Letters 5.297–5.340 (Letters)

Isidore of Pelusium

Letters 5.297–5.340

Isidore of Pelusium · Letters · ca. 393-ca. 435 · Pelusium · 34 passages

Greek text: PG 78.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 5

5.297PG 78 78:1509

ΙΩΣΗΦ ΠΡΕΣΒΥΤΕΡΩ. Εἰ μὲν τὸ τῶν ἄλλων οὐκ οἶδ᾽ ὅπως προκεκρίσθαι, καὶ εἰς ἱερωσύνην κατατετάχθαι, ἐφύσησέ σε, καὶ μέγα φρονεῖν παρεσκεύασεν, ὡς μηδὲ τοὺς ἐν τοῖς ὑπηκόοις τελοῦντας μὲν, εὐδοκιμοῦντας δὲ ζηλοῦν, ἐλεῶ σε τῆς ἀνοίας. Εἰ δὲ οὐκ ἀξιοῖς πρὸς ἐλάττους ὁρᾶν, καὶ τοῦτο αὐτὸ δεινότατον· εἰ τῶν τοσοῦτον, ὡς οἴει, λειπομένων τῇ ἀξίᾳ χείρων ἐν τοῖς ἔργοις φανείης· καὶ ὧν κρατεῖν͵ οὐδὲν ἡγῇ θαυμαστὸν, τούτων ἡττᾶσθαι δόξεις. Καὶ μὴν εἰ κἀκείνων ῥαθυμίας ἔπνει ὁ βίος, σὲ οὐκ ἔδει τὴν περὶ τὴν ἀρετὴν ἐπιμέλειαν προέσθαι. Τὸ γὰρ μέσον πρὸς ἐκείνους σοι οὐκ ὀλίγον ὑπάρχον ἀφῃρεῖτο τὴν συγγνώμην. Εἰ δὲ ἐκεῖνοι μὲν λαμπρότεροι καὶ εὐδοκιμώτεροί εἰσιν, καίτοι τὸν ἡγησόμενον οὐκ ἔχοντες, σὺ δὲ (ἀλλ' οὐδὲν βούλομαι δυσχερὲς εἰπεῖν) θέα ποῖ τελευτᾷ τὸ κακόν. Μὴ νόμιζε τῷ ἀσκεῖν ἀρετὴν, τὰς διαβολὰς διακρούεσθαι· μάλιστα γὰρ οἱ τοιοῦτοι ἐπιβουλεύονται παρὰ τῶν τιμὴν μὲν οὐκ ἐχόντων, διὰ τὸ μὴ ἀσκεῖν ἀρετὴν, τοῖς δὲ ἀπ᾿ ἀρετῆς τιμωμένοις φθονούντων. ῎Αμεινον τοίνυν ἀσκοῦντας, γενναίως φέρειν τὰς τῶν βασκάνων κακοηθείας, ἢ τὸ φθονεῖσθαι παραιτουμένους ἀρετῆς ἀφίστασθαι.

IŌSĒPh PRESBYTERŌ. Ei men to tōn allōn ouk oid᾽ hopōs prokekristhai, kai eis hierōsynēn katatetachthai, ephysēse se, kai mega phronein pareskeuasen, hōs mēde tous en tois hypēkoois telountas men, eudokimountas de zēloun, eleō se tēs anoias. Ei de ouk axiois pros elattous horan, kai touto auto deinotaton; ei tōn tosouton, hōs oiei, leipomenōn tę̄ axią cheirōn en tois ergois phaneiēs; kai hōn kratein͵ ouden hēgę̄ thaumaston, toutōn hēttasthai doxeis. Kai mēn ei kakeinōn rhathymias epnei ho bios, se ouk edei tēn peri tēn aretēn epimeleian proesthai. To gar meson pros ekeinous soi ouk oligon hyparchon aphę̄reito tēn syngnōmēn. Ei de ekeinoi men lamproteroi kai eudokimōteroi eisin, kaitoi ton hēgēsomenon ouk echontes, sy de (all' ouden boulomai dyscheres eipein) thea poi teleutą to kakon. Mē nomize tǭ askein aretēn, tas diabolas diakrouesthai; malista gar hoi toioutoi epibouleuontai para tōn timēn men ouk echontōn, dia to mē askein aretēn, tois de ap᾿ aretēs timōmenois phthonountōn. ᾿Ameinon toinyn askountas, gennaiōs pherein tas tōn baskanōn kakoētheias, ē to phthoneisthai paraitoumenous aretēs aphistasthai.

To Joseph the presbyter. If having somehow been preferred to others and appointed to the priesthood has puffed you up and made you think so highly of yourself that you do not emulate even those who are counted among the subjects yet are esteemed, I pity your folly. And if you do not deign to look at lesser men, this itself is most terrible, if you appear worse in deeds than those who, as you think, fall so far short of you in rank, and seem to be defeated by those whom you think it nothing remarkable to surpass. And indeed, even if their life breathed indolence, you ought not to have abandoned the care of virtue; for the great distance between you and them took away your excuse. But if they are more brilliant and esteemed, though they have no one to lead them, while you (but I do not want to say anything harsh), see where the evil ends. [Letter 5.298] Do not think that by practising virtue you will beat off slanders; for such people are plotted against most of all by those who have no honour, because they do not practise virtue, and envy those honoured for virtue. It is better, then, for those who practise it to bear nobly the malice of the envious than, refusing to be envied, to depart from virtue.

Notes and citation

Summary: Isidore rebukes a presbyter proud of his rank who is outdone in virtue by laymen; a second letter says virtue does not escape envy, which must be borne nobly.

Letter 5.298 begins at "Do not think"; its heading was not recovered from the scan.

Notes on the original text

Digital text corrected (OCR slip; stray dash from the OCR): ἐλάττους – ὁρᾶν → ἐλάττους ὁρᾶν; θέα οἱ τελευτᾷ → θέα ποῖ τελευτᾷ.

Topics: Church office, Humility and pride, Anger and envy

Cite (SBL): Isidore of Pelusium, Ep. 5.297 (PG 78 78:1509; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-297). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-297

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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.

5.299PG 78 78:1511

ΕΡΜΙΝΩ ΚΟΜΗΤΙ. Θαυμάζω, πῶς τὸν Παῦλον θαυμάζοντές τινες τῶν νῦν τὸν διδασκαλικὸν θρόνον ἐπανῃρημένων, δι᾽ ὧν θαυμαστὸς ἐγένετο ἐκεῖνος οὐκ ἐξετάσουσιν. Ἐκεῖνος γὰρ (ἵνα τὰ σημεῖα παρῶ, καὶ τὰς νηστείας, καὶ τὰς ἀγρυπνίας καὶ φροντίδας, καὶ τὸν πεπυρωμένον ζῆλον· ὅτι τε τοῖς ἀσθενέσι συνησθένει, καὶ ἄλλων σκανδαλιζομένων αὐτὸς ἐπυροῦτο), ἀφ᾿ ἧς πεποίηται δημηγορίας πρὸς τοὺς φοιτητὰς, λαμπρὸς εἰκότως καὶ περίβλεπτος ἀπεφάνθη. Ἔφη γὰρ, « Αργυρίου, ἢ χρυσίου, ἢ ἱματισμοῦ, οὐδενὸς ὑμῶν ἐπεθύμησα· αὐτοὶ γινώσκετε, ὅτι ταῖς χρείαις μου, καὶ τοῖς οὖσι μετ᾿ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται. » Οὗτοι δὲ ἀλλ᾽ οὐδὲν βούλομαι δυσχερὲς εἰπεῖν) οὐκ ἐρυθριῶσιν ἑαυτοὺς τοιούτῳ παραβάλλοντες ἀνδρὶ, καὶ φάσκοντες ἐκείνου εἶναι διάδοχοι. ᾿Αλλ' οὐ λανθάνουσι, διὰ τοῦτο ἐκεῖνον θαυμάζοντες, οὐχ ἵνα μιμήσωνται, ἀλλ᾽ ἵνα θείου ἀνδρὸς διάδοχοι νομισθέντες τιμηθῶσιν, οὐκ ἀφ᾿ ὧν αὐτοὶ πράττουσιν, ἀλλ᾽ ἀφ᾽ ὧν ἐκεῖνος πράξας θαυμάζεται.

ERMINŌ KOMĒTI. Thaumazō, pōs ton Paulon thaumazontes tines tōn nyn ton didaskalikon thronon epanę̄rēmenōn, di᾽ hōn thaumastos egeneto ekeinos ouk exetasousin. Ekeinos gar (hina ta sēmeia parō, kai tas nēsteias, kai tas agrypnias kai phrontidas, kai ton pepyrōmenon zēlon; hoti te tois asthenesi synēsthenei, kai allōn skandalizomenōn autos epyrouto), aph᾿ hēs pepoiētai dēmēgorias pros tous phoitētas, lampros eikotōs kai peribleptos apephanthē. Ephē gar, « Argyriou, ē chrysiou, ē himatismou, oudenos hymōn epethymēsa; autoi ginōskete, hoti tais chreiais mou, kai tois ousi met᾿ emou hypēretēsan hai cheires hautai. » Houtoi de all᾽ ouden boulomai dyscheres eipein) ouk erythriōsin heautous toioutǭ paraballontes andri, kai phaskontes ekeinou einai diadochoi. ᾿All' ou lanthanousi, dia touto ekeinon thaumazontes, ouch hina mimēsōntai, all᾽ hina theiou andros diadochoi nomisthentes timēthōsin, ouk aph᾿ hōn autoi prattousin, all᾽ aph᾽ hōn ekeinos praxas thaumazetai.

To Herminus the count. I wonder how some of those who have now mounted the teacher's throne admire Paul but do not examine the things by which he became admirable. For he (to pass over the signs, the fasts, the vigils and cares, and the burning zeal; that he was weak with the weak and burned when others were made to stumble) was rightly shown brilliant and conspicuous by the address he made to his disciples. For he said: "I coveted no one's silver or gold or clothing; you yourselves know that these hands ministered to my needs and to those who were with me." But these men (I do not want to say anything harsh) do not blush to compare themselves with such a man and to say they are his successors. But they do not escape notice: they admire him for this reason, not to imitate him, but to be honoured as successors of a divine man, not for what they themselves do, but for what he did and is admired for.

Acts 20:33 (quotation, high confidence) · Acts 20:34 (quotation, high confidence) · 2 Cor 11:29 (allusion, high confidence) · 2 Cor 11:27 (allusion, medium confidence)

Notes and citation

Summary: Bishops who claim to be Paul's successors admire him but do not imitate his refusal of gain and his labour with his own hands.

Acts 20:33-34; 2 Cor 11:27-29.

Notes on the original text

Digital text corrected (stray bracket from the OCR; word split by OCR): ζῆ· λον → ζῆλον; Οὗτοι δὲ ( ἀλλ᾽ → Οὗτοι δὲ ἀλλ᾽; φά σκοντες → φάσκοντες.

Topics: Church office, Wealth and poverty, Apostolic succession

Cite (SBL): Isidore of Pelusium, Ep. 5.299 (PG 78 78:1511; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-299). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-299

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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.

5.300PG 78 78:1511

ΤΩ ΑΥΤΩ. Εἰ τῷ Παύλῳ παραχωροῦσι διὰ τὸ εἰρηκέναι τὸν Σωτῆρα, « Σκεῦος ἐκλογῆς μοί ἐστιν οὗτος·, τί φαῖεν καὶ περὶ τοῦ Σαμουήλ, τοῦ ἐν χρόνοις πολιτευσαμένου μηδὲ τελείαν ἀπαιτοῦσιν ἀρετήν; Καὶ γὰρ κἀκεῖνος τοῖς ὑπηκόοις τὴν περὶ αὐτοῦ ψῆφον ἐπιτρέψας, καὶ προκαλεσάμενος τὸν βουλόμενον ἐλέγξαι, εἰ ἐπιθυμήσας τινὸς ὡς ἄρχων ἠδίκησε τοὺς ἀρχομένους, ὑπ᾽ οὐδενὸς ἐνεκλήθη, οὔτε ἑάλω, ἐφ' οἶσπερ συνεχῶς οὗτοι ἁλίσκονται.

TŌ AUTŌ. Ei tǭ Paulǭ parachōrousi dia to eirēkenai ton Sōtēra, « Skeuos eklogēs moi estin houtos;, ti phaien kai peri tou Samouēl, tou en chronois politeusamenou mēde teleian apaitousin aretēn? Kai gar kakeinos tois hypēkoois tēn peri autou psēphon epitrepsas, kai prokalesamenos ton boulomenon elenxai, ei epithymēsas tinos hōs archōn ēdikēse tous archomenous, hyp᾽ oudenos eneklēthē, oute healō, eph' oisper synechōs houtoi haliskontai.

To the same. If they yield to Paul because the Saviour said, "This man is a chosen vessel of mine," what would they say about Samuel, who lived in times that did not demand perfect virtue? For he too entrusted the verdict about himself to his subjects and challenged anyone who wished to prove whether he had coveted anything as ruler and wronged the governed; and he was charged by no one, nor convicted of the things in which these men are continually caught.

Acts 9:15 (quotation, high confidence) · 1 Sam 12:3 (allusion, high confidence)

Notes and citation

Summary: Even Samuel, under the old law, could challenge the people to accuse him of greed and none could, unlike today's clergy.

Acts 9:15; 1 Sam 12:3-5.

Topics: Church office, Wealth and poverty

Cite (SBL): Isidore of Pelusium, Ep. 5.300 (PG 78 78:1511; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-300). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-300

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-300) · 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.

5.301PG 78 78:1511

ΙΕΡΑΚΙ ΛΑΜΠΡΟΤΑΤΩ. Εἰ οἰκονόμος εἴρηται παρὰ τὸ ἑκάστῳ τὸ οἰκεῖον νέμειν, ἢ παρὰ τὸ ἑκάστῳ τῶν ἐν τῷ οἴκῳ τὸ πρὸς ἀξίαν νέμειν · εἰκότως θαυμάζεις, πῶς Εὐσέβιος μηδὲν τοιοῦτο διαπραττόμενος, ἀλλὰ καὶ δημοβόρος ὢν, ἔτι καὶ δημηγορεῖν τολμᾷ, τὰ μὲν τῶν πενήτων σφετεριζόμενος, στόμα δὲ ἀνοῖξαι ἐπιχειρῶν ὑπὸ τῶν Γραφῶν κεκλεισμένον. "Ωσπερ ἡ ἀνωμαλία ἡ ἐν τῷδε τῷ βίῳ χορεύουσα τῆς ἰσότητος εἶναι δοκεῖ διαφορὰ οὕτω καὶ ἡ ἐν τῷ μέλλοντι αἰῶνι ἀνισότης. Οὐ γὰρ πάντες τῶν αὐτῶν ἀπολαύσονται. Οὐδὲ γὰρ δίκαιον τοῖς μὴ τὸ ἴσον πεποιηκόσι τὸ ἴσον ἀπονεμηθῆναι· ἰσότητός ἐστι καὶ δικαιοσύνης ἀπόδειξις. Ἀλλ᾿ ἡ μὲν ἐνταῦθα ἀνωμαλία μελέτης καὶ γυμνασίας ἕνεκα συγκεχώρηται· ἡ δὲ ἐκεῖθεν, δικαιοσύνης ἕνεκεν καὶ εὐδοκιμήσεως γενήσεται.

IERAKI LAMPROTATŌ. Ei oikonomos eirētai para to hekastǭ to oikeion nemein, ē para to hekastǭ tōn en tǭ oikǭ to pros axian nemein ; eikotōs thaumazeis, pōs Eusebios mēden toiouto diaprattomenos, alla kai dēmoboros ōn, eti kai dēmēgorein tolmą, ta men tōn penētōn spheterizomenos, stoma de anoixai epicheirōn hypo tōn Graphōn kekleismenon. "Ōsper hē anōmalia hē en tǭde tǭ biǭ choreuousa tēs isotētos einai dokei diaphora houtō kai hē en tǭ mellonti aiōni anisotēs. Ou gar pantes tōn autōn apolausontai. Oude gar dikaion tois mē to ison pepoiēkosi to ison aponemēthēnai; isotētos esti kai dikaiosynēs apodeixis. All᾿ hē men entautha anōmalia meletēs kai gymnasias heneka synkechōrētai; hē de ekeithen, dikaiosynēs heneken kai eudokimēseōs genēsetai.

To Hierax, a most illustrious man. If "steward" (oikonomos) is said from distributing to each what is his own, or from distributing to each of those in the house according to his worth, you rightly wonder how Eusebius, who does nothing of the kind but is even a devourer of the people, still dares to preach, appropriating the goods of the poor and trying to open a mouth that the Scriptures have shut. [Letter 5.302] Just as the unevenness that dances in this life seems to be a departure from equality, so too is the inequality in the age to come. For not all will enjoy the same things; for it is not just that those who have not done equally should be allotted equally; this is the proof of equality and justice. But the unevenness here has been permitted for the sake of practice and exercise; that there will come about for the sake of justice and good repute.

Luke 12:42 (echo, medium confidence) · Ps 50:16 (49:16 LXX) (echo, medium confidence)

Notes and citation

Summary: Isidore says that Bishop Eusebius, who devours the goods of the poor, is no true steward and has no right to preach; a second letter says the inequalities of this life serve as training, while those hereafter will reflect justice.

A marginal word, "false bishop" (ψευδεπίσκοπον), at the start of the letter in the scan is removed.
Letter 5.302 begins at "Just as the unevenness"; its heading was not recovered from the scan.
"Devourer of the people": Homer, Il. 1.231. The mouth the Scriptures have shut: cf. Ps 50:16 (LXX 49:16). The steward: cf. Luke 12:42.

Notes on the original text

Digital text corrected (marginal note left in the OCR): ψευδεπίσκοπον Εἰ → Εἰ.

Extrabiblical texts: Homer, Il. 1.231 (Homer, Iliad; echo)

Topics: Church office, Wealth and poverty, The last judgment

Cite (SBL): Isidore of Pelusium, Ep. 5.301 (PG 78 78:1511; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-301). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-301

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-301) · 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.

5.303PG 78 78:1513

ΠΑΥΛΩ. Ἐν ταῖς πρὸς τὸ Θεῖον εὐχαριστίαις χρὴ πάντας συνεισενεγκεῖν ὅ ἔχομεν, ἐπειδὴ οὐκ ἔχομεν ἃ χρεωστοῦμεν· τί γὰρ καὶ προσενέγκοιμεν ἄξιον τῷ πάσης ἀμοιβῆς κρείττονι;

PAULŌ. En tais pros to Theion eucharistiais chrē pantas syneisenenkein ho echomen, epeidē ouk echomen ha chreōstoumen; ti gar kai prosenenkoimen axion tǭ pasēs amoibēs kreittoni?

To Paul. In thanksgiving to God we must all contribute what we have, since we do not have what we owe; for what worthy thing could we offer to him who is above all recompense?

Ps 116:12 (115:3 LXX) (echo, medium confidence)

Notes and citation

Summary: We can never repay God, so we must give him thanks with whatever we have.

Cf. Ps 116:12 (LXX 115:3).

Notes on the original text

Digital text corrected (OCR slip (numeral for ἃ)): ἔχομεν 8 χρεωστοῦμεν → ἔχομεν ἃ χρεωστοῦμεν.

Topics: Prayer, Worship

Cite (SBL): Isidore of Pelusium, Ep. 5.303 (PG 78 78:1513; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-303). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-303

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-303) · 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.

5.304PG 78 78:1513

ΠΕΤΡΩ. Τὸ ἄδοξα πράττοντα, ἔνδοξον δοκεῖν εἶναι, πολλοῖς μὲν εὐκταῖον, σοφοῖς δὲ οὐκ ἐράσμιον. Ἡ γὰρ ἔξωθεν δόξα τὴν ἔνδον ἀδοξίαν νευροῖ· καὶ τὸ δοκεῖν ὑγιαίνειν τοῦ ὄντως ὑγιαίνειν φαντασίαν ἐμποιοῦν, οὐδὲ θεραπείαν προσίεσθαι συγχωρεί. Ὥσπερ εἴγε χρὴ ὅλως ἐναβρύνεσθαι, οὐκ ἐπὶ τῷ πράττειν ἁπλῶς ἃ μὴ δεῖ χρὴ σεμνύνεσθαι, ἀλλ᾽ ἐπὶ τῷ πράττειν ἃ χρή· ἔστι γὰρ ἀπραξία πράξεως αἱρετωτέρα. Οὕτω καὶ ἐπὶ τῷ ἀδοξεῖν ἁπλῶς οὐ χρὴ λυπεῖσθαι, ἀλλ᾽ ἐπὶ τῷ δικαίως ἀδοξεῖν· ἔστι γὰρ ἀδοξία δόξης ἀσφαλεστέρα.

PETRŌ. To adoxa prattonta, endoxon dokein einai, pollois men euktaion, sophois de ouk erasmion. Hē gar exōthen doxa tēn endon adoxian neuroi; kai to dokein hygiainein tou ontōs hygiainein phantasian empoioun, oude therapeian prosiesthai synchōrei. Hōsper eige chrē holōs enabrynesthai, ouk epi tǭ prattein haplōs ha mē dei chrē semnynesthai, all᾽ epi tǭ prattein ha chrē; esti gar apraxia praxeōs hairetōtera. Houtō kai epi tǭ adoxein haplōs ou chrē lypeisthai, all᾽ epi tǭ dikaiōs adoxein; esti gar adoxia doxēs asphalestera.

To Peter. To seem glorious while doing inglorious things is desirable to many, but not lovely to the wise. For outward glory strengthens the inward ingloriousness; and seeming to be healthy, producing an illusion of being truly healthy, does not allow one even to accept treatment. [Letter 5.305] Just as, if one must take pride at all, one should take pride not simply in acting, but in doing what one must (for inaction is preferable to action that is wrong), so too one should not grieve simply at being without glory, but at being justly without glory; for ingloriousness is safer than glory.

Notes and citation

Summary: A false reputation prevents a sinner from seeking healing; a second letter says one should grieve only at deserved disgrace, since obscurity is safer than fame.

Letter 5.305 probably begins at "Just as, if one must take pride"; its heading was not recovered from the scan.

Notes on the original text

Digital text corrected (stray period from the OCR): οὐ χρή. λυπεῖσθαι → οὐ χρὴ λυπεῖσθαι.

Topics: Humility and pride, Lying and truthfulness

Cite (SBL): Isidore of Pelusium, Ep. 5.304 (PG 78 78:1513; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-304). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-304

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-304) · 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.

5.306PG 78 78:1513

ΘΕΟΔΟΣΙΩ. Ἡ τρυφή, ἡ πάσης ἀκολασίας καὶ μήτηρ καὶ τροφὸς, ὅταν τραπέζῃ πληθούσῃ, καὶ παντοίοις ὄψοις καὶ ἡδύσμασι κομώσῃ, τὴν μὲν γεῦσιν τῶν ὁρώντων πρὸς ἐπιθυμίαν κινήσῃ, τὸν δὲ νοῦν τῶν χρωμένων ἐπιβρίθουσα χρήσασθαί τινα ἀναπείσῃ, τὸ τηνικαῦτα ναυάγιον αὐτῷ προξενεῖ, εἰς τὸν βυθὸν τῶν παθῶν καταποντίσασα· φυλάττου τοίνυν ταύτην, καὶ τὴν αὐτάρκειαν τίμα · εὖ εἰδὼς, ὅτι οὔτε τὸ αἰσχρὸν οἷόν τε ἀγαθὸν γενέσθαι τῇ τῶν πραττόντων συμφωνίᾳ κοσμούμενον, κἂν πάντες ῥήτορες καὶ σοφισταὶ συναγωνίζωνται· οὔτε τὸ καλὸν μεταπεσεῖται εἰς τοὐναντίον, κἂν εἷς μόνος, μᾶλλον δὲ μηδ' εἷς φαίνηται τούτου ἐραστής. Παρεὶς τοίνυν τὴν τῶν πολλῶν ψῆφον, αὐτῆς ἔχου τῆς ἀρετῆς· καὶ πάντα μὲν ποίει, καὶ μυρίοις ὀφθαλμοῖς τὰ κατὰ σαυτὸν περισκόπει, ὅπως μηδεμία παρὰ σοῦ τοῖς πέλας ἐπιφύηται βλάβη, τῷ πᾶσαν σκανδάλου ῥίζαν ἐκτέμνειν. Εἰ δὲ οὕτω σου διακειμένου, τινὲς τῶν μηδὲν μὲν ἀγαθὸν πραττόντων, τοῖς δὲ πράττουσι φθονούντων κατηγορῶσι μὴ δίδου σαυτὸν ἔκδοτον τῇ ἀθυμίᾳ· ἀλλὰ καὶ ταύτην γενναίως ἔνεγκον τοῦ ἐχθροῦ τὴν προσβολὴν, ἐννοῶν, ὅτι οὐκ ἂν ταύτῃ χρήσαιτο τῇ μηχανῇ πρὸς τὸ καταβαλεῖν σου τὴν πεπυργωμένην πολιτείαν, εἰ μὴ ἄκρως αὐτοῦ καθάψαιτο τῆς σῆς εὐδοκιμήσεως τὸ κλέος.

ThEODOSIŌ. Hē tryphē, hē pasēs akolasias kai mētēr kai trophos, hotan trapezę̄ plēthousę̄, kai pantoiois opsois kai hēdysmasi komōsę̄, tēn men geusin tōn horōntōn pros epithymian kinēsę̄, ton de noun tōn chrōmenōn epibrithousa chrēsasthai tina anapeisę̄, to tēnikauta nauagion autǭ proxenei, eis ton bython tōn pathōn katapontisasa; phylattou toinyn tautēn, kai tēn autarkeian tima ; eu eidōs, hoti oute to aischron hoion te agathon genesthai tę̄ tōn prattontōn symphōnią kosmoumenon, kan pantes rhētores kai sophistai synagōnizōntai; oute to kalon metapeseitai eis tounantion, kan heis monos, mallon de mēd' heis phainētai toutou erastēs. Pareis toinyn tēn tōn pollōn psēphon, autēs echou tēs aretēs; kai panta men poiei, kai myriois ophthalmois ta kata sauton periskopei, hopōs mēdemia para sou tois pelas epiphyētai blabē, tǭ pasan skandalou rhizan ektemnein. Ei de houtō sou diakeimenou, tines tōn mēden men agathon prattontōn, tois de prattousi phthonountōn katēgorōsi mē didou sauton ekdoton tę̄ athymią; alla kai tautēn gennaiōs enenkon tou echthrou tēn prosbolēn, ennoōn, hoti ouk an tautę̄ chrēsaito tę̄ mēchanę̄ pros to katabalein sou tēn pepyrgōmenēn politeian, ei mē akrōs autou kathapsaito tēs sēs eudokimēseōs to kleos.

To Theodosius. Luxury, the mother and nurse of all licentiousness, when with a full table abounding in all kinds of dishes and seasonings it moves the taste of the onlookers to desire, and, weighing down the mind of the users, persuades someone to partake, then procures him a shipwreck, sinking him into the depth of the passions. Guard against it, then, and honour sufficiency, knowing well that what is shameful cannot become good by being adorned with the agreement of those who do it, even if all orators and sophists fight on its side; nor will the good change into its opposite, even if only one person, or rather not even one, appears as its lover. Leaving aside the vote of the many, then, hold fast to virtue itself; do everything, and watch over your affairs with countless eyes, so that no harm may grow from you to your neighbours, by cutting out every root of scandal. And if, while you are so disposed, some who do nothing good themselves but envy those who do accuse you, do not give yourself up to despondency, but bear nobly this assault of the enemy too, considering that he would not use this device to bring down your towering way of life unless the fame of your good repute had touched him to the quick.

Notes and citation

Summary: Luxury wrecks the soul; Isidore urges sufficiency, steadfast virtue regardless of majority opinion, care to give no scandal, and patience under envious accusation.

Notes on the original text

Digital text corrected (OCR slip; OCR slip and word split; stray mark splitting a word in the OCR): συμφωνίαᾳ → συμφωνίᾳ; τοὺν αντίον → τοὐναντίον; προσβο & λὴν → προσβολὴν.

Topics: Self-control in food and drink, The Christian life, The devil and demons, Anger and envy

Cite (SBL): Isidore of Pelusium, Ep. 5.306 (PG 78 78:1513; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-306). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-306

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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.

5.307PG 78 78:1515

ΕΥΑΓΓΕΛΩ. Εἰ καὶ οὐ ῥάδιον περιοφθέντα καιρὸν ἀνακαλέσασθαι (ὀξυτάτῃ γὰρ φορᾷ χρώμενος οὐκ ἐᾷ ἀναδραμεῖν τοὺς πταίσαντας ἐπὶ τὴν τῶν ἁμαρτηθέντων ἐπανόρθωσιν)· ἀλλά γε ἡ θεία φιλανθρωπία καὶ λόγων καὶ νόμων καὶ χρόνων κρείττων τυγχάνουσα τοὺς μεταγινώσκοντας προσίεται, καὶ τῇ ἐκείνων προθυμίᾳ τὴν οἰκείαν ἀγαθότητα ἐγκαταμίξασα, καὶ τῷ βραχεῖ χρόνῳ τὸ εὔτονον τῆς μετανοίας κεράσασα, θεραπείαν ὀρέγει τοῖς πταίσασιν.

EUANGELŌ. Ei kai ou rhadion periophthenta kairon anakalesasthai (oxytatę̄ gar phorą chrōmenos ouk eą anadramein tous ptaisantas epi tēn tōn hamartēthentōn epanorthōsin); alla ge hē theia philanthrōpia kai logōn kai nomōn kai chronōn kreittōn tynchanousa tous metaginōskontas prosietai, kai tę̄ ekeinōn prothymią tēn oikeian agathotēta enkatamixasa, kai tǭ brachei chronǭ to eutonon tēs metanoias kerasasa, therapeian oregei tois ptaisasin.

To Evangelus. Even if it is not easy to recall a moment that has been neglected (for, moving with the swiftest course, it does not let those who have failed run back to set right their sins), yet the divine love for mankind, which is stronger than words, laws and times, receives those who repent, and, mixing its own goodness with their eagerness and blending the vigour of repentance with the short time, offers healing to those who have failed.

Notes and citation

Summary: Lost time cannot be recalled, but God's love receives the repentant and heals them even in a short time.

Notes on the original text

Digital text corrected (word split by OCR): λό γων → λόγων.

Topics: Repentance, Grace

Cite (SBL): Isidore of Pelusium, Ep. 5.307 (PG 78 78:1515; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-307). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-307

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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.

5.308PG 78 78:1515

ΙΣΙΔΩΡΩ ΕΠΙΣΚΟΠΩ. Οἱ τοὺς θείους ἢ παραποιῆσαι, ἢ παρερμηνεῦσαι χρησμοὺς τολμήσαντες, πάσης ἀπολογίας καὶ συγγνώμης ἔπταισαν μείζονα· τῷ γὰρ νομίζειν σοφώτερόν τι ἐπινενοηκέναι καὶ ἑαυτοὺς καὶ τοὺς πεισθέντας εἰς τὸ τῆς ἀμαθίας ἔῤῥιψαν πέλαγος. Πολλὰς γὰρ ῥήσεις τῶν ἱερῶν λογίων παρακρουόμενοι, τοὺς ἀκούοντας ἑλκύσαντες πρὸς ὅπερ ἠθέλησαν, καὶ βιασάμενοι, τοῦ βουλήματος τοῦ νομοθέτου διήμαρτον · οὐ τὰ ἐκείνῳ δόξαντα φράσαντες, ἀλλὰ τὰς ἑαυτῶν βουλήσεις κυρώσαντες.

ISIDŌRŌ EPISKOPŌ. Hoi tous theious ē parapoiēsai, ē parermēneusai chrēsmous tolmēsantes, pasēs apologias kai syngnōmēs eptaisan meizona; tǭ gar nomizein sophōteron ti epinenoēkenai kai heautous kai tous peisthentas eis to tēs amathias errhipsan pelagos. Pollas gar rhēseis tōn hierōn logiōn parakrouomenoi, tous akouontas helkysantes pros hoper ēthelēsan, kai biasamenoi, tou boulēmatos tou nomothetou diēmarton ; ou ta ekeinǭ doxanta phrasantes, alla tas heautōn boulēseis kyrōsantes.

To Isidore the bishop. Those who have dared to falsify or misinterpret the divine oracles have sinned beyond all defence and pardon. For by thinking they had devised something wiser, they have thrown both themselves and those they persuaded into the sea of ignorance. For deceiving with many sayings of the sacred oracles, dragging their hearers to whatever they wished and forcing them, they have missed the intention of the lawgiver, not saying what seemed good to him but ratifying their own wishes.

2 Pet 3:16 (echo, medium confidence)

Notes and citation

Summary: Those who twist Scripture to their own ends miss God's meaning and lead others into ignorance.

Cf. 2 Pet 3:16.

Topics: Interpreting Scripture, Heresy

Cite (SBL): Isidore of Pelusium, Ep. 5.308 (PG 78 78:1515; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-308). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-308

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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.

5.309PG 78 78:1515

ΑΡΑΒΙΑΝΟ ΕΠΙΣΚΟΠΩ. Χρὴ τὸν παραίνεσιν γράφοντα, ἅτε λαμπρᾶς ἁπτόμενον ὑποθέσεως (οὐδὲν γὰρ λαμπρότερον τοῦ ψυχὴν πεπλανημένην ἐπαναγαγεῖν εἰς τὴν τῆς ἀληθείας ὁδὸν) πλεονάζειν μὲν τῷ λόγῳ, ὅπου διατρίβειν συμφέρει· παραδηλοῦν δὲ μόνον, ἔνθα τούτου εἴη καιρός· καὶ μεθοδεύειν μὲν, ὅπου μεταχειρήσεως χρεία· διαῤῥήδην δὲ λέγειν, ὅσα σαφῶς ῥηθῆναι πρεπωδέστατον. Μόλις γὰρ ταύταις ταῖς ἀρεταῖς τοῦ λόγου χρώμενος δυνηθείη ψυχὴν ὑπὸ τῶν παθῶν βεβαπτισμένην ἀνιμήσασθαι.

ARABIANO EPISKOPŌ. Chrē ton parainesin graphonta, hate lampras haptomenon hypotheseōs (ouden gar lamproteron tou psychēn peplanēmenēn epanagagein eis tēn tēs alētheias hodon) pleonazein men tǭ logǭ, hopou diatribein sympherei; paradēloun de monon, entha toutou eiē kairos; kai methodeuein men, hopou metacheirēseōs chreia; diarrhēdēn de legein, hosa saphōs rhēthēnai prepōdestaton. Molis gar tautais tais aretais tou logou chrōmenos dynētheiē psychēn hypo tōn pathōn bebaptismenēn animēsasthai.

To Arabianus the bishop. One who writes an exhortation, since he is touching a brilliant subject (for nothing is more brilliant than bringing back a wandering soul to the way of truth), must be ample in words where it is profitable to linger, only hint where that is timely, proceed by method where handling is needed, and speak plainly what is most fitting to be said clearly. For only by using these virtues of speech could he draw up a soul drowned by the passions.

Jas 5:20 (echo, medium confidence)

Notes and citation

Summary: An exhortation should be long, brief, methodical or plain as each point requires, since only skilled speech can rescue a soul drowned in passion.

Bringing back a wandering soul: cf. Jas 5:19-20.

Topics: Church office, Classical learning and education

Cite (SBL): Isidore of Pelusium, Ep. 5.309 (PG 78 78:1515; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-309). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-309

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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.

5.310PG 78 78:1515

ΣΥΜΜΑΧΙΟ. Ὡς φὴς, εἰ τῶν μὲν καθ' ἡμᾶς ἡ μεταβολὴ κυρία, τὰ δὲ οὐράνια μεταβολῆς τυγχάνει κρείττονα· δι' ἣν αἰτίαν, ὦ σοφώτατε, μὴ τῶν μὲν καταφρονεῖς, τῶν δὲ ἐκθύμως περιέχῃ, καὶ βεβαιοῖς τοῖς ἔργοις τοὺς λόγους;

SYMMAChIO. Hōs phēs, ei tōn men kath' hēmas hē metabolē kyria, ta de ourania metabolēs tynchanei kreittona; di' hēn aitian, ō sophōtate, mē tōn men kataphroneis, tōn de ekthymōs periechę̄, kai bebaiois tois ergois tous logous?

To Symmachius. If, as you say, change is master of our affairs, while heavenly things are above change, for what reason, most wise man, do you not despise the one and cling passionately to the other, and confirm your words by deeds?

Notes and citation

Summary: If earthly things change and heavenly things endure, one should act accordingly.

Topics: Heaven and eternal reward, The Christian life

Cite (SBL): Isidore of Pelusium, Ep. 5.310 (PG 78 78:1515; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-310). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-310

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-310) · 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.

5.311PG 78 78:1515

ΜΑΡΤΙΝΙΑΝΩ, ΖΩΣΙΜΩ, ΜΑΓΩΝΙ, ΕΥΣΤΑΘΙΩ. Ἴσθε, ὡς ἄνθρωπος ἀλήθειαν μὲν ἀεὶ πρεσβεύων, κακηγορίαν δὲ ἀποστρεφόμενος, ὃν οὐδὲ παραγράψασθαί τις δυνηθείη, τὴν ὑμετέραν πρώην ἐξεκωμῴδει φαυλότητα, λέγων· ὅτι ἐκείνους κακία μὲν ὤδινε, πονηροὶ δὲ καὶ ἀτίθασσοι ἐτιθηνήσαντο δαίμονες. Πᾶσι γὰρ ἀγαθοῖς ἀπεχθάνονται καὶ ἀνθρώποις καὶ πράγμασι. Λυπηρὸν δὲ ἄπαν νομίζουσιν, ὁπόσον ἀρετῆς δόξαν ἡνέγκατο. Κατὰ μὲν γὰρ τῶν εὐσεβῶν νεανιεύονται, κατὰ δὲ τῶν σπουδαίων κωμάζουσιν, ὑβρισταὶ ὄντες καὶ ἀτάσθαλοι, καὶ κόρον τῶν κακῶν οὐκ εἰδότες. Ἐγὼ δὲ ἀκούων, οὔτε ἐπιστομίσαι αὐτὸν ἡδυνάμην (πάντες γὰρ οἱ παρόντες ὡς ἀληθῆ αὐτὸν ἐκρότουν), οὔτε παντελῆ σιωπὴν ἤσκησα. ᾿Αλλ᾽ εἰπὼν αὐτῷ, πιστεύω καὶ παλινῳδίας ἄσειν οὐ γὰρ οὕτως εἰσὶν ἀνάλγητοι, ὡς ἐλέσθαι τοσούτοις ἐμπαρῆναι μέχρι τέλους κακοῖς ἐπὶ τὸ χαράξαι τὰ γράμματα ταῦτα παρῆλθον. Ὑμεῖς οὖν ἂν εἴητε δίκαιοι ἤδη σκέψασθαι περὶ ἑαυτῶν, ὅπως, εἰ καὶ τῆς κρίσεως ὑμῖν λόγος οὐδεὶς, τὴν τοιαύτην ἀδοξίαν ἀποτρίψησθε.

MARTINIANŌ, ZŌSIMŌ, MAGŌNI, EUSTAThIŌ. Isthe, hōs anthrōpos alētheian men aei presbeuōn, kakēgorian de apostrephomenos, hon oude paragrapsasthai tis dynētheiē, tēn hymeteran prōēn exekōmǭdei phaulotēta, legōn; hoti ekeinous kakia men ōdine, ponēroi de kai atithassoi etithēnēsanto daimones. Pasi gar agathois apechthanontai kai anthrōpois kai pragmasi. Lypēron de apan nomizousin, hoposon aretēs doxan hēnenkato. Kata men gar tōn eusebōn neanieuontai, kata de tōn spoudaiōn kōmazousin, hybristai ontes kai atasthaloi, kai koron tōn kakōn ouk eidotes. Egō de akouōn, oute epistomisai auton hēdynamēn (pantes gar hoi parontes hōs alēthē auton ekrotoun), oute pantelē siōpēn ēskēsa. ᾿All᾽ eipōn autǭ, pisteuō kai palinǭdias asein ou gar houtōs eisin analgētoi, hōs elesthai tosoutois emparēnai mechri telous kakois epi to charaxai ta grammata tauta parēlthon. Hymeis oun an eiēte dikaioi ēdē skepsasthai peri heautōn, hopōs, ei kai tēs kriseōs hymin logos oudeis, tēn toiautēn adoxian apotripsēsthe.

To Martinianus, Zosimus, Maron and Eustathius. Know that a man who always honours truth and turns away from slander, whom no one could object to, recently ridiculed your worthlessness, saying: "Wickedness gave birth to them, and evil and untamed demons nursed them. For they are hostile to all good things, both people and deeds; and they think painful whatever has won a reputation for virtue. They act the young bully against the pious, and revel against the earnest, being insolent and reckless and knowing no satiety of evils." Hearing this, I could neither silence him (for all present applauded him as speaking the truth), nor did I keep complete silence; but having told him that I believe you will even sing a recantation (for you are not so insensible as to choose to be impaled on such great evils to the end), I came to engrave this letter. You would do right, then, to consider your own case now, so that, even if you take no account of the judgment, you may rub off such disgrace.

Notes and citation

Summary: Isidore reports a respected man's scathing description of four clerics, says he defended them by predicting their repentance, and urges them to make it true.

The heading reads ΜΑΓΩΝΙ; it is Maron, as in the other letters to this group.

Notes on the original text

Digital text corrected (OCR slip; end-of-line hyphen left in the OCR; word split by OCR): παραγρά - ψασθαί → παραγράψασθαί; ἐξεκω μῴδει → ἐξεκωμῴδει; ἄδινε → ὤδινε; σαίμονες → δαίμονες; ἀνΟρώποις → ἀνθρώποις.

Topics: Church office, Repentance

Cite (SBL): Isidore of Pelusium, Ep. 5.311 (PG 78 78:1515; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-311). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-311

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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.

5.312PG 78 78:1517

ΕΡΜΗΣΑΝΔΡΩ ΠΡΕΣΒΥΤΕΡΩ. Ὁ συναλγεῖν μὲν δοκῶν ταῖς συμφοραῖς, δυνάμενος δὲ ἐπανορθοῦν, καὶ παραιτούμενος, σημεῖον μέγιστον καθ' ἑαυτοῦ ἐκφέρει, τοῦ μὴ συναλγεῖν, ἀλλὰ χρηστότητα ὑποκρίνεσθαι τῷ μὴ βεβοηθηκέναι. Εἰ γὰρ, φέρε εἰπεῖν, κύριος ὧν τοῦ λῦσαι τὸν τοῦ πένητος λιμὸν, δέον λῦσαι καὶ ἀπαλλάξαι κἀκεῖνον συμφορᾶς, καὶ ἑαυτὸν λύπης, συναλγεῖν προσποιεῖται, οὐ φιλάνθρωπός ἐστιν, ἀλλὰ φιλανθρωπίαν ὑποκρίνεται.

ERMĒSANDRŌ PRESBYTERŌ. Ho synalgein men dokōn tais symphorais, dynamenos de epanorthoun, kai paraitoumenos, sēmeion megiston kath' heautou ekpherei, tou mē synalgein, alla chrēstotēta hypokrinesthai tǭ mē beboēthēkenai. Ei gar, phere eipein, kyrios hōn tou lysai ton tou penētos limon, deon lysai kai apallaxai kakeinon symphoras, kai heauton lypēs, synalgein prospoieitai, ou philanthrōpos estin, alla philanthrōpian hypokrinetai.

To Hermesander the presbyter. The one who seems to share in grief at misfortunes but, though able to set them right, declines, brings forward against himself the greatest proof that he does not share the grief but pretends to kindness, since he has not helped. For if, for example, being able to end a poor man's hunger, when he ought to end it and free both the man from misfortune and himself from grief, he pretends to sympathize, he is not humane but play-acts humanity.

Jas 2:16 (echo, medium confidence) · 1 John 3:17 (echo, medium confidence)

Notes and citation

Summary: Sympathy that does not help when it can is only pretence.

Cf. Jas 2:15-16; 1 John 3:17.

Notes on the original text

Digital text corrected (OCR slip (accent lost)): δοκων → δοκῶν.

Topics: Almsgiving and care for the poor, Wealth and poverty

Cite (SBL): Isidore of Pelusium, Ep. 5.312 (PG 78 78:1517; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-312). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-312

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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.

5.313PG 78 78:1517

ΙΕΡΑΚΙ ΛΑΜΠΡΟΤΑΤΩ. Πολλοὶ τῶν ἀνθρώπων ἢ διὰ βραδύτητα γνώμης ἀνιχνεῦσαι τὸ δίκαιον οὐχ οἷοἱ τὲ εἰσιν, ἢ ἀνιχνεύσαντες προδιδόασιν. Η γὰρ ἀνάνδρως φοβηθέντες, ἢ διὰ καπηλείαν πεπρακότες, ἢ διὰ φιλίαν αἰδεσθέντες, ἢ ὑπ᾿ ἔχθρας ἐρεθισθέντες, τὴν ὀρθὴν οὐ φέρουσι ψῆφον. Χρὴ οὖν τὸν μέλλοντα δικάσαι πρῶτον μὲν συνέσει κομᾷν, ἵνα μὴ διαλάθῃ τὸ θήραμα· ἔπειτα δὲ καὶ ἀνδρίᾳ, καὶ καθαρότητι, καὶ δικαιοσύνῃ, καὶ ἀμνησικακίᾳ κεκοσμῆσθαι, ἵνα μὴ τὸ θηρευθὲν προδοθείη.

IERAKI LAMPROTATŌ. Polloi tōn anthrōpōn ē dia bradytēta gnōmēs anichneusai to dikaion ouch hoioi te eisin, ē anichneusantes prodidoasin. Ē gar anandrōs phobēthentes, ē dia kapēleian peprakotes, ē dia philian aidesthentes, ē hyp᾿ echthras erethisthentes, tēn orthēn ou pherousi psēphon. Chrē oun ton mellonta dikasai prōton men synesei komąn, hina mē dialathę̄ to thērama; epeita de kai andrią, kai katharotēti, kai dikaiosynę̄, kai amnēsikakią kekosmēsthai, hina mē to thēreuthen prodotheiē.

To Hierax, a most illustrious man. Many people either cannot track down what is just through slowness of mind, or, having tracked it down, betray it. For either from cowardly fear, or having sold it for gain, or out of respect for friendship, or provoked by enmity, they do not cast the right vote. So the one who is going to judge must first abound in understanding, so that the quarry does not escape him; and then be adorned with courage, purity, justice and freedom from resentment, so that what has been caught is not betrayed.

Notes and citation

Summary: A judge needs understanding to find justice and courage, integrity and impartiality not to betray it.

Notes on the original text

Digital text corrected (word split by OCR): αἰδεσθέν τες → αἰδεσθέντες.

Topics: Rulers and the state

Cite (SBL): Isidore of Pelusium, Ep. 5.313 (PG 78 78:1517; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-313). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-313

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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.

5.314PG 78 78:1517

ΘΕΩΝΙ ΣΧΟΛΑΣΤΙΚΩ. Δυνατὸν, ὦ βέλτιστε, κρείττονα γενέσθαι πειρασμοῦ τὸν φιλάρετον. Γίνεται δὲ ὑψηλότερος πειρασμοῦ, καὶ λύει αὐτὸν, οὐκ ἐν τῷ κωλύειν παντελῶς ἰέναι (πολλάκις γὰρ ὁ Θεὸς συγχωρεῖ δοκιμασθῆναι), ἀλλὰ ἐν τῷ ἀνδρείως φέρειν τὰ συμπίπτοντα. Χρὴ γὰρ λύειν τὸν πειρασμὸν, εἰ καὶ ἄλυτος εἶναι δοκοίη, διὰ σοφίας, καὶ ἀρετῆς, οὐ δι' ἀπογνώσεως λύει δὲ δι' ἀρετῆς καὶ σοφίας οὐ τῷ πάντῃ κωλύειν, ἀλλὰ τῷ συνεθίζειν γενναίως φέρειν τὰ συμπίπτοντα. Εἰ γὰρ καὶ βαρὺ τὸ πρᾶγμα, ἀλλ᾿ ἰᾶται τὴν βαρύτητα διὰ τῆς φρονήσεως, μετρίως φέρειν δυνάμενος τὰ λυπηρά. Ἴασις γὰρ τῶν οὐκ ἐφ᾿ ἡμῖν ἡ ἐν ἡμῖν φιλοσοφία. Καὶ λύσις τῶν ἀναγκαίων, εἰ καὶ καθ᾽ ἑαυτὰ ἄλυτά τισιν ἔδοξεν εἶναι, ἡ ἐν μὲν τοῖς δεινοῖς ἀνδρία, ἐν δὲ τοῖς δεξιοῖς (καὶ γὰρ ταῦτα δοκιμασίας ἕνεκεν πολλάκις δίδοται) μεγαλοψυχία.

ThEŌNI SChOLASTIKŌ. Dynaton, ō beltiste, kreittona genesthai peirasmou ton philareton. Ginetai de hypsēloteros peirasmou, kai lyei auton, ouk en tǭ kōlyein pantelōs ienai (pollakis gar ho Theos synchōrei dokimasthēnai), alla en tǭ andreiōs pherein ta sympiptonta. Chrē gar lyein ton peirasmon, ei kai alytos einai dokoiē, dia sophias, kai aretēs, ou di' apognōseōs lyei de di' aretēs kai sophias ou tǭ pantę̄ kōlyein, alla tǭ synethizein gennaiōs pherein ta sympiptonta. Ei gar kai bary to pragma, all᾿ iatai tēn barytēta dia tēs phronēseōs, metriōs pherein dynamenos ta lypēra. Iasis gar tōn ouk eph᾿ hēmin hē en hēmin philosophia. Kai lysis tōn anankaiōn, ei kai kath᾽ heauta alyta tisin edoxen einai, hē en men tois deinois andria, en de tois dexiois (kai gar tauta dokimasias heneken pollakis didotai) megalopsychia.

To Theon the scholasticus. It is possible, my good man, for the lover of virtue to become stronger than temptation. He becomes higher than temptation and loosens it, not by preventing it from coming at all (for God often permits him to be tested), but by bravely bearing what befalls. For one must loosen temptation, even if it seems indissoluble, by wisdom and virtue, not by despair; and he loosens it by virtue and wisdom not by preventing it altogether, but by accustoming himself to bear nobly what befalls. For even if the thing is heavy, he heals its heaviness by prudence, being able to bear grievous things with moderation. For the healing of what is not in our power is the philosophy that is in us. And the loosening of necessities, even if in themselves they seemed to some indissoluble, is courage in terrible things, and in favourable things (for these too are often given for testing) magnanimity.

1 Cor 10:13 (echo, medium confidence)

Notes and citation

Summary: One overcomes temptation not by avoiding it but by bearing it bravely, with courage in adversity and magnanimity in prosperity.

Cf. 1 Cor 10:13.

Notes on the original text

Digital text corrected (stray period splitting a word in the OCR): τὰ συμπίπτον. τα → τὰ συμπίπτοντα.

Topics: Temptation, Patience, Suffering and affliction

Cite (SBL): Isidore of Pelusium, Ep. 5.314 (PG 78 78:1517; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-314). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-314

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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.

5.315PG 78 78:1519

ΤΩ ΑΥΤΩ. Τὸν μέλλοντα ἀπολαύειν τῆς ἀηττήτου συμμαχίας, τοιαῦτα αἰτεῖν χρὴ, ἃ καὶ τὸν τοῦ δικαίου λόγον ἔχει, ἵνα τῇ φύσει τῆς αἰτήσεως τὴν ῥοπὴν ἐπισπάσηται· τοῖς γὰρ ἐξ εἰρωνείας καὶ διὰ πλεονεξίας καλοῦσιν οὐκ ἐπιφοιτᾷ ἡ αὐτοκλήτως τοῖς ἀδικουμένοις ἐπιφοιτῶσα.

TŌ AUTŌ. Ton mellonta apolauein tēs aēttētou symmachias, toiauta aitein chrē, ha kai ton tou dikaiou logon echei, hina tę̄ physei tēs aitēseōs tēn rhopēn epispasētai; tois gar ex eirōneias kai dia pleonexias kalousin ouk epiphoitą hē autoklētōs tois adikoumenois epiphoitōsa.

To the same. The one who is to enjoy the invincible alliance must ask for such things as have a claim of justice, so as to draw the divine favour by the nature of the request. For the help that comes of its own accord to the wronged does not come to those who call upon it in pretence or out of greed.

Notes and citation

Summary: God's help answers just requests, not those made in pretence or greed.

Topics: Prayer

Cite (SBL): Isidore of Pelusium, Ep. 5.315 (PG 78 78:1519; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-315). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-315

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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.

5.316PG 78 78:1519

ΠΡΙΜΟ.

PRIMO.

To Primus.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Only the heading of a letter to Primus survives in the scan.

The text of this letter is lost in the scan; only the addressee line survives.

Cite (SBL): Isidore of Pelusium, Ep. 5.316 (PG 78 78:1519; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-316). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-316

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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.

5.317PG 78 78:1519

ΩΦΕΛΙΩ ΓΡΑΜΜΑΤΙΚΩ. Αὐτὸ τοῦτο, ὁ φὴς αἴτιον εἶναι ζητήσεως, λύσεώς ἐστι παρ᾿ ἐμοὶ κριτῇ αἴτιον. Εἰ γὰρ ἀποταξάμενος τῷ κόσμῳ, θλίψει περιεπάρης καὶ πειρασμοῖς, μὴ θαυμάσῃς· ὁ γὰρ Χριστὸς εἶπεν, « Θλίψιν ἔξετε ἐν τῷ κόσμῳ τούτῳ. » Πῶς τοίνυν ζητεῖς ἄνεσιν, τοῦ ἀγωνοθέτου τοῦτο εἰπόντος; Τότε γὰρ εἰκὸς ἦν σκανδαλίζεσθαι, εἰ τἀναντία ὧν εἶπεν ἐγίνετο. Εἰ δὲ κατὰ ἀκολουθίαν πάντα προβαίνει, τίνος ἕνεκεν σκανδαλίζῃ; Ὁ γὰρ ἐν τῷ καιρῷ τῶν παλαισμάτων ἄνεσιν ἐπιζητῶν, καὶ ἀστεφάνωτος μένει, καὶ συγχέει τοὺς καιρούς. Συνεχῶς, ὦ ἐλλογιμώτατε, τοῖς φοιτῶσι παισὶ τὰ περὶ ἀρετῆς καὶ σωφροσύνης παραίνει, καὶ ἀναγίνωσκε συγγράμματα λέγων· Ὦ παῖδες, ἔστω ὑμῖν μὴ πόνος μόνος ὁ περὶ λόγους, ἀλλὰ καὶ κόσμος ὁ περὶ τρόπους τὸ σπούδασμα. Ψυχὴ γὰρ καθαρὰ κακίας παιδείαν εἰλικρινῆ προσίεται, καὶ παρ' οἷς ἂν ἡ σωφροσύνη λάμπῃ τὸ τῶν ἀρετῶν τιμιώτατον. Εἰ γὰρ καὶ σωφροσύνη πᾶν τὸ ἀναμάρτητον, ἀλλὰ νέμουσιν αὐτῆς τὴν προσηγορίαν εὖ ποιοῦντές τινες τῷ τῆς ἀγνείας πράγματι, κοσμιωτάτῳ ὄντι, καὶ ἐξοχωτάτῳ τῶν ἄλλων. Τούτοις καὶ ἡ σοφία συνοικήσει· ἂν γὰρ ἡγεμόνι χρῆσθαι πρὸς ἅπαντα ταύτῃ τῇ ἀρετῇ θελήσητε, ὑμεῖς μὲν γενήσεσθε ἄνδρες ἀγαθοὶ καὶ μακάριοι, ἐγὼ δὲ ἐφ᾽ ὑμῖν οὐ μεῖον, οἵπερ ἐγέννησαν, ἀμείνω δόξαν καρπώσομαι.

ŌPhELIŌ GRAMMATIKŌ. Auto touto, ho phēs aition einai zētēseōs, lyseōs esti par᾿ emoi kritę̄ aition. Ei gar apotaxamenos tǭ kosmǭ, thlipsei perieparēs kai peirasmois, mē thaumasę̄s; ho gar Christos eipen, « Thlipsin exete en tǭ kosmǭ toutǭ. » Pōs toinyn zēteis anesin, tou agōnothetou touto eipontos? Tote gar eikos ēn skandalizesthai, ei tanantia hōn eipen egineto. Ei de kata akolouthian panta probainei, tinos heneken skandalizę̄? Ho gar en tǭ kairǭ tōn palaismatōn anesin epizētōn, kai astephanōtos menei, kai syncheei tous kairous. Synechōs, ō ellogimōtate, tois phoitōsi paisi ta peri aretēs kai sōphrosynēs parainei, kai anaginōske syngrammata legōn; Ō paides, estō hymin mē ponos monos ho peri logous, alla kai kosmos ho peri tropous to spoudasma. Psychē gar kathara kakias paideian eilikrinē prosietai, kai par' hois an hē sōphrosynē lampę̄ to tōn aretōn timiōtaton. Ei gar kai sōphrosynē pan to anamartēton, alla nemousin autēs tēn prosēgorian eu poiountes tines tǭ tēs agneias pragmati, kosmiōtatǭ onti, kai exochōtatǭ tōn allōn. Toutois kai hē sophia synoikēsei; an gar hēgemoni chrēsthai pros hapanta tautę̄ tę̄ aretę̄ thelēsēte, hymeis men genēsesthe andres agathoi kai makarioi, egō de eph᾽ hymin ou meion, hoiper egennēsan, ameinō doxan karpōsomai.

To Ophelius the grammarian. The very thing you say is a cause of inquiry is, in my judgement, a cause of its solution. If, having renounced the world, you have been pierced by affliction and temptations, do not wonder; for Christ said: "In this world you will have affliction." How then do you seek relief when the president of the games has said this? For it would have been reasonable to be scandalized if the opposite of what he said had happened. But if everything proceeds in accordance with it, why are you scandalized? For one who seeks relief in the time of the wrestling bouts both remains uncrowned and confuses the times. [A further letter] Continually, most learned man, urge the boys who attend your school about virtue and self-control, and read writings to them, saying: "Boys, let your concern be not only labour over words, but also the adornment of character. For a soul pure of wickedness receives a sincere education, and among those in whom self-control shines, the most precious of the virtues. For even if self-control means all sinlessness, some rightly give its name to purity, which is most decorous and pre-eminent among the others. With these, wisdom too will dwell; for if you are willing to use this virtue as your guide in everything, you will become good and blessed men, and I shall reap from you no less glory than those who begot you, and a better one."

John 16:33 (quotation, high confidence)

Notes and citation

Summary: Isidore tells a grammarian who renounced the world not to be surprised at affliction, which Christ foretold; a further letter urges him to teach his pupils self-control and purity as well as letters.

A further letter, apparently to the same grammarian, begins at "Continually, most learned man"; the scan gives it no heading or numeral. Lines of the scan are interleaved there and are put back in order.
John 16:33.

Notes on the original text

Digital text corrected (lines interleaved by the OCR, put back in order; margin letter removed; lines interleaved by the OCR, put back in order): καὶ συγΟ χέει τοὺς καιρούς. κήσει· ἂν γὰρ ἡγεμόνι χρῆσθαι πρὸς ἅπαντα ταύτῃ Συνεχῶς → καὶ συγχέει τοὺς καιρούς. Συνεχῶς; συνοιτῇ ἀρετῇ θελήσητε → συνοικήσει· ἂν γὰρ ἡγεμόνι χρῆσθαι πρὸς ἅπαντα ταύτῃ τῇ ἀρετῇ θελήσητε.

Topics: Suffering and affliction, Monastic life, Classical learning and education, Self-control in food and drink

Cite (SBL): Isidore of Pelusium, Ep. 5.317 (PG 78 78:1519; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-317). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-317

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-317) · 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.

5.318PG 78 78:1519

ΙΣΙΔΩΡΟ ΕΠΙΣΚΟΠΩ. Ἑαυτοῖς, ὦ σοφὲ, ἀδοξίαν προστρίβονται, καὶ τὸ ἐξεστηκέναι τῶν ὀρθῶν λογισμῶν ὑποφαίνουσιν, οἱ καὶ τὸ τοῖς ὀρθῶς λεγομένοις ἀντιλέγειν σοφίαν εἶναι οἱόμενοι· σοφὸν γὰρ τἀληθὲς, μάλιστα ὅταν ἁπλοῦν ᾗ καὶ σύντομον· δεινὸν καὶ τὸ ψεῦδος, κἂν δεινότητι καὶ καλλιεπείᾳ δοκῇ κεκοσμῆσθαι.

ISIDŌRO EPISKOPŌ. Heautois, ō sophe, adoxian prostribontai, kai to exestēkenai tōn orthōn logismōn hypophainousin, hoi kai to tois orthōs legomenois antilegein sophian einai hoiomenoi; sophon gar talēthes, malista hotan haploun hę̄ kai syntomon; deinon kai to pseudos, kan deinotēti kai kalliepeią dokę̄ kekosmēsthai.

To Isidore the bishop. Those, wise man, who think it wisdom to contradict what is rightly said bring disgrace on themselves and show that they have departed from right reasoning. For truth is wise, especially when it is simple and concise; and falsehood is a terrible thing, even if it seems adorned with cleverness and elegance.

Notes and citation

Summary: Contradicting truth is not wisdom; truth is simple, and falsehood remains evil however elegant.

Topics: Lying and truthfulness

Cite (SBL): Isidore of Pelusium, Ep. 5.318 (PG 78 78:1519; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-318). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-318

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-318) · 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.

5.319PG 78 78:1521

ΗΡΩΝΙ ΠΡΕΣΒΥΤΕΡΩ. Ἴσθω σου τοῦτο ἡ φρόνησις, εἰ ἀγέρωχος γυνή καλλωπιζομένη καλοίη πρὸς ἑαυτὴν τοὺς ὁρῶντας, κἂν μὴ ἔλῃ τὸν ἀπαντῶντα, δίκην δίδωσιν ἡ ἑλοῦσα. Τὸ γὰρ κώνειον κατεσκεύασε, καὶ τὸν κυκεῶνα ἐκέρασε, καὶ τὴν κύλικα προσήγαγεν, εἰ καὶ μὴ εὑρέθη ὁ πίνων. Οὐ γὰρ ἀπὸ τῶν ἀποτελεσμάτων, ἀλλ᾽ ἀπὸ τῶν ἐπιχειρημάτων τὰ πράγματα ὡς τὰ πολλὰ κρίνεται. Οἶδα ὅτι κρειττόνων ἢ καθ' ἑαυτοὺς τετυχήκασιν ἀξιωμάτων· διὰ τοῦτο πλημμελεῖν ἀδεῶς οἰόμενοι, οὐδὲν ἕτερον, ἢ τὴν θείαν φιλανθρωπίαν τὴν παντὸς ἐπαίνου κρείττονα, ὑπόθεσιν τῶν οἰκείων πταισμάτων ὁρίζονται, ὅπερ οὐδὲ εἰπεῖν θέμις. ᾿Αλλ' οὐ τοὺς εὐφρονοῦντας οὕτω διακεῖσθαι χρὴ, οὐδὲ εἰς τὴν αὐτὴν ἐκείνοις ἐλαύνειν μανίαν, ἀλλὰ τότε μάλιστα σπουδάζειν τῇ τιμῇ συμβαίνοντα παρέχεσθαι τὸν βίον, καὶ ὡς ἐνδέχεται λαμπρύνεσθαι τοῖς ἔργοις· ἵνα καὶ γλῶτταν εὔφημον, καὶ διάνοιαν εὐγνώμονα ἔχοντες τοὺς κατὰ τῆς θείας μακροθυμίας ὁπλίζοντας τὰς γλώττας ἐπιστομίζωμεν. Οὐκ ἴσην, ὦ μακάριε, πρὸ τοῦ ἱερωσύνης ἠξιῶσθαι, καὶ μετὰ τὸ ἀξιωθῆναι, εἰ πταίσωμεν, δίκην δώσομεν, ἀλλὰ πολλῷ πικροτέραν. Οἱ γὰρ μηδὲ τῷ τῆς τιμῆς τοιαύτης ἠξιῶσθαι βελτιωθέντες, ἀργαλεώτερον δίκαιοι ἂν εἶεν κολάζεσθαι. Γίγνεται γὰρ εἰκότως τὸ τῆς τιμῆς μέγεθος μείζονος τιμωρίας ἐφόδιον. Ὥσπερ ἐν νηῖ, ὅταν μὲν ναύτης σφαλείη, βραχεῖαν τὴν βλάβην τοῖς συμπλέουσι φέρει, ὅταν δὲ ὁ κυβερνήτης, κοινὸν ὄλεθρον παρασκευάζει, οὕτω τὰ μὲν τῶν ὑπηκόων πταίσματα, οὐκ εἰς τὸ κοινὸν τοσοῦτον, ὅσον εἰς αὐτοὺς φέρει τὴν βλάβην · τὰ δὲ τῶν ἱερωμένων εἰς πάντας ἀφικνεῖται.

ĒRŌNI PRESBYTERŌ. Isthō sou touto hē phronēsis, ei agerōchos gynē kallōpizomenē kaloiē pros heautēn tous horōntas, kan mē elę̄ ton apantōnta, dikēn didōsin hē helousa. To gar kōneion kateskeuase, kai ton kykeōna ekerase, kai tēn kylika prosēgagen, ei kai mē heurethē ho pinōn. Ou gar apo tōn apotelesmatōn, all᾽ apo tōn epicheirēmatōn ta pragmata hōs ta polla krinetai. Oida hoti kreittonōn ē kath' heautous tetychēkasin axiōmatōn; dia touto plēmmelein adeōs oiomenoi, ouden heteron, ē tēn theian philanthrōpian tēn pantos epainou kreittona, hypothesin tōn oikeiōn ptaismatōn horizontai, hoper oude eipein themis. ᾿All' ou tous euphronountas houtō diakeisthai chrē, oude eis tēn autēn ekeinois elaunein manian, alla tote malista spoudazein tę̄ timę̄ symbainonta parechesthai ton bion, kai hōs endechetai lamprynesthai tois ergois; hina kai glōttan euphēmon, kai dianoian eugnōmona echontes tous kata tēs theias makrothymias hoplizontas tas glōttas epistomizōmen. Ouk isēn, ō makarie, pro tou hierōsynēs ēxiōsthai, kai meta to axiōthēnai, ei ptaisōmen, dikēn dōsomen, alla pollǭ pikroteran. Hoi gar mēde tǭ tēs timēs toiautēs ēxiōsthai beltiōthentes, argaleōteron dikaioi an eien kolazesthai. Gignetai gar eikotōs to tēs timēs megethos meizonos timōrias ephodion. Hōsper en nēi, hotan men nautēs sphaleiē, bracheian tēn blabēn tois sympleousi pherei, hotan de ho kybernētēs, koinon olethron paraskeuazei, houtō ta men tōn hypēkoōn ptaismata, ouk eis to koinon tosouton, hoson eis autous pherei tēn blabēn ; ta de tōn hierōmenōn eis pantas aphikneitai.

To Heron the presbyter. Let your prudence know this: if a bold woman adorns herself and calls the onlookers to herself, even if she does not catch the one who meets her, she pays the penalty as having caught him. For she prepared the hemlock, mixed the draught and offered the cup, even if no one was found to drink it. For things are mostly judged not by their results but by their attempts. [Letter 5.320] I know that they have obtained dignities greater than they deserve; and therefore, thinking that they may sin with impunity, they make nothing other than the divine love for mankind, which is above all praise, the ground of their own failings, which it is not even right to say. But those who are sensible ought not to be so disposed, nor drive into the same madness as they, but then most of all be eager to offer a life consistent with their honour and to shine in deeds as far as possible, so that, having a well-speaking tongue and a right-minded understanding, we may stop the mouths of those who arm their tongues against the divine patience. [Letter 5.321] We shall not, blessed man, pay an equal penalty if we sin before being counted worthy of the priesthood and after being counted worthy, but a much bitterer one. For those who have not been improved even by being counted worthy of such honour would rightly be punished more grievously; for the greatness of the honour rightly becomes provision for a greater punishment. [Letter 5.322] Just as in a ship, when a sailor errs, he brings little harm to those sailing with him, but when the helmsman errs, he prepares common ruin, so the failings of subjects do harm not so much to the common good as to themselves, but those of the ordained reach everyone.

Notes and citation

Summary: A woman who adorns herself to attract men is guilty even if none falls; further letters warn that unworthy clergy abuse God's patience, that priests who sin are punished more severely, and that a priest's sin, like a helmsman's, harms all.

The numeral before the heading is removed. Letters 5.320 ("I know that they"), 5.321 ("We shall not, blessed man") and 5.322 ("Just as in a ship") have lost their headings in the scan.

Notes on the original text

Digital text corrected (OCR slip; OCR slip (accent); letter numeral (τιθʹ) from the heading): ΤΙΘ. ΗΡΩΝΙ → ΗΡΩΝΙ; τὴν ἀπαντῶντα → τὸν ἀπαντῶντα; τοσοὔτον → τοσοῦτον.

Topics: Women, Dress and adornment, Sexual morality, Church office, The last judgment

Cite (SBL): Isidore of Pelusium, Ep. 5.319 (PG 78 78:1521; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-319). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-319

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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.

5.323PG 78 78:1521

ΤΩ ΑΥΤΩ. Εἰ μόλις, ὦ ἀγαθὲ, κατορθοῦντες οἱ τὴν τῆς ἱερωσύνης ἐστεμμένοι λειτουργίαν ὠφελῆσαι δυνηθεῖεν (οἱ γὰρ ἀρχόμενοι τὰ μὲν κατορθώματα κἂν μεγάλα ᾖ, βραδέως, τὰ δὲ πταίσματα κἂν μικρὰ ᾖ, ὀξέως ὁρῶσιν), οἱ ῥᾳθύμως ζῶντες, καὶ μηδεμίαν τῶν ὑπηκόων ποιούμενοι πρόνοιαν, ποίαν οὐκ ἐνστάζουσι κακίαν τοῖς ὥσπερ ἀπολογίαν ἔχειν οἱομένοις τῶν οἰκείων πταισμάτων τὰ τῶν ἡγεμόνων ἁμαρτήματα, καὶ ἀδεῶς ἐπὶ πᾶσαν παρανομίαν χωροῦσι; Μάλιστα τοίνυν τοὺς ἱερωμένους φροντίζειν χρὴ, ὡς καὶ ὑπὲρ ἑαυτῶν, καὶ ὑπὲρ τῶν ὑπηκόων λόγον ἀποδώσοντας.

TŌ AUTŌ. Ei molis, ō agathe, katorthountes hoi tēn tēs hierōsynēs estemmenoi leitourgian ōphelēsai dynētheien (hoi gar archomenoi ta men katorthōmata kan megala ę̄, bradeōs, ta de ptaismata kan mikra ę̄, oxeōs horōsin), hoi rhąthymōs zōntes, kai mēdemian tōn hypēkoōn poioumenoi pronoian, poian ouk enstazousi kakian tois hōsper apologian echein hoiomenois tōn oikeiōn ptaismatōn ta tōn hēgemonōn hamartēmata, kai adeōs epi pasan paranomian chōrousi? Malista toinyn tous hierōmenous phrontizein chrē, hōs kai hyper heautōn, kai hyper tōn hypēkoōn logon apodōsontas.

To the same. If, good man, those crowned with the ministry of the priesthood can scarcely be of benefit even when they do right (for the governed see good deeds, even if great, slowly, but failings, even if small, sharply), what wickedness do those who live indolently and take no care of their subjects not instil in those who think that the sins of their leaders are a kind of excuse for their own failings, and so go fearlessly to every lawlessness? So the ordained must take the greatest care, since they will give account both for themselves and for their subjects.

Heb 13:17 (echo, medium confidence)

Notes and citation

Summary: Clergy who live carelessly give their people an excuse for sin, and must give account for both themselves and their flock.

Cf. Heb 13:17.

Notes on the original text

Digital text corrected (OCR slip): ἐξέως → ὀξέως.

Topics: Church office, The last judgment

Cite (SBL): Isidore of Pelusium, Ep. 5.323 (PG 78 78:1521; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-323). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-323

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-323) · 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.

5.324PG 78 78:1523

ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Κρίνειν τὰ τε τῶν ὕβρεων, τὰ τε τῶν κολάσεων μεγέθη οἱ ἄνθρωποι τῷ πλήθει τῶν συνειδότων εἰώθασι. Τὰς γὰρ αὐτὰς ὕβρεις, καὶ τὰς αὐτὰς κολάσεις μὴ ἐπὶ πολλῶν γινομένας, οὐχ ὁμοίως βαρυτάτας ἡγοῦνται. Εἰ τοίνυν ταῦθ᾽ οὕτως ἔχει, σκόπει πῶς διακεισόμεθα, ἐπὶ πάσης τῆς ἀνθρωπότητος, καὶ τοῦ τῶν ἀγγέλων δήμου μέλλοντες εὐθύνας ὑφέξειν, ὅταν μάλιστα καὶ πᾶσα ἀναισχυντία χώραν οὐχ ἕξει, τῶν ἁμαρτημάτων ἡμῖν ὥσπερ σκιῶν ἀκολουθούντων. Ἐπὶ μὲν ἀνθρώπων ἢ ἀμυνομένων, ἢ ἀμειβομένων, οὐ πάντως ἡ δύναμις τῇ βουλήσει ἕπεται· ἐπὶ δὲ τῆς θείας δίκης, τῆς ἀμύνεσθαι μὲν ἀναγκαζομένης, ἀμείβεσθαι δὲ βουλομένης· ἐπειδήπερ ἡ δύναμις τῆς βουλήσεως οὐκ ἔστιν ἀσθενεστέρα · πάντως ἀμφότερα εἰς ἔργον ἐκβήσεται. Τοὺς μὲν γὰρ ἀμυνεῖται, τοὺς δὲ ἀμείψεται. - ΜΑΡΤΙΝΙΑΝΩ, ΖΩΣΙΜΟ, ΜΑΡΩΝΙ. Εἰ καὶ παράδοξον εἶναι ὑμῖν δόξει τὸ ῥηθησόμενον, ἀλλ᾽ ὅμως λελέξεται. Φημὶ τοίνυν ὅτι οὐδεὶς οὔτε διαβάλλει χρηστός, οὔτε διαβάλλεται πονηρός. Εἰ δὲ αἴνιγμα δοκεῖ τὸ ῥηθὲν, σαφέστερον εἰρήσεται. Ὁ ἀγαθὸς, κἂν εἰπεῖν τι ἢ ὑπὸ μισοπονηρίας, ἢ πρὸς διόρθωσιν προαχθείη, οὐ διαβάλλει · οὐ γὰρ τὰ ψευδῆ πλάττει, ἀλλὰ τἀληθῆ φράζει. Ὁ δὲ πονηρὸς οὐ διαβάλλεται · καὶ γὰρ εἰ καὶ ἡ διαβολὴ πλάσμα ἐστὶ ψευδὲς, ἀλλὰ τἀληθῆ ἀκούει.

ZŌSIMO PRESBYTERŌ. Krinein ta te tōn hybreōn, ta te tōn kolaseōn megethē hoi anthrōpoi tǭ plēthei tōn syneidotōn eiōthasi. Tas gar autas hybreis, kai tas autas kolaseis mē epi pollōn ginomenas, ouch homoiōs barytatas hēgountai. Ei toinyn tauth᾽ houtōs echei, skopei pōs diakeisometha, epi pasēs tēs anthrōpotētos, kai tou tōn angelōn dēmou mellontes euthynas hyphexein, hotan malista kai pasa anaischyntia chōran ouch hexei, tōn hamartēmatōn hēmin hōsper skiōn akolouthountōn. Epi men anthrōpōn ē amynomenōn, ē ameibomenōn, ou pantōs hē dynamis tę̄ boulēsei hepetai; epi de tēs theias dikēs, tēs amynesthai men anankazomenēs, ameibesthai de boulomenēs; epeidēper hē dynamis tēs boulēseōs ouk estin asthenestera ; pantōs amphotera eis ergon ekbēsetai. Tous men gar amyneitai, tous de ameipsetai. - MARTINIANŌ, ZŌSIMO, MARŌNI. Ei kai paradoxon einai hymin doxei to rhēthēsomenon, all᾽ homōs lelexetai. Phēmi toinyn hoti oudeis oute diaballei chrēstos, oute diaballetai ponēros. Ei de ainigma dokei to rhēthen, saphesteron eirēsetai. Ho agathos, kan eipein ti ē hypo misoponērias, ē pros diorthōsin proachtheiē, ou diaballei ; ou gar ta pseudē plattei, alla talēthē phrazei. Ho de ponēros ou diaballetai ; kai gar ei kai hē diabolē plasma esti pseudes, alla talēthē akouei.

To Zosimus the presbyter. People usually judge the size of insults and punishments by the number of those who know of them; for they do not consider the same insults and the same punishments equally grievous if they do not happen before many. If, then, this is so, consider how we shall be disposed when we are about to undergo the reckoning before all humanity and the people of the angels, especially when there will be no room for any shamelessness, since our sins will follow us like shadows. [Letter 5.325] With human beings, whether they retaliate or reward, power does not always follow the will; but with divine justice, which is compelled to retaliate but wishes to reward, since its power is not weaker than its will, both will certainly be carried into effect. For it will retaliate on some and reward others. [Letter 5.326] To Martinianus, Zosimus and Maron. Even if what is about to be said seems paradoxical to you, it will nevertheless be said. I say that no good man slanders, and no wicked man is slandered. If this seems a riddle, it will be said more clearly. The good man, even if he is led to say something from hatred of evil or for correction, does not slander; for he does not invent falsehoods, but speaks the truth. And the wicked man is not slandered; for even if slander is a false invention, he hears the truth.

2 Cor 5:10 (echo, medium confidence)

Notes and citation

Summary: The judgment before all humanity and the angels will make our shame immense; further letters say God both punishes and rewards with power equal to his will, and that a good man's rebuke of the wicked is not slander but truth.

Letter 5.325 begins at "With human beings" (heading not recovered from the scan); Letter 5.326 at "To Martinianus".

Notes on the original text

Digital text corrected (OCR slip; word split by OCR): πᾶσᾳ ἀναισχυντία → πᾶσα ἀναισχυντία; ἀμειβομέ νων → ἀμειβομένων; δύ ναμις → δύναμις.

Topics: The last judgment, Lying and truthfulness, Church office

Cite (SBL): Isidore of Pelusium, Ep. 5.324 (PG 78 78:1523; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-324). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-324

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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.

5.327PG 78 78:1523

ΤΟΙΣ ΑΥΤΟΙΣ. Πάντες ἄνθρωποι τούτοις καὶ συμπράττειν καὶ συμπονεῖν ἐθέλουσιν, οἷς ἂν ὁρῶσι τὴν προθυμίαν τοῦ πράττειν ἃ χρὴ ἀκμάζουσαν· τοὺς γὰρ καθεύδειν καὶ ῥαθυμεῖν προῃρημένους, καὶ τὴν οἰκείαν σωτηρίαν προδιδόντας, οὐδὲ λόγου εἰκότως ἀξιοῦσιν. Εἰ τοίνυν ταῦθ' οὕτως ἔχει, εἰκότως καὶ ἡ θεία ῥοπὴ οὐ πᾶσιν ἐπιφοιτᾷ· ἀλλ' ἐκείνους ἀφεῖσα, τοὺς τὴν ἑαυτῶν σωτηρίαν διὰ ῥαθυμίαν προπίνοντας · τοῖς πράττειν ἃ χρὴ προῃρημένοις τὴν οἰκείαν νέμει συμμαχίαν.

TOIS AUTOIS. Pantes anthrōpoi toutois kai symprattein kai symponein ethelousin, hois an horōsi tēn prothymian tou prattein ha chrē akmazousan; tous gar katheudein kai rhathymein proę̄rēmenous, kai tēn oikeian sōtērian prodidontas, oude logou eikotōs axiousin. Ei toinyn tauth' houtōs echei, eikotōs kai hē theia rhopē ou pasin epiphoitą; all' ekeinous apheisa, tous tēn heautōn sōtērian dia rhathymian propinontas ; tois prattein ha chrē proę̄rēmenois tēn oikeian nemei symmachian.

To the same. All people want to work and toil together with those in whom they see eagerness to do what is right at its height; but those who have chosen to sleep and be indolent and betray their own salvation they rightly think not even worth a word. If, then, this is so, the divine favour too rightly does not come to all, but leaving those who squander their own salvation through indolence, it grants its alliance to those who have chosen to do what is right.

Notes and citation

Summary: As people help the zealous and ignore the idle, so God's help comes to those who choose to do right.

Notes on the original text

Digital text corrected (OCR slip; margin letter left in the OCR): προθυμίαν Ο τοῦ → προθυμίαν τοῦ; πράττειν & χρὴ → πράττειν ἃ χρὴ.

Topics: Grace, Free will, Church office

Cite (SBL): Isidore of Pelusium, Ep. 5.327 (PG 78 78:1523; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-327). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-327

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-327) · 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.

5.328PG 78 78:1523

ΣΕΡΗΝΩ ΔΙΑΚΟΝΟ. Τὸν φιλάρετον πάντα τὰ περιττὰ χρὴ περικόπτειν · οὐ γὰρ ἐν τροφῇ μόνον, ἀλλὰ καὶ ἐν ἀμφιάσει, καὶ ἐν οἰκήσει καὶ ἐν ἐπίπλοις, καὶ ἐν τοῖς ἄλλοις τὴν χρείαν χρὴ τιμᾶν, καὶ τὴν αὐτάρκειαν μὴ ὑβρίζειν. Τί γὰρ, εἰ νηστεύοις μὲν, χρηματίζῃ δέ; ἢ μὴ χρηματίζῃ μὲν, οἴκησιν δὲ ζητοίης τῆς χρείας κρείττονα; Τί δὲ, εἰ μετρίᾳ μὲν οἰκήσει χρῷο, ἀμφιάσει δὲ περιέργῳ καλλωπίζοιο; Μέτριον γὰρ εἶναι χρὴ καὶ λόγῳ, καὶ σχήματι, καὶ φωνῇ, καὶ βλέμματι, καὶ βαδίσματι. Πολλοὶ γὰρ καὶ πλούτου ὄντες ἔρημοι, καὶ οἰκημάτων καὶ ἐνδύσεως λαμπρᾶς ἐνδεεῖς, τοσαύτην διὰ τοῦ βαδίσματος ἐμφαίνουσι τὴν βλακείαν, ὡς γέλωτα ὀφλισκάνειν.

SERĒNŌ DIAKONO. Ton philareton panta ta peritta chrē perikoptein ; ou gar en trophę̄ monon, alla kai en amphiasei, kai en oikēsei kai en epiplois, kai en tois allois tēn chreian chrē timan, kai tēn autarkeian mē hybrizein. Ti gar, ei nēsteuois men, chrēmatizę̄ de? ē mē chrēmatizę̄ men, oikēsin de zētoiēs tēs chreias kreittona? Ti de, ei metrią men oikēsei chrǭo, amphiasei de periergǭ kallōpizoio? Metrion gar einai chrē kai logǭ, kai schēmati, kai phōnę̄, kai blemmati, kai badismati. Polloi gar kai ploutou ontes erēmoi, kai oikēmatōn kai endyseōs lampras endeeis, tosautēn dia tou badismatos emphainousi tēn blakeian, hōs gelōta ophliskanein.

To Serenus the deacon. The lover of virtue must cut off all superfluities. For not only in food, but also in clothing, dwelling, furniture and everything else one must honour need and not outrage sufficiency. For what if you fast but make money? Or do not make money but seek a dwelling beyond your need? Or what if you use a moderate dwelling but beautify yourself with elaborate clothing? One must be moderate in speech, bearing, voice, glance and gait. For many, though without wealth and lacking dwellings and splendid clothing, show such affectation in their gait that they incur laughter.

Notes and citation

Summary: A lover of virtue must be moderate in everything, food, dress, house and even bearing, not only in one thing.

Notes on the original text

Digital text corrected (OCR slip): βαδίσαντος → βαδίσματος.

Topics: Asceticism, Self-control in food and drink, Dress and adornment, Wealth and poverty

Cite (SBL): Isidore of Pelusium, Ep. 5.328 (PG 78 78:1523; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-328). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-328

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-328) · 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.

5.329PG 78 78:1525

ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Πρὸς τὸ τέλος λοιπὸν ὁ κόσμος ἐπείγεται· οὐ γὰρ δὴ ψεύσεται ἡ ἀλήθεια, συντέλειαν ἔσεσθαι προμηνύσασα. Εἰ δὲ κἀκείνη πόῤῥω τισὶν εἶναι δόξειεν, ἀλλ' ὁ γε ἑκάστῳ χρόνος καθ' ἡμέραν δαπανᾶται, καὶ τὴν τελευτὴν ὠδίνει, καὶ πρὸς τὸ πέρας ὁρᾷ. Τῶν μὲν γὰρ πρεσβυτέρων δήλη ἐστὶν ἡ τελευτὴ, τῶν δὲ ἀκμαζόντων ἄδηλος ἡ ζωή. Προθεσμίαν γὰρ μίαν μὴ ἔχοντος τοῦ βίου, ἀλλὰ πᾶσαν ἡλικίαν τοῦ θανάτου ἐπινεμομένου, πάντας γρηγορεῖν χρὴ, καὶ προσδοκᾶν τὸ πάντως ἐσόμενον. Ἀλλ᾿ ἡμεῖς πάντα μᾶλλον ἢ τοῦτο προσδοκῶμεν· τὰ μὲν γὰρ ἀδόκητα καὶ ἀνέλπιστα καθ' ἑκάστην ὥραν ὀνειροπολοῦμεν καὶ ἐλπίζομεν· τὸ δὲ πάντῃ τε καὶ πάντως ἐσόμενον, καὶ αὐτίκα δὴ μάλα πολλάκις ἐπιστησόμενον, οὐδὲ ἐννοεῖν ἀξιοῦμεν· ἀλλὰ θνητοὶ ὄντες κατὰ τὸ σῶμα καὶ ἐπίκηροι, ὡς ἀθάνατοι διανοούμεθα· καὶ τῆς μὲν ἀθανάτου ψυχῆς ἀμελοῦμεν, μᾶλλον δὲ οὐδὲ ἔχειν ψυχὴν νομίζομεν· τὸ δὲ θνητὸν σῶμα ἀθάνατον εἶναι ἡγούμενοι, περὶ αὐτὸ πᾶσαν τὴν σπουδὴν ἀναλίσκομεν. Ποίας οὖν ἀπολαύσομεν συγγνώμης, τῆς μὲν ἀθανάτου θάνατον καταψηφιζόμενοι, τὸ δὲ θνητὸν πάσης τιμῆς ἀξιοῦντες; κἀκείνην παραβλάπτοντες, ἵνα τοῦτο κοσμήσωμεν; κἀκείνην λιμῷ τήκοντες, ἵνα τοῦτο σκιρτᾶν καὶ τρυφᾷν ἔχοι; Χρὴ γὰρ τὰ μὲν πρωτεῖὰ τῇ ψυχῇ, τὰ δὲ δευτερεῖα τῷ σώματι νέμειν · οὐ γὰρ ἐναντίον αὐτῆς ἐστιν, ἀλλ᾽ ὄργανον καὶ κιθάρα· ἐπιμελείας γὰρ δεῖται, οὐκ ἀπολαύσεως ἀνωφελοῦς· τροφῆς, οὐ τρυφῆς · αὐταρκείας, οὐ πλησμονῆς · εἴ γε μέλλοι μὴ πολέμιον, ἀλλὰ σύμμαχον τῇ ψυχῇ εἶναι. Τὸν μέλλοντα διασαλεύειν καὶ ἀναμοχλεύειν δόξαν παλαιὰν καὶ πεπηγυῖαν, καὶ καλὴν εἶναι τῷ κακῶς προληφθέντι νομιζομένην, ἐπειδὴ τὸ κομιδῇ παράδοξον, οὐκ ἂν εἴη προοιμίων ἄνευ εὐπαράδεκτον · οὐκ εὐθὺς τάναντία φράζειν χρή. Ἐπεὶ καταγέλαστος ἔσται καὶ κωμῳδηθήσεται ὑπὸ τῶν προκαταληφθέντων τῇ ἐναντία ψήφῳ. ἀλλὰ πρότερον ὑπορύξαντα καλῶς δι᾽ ἑτέρων πολλῶν, τότε εἰς τοὺναντίον περιτρέπειν. Οὕτω γὰρ εὐπαράδεκτος ἔσται, καὶ τὴν πειθώ δημιουργήσει.

ZŌSIMO PRESBYTERŌ. Pros to telos loipon ho kosmos epeigetai; ou gar dē pseusetai hē alētheia, synteleian esesthai promēnysasa. Ei de kakeinē porrhō tisin einai doxeien, all' ho ge hekastǭ chronos kath' hēmeran dapanatai, kai tēn teleutēn ōdinei, kai pros to peras horą. Tōn men gar presbyterōn dēlē estin hē teleutē, tōn de akmazontōn adēlos hē zōē. Prothesmian gar mian mē echontos tou biou, alla pasan hēlikian tou thanatou epinemomenou, pantas grēgorein chrē, kai prosdokan to pantōs esomenon. All᾿ hēmeis panta mallon ē touto prosdokōmen; ta men gar adokēta kai anelpista kath' hekastēn hōran oneiropoloumen kai elpizomen; to de pantę̄ te kai pantōs esomenon, kai autika dē mala pollakis epistēsomenon, oude ennoein axioumen; alla thnētoi ontes kata to sōma kai epikēroi, hōs athanatoi dianooumetha; kai tēs men athanatou psychēs ameloumen, mallon de oude echein psychēn nomizomen; to de thnēton sōma athanaton einai hēgoumenoi, peri auto pasan tēn spoudēn analiskomen. Poias oun apolausomen syngnōmēs, tēs men athanatou thanaton katapsēphizomenoi, to de thnēton pasēs timēs axiountes? kakeinēn parablaptontes, hina touto kosmēsōmen? kakeinēn limǭ tēkontes, hina touto skirtan kai tryphąn echoi? Chrē gar ta men prōteia tę̄ psychę̄, ta de deutereia tǭ sōmati nemein ; ou gar enantion autēs estin, all᾽ organon kai kithara; epimeleias gar deitai, ouk apolauseōs anōphelous; trophēs, ou tryphēs ; autarkeias, ou plēsmonēs ; ei ge melloi mē polemion, alla symmachon tę̄ psychę̄ einai. Ton mellonta diasaleuein kai anamochleuein doxan palaian kai pepēguian, kai kalēn einai tǭ kakōs prolēphthenti nomizomenēn, epeidē to komidę̄ paradoxon, ouk an eiē prooimiōn aneu euparadekton ; ouk euthys tanantia phrazein chrē. Epei katagelastos estai kai kōmǭdēthēsetai hypo tōn prokatalēphthentōn tę̄ enantia psēphǭ. alla proteron hyporyxanta kalōs di᾽ heterōn pollōn, tote eis tounantion peritrepein. Houtō gar euparadektos estai, kai tēn peithō dēmiourgēsei.

To Zosimus the presbyter. The world is now hastening toward its end; for the Truth, which foretold that there will be a consummation, will not lie. And even if that seems far off to some, each person's time is spent day by day, is in labour with its end and looks toward its limit. For the death of the old is plain, and the life of those in their prime uncertain. Since life has no single fixed term, but death ranges over every age, all must keep watch and expect what will certainly come. But we expect everything rather than this. Things unexpected and unhoped for we dream of and hope for every hour, but what will in every way and certainly come, and often very soon, we do not deign even to think of. Though mortal and perishable in body, we think as if immortal; we neglect the immortal soul, or rather do not even think we have a soul; and considering the mortal body immortal, we spend all our zeal on it. What pardon, then, shall we obtain, condemning the immortal to death and counting the mortal worthy of all honour, harming the one to adorn the other, wasting the one with hunger so that the other may frisk and live in luxury? For one must give the first place to the soul and the second to the body; for it is not its opposite but its instrument and lyre. It needs care, not useless enjoyment; nourishment, not luxury; sufficiency, not surfeit; if it is to be not the soul's enemy but its ally. [Letter 5.330] One who is going to shake and lever up an old and settled opinion, thought good by the one who has been wrongly prejudiced, must not state the opposite at once, since what is utterly paradoxical would not be acceptable without introductions; for he will be laughed at and ridiculed by those prejudiced in favour of the opposite verdict. But first, having undermined it well by many other things, then he should turn it round to the opposite. For so he will be acceptable and will produce persuasion.

Matt 24:14 (echo, medium confidence) · Matt 24:42 (echo, medium confidence)

Notes and citation

Summary: The end of the world and of each life is near, so we should care for the immortal soul rather than pamper the body; a second letter advises that a settled false opinion must be undermined gradually before being opposed directly.

Letter 5.330 begins at "One who is going to shake"; its heading was not recovered from the scan.
The consummation: Matt 24:14; 28:20. Keeping watch: Matt 24:42.

Notes on the original text

Digital text corrected (Latin A in a Greek word in the OCR; OCR slip (accent); end-of-line hyphen left in the OCR; stray dash from the OCR; word split by OCR): προμηνύ σασα → προμηνύσασα; προσδο - κᾶν → προσδοκᾶν; ἔχειν – ψυχὴν → ἔχειν ψυχὴν; κόμιδῇ → κομιδῇ; πολAλῶν → πολλῶν.

Topics: Eschatology, Death and burial, The soul, Self-control in food and drink, Classical learning and education

Cite (SBL): Isidore of Pelusium, Ep. 5.329 (PG 78 78:1525; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-329). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-329

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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.

5.331PG 78 78:1527

ΑΛΕΞΑΝΔΡΩ ΠΟΙΗΤΗ. Λίαν θαυμάζω, πῶς τινες τῶν ἀνθρώπων (ὧν εἷς καὶ αὐτὸς κινδυνεύεις εἶναι) ἐνὸν πολλάκις διὰ τῶν γραφῶν, ἢ διὰ τῶν ἀγαλμάτων ὠφελεῖσθαι· τοῦτο μὲν οὐκ ἐννοοῦσιν, εἰς ὕβριν δὲ βλέπουσιν. Εἰ γὰρ σωφρονέστατος καὶ σοφώτατος ἦν ὁ Σωκράτης (Πλάτων γὰρ καὶ Αἰσχίνης καὶ Ξενοφῶν καὶ Εὐριπίδης τοῦτο διισχυρίσαντο· ᾿Αριστοφάνει γὰρ οὐ προσεκτέον, ὡς οὐδὲν οὕτω καλῶς εἰδότι, ὡς τὸ κακῶς εἰπεῖν, καὶ κωμῳδήσαντι τὸν διδάσκαλον, ἴσως περὶ φιλοσοφίας αὐτῷ παραινέσαντι), Αὐτοῦ δὲ ἐστιν ἔργον τὸ τὰς χάριτας γυμνὰς, ὡς φατε, καὶ παρθένους γλύψαι, οὐκ εἰς ἀσέλγειαν τοὺς νέους παρακαλῶν, ὡς ἡγῇ, τοῦτο πεποίηκεν, ἀλλὰ τὴν φύσιν αὐτῶν (δεινὸς γὰρ ἦν καὶ περὶ ταῦτα) διὰ τῶν ἀγαλμάτων ἐξηγούμενος. Ἐπειδὴ γὰρ πολλοὶ ἤ κέρδους, ἢ ἀμοιβῆς, ἢ φιλίας, ἢ δόξης, ἢ ἄλλου τινὸς ἕνεκεν τὰς χάριτας διδόασι· τοῦτο αὐτὸ παιδεῦσαι τοὺς ὁρῶντας (ὡς γε ἐμαυτὸν πείθω) ἠθέλησεν, ὅτι δεῖ τὰς χάριτας δίδοσθαι, παρθένους μὲν καὶ ἀμιγεῖς παντὸς κέρδους, παντὸς δὲ ἐπικαλύμματος ἐλευθέρας ἵνα πρὸς μηδὲν ἄλλο τις βλέπων, ἀλλ᾽ εἰς αὐτὸ τὸ καλὸν, εὐεργετῇ τοὺς δεομένους, καὶ μὴ λήμματος ἐφιέμενος, ἢ δόξης, ἐκτραγῳδῇ τῶν λαμβανόντων τὰς συμφοράς. Λίαν θαυμάζω τὴν ἀπληστίαν καὶ τὴν δουλοπρέπειαν τῶν ἀεὶ μὲν χάριν αἰτούντων, μὴ παρεχόντων δὲ, καὶ τεκμήριον εἶναι τοῦθ᾽ ἡγοῦμαι ἀνελευθέρου καὶ ἀκορέστου ψυχῆς. Ἡ μὲν γὰρ χάρις τοὺς λαμβάνοντας εἰς ὑπόχρεω καθίστησι ταπεινότητα, τοὺς δὲ παρέχοντας εἰς ἐλευθεροπρέπειαν αὔξειν πέφυκεν. Ἐλευθέριον γὰρ τὸ κατάρχειν εἰς ἕτερον χάριτος οἰκετικὸν δὲ τὸ λαμβάνοντα χάριν, ὑπεύθυνον ἀεὶ διὰ ταύτην διατελεῖν. Αναγκαίως γὰρ ὁ χάριτι δουλωθεὶς, καθάπερ ἄχθος ἔχων ἐπὶ κεφαλῆς, τοὺς ἔργῳ μὴ δυναμένους ἀμείψασθαι αἰτιώμενος. οὐ πρότερον ὀρθοῦται τὴν ψυχὴν, οὐδὲ ἐξίσης πρὸς τὸν εὐεργετήσαντα βλέπει, πρὶν ἂν διαλύσηται τὸ χρέος. Ταῦτα δὲ φημι, οὐ τοὺς ὄντως δεομένους μὴ αἰτεῖν χάριν νομοθετῶν, οὐδὲ συμβουλεύων τοῖς χειμαζομένοις μὴ καταφεύγειν εἰς λιμένα· ἀλλ᾽ οὐδὲ ῎Απαγε· οὐδὲ μὴν τοὺς ἔργῳ μὴ δυναμένους, κἂν λόγῳ τὰς χάριτας ὁμολογεῖν ἀναγκάζων. Εἰ γὰρ καὶ χρὴ τὸν μὲν εὐεργετήσαντα ἐπιλανθάνεσθαι, τὸν δὲ εὐεργετηθέντα μεμνῆσθαι τῆς χάριτος. Ἀλλ᾿ οὐ τοῦτο νυνὶ φράσαι βούλομαι· ἀλλ᾿ ἐκείνους αἰτιῶμαι τοὺς μηδενὸς μὲν δεομένους, διὰ δὲ φιλοχρηματίαν ἀεὶ μὲν λαμβάνειν σπουδάζοντας, παρέχειν δὲ οὐ βουλομένους. Τοὺς μὲν γὰρ ἐν χρείᾳ τυγχάνοντας, οὐκ ἄτοπον χάριν αἰτεῖν, τοὺς τε παρέχειν δυναμένους αἰτεῖν, ἀτοπώτατον. Δὶς γὰρ ἁμαρτάνουσι μέγιστα, ἓν μὲν, αὐτοὶ διὰ πόθον ἀκόρεστον αἰτοῦντες· ἕτερον δὲ, καὶ τοῖς ὄντως δεομένοις ἀποκλείοντες τοὺς τῆς φιλανθρωπίας λιμένας· ἀναλίσκουσι γὰρ κακῶς τὰ καλῶς δοθῆναι ὀφείλοντα.

ALEXANDRŌ POIĒTĒ. Lian thaumazō, pōs tines tōn anthrōpōn (hōn heis kai autos kindyneueis einai) enon pollakis dia tōn graphōn, ē dia tōn agalmatōn ōpheleisthai; touto men ouk ennoousin, eis hybrin de blepousin. Ei gar sōphronestatos kai sophōtatos ēn ho Sōkratēs (Platōn gar kai Aischinēs kai Xenophōn kai Euripidēs touto diischyrisanto; ᾿Aristophanei gar ou prosekteon, hōs ouden houtō kalōs eidoti, hōs to kakōs eipein, kai kōmǭdēsanti ton didaskalon, isōs peri philosophias autǭ parainesanti), Autou de estin ergon to tas charitas gymnas, hōs phate, kai parthenous glypsai, ouk eis aselgeian tous neous parakalōn, hōs hēgę̄, touto pepoiēken, alla tēn physin autōn (deinos gar ēn kai peri tauta) dia tōn agalmatōn exēgoumenos. Epeidē gar polloi ē kerdous, ē amoibēs, ē philias, ē doxēs, ē allou tinos heneken tas charitas didoasi; touto auto paideusai tous horōntas (hōs ge emauton peithō) ēthelēsen, hoti dei tas charitas didosthai, parthenous men kai amigeis pantos kerdous, pantos de epikalymmatos eleutheras hina pros mēden allo tis blepōn, all᾽ eis auto to kalon, euergetę̄ tous deomenous, kai mē lēmmatos ephiemenos, ē doxēs, ektragǭdę̄ tōn lambanontōn tas symphoras. Lian thaumazō tēn aplēstian kai tēn douloprepeian tōn aei men charin aitountōn, mē parechontōn de, kai tekmērion einai touth᾽ hēgoumai aneleutherou kai akorestou psychēs. Hē men gar charis tous lambanontas eis hypochreō kathistēsi tapeinotēta, tous de parechontas eis eleutheroprepeian auxein pephyken. Eleutherion gar to katarchein eis heteron charitos oiketikon de to lambanonta charin, hypeuthynon aei dia tautēn diatelein. Anankaiōs gar ho chariti doulōtheis, kathaper achthos echōn epi kephalēs, tous ergǭ mē dynamenous ameipsasthai aitiōmenos. ou proteron orthoutai tēn psychēn, oude exisēs pros ton euergetēsanta blepei, prin an dialysētai to chreos. Tauta de phēmi, ou tous ontōs deomenous mē aitein charin nomothetōn, oude symbouleuōn tois cheimazomenois mē katapheugein eis limena; all᾽ oude ᾿Apage; oude mēn tous ergǭ mē dynamenous, kan logǭ tas charitas homologein anankazōn. Ei gar kai chrē ton men euergetēsanta epilanthanesthai, ton de euergetēthenta memnēsthai tēs charitos. All᾿ ou touto nyni phrasai boulomai; all᾿ ekeinous aitiōmai tous mēdenos men deomenous, dia de philochrēmatian aei men lambanein spoudazontas, parechein de ou boulomenous. Tous men gar en chreią tynchanontas, ouk atopon charin aitein, tous te parechein dynamenous aitein, atopōtaton. Dis gar hamartanousi megista, hen men, autoi dia pothon akoreston aitountes; heteron de, kai tois ontōs deomenois apokleiontes tous tēs philanthrōpias limenas; analiskousi gar kakōs ta kalōs dothēnai opheilonta.

To Alexander the poet. I greatly wonder how some people (of whom you are perhaps one), when they could often be benefited by paintings or by statues, do not consider this but look toward insolence. For if Socrates was most temperate and most wise (for Plato, Aeschines, Xenophon and Euripides affirmed this; Aristophanes must not be heeded, since he knew nothing so well as how to speak ill, and ridiculed his teacher, who perhaps had advised him about philosophy), and if it is his work to have carved the Graces naked, as you say, and as maidens, he did this not to invite the young to licentiousness, as you think, but to explain their nature through the statues (for he was skilled in this too). For since many give favours (charites) for the sake of gain, or return, or friendship, or glory, or something else, he wished, as I persuade myself, to teach the onlookers this very thing: that favours must be given as maidens, unmixed with any gain, and free of every covering, so that one may benefit those in need looking to nothing else but the good itself, and not, desiring profit or glory, make a tragic show of the misfortunes of those who receive. [Letter 5.332] I greatly wonder at the insatiability and servility of those who always ask for favours but do not give them, and I think this a proof of a servile and insatiable soul. For a favour puts those who receive it into the humility of the indebted, but naturally increases the free bearing of those who give. For it is free to begin a favour toward another, but servile, having received a favour, to remain always accountable because of it. For one enslaved by a favour, like one carrying a burden on his head, necessarily blames those who cannot repay it in deed; he does not straighten his soul or look his benefactor in the eye until he has discharged the debt. I say this not legislating that those truly in need should not ask a favour, nor advising those in a storm not to flee to harbour, far from it; nor compelling those who cannot repay in deed not to acknowledge favours at least in word. For even if the benefactor must forget and the one benefited remember the favour, that is not what I now wish to say; but I blame those who, needing nothing, out of avarice always strive to receive but are unwilling to give. For it is not absurd for those in need to ask a favour, but for those able to give to ask is most absurd. For they sin greatly twice: once by asking from insatiable longing; and again by shutting the harbours of humanity to those truly in need, for they spend badly what ought to be given well.

Notes and citation

Summary: Isidore interprets Socrates' statue of the naked Graces as teaching that favours should be given freely and without self-interest; a second letter condemns those who, needing nothing, always ask favours and never give.

Letter 5.332 begins at "I greatly wonder at the insatiability"; its heading was not recovered from the scan.
Socrates was said to have sculpted the Graces (Pausanias 1.22.8; 9.35.7, who describes them as clothed). Aristophanes ridiculed Socrates in the Clouds.

Notes on the original text

Digital text corrected (stray period from the OCR; word split by OCR): Σωκράτης. (Πλάτων → Σωκράτης (Πλάτων; παρεχόν των → παρεχόντων; ἀνελευ θέρου → ἀνελευθέρου.

Topics: Paganism, Almsgiving and care for the poor, Wealth and poverty, Images and icons

Cite (SBL): Isidore of Pelusium, Ep. 5.331 (PG 78 78:1527; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-331). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-331

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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.

5.333PG 78 78:1529

ΠΑΛΛΑΔΙΟ ΔΙΑΚΟΝΩ. Τοὺς εὐεργέτας οὐ μόνον ἀφ᾿ ὧν ἠδυνήθησαν, ἀλλὰ καὶ ἀφ᾿ ὧν ἠβουλήθησαν μὲν, οὐκ ἠδυνήθησαν δὲ, ἀνυμνεῖσθαι χρὴ, καὶ εἰδέναι μὲν αὐτοῖς χάριν ἀφ᾿ ὧν ἠθέλησαν, τὸ μὴ δεδυνῆσθαι δὲ μὴ αἰτιᾶσθαι. ῾Ο γὰρ μὴ ἀπὸ τῆς προαιρέσεως, ἀλλ᾿ ἀπὸ τῆς ἐκβάσεως τὰ πράγματα κρίνων, ἀπαίδευτός ἐστι, καὶ τῶν πραγμάτων οὐ γινώσκει τὴν φύσιν, τὴν οὐ πάντως τῇ βουλήσει ἑπομένην, ἀλλ᾽ ἔσθ᾽ ὅτε καὶ ἐναντιουμένην.

PALLADIO DIAKONŌ. Tous euergetas ou monon aph᾿ hōn ēdynēthēsan, alla kai aph᾿ hōn ēboulēthēsan men, ouk ēdynēthēsan de, anymneisthai chrē, kai eidenai men autois charin aph᾿ hōn ēthelēsan, to mē dedynēsthai de mē aitiasthai. ῾O gar mē apo tēs proaireseōs, all᾿ apo tēs ekbaseōs ta pragmata krinōn, apaideutos esti, kai tōn pragmatōn ou ginōskei tēn physin, tēn ou pantōs tę̄ boulēsei hepomenēn, all᾽ esth᾽ hote kai enantioumenēn.

To Palladius the deacon. Benefactors must be praised not only for what they were able to do, but also for what they wished but were not able to do; one must be grateful to them for what they willed, and not blame them for not having been able. For the one who judges things not by the intention but by the outcome is uneducated and does not know the nature of things, which does not always follow the will but sometimes even opposes it.

Notes and citation

Summary: Benefactors should be thanked for their goodwill even when unable to help, since deeds are judged by intention.

Notes on the original text

Digital text corrected (OCR slip (breathing)): ἡβουλήθησαν → ἠβουλήθησαν.

Topics: Ethics, Love of God and neighbour

Cite (SBL): Isidore of Pelusium, Ep. 5.333 (PG 78 78:1529; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-333). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-333

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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.

5.334PG 78 78:1529

ΑΓΑΘΟΔΑΙΜΟΝΙ ΓΡΑΜΜΑΤΙΚΩ. Ἡ παίδευσις τὸν μὲν ὀξὺν, ἄκρον ποιεῖ· τὸν δὲ βραδὺν ἀμείνονά πως ἑαυτοῦ καθίστησιν. Ωσπερ γὰρ οὐ πάντες οἱ ἐν παιδοτριβίοις γυμνασθέντες ἀθληταὶ ἀποτελοῦνται, οὕτως οὐδὲ πάντες οἱ ἐν μουσείοις φοιτήσαντες ῥήτορες· ταῖς γὰρ εὐφυΐαις καὶ ταῖς δυνάμεσιν αἱ μελέται προσομιλοῦσαι ἄκρους ἀποτελοῦσιν. Εἰ δὲ μήτε ἀλκὴν, μήτε εὐφυΐαν εὕρωσιν, ἀσκοῦσι μὲν τῶν μὲν τὰς ψυχὰς, τῶν δὲ τὰ σώματα, οὐ μὴν ἀοιδίμους αὐτοὺς δημιουργοῦσιν.

AGAThODAIMONI GRAMMATIKŌ. Hē paideusis ton men oxyn, akron poiei; ton de bradyn ameinona pōs heautou kathistēsin. Ōsper gar ou pantes hoi en paidotribiois gymnasthentes athlētai apotelountai, houtōs oude pantes hoi en mouseiois phoitēsantes rhētores; tais gar euphyïais kai tais dynamesin hai meletai prosomilousai akrous apotelousin. Ei de mēte alkēn, mēte euphyïan heurōsin, askousi men tōn men tas psychas, tōn de ta sōmata, ou mēn aoidimous autous dēmiourgousin.

To Agathodaemon the grammarian. Education makes the quick-witted excellent, and makes the slow somewhat better than themselves. For just as not all who have trained in wrestling schools turn out athletes, so not all who have attended schools turn out orators; for practice, joined to natural gifts and abilities, makes people excellent. But if it finds neither strength nor natural gift, it trains the souls of some and the bodies of others, but does not make them celebrated.

Notes and citation

Summary: Education perfects natural talent and improves the less gifted, but cannot make the untalented excellent.

Topics: Classical learning and education

Cite (SBL): Isidore of Pelusium, Ep. 5.334 (PG 78 78:1529; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-334). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-334

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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.

5.335PG 78 78:1529

ΙΣΙΔΩΡΟ ΕΠΙΣΚΟΠΩ. Ἐπειδὴ εἰκότως νομίζων τὴν θείαν ἀρετὴν ἀνέφικτον καὶ ἀμίμητον, γέγραφας θαυμάζων, πῶς ὁ Σωτὴρ καὶ τὸν Πατέρα καὶ ἑαυτὸν μιμεῖσθαι ἡμᾶς παρακελεύεται. Φημὶ, ὅτι εἰκότως τὰ πράγματα ἀπὸ τῶν μειζόνων λαμβάνει τὰ παραδείγματα, ἵνα κἂν τοῦ ἐλάττονος ἐφικοίμεθα. Εἰ γὰρ καὶ ἀμίμητος ἡ Δεσποτικὴ ἀρετὴ, ἀλλ᾽ οὖν γε ὅταν κατὰ δύναμιν μιμεῖσθαι αὐτὴν σπουδάζωμεν, τῆς μιμήσεως οὐκ ἀπολειφθησόμεθα. Ωσπερ γὰρ οἱ γραμματισταὶ λαμβάνοντες τὴν γραφίδα, τοῖς παισὶ μετὰ πολλοῦ τοῦ κάλλους τὰ στοιχεῖα γράφουσιν, ἵνα κἂν πρὸς τὸ καταδεέστερον ἔλθωσι τῆς μιμήσεως, οὕτω καὶ ἡ θεία χάρις ὑποδείγματα ἡμῖν ἀρετῆς προὔθηκεν, ἵν᾿ ὡς ἐφικτὸν μιμησώμεθα. Μὴ τοίνυν τὸ μὴ ἄκρως δύνασθαι μιμεῖσθαι, τοῦ ἐνδεχομένου ἡμᾶς ἀποσοβείτω, ἀλλὰ τοῦτο μάλιστα μέγα ἡμῖν φαινέσθω, τὸ ἠξιῶσθαι μερικῶς μιμήσεως θείας εἰκόνος ἐντὸς γενέσθαι.

ISIDŌRO EPISKOPŌ. Epeidē eikotōs nomizōn tēn theian aretēn anephikton kai amimēton, gegraphas thaumazōn, pōs ho Sōtēr kai ton Patera kai heauton mimeisthai hēmas parakeleuetai. Phēmi, hoti eikotōs ta pragmata apo tōn meizonōn lambanei ta paradeigmata, hina kan tou elattonos ephikoimetha. Ei gar kai amimētos hē Despotikē aretē, all᾽ oun ge hotan kata dynamin mimeisthai autēn spoudazōmen, tēs mimēseōs ouk apoleiphthēsometha. Ōsper gar hoi grammatistai lambanontes tēn graphida, tois paisi meta pollou tou kallous ta stoicheia graphousin, hina kan pros to katadeesteron elthōsi tēs mimēseōs, houtō kai hē theia charis hypodeigmata hēmin aretēs prouthēken, hin᾿ hōs ephikton mimēsōmetha. Mē toinyn to mē akrōs dynasthai mimeisthai, tou endechomenou hēmas aposobeitō, alla touto malista mega hēmin phainesthō, to ēxiōsthai merikōs mimēseōs theias eikonos entos genesthai.

To Isidore the bishop. Since, rightly thinking divine virtue unattainable and inimitable, you have written wondering how the Saviour commands us to imitate both the Father and himself, I say that things rightly take their examples from what is greater, so that we may at least attain the lesser. For even if the Master's virtue is inimitable, yet when we strive to imitate it according to our power, we shall not fall short of imitation. For just as schoolmasters, taking the pen, write the letters for the boys with great beauty, so that they may at least come to an inferior imitation, so divine grace has set before us examples of virtue, that we may imitate them as far as possible. So do not let the inability to imitate perfectly drive us away from what is possible; but let this seem most great to us, that we have been counted worthy to come, in part, within the imitation of the divine image.

Matt 5:48 (allusion, high confidence) · Luke 6:36 (allusion, medium confidence) · Matt 11:29 (allusion, medium confidence) · 1 Pet 2:21 (echo, medium confidence)

Notes and citation

Summary: Christ bids us imitate God and himself so that, aiming at the highest, we may attain what we can, as children copy a master's fine letters.

The numeral before the text is removed.
Matt 5:48; Luke 6:36; Matt 11:29; John 13:15. The schoolmaster's model letters: cf. 1 Pet 2:21 (hypogrammos).

Notes on the original text

Digital text corrected (letter numeral (τλεʹ) from the heading; stray mark from the OCR): ΤΛΕ΄. → ; οὐκ' ἀπολειφθησόμεθα → οὐκ ἀπολειφθησόμεθα.

Topics: The Christian life, The image of God, Christology

Cite (SBL): Isidore of Pelusium, Ep. 5.335 (PG 78 78:1529; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-335). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-335

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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.

5.336PG 78 78:1529

ΓΕΝΝΑΔΙΩ. Εἰ καὶ παράδοξόν σοι εἶναι δόξει τὸ λεχθησόμενον, ἀλλ᾽ ὅμως εἰρήσεται· φημὶ γὰρ ὅτι ἡ κενοδοξία ἀπὸ ψυχῆς ταπεινῆς καὶ εὐτελοῦς τίκτεται, ἡ δὲ ὑπεροψία τῶν ἐπαίνων καὶ ἡ καταφρόνησις ἀπὸ μεγαλοφυοῦς, μᾶλλον δὲ ὑπερφυοῦς. Ἡ μὲν γὰρ θαυμάζει τὸν χόρτου δίκην μαραινόμενον τῶν ἀνθρώπων ἔπαινον, ἡ δὲ ἀποστρέφεται· ἡ μὲν μεγίστην ἡγεῖται τὴν πεπλανημένην καὶ ἐσφαλμένην τῶν πολλῶν ψῆφον, ἡ δὲ εὐτελεστάτην. Ὅτι δὲ ταῦθ' οὕτως ἔχει, ἔρεσθαί σε βούλομαι. Τι νομίζεις τοὺς πολλοὺς, οἷς οὐδεὶς περὶ ἀρετῆς λόγος; εὔδηλον ὅτι ῥᾳθύμους, καὶ οὐδενὸς ἀξίους λόγου. Ὅπερ γὰρ αὐτοὶ περὶ τῆς ἀρετῆς ψηφίζονται, τοῦτο τοὺς σοφοὺς δίκαιον ἂν εἴη περὶ αὐτῶν ψηφίζεσθαι. "Ἕλοιο τοίνυν· κατ' ἐκείνους γενέσθαι οὐκ ἄν μοι δοκεῖς. Πῶς οὖν οὐ κομιδῇ σχέτλιον, μᾶλλον δὲ γελοῖον, τὴν τούτων θηρᾶσθαι δόξαν, ὧν οὐκ ἂν ἕλοιο γενέσθαι παραπλήσιος ; εἰ δὲ φαίης, ὅτι οἱ πολλοὶ κατὰ ταυτὸν συνεστηκότες ἀξιόπιστον ἔχουσι τὴν ψῆφον· αὐτὸ τοῦτο λέξεις, δι' ὅ καταφρονεῖσθαι ὀφείλουσιν. Οἱ γὰρ καθ' ἑαυτοὺς ὄντες εὐκαταφρόνητοι, πολλῷ μᾶλλον συγκροτηθέντες τοῦτο πείσονται. Ἡ γὰρ ἑκάστου ἄνοια ὁμοῦ συναχθεῖσα, μείζων ὑπὸ τοῦ πλήθους αὐξηθεῖσα γίνεται. Διὸ καὶ καθ᾿ ἕνα μὲν ἄν τις αὐτῶν καὶ διορθώσειεν, εἰ λάβοι ποτέ · ὁμοῦ δὲ ὑπάρχοντας οὐκ ἂν δυνηθείη, διὰ τὸ τὴν ἄνοιαν ἐπὶ τὸ μείζον αἴρεσθαι, καὶ ταῖς παρ᾿ ἀλλήλων δόξαις συγκροτεῖσθαι.

GENNADIŌ. Ei kai paradoxon soi einai doxei to lechthēsomenon, all᾽ homōs eirēsetai; phēmi gar hoti hē kenodoxia apo psychēs tapeinēs kai eutelous tiktetai, hē de hyperopsia tōn epainōn kai hē kataphronēsis apo megalophyous, mallon de hyperphyous. Hē men gar thaumazei ton chortou dikēn marainomenon tōn anthrōpōn epainon, hē de apostrephetai; hē men megistēn hēgeitai tēn peplanēmenēn kai esphalmenēn tōn pollōn psēphon, hē de eutelestatēn. Hoti de tauth' houtōs echei, eresthai se boulomai. Ti nomizeis tous pollous, hois oudeis peri aretēs logos? eudēlon hoti rhąthymous, kai oudenos axious logou. Hoper gar autoi peri tēs aretēs psēphizontai, touto tous sophous dikaion an eiē peri autōn psēphizesthai. "Heloio toinyn; kat' ekeinous genesthai ouk an moi dokeis. Pōs oun ou komidę̄ schetlion, mallon de geloion, tēn toutōn thērasthai doxan, hōn ouk an heloio genesthai paraplēsios ? ei de phaiēs, hoti hoi polloi kata tauton synestēkotes axiopiston echousi tēn psēphon; auto touto lexeis, di' ho kataphroneisthai opheilousin. Hoi gar kath' heautous ontes eukataphronētoi, pollǭ mallon synkrotēthentes touto peisontai. Hē gar hekastou anoia homou synachtheisa, meizōn hypo tou plēthous auxētheisa ginetai. Dio kai kath᾿ hena men an tis autōn kai diorthōseien, ei laboi pote ; homou de hyparchontas ouk an dynētheiē, dia to tēn anoian epi to meizon airesthai, kai tais par᾿ allēlōn doxais synkroteisthai.

To Gennadius. Even if what is about to be said seems paradoxical to you, it will nevertheless be said: I say that vainglory is born of a low and cheap soul, while disdain and contempt for praise are born of a great, or rather an extraordinary, one. For the one admires human praise, which withers like grass, the other turns away from it; the one thinks the erring and mistaken vote of the many the greatest thing, the other the cheapest. That this is so, I want to ask you. What do you think of the many, who take no account of virtue? Clearly that they are indolent and not worth a word. For what they themselves vote about virtue, the wise would rightly vote about them. You would not choose, then, to become like them, it seems to me. How then is it not utterly wretched, or rather ridiculous, to hunt for the glory of those whom you would not choose to resemble? And if you say that the many, agreeing together, have a trustworthy vote, you will be stating the very reason why they ought to be despised. For those who are contemptible by themselves will be much more so when gathered together; for the folly of each, collected together, becomes greater, increased by the number. That is why one might correct them one by one, if one ever caught them; but together one could not, because their folly is raised to greater heights and strengthened by each other's opinions.

1 Pet 1:24 (echo, medium confidence)

Notes and citation

Summary: Vainglory belongs to a small soul; it is absurd to seek the praise of a crowd whose collective folly only grows with its numbers.

Praise withering like grass: cf. Isa 40:6-8; 1 Pet 1:24.

Notes on the original text

Digital text corrected (OCR slip (breathing)): Ὄπερ γὰρ → Ὅπερ γὰρ.

Topics: Humility and pride

Cite (SBL): Isidore of Pelusium, Ep. 5.336 (PG 78 78:1529; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-336). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-336

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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.

5.337PG 78 78:1531

ΤΩ ΑΥΤΩ. Φιλοδόξου καὶ κενοδόξου Οὐκ ἔστιν ὁ φιλόδοξος κενόδοξος· ὁ μὲν γὰρ ἀρετὴν ἀσκῶν, ὁ δὲ μὴ ἀσκῶν δόξαν θηρᾶται· καὶ ὁ μὲν τῆς προσηκούσης, ὁ δὲ τῆς μηδαμόθεν αὐτῷ προσηκούσης ὑπολήψεως ἐφίεται· ὁ μὲν οἰκείῳ κάλλει σεμνύνεται, ὁ δὲ ἀλλοτρίῳ καλλωπίζεσθαι βούλεται· ὁ μὲν τοῖς οἰκείοις θησαυροῖς μέγα φρονεῖ· ὁ δὲ τοῖς μηδαμῶς αὐτῷ προσήκουσιν· ὁ μὲν δικαίως, ὁ δὲ ἀδίκως τιμᾶσθαι βούλεται· ὁ μὲν οὖν πρῶτος, εἰ καὶ μὴ τέλειός ἐστι (χρὴ γὰρ καὶ ἀρετὴν ἀσκεῖν, καὶ δόξης μὴ ὀρέγεσθαι), ἀλλ᾽ οὖν γε τοῦ δευτέρου κρείττων ἐστί· καὶ τοσοῦτον αὐτοῦ πλέον ἀπέχει, ἢ ὅσον τοῦ τελείου αὐτὸς ἀπολείπεται· μᾶλλον δὲ εἰ χρὴ τὸ ἀκριβὲς εἰπεῖν, οὐδὲ παραβάλλεσθαι πρὸς ἐκεῖνον ἂν εἴη δίκαιος, τὸν μηδὲν μὲν πράξαντα χρηστὸν, τῆς δὲ ἐπὶ τῷ πεπραχέναι ἀντιποιησάμενον δόξης, ἀλλὰ πρὸς ἐκεῖνον, τὸν καὶ πεπραχότα, καὶ τῆς ἐπὶ τῷ πεπραχέναι καταφρονήσαντα δόξης.

TŌ AUTŌ. Philodoxou kai kenodoxou Ouk estin ho philodoxos kenodoxos; ho men gar aretēn askōn, ho de mē askōn doxan thēratai; kai ho men tēs prosēkousēs, ho de tēs mēdamothen autǭ prosēkousēs hypolēpseōs ephietai; ho men oikeiǭ kallei semnynetai, ho de allotriǭ kallōpizesthai bouletai; ho men tois oikeiois thēsaurois mega phronei; ho de tois mēdamōs autǭ prosēkousin; ho men dikaiōs, ho de adikōs timasthai bouletai; ho men oun prōtos, ei kai mē teleios esti (chrē gar kai aretēn askein, kai doxēs mē oregesthai), all᾽ oun ge tou deuterou kreittōn esti; kai tosouton autou pleon apechei, ē hoson tou teleiou autos apoleipetai; mallon de ei chrē to akribes eipein, oude paraballesthai pros ekeinon an eiē dikaios, ton mēden men praxanta chrēston, tēs de epi tǭ peprachenai antipoiēsamenon doxēs, alla pros ekeinon, ton kai peprachota, kai tēs epi tǭ peprachenai kataphronēsanta doxēs.

To the same. On the lover of glory and the vainglorious. The lover of glory is not vainglorious. For the one hunts glory while practising virtue, the other without practising it; the one desires the reputation that belongs to him, the other one that in no way belongs to him; the one prides himself on his own beauty, the other wishes to adorn himself with another's; the one thinks highly of his own treasures, the other of those that in no way belong to him; the one wishes to be honoured justly, the other unjustly. The first, then, even if he is not perfect (for one must both practise virtue and not reach for glory), is still better than the second, and stands further above him than he himself falls short of the perfect. Or rather, if one must speak exactly, he should not even be compared with the man who has done nothing good yet laid claim to the glory of having done it, but with the man who has both done it and despised the glory of having done it.

Notes and citation

Summary: The lover of glory who earns it by virtue is far better than the vainglorious who claim unearned praise, though the perfect man despises glory altogether.

The words "On the lover of glory and the vainglorious" stand as a title at the head of the letter.

Notes on the original text

Digital text corrected (margin letter left in the OCR; word split by OCR): ἀδί κως → ἀδίκως; τῷ Η πεπραχέναι → τῷ πεπραχέναι.

Topics: Humility and pride, Ethics

Cite (SBL): Isidore of Pelusium, Ep. 5.337 (PG 78 78:1531; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-337). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-337

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-337) · 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.

5.338PG 78 78:1531

ΤΩ ΑΥΤΩ. Μεγαλοψυχία καὶ φιλοτιμία Οὐκ ἔστι μεγαλοψυχία ἡ φιλοτιμία, ὡς ἔφης· ἡ μὲν γὰρ πάντα μὲν τὰ δυσχερῆ γενναίως, πάντα δὲ τὰ τοὺς ἄλλους φυσῶντα μετρίως φέρει· ἡ δὲ πρὸς δόξαν μόνον ὁρᾷ. Καὶ ἡ μὲν ἀρκεῖται ἑαυτῇ καὶ μηδενὸς ἐπαινοῦντος, ἡ δὲ ἐὰν μὴ ἔχῃ τοὺς ἐγκωμιάζοντας, οὐδὲ καλόν τι δρᾷ. Ἡ μὲν εἶναι, ἡ δὲ δοκεῖν ἀρίστη βούλεται· ἡ μὲν δι' αὐτὸ τὸ ἀγαθὸν, ἡ δὲ διὰ τιμὴν ἀσπάζεται· ἡ μὲν εὐεργετεῖ, μέγιστον εἶναι χρῆμα τὴν εὐποιΐαν ἡγουμένη· ἡ δὲ διὰ δόξαν ἐλεεῖ. Ὅσα οὖν κρείττων ὁ αὐτὸς τὸ ἀγαθὸν δι' αὐτὸ δρῶν τοῦ δρῶντος μὲν, ἐπὶ μισθῷ δὲ τοῦτο ποιοῦντος, τοσοῦτον καὶ ἡ μεγαλοψυχία τῆς φιλοτιμίας, εἰ καὶ δοκεῖ τὰ αὐτὰ δρᾶν, διενήνοχεν.

TŌ AUTŌ. Megalopsychia kai philotimia Ouk esti megalopsychia hē philotimia, hōs ephēs; hē men gar panta men ta dyscherē gennaiōs, panta de ta tous allous physōnta metriōs pherei; hē de pros doxan monon horą. Kai hē men arkeitai heautę̄ kai mēdenos epainountos, hē de ean mē echę̄ tous enkōmiazontas, oude kalon ti drą. Hē men einai, hē de dokein aristē bouletai; hē men di' auto to agathon, hē de dia timēn aspazetai; hē men euergetei, megiston einai chrēma tēn eupoiïan hēgoumenē; hē de dia doxan eleei. Hosa oun kreittōn ho autos to agathon di' auto drōn tou drōntos men, epi misthǭ de touto poiountos, tosouton kai hē megalopsychia tēs philotimias, ei kai dokei ta auta dran, dienēnochen.

To the same. Magnanimity and love of honour. Love of honour is not magnanimity, as you said. For the one bears all hardships nobly and all that puffs others up with moderation, while the other looks only to glory. The one is sufficient to itself even with no one praising; the other does nothing good unless it has people to praise it. The one wishes to be best, the other to seem so; the one embraces the good for its own sake, the other for honour; the one does good, thinking well-doing a very great thing, the other shows mercy for glory. As much, then, as the one who does good for its own sake is better than the one who does it for a reward, so much does magnanimity differ from love of honour, even if they seem to do the same things.

Matt 6:2 (echo, low confidence)

Notes and citation

Summary: Magnanimity does good for its own sake; love of honour does the same deeds only for praise.

The words "Magnanimity and love of honour" stand as a title at the head of the letter.

Notes on the original text

Digital text corrected (OCR lost a letter; OCR slip in the title; word split by OCR): Μεγαλοψυχία οι φιλοτιμία → Μεγαλοψυχία καὶ φιλοτιμία; μέγιστο εἶναι → μέγιστον εἶναι; ποιοῦν τος → ποιοῦντος.

Topics: Humility and pride, Ethics

Cite (SBL): Isidore of Pelusium, Ep. 5.338 (PG 78 78:1531; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-338). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-338

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-338) · 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.

5.339PG 78 78:1533

ΣΕΡΗΝΩ ΤΡΙΒΟΥΝΩ. Εἰ πάντα τὰ ὀνόματα τὰ τῇ θείᾳ καὶ ἀκηράτῳ περιαπτόμενα φύσει, ὑπερβαίνει τὰ μέτρα τῆς ἀνθρωπότητος, ἐν τῷ κατὰ φύσιν ἡμῖν καὶ δυνατῷ τὸ Θεῖον μιμεῖσθαι πρεπωδέστατον. Τί δὲ τοῦτό ἐστιν; Ἡ ταπεινοφροσύνη. Τί γὰρ ἔχομεν τοιοῦτο, ὁ καὶ ἐπᾶραι ἡμᾶς εἰς ἀλαζονείαν δεινὸν ὑπάρχει; κατὰ μὲν τὸν πατριάρχην, « Γῆ ἐσμεν καὶ σποδός· · κατὰ δὲ τὸν νομοθέτην, χοῦς· καὶ κατὰ μὲν τὸν Μελῳδὸν, ποτὲ μὲν σκώληξ, ποτὲ δὲ χόρτος· κατὰ δὲ τὸ σκεῦος τῆς ἐκλογῆς, ταλαιπωρία· οἷς γὰρ ἑαυτὸν οἰκτίζεται, πάσης τῆς ἀνθρωπότητος καταψηφίζεται. Διατί μὴ ἐν ᾧ ἡ τῆς φύσεως ἡμᾶς ἀνάγκη κατείργει, ἐν τούτῳ • Τὸν ἐν μορφῇ Θεοῦ ὑπάρχοντα καὶ ἑαυτὸν ταπεινώσαντα μιμησώμεθα. » Πᾶσαν τοίνυν παρὰ φύσιν ἡμῖν ὑπάρχουσαν φλεγμονὴν καταστείλαντες, τὴν ταπεινοφροσύνην, τὴν τῇ φύσει καὶ συνυπάρχουσαν καὶ σύντροφον ἀσκήσωμεν.

SERĒNŌ TRIBOUNŌ. Ei panta ta onomata ta tę̄ theią kai akēratǭ periaptomena physei, hyperbainei ta metra tēs anthrōpotētos, en tǭ kata physin hēmin kai dynatǭ to Theion mimeisthai prepōdestaton. Ti de touto estin? Hē tapeinophrosynē. Ti gar echomen toiouto, ho kai eparai hēmas eis alazoneian deinon hyparchei? kata men ton patriarchēn, « Gē esmen kai spodos; ; kata de ton nomothetēn, chous; kai kata men ton Melǭdon, pote men skōlēx, pote de chortos; kata de to skeuos tēs eklogēs, talaipōria; hois gar heauton oiktizetai, pasēs tēs anthrōpotētos katapsēphizetai. Diati mē en hǭ hē tēs physeōs hēmas anankē kateirgei, en toutǭ • Ton en morphę̄ Theou hyparchonta kai heauton tapeinōsanta mimēsōmetha. » Pasan toinyn para physin hēmin hyparchousan phlegmonēn katasteilantes, tēn tapeinophrosynēn, tēn tę̄ physei kai synyparchousan kai syntrophon askēsōmen.

To Serenus the tribune. If all the names applied to the divine and pure nature exceed the measures of humanity, it is most fitting to imitate God in what is natural and possible for us. And what is that? Humility. For what do we have that could lift us up to boastfulness? According to the patriarch, "We are earth and ashes"; according to the lawgiver, dust; according to the psalmist, now a worm, now grass; according to the chosen vessel, wretchedness, for in pitying himself he passes sentence on all humanity. Why, then, in what the necessity of nature confines us to, should we not imitate "him who, being in the form of God, also humbled himself"? Restraining, then, all inflammation that is contrary to our nature, let us practise humility, which coexists with our nature and is its companion.

Gen 18:27 (quotation, high confidence) · Gen 3:19 (allusion, high confidence) · Ps 22:6 (21:7 LXX) (allusion, high confidence) · Ps 103:15 (102:15 LXX) (allusion, high confidence) · Rom 7:24 (allusion, high confidence) · Phil 2:6 (quotation, high confidence) · Phil 2:8 (allusion, high confidence)

Notes and citation

Summary: Since God's attributes exceed us, we imitate him in what is natural to us, humility, as Scripture calls us dust, worms and grass and as Christ humbled himself.

Gen 18:27; Gen 3:19; Ps 22:6 (LXX 21:7); Ps 103:15 (LXX 102:15); Rom 7:24; Phil 2:6-8.

Notes on the original text

Digital text corrected (OCR slip): τὴν νομοθέτην → τὸν νομοθέτην.

Topics: Humility and pride, Christology, Humanity

Cite (SBL): Isidore of Pelusium, Ep. 5.339 (PG 78 78:1533; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-339). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-339

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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.

5.340PG 78 78:1533

ΜΑΡΚΙΑΝΩ. Δύσκολον εἶναί μοι δοκεῖ, τὸν παραινοῦντα τῷ ἃ μὴ θέμις δρῶντι, μὴ εἰς ἀπρεπεῖς ἐμπεσεῖν λόγους· ἃ γὰρ μὴ πράττειν θέμις, οὐδὲ λέγειν θέμις. Τί οὖν ποιητέον; Αν μὲν γὰρ σεμνῶς εἴπῃς, οὐ δυνήσῃ καθάψασθαι τοῦ ἐνόχου τοῖς λεγομένοις ὄντος· ἂν δὲ βουληθείης καθικέσθαι σφοδρῶς, ἀνάγκην ἔχεις ἀπαμφιάσαι, καὶ τὸ παραπέτασμα ἀνελεῖν. Διὸ καὶ ἐπαινεῖται ὁ εἰρηκώς · · Φοβοῦμαι, μὴ τὰ προσήκοντα περὶ σοῦ λέγων, εἰς οὐ προσήκοντας ἐμαυτῷ λόγους ἐμπέσω. • Οὐκοῦν μέσην τινὰ χώραν βαδιστέον, δι' ἧς μήτε ἑαυτόν τις αἰσχύνῃ λέγων ἃ μὴ δεῖ, μήτε ἐκεῖνον ἀνωφελῆ καταλείψῃ.

MARKIANŌ. Dyskolon einai moi dokei, ton parainounta tǭ ha mē themis drōnti, mē eis aprepeis empesein logous; ha gar mē prattein themis, oude legein themis. Ti oun poiēteon? An men gar semnōs eipę̄s, ou dynēsę̄ kathapsasthai tou enochou tois legomenois ontos; an de boulētheiēs kathikesthai sphodrōs, anankēn echeis apamphiasai, kai to parapetasma anelein. Dio kai epaineitai ho eirēkōs ; ; Phoboumai, mē ta prosēkonta peri sou legōn, eis ou prosēkontas emautǭ logous empesō. • Oukoun mesēn tina chōran badisteon, di' hēs mēte heauton tis aischynę̄ legōn ha mē dei, mēte ekeinon anōphelē kataleipsę̄.

To Marcian. It seems to me difficult for one who admonishes a person doing what is not lawful not to fall into unseemly words; for what it is not lawful to do, it is not lawful to say either. What, then, must be done? If you speak with dignity, you will not be able to touch the one guilty of the things spoken of; but if you wish to strike home vigorously, you must strip things bare and remove the curtain. That is why the man is praised who said: "I fear that in saying what befits you, I may fall into words that do not befit me." So one must walk a middle way, by which one neither disgraces oneself by saying what one should not, nor leaves the other unbenefited.

Notes and citation

Summary: In rebuking shameful conduct one must find a middle way between words too delicate to reach the sinner and words unfit for a decent speaker.

The quoted saying is from a classical orator; it is not identified here.

Notes on the original text

Digital text corrected (OCR slip (accent); stray letter from the OCR): τῷ ἁ μὴ → τῷ ἃ μὴ; ιοὐδὲ → οὐδὲ.

Topics: Church discipline and penance, Lying and truthfulness

Cite (SBL): Isidore of Pelusium, Ep. 5.340 (PG 78 78:1533; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-340). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-340

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-340) · 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.