Letter 249: Those who were ordained with care — those chosen with the genuine guidance of discernment rather than through...
To Athanasios the Presbyter. On the disgrace of Zosimos' friendship. Hatred has sprung up against you in the eyes of all because of the impiety that your friend Zosimos has dared. For those who are less charitable say that you are not innocent of the outrage; while the more lenient say that though you are innocent, you had the power to prevent it but did not wish to do so — and therefore you would be justly assailed by accusations from everyone. Others say you wished to prevent it but were unable. Yet even these do not render a verdict of acquittal concerning you, but say: even if he did not share in the scheme, he is defiled by having become the friend of such a man. It is therefore right for you to take counsel as to how you might wipe away this disgrace.
To Eudaimon son of Philippos. Since we do not listen to teachers equally, but give our attention to those who urge us toward worldly affairs, while we cannot even endure the voice of those who call us to heavenly philosophy — for this reason we consider the former as real business and the latter as trifles.
To Heron the Presbyter. In praise of brevity. One must honor moderation both in speaking and in writing, and not be carried beyond due measure — unless the slowness of the listeners compels the speaker against his will and forces him to speak at length.
To Zosimos, Maron, and Chairemon. Even if your transgressions are very great and beyond pardon, the Judge will nonetheless deem them worthy of forgiveness, provided they are healed by sincere repentance.
To Hierax the Presbyter. On the cowardly and those unworthy of pardon. Those who before the dangers were enslaved by fear, and could not endure even the anticipation, and before the actual events sought to remedy the change of fortune — how could they not appear cowardly when the very dangers were upon them? Therefore, if their presence would have been of no help to their fellow combatants, their absence was of the greatest benefit, and it dimmed the grief that comes from betrayal.
To Athanasios the Presbyter. On what it means to be a philosopher. If, as you say, you have deemed it the best philosophy not to appear to philosophize, that would be well. But if, having imagined it as the beginning of laziness and a change of life, you have made this a clever pretext, you have employed the worst judgment. For one must live rightly, not for display. But if someone, caught in laziness and blushing to admit it, begins by seeming not to philosophize, and ends by not philosophizing at all, he will prove superior the one who earnestly sought to show that he has chosen to philosophize.
To Daniel the Presbyter. On not corrupting favors by repaying them in unjust matters. One must not ruin favors by repaying them with service in unjust affairs. For the one who was justly helped, but then aids his benefactor in unjust matters, unjustly corrupts a just favor. And it seems to me that the one who does not repay in this way is actually the grateful one. For the one who received just assistance ought to repay the favor justly, so that the name of gratitude may be preserved. And let those who did good in lawful matters not demand repayment in unlawful ones, nor call those ungrateful who refuse to reciprocate in what is not permitted.
To Peter the public official. On a false embassy. You were sent to accomplish something, not to cause trouble for those who sent you; to serve as ambassador, not to betray the embassy; to set things right, not to overturn them. Therefore, lest you face a charge of false embassy, come at once to make your defense and wipe away the disgrace.
To Ophelios the grammarian. The greatest virtue of history and contemplation, O friend, and their articulation, is the explanation of causes, and the unveiling of the subjects to those who are ignorant. If it should be deprived of this virtue, it would also be bereft of demonstration.
To Maron. On how riches never bring satisfaction. Learn not from me, but from the very nature of the matter itself, that even if you devise ten thousand sources of wealth, you will never find satisfaction. For satisfaction is irreconcilable with the pursuit of gain, whereas with self-sufficiency and frugality it makes a treaty, dances together, and dwells in the same house. Cease therefore from chasing what cannot be caught. For when pursued, it is never overtaken; but when not pursued, it arrives of its own accord, bringing not only rest but also joy.
To Asklepios the Sophist. I marvel how Homer and Pindar deem it necessary for those who are not destined to be forgotten, should they ever have lived, to be courageous; and Thucydides clearly entreats us not to flee from labors, or else not to pursue honors either; and Sophocles declares 'Nothing succeeds without toil' — all teaching those who are persuaded to purchase the undying glory of life through labors. Yet those who desire to obtain unfading glory and long for the kingdom of heaven somehow imagine that good things tend to come to people through ease.
To the same Asklepios. On how the orator creates persuasion. Since the speaker, even if he employs every skill and rhetorical art, does not fashion persuasion as much as the listener does, it is not right to blame the one who speaks the best things but fails to persuade — rather, one should blame the one who refuses to be persuaded by what is best.
To the same Asklepios. Just as a citadel fortified with impregnable walls laughs at those who besiege it, so too a soul that has fenced itself about with all the virtues and fortified itself with the divine alliance causes those who deploy their siege-engines against it to end in shame and ridicule.
To Esaias. Let the divine long-suffering not drive you to wickedness but rather exhort you to virtue. For it is utterly absurd to be harmed by good things. And long-suffering is good, bringing mercy to the repentant and judgment to the unrepentant.
To Palladios the Deacon. I hear that the disease of your soul, having started from small and petty things, has advanced against the vital parts, becoming stronger than any medical art. If this is so, entrust yourself to the knowing and divine hand — against which neither disease, nor time, nor nature can prevail — and you will easily be restored to health.
To Theophanios. On drawing the mind away from present evils and toward the hope of the future. Withdraw your thoughts more quickly, O friend, from the present calamity, and become wholly absorbed in the hope of things to come. For we too, when rumor announced the dreadful news, were grieved no little, yet persuaded ourselves to recover.
To Elias the Deacon. On forgiving even one who does not confess, when he reveals his guilt by shame. Even if no confession is forthcoming from you, it befits me to grant pardon to one who, by the very things of which he is ashamed to speak in defense, confesses his wrongdoing. Therefore let the fact that I did not wait for your apology not breed in you a spirit of recklessness, but rather let it lead you to love. For so great is my inclination toward peace that I grant pardon even to those who are ashamed to defend themselves.
To Alypios. On the cultivation of the mind before the tongue. I require those who draw near to me to have their mind educated before their tongue. And if they possess both, and even if it grieves some, the truth will be spoken with boldness. I cherish them as statues, and display them to all, taking great pride in having such friends.
To Peter the Scholastic. On the right judgment of things. Those who possess right judgment of affairs but are overcome by laziness may perhaps rally and set up trophies against it. But those who do not even know that they are being defeated — when will they lay claim to victory?
To Peter the Reader. On the beauty and ugliness of the soul. Since the beauty of the soul is wondrous and irresistible when it is brightened by the symmetry of the virtues, but its appearance becomes grievous and beast-like when it takes on the ugliness of vice — let us be zealous to acquire the former and shake off the latter.
To Apollonios. I know that some make speed in recovering from insults, and others slowness, the sign that they are conscious of nothing wrong in what was said. For however each is disposed, that is what they think they should do. The more courageous and noble make a quick yielding the evidence of virtue, not examining the facts but confirming their own preconceptions. If you should ask what must be done, I would say that since one must be reconciled by every means, it is better to do so quickly; but if not, even slowly — for to rage eternally is not the mark of a rational and pious person.
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
Θυΐϊ ἰπμαΐχηθ βαοογάοι δυνὲ Ποηοτα αἴδοοί!, "- ( . Οὐὔσάϊμηϊ οἱ πὸη ἀδυϊ οταϊηπανῖὶ!, οὐυηὶ αἰνί ιν πῇ ἢ ΟΥ πΔ βροοίοῖ Σ ὑπ οἱ τηυΐϊι ἰπ᾿ πϑίϑιη ται υιί᾿οηοῖ Ζ.Δ, ργα)θηίθβ, [λου]ιφ πὶ πο πιοιΐσδηη [} ν᾽ πιϊ σϑ!, . ἴῃ ᾿ Υἱνοηίο ΟὔΔΓΙΘΠηΓΓ. ] νγῸ . δυϊ ᾿|| δύσυβοῖ, βδογῖ ΓΘ θι}. γίδια ι οοηοί!οι, αυοὰ ἀοσιονὶυ ( ἰοηξα, υ τῃἷδ ᾿ηἰ ἰγὶ ροΓη Γ, αυοά εϑὲ ἰ)ευπὶ ν }}]ς (|} γα. ὮΧΧΧΥ͂Ι. -- ΛΤΗΑΝΑΒΙΟ ΡΒΕΒΒΥΤΕΠΟ. ὃ Ζοεὶϊπιὶ απιϊοὶἶα ποῖα οἰ εμερέεοία. Μῖσός σοι ἀνεφύη παρὰ πᾶσι διὰ τὴν ἀτπέδειαν, Οάΐϊυπὶ ογβα ἰθ δϑρυά οπιηόβ γεογυάθϑοϊὶ οὐ ἷπ|- τὴν Ζωσίμῳ φίλῳ τῷ σῷ τετολμημένην. Οἱ μὲν γὰρ α ρἰοἰαίοπ), φυλπὶ Ζοβίπιι. ] αἰδτυβ ραίγωγε δϑβί ἀφειδέστεροί φασι, μὴ ἄμοιρόν σε εἶναι τῆς δραμα- τουργίας" οἱ δὲ ἐπιειχέστεροι; ἄμοιρον μὲν εἶναι, δυνάμενον δὲ χωλῦσαι, μὴ βεδουλῇσθαι" διὸ χαὶ δί- καιος ἂν εἴης παρὰ πάντων ταῖς χατηγορίαις βάλλε- σθαι. Οἱ δὲ βεδουλήσθαι μὲν, μὴ δεδυνῇσήαι δέ, ᾿Αλλ᾽ οὐδὲ οὗτοι τὴν ἀφ'εἶσαν περὶ σοῦ φέρουσι Ψῆῇ- φον, ἀλλὰ φράζουσιν’ Εἰ καὶ μὴ χεχοινώνηχε τοῦ σκέμματος, ὅτι τοιούτου ἀνδρὸς φίλος γεγένηται, μεμόλυται. Αὐτὸς οὖν δίκαιος εἴ βουλεύσασθαι, ὅπως ταύτην ἀποτρίψαιο τὴν ἀδοξίαν. ΦΛΖ΄. --- ΕΥ̓ΔΑΙΜΟΝῚ ΦΙΛΙΠΠΟΥ͂. ... (}ιῖὶ ᾿Αγραῖιι ΓΟίδΓ ἢ, δ΄ ΘΟΠΒΟΓΙΘΙῚ [ [αοιἱοη : {π|} νΓῸ ρᾶγοΐυ, ΘΧ γί }η , ργοϊ θα γα ἰϑηιθη ροίιι , ι} ποὶιΐς. ρΘυδηοῦγοιη ᾿πογῖι ( }) Οπμπὶ οι η {ΠῚ Υἱόονὶ δίυηι. ΑἸ ουΐδην υο αἷ συϊδπ) (, δὶ ΠΟῚ ΡΟλιΐ ἰ) γα ργο θα γ. ογαι π ἢ ΔὉ- βοἰυιοη θα ἀ ( βηϊιθιἰηι [γυηῖὶ, . δίυμ!, οἰϑὶ ΠΟ. ΘΟΠ Αγ, ἰΔπίυϑ ἰϑιηδη διηΐοι} [πὸιῖϊῖ ᾿ρ.:, οοηϊδηηδίυ δῖ, ἰαγθ ἰθύυσθση ἀυβ ἰσίταγ , υἱ Π|Ππ| ἱφηοη!ηΐϑη) ]. ὈΧΧΧΥΙΙ. -- ΕὔΘΖΦΕΜΟΝΙ ΡΗΠΠΙ͂ΡΡΙ Ε. Πέτμηι εὐἰείϊιηι, γαπι ἱρνυθδίγία πὶ σιγὰ ΠΟ . (Ουπ[. ορίδι. .) Ἐπειδὴ οὐχ ἐξ ἴσου τῶν διδασχάλων τὴν ἀχρόασιν ποιούμεθα, ἀλλὰ τοῖς μὲν ἐπὶ τὰ βιωτιχὰ παραχα- ᾿ λοῦσι προσέχομεν τὸν νοῦν" τῶν δὲ ἐπὶ τὴν οὐράνιον φιλοσοφίαν χαλούντων οὐδὲ τὴν φωνὴν ἀνεχόμεθα " διὰ τοῦτο τὰ μὲν ἔργα, τὰ δὲ ἡγούμεθα πάρεργα. ΦΛΗ', --- ΗΡΩΝῚ ΠΡΕΣΒΥΤΕΡΩ. πῃ ποη ρᾶτὶ δοιὰ (ἰοσοθηι} Δοοὶρίιν} νοῦ θ τη, βορὰ ἰΪβ ι] βοουϊαγία ᾿ην!δηῖ, ἀπίτηι πὶ Δ}}}}- ἀθιθι ; ἃί υἱ δὲ εὐοὐἰδδίδν νούδηὶ ρ}ΠΟϑορὶν!Π), δούθη π νόσοι ΄συϊδη) δι ἶγα ϑυ} }}}}}. πο ΓΟΟ φυϊάσιν υ{{Π.,. δος να γΓὸ ἱπυ }, αἱ Δ ΟΡΟΓα ἀνοἶτη, Π. ὈΧΧΧΎΙΙ!. -- ΠΕΒΟΝῚ ΡΆΕΘΒΥΤΕΠΟ. Γιαεοπίδηϊις ἰαμααίαν. ((Οπ[. ορῖδί. .) Χρὴ χὰἀν τῷ λέγειν, χἀν τῷ γράφειν τιμᾷν τὸ μέ- τριον" καὶ μὴ ἕξω τῶν χαιρῶν φέρεσθαι, εἰ μῆ γε ἣ τῶν ἀχροατῶν βραδυτὴς ἀναγχάτπειεν ἄχοντα τὸν λέγοντα, καὶ ἐπὶ τὸ μαχρηγορεῖν ἐχδιάζοιτο. ΦλΛΘ'. -- ΖΩΣΙΜΩ, ΜΑΡΩΝΙῚ ΚΑΙ ΧΑΙΡΗΜΟΝΙ. αυμη ἰη ἀΐδαπάο, ἰυπὸ 'ῃ) δβογὶ θδηἀο πιοάμ! οὶ δά θη άυ, π᾿ | ἱπηπιοάργαία ἀϊσοπυιη, ] [ογίθ δυάϊιογυι ἰδγι πὶ ἰπρφαηΐ απ), οἰΐδη) ἰπνίϊαιη ἀΐσογα ὀχρ ηλγοαιθ σοσοῖ οορίοϑἧι!. ὈὌΧΧΧΙΧ, -- ΖΟΘΙΜῸ, ΜΑΠΟΝῚ, ΕΤ ΟΙΔὲ ΠΕΜΟΝΙ. βεοεαιοτῖνις υεγὰ ραωπὶ(επιῖθις ἱσποεοὶ! δ ειι. Εἰ χαὶ μέγιστα χαὶ συγγνώμης μείζονα ἔπλημμε- ἢ λήσατε, ἀλλά γε συγγνώμης ταῦτα ἀξιώσει ὁ Κρι- τὴς; εἴγε εἰλιχρινεῖ μετανοίᾳ θεραπευθείη. ΦΜ΄. -- ἸΕΡΑΚΙ ΠΡΕΣΒΥΤΕΡΩ. ἹἙΓλπιοιϑὶ οἱ ργανῖα, οἱ υϑηΐα ἰηδϊΐβηλ ΘΟπι Γ]- ι|, ἰυχ ἰδίηθη Ὠθυβ ἱζηῃοβοοῖ, δὶ ποιὸ ἰοῦ δοοοβϑοῦὶὶ ροηϊ θη. ὮΧΙ,. -α ΠΙΈΒΑΓΟΙ ΡῬΒΕΒΒΥΤΕΒΟ. δὲ πιοιϊοιίοεἰς οἱ ἱπβαϊδ σοηιηιϊ οπίϑιι. Οἱ πρὸ τῶν χινδύνων τῷ φόδῳ δεδουλωμένοι, χαὶ ᾿ μὴ ἐνεγχεῖν τὴν προσδοχίαν δυνηθέντες, πρὸ τῶν Ὑ πραγμάτων τοῦ χα!ροῦ τὴν μεταθολὴν θεραπεύσαν- πες, πῶς οὐχ ἔμελλον αὐτοῖς τοῖς δεινοῖς ἐμθεδηχότες ἄνανδροι ὀφθήσεσθαι : Οὐχοῦν εἰ παρόντες οὐδὲν ἂν ὥνησαν τοὺς συναγωνιστὰς, ἀπόντες τὰ μέγιστα ὠφέ- λῆσαν, χαὶ τὴν λύπην τὴν ἐχ τῆς προδοσίας ἡμαύ- ρωταν. Θυΐ ἴῃ ροῦγίει ἢ Δάν ΓΒ γ πιο οηριὶ, εἰιπογὶ βδυ βαγνυΐ!, πΙ}} ἱιπηροιιθπ}}. πι- {πὶ ἴδγγα ρΟ:}}, Π) ΓΟΓΌΙ ΘΟ Π}- εἰσηθιη ἐχορίδη!, ἢν ] ἰπ φγανὶα τπδ]ὰ ἰποϊογὶηῖ, ΄συϊάπὶ οἴδβηνίδι! ] ι δ θδαπίι Ὁ ἰσί}} ὑγΓϑβθηίθ. }ΠΠπ|πὶ ΔΧ} τ (υογαπὶ θογδι , Ἀ Θη.. ΠΙΆΧΙ ΠῚ ῬΓΟΙύσΓΙΩΙ, οἱ (οἰογόπι ργοι ῖο - ηἶ ἰ ργι!, ΌΧΙ, --- ΑΤΙΑΝΆΒΙΟ ΡΒΕΒΒΎΤΕΙΙΟ. . ΙΘΙΕΙ ΡΕΓΌΒΙΟΤᾺ ᾧΜΛ'. --- ΑΘΑΝΑΣΙΩ ΠΡΕΣΒΥΤΕΡΩ. Ριιοδορίιατὶ φμϊά. δἰυΐδοιυ ποη νἱ δτὶ ΡἢΠοδορἢ τὶ, υἱ , οριΐ- Π)π: ΔΓ ἱιγαγὶϑ ΡΠ] Οθορ πηι} Γαι οη απ), " η δνοῦοι. νϑγοὸ ρυγίηείρίυηι ᾿ἰσηλνίθ, οἱ ι)Π|υ}- εἰοποιη ἰπϑιεϊ(ι νἱ ( ἱπιαφίπαίυβ ΠΠυ ἃ δροοῖοθα - εἰλϑιϊ, ρα Π| ι. δα η. δεῖ Θηΐἷπι ΥἱΥΘΓΘ ἀοςοῖ, "οη δὰ οβιοηίδιϊοποπὶ οἱ ροιηρϑιῃ. ] αιιΐῃ ἰεϊιυν ἰρηανία σοηνίου ᾿ος ἰθδπι ΐσογο ογ})- δύδῃβ ρδγΐπη πη πα σΟροτῖῖ, η ΡὨΠΟΘΟΡΠΔτὶ νι - γοίηγ, ροϑίοα ἀοβίογ! ἴῃ ὁ, υἱ ΟἸΠ ἢ πο η Ρ]}]- «Οϑορ]δγεῖιγ, } ] ογαπὶ Οϑιθιν γ᾿ }, ] πηἃ- αἰ δδίδτα δίυθυΐ, βο ΡΠ οϑοριαπαΐ ϑιαὐἀϊαπι δι δοΟίΔιΜ|}. ὈΧΙΗ. --- ὈΛΝΙΕΙΠΙ ΡΒΆΕΘΒΥΤΕΒΟ. Εἰ μὲν πὸ μὴ δοχεῖν φιλοσοφεῖν, ὡς φὴς, φιλοσο- φίαν ἀρίστην εἶναι νενόμιχας, εὖ ἂν ἔχοι" εἰ δὲ ἀρ- χὴν ῥᾳθυμίας, χαὶ μεταδολὴν πολιτείας φαντασϑεὶς, τοῦτο χατεχομψεύσω, καχίστῃ γνώμῃ ἐχρήσω. Χρὴ μὲν γὰρ ὀρθῶς, χαὶ μὴ πρὸς ἐπίδειξιν βιοῦν. Εἰ δέ τις ἁλοὺς ῥᾳθυμίᾳ, αὐτὸ τοῦτο ἐρυθριῶν εἰπεῖν, ἀπὸ τοῦ μὴ δόξαι φιλοσοφεῖν ἀρξάμενος, εἷς τὸ μηδόλως φιλοσοφεῖν τελευτήσειεν, ἀμείνονα ἐπιδεΐξειε τὸν αὐτὸ τοῦτο σπουδάσαντα ἐπιδεῖξαι, ὅτι φιλοσοφεῖν προ- ἦρηται. ΦΜΒ. --- ΔΑΝΙΗ͂Λ ΠΡΕΣΒΥΤΕΡΩ. Οταίία ποι σονγιπιρέπαα, δε το[εγεηάα [ΠΊ ΡΟ αἰΐθηο. ἀνγδιΐδπι τοροιἀσἀο πηιίτ πὶ ἰῃ ΓΟΡὴ . ἐπ} } υἱεϊαγὶ τηἰηΐ πη ἐοηνοηΐί. Ουΐ δηΐπὶ [υδῖ } Π| Δήἤυτ:, ἰη ἰη] υ γΘΓῸ ΓΟΌυ ΔῈ ΧῚ Δ ηὶ δυσοινγ, ᾿ι [υδίϑηι σοΟΥΡΓΠΠιρὶ ψγλιίδιη, ΜΙ Πυθ ν᾽ ὑυδίι, } ποῇ ἰιὰ τεροπυΐι, ὕοηδυοίϑ . ()}»":ΐ δηΐπὶ Ἰυϑίυπὶ δάσρίι δαχὶ ΐαπι δι, [ ΡΆΓ ΓΟΙΟΓΓΘ (- θεῖ, οἱ χγαι αι δυὰρ δαγνοῖιν Δρρα!]διῖο. ποηυ }}}} πὶ ἴῃ ᾿ϊεἶι νοποίλεϊ αι, ἴῃ ἡ ΠΠ|οἾ εἰ. τοοῖα τὸ- ΒΘ ΠΟΓδ Οηδ ροιυηξ, ὨΘηΝ υἱ ἱπρτγαιὶ γοργομοη ἀθη- ἀϊ, οὐ] "εἶτα ἤθη γοροηάυηι. ὈΧΙΠΠ. -- ΡΕΤΆΟ ΒΕΜΡ. ΟΕΠΕΝΤΙ. Οὐ χρὴ λυμαίνεσθαι τὰς χάριτας τῷ ἐν ἀδίκοις πράγμασιν ἀνταποδιδόναι τὰς ἁμοιθάς. Ὁ γὰρ δι- χαίως μὲν βοηθηθεὶς, ἐν ἀδέχοις δὲ πράγμασι τῷ βοηθήσαντι ἐπαμύνων, οὗ δικαίως δικαίαν χάριν διαφθείρει. Καί μοι δοχεῖ ὁ μὴ οὕτω ἀμειψάμενος εὐγνώμων εἶναι. Ὃ γὰρ διχαίας ἐπιχουρίας τυχὼν, διχαίως χαὶ τὴν ἀμοιδὴν ἀποδοῦναι ὀφείλει, ἵνα σω- θείη τῆς χάριτος ἢ προσηγορία. ᾿Αλλὰ μηδὲ οἱ ἐν οἷς θέμις εὐεργετήσαντες, ἐν οἷς μὴ θέμις ἀπαιτεῖ- τωσαν τὰς ἀμοιδὰς, μηδὲ ἀχαρίστους χαλείτωσαν τοὺς ἐν οἷς μὴ ἔξεστι μὴ ἀμειψαμένους. ΦΝΓ', --- ΠΕΤΡΟ ΠΟΛΙΤΕΥΟΜΕΝΩ. Α ἰοραίΐονο [αἰεο οὐἶία αὐδίΐπογα [μϑοῖ, οἰιλμα Ξολίποηι ἀεοιδαξ ἰλεπιοείίιθη ογαι. Περὶ παραπρεσδείας͵ Μί δὰ εἐσρούϊοπάσθηι, ποὴ δὰ νϑιάἀεηύυ ( σοπιιηΐδ πα ροι , Ἰοραιίοῃαδιῃ Οὐἱυ Γι ποη (Δἰβημ : Εἰ ἐπιοηάδίιγιβ, ΠΟΙ; Οὐδγδυγιι. Να ἱρίίαγ [μ| Οἰνἦτ: Ἰοφϑιΐοι δοοιιδογὶς υϑηὶ δίδιϊβ ( ἀοίοιρα - Τυδ;, οἱ ἱπποπιὶη δον ἀεἸ] οΙΌΓΟΒ. ὈΧΗΟΙΥ, -- ΟΡΠΕΙΙῸ ΘΒΑΜΜΑΤΙΟΟ. Ἐπέμφθης ἀνύσων οὐ προξενήσων τοῖς πέμψασι πράγματα" πρεσθεύσων, οὗ παραπρεσθεύσων" χκατ- ορθώσων, οὐ χαταστρέψων. () “να οὖν μὴ παρα- πρεσδείας ὑποσταΐης γραφὴν, ἧχε τὴν ταχίστην ἀπολογησόμενος, χαὶ τὴν ἀδοξίαν ἀποτριψόμενος ᾧΜΔ'. --- ΩΦΕΛΙΩ ΓΡΑΜΜΑΤΊΙΚΏ. θ πώ υἱνιιις ΠΠἰειοτί. (ϑὲπιὶ ἐρὶδί. {).) Μουχίπιδ, Ο δηηΐεα, ᾿ιἰϑίοτίδ οἱ οοη!οπιρΙλιίοηΐδβ νῖγ- υβ ΔΓιΪοὐἶδι οδιια: ΓΑΪ, ΄φυούᾳυς ἀγρυπ)οιίδ ἱξπογαμείθυδ ἀχρίληδι. ἡ)" υἱγίυϊς δὶ ἐδγθαῖ, (- Ἰ)οηδίγαοπ οϊΐδη) οΔγΟ !}. ὈΧΕΥ͂. --- ΜΑΒΟΝΙ. Μεγίστη, ὦ φίλος, ἱστορίας καὶ θεωρίας ἀρετῇ τε χαὶ διάρθρωσις αἰτίολογία, χαὶ τὸ τὰς ὑποθέσεις τοῖς ἀγνοοῦσιν ἀπογυμνοῦν. Εἰ δὲ ταύτης χηρεύσειε τῆς ἀρετῆς, χαὶ τῆς ἀποδείξεως ἔρημος εἴη. ΦΜΕ,. -- ΜΑΡΩΝΙ. }ίυϊα θα δαίξαπί. ((οπί, ὁρὶει. , εἰ ΕοΝ εἰ ΤΉΡΟΥΡΙ υργ. δδ; δοίον. υεγ. ; εἰ Οἰεπι. Αἰοπαμά. (το. ἰἰ Πίβοθ πο Δ|, δοἀ Δ} ἴ τοὶ μδΊΠΓὰ, δὶ ἱπῆ- ῦ Μὴ παρ᾽ ἐμοῦ, ἀλλὰχ παρ᾽ αὐτῆς τῆς φύσεως τοῦ " φυξγοηδε ροσυμἾ Υἱδ σχοοσί τὶ. βδιἰοιδίο ΗΝ ἶ ΤΟρμδγίοβ. ΝΟ Θηΐπὶ δαιἰοῖλ αὐπὶ ἀὐν } } ευηγνοηΐί, ἀυη) δι Π]οἰΘη ὙΟΓΟ γαγιχυς ραυσ- τι ἰνάϊροηία [Δο]] ΘΟΠΟἢ ἴα, σΟηΥ ΘΝ}, δίυθ οοἰνα διαί. Ὠδϑῖηθ ἰΐδψια αυξ σοπιργοϊ,οηαϊΐ ἃς ρο- δ᾽ ἰδ γὶ ἡσφθσδηϊ οοπβοοιατὶ. (Ομ βοεοιδπο οηΐιη })) ΠΟΙ ΡΓΘἤδηἀ. δὶ ὙΓῸ ΠΟΙ ΟΘΟΙ } , ΠΟη ΤΟρλια οἷγῸ δἀνοηΐ!, θη τοηϊίοίθα! πλοιίο δοὰ αἱ Ἰ εἰ ἴλη ρΑΓίθη. πράγματος μάνθανς, ὅτι χὰν μυρίους χρημάτων πόρους ἐπινοήσῃς, χόρον οὖχ εὑρήσεις " τοῖς μὲν γὰρ πόροις ὁ χόρος ἀχατάλλαχτός ἔστι, τῇ δὲ αὖτ- αρχείᾳ χαὶ ὀὁλιγοδείᾳ, καὶ σπένδεται, χαὶ συγχο- ρεύει, χαὶ συνοιχεῖ. Πέπαυσο τοίνυν ἀχίχητα διώ- χων. Διωχόμενος γὰρ οὐ χαταλαμθάνεται, μὴ διωχό- μενο: δὲ αὐτεπάγγελτος: ἐπιφοιτᾷ, οὐ ἡἰόνον ἀνάπαν- σιν, ἀλλὰ χαὶ εὐφρησύνην ὠδίνων. ΑΙ ΠΕΡΟΤΊΟΝΕΘ ΚΤ ΝΟΤ:. () ὕτεγαιυς οἀ. μγὸ χαταστρέψων Ἰυφι χχταστρέψωμεν, ΒΌΒΙΝ. ἀΜς'. -- ΑΣΚΛΗΉΙΩ ΣΟΦΙΣΤΊΙ. ἘΡΙΘΤΟΙΠΑΒΌΜ . ΝΥ.-- ΕΡΙΘΤ. . ὈΧΕΥΙ. --- ΑΘΟΓΕΡΙΟ ΠΚΗΕΤΟΠΙ. Γαϑοτὰ ἤοποδ, εἰ υἱία μαγαίμν φίεγπα. ((οη[. ορῖει. .) Θαυμάζω, πῶς “Ὅμηρος μὲν χαὶ Πίνδαρος ἀξιοῦ- σιν ἀλχέμους εἶναι τοὺς οὐ μέλλοντας λήσειν, εἴποτε ἐγένοντο. θουχυδίδης δὲ δαφῶς ἱχετεύει, μὴ φεύ- γεῖν τοὺς πόνους, ἢ μηδὲ τὰς τιμὰς διώκειν" Σοφο- χλὴς δὲ φάσχει" Πόνου τοι χωρὶς οὐδὲν εὐτυχεῖ ()" διὰ πόνων τὴν τοῦ () βίου ἀείμνηστον δόξαν ὠνεῖ- σθαι τοὺς πειθομένους διδάσχοντες. Οἱ δὲ δόξης ἁμαράντου τυχεῖν γλιχόμενοι, κχαὶ βασιλείας οὐρα» γῶν ὀρεγόμενοι, οὐκ οἶδ᾽ ὅπως νομίζουσι διὰ ῥᾳστώ- νης φιλεῖν τοῖς ἀνθρώποις τὰ χρηστὰ παραγίνεσθαι. ΦΜΖ'. .-- Τῇ ΑΥ̓ΤΩ. Οταίον ΘΗ Ἴ}Ε γεγϑιασοῖ. Ἐπειδὴ οὐχ ὁ λέγων τοσοῦτον, εἰ χαὶ πᾶσαν χι- νήσῃ δεινότητα χαὶ τέχνην ῥητοριχῆν, τεχταίνει τὴν πειθὼ, ὅσον ὁ ἀχούων " οὐ θέμις τὸν λέγοντα μὲν τὰ ἄριστα, μὴ πείθοντα δὲ, ψέγειν " ἀλλ᾽ ἐχεῖνον τὸν “οἷς χρατίστοις πεισθῆναι μὴ ἐθελήσαντα. ΦΜΗ!’. --- Τῇ ΑΥ̓ΤΩ. Μίγογ. δαυΐϊάθαι Ποπιόγυπὶ οἱ Ῥίπάλγιιη [γίοϑ οχἰβι η , υΐ ηι) ἰδ ιη, ] ᾿"υε} [ὑ- τῖπ!. ΤΙΝΙΟΥ . ὙΘΓΟ Οἷαγ ρ}} , ἈΠ ΟΓΟΒ. πΝὶ Γ[υζόγο, δὺυὶ θυ ποι ογ βοιδρϊ. ΒΟρΙιοθοἴ νοῖο αἰ, υβασθ Ἰαῦογα οἷπὶϊ γοοία ἢοτὶ, ἐοδοιὸ δ}} , φαΐθυδ ἰὰ Ρογβιιλϑογπηΐ, μογροίυδη) νἱί ρίο- γίδηι ἔξ υουνῖθιθ οοιμραγαγίὶ. Ονδίουοβ δεΐδπι ἀοσοηῖ. Αἱ αυἱ ᾿πμυνϑγοδβϑὶ θ᾽ πὴ ἀρρδίυηι! φἰυγίϑη, οὐ ει- φι ἱπμίδηι τοσυο, πθδοῖο φυοπιοῦο μιίαπι δχ [Ἀ- οἰ ΠΠ δηϊΐᾳυς ἰαταιίοιο, υϑὶα οι . ὑυυπδ δυύϊρίβεὶ. ὈΧΙΥ͂Ι. --- ΕἸΡΕΝ. (οπί. ἐρεῖ. , εἰ .) Β θυδιιοφυΐάειη ΟΓΆΙΟΓ, ιΐ εἰϑηθοηε πν ΟἸΒΠΟΒῚ, ὁγίδ τδϊογίοδμν οομοῖτοι, ἢυ Δι) μεγδαδ- ἀἐδι, φιδηϊι } ἀυἀΐ, πο) ὁμοτιοῖ ἀἰεοιίθι. αυΐϊάοσιι ορεΐτνα, ΠῸΠ ρμρέγϑιδάθη! οι ἰἀπηθὴ νἱιυβα- τᾶτα, δι] ἡ ατν αυἱ οριϊἷα ρογδυδι γί ἤθη νϑὶϊ. ΌΧΕΥΠΙ. - ΕἸΘΕΔΙ. Δηΐππα υἱτίμι πιμινῖία, Πεῖφιο [γοία αμαὶ ϊο, αγεὶς ἰπιδίαν ὁδὶ ἱποαρμασηαῦά ϊε. Ὥσπερ ἀχρόπολις ἀπορθήτοις τείχεσι πεπυργω-. μένη, χαταγελᾷ τῶν πολιορχούντων αὐτὴν, οὕτω χαὶ ψυχὴ, εἰ πάσαις ταῖς ἀρεταῖς ἑαυτὴν περιφρά- ξειε, χαὶ τῇ θείᾳ συμμαχίᾳ πυργώσε!:εν, εἰς αἰσχύ- νὴν χαὶ γέλωτα παρασχενάζει τελευτῆσαι τοῖς πο- λιορχοῦσιν αὐτὴν τὰ μηχανήματα. Φ,ΙΘ', --- ΗΣΑΙΛ. ὕΆ᾽. ἀγχ ἱποχριηριαῦ δ ᾿}} Γ}. οἷποῖδ . Οἰνἷ- εἰδιῖα. ἰγγίεἰθι, οἱ δῖα, οὐ ΐ νἱγιπ|ὶ οἰ εία οι, θείψια σοιῃπλ Δι υϊογίον γυθούθιν ἐπι - ευι γἰἀουΐίφας ὁ. Ορρυξηλπιί αι .. ΌΧΠΙΧ, -- ΙΒΑΕ. Βεὶ ἰοπφαπὶπεία αἰ ρωηὶεμὶαπι ἱπτῖίαι. (οι. τι, ἀ. διιρ. ἐρὶδί, .) Μὴ ἢ θεία μαχροθυμία ἐπιτριδέτω σε εἰς χαχίαν, ὦ ὅνο π θεἷ Ἰομιμαι πηΔ]αἹἢ [ ργονοξαὶ, ἀλλ᾽ εἰς ἀρετὴν παραχαλείτω, ᾿Ατοπώτατον γὰρ τὸ διὰ τῶν ἀγαθῶν βλάπτεαθαι " ἀγαθὸν δὲ ἡ μαᾷχροθυ- μία ἕλεον μὲν τοῖς μετανοοῦσι, χρίσιν δὲ τοῖς ἀμε- τανοήτοις ὠδίνουσα. ΦΝ'. “-“ ΠΑΛΛΑΔΙῸ ΔΙΔΚΟΝΩ. ιυΐι δι νἱγείυϊοη (ὁ μοῖ! ᾿ ν᾽} , Αὔὐ δι Γι} } |}} ΘΠ ἃ ΓΟ οι ἰΞὐϊ, Βοι δυῖθπη) δὶ δϑϊ μι} » εἶδ, διἱ τη βου σον δι γαδὶρ ϑεδιιὶ; υὶ σοηίγα }- εἴπ αἰσηΐ οι ΡΟ }}}}}. ὈΙ,. -α ΡΔΙΔΌΙΟ ΡΙΔΟΟΝΟ. ϑιηιηιι πιογθονγμηι απἰπεὶ τ ἀἰοι ὥσαμς ὁδί. Πυνθάνομαι, ὅτι τὸ νόσημα τῆς σῆς ψυχῆς ἀπὸ μιχρῶν καὶ φαύλων ὁρμηθὲν χατὰ τῶν χαιρίων ἐχώρησεν, ἰατρικῆς τέχνης χρεῖττον γενόμενον. Εἰ τοίνυν ταῦθ᾽ οὕτως ἔχει, ἐπίτρεψον ἑαυτὸν τῇ ἐπι- στημονιχῇ χαὶ θείᾳ χειρί ἧ οὔτε νόσημα, οὔτε χρό- νος, οὔτε φύσις ἐστὶν ἀντίπαλος, καὶ ῥᾳδίως εἰς ὑγίειαν ἀναστοιχειωθήσῃ. ΦΝΔ', ---- ΘΕΟΦΑΝΙΏ. Διιίο δινων (] ΠΠΟΡθΠ, ρεγνὶβ | τοῦυ ογίυπ), ᾿ΟἸ ΡΟΥΪΒ ἀκοῖιϊ δοίη, ΟἹ ΠΙ οΣΧΟ- ἰδγα ᾿ποϑϊφξογι ἰηφυδεγίδιη. (γεο(ἱ δὶ νόγυὰι ὁδὶ, ουγαη μι {ὲ υἱ βϑορίομ Ἶ Βοίᾳυς ἀόχίθογοδ ( ὁμ- Η}}| : δ' ποῆ . τροχοὶ υἱϑ, ποῆι ἰδρυ παίυγϑ δάνογβαυϊυν, ἰίδφυο [οἰ ]ὰ ργίϑι! ΓΟΘὅ- Ὁ τυογὶ ναἰδιυάἑεὶ. ,.--ΤΠΕΟΡΗΑΝΙΟ. Απῖηιι α ρταβεπιΐππι τπαίοτγαιπ ξοηδὰ [μιτὶ ϑονὶ αϑάμοσηάι εεῖ. Τοῦ παραυτίχα δεινοῦ τὸν λογισμὸν θᾶττον, ὦ φίλε, ἀπαγαγὼν, ὅλος γενοῦ τῆς μελλούσης ἐλπίδος " Βογη ΠΟ βἴδγυ πὶ δι}π| οορἑ Δι] ηπ| (ἰδρο- ΠΠ, Ο ΔΠΙΪ, ΘΟ ΟἾρ πε !!]ογοι), οὐ αἱ ΥΑΒΙΖῈ ΓΜΕΟΤΙΟΝΕΒ ΕΤ ΝΟΤΩΖ. () ϑορῇοο νογβὰ εἷς, πῃ Εἰεοίτα ι : δὶμθ [αὔοτα πιαρηπηῖ αὐ [οἰἷα πὶ !. }}} οὐ δά) {Γᾶ- δἰοὶ ἀρυ διοθαυπι δτϑίαι. Οὔ τί ποθ᾽ ἥξει τῶν ἄχρων ἄνευ πόγου. ΡΠοΟΥ ( ἰάσαν νγοάϊι ν. . ρτονοῦν. ἔἶχον- εἰιαιἷο οπιπῖα γμοίεεί. [ ἨΟΠΊΟΥΪ δ ρΓ οχοίίιι . θέάμψεε. χν, . Οἴσογο δύ Ευτγὶρὶ δ, }. .Ἀη ὥ δ βηῖϑιιδ, ε βΒυλναηι ἰ θΟΓΊΓηῚ ρ ΓΟ ΠΟΤ} ΠΊΘΙΝΟ - γἴαπ » αἷ. ΤΙιυ γα . υΐο) νε . ἰοσᾶ. ΠΡ. κι ἕἰῃ ΟὁΓΆ. Ῥογίο δά Διο . ΘΟΙΟΤΤ. () οὐκ. γαῖ. οἱ ΑἸΙ., τούτον. ἤῥΟΒΙΝ. . ΙΘΙΌΟΆΙ ῬΕΓΌΒΙΟΤᾺ γεὶ φγανίουϊβ ἔανια :, πο βάγυι ἀοἰδηι ἢΠ- Α ἐπειδὴ χαὶ ἡμεῖς, ὅτε ἡ φήμη τὸ δεινὸν ἐπήγγει- ἶρθο Ἔσο ἀνϑγ . Ρ,. --- ΕἸΜῈ ΡΙΑΘΟΝΟ. λεν (), οὐ μιχρῶς λυπηθέντες, ἀνενεγχεῖν ἑαυτοὺς πεπείχαμεν. Η ΦΝΒ. -- ΗΛΙΔ ΔΙΆΑΚΟΝΩ. Ιφποεεοπάμπι νεί ποπ μοίεπιὶ, σμπι ριάοτε ομίρα οεἰεπαϊίμτ. Ειδὶ π}}}}} τ} σοηίδδβυ , ἰφηοϑοογο [Π} ἄουθο, ἀοἰείη οοδἤιοηι!, οἱ Ρυάοτο ουἱρδπὶ (αἰθη)}. ὕλνα ἰίδηῃι ἧς τὠθοίθιῃ αἀϊδιυγυοί, ᾳυοά Π| Π) Θχβρθοίλγίιη οχουβαιοηδη), υη μοί υϑ δὰ τῇυτυο " ἀπιϑιίοβ ἰμοίίοι. Τδηιΐ δϑὶ ομἷπὶ δρυὰ τμ ιποιηθηἰὶ ρᾶχ, υἱ νοὶ δγυθθβοθηι ἀοίοπασγο, ᾿ἰ νϑηΐϊδιη ἐδ ἀίᾳι ἰβηοδβοδπῃι. }. -ΌΈΑΠΥΡΙΟ. Εἰ καὶ μηδεμία σοι πρόσεστιν ὁμολογία, ἐμοὶ πρέ- πει συγγνώμην νεῖμαι τῷ, δι᾿ ὧν αἰσχύνεται ἀπολο- γήσασθαι, πεπληυμεληχέναι ὁμολογοῦντι. Μὴ τοίνυν ἀπόνοιάν σοι τιχτέτω τὸ, ἐμὲ μὴ ἀναμεμενηχέναι τὴν σὴν ἀπολογίαν, ἀλλὰ μᾶλλον εἰς ἀγάπην χειρ- αγωγείτω. Ὅτι τοσαύτη μοι πῥὸς εἰρήνην βλέπουσα πρόσεστι ῥοπὴ, ὡς καὶ τοῖς ἐρυθριῶσιν ἀπολογή- σασθαι συγγνώμην νέμειν. , ΦΝΓ". --- ΑΛΥΠΙΩ. Μη ηιαπι ἰΐπσμα ροιίἑις ὁποοίεπάα. (δι. ἐρῖει. .) , Ἑαυϊάεπι (Δην Πΐατθ πιθο, ππθπίθη ρυΐυβ φυᾶπὶ ἢ ἰφυδ Θχοοϊοπάδη) ἀο. (ιοά δἰ υἱγυινᾳυθ οὐναηίδι, οἱ ἀυο οι αι, νὸπ οὐτ ᾿ἰ μὸτ- ἰδΔ ρτγοηυμπιϊαυίΐίυν, ὕἋΆ᾽ βίδίυαθ, οὐδ, οὐῃοι}- τι εἴόΓγοθιιβ Οδίθι!ο, μ) ( μδοίι! Δη}}- οοῶ. ὈΙΠΗΥ͂, -- ΡΕΊ ΒΟ ΒΟΒΟΙΑΘΤΙΟΟ. Ἐγὼ τῆς γνώμης πρὸ τῆς γλώττης ἀξιῶ πεπαι- δεῦσθαι τοὺς ἐμοὶ πλησιάζοντας " εἰ δὲ χαὶ ἄμφω ἔχοιεν, χαὶ λυπεῖ τινας, τἀληθὲς μετὰ παῤῥησίας λελέξεται. “Ὥσπερ ἀγάλματα περιέπω,, χαὶ πᾶσιν ἐπιδείχνυμι μέγα φρονῶν ἐπὶ τῷ τοιούτους ἔχειν φίλους. ΦΝΔ', --- ΠΕΤΡΩ ΣΧΟΛΑΣΤΙΚΩ. Θὲ υθγ εἰαίμαπί ἰτορία. (ϑμρτν. ἐρὶει. εἰ .) Ουΐ του γοθι βοῦνδηῖ ἰυάϊείυι, ἱσηανϊὰ νἱοι!,, ογί οἰἷἰδα) ὀχρυφπαῦυμηί, οἱ βαρίοι! ανἃ- ἀδηϊ, οἱ ( ἱρδᾶ οἰἰαπὶ ᾿σιιανΐα δίδίυθηῖ ἰγορὰλ. Ουΐ γόγο ἰάὰ ᾿ξηογϑιηϊῖ, υἱοίοϑ , ΘΟ] υη νἱοϊογίλῃι οοῃδοαᾳυθσηΐϊυΓ ὈὉΠΥ͂. --- ΡΕΤΒΟ ΚΕΟΤΟΒΙ]. Οἱ μὲν τὴν τῶν πραγμάτων χρίσιν ἔχοντες ὀρθὴν, ὑπὸ ῥᾳθυμίας δὲ καταπαλαιόμενοι, ἴσως χαὶ ἀναμα- χέσονται, καὶ στήσουσι χατ᾽ αὐτῆς τρόπαια" οἱ δὲ μηδ᾽ αὐτὸ τοῦτο εἰδότες, ὅτι ἡττῶνται, πότε νίχης ἀντιποιήσονται ; ι ΦΝΕ’, -- ΠΕΤΡῺ ΑΝΑΓΝΏΣΤΗ. γνιγμεῖς υεπειδίας; ρεσεαίι [ἀαϊίαξ. ὕυι Γ δἷι ργγαν , οἱ ἰηνίοια δηϊπιὶ ρυ]ο τ υδο, αὶ φυληο σαν) Υἱγιαιυὴ ΦαιΔὈ} } ἀσοοτο {{Πι|- διιδίυν : [δ δῖ ἐοηίγα, διηιὸ ἰῃσῖΔΓ [γα Υἴ εὐτρίτυή, δὶ ἱπιρτγουίιδι} ο᾽ι ἀδάδοι διὸ ἰυγρίυ ὀχργμαιαγ, γνοϊαϊ ῃ ἰαῦυϊα Ὧὺϊ ρῥἱοίαγδ : ἀση ορθγδι εἰ ᾿Πυἀ μοϑϑ᾽ ἀδαμν, ος ἡ γὸ ἀσ᾽οΔη ὈΠΥῚ. - ΑΡΟΙΙΟΝΙΟ. Ἐπειδὴ δεινὸν μὲν καὶ ἀμήχανον τῆς ψυχῆς ἐστι χάλλος, ὅταν τῇ συμμετρίᾳ τῶν ἀρετῶν λαμπρύνηται" ἀργαλέον δὲ καὶ θηριόμορφον γίγνεται αὑτῆς τὸ εἷ- δος, ὅταν τὸ τῆς χαχίας αἶσχος ἀπομάττηται! σπου“ δάσωμεν ἐχεῖνο μὲν χτήσασθαι, τοῦτο δὲ ἀποτρίψα- σθαι. ΦΝ('. --- ἈΠΟΛΛΩΝΙΆ. Οἰεῖιια αἰϊὶ, αἰϊὲ ἰἐπιῖπι σμγαπίιτ. δοῖο εἰτὶυ οἴδειιβαπιὶ αιοβάδη), βογῖ αἰΐ Γ- η , δ'βῃθη} δίδίυ ΓΟ πηη ἢ] δἰ σοι βοῖα. ὧι ομΐ αυΐβηι Πδοίι δῖ, ι (Δοϊδπίυιι οχἰβιϊηναι. Οἱ ομἷ! [οΥὐΠἾΟΓ Δ. σα ΓΟβίογ }, Ρτοιιριία υἱτῖυ . δ ρΓδῦδηϊ ἀγσιπηοηίαηι, π ἢ ἴδηι) (ΟΠ ἀδγδ ΓῸ ᾿ρ, ιὲ ὑγϑσορίλ Γϑιᾶ Πᾶ)) Ορί πίοι . δὶ ἀἰχογίβ: Εειυϊά ἰφίτυν ἴλοιο δϑὶ ορυιῇ ἀϊοϑη) : οτπηὶ Ομ πὶ Γαι Π- ἀδηάυ, μι ] οἷο ἤϊδγὶ. δ΄] , ΘΔ) ἰδ ἶιι . δοιῖυ. Νὸ (. Ομ μη οι Π Θδῖ [ΠΓΟΓΘ ἃς ΤΑΌΪΟ ραγρόϊυο ἃριιλιΐ. ΡΥ]. -- ΙΒΘΙΏΟΒΟ ΕΡΙΘΟΘΡΟ. Οἷδα μὲν, ὅτι τινὲς μὲν τὸ ταχέως, τινὲς δὲ τὸ βραδέως θεραπεύεσθαι ἐπὶ ταῖς ὕδρεσι, σὐμὔολον ποιοῦνται τοῦ μηδὲν ἑαυτοῖς συνειδέναι τῶν εἰρημέ- νων. “Ὅπως γὰρ ἂν ἔχαστοι διαχέωνται, τοῦτ᾽ οἷον- ται χρῆναι ποιεῖν. Οἱ μὲν γὰρ ἀνδρειότεροι" χαὶ γεν- ναιότεροι τὸ ταχέως ἐνδιδόναι τεχμήριον ποιοῦνται Ν ἀρετῆς, οὐ τὰ πράγματα σχοποῦντες, ἀλλὰ τὰς οἱ- χείας προλήψεις χυροῦντες. Εἰ δὲ ἔροιο, Τί χρὴ ποιεῖν; φαίην, ὅτι ἐπειδὴ παντὶ τρόπῳ χρὴ θεραπεύεσθαι, ἄμεινον μὲν ταχέως " εἰ δὲ μὴ (), κἂν βραδέως " τὸ γὰρ ἀθάνατον λυττᾷν οὐχ ἀνθρώπινον. ΦΝΖ'. -- ΙΣΙΔΩΡῺ ἘΠΙΣΚΟΠΩ. Πονιαίμν αὐ σοπείαπίϊαπι ἵπ ϑοπο, πὸ [απιαπὶ δοπαπι μετάαί. Ἰδδλίηα ὑπ ]ὺ ἀἰναϊσαια ροιογοθυΐ. [οτγιϊ γ ἃ ( Διήχει μὲν καὶ διαφοιτᾷ πανταχοῦ λόγος, τὰς σὰς ΥΑΒΙΖ ΓΚΕΟΤΙΟΝΕΒ ΕἸ ΝΟΤΑ. () Ῥγο ἐπήνγ. γειλε. δ οοὐϊ. βογίυυαυϊ ἀπήγ- () Μὴ δηι χἂν οιηἱ ἢ ἃ ἀυοθαβ οοαά. φαΐ εἰ ΥΟΓ. ρΓῸ ἀθάνατον βογίυυηιί ἀθάγατα. ΕΡΙΒΤΟΙΛΆΌΜΝ . Υ. - ΕΡΙΘΤ. ὈΠΧΠΙ. ἀριστείας εὐαγγελιζόμενος " ὃν δίχαιος ἂν εἴης νευ- Α βι ὨυηΔη ; Ὧπ| νῖγ ἴῃ σϑρόγα Ὡημι ροῦν τοῖς ὁσημέραι κατορθώμασι. Φυλλοροεῖν γὰρ εἴωθε τῶν ὕστερον ῥᾳθυμούντων τὸ χλέος.
Related Letters
It is wise — what you call unreasonable — that we do not have knowledge of all things.
On the text: "Why do you see the speck in your brother's eye, but do not notice the log in your own?
To the Emperor Jovian concerning the Faith
Not only the uneducated and the rough-mannered fall into moral error.
I write to inform you officially: the examination of your case in Constantinople has determined that you are free of...