Letters 5.217–5.256
Greek text: PG 78.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.217PG 78 78:1461
ΑΡΠΟΚΡΑ ΣΟΦΙΣΤΗ. Τῶν συγγραφέων οἱ μὲν αἰσχρὸν ἡγοῦνται μὴ σαφὲς εἰπεῖν, οἱ δὲ ἐν τῇ ἀσαφείᾳ τίθενται τὴν ἰσχὺν, καὶ οἱ μὲν τιμῶσι τὸ μέτριον, οἱ δὲ ἔξω φέρονται τῶν καιρῶν· οἱ μὲν τῶν ἡκριβωμένων ὥτων στοχάζονται, τοῖς δὲ ἀρκεῖ τὰ μειράκια σεῖσαι· καὶ οἱ μὲν ἀμείνονες εἰς προοιμίου χρείαν, οἱ δὲ ἐν παραδείγμασίν εἰσι πλούσιοι· οἱ μὲν οἶκτον ἐμβαλεῖν δεινοὶ, οἱ δὲ θυμόν· τῶν μὲν τὸ βραδὺ λυπηρόν, τῶν δὲ τὸ ταχὺ τερπνόν · οἱ μὲν ὕπνον ἐμποιοῦσι, μιᾷ καταχρώμενοι ἰδέᾳ, οἱ δὲ καὶ ἀφαιροῦσι ταῖς μεταβολαῖς. Χρὴ τοίνυν τὸν βασανίσαι συγγράμματα δεινὸν, πάσης καὶ χάριτος καὶ ἀπεχθείας ὄντα κρείττονα, ἑκάστου συγγραφέως καὶ τὴν κακίαν καὶ τὴν ἀρετὴν εἰδέναι· καὶ τῇ μὲν ψηφίσασθαι, τῇ δὲ μέμψασθαι.
ARPOKRA SOPhISTĒ. Tōn syngrapheōn hoi men aischron hēgountai mē saphes eipein, hoi de en tę̄ asapheią tithentai tēn ischyn, kai hoi men timōsi to metrion, hoi de exō pherontai tōn kairōn; hoi men tōn hēkribōmenōn hōtōn stochazontai, tois de arkei ta meirakia seisai; kai hoi men ameinones eis prooimiou chreian, hoi de en paradeigmasin eisi plousioi; hoi men oikton embalein deinoi, hoi de thymon; tōn men to brady lypēron, tōn de to tachy terpnon ; hoi men hypnon empoiousi, mią katachrōmenoi ideą, hoi de kai aphairousi tais metabolais. Chrē toinyn ton basanisai syngrammata deinon, pasēs kai charitos kai apechtheias onta kreittona, hekastou syngrapheōs kai tēn kakian kai tēn aretēn eidenai; kai tę̄ men psēphisasthai, tę̄ de mempsasthai.
To Harpocras the sophist. Of writers, some think it shameful not to speak clearly, while others place their strength in obscurity; some honour moderation, others go beyond what the occasion requires; some aim at refined ears, while others are content to excite young lads; some are better at the work of the introduction, others are rich in examples; some are skilled at stirring pity, others anger; with some slowness is tiresome, with others speed is delightful; some induce sleep by using a single style, others remove it by their variations. So the one who is skilled at testing writings, superior to all favour and enmity, must know the vice and the virtue of each writer, and approve the one and blame the other.
Notes and citation
Summary: A good critic must weigh each writer's virtues and faults impartially, since styles differ widely.
Topics: Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.217 (PG 78 78:1461; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-217). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-217
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.218PG 78 78:1461
ΑΦΘΟΝΙΟ. Καὶ ἡ παρθενία, ὦ βέλτιστε, καὶ ἡ πορνεία τὰ μέτρα τοῦ νόμου ἐξέβησαν, ἀλλ᾽ οὐκ ἐπὶ τοῖς αὐτοῖς. Ἡ μὲν γὰρ ὑπερέπτη, ἡ δὲ παρέβη. Καὶ ἡ μὲν τὰ κοῦφα καὶ ἀνωφερῆ, καὶ τὸν οὐρανὸν πολοῦντα, ἡ δὲ τὰ κατωφερῆ καὶ βαρέα σώματα ἐμιμήσατο· ἡ μὲν διώκει τὰ μεταβολῆς κρείττονα, ἡ δὲ ἐκεῖνα, ὧν ἡ μεταβολὴ συμφυὴς, καὶ ἡ κόλασις σύντροφος. ὁ δὲ τίμιος γάμος τούτων ἑκατέρων μέσος τυγχάνων, τῆς μέν ἐστι κατώτερος πολλῷ, τῆς δὲ ἀνώτερος πλέον, ἢ ὅσον αὐτὸς τῆς παρθενίας ἐστὶ ταπεινότερος. Διὸ καὶ τῆς μὲν στεφανουμένης, τῆς δὲ κατακρινομένης, οὗτος σύμμετρον ἔχει τὸ ἐγκώμιον.
APhThONIO. Kai hē parthenia, ō beltiste, kai hē porneia ta metra tou nomou exebēsan, all᾽ ouk epi tois autois. Hē men gar hypereptē, hē de parebē. Kai hē men ta koupha kai anōpherē, kai ton ouranon polounta, hē de ta katōpherē kai barea sōmata emimēsato; hē men diōkei ta metabolēs kreittona, hē de ekeina, hōn hē metabolē symphyēs, kai hē kolasis syntrophos. ho de timios gamos toutōn hekaterōn mesos tynchanōn, tēs men esti katōteros pollǭ, tēs de anōteros pleon, ē hoson autos tēs parthenias esti tapeinoteros. Dio kai tēs men stephanoumenēs, tēs de katakrinomenēs, houtos symmetron echei to enkōmion.
To Aphthonius. Both virginity, my good man, and sexual immorality have gone beyond the measures of the law, but not in the same direction. For the one flew over it, the other transgressed it. The one imitated light bodies that rise upward and range the heavens, the other heavy bodies that sink downward. The one pursues what is above change, the other what has change as its nature and punishment as its companion. But honourable marriage, lying midway between the two, is much lower than the one, and higher than the other by more than it is lower than virginity. So, while the one is crowned and the other condemned, marriage has a proportionate praise.
Heb 13:4 (allusion, high confidence)
Notes and citation
Summary: Virginity rises above the law and sexual immorality falls below it; honourable marriage lies between, far above immorality though below virginity.
- A garbled repetition of the heading (ΑΡΗΤΟΝΙΟ) is removed.
- "Honourable marriage": Heb 13:4.
Notes on the original text
- Digital text corrected (garbled repetition of the heading in the OCR): ΑΡΗΤΟΝΙΟ. → .
Topics: Virginity and celibacy, Marriage, Sexual morality
Cite (SBL): Isidore of Pelusium, Ep. 5.218 (PG 78 78:1461; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-218). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-218
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.219PG 78 78:1461
ΘΕΟΔΩΡΩ ΔΙΑΚΟΝΩ. Εἰ λόγους ἔφασκον ἔχειν πάσης κακίας ἀναιρετικοὺς, εἰκότως ἂν εἶχον ἀλαζονείας αἰτίαν. Εἰ δὲ τοῦτο μάλιστα πάντων ἐπίσταμαι, ὅτι τοῦ μὲν παραινοῦντός ἐστι τὸ εἰπεῖν τὰ βέλτιστα· τοῦ δὲ συμβουλευομένου τὸ πεισθῆναι. Ὁ μὲν γὰρ τοῦ λέγειν, ὁ δὲ τοῦ πράττειν Κύριός ἐστι· τί παρεὶς συγγινώσκειν, εἴγε ἀποδέξασθαι μὴ βούλοιο, αἰτιᾷ τὸν τόγε αὐτοῦ μέρος κατορθώσαντα; εἰ δὲ μηδ' οὕτω καταδέχῃ, ὥρα σε καὶ τὴν ἄῤῥητον σοφίαν αἰτιάσασθαι, τὴν μήτε τοὺς ἀποστατήσαντας Ἰουδαίους, μήτε τὸν προδότην πείσασαν. Τοσοῦτον γὰρ ἀπέσχον τοῦ πεισθῆναι, ὅτι ὁ μὲν προὔδωκεν, οἱ δὲ ἐσταύρωσαν. Εἰ δὲ καὶ μὴ πείσασα καὶ σώσασα, παρὰ πάντων ἀνακηρύττεται· ἀπὸ γὰρ τῆς προαιρέσεως, οὐκ ἀπὸ τῆς ἐκβάσεως τὰ πράγματα κρίνεται· τί αἰτιᾷ τὸν τοσαῦτα πεποιηκότα, καὶ μὴ δυνηθέντα πεῖσαι Μαρτινιανόν τε καὶ Ζώσιμον, καὶ Μάρωνα, καὶ Εὐστάθιον ἀποσχέσθαι κακίας; Τοσοῦτον γὰρ ἀπέχω τοῦ ἐρυθριᾶν ἐπὶ τούτῳ (καίτοι ἐρυθριᾷν παντὸς μᾶλλον, ὥς γε ἐμαυτὸν, ἐν οἷς τὸ ἐρυθριᾷν καλὸν, ἐπιστάμενος), ὅτι καὶ σεμνύνομαι ἐπὶ τῷ κἂν ἐκ μέρους τοῖς Δεσποτικοῖς πάθεσι κεκοινωνηκέναι.
ThEODŌRŌ DIAKONŌ. Ei logous ephaskon echein pasēs kakias anairetikous, eikotōs an eichon alazoneias aitian. Ei de touto malista pantōn epistamai, hoti tou men parainountos esti to eipein ta beltista; tou de symbouleuomenou to peisthēnai. Ho men gar tou legein, ho de tou prattein Kyrios esti; ti pareis synginōskein, eige apodexasthai mē bouloio, aitią ton toge autou meros katorthōsanta? ei de mēd' houtō katadechę̄, hōra se kai tēn arrhēton sophian aitiasasthai, tēn mēte tous apostatēsantas Ioudaious, mēte ton prodotēn peisasan. Tosouton gar apeschon tou peisthēnai, hoti ho men proudōken, hoi de estaurōsan. Ei de kai mē peisasa kai sōsasa, para pantōn anakēryttetai; apo gar tēs proaireseōs, ouk apo tēs ekbaseōs ta pragmata krinetai; ti aitią ton tosauta pepoiēkota, kai mē dynēthenta peisai Martinianon te kai Zōsimon, kai Marōna, kai Eustathion aposchesthai kakias? Tosouton gar apechō tou erythrian epi toutǭ (kaitoi erythriąn pantos mallon, hōs ge emauton, en hois to erythriąn kalon, epistamenos), hoti kai semnynomai epi tǭ kan ek merous tois Despotikois pathesi kekoinōnēkenai.
To Theodore the deacon. If I claimed to have words that destroy all wickedness, I would rightly be charged with boastfulness. But if I know this best of all, that it belongs to the adviser to say what is best and to the one advised to be persuaded (for the one is master of speaking, the other of doing), why, instead of pardoning, if you will not approve, do you blame the man who has done his own part well? And if you will not accept even that, it is time for you to blame the ineffable Wisdom too, which persuaded neither the apostate Jews nor the traitor. For they were so far from being persuaded that the one betrayed him and the others crucified him. And if, though not persuading, it saves and is proclaimed by all (for things are judged by the intention, not by the outcome), why do you blame the one who has done so much and could not persuade Martinianus, Zosimus, Maron and Eustathius to abstain from wickedness? For I am so far from blushing at this (though I know myself to blush more than anyone, at things where blushing is good), that I even take pride in having shared, even in part, in the Master's sufferings.
1 Pet 4:13 (echo, medium confidence)
Notes and citation
Summary: Isidore answers a deacon who blamed him for failing to reform four clerics: the adviser is responsible only for advising well, as even Christ did not persuade Judas or the Jews, and he is proud to share in Christ's sufferings.
- The statement about the Jews is translated as written. Sharing in Christ's sufferings: cf. 1 Pet 4:13; Phil 3:10.
Topics: Free will, Church office, Suffering and affliction
Cite (SBL): Isidore of Pelusium, Ep. 5.219 (PG 78 78:1461; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-219). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-219
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-219) · Report an error
Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.220PG 78 78:1463
ΕΥΤΟΝΙΩ ΔΙΑΚΟΝΩ. Εἰ μηδὲν μετ᾿ ἀκολασίας ἔργον ἄπρακτον, μήτε λόγον αἰσχρὸν ἄῤῥητον, ὡς φὴς, παραλελοιπότες Ζώσιμός τε καὶ Μάρων, ἔτι καὶ κατὰ τῶν ἀρίστων ἐπιφύονται, ἃ μήτε λόγῳ ῥητά, μήτε ἔργῳ φορητά καὶ φράζοντες καὶ πράττοντες· μὴ τῆς θείας δίκης ἀμέλειαν καταψηφίσῃ, ἀλλὰ θαύμαζε αὐτῆς τὴν μακροθυμίαν, τὴν νῦν μὲν εἰς μετάνοιαν αὐτοὺς καλοῦσαν, καὶ τὴν ἀπολογίαν ἀποτεμνομένην, μικρὸν δὲ ὕστερον ἢ ἐνταῦθα, ἢ ἐκεῖ κολάσει σφοδροτάτῃ μετελευσομένην. Εἰ μὲν γὰρ οἱ πρὸ τοῦ κατακλυσμοῦ ἃ μὴ θέμις δράσαντες, ἢ ἐν Σοδόμοις ὑπερόρια πταίσαντες, ἢ οἱ κατὰ τοῦ Δεσπότου ἐπιλυττήσαντες Ἰουδαῖοι ἀτιμώρητοι διέφυγον, διαφεύξονται καὶ οὗτοι. Εἰ δὲ ἐκείνων ἐνταῦθα οἱ μὲν κατεκλύσθησαν, οἱ δὲ πυρὸς, οἱ δὲ πολέμου ἔργον γεγένηνται, ὡς πάσας καὶ τὰς ἔμπροσθεν, καὶ τὰς μετὰ ταῦτα ἀποκρύψαι τραγῳδίας, κἀκεῖσε δὲ τὰς ἐσχάτας πείσονται τιμωρίας· δι᾽ ἣν αἰτίαν ὀλιγωρεῖς, ὡς ἀτιμωρήτων τούτων ὄντων; Ὅτι γὰρ κἀκεῖ δώσουσι δίκην, δῆλον, ἐκ τοῦ τὴν ἀλήθειαν εἰρηκέναι. • ᾿Ανεκτότερον ἔσται γῇ Σόδομων καὶ Γομόῤῥων, ἢ τῇ πόλει ἐκείνῃ, » τῇ διωξάσῃ δηλονότι τοὺς τῆς ἀληθείας κήρυκας· τοῦτο δὲ εἶπεν, ὡς ἐκείνων μὲν ἀργαλεωτέραν δωσόντων δίκην, Σοδομιτῶν δὲ ἡμερωτέραν, οὐ μόνον διὰ τὸ κἀνταῦθα δεδωκέναι, ἀλλὰ καὶ διὰ τὸ τοὺς μὲν κατὰ τῆς φύσεως πεπαρῳνηκέναι, τοὺς δὲ κατὰ τοῦ Δεσπότου τῆς φύσεως λελυττηκέναι.
EUTONIŌ DIAKONŌ. Ei mēden met᾿ akolasias ergon aprakton, mēte logon aischron arrhēton, hōs phēs, paraleloipotes Zōsimos te kai Marōn, eti kai kata tōn aristōn epiphyontai, ha mēte logǭ rhēta, mēte ergǭ phorēta kai phrazontes kai prattontes; mē tēs theias dikēs ameleian katapsēphisę̄, alla thaumaze autēs tēn makrothymian, tēn nyn men eis metanoian autous kalousan, kai tēn apologian apotemnomenēn, mikron de hysteron ē entautha, ē ekei kolasei sphodrotatę̄ meteleusomenēn. Ei men gar hoi pro tou kataklysmou ha mē themis drasantes, ē en Sodomois hyperoria ptaisantes, ē hoi kata tou Despotou epilyttēsantes Ioudaioi atimōrētoi diephygon, diapheuxontai kai houtoi. Ei de ekeinōn entautha hoi men kateklysthēsan, hoi de pyros, hoi de polemou ergon gegenēntai, hōs pasas kai tas emprosthen, kai tas meta tauta apokrypsai tragǭdias, kakeise de tas eschatas peisontai timōrias; di᾽ hēn aitian oligōreis, hōs atimōrētōn toutōn ontōn? Hoti gar kakei dōsousi dikēn, dēlon, ek tou tēn alētheian eirēkenai. • ᾿Anektoteron estai gę̄ Sodomōn kai Gomorrhōn, ē tę̄ polei ekeinę̄, » tę̄ diōxasę̄ dēlonoti tous tēs alētheias kērykas; touto de eipen, hōs ekeinōn men argaleōteran dōsontōn dikēn, Sodomitōn de hēmerōteran, ou monon dia to kantautha dedōkenai, alla kai dia to tous men kata tēs physeōs peparǭnēkenai, tous de kata tou Despotou tēs physeōs lelyttēkenai.
To Eutonius the deacon. If Zosimus and Maron, as you say, having left no licentious deed undone and no shameful word unspoken, still attack the best men, both saying and doing things neither speakable in word nor bearable in deed, do not condemn divine justice for negligence, but admire its patience, which now calls them to repentance and cuts off their excuse, but a little later will pursue them with most severe punishment, either here or there. For if those before the flood who did what is not lawful, or those in Sodom who sinned beyond all bounds, or the Jews who raged against the Master escaped unpunished, these too will escape. But if, of those, some were drowned here, others became the prey of fire, and others of war, so as to overshadow all the tragedies before and after, and there too they will suffer the ultimate punishments, for what reason do you make light of it, as if these men will go unpunished? That they will also pay the penalty there is clear from the fact that the Truth said: "It will be more tolerable for the land of Sodom and Gomorrah than for that city," clearly the one that persecuted the heralds of the truth. He said this because those would pay a more grievous penalty, but the Sodomites a milder one, not only because they had already paid here, but also because the latter outraged nature, while the former raged against the Master of nature.
Matt 10:15 (quotation, high confidence) · Gen 19:24 (allusion, medium confidence) · Gen 7:21 (allusion, medium confidence)
Notes and citation
Summary: God's patience with Zosimus and Maron is not neglect, since like the flood generation, Sodom and those who rejected Christ, they will be punished here or hereafter.
- Lines of the scan are interleaved in two places; they are put back in order.
- The flood: Gen 6-7; Sodom: Gen 19; Matt 10:15. The fall of Jerusalem is meant by the punishment of the Jews by war; the statement is translated as written.
Notes on the original text
- Digital text corrected (lines interleaved by the OCR, put back in order; stray mark splitting a word in the OCR): σφοδροτάτῃ αὐρωτέραν, οὐ μόνον διὰ τὸ κἀνταῦθα δεδωκέναι, ἀλλὰ τοὺς μετελευτομένην → σφοδροτάτῃ μετελευσομένην; κατα"κλυσμοῦ → κατακλυσμοῦ; ἡμεκαὶ διὰ τὸ τοὺς → ἡμερωτέραν, οὐ μόνον διὰ τὸ κἀνταῦθα δεδωκέναι, ἀλλὰ καὶ διὰ τὸ τοὺς.
Topics: The last judgment, Repentance, Church office, Jews and Judaism
Cite (SBL): Isidore of Pelusium, Ep. 5.220 (PG 78 78:1463; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-220). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-220
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-220) · Report an error
Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.221PG 78 78:1463
ΤΟ ΑΥΤΟ. Ἴσθι, ὦ ἀγαθὲ, ὅτι εἰ οἰστὰ καὶ φορητὰ καὶ εὐΐατα πταίσοιμεν, καὶ πάθοιμέν τι ἐνταῦθα δεινὸν, ἀποτριβόμεθα τὰ πταίσματα · εἰ δὲ ἀπάνθρωπα καὶ δεινὰ, κἀκεῖσε τιμωρηθησόμεθα, κουφότερον μὲν, εἰ κἀνταῦθά τι πάθοιμεν, βαρύτερον δὲ, εἰ ἀπαθεῖς ἀπέλθοιμεν· ἀλλ᾿ ἵνα μὴ λέγειν ἔχοις ὡς αὕτη ἀπόφασίς ἐστι καὶ οὐκ ἀπόδειξις, διὰ μαρτυριῶν ἀξιοχρέων βαδιεῖται ὁ λόγος. Περὶ οὖν τῶν ἐνταῦθα ἀποτριβομένων τὰ πταίσματα, μάρτυς παραγραφὴν μὴ ἐπιδεχόμενος ὁ θεσπέσιος Παῦλος, λέγων περὶ τῶν ἀναξίως τῶν μυστηρίων μετειληφότων· « Διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄῤῥωστοι, καὶ κοιμῶνται ἱκανοί· εἰ γὰρ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· κρινόμενοι δὲ, ὑπὸ Κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. » Καὶ τὸ εἰρημένον δὲ πρὸς τὸν ἀποτηγανιζόμενον πλούσιον, ταύτης ἐστὶ τῆς ἐννοίας, ὅτι « ᾿Απέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, ὁμοίως δὲ καὶ Λάζαρος τὰ κακά · • τουτέστιν, Εἰ πέπρακταί σοί τι χρηστὸν, τοῦτ᾽ ἀπείληφας, τρυφήσας καὶ μηδεμιᾶς πειραθεὶς μεταβολῆς. Εἰ δὲ τι κἀκείνῳ πεπλημμέληται, τοῦτ᾽ ἀπείληφεν ἐν τῇ ἀπαραμυθήτῳ πενίᾳ δεδαπανημένος· περὶ δὲ τῶν κἀνταῦθα δεδωκότων δίκην, κἀκεῖ δωσόντων, αὐτὸς ὁ κριτὴς ἐν Εὐαγγελίοις ἀπεφήνατο· « ᾿Ανεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόῤῥων, ἢ τῇ πόλει ἐκείνῃ. » Καίτοι κἀνταῦθα δεδώκασι δίκην καὶ Σοδομῖται καὶ Ἰουδαῖοι, οἱ μὲν πυρὶ δαπανηθέντες, οἱ δὲ πολέμῳ καὶ λιμῷ παραδοθέντες, καὶ εἰς τοσαύτην ἀπορίαν καταστάντες, ὡς καὶ τῶν οἰκείων γεύσασθαι παίδων · πάντως γὰρ ὑπ᾽ ὀδόντας ἐλθεῖν ἡ ἀνάγκη ἐξεβιάσατο.
TO AUTO. Isthi, ō agathe, hoti ei oista kai phorēta kai euïata ptaisoimen, kai pathoimen ti entautha deinon, apotribometha ta ptaismata ; ei de apanthrōpa kai deina, kakeise timōrēthēsometha, kouphoteron men, ei kantautha ti pathoimen, baryteron de, ei apatheis apelthoimen; all᾿ hina mē legein echois hōs hautē apophasis esti kai ouk apodeixis, dia martyriōn axiochreōn badieitai ho logos. Peri oun tōn entautha apotribomenōn ta ptaismata, martys paragraphēn mē epidechomenos ho thespesios Paulos, legōn peri tōn anaxiōs tōn mystēriōn meteilēphotōn; « Dia touto en hymin polloi astheneis kai arrhōstoi, kai koimōntai hikanoi; ei gar heautous diekrinomen, ouk an ekrinometha; krinomenoi de, hypo Kyriou paideuometha, hina mē syn tǭ kosmǭ katakrithōmen. » Kai to eirēmenon de pros ton apotēganizomenon plousion, tautēs esti tēs ennoias, hoti « ᾿Apelabes ta agatha sou en tę̄ zōę̄ sou, homoiōs de kai Lazaros ta kaka ; • toutestin, Ei pepraktai soi ti chrēston, tout᾽ apeilēphas, tryphēsas kai mēdemias peiratheis metabolēs. Ei de ti kakeinǭ peplēmmelētai, tout᾽ apeilēphen en tę̄ aparamythētǭ penią dedapanēmenos; peri de tōn kantautha dedōkotōn dikēn, kakei dōsontōn, autos ho kritēs en Euangeliois apephēnato; « ᾿Anektoteron estai gę̄ Sodomōn kai Gomorrhōn, ē tę̄ polei ekeinę̄. » Kaitoi kantautha dedōkasi dikēn kai Sodomitai kai Ioudaioi, hoi men pyri dapanēthentes, hoi de polemǭ kai limǭ paradothentes, kai eis tosautēn aporian katastantes, hōs kai tōn oikeiōn geusasthai paidōn ; pantōs gar hyp᾽ odontas elthein hē anankē exebiasato.
To the same. Know, good man, that if we commit tolerable, bearable and easily healed sins and suffer something terrible here, we wipe off the sins; but if they are inhuman and terrible, we shall be punished there too, more lightly if we suffer something here as well, more heavily if we depart without suffering. But so that you may not say that this is assertion and not demonstration, the argument will proceed by trustworthy testimonies. About those who wipe off their sins here, the divine Paul is a witness who admits no objection, saying of those who partook of the mysteries unworthily: "That is why many of you are weak and ill, and a number have fallen asleep. For if we judged ourselves, we would not be judged; but when we are judged, we are disciplined by the Lord, so that we may not be condemned along with the world." And what was said to the rich man being roasted has this meaning: "You received your good things in your lifetime, and Lazarus likewise his bad things"; that is: if anything good was done by you, you have received it, living in luxury and experiencing no change; and if anything was done amiss by him, he has received it, worn down by comfortless poverty. And about those who have paid the penalty here and will pay it there, the Judge himself declared in the Gospels: "It will be more tolerable for the land of Sodom and Gomorrah than for that city." And yet both the Sodomites and the Jews paid the penalty here, the one consumed by fire, the others handed over to war and famine, and brought to such distress that they tasted their own children; for necessity forced them to put them under their teeth.
1 Cor 11:30 (quotation, high confidence) · 1 Cor 11:31 (quotation, high confidence) · 1 Cor 11:32 (quotation, high confidence) · Luke 16:25 (quotation, high confidence) · Matt 10:15 (quotation, high confidence)
Notes and citation
Summary: Lesser sins are purged by suffering in this life, as Paul says of unworthy communicants and as the rich man and Lazarus show; grave sins are punished both here and hereafter, as with Sodom and with Jerusalem in its siege.
- 1 Cor 11:30-32; Luke 16:25; Matt 10:15. Mothers eating their children in the siege of Jerusalem: cf. Josephus, J.W. 6.201-213. The statement about the Jews is translated as written.
Notes on the original text
- Digital text corrected (OCR slip; word split by OCR): ἀξιω χρέων → ἀξιοχρέων; κοιμῶντα: ἱκανοί → κοιμῶνται ἱκανοί; ᾿Αποτηγανιζό μενον → ἀποτηγανιζόμενον; και ταστάντες → καταστάντες.
Extrabiblical texts: Josephus, J.W. 6.201-213 (Josephus (works); allusion)
Topics: The last judgment, Suffering and affliction, Eucharist, Forgiveness of sins, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 5.221 (PG 78 78:1463; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-221). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-221
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.222PG 78 78:1465
ΤΩ ΑΥΤΩ. Ὅπερ πρώην περὶ τῶν ἁμαρτημάτων ἔφην, τοῦτο νῦν περὶ τῶν κατορθωμάτων ἐρῶ· ὅτι μικρὰ καὶ εὐτελῆ κατορθώσας, εἰ ἀπολαύσει τινὸς χρηστοῦ ἐνταῦθα, ἀφέξει τὸν μισθόν: Εἰ δὲ μεγάλα καὶ ὑπερφυῆ καὶ ἀξιοθαύμαστα, κἀκεῖσε ἀπολήψεται, μετρίως μὲν, εἰ κὰνταῦθα ἀπείληφε. Τὸ γὰρ ἐνταῦθα λαβεῖν ὑποτέμνεται μισθοῦ μέρος οὐ μικρόν · ὑπερβαλλόντως δὲ, εἰ μὴ ἀπείληφεν. Καὶ εἰ βούλει, διὰ παραδείγματος σαφηνίσω τὸ λεγόμενον. Ἔστωσαν ὑποθέσεως χάριν δύο δίκαιοι, ἄκροι τὴν ἀρετήν· ἀλλ᾽ ὁ μὲν ἐνταῦθα πλουτείτω, ὁ δὲ πενέσθω· ὁ μὲν δοξαζέσθω, ὁ δὲ ὑβριζέσθω· ὁ μὲν παρὰ πάντων ἐπαινείσθω, ὁ δὲ κωμῳδείσθω. Αρα ἀπελθόντες ἐκεῖ τὸν ἴσον λήψονται στέφανον; Οὔ φημι ἔγωγε, καίτοι ἴσους γε ἑαυτοὺς ἔφαμεν εἶναι κατὰ τὸν τῆς ἀρετῆς λόγον· ἀλλ᾿ ἡ τοῦ ἐνταῦθα βίου ἀνωμαλία τὴν ἰσότητα τῆς ἀρετῆς εἰς τὸ ἄνισον καταστήσει· οὐ τοῦ ἀδεκάστου κριτοῦ ἄδικον ψηφιουμένου, ἀλλὰ τῷ μὲν κἀνταῦθα κἀκεῖ τὸν μισθόν συμμετρησομένου, τῷ δὲ ἄκρατον τὴν εὐφροσύνην βεβαιώσαντος · δίκαιον γὰρ τοσαῦτα μὲν κατορθώσαντα, μὴ τῶν αὐτῶν δὲ ἀπολαύσαντα, μείζονι καὶ λαμπροτέρῳ κοσμηθῆναι στεφάνῳ. Οὐ μόνον δὲ ἐπὶ τῶν κατορθωμάτων, ὦ μακάριε, ἀλλὰ καὶ ἐπὶ τῶν ἁμαρτημάτων τὸ αὐτὸ ἀκολουθεῖ. Ἔστωσαν γὰρ, εἰ δοκεῖ, δύο ἁμαρτωλοὶ, εἰς αὐτὴν τῆς κακίας φθάσαντες τὴν κορυφὴν, ὡς μηδὲν ἕτερον ἑτέρου διαφέρειν· ὧν ὁ μὲν πλουτείτω, ὁ δὲ πτωχευέτω · ὁ μὲν τιμάσθω, ὁ δὲ ὑβριζέσθω· ὁ μὲν ἀρχέτω, ὁ δὲ κολαζέσθω. Ἆρα ἀπελθόντες ἐκεῖ τὴν αὐτὴν δώσουσι δίκην ; οὐκ ἔγωγε οἶμαι, καίτοι ἴσους γε αὐτοὺς ἔφημεν εἶναι κατά τὸν τῆς κακίας λόγον· ἀλλ᾽ ἡ τοῦ ἐνταῦθα βίου κατάστασις τὴν ἰσότητα τῆς κακίας ἄνισον εἰς τὸν τῆς ἀναστάσεως ἀποφαίνει καιρὸν, οὐ τῆς δίκης τὸ δίκαιον παροψομένης, ἀλλὰ τῷ μὲν κἀνταῦθα κἀκεῖ τὴν τιμωρίαν συμμετρησομένης, τῷ δὲ ἐκεῖ ἀπαραμύθητον τὴν κόλασιν ψηφιουμένης. Δίκαιον γὰρ τὸν τὰ αὐτὰ μὲν δεδρακότα, μὴ τὰ αὐτὰ δὲ πεπονθότα, μείζονα δοῦναι δίκην.
TŌ AUTŌ. Hoper prōēn peri tōn hamartēmatōn ephēn, touto nyn peri tōn katorthōmatōn erō; hoti mikra kai eutelē katorthōsas, ei apolausei tinos chrēstou entautha, aphexei ton misthon: Ei de megala kai hyperphyē kai axiothaumasta, kakeise apolēpsetai, metriōs men, ei kantautha apeilēphe. To gar entautha labein hypotemnetai misthou meros ou mikron ; hyperballontōs de, ei mē apeilēphen. Kai ei boulei, dia paradeigmatos saphēnisō to legomenon. Estōsan hypotheseōs charin dyo dikaioi, akroi tēn aretēn; all᾽ ho men entautha plouteitō, ho de penesthō; ho men doxazesthō, ho de hybrizesthō; ho men para pantōn epaineisthō, ho de kōmǭdeisthō. Ara apelthontes ekei ton ison lēpsontai stephanon? Ou phēmi egōge, kaitoi isous ge heautous ephamen einai kata ton tēs aretēs logon; all᾿ hē tou entautha biou anōmalia tēn isotēta tēs aretēs eis to anison katastēsei; ou tou adekastou kritou adikon psēphioumenou, alla tǭ men kantautha kakei ton misthon symmetrēsomenou, tǭ de akraton tēn euphrosynēn bebaiōsantos ; dikaion gar tosauta men katorthōsanta, mē tōn autōn de apolausanta, meizoni kai lamproterǭ kosmēthēnai stephanǭ. Ou monon de epi tōn katorthōmatōn, ō makarie, alla kai epi tōn hamartēmatōn to auto akolouthei. Estōsan gar, ei dokei, dyo hamartōloi, eis autēn tēs kakias phthasantes tēn koryphēn, hōs mēden heteron heterou diapherein; hōn ho men plouteitō, ho de ptōcheuetō ; ho men timasthō, ho de hybrizesthō; ho men archetō, ho de kolazesthō. Ara apelthontes ekei tēn autēn dōsousi dikēn ? ouk egōge oimai, kaitoi isous ge autous ephēmen einai kata ton tēs kakias logon; all᾽ hē tou entautha biou katastasis tēn isotēta tēs kakias anison eis ton tēs anastaseōs apophainei kairon, ou tēs dikēs to dikaion paropsomenēs, alla tǭ men kantautha kakei tēn timōrian symmetrēsomenēs, tǭ de ekei aparamythēton tēn kolasin psēphioumenēs. Dikaion gar ton ta auta men dedrakota, mē ta auta de peponthota, meizona dounai dikēn.
To the same. What I said before about sins I shall now say about good deeds: one who has done small and cheap good deeds, if he enjoys some good thing here, will have received his reward in full. But if he has done great, extraordinary and admirable deeds, he will receive there too, moderately if he has received here as well (for receiving here cuts off no small part of the reward), but surpassingly if he has not received. If you like, I shall make what I say clear by an example. Let there be, for the sake of argument, two righteous men, supreme in virtue; but let one be rich here and the other poor; let one be honoured and the other insulted; let one be praised by all and the other ridiculed. Will they receive an equal crown when they depart there? I say not, though we said they were equal in virtue; but the unevenness of life here will make the equality of virtue unequal; not because the incorruptible Judge will vote unjustly, but because he will measure out the reward to the one both here and there, and secure an unmixed gladness to the other. For it is just that one who has done as much but has not enjoyed the same things should be adorned with a greater and more brilliant crown. And not only with good deeds, blessed man, but also with sins the same follows. Let there be, if you like, two sinners who have reached the very peak of wickedness, so that one differs in nothing from the other; let one be rich and the other a beggar; let one be honoured and the other insulted; let one rule and the other be punished. Will they pay the same penalty when they depart there? I do not think so, though we said they were equal in wickedness; but the condition of life here makes the equality of wickedness unequal at the time of the resurrection; not because justice will overlook what is just, but because it will measure out the punishment to the one both here and there, and vote the other a comfortless punishment there. For it is just that one who has done the same things but not suffered the same should pay a greater penalty.
Matt 6:2 (echo, medium confidence)
Notes and citation
Summary: Rewards and punishments received in this life are counted at the judgment: the righteous who suffered here will receive more, and the wicked who prospered here will be punished more.
- "Will have received his reward in full": cf. Matt 6:2.
Notes on the original text
- Digital text corrected (OCR slip (breathing); stray mark from the OCR): κατὰ & τὸν → κατὰ τὸν; τὸν ἱσον → τὸν ἴσον.
Topics: The last judgment, Good works and merit, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 5.222 (PG 78 78:1465; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-222). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-222
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.223PG 78 78:1467
ΑΡΠΟΚΡΑ ΣΟΦΙΣΤΗ. Οἶδα ὅτι παρά τινων μὲν ἀπιστηθήσομαι, παρά τινων δὲ ὑπερβολῇ κεχρῆσθαι νομισθήσομαι· πλὴν ἀλλ᾽ ἐπειδήπερ οἷσθά μου τὸν τρόπον (ἄλλο γὰρ ἴσως οὐκ ἂν εἶπον· οἶδα γὰρ πολλοὺς ἐκ τῶν καθ' ἑαυτοὺς καὶ τὰς περὶ τῶν ἄλλων φέροντας ψήφους), φημὶ, ὅτι ἀσμενέστερον ἀρετὴν ἀσκῶν ἐνταῦθα πάσχω κακῶς, ἢ κακίαν μετιὼν στεφανοῦμαι. Ἵνα γὰρ παρῶ τὸν στέφανον τὸν τῇ ἀρετῇ ἐκεῖσε εὐτρεπισθέντα, καὶ τὴν κόλασιν τὴν τῇ κακίᾳ ἑτοιμασθεῖσαν, αὐτὴ ἡ ἀρετὴ στέφανος εἶναί μοι δοκεῖ, καὶ ἡ κακία κόλασις. Καὶ οὐκ ἂν ἐλοίμην, εἰ τὴν μὲν ἀρετὴν ὑβρίζοιέν τινες, τὴν δὲ κακίαν στεφανοῖεν, τῆς μὲν ἀποφοιτῆσαι, τῆς δὲ ἀντιλαβέσθαι · ἀλλὰ τὴν μὲν καὶ ὑβριζομένην ἀσπάζομαι καὶ φιλῶ, τὴν δὲ καὶ στεφανουμένην βδελύττομαι καὶ μισῶ.
ARPOKRA SOPhISTĒ. Oida hoti para tinōn men apistēthēsomai, para tinōn de hyperbolę̄ kechrēsthai nomisthēsomai; plēn all᾽ epeidēper hoistha mou ton tropon (allo gar isōs ouk an eipon; oida gar pollous ek tōn kath' heautous kai tas peri tōn allōn pherontas psēphous), phēmi, hoti asmenesteron aretēn askōn entautha paschō kakōs, ē kakian metiōn stephanoumai. Hina gar parō ton stephanon ton tę̄ aretę̄ ekeise eutrepisthenta, kai tēn kolasin tēn tę̄ kakią hetoimastheisan, autē hē aretē stephanos einai moi dokei, kai hē kakia kolasis. Kai ouk an eloimēn, ei tēn men aretēn hybrizoien tines, tēn de kakian stephanoien, tēs men apophoitēsai, tēs de antilabesthai ; alla tēn men kai hybrizomenēn aspazomai kai philō, tēn de kai stephanoumenēn bdelyttomai kai misō.
To Harpocras the sophist. I know that some will disbelieve me, and some will think I exaggerate; but since you know my character (for perhaps I would not have said it to another, since I know that many pass verdicts on others from their own case), I say that I would rather suffer ill here while practising virtue than be crowned while pursuing wickedness. For, to pass over the crown prepared there for virtue and the punishment prepared for wickedness, virtue itself seems to me a crown, and wickedness a punishment. And I would not choose, if some insulted virtue and crowned wickedness, to abandon the one and take hold of the other; but I embrace and love the one even when insulted, and loathe and hate the other even when crowned.
Notes and citation
Summary: Isidore would rather suffer for virtue than be crowned for vice, since virtue is itself a crown and vice itself a punishment.
Topics: The Christian life, Suffering and affliction
Cite (SBL): Isidore of Pelusium, Ep. 5.223 (PG 78 78:1467; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-223). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-223
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.224PG 78 78:1467
ΥΠΑΤΙΟ ΠΟΛΙΤΕΥΟΜΕΝΩ. ᾿Επειδὴ χαλεπὸν, τουτέστι δύσκολον, τὸν εἰς ἔρωτα χρημάτων ἐμπεσόντα ἀνανεῦσαι (δυσδιόρθωτος γὰρ, ἵνα μὴ εἴπω ἀδιόρθωτος, ὁ τοιοῦτος γίνεται ), πάντα χρὴ πράττειν, ὥστε μὴ ἀλῶναι τῷ δεινῷ. Εὐκολώτερον γὰρ μὴ ἀλῶναι, ἢ ἀλόντα ἀνακτήσασθαι ἑαυτόν.
YPATIO POLITEUOMENŌ. ᾿Epeidē chalepon, toutesti dyskolon, ton eis erōta chrēmatōn empesonta ananeusai (dysdiorthōtos gar, hina mē eipō adiorthōtos, ho toioutos ginetai ), panta chrē prattein, hōste mē alōnai tǭ deinǭ. Eukolōteron gar mē alōnai, ē alonta anaktēsasthai heauton.
To Hypatius the curial. Since it is hard, that is, difficult, for one who has fallen into love of money to look up again (for such a man becomes hard to correct, not to say incorrigible), one must do everything not to be caught by this terrible thing. For it is easier not to be caught than, once caught, to recover oneself.
Notes and citation
Summary: Since avarice is almost incurable, one must take every care never to fall into it.
Topics: Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 5.224 (PG 78 78:1467; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-224). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-224
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-224) · Report an error
Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.225PG 78 78:1467
ΠΑΛΛΑΔΙΟ ΔΙΑΚΟΝΩ. Εἰ τοὺς ὑπηκόους τῶν νόμων, καθ' ὧν πολιτεύονται, ἀνηκόους εἶναι οὐ χρὴ, πολλῷ μᾶλλον τοὺς ἄρχειν λαχόντας· πῶς γὰρ ἂν τοῖς ἀρχομένοις διαλεχθεῖεν, ἢ τὸ δίκαιον ἐκ τοῦ ἀδίκου διακρίνοιεν, οἱ μηδὲ ὅπως χρὴ ἄρχειν ἐπιστάμενοι; Ὅσοι οὖν τούτων ἄπειροι ὄντες, καὶ οὐδὲ καλῶς ἄρχεσθαι μεμαθηκότες (καὶ τοῦτο γὰρ οὐ μικρὸν), ἄρχειν ἐπεχείρησαν, ταυτὸν πεπόνθασι τοῖς ἀπείροις μέν που ἡνιοχεῖν, ἐπιβῆναι δὲ τοῖς δίφροις τολμήσασι, καὶ ἑαυτοὺς καὶ τοὺς ἵππους προσαπολέσασιν · ἢ τοῖς ἀπειροθαλάττοις μὲν, εἰς τοσαύτην δὲ μανίαν ἐξοκείλασιν, ὡς καὶ μυριαγωγὸν ὁλκάδα οἰακίσαι ἐπιχειρῆσαι, μεθ' ἧς εἰς τὸν βυθὸν τῆς θαλάττης ἐχώρησαν. Ὁ τοίνυν τῆς σωτηρίας ἑαυτοῦ ἀντιποιούμενος, μάλιστα μὲν εἰς τὴν τῶν ἀρχομένων ἑαυτὸν καταταττέτω πληθύν· εἰ δὲ ἄτοπος ἀρχῆς ἔρως αὐτῷ ἐπιπταίη, ἐξελαυνέτω τοῦτον ἀφ᾿ ἑαυτοῦ, ἢ διὰ τοῦ καλῶς ἄρχεσθαι τὸ δύνασθαι καλῶς ἄρξαι παιδευέσθω· καὶ μὴ ἐπιῤῥιπτέτω μὲν ἑαυτὸν τῷ πράγματι· εἰ δὲ κληθείη, παραιτείσθω, εἰ οἷόν τε· ἄμεινον γάρ· εἰ δὲ μὴ, κἂν ὑπὸ τῶν νόμων, βασιλευόμενος ἀρχέτω.
PALLADIO DIAKONŌ. Ei tous hypēkoous tōn nomōn, kath' hōn politeuontai, anēkoous einai ou chrē, pollǭ mallon tous archein lachontas; pōs gar an tois archomenois dialechtheien, ē to dikaion ek tou adikou diakrinoien, hoi mēde hopōs chrē archein epistamenoi? Hosoi oun toutōn apeiroi ontes, kai oude kalōs archesthai memathēkotes (kai touto gar ou mikron), archein epecheirēsan, tauton peponthasi tois apeirois men pou hēniochein, epibēnai de tois diphrois tolmēsasi, kai heautous kai tous hippous prosapolesasin ; ē tois apeirothalattois men, eis tosautēn de manian exokeilasin, hōs kai myriagōgon holkada oiakisai epicheirēsai, meth' hēs eis ton bython tēs thalattēs echōrēsan. Ho toinyn tēs sōtērias heautou antipoioumenos, malista men eis tēn tōn archomenōn heauton katatattetō plēthyn; ei de atopos archēs erōs autǭ epiptaiē, exelaunetō touton aph᾿ heautou, ē dia tou kalōs archesthai to dynasthai kalōs arxai paideuesthō; kai mē epirrhiptetō men heauton tǭ pragmati; ei de klētheiē, paraiteisthō, ei hoion te; ameinon gar; ei de mē, kan hypo tōn nomōn, basileuomenos archetō.
To Palladius the deacon. If subjects ought not to be ignorant of the laws by which they live, much more those allotted to rule; for how could they speak with the governed, or distinguish the just from the unjust, who do not even know how one ought to rule? So all who, being inexperienced in these things and not having even learned to be governed well (and this is no small thing), have attempted to rule, have suffered the same as those inexperienced in driving chariots who dared to mount them and destroyed both themselves and their horses; or as those inexperienced at sea who ran aground in such madness as to try to steer a ship of ten thousand measures, with which they went to the bottom of the sea. So let the one who cares for his own salvation above all rank himself among the multitude of the governed; and if an untimely love of office befalls him, let him drive it out from himself, or let him be trained by being governed well to be able to govern well. Let him not throw himself upon the office; if he is called, let him decline if possible, for that is better; but if not, let him rule at least as one himself governed by the laws.
Notes and citation
Summary: No one should seek to rule who has not first learned to be ruled; one should decline office if possible and, if compelled, govern under the law.
- A page reference (52-53) in the scan is removed.
Notes on the original text
- Digital text corrected (page reference from the edition and lost breathing in the OCR): (52-53) ήνιοχεῖν → ἡνιοχεῖν.
Topics: Church office, Rulers and the state, Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 5.225 (PG 78 78:1467; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-225). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-225
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.226PG 78 78:1469
ΟΥΡΑΝΙΟ ΔΙΑΚΟΝΩ. Τί εἰς πολλοὺς καταφεύγεις, ἐξὸν εἰς ἕνα; τί πολλοὺς κολακεύεις, παρὸν ἕνα ἀντιβολεῖν; Τί τοὺς ἀσθενεῖς ἐπὶ συμμαχίαν καλεῖς, δέον ἐπὶ τὴν ἀήττητον δεξιὰν καταφεύγειν, καὶ παντὸς ἀπηλλάχθαι πειρασμοῦ; Πειρασμὸς γάρ ἐστιν, οὐ τὸ περιπεσεῖν πειρασμῷ, ὡς ἡγῇ, ἀλλὰ τὸ ἡττηθῆναι αὐτῷ· ὅτι δὲ τοῦτο, εἰ καὶ δοκεῖ πολλοῖς ἄπιστον εἶναι, ἀληθές ἐστιν, ὀλίγα τινὰ ἐκ τῶν ἱερῶν μεταχειρισάμενος Γραφῶν, δῆλον ποιήσω. Τὸ μὲν οὖν παρὰ τοῦ Παύλου ῥηθὲν, • Οὐδεὶς στεφανοῦται, εἰ μὴ νομίμως ἀθλήσῃ, ἐπειδήπερ τισὶ δοκεῖ μόνους τοὺς τῆς ἀρετῆς αἰνίττεσθαι πόνους, παραλείψω, ἐφ᾽ ἑτέραν δὲ ἥξω ῥῆσιν. Εἶπεν ὁ ἀνδρειότατος Ἰώβ· • Πειρατήριόν ἐστιν ὁ βίος ἀνθρώπου ἐπὶ τῆς γῆς. » Εἰ τοίνυν αὐτὸς ὁ βίος πειρατήριόν ἐστι, πῶς οἷόν τε τὸν ἐν τῷ πειρασμῷ ὄντα, πειρασμῷ μὴ περιπεσεῖν; Τὸ γὰρ παρὰ τῆς ᾿Αληθείας λεχθὲν, « Προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμὸν, » τοιοῦτόν ἐστι· Προσεύχεσθε, ἵνα μὴ ἡττηθῆτε τῷ πειρασμῷ. Οὐ γὰρ εἶπεν, μὴ ἐμπεσεῖν, ἀλλὰ μὴ εἰσελθεῖν, τουτέστι, μὴ καταποθῆναι ὑπ' αὐτοῦ. Μὴ ἐμπεσεῖν μὲν γὰρ, οὐχ οἷόν τε, ἐμπεσόντα δὲ ἀνευρίσασθαι καὶ στεφανωθῆναι οἷόν τε. Καὶ εἰ βούλει, διὰ παραδείγματος συντομωτάτου τοῦτο ποιήσω σαφές. Δυνατὸν μὲν γὰρ ἐμπεσόντα τινὰ εἰς λέοντα διασωθῆναι ἢ ῥώμῃ, ἢ τέχνῃ· καὶ τί λέγω διασωθῆναι; Τινὲς γὰρ καὶ ἐχειρώσαντο τοιούτους θῆρας. Τὸν δὲ καταβρωθέντα καὶ εἰς τὴν κοιλίαν τοῦ θηρὸς γεγενημένον, πῶς ἔνεστι διαφυγεῖν; Τοῦτο τοίνυν ἐστὶ τὸ ὑπὸ τοῦ Χριστοῦ ῥηθέν· ὅτι ἀδύνατον μέν ἐστι μὴ περιπεσεῖν πειρασμῷ, δυνατὸν δὲ περιγενέσθαι· καὶ ἑκατέρου τούτων καὶ ἐγγυηταὶ καὶ μάρτυρες οἱ ἅγιοι πάντες, οὓς τοσαῦται νιφάδες πειρασμῶν κατετόξευσαν, ὡς ὅλον σχεδὸν τὸν τῇδε βίον διαθλῆσαι. Οὐδεὶς οὖν αὐτῶν εἰσηκούσθη, φαίη τις ἄν· Εἰσηκούσθησαν μὲν οὖν · τὸ δὲ εἰσακουσθῆναι τοῦτο ἦν, οὐ τὸ μὴ ἐμπεσεῖν εἰς πειρασμόν· ἀδύνατον γάρ· ἀλλὰ τὸ ἐμπεσόντα, μὴ μόνον ἀβλαβῶς, ἀλλὰ καὶ μετὰ στεφάνων ἐκ τοῦ σταδίου ἐξελθεῖν. Μὴ τοίνυν τοῦτο ζητῶμεν, τὸ μὴ πειρασμοῖς περιπίπτειν, ἀλλὰ τὸ περιπεσόντες λαμπρότεροι ἀποφανθῆναι.
OURANIO DIAKONŌ. Ti eis pollous katapheugeis, exon eis hena? ti pollous kolakeueis, paron hena antibolein? Ti tous astheneis epi symmachian kaleis, deon epi tēn aēttēton dexian katapheugein, kai pantos apēllachthai peirasmou? Peirasmos gar estin, ou to peripesein peirasmǭ, hōs hēgę̄, alla to hēttēthēnai autǭ; hoti de touto, ei kai dokei pollois apiston einai, alēthes estin, oliga tina ek tōn hierōn metacheirisamenos Graphōn, dēlon poiēsō. To men oun para tou Paulou rhēthen, • Oudeis stephanoutai, ei mē nomimōs athlēsę̄, epeidēper tisi dokei monous tous tēs aretēs ainittesthai ponous, paraleipsō, eph᾽ heteran de hēxō rhēsin. Eipen ho andreiotatos Iōb; • Peiratērion estin ho bios anthrōpou epi tēs gēs. » Ei toinyn autos ho bios peiratērion esti, pōs hoion te ton en tǭ peirasmǭ onta, peirasmǭ mē peripesein? To gar para tēs ᾿Alētheias lechthen, « Proseuchesthe mē eiselthein eis peirasmon, » toiouton esti; Proseuchesthe, hina mē hēttēthēte tǭ peirasmǭ. Ou gar eipen, mē empesein, alla mē eiselthein, toutesti, mē katapothēnai hyp' autou. Mē empesein men gar, ouch hoion te, empesonta de aneurisasthai kai stephanōthēnai hoion te. Kai ei boulei, dia paradeigmatos syntomōtatou touto poiēsō saphes. Dynaton men gar empesonta tina eis leonta diasōthēnai ē rhōmę̄, ē technę̄; kai ti legō diasōthēnai? Tines gar kai echeirōsanto toioutous thēras. Ton de katabrōthenta kai eis tēn koilian tou thēros gegenēmenon, pōs enesti diaphygein? Touto toinyn esti to hypo tou Christou rhēthen; hoti adynaton men esti mē peripesein peirasmǭ, dynaton de perigenesthai; kai hekaterou toutōn kai engyētai kai martyres hoi hagioi pantes, hous tosautai niphades peirasmōn katetoxeusan, hōs holon schedon ton tę̄de bion diathlēsai. Oudeis oun autōn eisēkousthē, phaiē tis an; Eisēkousthēsan men oun ; to de eisakousthēnai touto ēn, ou to mē empesein eis peirasmon; adynaton gar; alla to empesonta, mē monon ablabōs, alla kai meta stephanōn ek tou stadiou exelthein. Mē toinyn touto zētōmen, to mē peirasmois peripiptein, alla to peripesontes lamproteroi apophanthēnai.
To Uranius the deacon. Why do you flee to many, when you may flee to one? Why do you flatter many, when you can entreat one? Why do you call the weak to your aid, when you ought to flee to the invincible right hand and be rid of every temptation? For temptation is not, as you think, falling into temptation, but being defeated by it. That this is true, even if it seems incredible to many, I shall make plain by handling a few passages of the sacred Scriptures. Paul's saying, "No one is crowned unless he competes lawfully," I shall pass over, since some think it hints only at the labours of virtue, and come to another saying. The most courageous Job said: "The life of man on earth is a place of trial." If, then, life itself is a place of trial, how can one who is in trial not fall into temptation? For what the Truth said, "Pray that you may not enter into temptation," means this: pray that you may not be defeated by temptation. For he did not say "not fall in" but "not enter," that is, not be swallowed up by it. Not falling in is impossible; but having fallen in, to win through and be crowned is possible. And if you like, I shall make this clear by a very short example. It is possible for someone who has encountered a lion to be saved, by strength or by skill; and why do I say saved? Some have even overpowered such beasts. But one who has been devoured and has entered the belly of the beast, how can he escape? This, then, is what Christ said: that it is impossible not to fall into temptation, but possible to prevail. And of both of these all the saints are guarantors and witnesses, whom such snowstorms of temptations shot down that they struggled almost their whole life here. "Was none of them heard, then?" someone might say. They were heard; but being heard was this: not that they did not fall into temptation (for that is impossible), but that, having fallen in, they came out of the stadium not only unharmed but even with crowns. So let us not seek never to fall into temptations, but, having fallen into them, to be shown more brilliant.
2 Tim 2:5 (quotation, high confidence) · Job 7:1 (quotation, high confidence) · Matt 26:41 (quotation, high confidence)
Notes and citation
Summary: Isidore urges a deacon to seek God's help rather than men's, explaining that Christ's command to pray not to "enter" temptation means not to be overcome by it, since falling into trials is unavoidable.
- 2 Tim 2:5; Job 7:1 (LXX); Matt 26:41.
Notes on the original text
- Digital text corrected (OCR slip; word split by OCR): Πιρατήριόν → Πειρατήριόν; καταβρω θέντα → καταβρωθέντα.
Topics: Temptation, Prayer, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 5.226 (PG 78 78:1469; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-226). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-226
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.227PG 78 78:1469
ΘΕΩΝΙ ΕΠΙΣΚΟΠΩ. Ἴσθι, ὦ βέλτιστε, ὡς κὰν τούτῳ πταίομεν, τὰ μὲν εἰς ἑαυτοὺς δρώμενα ἐκδικοῦντες, τὰ δὲ εἰς τὸν Θεὸν παρορῶντες. Ὅταν μὲν γὰρ ἡμεῖς ἀδικώμεθα, ἡ πραότης χρησιμωτάτη· ὅταν δὲ τὸ Θεῖον, τόγε τῶν παροινούντων μέρος (οὐδεμία γὰρ εἰς τὴν ἀκήρατον ἐκείνην φύσιν διαβαίνει βλάβη), τῆς ἐπιεικείας ὁ θυμὸς ὡραιότερος· ἡμεῖς δὲ τοὐναντίον δρῶμεν, τοῖς μὲν ἡμετέροις ἐχθροῖς ἀσύγγνωστοι, τοῖς δὲ κατὰ τοῦ Θεοῦ ὀπλίζουσι τὴν γλῶτταν ἥμεροι ὄντες καὶ φιλάνθρωποι. Ἠγανάκτησέ ποτε Μωϋσῆς ὁ πραότατος κατὰ τῶν μοσχοποιησάντων ἀγανάκτησιν πάσης πραότητος κρείττονα, καὶ Ἠλίας κατὰ τῶν εἰδωλολατρῶν, καὶ Ἰωάννης καθ' Ἡρώδου, καὶ Παῦλος κατὰ τοῦ Ἐλύμα· οὐχ ἑαυτοὺς, ἀλλὰ τὸ Θεῖον ἐκδικοῦντες, ἀρκοῦν μὲν ἑαυτῷ, τὴν δὲ τῶν φιλαρέτων μισοπονηρίαν ἀποδεχόμενον τὰς δὲ εἰς ἑαυτοὺς ὕβρεις παρεώρων· ταύτην γὰρ ἀρετὴν εἶναι ἐνόμιζον καὶ φιλοσοφίαν.
ThEŌNI EPISKOPŌ. Isthi, ō beltiste, hōs kan toutǭ ptaiomen, ta men eis heautous drōmena ekdikountes, ta de eis ton Theon parorōntes. Hotan men gar hēmeis adikōmetha, hē praotēs chrēsimōtatē; hotan de to Theion, toge tōn paroinountōn meros (oudemia gar eis tēn akēraton ekeinēn physin diabainei blabē), tēs epieikeias ho thymos hōraioteros; hēmeis de tounantion drōmen, tois men hēmeterois echthrois asyngnōstoi, tois de kata tou Theou oplizousi tēn glōttan hēmeroi ontes kai philanthrōpoi. Ēganaktēse pote Mōÿsēs ho praotatos kata tōn moschopoiēsantōn aganaktēsin pasēs praotētos kreittona, kai Ēlias kata tōn eidōlolatrōn, kai Iōannēs kath' Hērōdou, kai Paulos kata tou Elyma; ouch heautous, alla to Theion ekdikountes, arkoun men heautǭ, tēn de tōn philaretōn misoponērian apodechomenon tas de eis heautous hybreis pareōrōn; tautēn gar aretēn einai enomizon kai philosophian.
To Theon the bishop. Know, my good man, that we go wrong in this too: we avenge what is done to ourselves, but overlook what is done against God. When we ourselves are wronged, gentleness is most useful; but when God is (as far as the offenders' part goes, for no harm passes over to that pure nature), anger is more fitting than forbearance. But we do the opposite: unforgiving toward our own enemies, but mild and humane toward those who arm their tongue against God. Moses, the gentlest of men, was once indignant against those who made the calf, with an indignation better than all gentleness; Elijah against the idolaters, John against Herod, Paul against Elymas: avenging not themselves but God, who is sufficient to himself but accepts the hatred of evil shown by the lovers of virtue; but the insults against themselves they overlooked, for they thought this to be virtue and philosophy.
Exod 32:19 (allusion, high confidence) · Num 12:3 (allusion, medium confidence) · 1 Kgs 18:40 (allusion, high confidence) · Matt 14:4 (allusion, high confidence) · Acts 13:10 (allusion, high confidence)
Notes and citation
Summary: Christians should be gentle when they themselves are wronged but zealous when God is dishonoured, as Moses, Elijah, John the Baptist and Paul were.
- Exod 32:19-20; Num 12:3; 1 Kgs 18:40; Matt 14:3-4; Acts 13:8-11.
Notes on the original text
- Digital text corrected (repeated syllables from the OCR): κρείττονα είττονα → κρείττονα.
Topics: Anger and envy, Patience, Idolatry
Cite (SBL): Isidore of Pelusium, Ep. 5.227 (PG 78 78:1469; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-227). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-227
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.228PG 78 78:1471
ΑΥΣΟΝΙΟ ΚΟΡΡΗΚΤΩΡΙ. Πρέπει τῇ σῇ ἀνδρίᾳ, τῇ τῶν νόμων ὡπλισμένῃ ἰσχύϊ ἀναγκάζειν ἀπέχεσθαι τοῦ ἀδικεῖν, τοὺς ὅθεν οὐ χρὴ κερδαίνειν ἐπιχειροῦντας κατὰ τῶν ἀσθενεστέρων ὁπλίζοντας τὴν δεξιάν.
AUSONIO KORRĒKTŌRI. Prepei tę̄ sę̄ andrią, tę̄ tōn nomōn hōplismenę̄ ischyï anankazein apechesthai tou adikein, tous hothen ou chrē kerdainein epicheirountas kata tōn asthenesterōn hoplizontas tēn dexian.
To Ausonius the corrector. It befits your courage, armed with the strength of the laws, to compel those who try to make gain from where they should not, arming their right hand against the weaker, to abstain from wrongdoing.
Notes and citation
Summary: Isidore urges a governor to use the law to stop those who exploit the weak.
Topics: Rulers and the state, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 5.228 (PG 78 78:1471; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-228). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-228
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-228) · Report an error
Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.229PG 78 78:1471
ΙΑΚΩΒΩ ΑΝΑΓΝΩΣΤΗ. Ἐμοὶ εἰ καὶ ἐπίπονὸς ἐστιν ἡ ἀρετὴ, ἀλλά γε καὶ αὐτὸ τὸ ἔργον αὐτῆς, ᾧ ὁ μισθὸς ἕπεται, ἕτερον δῶρον εἶναι δοκεῖ. Καὶ λίαν θαυμάζω τῆς θείας μεγαλοδωρεᾶς τὴν φιλοτιμίαν, ὅτι στέφανον στεφάνῳ χαρίζεται, τὴν ἀκίβδηλον ἀρετὴν τῇ τῶν οὐρανῶν βασιλείᾳ κοσμοῦσα.
IAKŌBŌ ANAGNŌSTĒ. Emoi ei kai epiponos estin hē aretē, alla ge kai auto to ergon autēs, hǭ ho misthos hepetai, heteron dōron einai dokei. Kai lian thaumazō tēs theias megalodōreas tēn philotimian, hoti stephanon stephanǭ charizetai, tēn akibdēlon aretēn tę̄ tōn ouranōn basileią kosmousa.
To James the reader. Even if virtue is laborious, to me the very work of it, which the reward follows, seems another gift. And I greatly admire the generosity of the divine munificence, that it grants crown upon crown, adorning genuine virtue with the kingdom of heaven.
Notes and citation
Summary: Virtue itself is God's gift, and he crowns it with the further gift of the kingdom.
Notes on the original text
- Digital text corrected (stray dash from the OCR): οὐρανῶν – βασιλείᾳ → οὐρανῶν βασιλείᾳ.
Topics: Grace, Good works and merit, Heaven and eternal reward
Cite (SBL): Isidore of Pelusium, Ep. 5.229 (PG 78 78:1471; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-229). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-229
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-229) · Report an error
Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.230PG 78 78:1471
ΤΩ ΑΥΤΩ. Μὴ καταβόα τῆς θείας ἀνεξικακίας διὰ τὴν Εὐσεβίου καὶ τῶν παρ᾿ αὐτοῦ συγκροτουμένων εὐημερίαν· οἵτινες τὴν μὲν ἀρετὴν ὑβρίζοντες, τὴν δὲ κακίαν στεφανοῦντες καὶ ἐναβρύνονται· ἀλλὰ θαύμαζε αὐτὴν, τὴν δι᾽ ὑπερβάλλουσαν χρηστότητα εἰς μετάνοιαν αὐτοὺς καλοῦσαν · καὶ εὐξαί γε αὐτοὺς μεταγνῶναι· ἵνα σὺ μὲν σκανδάλου ἀπαλλαγείης, αὐτοὶ δὲ τιμωρίας, ἡ δὲ θρησκεία, κωμῳδίας · εἰ δὲ, ὁ μὴ γένοιτο, ἕως τέλους ὑπὸ τῆς κακίας ἐκβακχευθῶσι, καὶ οἴστρῳ καὶ μανίᾳ λυττήσωσι, δι' ὧν ἐκεῖσε πείσονται, γνώσονται, ὅτι ἅμεινον ἦν τὸ σωφρονεῖν.
TŌ AUTŌ. Mē kataboa tēs theias anexikakias dia tēn Eusebiou kai tōn par᾿ autou synkrotoumenōn euēmerian; hoitines tēn men aretēn hybrizontes, tēn de kakian stephanountes kai enabrynontai; alla thaumaze autēn, tēn di᾽ hyperballousan chrēstotēta eis metanoian autous kalousan ; kai euxai ge autous metagnōnai; hina sy men skandalou apallageiēs, autoi de timōrias, hē de thrēskeia, kōmǭdias ; ei de, ho mē genoito, heōs telous hypo tēs kakias ekbakcheuthōsi, kai oistrǭ kai manią lyttēsōsi, di' hōn ekeise peisontai, gnōsontai, hoti hameinon ēn to sōphronein.
To the same. Do not cry out against the divine forbearance because of the prosperity of Eusebius and those applauded by him, who insult virtue, crown wickedness and even pride themselves on it; but admire it, since by its surpassing goodness it calls them to repentance; and pray that they may change their minds, so that you may be freed from scandal, they from punishment, and religion from ridicule. But if (may it not happen) they are frenzied by wickedness to the end and rage with goad and madness, they will learn from what they suffer there that it would have been better to be sensible.
Rom 2:4 (echo, medium confidence)
Notes and citation
Summary: God's patience with Bishop Eusebius and his partisans is meant to lead them to repentance; one should pray for them rather than complain.
- Cf. Rom 2:4.
Topics: Providence, Repentance, Church office, Prayer
Cite (SBL): Isidore of Pelusium, Ep. 5.230 (PG 78 78:1471; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-230). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-230
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.231PG 78 78:1471
ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Εἰ καὶ οἱ νέοι ἄδηλον ἔχουσι τὸ πέρας, ἀλλά γε οἱ γεγηρακότες πρόδηλον. Οἱ μὲν γὰρ, εἰ καὶ οὐδένα αἰδεῖται ὁ θάνατος (κατὰ πάσης γὰρ καὶ ἡλικίας καὶ ἀξίας χωρεῖ), ἀλλ᾽ οὖν γε ἐλπίδα τινὰ ἔχουσι εἰς γῆρας ἤξειν· οἱ δὲ οὐδὲν ἕτερον, ἢ τὸ γῆ γενέσθαι (κατὰ τὸ σῶμα γάρ φημι) προσδοκῶσι. Τὸ γὰρ γῆρας εἴρηται παρὰ τὸ γῆς ἐρᾷν. Διὸ καὶ οἱ γεγηρακότες τρόπον τινὰ κυρτοῦνται καὶ κυρτοβατοῦσι, τὸ εἰς γῆν ἐπείγεσθαι διαμαρτυρόμενοι. Εἰ τοίνυν ταῦτα οὕτως ἔχει, δι' ἣν αἰτίαν ἐπὶ γήρως οὐδῷ νεωτερίζεις τοῖς ἀδικήμασιν
ZŌSIMO PRESBYTERŌ. Ei kai hoi neoi adēlon echousi to peras, alla ge hoi gegērakotes prodēlon. Hoi men gar, ei kai oudena aideitai ho thanatos (kata pasēs gar kai hēlikias kai axias chōrei), all᾽ oun ge elpida tina echousi eis gēras ēxein; hoi de ouden heteron, ē to gē genesthai (kata to sōma gar phēmi) prosdokōsi. To gar gēras eirētai para to gēs erąn. Dio kai hoi gegērakotes tropon tina kyrtountai kai kyrtobatousi, to eis gēn epeigesthai diamartyromenoi. Ei toinyn tauta houtōs echei, di' hēn aitian epi gērōs oudǭ neōterizeis tois adikēmasin
To Zosimus the presbyter. Even if the young have an uncertain end, the old have a manifest one. For the young, even if death respects no one (for it advances against every age and rank), still have some hope of reaching old age; but the old expect nothing else than to become earth (I mean as to the body). For "old age" (gēras) is said from "loving earth" (gēs eran). That is why the old are in a way bent and walk stooping, bearing witness that they are hastening to the earth. If, then, this is so, for what reason do you behave like a youth in wrongdoing on the threshold of old age …
Notes and citation
Summary: Isidore reminds the aged Zosimus that death is near and asks why he still sins like a youth.
- The letter breaks off in the scan text. The etymology of γῆρας from γῆς ἐρᾶν is a word-play.
Topics: Death and burial, Repentance, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.231 (PG 78 78:1471; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-231). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-231
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.232PG 78 78:1473
ΘΕΟΔΩΡΩ ΣΧΟΛΑΣΤΙΚΩ. Τὸ μὲν ἀδικηθέντα μὴ ἀμύνασθαι, θεῖον ἡγοῦμαι· τὸ δὲ ἀμύνασθαι μετρίως, νόμιμον καὶ ἀνθρώπινον · τὸ δὲ ἀμέτρως, παράνομον καὶ ἀλιτήριον, μᾶλλον δὲ διαβολικόν. Πολλοὺς γὰρ ἄρξαι χειρῶν ἀδίκων μὴ πείσας, τῷ δήλην εἶναι τὴν ἁμαρτίαν, διὰ τοῦ ἀμέτρως ἐπεξιέναι εἰς τὸ τῶν καταρξάντων ἔγκλημα, περιέστησεν. Ὁ γὰρ ἐκβαίνων τῶν ἀδικημάτων τὸ μέτρον, καὶ μείζους τῶν πταισθέντων ἀπαιτῶν τὰς δίκας, εἰ καὶ δοκεῖ δικαίως πεποιηκέναι, εἰς τὸ τοῦ ἐξ ἀρχῆς ἀδικήσαντος (εἰ καὶ παράδοξον εἶναι δόξει τὸ λεχθησόμενον), περιίσταται ἔγκλημα· δεύτερος γὰρ ἄρχει πάλιν
ThEODŌRŌ SChOLASTIKŌ. To men adikēthenta mē amynasthai, theion hēgoumai; to de amynasthai metriōs, nomimon kai anthrōpinon ; to de ametrōs, paranomon kai alitērion, mallon de diabolikon. Pollous gar arxai cheirōn adikōn mē peisas, tǭ dēlēn einai tēn hamartian, dia tou ametrōs epexienai eis to tōn katarxantōn enklēma, periestēsen. Ho gar ekbainōn tōn adikēmatōn to metron, kai meizous tōn ptaisthentōn apaitōn tas dikas, ei kai dokei dikaiōs pepoiēkenai, eis to tou ex archēs adikēsantos (ei kai paradoxon einai doxei to lechthēsomenon), periistatai enklēma; deuteros gar archei palin
To Theodore the scholasticus. Not to retaliate when wronged I consider divine; to retaliate moderately, lawful and human; but to retaliate immoderately, lawless and accursed, or rather devilish. For many whom one could not have persuaded to strike the first unjust blow, because the sin is plain, have been brought round to the charge of those who began it by retaliating immoderately. For the one who exceeds the measure of the wrongs and demands penalties greater than the offences, even if he seems to have acted justly, falls (paradoxical as this may seem) under the charge of the one who did wrong at the beginning; for he becomes in turn the second aggressor.
Matt 5:39 (echo, low confidence)
Notes and citation
Summary: Not retaliating is divine, moderate retaliation human, but excessive retaliation makes one as guilty as the original aggressor.
- A line repeated from the previous letter ("from loving earth") at the end of this passage in the scan is removed.
Notes on the original text
- Digital text corrected (line repeated from the previous letter in the OCR): ἄρχει πάλιν παρὰ τὸ γῆς ἐρᾷν → ἄρχει πάλιν.
Topics: Love of enemies and forgiveness of wrongs, Ethics
Cite (SBL): Isidore of Pelusium, Ep. 5.232 (PG 78 78:1473; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-232). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-232
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.233PG 78 78:1473
ΘΕΟΠΕΜΠΤΟ ΠΡΕΣΒΥΤΕΡΩ. Ὅταν μὲν λόγος ἔργου χηρεύῃ, οὐ μόνον οὐκ ὠφελεῖ, ἀλλὰ καὶ ἐνοχλεῖν εἴωθε τοὺς ἀκούοντας· ὅταν δὲ ἔργον λόγου ἔρημον εἴη, δυσωπεῖν πέφυκε τοὺς θεωμένους. Εἰ δὲ καὶ ἄμφω συμβαίη, καὶ ὁ λόγος ὑπὸ τῆς πράξεως κοσμηθείη, τὸ τηνικαῦτα πολλὴ ἐπίδοσις ἔσται τοῖς φοιτηταῖς, εἰ εὐγνώμονες εἶεν.
ThEOPEMPTO PRESBYTERŌ. Hotan men logos ergou chēreuę̄, ou monon ouk ōphelei, alla kai enochlein eiōthe tous akouontas; hotan de ergon logou erēmon eiē, dysōpein pephyke tous theōmenous. Ei de kai amphō symbaiē, kai ho logos hypo tēs praxeōs kosmētheiē, to tēnikauta pollē epidosis estai tois phoitētais, ei eugnōmones eien.
To Theopemptus the presbyter. When word is bereft of deed, it not only does not benefit but usually annoys the hearers; when deed is without word, it naturally puts the onlookers to shame. But if both come together, and the word is adorned by the action, then there will be great progress for the pupils, if they are well disposed.
Notes and citation
Summary: Words without deeds annoy, deeds without words shame; together they bring great progress to learners.
Notes on the original text
- Digital text corrected (OCR slip): εἰἱ εὐγνώμονες → εἰ εὐγνώμονες.
Topics: Classical learning and education, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.233 (PG 78 78:1473; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-233). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-233
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.234PG 78 78:1473
ΑΛΥΠΙΩ. Λίαν θαυμάζω, πῶς τῶν μὲν ἑτέροις πεπλημμελημένων καὶ ἁμαρτανομένων πικροὶ καθήμεθα δικασταὶ, τὰ δὲ ἑαυτῶν πταίσματα, συγγνώμης ὄντα πολλάκις μείζονα, παρορῶμεν· καὶ περὶ μὲν τὰ οἱκεῖα τυφλώττομεν, τὰ δὲ τῶν πέλας ὀξέως ὁρῶμεν· ἐπὶ δὲ τῶν κατορθωμάτων τουναντίον πάσχομεν, τὰ μὲν γὰρ οἰκεῖα, κἂν μικρὰ ἢ καὶ εὐτελῆ, μεγάλα φαίνεται· τὰ δὲ τῶν πλησίον, κἂν μεγάλα ᾗ καὶ θαυμαστά, μικρὰ καὶ φαῦλα. Οἶμαι τοίνυν, ὅτι ἡ φιλαυτία τούτων αἰτία καθέστηκεν, ἡ τὴν ὀρθὴν τῶν πραγμάτων κρίσιν λυμαινομένη, καὶ τοῖς αὐτοῖς ὀφθαλμοῖς τὰ τε ἡμέτερα καὶ τὰ τῶν πέλας θεάσασθαι μὴ συγχωροῦσα.
ALYPIŌ. Lian thaumazō, pōs tōn men heterois peplēmmelēmenōn kai hamartanomenōn pikroi kathēmetha dikastai, ta de heautōn ptaismata, syngnōmēs onta pollakis meizona, parorōmen; kai peri men ta hoikeia typhlōttomen, ta de tōn pelas oxeōs horōmen; epi de tōn katorthōmatōn tounantion paschomen, ta men gar oikeia, kan mikra ē kai eutelē, megala phainetai; ta de tōn plēsion, kan megala hę̄ kai thaumasta, mikra kai phaula. Oimai toinyn, hoti hē philautia toutōn aitia kathestēken, hē tēn orthēn tōn pragmatōn krisin lymainomenē, kai tois autois ophthalmois ta te hēmetera kai ta tōn pelas theasasthai mē synchōrousa.
To Alypius. I greatly wonder how we sit as bitter judges of what others have done wrong and sinned, but overlook our own failings, often too great for pardon; we are blind to our own, but see our neighbours' sharply. With good deeds we do the opposite: our own, even if small and cheap, appear great, but our neighbours', even if great and admirable, appear small and worthless. I think, then, that self-love is the cause of this, which corrupts the right judgement of things and does not allow us to look at our own affairs and our neighbours' with the same eyes.
Matt 7:3 (echo, medium confidence)
Notes and citation
Summary: Self-love makes us harsh judges of others' sins and blind to our own, while magnifying our good deeds and belittling theirs.
- Cf. Matt 7:3-5.
Topics: Humility and pride, Sin
Cite (SBL): Isidore of Pelusium, Ep. 5.234 (PG 78 78:1473; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-234). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-234
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.235PG 78 78:1475
ΙΕΡΑΚΙ ΔΙΑΚΟΝΩ. Αὐτὸς μὲν ἴσως σαυτὸν ἀπατᾷς, ὡς ὁρῶν τὸ σαυτοῦ συμφέρον· ἐγὼ δὲ φαίην, ὅτι δοκεῖς μὲν ὁρᾶν, ὁρᾷς δὲ οὐδαμῶς, ἀλλὰ καὶ κομιδῇ πρὸς αὐτὸ τυφλώττεις. Εἰ δὲ ἀμφίδοξόν σοι εἶναι δοκεῖ τὸ ἔνδοξον, μήτε ἐμοὶ, μήτε σαυτῷ τὴν κρίσιν ἐπιτρέψῃς· ἀλλὰ ἀνακοινωσάμενος τοῖς συνέσει διαφέρουσι, παρ' αὐτῶν δέχου τὴν ψῆφον.
IERAKI DIAKONŌ. Autos men isōs sauton apatąs, hōs horōn to sautou sympheron; egō de phaiēn, hoti dokeis men horan, horąs de oudamōs, alla kai komidę̄ pros auto typhlōtteis. Ei de amphidoxon soi einai dokei to endoxon, mēte emoi, mēte sautǭ tēn krisin epitrepsę̄s; alla anakoinōsamenos tois synesei diapherousi, par' autōn dechou tēn psēphon.
To Hierax the deacon. You yourself perhaps deceive yourself that you see your own advantage; but I would say that you seem to see but do not see at all, and are utterly blind to it. If this seems doubtful to you, entrust the judgement neither to me nor to yourself, but consult those who excel in understanding and accept their verdict.
Notes and citation
Summary: Isidore tells a deacon he is blind to his true interest and should take the judgement of wise men.
- "If this seems doubtful" renders the obscure τὸ ἔνδοξον by sense.
Topics: Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 5.235 (PG 78 78:1475; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-235). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-235
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.236PG 78 78:1475
ΙΑΚΩΒΩ ΑΝΑΓΝΩΣΤΗ. Φεῦγε, ὦ φίλτατε, τοὺς πονηροὺς, ἅτε λυμικήν τινα κατάστασιν τῇ ψυχῇ λανθανόντως διὰ τῆς συνηθείας κατασκευάζοντας πολλοὶ γὰρ ἀπατήσαντες ἑαυτοὺς ὡς ἄριστοι καὶ κράτιστοι, καὶ ὑπὸ τοιούτων συντυχιῶν μὴ καταβλαπτόμενοι, ἔλαθον εἰς τὰ αὐτὰ ἐκείνοις ἠρέμα καὶ κατὰ μικρὸν κατενεχθέντες βάραθρα. Μέγα γὰρ ἡ συνήθεια, καὶ δεινὸν εἰς φύσιν καταστῆναι · δευτέραν γὰρ εἶναι φύσιν τὴν συνήθειάν τινες ἀπεφήναντο. ῎Ἄλλοι δὲ καὶ τὴν φύσιν ὑπὸ τῆς συνηθείας νικᾶσθαι ὡρίσαντο, φήσαντες· Πέτραν κοιλαίνει ῥανὶς ὕδατος ἐνδελεχοῦσα Καίτοι τί πέτρας σκληρότερον; τί δὲ ὕδατος μαλακώτερον; ἀλλ᾽ ὅμως τῇ συνεχείᾳ τῆς πληγῆς περιεγένετο τῆς φύσεως.
IAKŌBŌ ANAGNŌSTĒ. Pheuge, ō philtate, tous ponērous, hate lymikēn tina katastasin tę̄ psychę̄ lanthanontōs dia tēs synētheias kataskeuazontas polloi gar apatēsantes heautous hōs aristoi kai kratistoi, kai hypo toioutōn syntychiōn mē katablaptomenoi, elathon eis ta auta ekeinois ērema kai kata mikron katenechthentes barathra. Mega gar hē synētheia, kai deinon eis physin katastēnai ; deuteran gar einai physin tēn synētheian tines apephēnanto. ᾿Alloi de kai tēn physin hypo tēs synētheias nikasthai hōrisanto, phēsantes; Petran koilainei rhanis hydatos endelechousa Kaitoi ti petras sklēroteron? ti de hydatos malakōteron? all᾽ homōs tę̄ synecheią tēs plēgēs periegeneto tēs physeōs.
To James the reader. Flee wicked people, dearest friend, since through familiarity they create a ruinous condition in the soul without being noticed. For many, deceiving themselves that they were excellent and strong and not harmed by such company, were brought down unawares, quietly and little by little, into the same pits as those men. For habit is a great thing, and terribly able to become nature; some have declared habit to be a second nature. Others have defined that even nature is conquered by habit, saying: "A persistent drop of water hollows out a rock." Yet what is harder than rock, or softer than water? But by the continuity of the blow it overcame nature.
1 Cor 15:33 (echo, medium confidence)
Notes and citation
Summary: Bad company corrupts by habit, which becomes second nature, as a drop of water hollows a stone.
- Bad company: cf. 1 Cor 15:33. "A persistent drop of water hollows out a rock" is a proverb (ascribed to Choerilus of Samos).
Topics: The Christian life, Temptation
Cite (SBL): Isidore of Pelusium, Ep. 5.236 (PG 78 78:1475; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-236). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-236
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.237PG 78 78:1475
ΙΕΡΑΚΙ ΔΙΑΚΟΝΩ. Εἰ μὲν τῆς ὑγιείας τοῦ σώματος φροντίζεις, τὴν αὐτάρκειαν τίμα· αὕτη γὰρ ἐκείνην ὠδίνει· εἰ δὲ διὰ τῆς τρυφῆς σφριγᾷν καὶ σκιρτᾷν αὐτὸ παρασκευάζεις, λανθάνεις μὴ μόνον ὁπλίζων αὐτὸ κατὰ τῆς ψυχῆς, καὶ δυσήνιον ποιῶν, ἀλλὰ καὶ ῥίζαν καὶ πηγὴν τῶν ἀνηκέστων νοσημάτων εἶναι παρασκευάζων.
IERAKI DIAKONŌ. Ei men tēs hygieias tou sōmatos phrontizeis, tēn autarkeian tima; hautē gar ekeinēn ōdinei; ei de dia tēs tryphēs sphrigąn kai skirtąn auto paraskeuazeis, lanthaneis mē monon hoplizōn auto kata tēs psychēs, kai dysēnion poiōn, alla kai rhizan kai pēgēn tōn anēkestōn nosēmatōn einai paraskeuazōn.
To Hierax the deacon. If you care for the health of the body, honour sufficiency, for it gives birth to health. But if by luxury you make the body swell and frisk, you are unwittingly not only arming it against the soul and making it hard to rein, but also making it a root and spring of incurable diseases.
Notes and citation
Summary: Sufficiency brings bodily health; luxury arms the body against the soul and breeds disease.
Topics: Self-control in food and drink, Asceticism
Cite (SBL): Isidore of Pelusium, Ep. 5.237 (PG 78 78:1475; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-237). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-237
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.238PG 78 78:1475
ΘΕΟΔΩΡΩ ΣΧΟΛΑΣΤΙΚΩ. Τὸ, - Ὡς ἂν βιώσῃς, λοιδορηθῆναί σε δεῖ, » ὡς γέγραφας, οὐκ εἰς ἀποτροπὴν ἀρετῆς εἰρῆσθαι νομιστέον · οὐ γὰρ ἵνα εἰς κακίαν βαδίσοιεν, ὡς ἔφης, οἱ ἀκροώμενοι· ἀλλ᾽ ἵνα εἰς φιλοσοφίαν ἐναχθεῖεν εἴρηται. Οὐ γὰρ ἐπειδὴ πάντως λοιδορηθῆναι δεῖ καὶ τὸν εὖ βιοῦντα, τὴν ἡδονὴν αἱρετέον· ἀλλ᾽ ὅτι πάντως ὑπὸ τῶν πονηρῶν τοὺς ἀρίστους κακηγορεῖσθαι συμβαίνει, φιλοσοφητέον. Ἐῤῥέθη γὰρ οὐκ εἰς τὸ φυγεῖν ἀρετὴν, ἀλλὰ πρὸς τὸ τοὺς ἀσκοῦντας αὐτὴν, κακιζομένους φιλοσοφεῖν· ὁ γὰρ φθόνος αὐτοῖς ἀντιστρατευόμενος κωμῳδεῖσθαι αὐτοὺς πολλάκις παρασκευάζει. ῎Αμεινον οὖν, εἰ πάντως λοιδορηθῆναι δεῖ, ἀδίκως τοῦθ᾽ ὑπομεῖναι· τὸ γὰρ δικαίως, τοῖς πονηροῖς πρόσεστι.
ThEODŌRŌ SChOLASTIKŌ. To, - Hōs an biōsę̄s, loidorēthēnai se dei, » hōs gegraphas, ouk eis apotropēn aretēs eirēsthai nomisteon ; ou gar hina eis kakian badisoien, hōs ephēs, hoi akroōmenoi; all᾽ hina eis philosophian enachtheien eirētai. Ou gar epeidē pantōs loidorēthēnai dei kai ton eu biounta, tēn hēdonēn haireteon; all᾽ hoti pantōs hypo tōn ponērōn tous aristous kakēgoreisthai symbainei, philosophēteon. Errhethē gar ouk eis to phygein aretēn, alla pros to tous askountas autēn, kakizomenous philosophein; ho gar phthonos autois antistrateuomenos kōmǭdeisthai autous pollakis paraskeuazei. ᾿Ameinon oun, ei pantōs loidorēthēnai dei, adikōs touth᾽ hypomeinai; to gar dikaiōs, tois ponērois prosesti.
To Theodore the scholasticus. The saying, "However you live, you must be reviled," as you have written, must not be thought to have been said to turn people from virtue. For it was said not so that the hearers might go to wickedness, as you said, but so that they might be led to philosophy. For not because even the one who lives well must certainly be reviled should pleasure be chosen; but because it always happens that the best are slandered by the wicked, one must practise philosophy. It was said not to make people flee virtue, but so that those who practise it may bear reproach philosophically; for envy, campaigning against them, often makes them ridiculed. It is better, then, if one must certainly be reviled, to endure it unjustly; for to be reviled justly belongs to the wicked.
1 Pet 4:15 (echo, low confidence)
Notes and citation
Summary: The saying that everyone is reviled whatever his life is meant not to discourage virtue but to teach the virtuous to bear slander, since it is better to be reviled unjustly than justly.
- The source of the saying is not identified. Cf. 1 Pet 4:15-16.
Notes on the original text
- Digital text corrected (OCR slip (accent)): πάρασκευάζει → παρασκευάζει; πάντῶς → πάντως.
Topics: Patience, Persecution, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.238 (PG 78 78:1475; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-238). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-238
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.239PG 78 78:1477
ΠΕΤΡΩ. Ἢ ἐκ φιλαρχίας, οἶμαι, ἢ ἐκ προλήψεως, δύο δυσκαταγωνίστων παθῶν, τὰς αἱρέσεις τετέχθαι Οἱ μὲν γὰρ ἐν τοῖς ὑπηκόοις μὴ ἀξιώσαντες εἶναι, οἱ δὲ μετὰ τὸ προληφθῆναι, διδαχθῆναι μὴ καταδεξάμενοι, νεωτέρας διδασκαλίας σπέρματα καταβεβλήκασι, τοῖς καθεστηκόσιν ἐμμεῖναι μὴ ἀξιώσαντες.
PETRŌ. Ē ek philarchias, oimai, ē ek prolēpseōs, dyo dyskatagōnistōn pathōn, tas haireseis tetechthai Hoi men gar en tois hypēkoois mē axiōsantes einai, hoi de meta to prolēphthēnai, didachthēnai mē katadexamenoi, neōteras didaskalias spermata katabeblēkasi, tois kathestēkosin emmeinai mē axiōsantes.
To Peter. Heresies, I think, have been born either from love of office or from prejudice, two passions hard to overcome. For some, not deigning to be among the subjects, and others, after being prejudiced, not accepting to be taught, have sown the seeds of new teaching, not deigning to abide by what is established.
Notes and citation
Summary: Heresies spring from love of office or from prejudice that refuses to be taught.
Topics: Heresy, Humility and pride, Tradition
Cite (SBL): Isidore of Pelusium, Ep. 5.239 (PG 78 78:1477; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-239). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-239
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.240PG 78 78:1477
ΝΕΙΛΩ ΣΧΟΛΑΣΤΙΚΩ. Τυφλὸς μὲν ὁ τῶν ἀρετῶν χορὸς, ὀρθοῦ μὴ καθηγουμένου δόγματος· ἀργὸν δὲ καὶ τὸ ὀρθὸν καθηγούμενον δόγμα, εἰ ὁ τῶν ἀρετῶν χορὸς ἀπολειφθείη· εἰ δὲ τὸ μὲν κορυφαῖον ταξιαρχοίη, αἱ δὲ χορεύοιεν, παντὶ τρόπῳ ὁ χορὸς στεφθήσεται, ὡς νομίμως τὸν ἀγῶνα διαθείς.
NEILŌ SChOLASTIKŌ. Typhlos men ho tōn aretōn choros, orthou mē kathēgoumenou dogmatos; argon de kai to orthon kathēgoumenon dogma, ei ho tōn aretōn choros apoleiphtheiē; ei de to men koryphaion taxiarchoiē, hai de choreuoien, panti tropǭ ho choros stephthēsetai, hōs nomimōs ton agōna diatheis.
To Nilus the scholasticus. The choir of virtues is blind if right doctrine does not lead it; and right doctrine leading is idle if the choir of virtues is left behind. But if the one, as chief, commands, and the others dance, the choir will in every way be crowned, as having conducted the contest lawfully.
Notes and citation
Summary: Right doctrine and virtuous life need each other, like a choir and its leader.
Topics: Rule of faith, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.240 (PG 78 78:1477; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-240). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-240
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.241PG 78 78:1477
ΤΩ ΑΥΤΩ. Εἰ καὶ αὐτὸς αἰτιᾷ, ἀλλ᾽ ἐγὼ κὰν τούτῳ κομιδῇ ἄγαμαι τοῦ νομοθέτου τὴν σοφίαν, ὅτι ἐκ πολλοῦ τοῦ περιόντος τὰς ἀσελγείας ἐξοστρακίσαι, καὶ τὰς ἀκολάστους γνώμας χαλινῶσαι προήρητο. Ὁ γὰρ τὴν ἀκούσιον ἔκκρισιν μολύνειν ἀποφηνάμενος, τὴν ἑκούσιον πρᾶξιν πολλῷ μᾶλλον ἀπηγόρευσε. Τῷ γὰρ τὴν ἀβούλητον ῥύσιν, τὴν μήτε ἁμάρτημα τυγχάνουσαν, μήτε ὑπὸ τιμωρίαν ἄγουσαν, μολυσμὸν εἶναι φῆσαι, καὶ καθαρσίων ἀξιῶσαι, τὸ ἑκούσιον πλημμέλημα μᾶλλον ἀνέστειλεν. Ἐπειδὴ δὲ τὴν μοιχείαν μόνην ἐνόμισας αὐτὸν ἀπηγορευκέναι, δοκεῖς μοι ἢ μὴ ἀνεγνωκέναι τὸ Δευτερονόμιον, ἢ μὴ νενοηκέναι, καίτοι σαφῶς κείμενον· « Οὐκ ἔσται γὰρ, ἔφη, πόρνος ἀπὸ υἱῶν Ἰσραὴλ, καὶ οὐκ ἔσται πόρνη ἀπὸ θυγατέρων Ἰσραήλ. » Εἰ γὰρ καὶ χαλεπωτέρα πολλῷ ἡ μοιχεία τῆς πορνείας, καὶ συγγνώμης μείζων, ἀλλὰ καὶ ἡ πορνεία τιμωριῶν ἀξία, εἰ καὶ τοῦτο τοῖς ἔξωθεν νομοθέταις, οὐκ οἶδ᾽ ὅπως, παραλέλειπται. Τοῖς γὰρ ὀρθῶς βιοῦσι καθαρευτέον καὶ ἀπὸ ταύτης· « Πορνεία γὰρ, φησὶν ὁ᾿ Απόστολος, καὶ ἀκαθαρσία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις. • Καὶ πάλιν φησὶ περὶ τῆς ἁγνείας, ὅτι μεγίστων ἀγαθῶν πρόξενος γίνεται· : Εἰρήνην διώκετε καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον. »
TŌ AUTŌ. Ei kai autos aitią, all᾽ egō kan toutǭ komidę̄ agamai tou nomothetou tēn sophian, hoti ek pollou tou periontos tas aselgeias exostrakisai, kai tas akolastous gnōmas chalinōsai proērēto. Ho gar tēn akousion ekkrisin molynein apophēnamenos, tēn hekousion praxin pollǭ mallon apēgoreuse. Tǭ gar tēn aboulēton rhysin, tēn mēte hamartēma tynchanousan, mēte hypo timōrian agousan, molysmon einai phēsai, kai katharsiōn axiōsai, to hekousion plēmmelēma mallon anesteilen. Epeidē de tēn moicheian monēn enomisas auton apēgoreukenai, dokeis moi ē mē anegnōkenai to Deuteronomion, ē mē nenoēkenai, kaitoi saphōs keimenon; « Ouk estai gar, ephē, pornos apo huiōn Israēl, kai ouk estai pornē apo thygaterōn Israēl. » Ei gar kai chalepōtera pollǭ hē moicheia tēs porneias, kai syngnōmēs meizōn, alla kai hē porneia timōriōn axia, ei kai touto tois exōthen nomothetais, ouk oid᾽ hopōs, paraleleiptai. Tois gar orthōs biousi kathareuteon kai apo tautēs; « Porneia gar, phēsin ho᾿ Apostolos, kai akatharsia mēde onomazesthō en hymin, kathōs prepei hagiois. • Kai palin phēsi peri tēs hagneias, hoti megistōn agathōn proxenos ginetai; : Eirēnēn diōkete kai ton hagiasmon, hou chōris oudeis opsetai ton Kyrion. »
To the same. Even if you blame him, I greatly admire the wisdom of the lawgiver in this too, that he chose with great abundance to banish licentiousness and bridle unchaste minds. For he who declared that the involuntary emission defiles forbade the voluntary act much more. By saying that the unwilled flow, which is neither a sin nor brings punishment, is a defilement, and requiring purifications for it, he checked the voluntary offence all the more. And since you thought that he forbade only adultery, you seem to me either not to have read Deuteronomy or not to have understood it, though it is clearly written: "There shall be no male prostitute of the sons of Israel, and there shall be no prostitute of the daughters of Israel." For even if adultery is much more grievous than sexual immorality and beyond pardon, yet sexual immorality too deserves punishments, even if this has somehow been left out by the lawgivers outside. For those who live rightly must be pure of this too: "Sexual immorality," says the Apostle, "and impurity must not even be named among you, as is fitting for saints." And again he says of purity that it brings the greatest goods: "Pursue peace and holiness, without which no one will see the Lord."
Lev 15:16 (allusion, high confidence) · Deut 23:17 (23:18 LXX) (quotation, high confidence) · Eph 5:3 (quotation, high confidence) · Heb 12:14 (quotation, high confidence)
Notes and citation
Summary: Isidore defends the Mosaic law's purity rules: if it called involuntary emissions defiling, it forbade voluntary acts all the more, and it banned sexual immorality as well as adultery, as Paul also does.
- Lev 15:16-18; Deut 23:17 (LXX 23:18); Eph 5:3; Heb 12:14. Isidore notes that civil (Roman) law did not punish sexual immorality outside marriage.
Notes on the original text
- Digital text corrected (OCR slip (accent)): ή μὴ ἀνεγνωκέναι → ἢ μὴ ἀνεγνωκέναι.
Topics: The law of Moses, Sexual morality, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 5.241 (PG 78 78:1477; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-241). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-241
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.242PG 78 78:1479
ΕΥΤΟΝΙΩ ΔΙΑΚΟΝΩ. Μάλιστα μὲν ἃ μὴ δεῖ ποιεῖν, μηδὲ ὑπονοοῦ ποιεῖν. Εἰ δ' οὕτω διακειμένῳ καὶ φεύγοντι μὴ μόνον τὸ κατ' ἀλήθειαν αἰσχρὸν, ἀλλὰ καὶ τὸ ἐκ τῆς δόξης ἅτοπον, ἐπιλυττῶσί τινες, καὶ τὸν φθόνον ἑαυτῶν κακηγορίαις θεραπεύουσι, τοῦτό σε μὴ λυπείτω. Εἰώθασι γὰρ οἱ πολλοὶ, οἷς οὔτε λόγος αἰσχρὸς ἄῤῥητος, οὔτε ἔργον ἀπρεπὲς ἄπρακτον, διὰ τούτων τὰ καθ' ἑαυτοὺς περιστέλλειν.
EUTONIŌ DIAKONŌ. Malista men ha mē dei poiein, mēde hyponoou poiein. Ei d' houtō diakeimenǭ kai pheugonti mē monon to kat' alētheian aischron, alla kai to ek tēs doxēs hatopon, epilyttōsi tines, kai ton phthonon heautōn kakēgoriais therapeuousi, touto se mē lypeitō. Eiōthasi gar hoi polloi, hois oute logos aischros arrhētos, oute ergon aprepes aprakton, dia toutōn ta kath' heautous peristellein.
To Eutonius the deacon. Above all, do not even be suspected of doing what one must not do. But if, while you are so disposed and flee not only what is truly shameful but also what is unseemly in reputation, some rage against you and nurse their envy with slanders, do not let this grieve you. For the many, for whom no shameful word is unspoken and no unseemly deed undone, usually cover up their own affairs in this way.
1 Thess 5:22 (echo, low confidence)
Notes and citation
Summary: One should avoid even the appearance of evil, but not be grieved if the envious slander one anyway, since they do it to hide their own faults.
Topics: The Christian life, Anger and envy, Patience
Cite (SBL): Isidore of Pelusium, Ep. 5.242 (PG 78 78:1479; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-242). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-242
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.243PG 78 78:1479
ΤΩ ΑΥΤΩ. Οἱ λίαν ῥάθυμοι καὶ πρὸς τὰ ῥάδια δυσκόλως ἔχουσιν· οἱ δὲ γενναῖοι καὶ ἀνδρεῖοι, οὐδὲ τὰ σφόδρα δυσχερή φρίττουσιν, ἀλλὰ πρὸς ταῦτα μάλιστα ἀποδύονται. Ἐπιφανεστέραν γὰρ καὶ λαμπροτέραν τὴν νίκην ἔσεσθαι προσδοκῶσι, καὶ τὸ κλέος ἐνδοξότερον.
TŌ AUTŌ. Hoi lian rhathymoi kai pros ta rhadia dyskolōs echousin; hoi de gennaioi kai andreioi, oude ta sphodra dyscherē phrittousin, alla pros tauta malista apodyontai. Epiphanesteran gar kai lamproteran tēn nikēn esesthai prosdokōsi, kai to kleos endoxoteron.
To the same. The very indolent find even easy things difficult; but the noble and brave do not shudder even at very hard things, but strip for these most of all. For they expect the victory to be more conspicuous and brilliant and the glory more renowned.
Notes and citation
Summary: The lazy find even easy things hard, while the brave welcome hard tasks for the greater glory.
Topics: The Christian life, Work and idleness
Cite (SBL): Isidore of Pelusium, Ep. 5.243 (PG 78 78:1479; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-243). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-243
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.244PG 78 78:1479
ΠΑΥΛΩ. Σκηνῆς οὐδὲν, ὦ βέλτιστε, ὁ παρὼν διενήνοχε βίος, οὐδὲν βέβαιον, ἢ μόνιμον, ἢ σταθερὸν, ἢ πάγιον ἔχων. Σκιὰ γὰρ τὰ θνητῶν, λέγει ἡ κωμῳδία· οἷς οὐκ οἶδ᾽ ὅπως ἑάλως, καίτοι τὸν κωμικὸν θαυμάζων. Ἐνταῦθα μὲν γὰρ καὶ τὰ ἀγαθὰ καὶ τὰ χαλεπὰ πέρας ἔχει, καὶ τοῦτο τάχιστον· ἐκεῖ δὲ ἀθανάτοις ἀμφότερα παρεκτείνεται αἰῶσιν.
PAULŌ. Skēnēs ouden, ō beltiste, ho parōn dienēnoche bios, ouden bebaion, ē monimon, ē statheron, ē pagion echōn. Skia gar ta thnētōn, legei hē kōmǭdia; hois ouk oid᾽ hopōs healōs, kaitoi ton kōmikon thaumazōn. Entautha men gar kai ta agatha kai ta chalepa peras echei, kai touto tachiston; ekei de athanatois amphotera parekteinetai aiōsin.
To Paul. The present life, my good man, differs in nothing from a stage, having nothing firm, lasting, stable or fixed. For "shadow are the things of mortals," says comedy; by which, I know not how, you have been caught, though you admire the comic poet. For here both good things and hard things have an end, and that very quickly; but there both extend through immortal ages.
Notes and citation
Summary: Life is a passing stage-show, as comedy itself says; good and ill here end soon, but hereafter both are eternal.
- Lines of the scan are interleaved in this letter; they are put back in order. The comic line is not identified.
Notes on the original text
- Digital text corrected (lines interleaved by the OCR, put back in order): κὸν θαυμάζων. Ἐνταῦθα μὲν γὰρ καὶ τὰ ἀγαθὰ καὶ Σκηνῆς οὐδὲν, ὦ βέλτιστε, ὁ παρών διενήνοχε βίος, οὐδὲν βέβαιον, ἢ μόνιμον, ἢ σταθερὸν, ἢ πάγιον ἔχων. Σκιὰ γὰρ τὰ θνητῶν, λέγει ἡ κωμ ῳδία Οἷς οὐκ οἶδ᾽ ὅπως ἑάλως, καίτοι τὸν κωμιτὰ χαλεπὰ πέρας ἔχει → Σκηνῆς οὐδὲν, ὦ βέλτιστε, ὁ παρὼν διενήνοχε βίος, οὐδὲν βέβαιον, ἢ μόνιμον, ἢ σταθερὸν, ἢ πάγιον ἔχων. Σκιὰ γὰρ τὰ θνητῶν, λέγει ἡ κωμῳδία· οἷς οὐκ οἶδ᾽ ὅπως ἑάλως, καίτοι τὸν κωμικὸν θαυμάζων. Ἐνταῦθα μὲν γὰρ καὶ τὰ ἀγαθὰ καὶ τὰ χαλεπὰ πέρας ἔχει.
Topics: Death and burial, Heaven and eternal reward, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.244 (PG 78 78:1479; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-244). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-244
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.245PG 78 78:1479
ΩΦΕΛΙΩ ΓΡΑΜΜΑΤΙΚΟ. Ψυχρὸν μὲν ἐστι, εἰ καὶ μὴ τοῖς λεξιθήραις δοκεῖ, τὸ σμικρολογεῖν, καὶ περὶ τοιούτων ποιεῖσθαι τὴν ἅμιλλαν. ᾿Αλλ' ἐπειδὴ μέγα φρονεῖς ἐπὶ τῷ τὰ τοιαῦτα ἀκριβῶς εἰδέναι, οὐκ ἄτοπον εἶναί μοι φαίνεται σβέσαι σου τὸ ἐπὶ τούτοις φρόνημα. Ὁ γὰρ πρεσβύτατος καὶ ὁ νεώτατος, οὐκ ἐπὶ δυοῖν ἀδελφοῖν, ὡς φὴς, ἀλλ' ἐπὶ πολλῶν λέγεται. Ἐπὶ δυοῖν γὰρ, ὁ πρεσβύτερος καὶ ὁ νεώτερος, ὡς ἄλλων οὐκ ὄντων μέσων εἰ δὲ εἶεν, τοῖς ἐπιτατικοῖς ὀνόμασι τοὺς ἄκρους κλητέον,
ŌPhELIŌ GRAMMATIKO. Psychron men esti, ei kai mē tois lexithērais dokei, to smikrologein, kai peri toioutōn poieisthai tēn hamillan. ᾿All' epeidē mega phroneis epi tǭ ta toiauta akribōs eidenai, ouk atopon einai moi phainetai sbesai sou to epi toutois phronēma. Ho gar presbytatos kai ho neōtatos, ouk epi dyoin adelphoin, hōs phēs, all' epi pollōn legetai. Epi dyoin gar, ho presbyteros kai ho neōteros, hōs allōn ouk ontōn mesōn ei de eien, tois epitatikois onomasi tous akrous klēteon,
To Ophelius the grammarian. It is frigid, even if word-hunters do not think so, to quibble over trifles and to make such things a subject of rivalry. But since you pride yourself on knowing such things exactly, it does not seem out of place to me to quench your pride in them. "Eldest" and "youngest" are said not of two brothers, as you say, but of many. Of two, one says "elder" and "younger," since there are no others in between; but if there are, the extremes must be called by the superlative names …
Notes and citation
Summary: Isidore corrects a grammarian: "elder" and "younger" are used of two, "eldest" and "youngest" of the extremes among many.
- Words of the scan are interleaved here; the debris is removed and the sense kept. The letter breaks off at the end.
Notes on the original text
- Digital text corrected (OCR slip; words of another line interleaved by the OCR): φαίνετα: → φαίνεται; ὁ πρεσβύκαὶ νεώτατος, τερος καὶ ὁ νεώτερος → ὁ πρεσβύτερος καὶ ὁ νεώτερος.
Topics: Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.245 (PG 78 78:1479; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-245). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-245
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.246PG 78 78:1479
ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Πάντες κομιδῇ θαυμάζουσι καὶ ἐκπλήττονται, πῶς οὐκ ἐρυθριᾷς, οὓς ζῶντας ἐκολάκευες, τούτους τελευτῶντας κακηγορῶν.
ZŌSIMO PRESBYTERŌ. Pantes komidę̄ thaumazousi kai ekplēttontai, pōs ouk erythriąs, hous zōntas ekolakeues, toutous teleutōntas kakēgorōn.
To Zosimus the presbyter. Everyone utterly wonders and is astonished that you do not blush to slander when dead those whom you flattered while living.
Notes and citation
Summary: Isidore rebukes Zosimus for slandering the dead whom he flattered in life.
Topics: Lying and truthfulness, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.246 (PG 78 78:1479; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-246). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-246
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.247PG 78 78:1481
ΙΕΡΑΚΙ ΔΙΑΚΟΝΟ. Εἰ ἀκριβῶς ἐπίστασαι, ὅπερ καὶ ἀληθές ἐστι, κἂν οἱ ῥάθυμοι παραγράψωνται, ὅτι ἡ μὲν ἀκολασία κόλασιν ὠδίνει, ἡ δὲ ἁγνεία ἁγιωσύνης στέφανον· δι' ἣν αἰτίαν διώκεις μὲν ἣν φεύγειν χρή, φεύγεις δὲ ἣν διώκειν θέμις;
IERAKI DIAKONO. Ei akribōs epistasai, hoper kai alēthes esti, kan hoi rhathymoi paragrapsōntai, hoti hē men akolasia kolasin ōdinei, hē de hagneia hagiōsynēs stephanon; di' hēn aitian diōkeis men hēn pheugein chrē, pheugeis de hēn diōkein themis?
To Hierax the deacon. If you know exactly what is true, even if the indolent object, that licentiousness (akolasia) gives birth to punishment (kolasis) and purity to the crown of holiness, for what reason do you pursue what you ought to flee and flee what it is right to pursue?
Notes and citation
Summary: Since licentiousness leads to punishment and purity to holiness, Isidore asks a deacon why he pursues the one and flees the other.
- The word-play akolasia / kolasis is kept in parentheses.
Topics: Sexual morality, Self-control in food and drink
Cite (SBL): Isidore of Pelusium, Ep. 5.247 (PG 78 78:1481; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-247). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-247
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.248PG 78 78:1481
ΠΑΥΛΩ. Πολλάκις κατ' ἐμαυτὸν ἐννοῶν, πῶς ὁ τῶν ἀνθρώπων φόβος τοῦ θείου ἐστὶν ἰσχυρότερος, καὶ μηδὲ τὴν ἔννοιαν τῆς ἀτοπίας χωρῶν, κατεγίγνωσκον τῆς ἀλέκτου ῥαθυμίας. Τοὺς μὲν γὰρ δυνατωτέρους καὶ ὑβρίζοντας φέρομεν μετὰ ἐπιεικείας πολλῆς, τοῦ φόβου ἀντὶ χαλινοῦ γινομένου, καὶ περαιτέρω προβῆναι μὴ ἐπιτρέποντος · πρὸς δὲ τοὺς ἀσθενεστέρους μηδὲ λελυπηκότας ἀπεχθανόμεθα, καίτοι τοῦ Χριστοῦ παρακελευσαμένου • • Μὴ ὀργίζου τῷ ἀδελφῷ σου εἰκῆ. » Ὅπερ πολλῷ ἐστιν εὐκολώτερον τοῦ φέρειν ἕτερον ὑβριζόμενον εἰκῆ. Ἐκεῖ μὲν γὰρ πολλὴ τοῦ πυρὸς ἡ ὕλη, ἐνταῦθα δὲ ὕλης μὴ ὑποκειμένης τὴν φλόγα ἀνάπτομεν · οὐκ ἔστι δὲ ἑτέρου πῦρ φέροντος μὴ κατακαίεσθαι, ἴσον, καὶ μηδενὸς παρενοχλοῦντος ἡσυχάζειν καὶ ἠρεμεῖν. Ὁ μὲν γὰρ ἐκείνου κρατήσας, ἀκροτάτης φιλοσοφίας δοκίμια δέδωκεν· ὁ δὲ τοῦτο ποιών, θαύματός ἐστιν ἄμοιρος. Ὅταν οὖν τὸ μεῖζον διὰ τὸν τῶν ἀνθρώπων φόβον ἀνύοντες, διὰ τὸν θεῖον μηδὲ τὸ ἔλαττον βουλώμεθα ἀνύσαι, ποία ἡμῖν λελείψεται ἀπολογία;
PAULŌ. Pollakis kat' emauton ennoōn, pōs ho tōn anthrōpōn phobos tou theiou estin ischyroteros, kai mēde tēn ennoian tēs atopias chōrōn, kategignōskon tēs alektou rhathymias. Tous men gar dynatōterous kai hybrizontas pheromen meta epieikeias pollēs, tou phobou anti chalinou ginomenou, kai peraiterō probēnai mē epitrepontos ; pros de tous asthenesterous mēde lelypēkotas apechthanometha, kaitoi tou Christou parakeleusamenou • • Mē orgizou tǭ adelphǭ sou eikē. » Hoper pollǭ estin eukolōteron tou pherein heteron hybrizomenon eikē. Ekei men gar pollē tou pyros hē hylē, entautha de hylēs mē hypokeimenēs tēn phloga anaptomen ; ouk esti de heterou pyr pherontos mē katakaiesthai, ison, kai mēdenos parenochlountos hēsychazein kai ēremein. Ho men gar ekeinou kratēsas, akrotatēs philosophias dokimia dedōken; ho de touto poiōn, thaumatos estin amoiros. Hotan oun to meizon dia ton tōn anthrōpōn phobon anyontes, dia ton theion mēde to elatton boulōmetha anysai, poia hēmin leleipsetai apologia?
To Paul. Often, considering by myself how the fear of men is stronger than the fear of God, and unable even to grasp the absurdity of it, I condemned our unspeakable indolence. For we bear the more powerful even when they insult us with much forbearance, since fear acts as a bridle and does not let us go further; but we become hostile toward the weaker even when they have not grieved us, although Christ commanded: "Do not be angry with your brother without cause." This is much easier than bearing another's insults without cause. For there the fuel of the fire is abundant, while here, with no fuel lying ready, we kindle the flame. It is not the same thing not to be burned when another brings fire, and to keep quiet and calm when no one is troubling one. For the one who masters the first has given proof of the highest philosophy; but the one who does the second has no share in what is admirable. When, then, we accomplish the greater thing through fear of men, but will not accomplish even the lesser through the fear of God, what defence will be left us?
Matt 5:22 (quotation, high confidence)
Notes and citation
Summary: We restrain our anger toward the powerful out of fear of men but are angry at the weak without cause, though fear of God should restrain us far more.
- Matt 5:22 (with "without cause", as in many manuscripts).
Topics: Anger and envy, Patience
Cite (SBL): Isidore of Pelusium, Ep. 5.248 (PG 78 78:1481; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-248). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-248
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.249PG 78 78:1481
ΕΡΜΙΝΩ ΚΟΜΗΤΙ. Ὅταν ἡ κεφαλή, ἡ καθάπερ ἀκρόπολις τοῦ σώματος οὖσα, καὶ τῶν ἀναγκαιοτάτων καὶ τιμιωτάτων ἀνθρώποις αἰσθήσεων οἰκητήριον, ὀφείλουσα τοὺς ἐκ τοῦ σώματος ἀναπεμπομένους ἀτμοὺς πονηροὺς διοικῆσαι, καὶ εἰς τὸ δέον καθιστᾶν, μὴ μόνον τοῦτο μὴ διαπράττηται, ἀλλὰ καὶ αὐτὴ καθ' ἑαυτὴν ἀσθενὴς οὖσα τύχῃ, τὰς νοσώδεις αἰτίας ἀποκρούσασθαι μὴ δυναμένη· ποία ἐλπὶς τῷ σώματι ἢ σωτηρίας, ἢ ῥώσεως; Οὐδεμία. Διὸ καὶ κατὰ τὸ Πηλούσιον, ὡς γέγραφας, Ἐκκλησία ἡ ὑπὸ Εὐσεβίου οἰκονομουμένη, μυρίαις νοσημάτων καὶ παθῶν ἐμπέπλησται κακίαις, τοῦ δοκοῦντος ἡγεῖσθαι ταύτης, εἰς αὐτὴν ἐγκατασκήψαντος.
ERMINŌ KOMĒTI. Hotan hē kephalē, hē kathaper akropolis tou sōmatos ousa, kai tōn anankaiotatōn kai timiōtatōn anthrōpois aisthēseōn oikētērion, opheilousa tous ek tou sōmatos anapempomenous atmous ponērous dioikēsai, kai eis to deon kathistan, mē monon touto mē diaprattētai, alla kai autē kath' heautēn asthenēs ousa tychę̄, tas nosōdeis aitias apokrousasthai mē dynamenē; poia elpis tǭ sōmati ē sōtērias, ē rhōseōs? Oudemia. Dio kai kata to Pēlousion, hōs gegraphas, Ekklēsia hē hypo Eusebiou oikonomoumenē, myriais nosēmatōn kai pathōn empeplēstai kakiais, tou dokountos hēgeisthai tautēs, eis autēn enkataskēpsantos.
To Herminus the count. When the head, which is like the citadel of the body and the dwelling of the most necessary and precious senses of human beings, and which ought to govern the evil vapours sent up from the body and set them in order, not only fails to do this but is itself weak and unable to repel the causes of disease, what hope is there for the body of either safety or strength? None. That is why at Pelusium, as you have written, the church governed by Eusebius is filled with countless evils of diseases and passions, since the one who seems to lead it has fallen upon it.
Notes and citation
Summary: As a sick head makes the whole body sick, the church of Pelusium is full of evils because its bishop Eusebius is corrupt.
Notes on the original text
- Digital text corrected (OCR slip; repeated word from the OCR; word split by OCR): ἀθμοὺς → ἀτμοὺς; ἀσθε νὴς → ἀσθενὴς; ὡς ὡς γέγραφας → ὡς γέγραφας.
Topics: Church office, The church
Cite (SBL): Isidore of Pelusium, Ep. 5.249 (PG 78 78:1481; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-249). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-249
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-249) · Report an error
Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.250PG 78 78:1481
ΔΩΡΟΘΕΩ ΛΑΜΠΡΟΤΑΤΩ. Εἰ οἱ νομοθέται, ὦ σοφὲ, οἱ μυρίας τοῖς ἁμαρτάνουσι τιμωρίας ἐπανατεινόμενοι, οὐ πάντας πεπείκασιν· οἱ λόγῳ καὶ παραινέσει πειρώμενοι πείθειν κακίας ἀπέχεσθαι, πάντως πείσουσιν; ἢ μὴ πείσαντες ἐγκληθήσονται; καὶ πῶς οὐκ εὔηθες; Εἰ δὲ χρὴ καὶ αὐτῶν τῶν νομοθετῶν ὑπεραπολογήσασθαι, φαίην ἂν, ὅτι τὰ μεγέθη τῶν τιμωριῶν τετυπώκασιν οὐχ ὡς μισάνθρωποι, ἀλλ' ὡς κηδεμόνες τοῦ γένους. Αὕτη γὰρ αὐτοῖς ἡ σπουδή, πεῖσαι μὴ πονηρεύεσθαι· τὸ δὲ τῆς τιμωρίας, δεύτερόν τι καὶ τοῖς οὐ πειθομένοις ὁριζόμενον· οὐ γὰρ τοῦτ᾽ ἐσπούδασαν, εἶναί τε πολλοὺς πονηροὺς, καὶ κολάζεσθαι· τὸ ἐναντίον δὲ, πάντας εἶναι χρηστοὺς καὶ μηδεμιᾶς χρείαν εἶναι ζημίας. ᾿Αλλ' οἱ μὲν φοβοῦσιν, οἱ δὲ πονηροὶ κακουργοῦσι. Χρόνος δὲ οὐδεὶς καθαρὸς κακίας, ἀλλὰ πολλὰ καὶ παντοδαπὰ ἐπιπολάζει νοσήματα, δι' ὧν δεικνύουσι μὴ πείθεσθαι τοῖς νόμοις. Ὅταν γάρ τις δίκην δῷ, ὁμοῦ τε κεκόλασται, καὶ τὸ μὴ πεπεῖσθαι τοῖς νομοθέταις δείκνυσι. Μᾶλλον δὲ αὐτοὶ οἱ νομοθέται ὡς οὐ πείσουσι πάντας εἶναι ἀγαθοὺς, ἴσασιν· οἱ γὰρ ὁρίζοντες τὰς τιμωρίας, ὡς οὐ καθέξουσι τοὺς πονηροὺς, δῆλοί εἰσιν εἰδότες. Αρ᾿ οὖν ἐναντίοι εἰσίν ; Οὐ δήπου. Ἀλλ᾿ οὐδ᾽ ἀπόλλυται αὐτοῖς τὸ νομοθέτας εἶναι. ᾿Αλλ᾿ ἐκεῖνοι μὲν ἄδονται, οἱ δὲ κακουργοῦντες κακίζονται. ῾Ο αὐτὸς τοίνυν λόγος ἔστω καὶ περὶ τῶν παραινούντων, μὴ ἀνυόντων δὲ· οὐ γὰρ εἰ Εὐσέβιός τε καὶ Μαρτινιανὸς, Ζώσιμός τε καὶ Μάρων κρείττονα θεραπείας νοσοῦσι νόσον, ἤδη τοῖς παραινέσασι μὲν, μὴ ἀνύσασι δὲ ἐγκλητέον· ἀλλὰ τούτους μὲν ἀποδεκτέον, ἐκείνους δὲ εἰς τὸ μηδὲ θεραπείαν προϊεμένους ὠστέον.
DŌROThEŌ LAMPROTATŌ. Ei hoi nomothetai, ō sophe, hoi myrias tois hamartanousi timōrias epanateinomenoi, ou pantas pepeikasin; hoi logǭ kai parainesei peirōmenoi peithein kakias apechesthai, pantōs peisousin? ē mē peisantes enklēthēsontai? kai pōs ouk euēthes? Ei de chrē kai autōn tōn nomothetōn hyperapologēsasthai, phaiēn an, hoti ta megethē tōn timōriōn tetypōkasin ouch hōs misanthrōpoi, all' hōs kēdemones tou genous. Hautē gar autois hē spoudē, peisai mē ponēreuesthai; to de tēs timōrias, deuteron ti kai tois ou peithomenois horizomenon; ou gar tout᾽ espoudasan, einai te pollous ponērous, kai kolazesthai; to enantion de, pantas einai chrēstous kai mēdemias chreian einai zēmias. ᾿All' hoi men phobousin, hoi de ponēroi kakourgousi. Chronos de oudeis katharos kakias, alla polla kai pantodapa epipolazei nosēmata, di' hōn deiknyousi mē peithesthai tois nomois. Hotan gar tis dikēn dǭ, homou te kekolastai, kai to mē pepeisthai tois nomothetais deiknysi. Mallon de autoi hoi nomothetai hōs ou peisousi pantas einai agathous, isasin; hoi gar horizontes tas timōrias, hōs ou kathexousi tous ponērous, dēloi eisin eidotes. Ar᾿ oun enantioi eisin ? Ou dēpou. All᾿ oud᾽ apollytai autois to nomothetas einai. ᾿All᾿ ekeinoi men adontai, hoi de kakourgountes kakizontai. ῾O autos toinyn logos estō kai peri tōn parainountōn, mē anyontōn de; ou gar ei Eusebios te kai Martinianos, Zōsimos te kai Marōn kreittona therapeias nosousi noson, ēdē tois parainesasi men, mē anysasi de enklēteon; alla toutous men apodekteon, ekeinous de eis to mēde therapeian proïemenous ōsteon.
To Dorotheus, a most illustrious man. If lawgivers, wise man, who threaten wrongdoers with countless punishments, have not persuaded everyone, will those who try by word and exhortation to persuade people to abstain from wickedness persuade everyone without fail? Or will they be blamed if they do not persuade? And how is that not foolish? And if one must defend the lawgivers themselves, I would say that they have laid down the great penalties not as haters of humankind but as guardians of the race. For their aim is to persuade people not to do evil; the punishment is something secondary, set for those who do not obey. For what they strove for was not that there should be many wicked people and that they should be punished, but the opposite, that all should be good and there should be no need of any penalty. But they threaten, and the wicked do wrong. No time is pure of wickedness, but many and various diseases rise to the surface, by which people show that they do not obey the laws. For when someone pays the penalty, he is both punished and shows that he did not obey the lawgivers. Or rather the lawgivers themselves know that they will not persuade all to be good; for those who define punishments clearly know that they will not restrain the wicked. Are they, then, contradicting themselves? Surely not. Nor do they lose the name of lawgivers. But they are celebrated, while the wrongdoers are reproached. Let the same account hold for those who exhort but do not succeed. For if Eusebius and Martinianus, Zosimus and Maron are sick with a disease beyond treatment, those who exhorted them but did not succeed are not therefore to be blamed; rather these are to be approved, and those to be pushed away as men who refuse even treatment.
Notes and citation
Summary: As lawgivers are not blamed when people break their laws, so those who exhorted Eusebius and his clergy are not to blame if they refuse to be cured.
Notes on the original text
- Digital text corrected (stray mark from the OCR): εἰς τὸ · μηδὲ → εἰς τὸ μηδὲ.
Topics: Rulers and the state, Free will, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.250 (PG 78 78:1481; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-250). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-250
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-250) · Report an error
Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.251PG 78 78:1483
ΤΩ ΑΥΤΩ. Πρὸς μὲν χρηστοὺς ταπεινὸν εἶναι χρὴ, πρὸς δὲ θρασεῖς ὑψηλόν. Ἐπειδὴ γὰρ οἱ μὲν ἀρετὴν εἶναι ἡγοῦνται τὴν ἐπιείκειαν, οἱ δὲ ἀνδρίαν τὴν θρασύτητα, ἐκείνοις μὲν τὴν ταπεινοφροσύνην χρὴ προσφέρειν, τούτοις δὲ τὴν ἀνδρίαν, σβεννύουσαν αὐτῶν τὴν ἀπὸ τῆς θρασύτητος δόξαν· ἵνα τοὺς μὲν ὠφελήσῃ, τοὺς δὲ ταπεινώσῃ τὸ φρόνημα. Οὐ γὰρ πάντες τοῖς αὐτοῖς χαίρουσιν, οὐδὲ πάντες τοῖς αὐτοῖς θεραπεύονται βοηθήμασιν· ἀλλ᾽ ὅσος τῶν παθῶν ὁ ἐσμὸς, τοσοῦτος καὶ ὁ τῶν θεραπειῶν.
TŌ AUTŌ. Pros men chrēstous tapeinon einai chrē, pros de thraseis hypsēlon. Epeidē gar hoi men aretēn einai hēgountai tēn epieikeian, hoi de andrian tēn thrasytēta, ekeinois men tēn tapeinophrosynēn chrē prospherein, toutois de tēn andrian, sbennyousan autōn tēn apo tēs thrasytētos doxan; hina tous men ōphelēsę̄, tous de tapeinōsę̄ to phronēma. Ou gar pantes tois autois chairousin, oude pantes tois autois therapeuontai boēthēmasin; all᾽ hosos tōn pathōn ho esmos, tosoutos kai ho tōn therapeiōn.
To the same. One must be humble toward the good and lofty toward the bold. For since the one think gentleness a virtue and the other think boldness courage, to the first one must offer humility, to the second courage, quenching the reputation they have from their boldness, so as to benefit the one and humble the pride of the other. For not all delight in the same things, nor are all healed by the same remedies; but as great as the swarm of passions is, so great is that of treatments.
Notes and citation
Summary: One should be humble with the gentle and firm with the arrogant, since different souls need different remedies.
Notes on the original text
- Digital text corrected (word split by OCR): θερα πεύονται → θεραπεύονται.
Topics: Humility and pride, Ethics
Cite (SBL): Isidore of Pelusium, Ep. 5.251 (PG 78 78:1483; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-251). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-251
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.252PG 78 78:1483
ΔΩΡΟΘΕΩ ΠΡΕΣΒΥΤΕΡΩ. Εἰ καὶ ἔοικε τῷ τεθνεῶτι φίλῳ παρὰ σοὶ ἡ μνήμη συντεθνηκέναι, παρ' ἐμοί ἐστιν ἀθάνατος · ἐνταῦθα μὲν μὴ ἀποθνήσκουσα, ἐκεῖσε καὶ μᾶλλον ζωοποιηθησομένη.
DŌROThEŌ PRESBYTERŌ. Ei kai eoike tǭ tethneōti philǭ para soi hē mnēmē syntethnēkenai, par' emoi estin athanatos ; entautha men mē apothnēskousa, ekeise kai mallon zōopoiēthēsomenē.
To Dorotheus the presbyter. Even if with you the memory of our dead friend seems to have died with him, with me it is immortal; not dying here, and there it will be made even more alive.
Notes and citation
Summary: Isidore keeps alive the memory of a dead friend whom his correspondent seems to have forgotten.
Topics: Death and burial, Love of God and neighbour
Cite (SBL): Isidore of Pelusium, Ep. 5.252 (PG 78 78:1483; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-252). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-252
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.253PG 78 78:1483
ΑΛΥΠΙΩ ΣΧΟΛΑΣΤΙΚΩ. Ἡ μὲν παρθενία θειοτάτη ἐστὶ καὶ ὑπερφυὴς, ὁ δὲ νόμιμος γάμος τίμιος, ἡ δὲ πορνεία παράνομος. Διὸ καὶ ἡ μὲν τῶν οὐρανῶν ἐστιν ἀξία, ὁ δὲ τῆς γῆς, ἡ δὲ τοῦ ᾅδου· τῇ μὲν γὰρ στέφανος χρεωστεῖται, τῷ δὲ σύμμετρον ἐγκώμιον, τῇ δὲ τιμωρία. Μοιχεία γὰρ, καὶ φόνος καὶ τὰ ἄλλα πταίσματα, ὧν οὐδὲ μνησθῆναι θέμις, τοσούτῳ ἐστὶ καὶ τῆς πορνείας βαρύτερα, ὅσῳ τῶν κατὰ φύσιν πταισμάτων τὰ παρὰ φύσιν μιαρώτερα. ᾿Αλλὰ ταῦτα πάντα τὰ κακὰ μετάνοια εἰλικρινής θεραπεύειν ἐπίσταται, παρὰ τοῦ κριτοῦ τὴν ἐπιστήμην ταύτην ἐγκεχειρισμένη.
ALYPIŌ SChOLASTIKŌ. Hē men parthenia theiotatē esti kai hyperphyēs, ho de nomimos gamos timios, hē de porneia paranomos. Dio kai hē men tōn ouranōn estin axia, ho de tēs gēs, hē de tou hądou; tę̄ men gar stephanos chreōsteitai, tǭ de symmetron enkōmion, tę̄ de timōria. Moicheia gar, kai phonos kai ta alla ptaismata, hōn oude mnēsthēnai themis, tosoutǭ esti kai tēs porneias barytera, hosǭ tōn kata physin ptaismatōn ta para physin miarōtera. ᾿Alla tauta panta ta kaka metanoia eilikrinēs therapeuein epistatai, para tou kritou tēn epistēmēn tautēn enkecheirismenē.
To Alypius the scholasticus. Virginity is most divine and extraordinary, lawful marriage honourable, and sexual immorality unlawful. That is why the first is worthy of heaven, the second of earth, the third of Hades; to the first a crown is owed, to the second a proportionate praise, to the third punishment. For adultery, murder and the other offences which it is not right even to mention are as much heavier than sexual immorality as offences against nature are fouler than those according to nature. But sincere repentance knows how to heal all these evils, having been entrusted with this skill by the Judge.
Heb 13:4 (echo, medium confidence)
Notes and citation
Summary: Virginity merits heaven, marriage honour and sexual immorality punishment, with adultery and unnatural sins worse still; but sincere repentance can heal them all.
Topics: Virginity and celibacy, Marriage, Sexual morality, Repentance
Cite (SBL): Isidore of Pelusium, Ep. 5.253 (PG 78 78:1483; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-253). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-253
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.254PG 78 78:1485
ΤΙΜΟΘΕΩ ΣΧΟΛΑΣΤΙΚΩ. Ἐπειδὴ τὸ μηδὲν παθεῖν ἐν τῷ παρόντι βίῳ κρεῖττον ἢ κατὰ ἄνθρωπον, ἄμεινον τὸ ἀδίκως τι παθεῖν ἢ δικαίως Τὸ μὲν γὰρ φιλοσόφων ἐστὶ, τὸ δὲ κακούργων· τὸ μὲν εὐδοκίμων, τὸ δὲ ἐργολάβων· καὶ τὸ μὲν ἐστι στεφάνων ὑπόθεσις, τὸ δὲ ἁμαρτημάτων ἀντίδοσις· τὸ μὲν ὀφειλέτην καθίστησι τὸν Θεὸν, τὸ δὲ ὀφλημάτων ἐστὶ διάλυσις.
TIMOThEŌ SChOLASTIKŌ. Epeidē to mēden pathein en tǭ paronti biǭ kreitton ē kata anthrōpon, ameinon to adikōs ti pathein ē dikaiōs To men gar philosophōn esti, to de kakourgōn; to men eudokimōn, to de ergolabōn; kai to men esti stephanōn hypothesis, to de hamartēmatōn antidosis; to men opheiletēn kathistēsi ton Theon, to de ophlēmatōn esti dialysis.
To Timothy the scholasticus. Since suffering nothing in the present life is beyond what is human, it is better to suffer something unjustly than justly. For the one belongs to philosophers, the other to evildoers; the one to the esteemed, the other to the unscrupulous; the one is an occasion for crowns, the other a requital for sins; the one makes God a debtor, the other is a settlement of debts.
1 Pet 3:17 (echo, medium confidence)
Notes and citation
Summary: Since suffering is unavoidable, it is better to suffer unjustly, which earns a crown, than justly, which only pays for sin.
- Cf. 1 Pet 2:20; 3:17.
Notes on the original text
- Digital text corrected (OCR slip and word split): κρεῖτο τον → κρεῖττον.
Topics: Suffering and affliction, Patience
Cite (SBL): Isidore of Pelusium, Ep. 5.254 (PG 78 78:1485; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-254). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-254
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.255PG 78 78:1485
ΛΑΜΠΕΤΙΩ ΔΙΑΚΟΝΩ. Λίαν θαυμάζω, πῶς τινὲς μὲν τῶν ἀρχαίων τὰς τυραννίδας εἰς πατρικήν κηδεμονίαν ἔτρεψαν· τινὲς δὲ τῶν νυνὶ νεωτεριζόντων, καὶ τὴν ποιμενικὴν φιλοστοργίαν εἰς τυραννικὴν αὐτονομίαν μετέβαλον· οὐχ ὑπεύθυνον ἀρχὴν ἐμπεπιστεῦθαι, ἀλλ᾽ αὐτοκρατορικὴν ἐξουσίαν κεκληρῶσθαι νομίσαντες.
LAMPETIŌ DIAKONŌ. Lian thaumazō, pōs tines men tōn archaiōn tas tyrannidas eis patrikēn kēdemonian etrepsan; tines de tōn nyni neōterizontōn, kai tēn poimenikēn philostorgian eis tyrannikēn autonomian metebalon; ouch hypeuthynon archēn empepisteuthai, all᾽ autokratorikēn exousian keklērōsthai nomisantes.
To Lampetius the deacon. I greatly wonder how some of the ancients turned tyrannies into fatherly care, while some of those who now make innovations have changed even pastoral affection into tyrannical self-rule, thinking that they have been entrusted not with an accountable office but have been allotted an autocratic power.
1 Pet 5:3 (echo, medium confidence)
Notes and citation
Summary: Some ancients turned tyranny into fatherly rule, but some present clergy turn pastoral care into tyranny.
- Cf. 1 Pet 5:3.
Topics: Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.255 (PG 78 78:1485; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-255). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-255
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.256PG 78 78:1485
ΚΥΡΩ ΜΟΝΑΖΟΝΤΙ. Οἱ νοῦ καὶ φρονήσεως ἀμοιροῦντες, ἐκείνους διατελοῦσι μισοῦντες, οὓς ἂν ὑποπτεύσωσι βελτίους ἑαυτῶν ὄντας· καὶ τὸ μίσος τρέφουσιν οὐκ ἀφ᾽ ὧν ἠδικήθησαν (ἧττον γὰρ ἂν ἦν ἴσως κακὸν), ἀλλ᾽ ἀφ᾿ ὧν τῆς κατ᾿ ἀρετὴν εὐκλείας ἀπολιμπάνονται.
KYRŌ MONAZONTI. Hoi nou kai phronēseōs amoirountes, ekeinous diatelousi misountes, hous an hypopteusōsi beltious heautōn ontas; kai to misos trephousin ouk aph᾽ hōn ēdikēthēsan (hētton gar an ēn isōs kakon), all᾽ aph᾿ hōn tēs kat᾿ aretēn eukleias apolimpanontai.
To Cyrus the monk. Those who have no share of mind and prudence go on hating those whom they suspect to be better than themselves; and they nourish their hatred not from wrongs they have suffered (that would perhaps be a lesser evil), but from falling short of the glory that comes from virtue.
Notes and citation
Summary: Fools hate those better than themselves out of envy of their virtue.
Topics: Anger and envy
Cite (SBL): Isidore of Pelusium, Ep. 5.256 (PG 78 78:1485; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-256). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-256
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.