
To the same Zosimos. Virtue must be practiced willingly, not by compulsion, following the example of those who obeyed the unwritten law. I deem worthy of the greatest commendations and crowns those who, without written instructions, did what was right, and cultivated the innate impulses toward nobility, freely using their inclinations toward virtue. But if this is so, those who stumble even after the law and grace, and refuse even to walk the road that the ancients walked, what mercy would they obtain?
To the same Zosimos. On almsgiving. People say that you have reached such savagery and inhumanity that you cut a path opposite to the divine commandments. For while they counsel not to seek vainglory when giving alms, you, they insist, cannot be moved even by vainglory to relent toward the needy. Know therefore that while it is better to conceal your charity, giving nothing at all is utterly inhuman. Walk at least the middle road. For it is better to give somehow than not at all: the one incurs supreme punishment, while the other at least earns praise from onlookers.
To Maron. Frugality benefits both the soul and keeps the body healthy; but extravagance damages both, banishing prudence from the one and health from the other. Frugality calms even the innate desires, while luxury arouses even those contrary to nature. For luxury, having filled the stomach, opens up the pleasures beneath it. Therefore we must cling to frugality and despise luxury.
To Maron. Why the avaricious soul is always in storms and troubles. No one is ignorant that countless storms settle upon the soul of the money-lover; and that in such storms there is neither rest, nor satisfaction, nor freedom, nor any other relief — the soul being tossed about by so many winds — this too is plain. Who then would choose such a life, in which there are reefs, and beasts, and tempests, and waves, while joy and peace are nowhere to be found?
To Esaias. Though you seem rich, do not despise the poor. For injustice naturally follows contempt. And if you despise them and insult them, consider that even though they may seem easy to prey upon, they can still bring you to ruin. For many have turned to accusations, and not only brought the houses of their wrongdoers to the ground but also caused the loss of their very lives.
To the same Esaias. Virtue must be practiced willingly, not by compulsion, following those who lived before the written law. I deem worthy of the greatest commendations and crowns those who, without written precepts, did what was right and cultivated their innate impulses toward excellence, freely employing their inclinations toward virtue. If this is so, those who stumble even after the law and after grace, and refuse to walk the very road the ancients walked, what mercy could they expect?
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
Νουιὶ υσηπηάδηιν {} ογρίιδηο ἔδοιο ρηιγὶ ἰοοο [ι|. . ΡΟΓΓΟ ὅχ ἰιᾶὰς νἱία :}}}τ| ὁδί. ᾿ρί τυ . } δ ππ ἰσηἀδηί τορᾶηὶ, }π| φυΐ εἰ] οἴϊτη μϑηι μογγοχίὶ, οἱ οὐ Ὀἱδίδν Δ} τη ἰδογϑίι ο, ἤδοίς [δςοΥΐ, ἷ οἱ ἶ'ρ ἰΙοσὺ ρε(γὶ { , ν- (ογη}} ὈΟΠ Ο Ἶ}}} ΠῚ μι ΓΟΡΘΙ . ὔ ΟΌΠΧΧΧΥΙΙ. -- ΜΑΠΟΝΙ. δὶυϊϊατιηι πμἱᾳ φαἰφίαφ. (Υἱ( ορῖει. εἰ .) Εἰ χαὶ χαταφρονεῖ ἡ φιλοχρηματία πάσης χολά- σεως, καὶ διὰ πάντων τῶν δεινῶν χωρεῖ, χόρον ἀχορέστῳ πάθει μηχανωμένη ἀλλὰ τῷ μηξὲ ἐν τῷ τᾶσθαι, χἂν τὰ πάντων λάδῃ, τυγχάνειν ἀναχωχῆς [ἰδ] ορυμν οὐρ᾿ ἢ οπηηοην οΟμοπιηδὶ οϑλϑιΐμα- εἰοηοιη, οἱ ιανίἃ αιδήιθ ρογναίαι ἰηϑαι } δίίοοιυ! δϑι θιλιθ "θη: ἰλι οι. π.} ἐμ μοδἷ- (ἰδηὐο, ΄σαδινδ Οπλΐιη) [Δου σσρογὶ!, αὐ} Δ πὶ ΥΑΠΙΚῈ ΜΕΟΤΙΟΝΕΘ ΕΤ ΝΟΊΤ(Ε. () Ργὸ ὁ δεῖνα οο. Υγι. δὃ εἰ Αἰι. πλθοηι ἀντ᾿ πατρός. Εοργια ἰομομάιιν υτ νοζϑῦ!]ο ᾿λντί- δάτμοι,. κ. ΧΧΎΊΗ, πατρος, ποιηθη (ἰδ ΔΡΊΠΙΤ Σ Νὴ ΟΟΓ ΠΡΟ ΘΙ ᾿ἀογυ, ΠΠ ΔΡ}. ἄγοῖ, ῬΌΞΟΙΝ. δ σι δίθη) πη βοδί!Γ, φατγίιυιο δόλιον, οἱ δειϊαπὶ ἰπη}}} ἀνα ύδι, δα"! Ὼ ΟΘΆΓ, ἴῃ } Οὐ ΠΟ. ξοὶυπὶ νοΐ σάρΓΘ ΡΓ Ὁ} ρογίουϊα βυρρ!ςΐαᾳιθ ποι ροίυϊι. Ουΐϊαίαπ) ὁ) δδίίοιλβ βοχυΐϊίυγ, υφδγοο δυιϊθ δήδοίι ἰμιδηάϊιυν. Ἐπ φυΐάδπι ὑϊν ῖ, ρᾶυςΐβ σοι ίθη- : ΡΔΌΡΟΓ δυίοιῃ, τυ} δρραίθη. δὲ ἰφίτυγ ὁοη- ἰγαγίιπὶ ἀνθηΐγα αἰ ν! ἰᾶγαπὶ ἀπιαίουῖ (φυοα δι ΐηι ΔΡΡΟΙΪ,, οοη ῃη γνα]ι), ἰρβυηὶ αβδοίυαι) ὁη - ΕἴἰΔ( φγαίίυ [υᾳἰη), οἱ βαιϊοῖδία ἀἰν ἰάγυμπ, οἱ γὸ- μ᾽ δῖ"ιθ, οἱ οθογα ἔγυ γί. ΟΡΙΧΧΧΙ͂Χ, -- ΕἸΌΕΜ. οι ΙΘΙΠΟΒΙ ΡΕΓΌΘΙΟΤΕ |}}} ΒΟΙΉΡΟΓ υ- Α τινος, ἀλλ᾽ ἀεὶ χορυφοῦσθαι τὸ νόσημα, χαὶ εἰς τὺ ἀνίατον τελευτᾷν, παύσασθαι ἂν εἴη διχαία, ὡς διὰ τούτου μόνου θηρῶσα, ὃ θηρᾶσαι διὰ πολλῶν χινδὺ' γων χαὶ χολάσεων οὐχ ἡδυνήθη. Τῷ μὲν γὰρ παύ. σασθαι ὁ χόρος ἁχολουθεῖ, τῷ δὲ ἐπιζητεῖν τὸ πάθος ἐπιτρίδεται" χαὶ τῷ μὲν ὀλίγοις ἀρχεῖσθαι ὁ πλοῦτος ὁρίζεται, τῷ δὲ πλειόνων ἐφίεσθαι ἡ πενία γνωρί- ζεται. Εἰ τοΐνυν τοὐναντίον φιλεῖ τυμὔαίνειν τῷ τῶν χρημάτων ἐραστῇ (οὗ Ὑχρ ἐφίεται τυχεῖν οὐ δύ- ναται), αὐτὸ τὸ πάθος προτροπάδην φεύγων, χοὶ χόργυ πλούτου, χαὶ ἀνέσεως, χαὶ τιμῆς ἀκπο- λαύσεις. ΥΠΘ΄. -- ΤΩ ΑΥ̓ΤΩ. Θεὲ φιώ υἱἷι ἀἰεῖῖ, φι πο υμίς αμαϊί. ΝΙΒΝΙ νοι ἀ θομΐβ γοθυβ ἀΐσθηιθβ, μἰ}}] νοηὶ Β Τοῖς μὲν μηδὲν χρηστὸν περὶ τῶν χρηστῶν λέγουσι͵ ἀεορίρογα ορογίοῖ. ] νϑγὸ οἰΐδηι ᾿μαἰθάϊουηί, με - ἴα) νὴ Ἶ ) ἈΠΟΙΡΟΓΘ σΟηβοηϊΔησυη) δί. ΟΟΧΩ. -- ΤΠῈΟΡΌΟΘΙΟ., ΕΡΙΜΑΘΗΟ, ΕΤ Ρα. ΜΟΝΑΟΘΗΙ. τὸ μηδὲν ἀγαθὸν λαδεῖν " τοῖς δὲ χαὶ χαχηγοροῦσι τὸ χαχόν τι προσλαθεῖν ἀχολουθεῖ, Υι΄. -- ΘΕΟΔΟΣΙΩ, ἘΠΙΜΑΧΩ, ΠΑΥΛΩ ΝΌΝΑ- ΖΟΥΣΙΝ. (οπιϊπεπιὶα εἰ υἱτοὶἰαἰὲς αἀἰϊεοτίπιφη. ((οη [τ ορῖει, .) Οομιΐπθιδ, ὁ Οριϊιηΐ, ροϑὶ οἰδδπ) Υἱοὶ! ; Υἱγξο Δ } ΡΠ| }} ΟἸηπὶ οἶδα νἱοιυγίαπι Οὐ , ΑΡΧΟΙ.. --- ΖΟΘΙΜΟῸ ΡΒΕΒΒΥΤΕΒΟ. Ἡ μὲν ἐγχρατὴς, ὦ βέλτιστοι, μετὰ τὴν ἧτταν ἐνίχησεν, ἡ παρθένος καθαρὰν ἥττης ἀπάτης ἔχε τὴν νίχην. ΥηΆ'. --- ΖΩΣΙΜΩ ΠΡΕΣΒΥΤΕΡΙ. Μοτνιὶ ἰἰπσμα πο ἰφαεπαϊ. γινὶ ἰησαρϑυν! οἰἰδηὶ ΠΙΟΥΙ, αἱ ᾿ἰο [ἀυ ἰθόυηῖ. ἀὐυγί ρίαν οἱ παΐγ [μ, οἱ ἰη μη οἰ Εἰ Γι] ΣΠΡΟΓ. ἸΟΓΩ ) Υἱἱὰ [ποίο πα] οάἀϊοοηϑ ἢ ὙἹ Ο ΓΙ Οἱ μὲν ζῶντες, καὶ βάλλωνται () δὲ τοὺς τεθγεῶ» τας, καὶ οἱ πολέμιοι σπένδονται, Τί τοίνυν χαὶ τοὺς τῆς φύσεως θεσμοὺς, χαὶ τοὺς τῆς ἔχθρας ὑπερδαί- γμΐμι ἰμ οἴμαγθπι ἂς [αν ]δην Ππρύαπι δοῦογα ; βοὰ Ὁ νεις ὅρους, τὸν τεθνεῶτα χαχηγορῶν ; Σὺ γὰρ πρὸ νγΐηο γἱο᾽Δ βϑηοιϊ ΟΠ , οὐ ΟἸ . ΠηΟΓΙΔ κἰυίοδηι οροτγίοί, θοϊη ὰ ἰμμογί απ Βαῦδί Δ"]- ), ου}υ νἱμδχ . οουϊυβ θεοὶ ρατν }. ΟΥΧΟΙΙ. --- ΝΟ. χόνιν καὶ τέφραν ἀχονᾷν τὴν γλῶτταν ἡγῇ ᾿ ἀλλὲ πρῶτον μὲν τὴν ὁσίαν αὐτὴν ὑέρίζεις, ἧς τὸν τες ἄνθρωποι ἀντιποιοῦνται. "Ἐπειτα ψυχὴν ἀβθά- γατον ἔχει, ἧς ἔχδικός ἐστιν ὁ ἀχοίμητος ὑφθαλμύν ΥιΒ΄. --- ΝΕΙΛΩ. οοιι εἰ ἰϑπιριι ρεσσαίμηι ἀσρταταμῖ. Υἱ᾽ιία ἰρ ἃ ἰοζο δἰ ἰθιρογα ρσγανίογα ἤυηϊί. Ὑαγυὶ σγα , ΟΡ [ ΟἹ Ἶ ἀδιοϑίδηκἰ ; δὶ ΥΓῸ [ δΆΓΦ οομπμῃἰ ογα ἰοο υάοδὶ, εᾶρὶ ἢϊ ἀοιοοιδηΐα, Αἱ δὶ βδουοῖ ἰΘρΟΓΘ, σθηϑθης(ζ ]Π|Δ. Θυλτγο ἱ Ἰς . παίυΓΆ δοοϑ δία, δΔοοθ᾽ιὶ γ ΓΦ Ἰοςὶ ἰοπρονδηυθ εἰγουιηδίδη!α ΔΟρΟδδί ἢ) }}]- γ}, τ ἰἸοηβα οἰρ ( ΘΓΑΥΪΒ). ΟΌΧΟΙΙ. -- ΡΔΌ ΗΥ̓ΡΟΡΙΑΘΟΝΟ. Τὰ αὐτὰ ἁμαρτήματα καὶ παρὰ τὸν τόπον καὶ παρὰ τὸν καιρὸν ἀργαλεώτερα γίγνεται. θἷον ὁ φύ- νος ἐστὶν ἐναγής " ἐὰν δὲ χαὶ εἰς τόπον ἅγιον τολμηθῇ, ἐναγέστερος γίνεται " ἐὰν δὲ χαὶ ἐν χιρὴ ἁγίῳ, ἐναγέστατος. Εἰ τοίνυν αὐτὸς χαθ' ἑαυτὸν ἐστι χαλεπὸς, προσλάθδοι δὲ χαὶ τὴν ἀπὸ τοῦ τύπῳ χαὶ τοῦ χαιροῦ προσθήχην, μείζων χαὶ ἀργαλεώτε- ρος γίγνεται. ΥᾺΓ', --- ΠΑΥΛΩ ΥΠΟΔΙΑΚΟΝΏ. Νδηιο πὶδὶ α εοἷρδυ ἰψαίίητν, (Ερὶειεἰὰ αἰειὶς δἰπιϊ α.) Νὰ οὐρίιο ΠΠυ,. ὁ ὕυοηα νἱγ, συοιηοίο ] ΠΘπιῸ ΠΟΘΟΌΘΡΙ, δὰ φυοιοιο οἰϊὰπὶ δὶ νοϊυοῦῖῖ, ΠΟΟΘΓΟ Π}) ροβϑὶ!. [ἃ αἰΐυννάδ ποι αυδι ΟΥ̓ τ, } Γοὶ σοη!οηίυΠ] , Διῃ } ΔΡρΘΙΘΓΘ. Μὴ τοῦτο ἐννόει, ὦ βέλτιστε, ὅπως μηδείς σ: ἐπηρεάσῃ, ἀλλ᾽ ὅπως; χἂν͵ βούληται μὴ δύνητδι. Τοῦτο δὲ οὐδαμόθεν ἑτέρωθεν ἐντίχτεται, ἣ ἐχ τὸ τῆς χρείας ἔχεσθαι, καὶ μὴ πλειόνων ὀρέγεϑθει ΥΔΙΙΣ ΒΕΩΤΙΟΝῸῈΒ ΕΤ ΝΟΤΙᾺ. () Οἱ ζῶντες χαὶ βά... ΜοΙίι. Ἰὸρ, υἱ νογίο δῖα [υτί, Οἱ ζῶντες διαδάλλονται πρὸς δὲ τοὺς τεθνεῶτας, χαὶ οἱ πολ. Νοι! μίδοοι οὐρὸ ἃ ΟΓΔ}} νὰ - ἴθ σοπ͵δοίιγα. γόγιι ρ ΓΙ ΘοΙθ . ἃγμυὰ ΡΙμιδγοὶ). ἰθχ ογαὶ : Τὸν τεθνηχότα χαχὼς μὴ ἀγο- ρξύξιν. Εἰ ΟἸα ει. ὁδὶ . Θνητὸς πεφυχὼς μὴ γέιϊα τεθνηκότα. Εἰ ΝαβΟ : Γ Ῥαδοίζιν ἴῃ υἱυϊς ἰἶνοτ, εἰ ροεί [αἱα φιιϊεδει. ΒΟΙΟΤ -- (οὐ. Αι. ἰμον βάλλωνται δὲ ἰνδὺ Εν ᾿μ φθόνῳ χαὶ βάλλουσι, ] βάλλωνται " ΟΔΙΪ ΝΟ ΡΓαΒΟΙΐ ΡῈ. ο. ῬΟΒΙΝ. ΥμΔ΄. -- ΕΑΙΣΑΙΩ ΜΟΝΑΖΟΝΤΙ. ἘΡΙΘΤΟΙΑΒΌΜἊ.Υ͂. -- ἘΡΙΘΤ. ΟΟΧΟΥΙΙ. ΟὈΧΟΙ͂Υ. --- ΕΙΙ ΜΟΝΑΘΗΟ. (οπιμεπάαι οὐ υἱτίμίεηι εἰ ἀοοιτίπαηι, φιαπι Τηθοάοεῖξ τεοπαοίι ουπυϊοίμ ἐπιϑέϑεται. ( φιο διρτα ἐρίει. .) Εἰ χαὶ τὴν συνουσίαν δοι τὴν πρὸς τὸν ἅγιον Θεοδόσιον μιχρὰν ὁ χρόνος, ἀλλά γε τὴν ἀπ᾽ αὐτῆς ὄνησιν οἱ πόνοι χαλὴν χαὶ γενναίαν χατεσχεύασαν. Οὕτω γὰρ ταχέως χαὶ πρὸς τὰ τῶν τρόπων ἤθη, χαὶ πρὸς τὴν τῶν θείων Γραφῶν γνῶσιν ἐξετυπώ- θης, χαὶ μιμητὴς ἀχριδέστερος τῶν ζωγράφων χατέστης, ὡς μήτε ἐχεῖνον ἄλλον πρὸ σοῦ, μήτε νομίζειν, μήτε ἔχειν ὁμιλητήν " σέ τε, χἂν μὴ φράζοις παρ᾽ ᾧ ἐφοίτησας, δῆλον εἶναι τοῖς δρω- μένοις. ΥΠΕ,. -- ΣΤΡΑΤΒΓΙΩ ΜΟΝΑΖΟΝΤΙ. Εἰβὶ [Δι ΕἸὈΪ οὐαὶ ορίηο νἱγὸ ΤΙθούοβιῦ Ὀγανΐδ [υἱι ιοηροΓίβ, υἱΠΠΠτ τ ἀπ ) Πιοηθϑβίδηι Ζοηοιοβϑιηαυσὶ ἰΔθογαβ ἴθ ραρογοῦυμ!. Αἰἰ ὀμΐμ οοἰαγῖιον οἱ μοησδίδία ΓΏΟΓυ}}}, Οἱ ὍΓ}}} ὁ “ εἷα {ἰπλογαγθπ) ἱποΡπηδῖι, υἱ Πα θοαὶ ῃΘι , αυΐ Πα χὶβ δσιδίυγ, διὰ νἱνυίηι Θχργίαϊ αλιι ἴὰ : ᾳυο ἕδη Π γίογθπι μὰ θὲ μθη θεν. Εἰδὶ γοὶῸ "ΟΠ ἀϊχογῖίβ υδ] (Δι Πᾶτὶ, οαϊνῖ ἈΔΉΙῺ Χ ᾿νΐ}β αυς [Δ] ποῖ πὶ δι. ΟΡΧΟΥ͂. -- ΞΒΤΒΆΤΕΟΙΟ ΜΟΝΔΟΗΟ. τέγμπι οπιπίμηι υἱοφοϊ(μαΐπθ. ἀπὶπιιδ πέηα σαἀμοὶς τεῦς οαἰ(οἰ ὁ πέφιο ἀοϊεῖ ἀεϑεί, Ὃ φιλοσόφως ἐπισχεπτόμενος τῶν πραγμάτων [ἃ Ουἰϊβᾳυΐᾳ ΡΠ Οϑορ ογαπ πιοτὸ τὸ ςοηβί ογαὶ τὴν φύσιν, ὅτι ποταμίων ῥευμάτων, χαὶ χαπνοὺῦ εἰς ἀέρα διαλυομένον, χαὶ σχιᾶς θεούσης οὐδὲν ἄμεινον, ἀλλὰ χαὶ χεῖρον διάχειται, οὔτε ὑπὸ τῶν χρηστῶν ἐπαρθείη ποτὲ, οὔτε ὑπὸ τῶν λυπηρῶν ταπεινωθείη " ἀλλ᾽ ἐν τῇ τούτων μεταδολῇ ἀμετάδλητον τηρήσει τὴν γνώμην. Ὁ γὰρ παρόντων τῶν χρηστῶν μὴ ἀντ- δχύώμενος, οὐδὲ ἀπόντων ἀνιαθήσεται. Υμζ', -α ΖΩΣΙΜΩ ΠΡΕΣΒΥΤΕΡΩ. "νυ , ἰη.Γ ΘΙ ΓΘῸ Πηνίογα πὶ, [. ἴ) ΔΟΓΘ ἀϊδοίρεῖ, γι] Ἀρρᾶγθη , }}} σοηρὺ- γἱοῖ, βοὰ ροιίι ἱπάπυγθ, πα ἰά}) {{ οὔΠοτγοίιγ, ἤοαυθ δανογϑῖβ ([} οἰ Γ : νοῦ} ἰὴ ἃς Γαγαη) ἰοιμηΐαπι ΤΟ }}} νυἱοἰδϑι υἀϊη, ᾿π ] ΟὈ Π Ρογβίδιθι θη . Ουὶ δηΐ ἰογγθἶ πη δ γοῖ Ῥ"νοηΐ, ᾿Π} ([υἱὰγὰ ποη ἐμ εἰ θοΠ. ΟΌΧΟΥΙ. --- ΖΟΘΙΜῸ ΡΒΕΘΒΥΤΕΒΟ. ᾿ αμία αἰηγαο ἱπσίιυϊοὶ ἀσοιδα!. Εἰ, ὥς φασί τινες, φαύλως δι᾽ ἐσχάτην πενίαν Ἦχθης, δι᾽ ἣν αἰτίαν νῦν τὸν ἁδροδίαιτον διώχεις βίον; Καὶ ταῦτα οὐχ οἶδ᾽ ὅθεν παρατιθέμενος τὴν τράπεζαν, ἀλλὰ τοῖς τὰς Σιχελιχὰς παρατιθεμένοις (. ἐπιῤῥίπτων, ὧν εἷς ταῦτα ἐξεδιάσατο χαράξαι τὰ γράμματα. Εῤ γὰρ πολλοὶ τῶν ἀδροδιαίτων χαὶ τῶν εὖ γεγονότων διὰ φιλοσοφίαν εὐτελῶς ἐπαίδευσαν ἑαυτοὺς ζῆν, μεγίστην ὠφέλειαν καὶ δόξαν ἐχ τού- του θηρώμενοι" πῶς σὺ ἔχων χαὶ τὴν σύντροφον συνήθειαν συναγωνιζομένην, εἰς τοὐναντίον μετέπε- σας; Ἐπανάγαγε τοίνυν σαυτὸν ἐπὶ τὴν φίλην σου χαὶ ὁμοτράπεζον εὐτέλειαν, ἵνα μὴ καὶ σαυτῷ χει- μῶνας (ἡ γὰρ τρυφὴ ὕδρεώς ἐστι μήτηρ), καὶ τῇ θειοτάτῃ θρησχείᾳ ὄνειδος χατασχευάσῃς. Οἱ γὰρ διαφερόντως αὐτῇ ἀναχείμενοι, χομιδῇ κατὰ σοῦ ἀγαναχτοῦσιν, ὅτι διὰ τὴν σὴν λαιμαργίαν ἐχείνη χωμῳδεῖται. γμΖ΄. ---Ξ ΘΕΟΓΝΩΣΤΩ ΠΡΕΣΒΥΤΕΡΏ. Θ᾽, αἱ [ υϊε ἢ παγΓαηΐ, αχίγοιηϑι) ΓΘ - εἴ . ἱπορίαμν, {πομιοίίο, φιῷ, οἷς εἰ νίαν ἰΥ δἰ αἰ αἱ πο Ὠο ὁ ἀ} π!θιιβὰ μι ἰμϑί γα ,, . οἰἶλμ ΒΏρΟΓΘ. Θι Δ γ } ὨΙ ΘΗ ΒῸ ΓΗ ἀμρροτγαῖυμι Νογιμηϊίυ) ὕὑηυ ἰ.. ὀτογα ὁ {Π|- ἰονὰ. ΘΟΙΡΟΠ. : δηΐηὶ ἐἰαἰἸοα πλ}| ἂ. } μοι ρῥ]Π]οδορ]ιαπι [γΓυφα! τὸ γ υἰ νοι βοὶρδὶ ἀσουδγυηὶ, πᾶ χ } {ΠΠπῚΠ} οἱ φίογδην ΘΧ ἐὸ δυσυρηηίθ, ἃ νδιΐονα ἰὰ } δαἀιοϑιίοηα σοηϑιθι θι [ δυχὶ ! δείθι ἰῃ σομ ΓΆΡ «ἰαἰαμϑιι Θ Θυσιποῦγοιῃ τανοοὰ ἰαἰρδιι δι ψγδίϑιμ " ρΓοργίλη) μϑΓΟΙ ΠΟ Ἶ }, π {Π ἰΘτρ- δίδι (([οΠ} οἷα δαΐμν ᾿μῬ σία ρἰογαηααθ. μΆΓΠ}}})ν ἃ δογοβϑιοίαι γοὶ οι ἀδίδευσ οὐγοι αι, Οἱ ὀμῖ γο σίου! να] φ δυιῖ δ ΐοι], ἀὸ ργοὺμα τπθάτπι οχροδίυϊδη!, αποὰ οΟὉ τ} ἐμ ανίθωι, || δια ΟΡΧΟΥΙΙ. --- ΤΠΕΟΟΝΟΒΊΟ ΡΒΑΕΒΒΥΤΕΙΙΟ. Θεὲ νογε δαρὶοπίες ἀρρε[απαὶ. ((οπ[. οἐρὶδί. .) Οἱ τὴν σοφίαν τὴν πάντα τὰ χαλὰ ἐν ἑαυτῇ περι- Ὦ φ)υἱ δαρίδινίδιν ον ΐα ἴῃ θη ἃ σοι] ΘοΙ σμ αι ἐχουσαν (ὡς χαὶ τὸν πάντων Δεσπότην τοῦτο μᾶλλον Ὦ τι ἕτερον χαίρειν ἀχούοντα, ἐπειδὴ πολλοῖς ὀνό- μασι χαλεῖται) (), φαῦλον χαὶ πεπατημένον πρᾶ- γμα ἡγούμενοι, πάντολμοι ἂν εἶεν παρ᾽ ἐμοὶ χριτῇ. ᾽Δλλ᾽, οἵμαι, ἔχειν μὲν ἐπιθυμοῦντες, τοὺς δὲ πό- νους ὑπομεῖναι μὴ ἀξιοῦντες, οἷς ἡ θεία σοφία ἐπ’- φοιτᾷ, τῷ μὴ διὰ ῥᾳθυμίαν δοκεῖν αὐτοὺς ἀπολελεῖ- φθαι, φθονοῦντες τοῖς σοφοῖς διασύρουσι τὸ ἐχείνης ὄνημα. Σοροὺς δέ φημι οὐ τοὺς τὸ Πλάτωνος ὕψος, (φυίρμα οὗν υμἱνογϑὶ δοιίιι ἰὰς . υδι ΓΟ }} Οὐΐδοῖθι, απ δἰ ἐἰἰ μ᾽ τὶ θι. . ΠΟΙ ΘΝ ΒΟΓΙ τυ γ)ὴ [ |}} ἕο οἱ οι ] } δχί δε ϑδμι,, ἤνοὰ υΐάδι δομ θεν ἶα, δυΐύθοθ. δι πὰ ηϊ. - ΓΙ) ΟΡ ΠΟΥ ιυ δι } αμι εἰὐδίἰδτου!, οοά ἰἈΠΌΓΘΙ } ϑυδιϊνοι . τοί σ᾽}, εἰν νὰ μοι ιιδδίν αν ΦΟφΗ γα θορί θη. Νὰ ἀμπίθι }}- βοιαϊ. διὰ νἰδοαπΓ Πἰατν τοι ἀοϑδοι, δορίομ!᾽- υνυδ ἐν ἴδηι, δὲ οι ςσίαη!. (ἐδῖογυι βαρ τ ΥΑΙΙΕ ΜΕΟΤΙΟΝΕΒ ΕΤ ΝΟΤΕ, () Τὸ χαλεῖται οἱ φαῦλον ᾿πδοῖο τοῦτο ὁχ υἱΓοαυ (οἀ. ΓΟΣΞΙΝ. , ΙΒΙΠΟΠΙ ΡΕΓΌΘΒΙΟΤΕ ΠΟΙΠΪΠΟ, ΠΟΙ υ] Ξδοίδν ῬΙαΙΟΙ ἀϊδοπαΐ σοηις Α χαὶ τὴν Θουχυδίδου σεμνότητα, χαὶ τὴν Δημοσθένους δ πὸ, νο! ΤῊ ΟΥ ἀΐθ ργαν ιλιθηι, οὐὖἱ δι} - ""͵ δι δηδ!οφυοσιἴααι ᾿ δηῖυγ, ι} φυὶ ἀ. ἀἰϊν᾽ηἰβ Ιοηυἱ ργοερεῖθ ροβδίηϊ, ἤθᾳ ἰρηαν)ᾶ ργορτὶα δ ||}{} ϑυρογοηίογ. Ουΐ δ πὶ δυάΐυη!, ποι σα μ πραγ ἰδη), ἀοφιναι}Β οδυδϑηῖυῦ ἢ οἾ ἃ" (Π|. ΟὈΧΟΥ͂ΠΙ. --- ΑΙΡΗ͂ΙΟ. δεινότητα ζηλοῦντας, ἀλλὰ τοὺς λόγον ἀποδοῦναι δυ- ναμένους ὑπὲρ τῶν θείων δογμάτων, καὶ μὴ διὰ τῆς οἰχείας ῥᾳθυμίας σιγῇ τὴν ἧτταν χαταδεχομένους. Οἱ γὰρ ἀχούοντες, οὐ τὴν τοῦ λέγοντος ἀπειρίαν, ἀλλὰ τὴν τοῦ δόγματος αἰνιῶνται σαθρότηϊτα. γι’, -- ΑλΦΙΩ. ]η ες φιὶ ρει σα Εεείοεϊῷ ὕοπα ἱπ ἐμα υδγίμηι! ἐουποάα. ᾿πηιμίαία ρΥὶδοὶ ἰοηροτὶς [αο]. Ουη κυυπ αυΐϊξ οοπηούυπι) ἃ ἰυσΓὰ ΠῚ) ΟΟΙῊ- ἢ δηϊοροηδὶ "οη, ἰαεἶγοο Γο ΕΟ ρόβϑυη)- ουηι. ἀομιγα ΥγῸ δοοί τ ἰἰ υἱ πιδἝογυπ) ἰυ- δηίιγ ἤιίίδιθ. Τυης δηΐη ρῥγίνδία ἰῇ οομΠυῃ δοηγοθαμ.. Δι ᾿ιοάΐα οομιπυηἷΐα ρυμ]!οαηυδ Ἐπειδὴ ἑχάστῳ τὸ οἰχεῖον χέρδος τοῦ χοινῇ κα- ταστήσασθαί τι χρηστὸν προτιμότερον, διὰ τοῦτο τὰ τῆς Ἐχχλησίας προπέποται πράγματα. Καὶ τοὐναντίον συνέθη τοῖς γεγενημένοις ἐπὶ τῶν τῆς πίστεως προγόνων. Τότε μὲν γὰρ τὰ ἴδια εἷς τὸ χοι- ἀοπλαπ) Θοπίεγοηίεβ., οχ ) ογυπ) ἱποοιμπ) ῃῃ νὸν προὐτίθεσαν, νῦν δὲ τὰ χοινὰ οἴχαδέ τινες μετα- λυσγυη) ρΓιίλη Γορογίαγο βοὴ οὔθ αδουηῖ. ΟὈΧΟΙ͂Χ, --- ΝΟ, χομίξοντες, οὖχ αἰσχύνονται ἐξ ἀλλοτρίων χερδαί- νοντες συμφορῶν. ΥΘ’. -- ΝΕΙΔΩ. Αὐ αἰϊὲς ἱντϊἀονὶ υεἱ α ογανίϑμδ, υεὶ ἃ ῬεΤαϊἷς αἰδοτ πη θη ὁδί. υἱγὶβ φγανίυυς δἰυ οσογάδι! ἰγγ] ἀδγὶ πη] β.Πὶ ΄υίΐϊθοπι; ἂἱ γυοτο ἃ ᾿ϊθ ἀΐη ᾿Δο υΒᾳ} τι πι "οι πιοϊοδίι πὶ ... (}υν} δηΐτν ἃ ΓΟΟῖΟ γογυ ΓὙ- τὰη! {ιΠεῖο, δι υϑαπυδμ! οιἶδῆι ι δ ὐπλ ΓΔ ΪΠ βὲυί ἀἰση. Ὁ. - ΡΕΤΙΠΟ. Τὸ μὲν παρὰ τῶν σεμνῶν καὶ σωφρόνων γελᾶ- αθαι, δεινόν " τὸ δὲ παρὰ τῶν ἀσελγῶν χαὶ λάγνων, οὐ δεινόν. Τῆς γὰρ ὀρθῆς τῶν πραγμάτων δια- μαρτάνοντες κρίσεως, γελῶσι τὰ θαύματος χρεΐτ- τονᾶ, Φ'͵ --- ΠΕΤΡΩ. (ἰαἰεειΐα τεοαϊαπιΐμη ϑεἱ ἰεττεείγὶα ημὶ ἱπίοτγοῖί. (( πεν. ορὶεῖ. .) Ἰηφ}} ΟΠ] ρευάσι , ἃ χ Π} πη] δῆυ ξονοηεἶθη. ραταγὶ ποηυΐι. Οὐ] }Π ηΪΠΊ ΟΡΟΓ Μέγα καὶ νεανιχὸν φρόνημα οὗχ οἷόν τε τεχθῆναε τῷ μιχρὰ καὶ φαῦλα πράττοντι. Τοῖς γὰρ ἔργοις χαὶ οομἰδηῖυγ, Ου] οπΐπὶ αιὰ; δ υϑυπὶ Υἱῷ ρεγιΐ- ( τὰ φρονήματα ἕπεσθαι φιλεῖ, Ὃ μὲν γὰρ τὰ βιω- "θη ττδοίαι, Π|} οαὐἸοϑίθ, ἢ}}}} δηρα- ᾿ουπι οορίιαυῖι. Αἱ αὐ οαἰο αΐφπδιῃ ἀσαὶϊ Υἱἱπ|, πιρὰ ἱπαριϊί, ὑυὑἱηγ αυοῆυς ἃς βδοπιηἷα ποῖ πυράΐ ᾿ς ἡδροίΐϑ. ΓΘ ἀθυδιὶ ηΠ}} ΠΙΟΙΟ ἰβ δὶ ϑρμεο Δηυ, αυΐ ἀὰ ρᾶγνὶ γορθὺβΒ ἰΔοῖλί : Ιηᾶσηπϑυΐητ οὐηΐγῶ, ] «υὸ ὑϑνβο δσςοίβὰ δυηϊ, αυς: ἰδη{) ρΡράγοηι, δηίδροηῖϊ. ὈΙ. --- ΕὔΤΟΝΙΟ ΡΙΔΘΟΝΟ. τιχὰ μεταχειριζόμενος, οὐδὲν οὐράνιον, οὐδὲν ἀγγε- λικὸν φαντασθήσεται" ὁ δὲ τὴν οὐρανῷ πρέπουσαν πολιτείαν πολιτενόμενος, λήρους χαὶ φλυαρίας, σχιάς τε χαὶ ὀνείρατα, τὰ βιωτιχὰ ἡγήσεται πράγματα. Διὸ χαὶ ὁ μὲν, μικρόψυχος εἰχότως ἂν χληθείη, ἐπὶ μικροῖς ἐναδρυνόμενος " ὁ δὲ μεγαλόψυχος, τὰ ὄντως μεγάλα τῶν δοκούντων προχρίνων. ΦΛ΄. --- ΕΥ̓ΤΟΝΙΩ ΔΙΑΚΟΝΆ. Α εεἷρεο ἀεοὶρὶ [αοἰίφ. Εἰς] ρτγοιμρία τηυ} διιηῖ, [(δοίιη [Δο κι, ] ἵλπιοη [Δ οἢ Πἴὰ, πιδαίβαυο οὔνὶυπνηυδὴ) ἃ ΠΠΘιηαυο εἐοοὶρὶ. Μασοσην ομΐμ ἐπι δυὰπὶ ϑρρᾶγαί σοηϑἷ- Ἰΐπι. αν δ μη. ΓΒ. Π. υἱ η|, [ὰ }} Δρρᾶγϑδηϊ, ι| φοηϊοη πὶ Οπιηὶ ΟΡ υΠ) υάοι . - υΠΠ| τα ,: ᾳαοά ἴμ νυ]ῖι, ἰάδπι οἱ ργο αὶ, βἰϑὶ Γθ ΒΌΡρΟ ΔΠ|Π|Ὁ δ Πᾶρυσδᾶί. ]. --- ΠΆΒΕΝΟΡΠΙΙΟ. Μεοιϊεμίοδὲ (ἔπιοῦα, [οΥῖθὲ Ποτίοβ φυΐάθπι) Υἱγοθ δββθηίδιὶο ἀοπιδί, ἱπιθΕ}}- ]ὸς συμ γᾷ τ δίιι γϑηρσὶ!. Π|| αυϊάθ) ιλάεϊα νη ΔΙαγγα ποι νἱάδιιν, [ Ψ ΡΟ ποίυ ᾿ππροίΘ πιο Γ ἰη]- μέτα, κ΄ Π| οδαβϑαπι Δἀνογβαγη ργΓοάόηι[ νίμοιη- Ὁ, ᾿ΐ ποι αηδο ἀδἰυπίαν, ΝοΟΙΐ ἰἰάιο θυϊαγα πὰ ὦ} υἰγοϑῆμ νη ά, νόγα} ΓΟ ἀΠΠο τ] οὴ} - μυ,“ ομιβηπο [ οιΠ{,. το οἶα Δ θὰ, τοὶ φοπίδοίαιη ἰτἱ ΠΟΙ , Οὐδὲν οὕτως εὐχολώτατόν ἔστιν, ὄντων πολλῶν εὐχόλων, ὡς τὸ ἕχαστον ἑαυτὸν ἐξαπατῆσαι. Μέγα γὰρ ἑχάστῳ τὸ βούλημα. Ἐπειδὴ γὰρ οὐ τὰ πρά- γματα ὅπως πέφυχε σχοπεῖ, ἀλλὰ τὴν ἑαυτοῦ γνώμην παντὶ σθένει χυρῶσαι προαιρεῖται, ὃ βούλεται, τοῦτο χαὶ οἴεται" καίτοι πραγμάτων πολλάχις ἀντιφθεγ- γομένων. ΦΠ', --- ΟΥ̓ΡΣΕΝΟΥΦΙΩ. αὐμπίαξίοπε δερεταπίατ. Τοὺς μὲν ἀνδρείους χολαχκεία χειροῦται, τοὺς δὲ ἀνάνδρους φόθος" τοῖς μὲν γὰρ ἡ πειθὼ δοχεῖ ἀδέαστος εἶναι, τοῖς δὲ ὁ φόδος ἀπαραίτητος δεσπότης. Καὶ οἱ μὲν τῷ καθυφεῖναι τοὺς ἀντιπάλους, ἡττῶνται" οἱ δὲ τῷ μὴ ἐνδιδόναι ἐνδιδόασι. Μὴ τοίνυν πάντας ἑνὶ βοηθήματι θεραπεύειν οἴου - ἀλλὰ τοῖς πάθεσι χαὶ ταῖς δυνάμεσι τῶν πασχόντων χατάλληλα προσ- φέρων τὰ παιώνια, ἔλπιζε αὐτῶν χρατήσειν. ΦΙ". --- ΠΛΛΛΑΔΙΩ ΔΙΑΚΌΝΩ. ἘΡΙΘΤΟΙΛΑΒΌΜΝΜ . Υ. -- ΕΡΙΞΤ. ὈΙΧ. . -- ΡΑΘΠΑΡΙΟ ΡΙΔΟΟΝΟ. Ρετειγί μη, φμοά τεῦπ δοπίϑφιιο ἰετγέπις, αὐ ἱοπὶς δἰ φίουϊΣ σαπδα, ἱπ δρθεῖθηι αϑάϊσαταί. Εἰ μὲν ὄντως τῶν βιωτικῶν χατέγνως πραγμάτων, μηδέν σοι χοινὸν πρὸς αὐτά. Ἐὶ δὲ δόξαν θηρώμενος, διαθάλλεις μὲν αὐτὰ, περιέχῃ δὲ ὡς ἀϊδίων, μὴ ἔλπιζε ἀπατᾷν τοὺς διὰ τῶν πρᾳγμάτων τἀναντία παρὰ σοῦ παιδευομένους. ΦΔ΄. --- ΣΕΡΗ͂ΝΩ ΔΙΑΚΟΝΩ. δ΄ αυΐϊίδπι Υἱΐαρ {π|}|| παροιὰ γανογὰ σοβη ἃ ιαθ , πἰΝ}} ΕἸ οὐπὶ ἢ}} σοΟπληλ . δὶ ὙΓῸ αἰογίδιθη νϑηϑηδο [ΠΔ στ ηογὶβ, οοπιρὶ οἰατὶς ΥΘΓῸ υἱ ἀἰυϊυγηα, οανὰ μι} ΓΘυ :, Θοηῖγα δίχυ ἴιἰ δοηιΐδηϊ, ΔθΘΓΓαῖΟ. ὈΙΥ. --- ΞΕΔΕΝΟ ὈΙΑΟΘΟΝΟ. Ποποτατὶ υἱε᾽ ποποτεπι [μθξϊο. ((οπ[. ορίει. ὅ.) Εἰ δόξης ἐρᾷς, καταφρόνει δόξης, χαὶ τότε αὐτῆς ἀπολαύσειας. Φιλόνειχον γάρ πως τὸ τῶν ἀνθρώπων γένος ἐστὶ, χαὶ πρὸς μὲν τὸ ὑπεραυχοῦν διαχινδυ- νεύειν φιλεῖ πρὸς δὲ τὸ ταπεινὸν μεθ᾽ ἡδονῆς σπέν- δεσθαι πέφυχε. Νιχᾷν μὲν γὰρ σπουδάζει τὸν νίχης δ᾽ φἰοτγίοπι δοοίλγίϑ, ΠΔ| δος ΘΟΠΙΟΙΠΠΑ : βοί υἱ |Π| ροιίατ. οι! θη οϑυπ ὁδὶ οηΐπ) ΠΟ Ἶ ἢ} βόηυ, οἱ ἀο ργιρβίδηι δ Πυσηίογ αἰπιίοαί. ὙΠΟ αΓὸ δπἶπὶ διιι οὐπι, νἱοιογίας ἰημίαι, αὐ Ἰυου}- ἀϊιαια δυίθιῃ δυθηι αγὸ . , αυΐ νἱηθοτα θῇ ἐφιόμενον, ἡττᾶσθαι δὲ φιλεῖ μεθ᾽ ἡδονῆς τῷ νίκης δ) ἀοϑίαογαῖ, φοπδαονί!. μὴ ἐφιεμένῳ. ΦΙΣ, --- ΤΟΙ͂Σ ΚΛΗΡΊΚΟΙΣ ΤΟΥ͂ ΠΗΛΟΥΣΙΟΥ͂. ὈΥ. -- ΡΕΠΌΘΒΙΑΝΟ ΟἸΕΒΟ. Βοήθεια, εἰπά (ὑταοἷς ἀἱεία. Ἐοίχκατε ἀγνοεῖν τὸ τῆς βοηθείας ὄνομα, ὄπερ εἴ- ρῆται παρὰ τὸ μετὰ βοῆς θέειν" χαὶ διὰ τοῦτο βραδύτερον ἀφιχόμενοι, χαὶ σχολαιότερον βαδίζοντες ἀποτετυχῆχατεο τῆς θήρας. Ὁ γὰρ δεηθεὶς τῆς ἐπι- χουρίας, θήραμα χαὶ ἔργον τῆς τῶν ἐπιδουλευσάν- τῶν ὠμότητος γέγονεν. Φᾷῷᾷ'. -- ΑΛΥΠΙΩ, ιΔοπιϊηΐ ἰρπόγαγο βοήθειας οἰγηοη ΄ποιὶ τοῖς ἀϊείνν παρὰ τὸ μετὰ βοῆς θέειν, σα υοσϑηι ἀΓΟΆΓΓΕΤΟ. ΟνΑργΟριον [γι γνοβ ἀσορύρι δἰ τ ἱκπΆν ΟὐξΓοι , [ΘΥΔΙῺ ἢ) σορίϑιϊδ, Οε οεΐπὶ ΔΧ}}}Ὸ ᾿ννάϊφοραι, σαρίυγα δὲ οριι ἐπ δὶ Δ ε{ἰπ| οὐ ἀΠ{} ΟΥ̓Δ . ΡΥΙ. --- ΔΙΎΥ͂ΡΙΟ. Α τοπετὶδ αδδιέεοογε πιμἑίμπὶ κεἰ ἷπ Ρἱεἰαἰς δεἰπαϊο, (γ᾽ ͵ ορῖε!. .) Τοῖς παισὶν ἔτι νηπίο'ς τυγχάνουσιν, πρῶτον μὲν τὸν περὶ τῆς ὑπεροχῆς τε τοῦ Θεοῦ χαὶ προνοίας, ἔπειτα δὲ χαὶ τὸν περὶ ἀρετῆς χρὴ χατασπείρεσθαι λόγον " ἵνα συναυξανόμενος χαὶ συνανδρούμενος θεο- φιλεῖς καὶ ἐναρέτους ἄνδρας ἀποτελέσειεν. ΦΖ'. --- ΖΏΣΙΜΩ ΠΡΕΣΒΥΤΕΡΏ. Ῥιυοτγί. οἰἰαπιηυπὶ (πο γ ἀς οὶ οχοο θη Δ ῬγοΟΥΪ θη, ροβίθα ( νἱγίυϊ ργϑοαρία δυηῖὶ ἰη- “ τοηῦα, υἱ φγδιΐογοβ δι [μοι ἴῃ υἱγοόβάια [πὶ [ογπλδιΐ, οὐαὶ θὶ Οριϊηιὶ Μαχίηνὶ δπιδηίοβ, ἰὑπὶ ῬΓΘΟ εἰ ἀναιδηὶ νἱγιιο. ΟΥ͂Ὶ],. -- ΖΟΘΙΜῸ ΡΒΕΒΒΥΎΤΕΠΟ. γέδα νοτεοιπαάς ρεγείτ πσοπᾶα. (ϑαρν. ἐρὶει. ἀν.) Ἐχρῆν μὲν νεανιχώτερον ἐχτραγῳδηθῆναι τὰς σὰς πράξεις, τάχα χἂν οὕτως ἐρυθριάσαις “ ἀλλ᾽ ἐπειδὴ οὐ χρὴ τοὺς σεμνότητος ἀντιποιουμένους μο- λύνειν ἑαυτῶν τὰς γλώττας, τάχιστα χαὶ εὐπρε- πέστατα λελέξεται, ὅτι μεγάλων χαχῶν αἵἴτιαί εἰσιν αἱ μετὰ γαστέρα ἡδοναί. ΦΗ΄. -- ΘΕΌΠΕΜΠΤΩ ΠΡΕΣΒΥΤΕΡΩ. Θροτιοραὶ [υνθη ἃ Ὑϑδιηθηι ἰθΔ δΔοιἷ- Π ἐγᾶφίο ὀχδρυθογαγὶ, υἱ δὶς [ ΘΥΓῸ) : ΤΟΓΙΠ φιδηι!ο μοη ἰσεοοὶ σγανυ δίθι ὑΓΟΙΌΓΟΠΙ ἰΠ- αυΐπατο ᾿ἰησι, ἀδοδηι πη ροίΐι ργοίογοηίαν, θυα οηΐηϊ ἰυχῖλ νϑηίγθη ᾿] ἀΐπθς δυηΐ, πηαχὶ ΒΟΓι ἢ) Οχϑίβίιη! συ ΠΟΥ ΠΏ. ὈΥ̓͂ΠΙ. -- ΤΗΕΟΡΕΜΡΤΟ ΡΙΠΕΒΒΥΤΕΠΟ. ἴπ σοποϊοππίοτες φαμοτιηι υἱία ἀοοίτίπα ποπ γέβροπάεί. Δα ἱμα : « Πίσμηιϊ δἰ πο [αεἰπιπί.ν (}} απ. χχῖ, .) αοογῈ χιαπι ἀἰοέγε πιαρσὶδ μοτϑιαάοί. (δι. ορῖδι. , , θῦ.) Οὔτε λόγος, οὔτε σχῆψις ὑπολείπεται τοῖς διδά- Ὁ Νοφυθ ογαϊΐο, ἂς ἢ δχουβδιῖὶο υΐίθηι ἀυοαγο σχεῖν μὲν τολμῶσι, τἀναντία δὲ ὧν λέγουσι πράτ- τουσι. Τοὺς μὲν γὰρ μήτε πράττοντας, μῆτε ὃι- δάσχειν ἐπιχειροῦντας, εἰκὸς μετριωτέραν ἀπαιτη- θῆναι τιμωρίαν, Τοὺς δὲ ἐναθρυνομένους μὲν ἐπὶ τῷ διδασχαλιχῷ λόγῳ, μὴ ποιοῦντας δὲ ἅ φασιν, ἀπαραίτητον χαὶ ἀσύγγνωστον. ΦθΘ'. -- Τῷ ΑΥ̓ΤΩ. ΔΙΪ . ΓΟ οἰ , ] δοιιγα δίᾳφυς ἀούρμι [εΐδηϊ. Ουΐ νΓῸ Ὠ Ἀσιηῖ, που ἀοςογ ἀσθγο- ἀϊυπίυγ, ραπαιῃ ἰΔιιιγο. (Οἰ Γ ἢ ΠΟΥ) Ὑοῦ . }| οῖ, Αἱ αιὶὸὦΖ ἀοοοιάν ἐ Δοίδη!ί δίχιο οϑιθηϊδηί, ιια γα ΓῸ ἀοσομ!, ) ἁφιηῖ, ἰμοχογαϊμίοι νοηΐ- οαγοηίδῃ ώρλι ᾿ἰσθηϊ, ὈΙΧ. --- ΕἸΌΕΜ. Βειίμηι ερίγιαἰο αἰαοτί εν ἀσφνεαΐ ἀδεοὶ, αἰνῖπο [Γείτιπὶ αἰαὶ ο. Νοθιθ ἐπῖμι θα εορίαγμηι πιιἰ{ια]} δΕΠΊΡΟΥ υἱοιογία. Εἰ χαὶ περὶ τῶν σωματιχῶν πολέμων, οὐ χρὴ τοὺς μείζω δύναμιν ἔχοντας, ὡς φανερᾶς οὔσης τῆς νί- χης, διαθεδαιοῦσθαι" πολλὰ γὰρ παράδοξα πολλάχις ἐγένετο" καὶ τὸ μὲν εἶξαν εὐθὺς ἀνέλπιστον, τῷ δὲ Εἰ ἱ θ}} σοῦ ροτγα!! αυἱ νἱ τὶ δυρογίογοϑ δῦηϊ, αυδοὶ δἰ. σαγία νἱ οὐ, Δεῖ " ποῃ ἀδροῖ. Λοοίαμ! δηΐηι [ πλΠἃ δρομ Ὸ ἱπορίηλία οἱ ἰμδροιαία : οἱ Ζαΐσ δία! ΓοοΘ οΓ, οαΓΟΙ. . ΙΘΙ]ΟΕΙ ΡΕΠΌΒΙΟΤΙΕ (ἰομιγ νθγὸ πἰιὶ νοϊδπίθπιν, νη ρ οοπιΐΓ. Α ἀντιδρᾷν ἐθέλοντι ἐλπὶς ἀγαθὴ ἀχολουθεῖ" πολὺ Μιιὶο νϑῦὺ υνδρὶϑ ἰῃ ργ[}} ᾿ς δαἀνογβαγὶΐ ἰνι- Ροίι! ἐΟΠ! ΟΡ Παγί Πη ἐ(ἰςαὶ, νἱπδοηιϊΐ αι οθᾳ]- ἰδπίο οομίδιν, Ὠοίχυρ διυϊονίο διάδηϊβϑ δὰ ρυ- ἔπη) (ἰδςοὶ δορί. ὈΧ, --- ΖΟΘΜῸ ΡΆΕΒΒΥΤΕΒΟ. μᾶλλον τοὺς περὶ ψυχῆς ἀγωνιζυμένους οὐ τὴν τῶν ἀντιπάλων χρὴ χαταπτήσσειν δύναμιν, ἀλλὰ τὴν τῶν νιχησάντων ἐνθυμουμένους πλῬληθὺν, τῇ θείᾳ συμμᾶ- χίᾳ θαῤῥοῦντας ἐπὶ τὸν ἀγῶνα χωρεῖν. )". -- ΖΩΣΙΜΩ ΠΡΕΣΒΥΤΕΡΩ. δὲ εἰεειποεῃπα. ((οπί. ἐρεῖ. , , ], , .) Ἐο ἱπιπηληΐ δι, δι }} ᾿π}ν πδη ᾿ΓΟΪΑρϑυ πὶ αυΐϊιίδιῃ Φοϑανογηηῖ, εἴ σοηίγᾷ δαὶ μγροθρίδ ψΓ- δβεγίβ. Ζυῦυδηι δπίνῃ { Ἰλεΐ πιδηιίδία, ἐμ δ᾽ δ ΠΟ Υη [λοϊο πα πα} } ἀπεὶ ἱπδηὶ φίον. νϑγο, πὸ οὔ ἴπϑπθιι οι σφἰογίδπι, Ποῖῖ αυΐάδη) ροβ δά ἵπορῦπ) ργθαθ δΠ|γπηδηὶ. Νονογί πΠ}}} ασυϊέοηι οσου! γα οἰ δα πηοϑυηδη), δι ηΐ}} Οι}}- ηἶηο ργῷῦσγα ᾿Π}}} ηΠ) , Μοάΐὰ ἰίδαυ νἱὶᾶ ᾽η.{}ο. ΡτΒοιδὶ οηΐτ υἱευπαι!θ υϊά ἅφογο, υ ) }}}}} ἀφοῦ : ΠΟ. Θη ἢ βυπιπιᾶπη ΠηΘΓΘίῸΓ ρΟΘΠΔΙΗ, ἡΠυ νόγοὸ ὁρθοϊδηιϊίυ αι οἰἶαπὶ ἰδ άθιη πνογαίυγ. ΧΙ. --- ΕἸΡΕΝ. Εἰς τοσαύτην ὠμότητα καὶ ἀπανθρωπίαν τινὲς ἐληλυθέναι σέ φασιν, ὡς καὶ τὴν ἐναντίαν τῶν θείων χρησμῶν ἀνατέμνειν ὁδόν. Ἐχείνων γὰρ παρᾶχε- λευομένων, μὴ κενοδοξεῖν ἐπὶ τῷ ποιεῖν ἐλεημοσύ- νὴν, σὲ οὐδὲ διὰ χενοδοξίαν ἐπιχλᾶσθαι πρὸς τὰς δεήσεις ἰσχυρίζονται. Εἰδὼς τοίνυν ὡς ἄμεινον μὲν τὸ κρύπτειν, τὸ ὃὲ ιΛηδ᾽ ὅλως παρέχειν ἀπάνθρωτον, χἂν τὴν ἀμφοῖν μέσην βάδισον ὁδόν. Βέλτιον Ἰὰῤ. τοῦ μηδ᾽ ὅλως ποιεῖν τὸ ὅπως δήποτε ποιεῖν. Τὸ μὲν γὰρ εἰς ἐσχάτην τελευτᾷ τιμωρίαν, τὸ δὲ χἂν τὸν παρὰ τῶν θεωμένων ἔπαινον χερδαίνει. ΦΙΔ'. --- ΤΩ ΑΥ̓Τ. {ππιρπ να οΠπαὶπὶς εἰἴαηι σταίία [ἀσὶοπάππι. Ρηποαγυηιν ἰηἰφοηι γόγυ πὶ, ρδυοΐβι σοηιοηίυη :. οἱ γηἷπ|Ὸ ρμγοάθϑί, οἱ οοῦρογὶ οοηῇτγηγδὶ ναῖο- εἰ! ποῖ. ΑἹ ἰυχὺβ υἱγαπιᾳιο ἰδυείδοιλι : δηΐπιὶ υΐ- ἄδη! βϑ σογγυπρὶΐ, ΘΟΓΡΟΓΙΒ ΥΓῸ Ρ}}}} δϑη}.- ἰθη). Εἰ Ἰιυ φιηΐίοπ) ἰδπδίοϑ δρροι δοάδι, "Πἰυὰ () : ρΓΘΙΟΓ πδιυγδιη δι ἀαϑίἀογῖ Θθη- εἶίοι, Θεϊ! οἷαι οηἷπι νϑηίγοε Πππρίθηι, Θοη Ποῖ νοηιϊεὶ ΠΠ}} ) δρογίιϊ. ὙΠ η δ ἰἴαᾳυς οἱ [υσ᾽ οι ἀἃ Ιυχυτίλ . ὈΧΊΙ]. --- ΜΑΠΟΝΙ!’ Ἢ μὲν ὀλιγόδεια χαὶ τὴν ψυχὴν ὠφελεῖ, χαὶ τὺ σῶμα ὑγιὲς καθίστησιν - ἡ δὲ πολυτέλεια ἄμφω .ν" μαίνεται, τῆς μὲν τὴν φρόνησιν, τοῦ δὲ τὴν ὑγίξιαν ἐξοστραχίζουσα" χαὶ ἡ μὲν χαὶ τὰς ἐμφύτους ἐπιθυ- μίας χατευνάζει, ἡ δὲ καὶ τὰς παρὰ φύσιν διεγείρει, Τρυφὴ γὰρ γαστέρα πληρώσασα, καὶ τὰς ὑπογα, στρίους ἀναστομοῖ ἡδονάς. Οὐχοῦν ἐχείνῃ μὲν χ᾽ στέον, ταύτην δ᾽ ἀτιμαστέον. ΦΙΒ'. --- ΜΛΑΡΩΝΙ, Ανατὶ απῖπιιι φεῖδι αριοίιν Πιοσεῖϑια οἰ πιαί[ϊε. Ναῆῖο ἵζπογδὶ δηϊπυπι ροοιηἶ οἰ ρ᾽ Πηρστγλη- [οτὰ, τῇ ἢ ]] μοσυσυο ἰδοίαγὶ ργοθο . Νοίυηι οἱ "Ἰυ . ἴῃ Ἰδοθ ἰοτηραβίδι θυ, ΠῸ}}}Π| ηΠῚ ημ οιθ, βδιἰθίδι! δὸ ᾿ἰθαγδ , υλϑὶ δηϊπηα } ᾿ηἶϑοα νϑηίογιπὶ (ΓὈΪθκ. . Εσαυΐ ἜΓχο ἰΔ[ ) ϑυοαὶ ν᾽ ), ἰη η δοορυ!ὶ, ἔογα θι, ἃς {υγ} }Π διισίυϑαυα νίχοηϊ, Θχϑυ]αὶ γΓῸ ρᾶχ δίᾳυς ἰφ εἰ ἰδ ὃ ὈΧΤΙ. -- ἘΒΑΙΖ. Ὅτι μὲν μυρίοι χειμῶνες χκατασχηνοῦσιν εἰς τὸ τοῦ ἐρασιχρημάτου ψυχὴν, οὐδεὶς ἀγνοεῖ" ὅτι δὲ ἐν τοῖς τοιούτοις χειμῶσιν, οὔτε ἀναπαύλης, οὔτε χόρον, οὔτε ἐλευθερίας, οὔτε ἄλλου τινὸς αἰσθάνεται, ἊΝ ὑπὸ τοσούτων πνευμάτων δίιαχοπτομένη, χαὶ τουτῦ δῆλον. Τίς οὖν τοιοῦτον ἕλοιτ᾽ ἂν βίον, ἐν ᾧ τά: μὲν σχόπελοι, καὶ θηρία, χαὶ καταιγίδες, χαὶ χυβάζαι εὐφροσύνη δὲ καὶ εἰρήνη ἐχποδών ; Φ|Γ". --- ΗΣΑΙΔ. Ῥαιρετεβ φιαγο ποὴὶ ςοπίεπιπεπαὶ εἰ [ααἀεπαὶ. Εἰοὶ ἀΐναβ υἱὲ οἱ ἸΙοουρε νἱἀδατὶβ, σᾶνα ρευρεγοβ ἢ Εἰ χαὶ πλουτεῖν δοχεῖς, μὴ καταφρόνει τῶν πενὴ" οἱ Υ (}λ}, υβι {τ ροιϊβοί πὰ πη σαυ, }: Ἰη᾽υβῖο οΘοηβοηπίιυν. Ουδηι δἱ ὁοη ΘΠ) , δἷ ι}Π| ὖὉ ἰηυγία Δυδιίίποιο, γΓῶῖι, υἱ χυδηλν ἰδ γ ἴα ποαηθᾷηξ ἱπορθ, ΠΟΙΏΙΠΟΥΙ [Δπιθη δ᾽ πηυ ΐαι!α ῬΟΡΙ͂ΓΘ μυδδῖν!. Μυλ} δπΐη . φεουδαηάυπι οοηγογδὶ, " δοίαπι ανδγίογυης ἰηυδῖθ ἀροηι ἀοη, οἱ ϑηΐ! ἴρ ΘΧβροϊδγυηίῖ. ΟὈΧΊΥ. --- ΕἸΘΕΝ. των ὡς εὐαλώτων " μάλιστα μὲν διὰ τὴν δίχην, τὴν τοῖς ἀδικήμασι παρεπομένην. Εἰ δὲ ταύτης εὐκὶ φρονεῖς, χαὶ οὕτως ἀπέχου τῆς χατ᾽ αὐτῶν ἀδιχιᾶς εἰδὼς, ὅτι χἂν ἀδικῇσαί σε οὐ δύνανται, ἀλλὰ Φ απολέσθαι σοι δυνήσονται. Πολλοὶ γὰρ εἰς χατη οί, ἐτράπησαν, καὶ οὐ μόνον εἰς ἔδαφος κατήνεγκαν τὶ τῶν ἀδικησάντων ἑστίας, ἀλλὰ καὶ τῆς ψυχῆς δὴν στερηθῆναι παρεσχεύασαν. ΦιΔ'. --- ΤΏ ΑΥ̓ΤΩ. δροπίθ, πο ἐθαρίο, υἱγίι Θχογοοπάα. [ μὲϊα φιῖὶ απὶδ ρμγοπιμίρφαιανι υἱπέτε ἰεφέπι. Εσιϊάθμη δυπηπι} ἰδ . Δί}) ΘΟΓΟΙἾ. ΟΥ̓ - ἄο. ΠΊρΡΟΓ ΘΟηι}, Δῦ:ι ργςοριίβ, Δά Ὀη νἱἰνοαηάυτῃ οοιηροϑβὶ οἴου) [εἰ δι , αἱ ᾿πη δὰ Πιοποϑίδίοιῃ Ἀρροιὶυ ἀχοοίαι!, οἱ ἰπβοηθ ᾿η Μεγίστων ἐγχωμίων καὶ στεφάνων ἀξίους ες φημι τοὺς ἄνευ ἐγγράφων ὑποθηχῶν τὸ δέον ἘΠῚ, τας, χαὶ τὰς ἐμφύτους ἀφορμὰς εἰς καλοχάγα (ἂν γεωργήσαντα;, ἐλευθέρως τε ταῖς πρὸς τὴν ἄρετι, ἘΡΙΘΤΟΙΑΒΆΌ.Ν .Ὑ. - ἘΡΙΤ. ὈΧΙΧ. ὁρμαῖς χρησαμένους. Εἰ δὲ ταῦθ᾽ οὕτως ἔχει, οἱ α δὰ νἰγίυιϊοηι πρφία υἱαιίατγ. ΟυαῈ οὕ} ϊ},. (] μετὰ νόμον χαὶ χάριν πταίοντες, χαὶ μηδὲ αὐτὴν ὁδεῦσαι ἐθέλοντες ὁδὸν, ὥσπερ οἱ παλαιοὶ ὥδευσαν, τίνος τύχοιεν ἐλέου ;
Related Letters
Those who truly practice virtue by God's grace are the only ones who have the standing to correct others.
Since small causes often ignite great wars, I advise you: do not throw sparks of contention.
What you will in any case leave to your enemies against your will — give it willingly now.
I have fathered children in my books — some by the noble Philosophy, some by her temple-companion Poetry, and others...
The man who believes he has sufficiently progressed in virtue has stopped progressing, Archivios.