Letters 5.341–5.387
Greek text: PG 78.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.341PG 78 78:1533
ΕΡΜΙΝΩ ΚΟΜΗΤΙ. Εἰώθασι πολλοὶ τῷ ἐκ τῆς ἄγαν ἀρετῆς λαμπρυνομένῳ φθονεῖν, ἐπαχθῆ γὰρ καὶ φορτικὸν ἡγούμενοι τὸν μὴ τὰ αὐτὰ τοῖς αὐτοῖς δρῶντα, ἀλλ᾽ ἀπὸ τῶν καλλίστων προνομίων ἐναβρυνόμενον, ἅτε τὸν σφῶν βίον ἐλέγχοντα, ταῖς κακηγορίαις καὶ ταῖς ἐπιβουλαῖς βάλλουσιν, ὃν καὶ ζηλοῦν καὶ στεφανοῦν ὤφειλον. Λίαν τῆς σῆς καταψηφίζομαι ἀβελτηρίας, ὅτι οὐκ αὐτὴν καθ᾽ ἑαυτὴν κρίνει τὴν θείαν θρησκείαν, ἀλλ᾽ ὑπὸ τῆς ἐνίων πονηρίας αὐτὴν κακίζει. Τί γὰρ ἐκείνη ἡδίκησεν, εἰ Ζώσιμος, καὶ Μάρων, ὡς φής, καὶ Εὐστάθιος ἀτόλμητα τολμῶντες, σεμνυνόμενοί τε ἐφ᾽ οἷς ἐπαισχύνεσθαι δίκαιον· πάντας τε ἀποκρύψαντες τοὺς κακίᾳ βεβοημένους, καὶ μηδὲ ἐν τοῖς λαϊκοῖς εἶναι ὀφείλοντες εἰς κλῆρον δοκοῦσί τε; Διὰ τί δὲ μὴ ἀπὸ τῶν κατορθούντων αὐτὴν ἀνακηρύττεις, ἀλλ᾿ ἀπὸ τῶν πταιόντων διασύρεις; καὶ δοκεῖς εὐπρόσωπον ῥαθυμίαν τεθηρευκέναι τοῦ μὴ δύνασθαι δι' αὐτοὺς τῇ θειοτάτῃ προσελθεῖν φιλοσοφία; εἰ δὲ οὐ βούλει ἀπὸ τῶν διαλαμπόντων τὴν ψῆφον ἐνεργεῖν, αὐτὸ τὸ πρᾶγμα καθ' ἑαυτὸ βασάνισον · καὶ ὄψει αὐτὸ τοσούτων ἐπαίνων ἄξιον, ὡς καὶ τοὺς λίαν ῥητορικωτάτους ἀπαγορεῦσαι, εἰ δεήσειεν αὐτοῦ ἐγκώμιον ὑφῆναι. Μεῖζον γάρ ἐστιν, ἢ ὡς ἂν λόγῳ τις εἴποι. Εἰ δὲ μήτε αὐτὸ ἐξετάσειας, μήτε ἐκ τῶν εὐδοκίμων αὐτῷ ψηφίσαιο, ἀλλ᾿ ἐκ τῶν πταιόντων κακίσαι τολμήσειας, οὔτε δίκαια ποιήσειας, οὔτε εἰκότα. Εἰ δὲ ἐκεῖνο ἀποδεχόμενος, ἀγανακτοίης κατὰ τῶν οὐ δεόντως αὐτῷ χρωμένων, εὐγνώμονος καὶ φρονίμου ἀνδρὸς ἀποίσεις δόξαν, τῷ μὴ τὰ τῶν πταιόντων πλημμελήματα εἰς πρᾶγμα τρέπειν θεῖον καὶ δίκαιον, καὶ ἐκδικήσεως τυχεῖν διὰ τὴν τῶν παρανόμως αὐτὸ μετιόντων παράνοιαν.
ERMINŌ KOMĒTI. Eiōthasi polloi tǭ ek tēs agan aretēs lamprynomenǭ phthonein, epachthē gar kai phortikon hēgoumenoi ton mē ta auta tois autois drōnta, all᾽ apo tōn kallistōn pronomiōn enabrynomenon, hate ton sphōn bion elenchonta, tais kakēgoriais kai tais epiboulais ballousin, hon kai zēloun kai stephanoun ōpheilon. Lian tēs sēs katapsēphizomai abeltērias, hoti ouk autēn kath᾽ heautēn krinei tēn theian thrēskeian, all᾽ hypo tēs eniōn ponērias autēn kakizei. Ti gar ekeinē hēdikēsen, ei Zōsimos, kai Marōn, hōs phēs, kai Eustathios atolmēta tolmōntes, semnynomenoi te eph᾽ hois epaischynesthai dikaion; pantas te apokrypsantes tous kakią beboēmenous, kai mēde en tois laïkois einai opheilontes eis klēron dokousi te? Dia ti de mē apo tōn katorthountōn autēn anakērytteis, all᾿ apo tōn ptaiontōn diasyreis? kai dokeis euprosōpon rhathymian tethēreukenai tou mē dynasthai di' autous tę̄ theiotatę̄ proselthein philosophia? ei de ou boulei apo tōn dialampontōn tēn psēphon energein, auto to pragma kath' heauto basanison ; kai opsei auto tosoutōn epainōn axion, hōs kai tous lian rhētorikōtatous apagoreusai, ei deēseien autou enkōmion hyphēnai. Meizon gar estin, ē hōs an logǭ tis eipoi. Ei de mēte auto exetaseias, mēte ek tōn eudokimōn autǭ psēphisaio, all᾿ ek tōn ptaiontōn kakisai tolmēseias, oute dikaia poiēseias, oute eikota. Ei de ekeino apodechomenos, aganaktoiēs kata tōn ou deontōs autǭ chrōmenōn, eugnōmonos kai phronimou andros apoiseis doxan, tǭ mē ta tōn ptaiontōn plēmmelēmata eis pragma trepein theion kai dikaion, kai ekdikēseōs tychein dia tēn tōn paranomōs auto metiontōn paranoian.
To Herminus the count. Many usually envy the one who shines with great virtue; thinking burdensome and tiresome the man who does not do the same things as they but prides himself on the noblest privileges, as refuting their own life, they pelt with slanders and plots the one they ought to emulate and crown. [Letter 5.342] I strongly condemn your folly, in that you do not judge the divine religion by itself, but disparage it because of the wickedness of some. What wrong has it done, if Zosimus, Maron, as you say, and Eustathius dare what should not be dared, pride themselves on what they should be ashamed of, outdo all those notorious for wickedness, and, though they ought not even to be among the laity, are reckoned among the clergy? Why do you not proclaim it from those who do right, instead of disparaging it from those who fail? And do you think you have hunted down a plausible excuse for your indolence, that because of them you cannot come to the most divine philosophy? If you do not wish to cast your vote from those who shine, test the thing itself by itself, and you will see it worthy of such praise that even the most eloquent would give up if they had to weave its encomium; for it is greater than anyone could say in words. But if you neither examine it nor vote for it from the esteemed, but dare to disparage it from those who fail, you would do neither what is just nor what is reasonable. But if, accepting it, you were indignant against those who do not use it as they should, you would win the reputation of a fair and prudent man, by not turning the offences of those who fail against a divine and just thing, and having it punished for the madness of those who pursue it unlawfully.
Notes and citation
Summary: The envious slander the virtuous; a second letter tells a pagan count not to judge Christianity by its worst clergy but by its best, or by the faith itself.
- Letter 5.342 begins at "I strongly condemn"; its heading was not recovered from the scan. A phrase ("and are reckoned among the clergy") is garbled in the scan and translated by sense.
Notes on the original text
- Digital text corrected (OCR slip): Τί γὰμ ἐκείνη → Τί γὰρ ἐκείνη.
Topics: Anger and envy, Paganism, Church office, Mission and the spread of the gospel
Cite (SBL): Isidore of Pelusium, Ep. 5.341 (PG 78 78:1533; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-341). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-341
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-341) · 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.
5.343PG 78 78:1535
ΘΕΟΔΩΡΩ ΣΧΟΛΑΣΤΙΚΩ. Αἱ μὲν τῶν περιπιπτόντων ταῖς συμφοραῖς ἀρεταὶ τὰ πάθη διπλασιάζειν εἰώθασι. Τῷ γὰρ ἀνάξια ὧν κατώρθωσαν πεπονθέναι τοὺς ἀκροωμένους παρασκευάζουσι μεγίστης ἐμπλησθῆναι λύπης. Διὸ καὶ αἱ τραγῳδίαι τὸν οἶκτον διεγείρουσιν, ὅταν ἀνήκεστα πεπονθότας τοὺς ἀρίστους εἰσάγουσιν. Ἀλλὰ ταῦτα μὲν παρ' ἐκείνοις θρυλλείσθω, τοῖς ἕως τῶν τῇδε νομίζουσιν εἶναι τὰ ἀνθρώπινα πράγματα. Λελήθασι γὰρ ἐφ᾽ οἷς ἥδεσθαι προσῆκον ἦν, ἐπὶ τούτοις ἀχθόμενοι. Ἡμεῖς δὲ οἱ πρὸς ἄλλην βίου κατάστασιν τὸ ὄμμα τῆς ψυχῆς εἰκότως τείνοντες, ἴσμεν ἀκριβῶς, ὅτι οὐ τοῦ ταλανίζεσθαι οἱ φιλάρετοι ἄξιοι, ὅταν τι πάθωσι δεινὸν, ἀλλὰ τοῦ μακαρίζεσθαι καὶ ἀνακηρύττεσθαι. Λαμπρότεροι γὰρ αὐτοῖς διὰ τούτων κατασκευάζονται οἱ τῆς εὐδοκιμήσεως στέφανοι.
ThEODŌRŌ SChOLASTIKŌ. Hai men tōn peripiptontōn tais symphorais aretai ta pathē diplasiazein eiōthasi. Tǭ gar anaxia hōn katōrthōsan peponthenai tous akroōmenous paraskeuazousi megistēs emplēsthēnai lypēs. Dio kai hai tragǭdiai ton oikton diegeirousin, hotan anēkesta peponthotas tous aristous eisagousin. Alla tauta men par' ekeinois thrylleisthō, tois heōs tōn tę̄de nomizousin einai ta anthrōpina pragmata. Lelēthasi gar eph᾽ hois hēdesthai prosēkon ēn, epi toutois achthomenoi. Hēmeis de hoi pros allēn biou katastasin to omma tēs psychēs eikotōs teinontes, ismen akribōs, hoti ou tou talanizesthai hoi philaretoi axioi, hotan ti pathōsi deinon, alla tou makarizesthai kai anakēryttesthai. Lamproteroi gar autois dia toutōn kataskeuazontai hoi tēs eudokimēseōs stephanoi.
To Theodore the scholasticus. The virtues of those who fall into misfortunes usually double the sufferings; for by having suffered what is unworthy of their achievements they fill the hearers with the greatest grief. That is why tragedies stir up pity when they present the best men suffering incurable things. But let these things be repeated among those who think human affairs reach only as far as this life; for without knowing it they are grieved at what they ought to rejoice at. But we, who rightly direct the eye of the soul to another condition of life, know precisely that the lovers of virtue, when they suffer something terrible, deserve not to be pitied but to be blessed and proclaimed; for by these things the crowns of their good repute are made more brilliant for them.
Notes and citation
Summary: Pagans pity the sufferings of the virtuous as tragedies, but Christians, looking to the life to come, count them blessed.
Topics: Suffering and affliction, Heaven and eternal reward, Paganism
Cite (SBL): Isidore of Pelusium, Ep. 5.343 (PG 78 78:1535; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-343). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-343
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-343) · 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.
5.344PG 78 78:1535
ΑΣΚΛΗΠΙΩ ΣΟΦΙΣΤΗ. ᾿Ανεγνώσθη σου ὁ λόγος, ὃν μοι ἀπέστειλας. Καὶ θαυμασθεὶς τῆς δεινότητος, οὐκ ἔλαθες κλέψας τὸ κολακευτικὸν τῷ δοκεῖν συμβουλῆς προσχήματι συγγεγραφέναι. Ἐπειδὴ γὰρ δόξαν κολακείας ἔχει τὸ ἐπαινεῖν τοὺς μεγάλα δυναμένους, ἄλλην ὑπόθεσιν πεποίηκας, καὶ ἄλλην εἰργάσω. Ὡς γὰρ δεῖξαι βουλόμενος τὴν αἰτίαν, δι᾽ ἣν ἐπιτήδειός ἐστιν ἡγεῖσθαι, οὕτω τὸ ἐγκώμιον ἐπλήρωσας. Τὴν γνώμην οὖν οὐκ ἀποδεξάμενοι τὴν τέχνην ἐθαυμάσαμεν.
ASKLĒPIŌ SOPhISTĒ. ᾿Anegnōsthē sou ho logos, hon moi apesteilas. Kai thaumastheis tēs deinotētos, ouk elathes klepsas to kolakeutikon tǭ dokein symboulēs proschēmati syngegraphenai. Epeidē gar doxan kolakeias echei to epainein tous megala dynamenous, allēn hypothesin pepoiēkas, kai allēn eirgasō. Hōs gar deixai boulomenos tēn aitian, di᾽ hēn epitēdeios estin hēgeisthai, houtō to enkōmion eplērōsas. Tēn gnōmēn oun ouk apodexamenoi tēn technēn ethaumasamen.
To Asclepius the sophist. The speech you sent me was read; and, admired as you were for its cleverness, you did not escape notice in smuggling in flattery under the guise of having written counsel. For since praising the powerful has the reputation of flattery, you proposed one subject and worked out another. For as if wishing to show the reason why he is fit to govern, you filled out the encomium. So, while we did not approve the intention, we admired the art.
Notes and citation
Summary: Isidore admires a sophist's art but sees that his advice to a powerful man is disguised flattery.
Notes on the original text
- Digital text corrected (OCR slip (accent)): ὂν μοι → ὃν μοι.
Topics: Lying and truthfulness, Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.344 (PG 78 78:1535; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-344). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-344
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-344) · 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.
5.345PG 78 78:1535
ΔΑΝΙΗΛ ΠΡΕΣΒΥΤΕΡΩ. Ἐπειδὴ ἐζήτησας μαθεῖν, τί ἐστι βασιλεία Θεοῦ, καὶ βασιλεία οὐρανῶν, ἀντιεπιστέλλω, ὅτι τινὲς μὲν οἴονται τὴν τοῦ Θεοῦ μείζονα εἶναι καὶ θειοτέραν, τὴν δὲ τῶν οὐρανῶν ἐλάττονα καὶ καταδεεστέραν. Τινὲς δὲ φασι μίαν αὐτὴν οὖσαν καθ᾽ ὕπαρξιν, διαφόρως ἐκπεφωνῆσθαι, ποτὲ μὲν ἀπὸ τοῦ βασιλεύοντος Θεοῦ, ποτὲ δὲ ἀπὸ τῶν βασιλευομένων ἀγγέλων τε καὶ ἁγίων κληθεῖσαν.
DANIĒL PRESBYTERŌ. Epeidē ezētēsas mathein, ti esti basileia Theou, kai basileia ouranōn, antiepistellō, hoti tines men oiontai tēn tou Theou meizona einai kai theioteran, tēn de tōn ouranōn elattona kai katadeesteran. Tines de phasi mian autēn ousan kath᾽ hyparxin, diaphorōs ekpephōnēsthai, pote men apo tou basileuontos Theou, pote de apo tōn basileuomenōn angelōn te kai hagiōn klētheisan.
To Daniel the presbyter. Since you sought to learn what the kingdom of God and the kingdom of heaven are, I reply that some think the kingdom of God to be greater and more divine, and the kingdom of heaven lesser and inferior. But others say that, being one in reality, it is spoken of differently, called at one time from God who reigns, at another from the angels and saints who are reigned over.
Matt 4:17 (echo, low confidence) · Mark 1:15 (echo, low confidence)
Notes and citation
Summary: Isidore reports two views on the kingdom of God and the kingdom of heaven: that they differ in rank, or that they are one kingdom named from its king or from its subjects.
Topics: Heaven and eternal reward, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 5.345 (PG 78 78:1535; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-345). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-345
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-345) · 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.
5.346PG 78 78:1537
ΖΩΣΙΜΩ ΠΡΕΣΒΥΤΕΡΩ. Εἰ καὶ τὰ ἐφ᾽ οἷσπερ ἁλοὺς πρώην ἐκολάσθης, νοσῶν ἀγριώτερον αὖθις ἐφωράθης· ἀλλά γε εἰ παύσοιο τῆς μανίας, θεραπείας τεύξῃ · εἰ δὲ δυσχερές σοι δοκεῖ τὸ ἀποφοιτῆσαι τῆς κακίας, χαλεπώτερον εἶναι δοξάτω τὸ τῆς κολάσεως μέγεθος. Εἰ δ᾽ οὐκ οἴει κολάζεσθαι, ἐννόει τοὺς ἐκεῖ τιμωρηθησομένους. Εἰ δ᾽ ἀπιστεῖς τοῖς ἐκεῖσε, θέα τοὺς κἀνταῦθα κολασθέντας, καὶ κολαζομένους · καὶ ἀνένεγκον ἐκ τοῦ βυθοῦ τῆς ἀσελγείας. Απόνοια Ἐπειδὴ καὶ ἡ ἀπόνοια τῆς συμμετρίας καὶ τοῦ δέοντος ἐκπεσοῦσα, καὶ ἄπο, τουτέστι, πόῤῥω τοῦ νοῦ γινομένη, δι' ὃ καὶ ἀπόνοια λέγεται, ἀλαζονείαν ἐργάζεται, τὴν νουθεσίαν παραληπτέον, ἤπερ εἴρηται παρὰ τὴν τοῦ νοῦ θέσιν. Τάχα πως ἀκούσαντες οἱ τοιοῦτοι, ἔνθεσθε καρδίαν, εἰς ταπεινοφροσύνην ἀσμένως βαδίσωσιν.
ZŌSIMŌ PRESBYTERŌ. Ei kai ta eph᾽ hoisper halous prōēn ekolasthēs, nosōn agriōteron authis ephōrathēs; alla ge ei pausoio tēs manias, therapeias teuxę̄ ; ei de dyscheres soi dokei to apophoitēsai tēs kakias, chalepōteron einai doxatō to tēs kolaseōs megethos. Ei d᾽ ouk oiei kolazesthai, ennoei tous ekei timōrēthēsomenous. Ei d᾽ apisteis tois ekeise, thea tous kantautha kolasthentas, kai kolazomenous ; kai anenenkon ek tou bythou tēs aselgeias. Aponoia Epeidē kai hē aponoia tēs symmetrias kai tou deontos ekpesousa, kai apo, toutesti, porrhō tou nou ginomenē, di' ho kai aponoia legetai, alazoneian ergazetai, tēn nouthesian paralēpteon, ēper eirētai para tēn tou nou thesin. Tacha pōs akousantes hoi toioutoi, enthesthe kardian, eis tapeinophrosynēn asmenōs badisōsin.
To Zosimus the presbyter. Even if you have again been caught more fiercely sick with the things for which you were recently convicted and punished, yet if you stop your madness, you will obtain healing. And if it seems hard to you to depart from wickedness, let the greatness of the punishment seem harder. And if you do not think you will be punished, consider those who will be punished there. And if you disbelieve what is there, look at those punished and being punished here too, and come up from the depth of licentiousness. [Letter 5.347] On folly. Since folly (aponoia), falling away from proportion and what is fitting, and becoming apo, that is, far from the mind (nous), which is why it is called aponoia, produces boastfulness, one must take up admonition (nouthesia), which is named from setting the mind (nou thesis). Perhaps, when such people hear "Set your heart," they will gladly walk into humility.
Hag 1:5 (echo, low confidence)
Notes and citation
Summary: Isidore warns the relapsed Zosimus that he can still be healed if he stops; a second letter says that folly, being "far from the mind," must be cured by admonition, which "sets the mind."
- Letter 5.347 (headed "On folly", Ἀπόνοια) has lost its addressee line in the scan. The etymologies are word-plays. "Set your heart": a biblical phrase (cf. Hag 1:5; 2:15).
Topics: Repentance, Hell and eternal punishment, Humility and pride, Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.346 (PG 78 78:1537; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-346). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-346
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-346) · 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.
5.348PG 78 78:1537
ΑΡΠΟΚΡΑ ΣΟΦΙΣΤΗ. Τοῖς δυσηνίοις μαθηταῖς ὦ σοφιστὰ, τὸν χαλινὸν τοῦ φόβου ὥσπερ πώλοις ἔμβαλλε · καὶ ἐπιστόμιζε αὐτοὺς, ἐπειδὰν ἀγέρωχόν τι καὶ παρὰ τὴν ἡνίαν πράττοιεν, ἵνα καὶ οἱ εὐήνιοι πλέον ἐπιδοῖεν πρὸς ἀρετήν. Τὸ γὰρ τῶν αὐτῶν ἀξιοῦσθαι τοὺς μὴ τὰ αὐτὰ πράττοντας, ἀτοπώτατόν ἐστι, καὶ τῇ ἀρετῇ ἐμπόδιον. Εἰς ἀθυμίαν γὰρ ἐμβάλλων τοὺς ἀρίστους ναρκᾷν παρασκευάζει. Τρόπων οὖν μᾶλλον, ἢ λόγων ἡγούμενος εἶναι σαυτὸν παιδευτὴν, δείκνυε αὐτοῖς ἀρχέτυπόν τινα χαρακτῆρα τὸν σαυτοῦ βίον· οὐ γὰρ ὁ λόγος τοσοῦτον, ὅσον ὁ βίος εἰς ἀρετὴν ἐνάγει.
ARPOKRA SOPhISTĒ. Tois dysēniois mathētais ō sophista, ton chalinon tou phobou hōsper pōlois emballe ; kai epistomize autous, epeidan agerōchon ti kai para tēn hēnian prattoien, hina kai hoi euēnioi pleon epidoien pros aretēn. To gar tōn autōn axiousthai tous mē ta auta prattontas, atopōtaton esti, kai tę̄ aretę̄ empodion. Eis athymian gar emballōn tous aristous narkąn paraskeuazei. Tropōn oun mallon, ē logōn hēgoumenos einai sauton paideutēn, deiknye autois archetypon tina charaktēra ton sautou bion; ou gar ho logos tosouton, hoson ho bios eis aretēn enagei.
To Harpocras the sophist. Put the bridle of fear on unruly pupils, sophist, as on colts, and curb them when they do something wild and against the rein, so that the docile may also make more progress toward virtue. For that those who do not do the same things should be counted worthy of the same things is most absurd and a hindrance to virtue; for by throwing the best into despondency it makes them grow numb. Considering yourself a teacher of character rather than of words, then, show them your own life as an archetypal pattern; for it is not words so much as life that leads to virtue.
Notes and citation
Summary: A teacher must discipline unruly pupils so as not to discourage the good, and teach above all by his own example.
Topics: Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.348 (PG 78 78:1537; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-348). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-348
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-348) · 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.
5.349PG 78 78:1537
ΤΩ ΑΥΤΩ. Ὅτι πρὸς τοὺς ἐπαίνους ἐρυθριᾷν πέφυκα, μάλα ἀκριβῶς οἶδέ σου ἡ παίδευσις. Ἡνίκα γὰρ μετὰ τῶν σῶν φοιτητῶν ἐντυχεῖν ἡμῖν κατηξίωσας καὶ ἐρωτῆσαί τι τῶν ἱερῶν Γραφῶν ἠβουλήθης, ἐγὼ δὲ εἶπον ὡς οἷόν τε ἦν· τὸ τηνικαῦτα παρ᾽ ὑμῶν μὲν κρότος ἐξεφοίτησε καὶ ἐπαίνου ῥόθιον. Ἐγὼ δὲ οὕτω κατεπλάγην καὶ ἠρυθρίασα, ὡς ἐπὶ πολὺ ἀχανὴς μεῖναι. Τί δήποτε τοίνυν ἐπαίνους συνθεὶς, πολλῷ τὴν ἡμετέραν ὑπερβαίνοντα ἀξίαν ἐπέστειλας;
TŌ AUTŌ. Hoti pros tous epainous erythriąn pephyka, mala akribōs oide sou hē paideusis. Hēnika gar meta tōn sōn phoitētōn entychein hēmin katēxiōsas kai erōtēsai ti tōn hierōn Graphōn ēboulēthēs, egō de eipon hōs hoion te ēn; to tēnikauta par᾽ hymōn men krotos exephoitēse kai epainou rhothion. Egō de houtō kateplagēn kai ērythriasa, hōs epi poly achanēs meinai. Ti dēpote toinyn epainous syntheis, pollǭ tēn hēmeteran hyperbainonta axian epesteilas?
To the same. Your learning knows very precisely that I naturally blush at praise. For when you deigned to meet us with your pupils and wished to ask something about the sacred Scriptures, and I spoke as well as I could, then applause and a roar of praise came from you; but I was so struck and blushed so much that I remained speechless for a long time. Why ever, then, did you compose and send me praises that far exceed our worth?
Notes and citation
Summary: Isidore, who blushed at the applause of a sophist's pupils, asks him why he has sent written praise beyond his deserts.
- Words of the previous letter's etymology ("from the mind") at the start of the passage in the scan are removed.
Notes on the original text
- Digital text corrected (words from the previous letter left in the OCR): ἀπὸ τοῦ νοῦ, Ὅτι → Ὅτι.
Topics: Humility and pride, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 5.349 (PG 78 78:1537; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-349). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-349
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-349) · 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.
5.350PG 78 78:1539
ΕΥΤΟΝΙΩ. Ωσπερ τὸ σωματικὸν κάλλος οὐδ᾽ ὑπὸ τῶν ἐκπλήξεων ἀλλοιοῦται, σώζει δὲ αὐτὸ, κἂν ἐν δακρύοις ὑπάρχῃ, οὕτω καὶ τὸ ψυχικὸν, τὸ ὑπὸ τῆς συμμετρίας τῶν ἀρετῶν συγκροτούμενον, σώζει ἑαυτὸ, κἂν ἐν συμφοραῖς τυγχάνῃ. Τοῦτο τοίνυν ἀσκῶμεν, καὶ οὐδεὶς πειρασμὸς τῆς ἀηττήτου προηγουμένως βοηθούσης δεξιᾶς ἡμᾶς καταγωνιεῖται. Δυοῖν ποτε ἀδελφοῖν πιστοῖν καὶ φίλειν ἀρίστοιν, καὶ εἰς ἀρετὴν ἁμιλλωμένοιν, κριτήν με ἑλομένοιν, καὶ ὅρκῳ στέρξειν τὰ κριθησόμενα ἰσχυρισαμένοιν, ἐκεῖνον ἐψηφισάμην κρείττονα εἶναι, ὃς ἐν τοῖς ἄλλοις ἅπασιν ἰσάμιλλος ὢν, ἐν τῇ ταπεινοφροσύνῃ πλεονεκτεῖ. Αἰδέσθητι τὸν σαυτοῦ πατέρα, τὸν ἐν οἷς ἔξεστιν ἐπιτάττειν παρακαλοῦντα· καὶ ἐπάνελθε πρὸς ἀρετὴν, ἵνα μὴ ἀναγκάσῃς αὐτὸν χρήσασθαι τοῖς οἰκείοις ὅπλοις. Δύσμαχος γάρ ἐστι φύσει τε καὶ νόμοις δορυφορούμενος· καὶ εἰ μὴ πεισθείσῃ τῇ φιλανθρωπία, χρήσεται τῇ ἐξουσία.
EUTONIŌ. Ōsper to sōmatikon kallos oud᾽ hypo tōn ekplēxeōn alloioutai, sōzei de auto, kan en dakryois hyparchę̄, houtō kai to psychikon, to hypo tēs symmetrias tōn aretōn synkrotoumenon, sōzei heauto, kan en symphorais tynchanę̄. Touto toinyn askōmen, kai oudeis peirasmos tēs aēttētou proēgoumenōs boēthousēs dexias hēmas katagōnieitai. Dyoin pote adelphoin pistoin kai philein aristoin, kai eis aretēn hamillōmenoin, kritēn me helomenoin, kai horkǭ sterxein ta krithēsomena ischyrisamenoin, ekeinon epsēphisamēn kreittona einai, hos en tois allois hapasin isamillos ōn, en tę̄ tapeinophrosynę̄ pleonektei. Aidesthēti ton sautou patera, ton en hois exestin epitattein parakalounta; kai epanelthe pros aretēn, hina mē anankasę̄s auton chrēsasthai tois oikeiois hoplois. Dysmachos gar esti physei te kai nomois doryphoroumenos; kai ei mē peistheisę̄ tę̄ philanthrōpia, chrēsetai tę̄ exousia.
To Eutonius. Just as bodily beauty is not altered even by shocks, but keeps itself even in tears, so too the beauty of the soul, put together by the proportion of the virtues, keeps itself even in misfortunes. Let us practise this, then, and no temptation will overcome us, since the invincible right hand helps us first. [Letter 5.351] Once two faithful brothers, the best of friends, vying with one another in virtue, chose me as judge and affirmed on oath that they would accept the verdict; I voted that the better was the one who, being equal in all other things, excelled in humility. [Letter 5.352] Respect your own father, who exhorts you in matters where he could command, and return to virtue, so that you may not force him to use his own weapons. For he is hard to fight, being guarded by both nature and the laws; and if humaneness does not persuade you, he will use his authority.
Notes and citation
Summary: The beauty of a virtuous soul survives misfortune; further letters recall a contest between two brothers decided in favour of the humbler, and warn a son to obey his father before he uses his legal authority.
- Letters 5.351 ("Once two faithful brothers") and 5.352 ("Respect your own father") have lost their headings in the scan.
Notes on the original text
- Digital text corrected (OCR slip (breathing lost); word split by OCR): έλομένοιν → ἑλομένοιν; ταπεινοφρο σύνῃ → ταπεινοφροσύνῃ.
Topics: Suffering and affliction, Humility and pride, Parents and children
Cite (SBL): Isidore of Pelusium, Ep. 5.350 (PG 78 78:1539; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-350). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-350
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-350) · 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.
5.353PG 78 78:1539
ΤΩ ΑΥΤΩ. Εἰ οὐκ αἰδῇ τὴν φύσιν, φοβήθητι τοὺς νόμους, ἵνα μὴ καὶ τῶν θείων καὶ τῶν ἀνθρωπίνων διαμάρτης.
TŌ AUTŌ. Ei ouk aidę̄ tēn physin, phobēthēti tous nomous, hina mē kai tōn theiōn kai tōn anthrōpinōn diamartēs.
To the same. If you do not respect nature, fear the laws, so that you may not fail of both divine and human things.
Exod 20:12 (echo, low confidence)
Notes and citation
Summary: If a son will not respect his father by nature, he should fear the law.
Topics: Parents and children
Cite (SBL): Isidore of Pelusium, Ep. 5.353 (PG 78 78:1539; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-353). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-353
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-353) · 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.
5.354PG 78 78:1539
ΑΥΣΟΝΙΩ. Ωσπερ ὁ ἀμύνεσθαι ἐπιθυμῶν μὲν, ἀδυνατῶν δὲ, τὸ γε εἰς αὐτὸν ἦκον, ἡμύνατο· οὕτω καὶ ὁ ἀμείψασθαι βουλόμενος, μὴ δυνάμενος δὲ, ἡμείψατο. Τὸ γὰρ αὐτοῦ πᾶν καὶ οὗτος ἐποίησε. Ἐπειδὴ γὰρ οὐ πάντως τῇ βουλήσει ἡ δύναμις ἕπεται, ἀπὸ τῆς γνώμης τὰ πράγματα κρίνεται. Εἰ καὶ ἐν τῷδε τῷ βίῳ πολλὰ τοῖς παλαιοῖς οἱ νῦν παραπλήσια ἢ καὶ θαυμασιώτερα δρῶντες, οὐ παραπλησίας δόξης τυγχάνουσιν (παρὰ γὰρ τὴν τῶν ὑμνησάντων ἀσθένειαν, ἢ φθόνον ἢ σπάνιν, ἔλαττον ἔχειν δοκοῦσιν), ἀλλά γε ἐν τῷ μέλλοντι τοσαύτης τεύξονται, ὅσης ἂν τυχεῖν δίκαιον τοὺς εὐκλεῶς μὲν ζήσαντας, ἀκλεῶς δὲ τελευτήσαντας. - ΕΡΜΙΝΩ, ΔΩΡΟΘΕΩ, ΙΕΡΑΚΙ ΛΑΜ
AUSONIŌ. Ōsper ho amynesthai epithymōn men, adynatōn de, to ge eis auton ēkon, hēmynato; houtō kai ho ameipsasthai boulomenos, mē dynamenos de, hēmeipsato. To gar autou pan kai houtos epoiēse. Epeidē gar ou pantōs tę̄ boulēsei hē dynamis hepetai, apo tēs gnōmēs ta pragmata krinetai. Ei kai en tǭde tǭ biǭ polla tois palaiois hoi nyn paraplēsia ē kai thaumasiōtera drōntes, ou paraplēsias doxēs tynchanousin (para gar tēn tōn hymnēsantōn astheneian, ē phthonon ē spanin, elatton echein dokousin), alla ge en tǭ mellonti tosautēs teuxontai, hosēs an tychein dikaion tous eukleōs men zēsantas, akleōs de teleutēsantas. - ERMINŌ, DŌROThEŌ, IERAKI LAM
To Ausonius. Just as one who desires to retaliate but cannot has retaliated as far as it rested with him, so one who wishes to repay but cannot has repaid; for he too has done all that was his. For since power does not always follow the will, things are judged by the intention. [Letter 5.355] Even if in this life many now who do things like those of the ancients, or even more wonderful, do not obtain like glory (for through the weakness, envy or scarcity of those who would celebrate them they seem to have less), yet in the future they will obtain as much as it is just for those to obtain who lived gloriously but died without glory.
Notes and citation
Summary: Intention counts as the deed when power is lacking; a second letter says that those whose virtue goes unsung here will receive their due glory hereafter.
- Letter 5.355 probably begins at "Even if in this life"; its heading was not recovered from the scan.
- The first part of the heading of the next letter ("To Herminus, Dorotheus, Hierax, most il-") stands at the end of this passage in the scan; it is translated with the next passage.
Topics: Ethics, Heaven and eternal reward
Cite (SBL): Isidore of Pelusium, Ep. 5.354 (PG 78 78:1539; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-354). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-354
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-354) · 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.
5.355PG 78 78:1539
ΠΡΟΤΑΤΟΙΣ. Μὴ καταβοᾶτε, ὦ βέλτιστοι, τῆς θείας προνοίας, ὅτι Ζώσιμον, εἰ καὶ μὴ κεκέλευκεν, ἀλλά γε οὐκ ἐκώλυσεν ἱερᾶσθαι. ᾿Αλλά θαυμάζετε αὐτῆς τὴν μακροθυμίαν, τὴν μικρὸν ὕστερον, εἰ μὴ γνωσιμαχήσειε, τοιαύτας αὐτὸν εἰσπραξομένην δίκας, ὡς τοὺς νῦν καταβοῶντας, τὴν ἀδέκαστον αὐτῆς ἀνακηρύξαι ψῆφον.
PROTATOIS. Mē kataboate, ō beltistoi, tēs theias pronoias, hoti Zōsimon, ei kai mē kekeleuken, alla ge ouk ekōlysen hierasthai. ᾿Alla thaumazete autēs tēn makrothymian, tēn mikron hysteron, ei mē gnōsimachēseie, toiautas auton eispraxomenēn dikas, hōs tous nyn kataboōntas, tēn adekaston autēs anakēryxai psēphon.
To Herminus, Dorotheus and Hierax, most illustrious men. Do not cry out, my good men, against divine providence because, even if it did not command Zosimus to be a priest, it did not prevent it. But admire its patience, which a little later, unless he acknowledges his fault, will exact such penalties from him that those who now cry out will proclaim its incorruptible verdict.
Notes and citation
Summary: God permitted Zosimus's priesthood but did not command it; his patience will be followed by just punishment if Zosimus does not repent.
- The heading begins at the end of the previous passage in the scan. This letter is probably Letter 5.356 in Migne's numbering.
Topics: Providence, Church office, The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 5.355 (PG 78 78:1539; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-355). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-355
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-355) · 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.
5.357PG 78 78:1541
ΤΟΙΣ ΑΥΤΟΙΣ. Οὐκ ἔστι ταυτὸν κελεύειν, καὶ μὴ κωλύειν· οὐδὲ χειροτονεῖν, καὶ συγχωρεῖν. Τὸ μὲν γὰρ ὡς δέον, γίνεσθαι προστάττεται· τὸ δὲ διὰ τὴν τοῦ αὐτεξουσίου προαίρεσιν, ᾗ τὸ ἀνθρώπινον κεκόσμηται γένος, συγχωρεῖται. Μὴ τοίνυν τῶν ἀγοραζόντων τὴν ἱερωσύνην ἀφέμενοι, τὸν συγχωροῦντα αἰτιᾶσθε. Εἰ μὲν γὰρ ἀνεύθυνος ἦν ἡ ἀρχὴ, εἰκότως ἐδυσχεραίνετε. Εἰ δὲ τοσαύτην ἀπαιτεῖται τὴν δίκην ὁ ταύτην διέπων, ὅσον καὶ τὴν τιμὴν ἔσχε, καταθρηνεῖσθαι ἂν εἴη δίκαιος, ὅτι τῇ θείᾳ μακροθυμίᾳ εἰς κακίας ἐφόδιον ἐπεχρήσατο.
TOIS AUTOIS. Ouk esti tauton keleuein, kai mē kōlyein; oude cheirotonein, kai synchōrein. To men gar hōs deon, ginesthai prostattetai; to de dia tēn tou autexousiou proairesin, hę̄ to anthrōpinon kekosmētai genos, synchōreitai. Mē toinyn tōn agorazontōn tēn hierōsynēn aphemenoi, ton synchōrounta aitiasthe. Ei men gar aneuthynos ēn hē archē, eikotōs edyscherainete. Ei de tosautēn apaiteitai tēn dikēn ho tautēn diepōn, hoson kai tēn timēn esche, katathrēneisthai an eiē dikaios, hoti tę̄ theią makrothymią eis kakias ephodion epechrēsato.
To the same. To command and not to prevent are not the same; nor are ordaining and permitting. The one is ordered to happen as what is right; the other is permitted because of the choice of free will, with which the human race has been adorned. So do not leave aside those who buy the priesthood and blame the one who permits. If the office were free of account, you would rightly be annoyed; but if the one who administers it is required to pay a penalty as great as the honour he had, he would rightly be lamented, because he used the divine patience as provision for wickedness.
Notes and citation
Summary: God permits but does not command the purchase of priesthood, respecting free will; the guilty, not God, are to blame, and they will answer in proportion to their honour.
Notes on the original text
- Digital text corrected (word split by OCR): ἐδυσχεραί νετε → ἐδυσχεραίνετε.
Topics: Providence, Free will, Church office, Ordination
Cite (SBL): Isidore of Pelusium, Ep. 5.357 (PG 78 78:1541; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-357). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-357
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-357) · 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.
5.358PG 78 78:1541
ΖΟΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Εἰ καὶ πέρα τοῦ δέοντος πρώην ὤφθη σοι φορτικὸς καὶ ἐπαχθὴς ὁ παντὸς ἐπαίνου κρείττων, Ἑρμογένης ὁ ἐπίσκοπος, πληκτικωτέρῳ χρησάμενος λόγῳ, καὶ μακρὰν κατὰ τῆς σῆς ῥαθυμίας ἀποτείνας τὴν κατηγορίαν, μὴ δυσχεράνῃς. Εἰ μὲν γὰρ αὐτὸ τοῦτο, λυπῆσαί σε προελόμενος μόνον, τὰ σὰ γεγωνότερον ἐξετραγώδησε κακά, εἰκότως ἐδυσχέραινες. Εἰ δὲ πρὸς τὸ συμφέρον σοι μόνον βλέπων, τὴν ἐν τοῖς λόγοις ἄωρον καὶ ἐπιβλαβή χάριν παρεῖδεν, ἵνα τὰ πράγματα διορθώσεως τύχῃ, εἰ καὶ μὴ ἀποδέξασθαι βούλει τῆς εὐνοίας αὐτὸν, ἀλλὰ συγγνῶναι τῆς τοσαύτης φιλοστοργίας δίκαιος ἂν εἴης. Καὶ γὰρ σφόδρα δέδοικεν, μὴ παρὰ τῆς θείας προνοίας, οὕτω διὰ τὴν σὴν ῥαθυμίαν καὶ κακίαν δυσφημουμένης, δίκας αὐτὸς ἀπαιτηθείη, ὡς μηδὲ φωνὴν ῥῆξαι τολμήσας τοιούτων δραματουργουμένων τραγῳδιῶν. Ἢ οὖν παῦσαι τοιαῦτα δρῶν, ἢ μὴ ἐπαιτιῶ τοὺς τὴν σὴν καταθρηνοῦντας μανίαν.
ZOSIMO PRESBYTERŌ. Ei kai pera tou deontos prōēn ōphthē soi phortikos kai epachthēs ho pantos epainou kreittōn, Hermogenēs ho episkopos, plēktikōterǭ chrēsamenos logǭ, kai makran kata tēs sēs rhathymias apoteinas tēn katēgorian, mē dyscheranę̄s. Ei men gar auto touto, lypēsai se proelomenos monon, ta sa gegōnoteron exetragōdēse kaka, eikotōs edyscheraines. Ei de pros to sympheron soi monon blepōn, tēn en tois logois aōron kai epiblabē charin pareiden, hina ta pragmata diorthōseōs tychę̄, ei kai mē apodexasthai boulei tēs eunoias auton, alla syngnōnai tēs tosautēs philostorgias dikaios an eiēs. Kai gar sphodra dedoiken, mē para tēs theias pronoias, houtō dia tēn sēn rhathymian kai kakian dysphēmoumenēs, dikas autos apaitētheiē, hōs mēde phōnēn rhēxai tolmēsas toioutōn dramatourgoumenōn tragǭdiōn. Ē oun pausai toiauta drōn, ē mē epaitiō tous tēn sēn katathrēnountas manian.
To Zosimus the presbyter. Even if Hermogenes the bishop, who is above all praise, recently seemed to you burdensome and tiresome beyond what was right, using rather cutting words and extending his accusation against your indolence at length, do not be annoyed. If he had proclaimed your evils more loudly only because he chose to grieve you, you would rightly be annoyed. But if, looking only to your advantage, he overlooked the untimely and harmful pleasantness of words so that things might be corrected, then, even if you will not accept him for his goodwill, you would do right to pardon such great affection. For he greatly fears that he himself will be called to account by divine providence, so ill spoken of through your indolence and wickedness, as one who did not dare even to utter a word while such tragedies were being enacted. Either, then, stop doing such things, or do not blame those who lament your madness.
Ezek 3:18 (echo, low confidence)
Notes and citation
Summary: Isidore tells Zosimus not to resent Bishop Hermogenes' sharp rebuke, which came from care for him and fear of God's judgment on silence.
Notes on the original text
- Digital text corrected (OCR lost a letter; OCR slip (accent)): δίκας αὐτὸ ἀπαιτηθείη → δίκας αὐτὸς ἀπαιτηθείη; Ἡ οὖν παῦσαι → Ἢ οὖν παῦσαι.
Topics: Church office, Church discipline and penance, Love of God and neighbour
Cite (SBL): Isidore of Pelusium, Ep. 5.358 (PG 78 78:1541; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-358). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-358
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-358) · 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.
5.359PG 78 78:1541
ΙΑΚΩΒΩ ΑΝΑΓΝΩΣΤΗ. Ἡ θεία καὶ ἀκήρατος καὶ ἀήττητος δεξιὰ ἀναλλοίωτός ἐστι καὶ ἀεὶ κατὰ τὰ αὐτὰ, καὶ ὡσαύτως ἔχει, οὔτε προκοπὴν ἐπιδεχομένη τὴν ἐπὶ τὸ κρεῖττον · ἀκροτάτη γάρ ἐστιν ἀρετή · οὔτε μεταβολὴν τὴν ἐπὶ τὰ χείρω · οὐ γὰρ οἷόν τε. Μεταβάλλει δὲ καὶ ἀλλοιοῖ τὰ βελτιώσεως δεόμενα. Διὸ καὶ Ψαλμὸς ἐπιγέγραπται « τῶν ἀλλοιωθησομένων· τουτέστι, τῶν βελτίωσιν ἐπιδεξομένων, καὶ εἰς τὸ κρεῖττον καὶ ἄμεινον ἀναχθησομένων· εἰ τοίνυν ταῦθ᾽ οὕτως ἔχει, οὐκ ἔστι περισκελὲς, ὅπερ ἠθέλησας μαθεῖν, « Αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ Ὑψίστου· · οὐχ ἣν ἀλλοιοῦται, ἀναλλοίωτος γὰρ ἐστι καὶ πάσης μεταβολῆς κρείττων· « Ἴδετε γὰρ, φησὶν, ἴδετε, ὅτι ἐγώ εἰμι, καὶ οὐκ ἠλλοίωμαι · · ἀλλὰ ἣν ἀλλοιοῖ, καὶ μεταβάλλει, καὶ βελτιοῖ, καὶ εἰς ἀμείνονα κατάστασιν ἄγει τοὺς ταύτης δεομένους. Εἰ τὸ πλέον τῶν ἀναγκαίων λέγειν, οὐκ ἔστιν ἀνδρὸς, τὸ πλέον τῶν ἀναγκαίων γράφειν, εἴη γυναικός. Οὐκοῦν καὶ λέγοντες, καὶ γράφοντες τὴν συμμετρίαν τιμῶμεν.
IAKŌBŌ ANAGNŌSTĒ. Hē theia kai akēratos kai aēttētos dexia analloiōtos esti kai aei kata ta auta, kai hōsautōs echei, oute prokopēn epidechomenē tēn epi to kreitton ; akrotatē gar estin aretē ; oute metabolēn tēn epi ta cheirō ; ou gar hoion te. Metaballei de kai alloioi ta beltiōseōs deomena. Dio kai Psalmos epigegraptai « tōn alloiōthēsomenōn; toutesti, tōn beltiōsin epidexomenōn, kai eis to kreitton kai ameinon anachthēsomenōn; ei toinyn tauth᾽ houtōs echei, ouk esti periskeles, hoper ēthelēsas mathein, « Hautē hē alloiōsis tēs dexias tou Hypsistou; ; ouch hēn alloioutai, analloiōtos gar esti kai pasēs metabolēs kreittōn; « Idete gar, phēsin, idete, hoti egō eimi, kai ouk ēlloiōmai ; ; alla hēn alloioi, kai metaballei, kai beltioi, kai eis ameinona katastasin agei tous tautēs deomenous. Ei to pleon tōn anankaiōn legein, ouk estin andros, to pleon tōn anankaiōn graphein, eiē gynaikos. Oukoun kai legontes, kai graphontes tēn symmetrian timōmen.
To James the reader. The divine, pure and invincible right hand is unchangeable and always the same and in the same state, admitting neither progress toward the better (for it is the highest virtue) nor change toward the worse (for that is impossible). But it changes and alters what needs improvement. That is why a psalm is entitled "For those who will be changed", that is, for those who will receive improvement and be led up to what is better and greater. If, then, this is so, what you wished to learn is not difficult: "This is the change of the right hand of the Most High"; not the change it undergoes, for it is unchangeable and above every alteration ("See, see," he says, "that I am, and I have not changed"), but the change it makes, altering, transforming, improving, and leading those who need it to a better state. [Letter 5.360] If saying more than is necessary is not the mark of a man, writing more than is necessary would be the mark of a woman. So both in speaking and in writing let us honour proportion.
Ps 77:10 (76:11 LXX) (quotation, high confidence) · Ps 45:1 (44:1 LXX) (allusion, medium confidence) · Deut 32:39 (quotation, high confidence) · Mal 3:6 (quotation, high confidence)
Notes and citation
Summary: Isidore explains that "the change of the right hand of the Most High" means not that God changes but that he changes and improves others; a second letter praises brevity in speech and writing.
- Letter 5.360 begins at "If saying more"; its heading was not recovered from the scan.
- Ps 77:10 (LXX 76:11). The psalm titles "for those who will be changed" (LXX Pss 44, 59, 68, 79; English 45, 60, 69, 80). "See, see that I am": Deut 32:39; "I have not changed": Mal 3:6.
- The remark about women is translated as written.
Notes on the original text
- Digital text corrected (OCR slip and word split; words joined by OCR): οὐχὴν ἀλλοιοῦται → οὐχ ἣν ἀλλοιοῦται; ἀνω δρὸς → ἀνδρὸς; γραφοντες τὴν συμα μετρίαν → γράφοντες τὴν συμμετρίαν.
Topics: God, Interpreting Scripture, Grace, Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.359 (PG 78 78:1541; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-359). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-359
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-359) · 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.
5.361PG 78 78:1543
ΣΕΡΑΠΙΩΝΙ. Ὡς οὐκ ἀνεξομένου μου, εἴ τι ἄτοπον δράσειας· ἀλλὰ πάντως τὸ ἐμαυτοῦ ποιήσοντος καὶ ἐξοστρακίσοντός σε τοῦ χοροῦ τῶν φίλων, οὕτω διανοοῦ.
SERAPIŌNI. Hōs ouk anexomenou mou, ei ti atopon draseias; alla pantōs to emautou poiēsontos kai exostrakisontos se tou chorou tōn philōn, houtō dianoou.
To Serapion. Think of me as one who will not put up with it if you do something improper, but will certainly do my part and banish you from the choir of friends.
Notes and citation
Summary: Isidore warns a friend that he will break off friendship if he does wrong.
Notes on the original text
- Digital text corrected (word split by OCR): ἐξοστρακί σοντός → ἐξοστρακίσοντός.
Topics: Love of God and neighbour, Church discipline and penance
Cite (SBL): Isidore of Pelusium, Ep. 5.361 (PG 78 78:1543; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-361). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-361
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-361) · 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.
5.362PG 78 78:1543
ΕΠΙΦΑΝΙΟ ΔΙΑΚΟΝΩ. Ὁ μὲν διὰ κακίαν κολαζόμενος αἰσχύνεσθαι, ὁ δὲ δι' ἀρετὴν ἐναβρύνεσθαι δίκαιος ἂν εἴη. Οὐ γὰρ τὰ αὐτὰ φρονεῖν αὐτοὺς χρὴ, τῆς ὑποθέσεως, ἀφ᾿ ἧς γίνεται, πλεῖστον διαλλαττούσης. Οὐδὲ γὰρ εἰ λῃστὴς καὶ μάρτυς τὰ αὐτὰ πείσονται, ὁμοίως διακείσονται. Τῷ μὲν γάρ ἐστι τιμωρία τὰ γινόμενα · τῷ δὲ στεφάνων ὑπόθεσις· διὸ ὁ μὲν ταλανίζειν ἑαυτὸν ὀφείλει, ὁ δὲ μακαρίζειν.
EPIPhANIO DIAKONŌ. Ho men dia kakian kolazomenos aischynesthai, ho de di' aretēn enabrynesthai dikaios an eiē. Ou gar ta auta phronein autous chrē, tēs hypotheseōs, aph᾿ hēs ginetai, pleiston diallattousēs. Oude gar ei lę̄stēs kai martys ta auta peisontai, homoiōs diakeisontai. Tǭ men gar esti timōria ta ginomena ; tǭ de stephanōn hypothesis; dio ho men talanizein heauton opheilei, ho de makarizein.
To Epiphanius the deacon. The one punished for wickedness ought to be ashamed, but the one punished for virtue would rightly be proud. For they must not think the same, since the ground from which it comes differs greatly. For even if a robber and a martyr suffer the same things, they will not be similarly disposed; for to the one what happens is punishment, to the other an occasion for crowns. So the one ought to count himself wretched, the other blessed.
1 Pet 4:15 (echo, medium confidence)
Notes and citation
Summary: A robber and a martyr may suffer alike, but one is punished and the other crowned.
- Cf. 1 Pet 4:15-16.
Notes on the original text
- Digital text corrected (word split by OCR): ὀφεί λει → ὀφείλει.
Topics: Martyrdom, Suffering and affliction
Cite (SBL): Isidore of Pelusium, Ep. 5.362 (PG 78 78:1543; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-362). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-362
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-362) · 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.
5.363PG 78 78:1543
ΤΩ ΑΥΤΩ. Οὐχ ὁ δικαίως καὶ ἀδίκως πάσχων τι ἐνταῦθα λυπηρὸν, ὁμοίως διακεῖσθαι ὀφείλουσι· τῷ μὲν γὰρ κατ' ἀξίαν συμβαίνει, τῷ δὲ δι' εὐδοκίμησιν. Διὸ καὶ ὁ μὲν λέγειν δίκαιος ἂν εἴη· « Οὐκ ἄξια ὧν ἥμαρτον μεμαστίγωμαι. » Ὁ δὲ οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν. » Οὕτω γὰρ ὁ μὲν εὐγνωμόνως ὑπομείνας ἀποτρίψεται τὰ πταίσματα · ὁ δὲ εἰ γενναίως οἴσει, στεφάνους ἕξει τιμαλφεστέρους.
TŌ AUTŌ. Ouch ho dikaiōs kai adikōs paschōn ti entautha lypēron, homoiōs diakeisthai opheilousi; tǭ men gar kat' axian symbainei, tǭ de di' eudokimēsin. Dio kai ho men legein dikaios an eiē; « Ouk axia hōn hēmarton memastigōmai. » Ho de ouk axia ta pathēmata tou nyn kairou pros tēn mellousan doxan. » Houtō gar ho men eugnōmonōs hypomeinas apotripsetai ta ptaismata ; ho de ei gennaiōs oisei, stephanous hexei timalphesterous.
To the same. Those who suffer something painful here justly and unjustly ought not to be similarly disposed; for to the one it happens according to his deserts, to the other for his proving. So the one would rightly say, "I have not been scourged as my sins deserved," and the other, "The sufferings of the present time are not worth comparing with the glory to come." For so the one, enduring with good sense, will wipe off his failings, and the other, if he bears it nobly, will have more precious crowns.
Job 33:27 (allusion, medium confidence) · Rom 8:18 (quotation, high confidence)
Notes and citation
Summary: One who suffers justly should own his sins, one who suffers unjustly should look to the glory to come; both gain by enduring.
- The first saying recalls Job 33:27 (LXX); Rom 8:18.
Topics: Suffering and affliction, Patience
Cite (SBL): Isidore of Pelusium, Ep. 5.363 (PG 78 78:1543; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-363). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-363
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-363) · 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.
5.364PG 78 78:1543
ΠΕΤΡΩ ΜΟΝΑΖΟΝΤΙ. Λαμπρὰν μὲν ἔσχες τῶν ἀγώνων τὴν ἀρχὴν· διὰ τοῦτο καὶ σκιρτῶμεν, καὶ χαίρομεν, καὶ πανηγύρεως ὑπόθεσιν τὴν σὴν εὐδοκίμησιν ποιούμεθα. Δίκαιος δ' ἂν εἴης ἀγρυπνεῖν καὶ φροντίζειν, ὅπως λαμπροτέραν ἕξεις τὴν τελευτήν· ἔξεις δὲ, εἰ τῶν μὲν ὅπισθεν ἐπιλάθοιο, τοῖς δὲ ἔμπροσθεν ἐπεκτείνοιο· · καὶ μὴ νομίσας ἤδη ἐστεφανῶσθαι, τῶν πόνων παύσοιο. Πολλοὶ γὰρ λαμπρῶς προοιμιασάμενοι, καὶ ὑπτιωθέντες, τελευτῶντες αἰσχρῶς κατέστρεψαν· ὅπερ ἀπείη τῆς ἱερᾶς σου κεφαλῆς.
PETRŌ MONAZONTI. Lampran men esches tōn agōnōn tēn archēn; dia touto kai skirtōmen, kai chairomen, kai panēgyreōs hypothesin tēn sēn eudokimēsin poioumetha. Dikaios d' an eiēs agrypnein kai phrontizein, hopōs lamproteran hexeis tēn teleutēn; exeis de, ei tōn men hopisthen epilathoio, tois de emprosthen epekteinoio; ; kai mē nomisas ēdē estephanōsthai, tōn ponōn pausoio. Polloi gar lamprōs prooimiasamenoi, kai hyptiōthentes, teleutōntes aischrōs katestrepsan; hoper apeiē tēs hieras sou kephalēs.
To Peter the monk. You have made a brilliant beginning of your contests; that is why we leap and rejoice and make your good repute an occasion for festivity. But you would do right to keep watch and take care that you have a more brilliant end; and you will, if you forget what lies behind and strain forward to what lies ahead, and do not stop your labours thinking you are already crowned. For many who began brilliantly grew complacent and ended shamefully; may that be far from your sacred head.
Phil 3:13 (allusion, high confidence)
Notes and citation
Summary: Isidore praises a monk's good start and urges him to persevere to a still better end.
- Phil 3:13.
Notes on the original text
- Digital text corrected (OCR slip (accent); stray letter from the OCR; word split by OCR): εἰ ε τῶν → εἰ τῶν; ἐπεκτεί νοιο → ἐπεκτείνοιο; κατἐστρεψαν → κατέστρεψαν.
Topics: Monastic life, Perseverance
Cite (SBL): Isidore of Pelusium, Ep. 5.364 (PG 78 78:1543; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-364). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-364
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-364) · 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.
5.365PG 78 78:1543
ΛΑΜΠΡΕΤΙΩ ΔΙΑΚΟΝΩ. Πολλὴ μὲν τοῦ θείου δικαστοῦ ἡ ἀκρίβεια, καὶ ῥήματα καὶ πράγματα, καὶ ἐνθυμήματα βασανίζουσα, καὶ ἕως ἀδύτων χωροῦσα, καὶ διὰ πάντων ἄγουσα τὴν ἔρευναν. Πολλὴ δὲ καὶ ἡμῶν ἡ ἀμέλεια. Καὶ ταῦτα εἰδότων, ὅτι πάντως δίκην ὑφέξομεν, εἰ καὶ μὴ τὴν αὐτὴν ἅπαντες. Οὐ γὰρ οἱ τοῖς αὐτοῖς ἁμαρτήμασι περιπεσόντες, πάντως τὴν αὐτὴν δώσουσι δίκην, τῷ καὶ αἰτίας ἐξετάζεσθαι, καὶ καιροὺς καὶ τόπους· οἷόν τι λέγω· ἐναγὴς ὁ φόνος. Τις γὰρ οὐ φήσει; ᾿Αλλ' ὅταν καὶ ἐν ἁγίαις ἡμέραις γένηται, ἐναγέστερος γίνεται· εἰ δὲ καὶ ἐν ἱερῷ τόπῳ, ἐναγέστατος· τοῦ κακοῦ καὶ ἀπὸ τοῦ καιροῦ καὶ ἀπὸ τοῦ τόπου αὐξανομένου, καὶ προσθήκην εἰς τιμωρίαν λαμβάνοντος, καὶ ἡ πορνεία μία εἶναι δοκοῦσα, καὶ ἀπὸ καιροῦ, καὶ ἀπὸ τόπου βαρυτέρα γίνεται. Ἕν τοίνυν σκοπῶμεν ὅπως τὰ καθ' ἑαυτοὺς εὖ διαθῶμεν· τῷ δὲ κριτῇ ἐπιτετράφθω ἡ ἀκριβὴς βάσανος. Οὐ γὰρ εἰ ἡμεῖς νῦν ὁριοῦμεν, αὐτὸς ἐπιψηφιεῖται. ᾿Αλλὰ ἀνάγκη ἡμᾶς τὴν ἀδέκαστον ἀναμένειν ψῆφον.
LAMPRETIŌ DIAKONŌ. Pollē men tou theiou dikastou hē akribeia, kai rhēmata kai pragmata, kai enthymēmata basanizousa, kai heōs adytōn chōrousa, kai dia pantōn agousa tēn ereunan. Pollē de kai hēmōn hē ameleia. Kai tauta eidotōn, hoti pantōs dikēn hyphexomen, ei kai mē tēn autēn hapantes. Ou gar hoi tois autois hamartēmasi peripesontes, pantōs tēn autēn dōsousi dikēn, tǭ kai aitias exetazesthai, kai kairous kai topous; hoion ti legō; enagēs ho phonos. Tis gar ou phēsei? ᾿All' hotan kai en hagiais hēmerais genētai, enagesteros ginetai; ei de kai en hierǭ topǭ, enagestatos; tou kakou kai apo tou kairou kai apo tou topou auxanomenou, kai prosthēkēn eis timōrian lambanontos, kai hē porneia mia einai dokousa, kai apo kairou, kai apo topou barytera ginetai. Hen toinyn skopōmen hopōs ta kath' heautous eu diathōmen; tǭ de kritę̄ epitetraphthō hē akribēs basanos. Ou gar ei hēmeis nyn horioumen, autos epipsēphieitai. ᾿Alla anankē hēmas tēn adekaston anamenein psēphon.
To Lampetius the deacon. Great is the exactness of the divine Judge, testing words, deeds and thoughts, going even into the inner sanctuaries and carrying the inquiry through everything. Great too is our negligence, though we know that we shall certainly undergo judgment, even if not all the same judgment. For those who have fallen into the same sins will not necessarily pay the same penalty, since causes, times and places are examined. For example: murder is accursed; who will deny it? But when it is committed on holy days it becomes more accursed; and if in a holy place, most accursed, the evil being increased by both time and place and receiving an addition to its punishment. And sexual immorality, which seems to be one thing, becomes heavier from both time and place. Let us consider one thing, then, how to set our own affairs in order, and let the exact testing be entrusted to the Judge. For he will not ratify what we now determine; we must await the incorruptible verdict.
Heb 4:12 (echo, low confidence)
Notes and citation
Summary: God judges words, deeds and thoughts, weighing causes, times and places, so that the same sin committed on a holy day or in a holy place is graver; we should set our own lives in order and leave the weighing to him.
- The heading reads ΛΑΜΠΡΕΤΙΩ, taken here as Lampetius, a deacon often addressed in these letters.
Notes on the original text
- Digital text corrected (word split by OCR): ῥή ματα → ῥήματα.
Topics: The last judgment, Killing and murder, Sexual morality, Church buildings
Cite (SBL): Isidore of Pelusium, Ep. 5.365 (PG 78 78:1543; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-365). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-365
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-365) · 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.
5.366PG 78 78:1545
ΥΠΑΤΙΩ. Ἔχει μὲν ἡ ἀρετὴ εὐφροσύνην εἰλικρινῆ καὶ ἔνδοξον καὶ ἀτελεύτητον, ὑπὸ μὲν τοῦ ἀγαθοῦ συνειδότος τικτομένην, ὑπὸ δὲ τῶν ὑπερκοσμίων στεφάνων τιθηνουμένην καὶ ὑπὸ τῆς τῶν μελλόντων ἐλπίδος τρεφομένην· ἔχει δὲ καὶ πόνους, καὶ ἀγρυπνίας, καὶ ἀσκήσεις, δι' ὧν κατορθοῦται. Οὐ γὰρ ὁ ῥαθυμῶν καὶ καθεύδων τρόπαιον στήσει, ἀλλ' ὁ λαμπρῶς πρὸς τοὺς ἐναντίους ἀγωνισάμενος. Εἰ δὲ φαίης πάλιν, ὥσπερ οὖν καὶ ἔφης, οἷόν τε εἶναι τὸν τὰ βιωτικά πράγματα μεταχειριζόμενον στεφθῆναι, πάντα τὰ εἴδη τῆς ἀρετῆς κατορθώσαντα, καὶ σπουδάζων, ἀλλὰ μὴ παίζων ἀκριβῶς ταῦτα φῆς· μὴ φθονήσῃς διδάξαι με τὸ παράδοξον τοῦτο καὶ νεώτερον μάθημα. Οὐδὲ γὰρ ῥᾳδίας καὶ πλατείας, καὶ ἱππηλάτου οὔσης τῆς τοιαύτης ὁδοῦ, πράγματα βούλομαι αὐτός τε ἔχειν, καὶ τοῖς ἄλλοις παρέχειν, λέγων τὸ ἀποστολικὸν, ὅτι « Διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. » Ὁ γὰρ Δεσπότης Χριστὸς ἀπεφήνατο, στενὴν εἶναι τὴν πύλην, καὶ τεθλιμμένην τὴν ὁδὸν, τὴν ἀπάγουσαν εἰς τὴν ζωὴν, καὶ ὀλίγους εἶναι τοὺς εὐρίσκοντας αὐτὴν. Ἀλλὰ γὰρ τοῦτο οὐ δύναμαι μαθεῖν, οὐ γὰρ ἐᾷς σὺ καὶ δι' ὧν λέγεις, καὶ δι' ὧν πράττεις, ἀντιφθεγγόμενος ταύτῃ τε τῇ ψήφῳ, καὶ τοῖς θείοις χρησμοῖς, καὶ τὰναντία παιδεύων.
YPATIŌ. Echei men hē aretē euphrosynēn eilikrinē kai endoxon kai ateleutēton, hypo men tou agathou syneidotos tiktomenēn, hypo de tōn hyperkosmiōn stephanōn tithēnoumenēn kai hypo tēs tōn mellontōn elpidos trephomenēn; echei de kai ponous, kai agrypnias, kai askēseis, di' hōn katorthoutai. Ou gar ho rhathymōn kai katheudōn tropaion stēsei, all' ho lamprōs pros tous enantious agōnisamenos. Ei de phaiēs palin, hōsper oun kai ephēs, hoion te einai ton ta biōtika pragmata metacheirizomenon stephthēnai, panta ta eidē tēs aretēs katorthōsanta, kai spoudazōn, alla mē paizōn akribōs tauta phēs; mē phthonēsę̄s didaxai me to paradoxon touto kai neōteron mathēma. Oude gar rhądias kai plateias, kai hippēlatou ousēs tēs toiautēs hodou, pragmata boulomai autos te echein, kai tois allois parechein, legōn to apostolikon, hoti « Dia pollōn thlipseōn dei hēmas eiselthein eis tēn basileian tōn ouranōn. » Ho gar Despotēs Christos apephēnato, stenēn einai tēn pylēn, kai tethlimmenēn tēn hodon, tēn apagousan eis tēn zōēn, kai oligous einai tous euriskontas autēn. Alla gar touto ou dynamai mathein, ou gar eąs sy kai di' hōn legeis, kai di' hōn pratteis, antiphthengomenos tautę̄ te tę̄ psēphǭ, kai tois theiois chrēsmois, kai tanantia paideuōn.
To Hypatius. Virtue has a gladness that is pure, glorious and endless, born of a good conscience, nursed by crowns above the world and fed by the hope of things to come; but it also has labours, vigils and ascetic exercises, by which it is achieved. For it is not the one who is idle and sleeps who will set up a trophy, but the one who has fought brilliantly against his opponents. But if you say again, as you did say, that one who handles worldly affairs can be crowned, having achieved every form of virtue, and if you say this exactly, in earnest and not in jest, do not grudge to teach me this paradoxical and novel lesson. For if such a road were easy, broad and fit for horses, I would not wish to have trouble myself and give it to others by quoting the apostolic saying, "Through many afflictions we must enter the kingdom of heaven." For Christ the Master declared that the gate is narrow and the road hard that leads to life, and those who find it are few. But I cannot learn this from you, for you do not let me, contradicting both this verdict and the divine oracles by what you say and what you do, and teaching the opposite.
Acts 14:22 (quotation, high confidence) · Matt 7:14 (allusion, high confidence)
Notes and citation
Summary: Virtue brings lasting joy but requires labour; Isidore challenges a man who claims that one immersed in worldly affairs can easily be perfect, citing Acts and Christ's narrow road.
- Acts 14:22 (with "kingdom of heaven" for "kingdom of God"); Matt 7:14.
Topics: Asceticism, The Christian life, Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 5.366 (PG 78 78:1545; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-366). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-366
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-366) · 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.
5.367PG 78 78:1545
ΘΕΟΓΝΩΣΤΩ ΠΡΕΣΒΥΤΕΡΩ. Πέπτωκεν ὁ διάβολος, εἰ καὶ ἀπερισκέπτως θρασύνεται. Θρασύνεται δὲ, τὴν ἡμετέραν ῥαθυμίαν ἐφόδιον τῆς οἰκείας ἀπονοίας ποιούμενος. Τὸ γὰρ μέγιστον καὶ θεῖον τρόπαιον, ὅπερ ὁ Σωτήρ δεῦρο ἐπιφοιτήσας κατ' αὐτοῦ ἔστησε, κινδυνεύει ἐκ τῆς ἡμετέρας κακίας ἀμαυρωθῆναι· οὐ τὴν οἰκείαν ἀπολέσαν δύναμιν, ἀλλ᾽ ὑπὸ τῆς ἀτονίας καὶ κακίας τῶν περιφερόντων αὐτὸ καθυβριζόμενον. Οἱ γὰρ τοῦ καλλινίκου βασιλέως αὐχοῦντες εἶναι στρατιῶται, καὶ τὸ θεῖον αὐτοῦ ὄνομα ὥσπερ ἀξίωμα μέγα, ὥσπερ οὖν καὶ ἔστι, περιφέροντες, τρυφῇ καὶ χρηματισμοῖς ἑαυτοὺς ἐκδιδόντες, καὶ δι᾽ ἑαυτοὺς ἡττηθῆναι δίκαιοι ὄντες, διὰ τὴν τοῦ βασιλέως δόξαν περιγίνονται· μονονουχὶ γὰρ καὶ νῦν αὐτοῖς ἐπιφωνεῖ · · Οὐ δι᾽ ὑμᾶς ἐγὼ ποιῶ, ἀλλὰ διὰ τὸ ὄνομά μου, ἵνα μὴ βεβηλωθῇ. » Εἰ μὴ γὰρ αὐτὸς ἦν ὁ νυνὶ συγκροτῶν τὴν οἰκείαν θρησκείαν καὶ πάντα αὐτῇ ὑποχείρια παρασκευάζων, πάλαι ἂν διὰ τὴν τῶν μεταχειριζομένων αὐτὴν οὐ δεόντως ῥαθυμίαν ὠλιγωρήθη· ἀλλ' ἐπειδὴ τῆς οἰκείας ἀντιποιεῖται δόξης, τὸν μὲν εἰς ὕψος αἴρει, τοὺς δὲ δίκας πικροτάτας μικρὸν ὕστερον εἰσπράξεται. Οὐδὲ γὰρ ἀνέξεται ταῦτα τολμᾶσθαι ἀτιμωρητὶ, οὐδὲ τοὺς τὸ θεῖον αὐτοῦ ὄνομα τόγε εἰς αὐτοὺς ἧκον βλασφημηθῆναι παρασκευάσαντας, ἀτιμωρήτους ἀφήσει· ἀλλὰ καὶ ἀργαλεωτέρας ἀπαιτήσει δίκας τοὺς καὶ ἐν τῷ πλημμελεῖν προστασίας τοσαύτης ἀπολαύσαντας, καὶ μηδὲ οὕτω σωφρονισθέντας, ἀλλ' ἐφόδιον τῆς οἰκείας ῥαθυμίας τὴν θείαν μακροθυμίαν ποιησαμένους, καὶ δι᾽ ὧν γνωσιμαχεῖν ἐχρῆν, διὰ τούτων ἐπὶ τὸ χεῖρον ἐλάσαντας.
ThEOGNŌSTŌ PRESBYTERŌ. Peptōken ho diabolos, ei kai aperiskeptōs thrasynetai. Thrasynetai de, tēn hēmeteran rhathymian ephodion tēs oikeias aponoias poioumenos. To gar megiston kai theion tropaion, hoper ho Sōtēr deuro epiphoitēsas kat' autou estēse, kindyneuei ek tēs hēmeteras kakias amaurōthēnai; ou tēn oikeian apolesan dynamin, all᾽ hypo tēs atonias kai kakias tōn peripherontōn auto kathybrizomenon. Hoi gar tou kallinikou basileōs auchountes einai stratiōtai, kai to theion autou onoma hōsper axiōma mega, hōsper oun kai esti, peripherontes, tryphę̄ kai chrēmatismois heautous ekdidontes, kai di᾽ heautous hēttēthēnai dikaioi ontes, dia tēn tou basileōs doxan periginontai; mononouchi gar kai nyn autois epiphōnei ; ; Ou di᾽ hymas egō poiō, alla dia to onoma mou, hina mē bebēlōthę̄. » Ei mē gar autos ēn ho nyni synkrotōn tēn oikeian thrēskeian kai panta autę̄ hypocheiria paraskeuazōn, palai an dia tēn tōn metacheirizomenōn autēn ou deontōs rhathymian ōligōrēthē; all' epeidē tēs oikeias antipoieitai doxēs, ton men eis hypsos airei, tous de dikas pikrotatas mikron hysteron eispraxetai. Oude gar anexetai tauta tolmasthai atimōrēti, oude tous to theion autou onoma toge eis autous hēkon blasphēmēthēnai paraskeuasantas, atimōrētous aphēsei; alla kai argaleōteras apaitēsei dikas tous kai en tǭ plēmmelein prostasias tosautēs apolausantas, kai mēde houtō sōphronisthentas, all' ephodion tēs oikeias rhathymias tēn theian makrothymian poiēsamenous, kai di᾽ hōn gnōsimachein echrēn, dia toutōn epi to cheiron elasantas.
To Theognostus the presbyter. The devil has fallen, even if he grows bold heedlessly. And he grows bold by making our indolence provision for his own folly. For the greatest and divine trophy, which the Saviour set up against him when he came here, is in danger of being obscured by our wickedness; not because it has lost its own power, but because it is insulted by the weakness and wickedness of those who carry it about. For those who boast of being soldiers of the gloriously victorious King, and carry about his divine name as a great dignity, as indeed it is, while giving themselves up to luxury and money-making, deserving to be defeated on their own account, prevail because of the King's glory. For he all but cries out to them even now: "Not for your sakes do I act, but for my name's sake, so that it may not be profaned." For were it not he himself who now upholds his own religion and makes all things subject to it, it would long ago have been despised because of the indolence of those who handle it improperly. But since he lays claim to his own glory, he raises it on high, and a little later will exact the bitterest penalties from them. For he will not bear these things to be dared with impunity, nor will he let go unpunished those who, as far as lay with them, have caused his divine name to be blasphemed; but he will exact more grievous penalties from those who enjoyed such great protection even in their offences, and were not corrected even so, but made the divine patience provision for their own indolence, and by what should have led them to acknowledge their fault, drove on to worse.
Luke 10:18 (echo, medium confidence) · Ezek 36:22 (quotation, high confidence) · Col 2:15 (echo, low confidence)
Notes and citation
Summary: Christ's victory over the devil is endangered only by Christians' wickedness; God upholds the faith for his name's sake but will punish those who abuse his patience.
- The devil's fall: cf. Luke 10:18. Ezek 36:22 (cf. 20:9).
Notes on the original text
- Digital text corrected (OCR slip (accent lost)): μεγιστον → μέγιστον.
Topics: The devil and demons, Church office, The last judgment, Providence
Cite (SBL): Isidore of Pelusium, Ep. 5.367 (PG 78 78:1545; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-367). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-367
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-367) · 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.
5.368PG 78 78:1547
ΗΣΑΙΑ. Μέγας, καὶ ὀξυδερκὴς, καὶ ἀκοίμητος ὁ τῆς θείας δίκης ἐστὶν ὀφθαλμός· καὶ οὐ μόνον τὰ ἐν φανερῷ δρώμενα ἐφορᾷ, ἀλλὰ καὶ τὰ ἐν παραβύστῳ τολμώμενα ἀνιχνεύει, καὶ τὰ τῆς καρδίας κινήματα καταλαμβάνει. Τοιοῦτον τοιγαροῦν ἔχοντες κριτὴν, ἀντεχώμεθα μὲν ἀρετῆς, ἀπεχώμεθα δὲ κακίας. Τὴν μὲν γὰρ ἀμείψεται, τὴν δὲ ἀμυνεῖται.
ĒSAIA. Megas, kai oxyderkēs, kai akoimētos ho tēs theias dikēs estin ophthalmos; kai ou monon ta en phanerǭ drōmena ephorą, alla kai ta en parabystǭ tolmōmena anichneuei, kai ta tēs kardias kinēmata katalambanei. Toiouton toigaroun echontes kritēn, antechōmetha men aretēs, apechōmetha de kakias. Tēn men gar ameipsetai, tēn de amyneitai.
To Isaiah. The eye of divine justice is great, sharp-sighted and sleepless; it not only oversees what is done openly but also tracks down what is dared in secret, and grasps the movements of the heart. Having such a Judge, then, let us hold fast to virtue and keep away from wickedness; for the one he will reward, the other he will punish.
Heb 4:13 (echo, low confidence)
Notes and citation
Summary: God sees even secret deeds and thoughts, so we must cling to virtue and shun vice.
Topics: The last judgment, God
Cite (SBL): Isidore of Pelusium, Ep. 5.368 (PG 78 78:1547; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-368). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-368
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-368) · 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.
5.369PG 78 78:1547
ΠΑΛΛΑΔΙΟ ΔΙΑΚΟΝΩ. Οὐ μέλλειν, ὦ σοφὲ, ἀλλὰ πράττειν χρὴ τὰ βέλτιστα · οὔτε γὰρ τὸν τῆς τελευτῆς ἴσμεν καιρὸν, οὔτε τὴν τοῦ διαβόλου κακουργίαν, ἣν καθ' ἡμῶν μηχανᾶται, ἐκκρούων μὲν ἀεὶ τοῦ παρόντος, τὸ δὲ μέλλον ὀνειροπολεῖν παρασκευάζων. Ἐπειδὴ γὰρ οἶδεν, ὅτι κατὰ τὸ παρὸν ζῶμεν οἱ ἄνθρωποι, τὸ δὲ μέλλον ἀμφίβολον, καταστρατηγεῖ· καὶ τὸ μὲν παρὸν ἀπατῶν, τὸ δὲ μέλλον ὑποτιθέμενος, ἐκτραχηλίζει τοὺς πειθομένους, τὸ σήμερον ἀεὶ παρὸν λογιζομένους. Διὸ καὶ τὸν τοῦ πράττειν καιρὸν εἰς τὸ μηδὲν παρασκευάζεσθαι ἀναλίσκοντες, διαμαρτάνουσι τῆς εὐκαιρίας. Ὁ γὰρ χρόνος τὸ βράδος οὐ περιμένει · ἀλλὰ καὶ ἃς ἐν τῷ μεταξὺ χρόνῳ ὅλας ἀπατῶμεν ἑαυτοὺς παρασκευάζειν, οὐδὲν οἷόν τε ποιεῖν ἐξελέγχονται.
PALLADIO DIAKONŌ. Ou mellein, ō sophe, alla prattein chrē ta beltista ; oute gar ton tēs teleutēs ismen kairon, oute tēn tou diabolou kakourgian, hēn kath' hēmōn mēchanatai, ekkrouōn men aei tou parontos, to de mellon oneiropolein paraskeuazōn. Epeidē gar oiden, hoti kata to paron zōmen hoi anthrōpoi, to de mellon amphibolon, katastratēgei; kai to men paron apatōn, to de mellon hypotithemenos, ektrachēlizei tous peithomenous, to sēmeron aei paron logizomenous. Dio kai ton tou prattein kairon eis to mēden paraskeuazesthai analiskontes, diamartanousi tēs eukairias. Ho gar chronos to brados ou perimenei ; alla kai has en tǭ metaxy chronǭ holas apatōmen heautous paraskeuazein, ouden hoion te poiein exelenchontai.
To Palladius the deacon. One must not delay, wise man, but do what is best; for we know neither the time of our death nor the villainy that the devil contrives against us, always pushing us out of the present and making us dream of the future. For since he knows that we human beings live in the present while the future is uncertain, he outmanoeuvres us; deceiving us about the present and suggesting the future, he throws down those who believe him, who always reckon "today" as present. So, spending the time for action on preparing nothing, they miss the opportunity. For time does not wait for slowness; and the plans we deceive ourselves into preparing in the meantime are shown to be able to do nothing.
2 Cor 6:2 (echo, medium confidence)
Notes and citation
Summary: The devil makes us postpone good deeds to an uncertain future; we must act now, since time does not wait.
- The last sentence is garbled in the scan and translated by sense. Cf. Heb 3:13; 2 Cor 6:2.
Notes on the original text
- Digital text corrected (Latin p for Greek rho in the OCR; word split by OCR): παpὸν → παρὸν; ἐκτραχηλί ζει → ἐκτραχηλίζει; λογι ζομένους → λογιζομένους.
Topics: The devil and demons, Repentance, Death and burial
Cite (SBL): Isidore of Pelusium, Ep. 5.369 (PG 78 78:1547; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-369). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-369
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-369) · 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.
5.370PG 78 78:1549
ΑΠΟΛΛΩΝΙΩ ΕΠΙΣΚΟΠΩ. Εἰ καὶ δειναὶ ἐν τοῖς πράγμασι συμβαίνουσαι ἀπορίαι τὸ εἰκὸς ἀνελεῖν, καὶ τοῦ πρέποντος ἀναγκάζουσι τὸ παρεμπίπτον ἑλέσθαι· ἀλλ᾽ οὖν οἱ φρονήσεως οὐκ ἀμοιροῦντες, καὶ τῇ θείᾳ δεξιᾷ τὰ καθ' ἑαυτοὺς ἐπιτρέποντες, τὸ πρέπον μᾶλλον τοῦ παραυτίκα δοκοῦντος αἱρούμενοι, οὐ τῷ δόξαι ἡττῆσθαι δυσχεραίνουσιν, ἀλλὰ τῷ ὄντως νενικηκέναι ἀγάλλονται. Νίκη γὰρ ἀληθῶς οὐ τὸ δοκεῖν παραχρῆμα νενικηκέναι, ἀλλὰ τὸ ἀρετῆς καὶ εὐσεβείας μὴ ἐκπεπτωκέναι.
APOLLŌNIŌ EPISKOPŌ. Ei kai deinai en tois pragmasi symbainousai aporiai to eikos anelein, kai tou prepontos anankazousi to parempipton helesthai; all᾽ oun hoi phronēseōs ouk amoirountes, kai tę̄ theią dexią ta kath' heautous epitrepontes, to prepon mallon tou parautika dokountos hairoumenoi, ou tǭ doxai hēttēsthai dyscherainousin, alla tǭ ontōs nenikēkenai agallontai. Nikē gar alēthōs ou to dokein parachrēma nenikēkenai, alla to aretēs kai eusebeias mē ekpeptōkenai.
To Apollonius the bishop. Even if the difficulties that arise in affairs are terribly able to remove what is reasonable and compel one to choose what comes to hand over what is fitting, yet those who do not lack prudence and entrust their affairs to the divine right hand, choosing the fitting over what seems advantageous at the moment, are not annoyed at seeming to be defeated, but exult in having truly won. For true victory is not seeming to have won at once, but not having fallen from virtue and piety.
Notes and citation
Summary: True victory is keeping virtue and piety, even when one seems to lose.
Topics: The Christian life, Providence
Cite (SBL): Isidore of Pelusium, Ep. 5.370 (PG 78 78:1549; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-370). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-370
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-370) · 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.
5.371PG 78 78:1549
ΕΡΜΙΝΩ ΚΑΙ ΙΕΡΑΚΙ ΛΑΜΠΡΟΤΑΤΩ. Ἡ ἀκήρατος καὶ θεία δύναμις μόνη μὲν ἐθέλει κατ᾿ ἀξίαν τιμᾶν. Μόνη δὲ καὶ ἔχει δι' ὧν τιμήσει, τῇ βουλήσει τῆς δυνάμεως ἁμιλλωμένης. Οὐκοῦν ἀγαπήσωμεν αὐτὴν, τὴν μόνην καὶ ἐθέλουσαν ἡμᾶς τιμῆσαι, καὶ ἔχουσαν, δι᾽ ὧν οὐ μόνον κατ᾿ ἀξίαν, ἀλλὰ καὶ ὑπὲρ τὴν ἀξίαν τιμήσει· « Οὐκ ἄξια γὰρ, φησὶ, τὰ παθήματα· τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι. » ΘΕΟΔΩΡΩ ΕΠΑΡΧΩ. ᾿Αριστον δημαγωγὸν καὶ ἡγεμόνα ἐκεῖνον ἂν ἔγωγε ὁρισαίμην, οὐ τὸν μισθοδοσίαις στάσεις κινοῦντα, καὶ τῶν ἑαυτοῦ ἴσων (οὐ γὰρ ἂν εἴποιμι χειρόνων) ὥσπερ δεσποτῶν τὰς φωνὰς ἐξωνούμενον· ἀλλὰ τὸν δι᾽ ἀρετῆς καὶ εὐσεβείας τοὺς δήμους ἐξαρτώμενον, καὶ οὐκ ἐν ταῖς φωναῖς μόνον ἀνακηρυττόμενον, ἀλλὰ καὶ ἐν ταῖς γνώμαις στεφανούμενον. ΖΩΣΙΜΟ, ΜΑΡΩΝΙ, ΧΑΙΡΗΜΟΝΙ, ΚΑΙ
ERMINŌ KAI IERAKI LAMPROTATŌ. Hē akēratos kai theia dynamis monē men ethelei kat᾿ axian timan. Monē de kai echei di' hōn timēsei, tę̄ boulēsei tēs dynameōs hamillōmenēs. Oukoun agapēsōmen autēn, tēn monēn kai ethelousan hēmas timēsai, kai echousan, di᾽ hōn ou monon kat᾿ axian, alla kai hyper tēn axian timēsei; « Ouk axia gar, phēsi, ta pathēmata; tou nyn kairou pros tēn mellousan doxan apokalyphthēnai. » ThEODŌRŌ EPARChŌ. ᾿Ariston dēmagōgon kai hēgemona ekeinon an egōge horisaimēn, ou ton misthodosiais staseis kinounta, kai tōn heautou isōn (ou gar an eipoimi cheironōn) hōsper despotōn tas phōnas exōnoumenon; alla ton di᾽ aretēs kai eusebeias tous dēmous exartōmenon, kai ouk en tais phōnais monon anakēryttomenon, alla kai en tais gnōmais stephanoumenon. ZŌSIMO, MARŌNI, ChAIRĒMONI, KAI
To Herminus and Hierax, most illustrious men. The pure and divine power alone wishes to honour according to desert; and it alone has the means to honour, since its power vies with its will. So let us love it, the only one that both wishes to honour us and has the means to honour us not only according to desert but beyond desert. "For the sufferings of the present time," he says, "are not worth comparing with the glory that is to be revealed." [Letter 5.372] To Theodore the prefect. I would define the best leader of the people and governor as one who does not stir up factions by largesse and buy the voices of his equals (I would not say his inferiors) as if they were masters, but one who attaches the people to himself by virtue and piety, and is not only proclaimed in their voices but crowned in their minds.
Rom 8:18 (quotation, high confidence)
Notes and citation
Summary: Only God both wishes and is able to honour us beyond our deserts; a second letter says the best governor wins the people by virtue, not by bribery.
- Letter 5.372 begins at "To Theodore the prefect" (the numeral before it is removed). The scan then gives the numeral of Letter 5.373 and the first part of its heading ("To Zosimus, Maron, Chaeremon and"), which continues in the next passage; this heading is translated there.
- Rom 8:18.
Notes on the original text
- Digital text corrected (letter numeral (ροβʹ) in Cyrillic look-alikes from the heading; letter numeral (ρογʹ) in Cyrillic look-alikes from the heading): Тов'. – → ; тог'. – → .
Topics: God, Heaven and eternal reward, Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 5.371 (PG 78 78:1549; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-371). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-371
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-371) · 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.
5.372PG 78 78:1549
ΕΥΣΤΑΘΙΩ. Ἐλλόγιμοι καὶ ἀληθεῖς ἄνδρες ἐκτόπως ὑμᾶς τῆς κακίας διαβεβαιοῦνται εἶναι ἐραστὰς, καὶ τὰ κατ' εἶδος πλημμελήματα ὑμῶν ἐκκωμῳδοῦντες, πολλὴν καταχέουσι τοῖς μὴ ἀναλγήτοις τὴν ὀδύνην. Ἐγὼ δὲ αὐτὰ οὐ φράσω δυοῖν ἕνεκεν. Οὔτε γὰρ βούλομαι μολῦναι τὴν γλῶτταν, οὔτε εἰ βουλοίμην, δυναίμην· οὕτως ἅπαντα λόγον ὑπερβαίνει. Ὑμῶν οὖν ἐστι σκοπεῖν, ὅπως παύσησθε τῶν τοιούτων δραμάτων, ἃ καὶ τοὺς λέγοντας ἐρυθριᾷν παρασκευάζει.
EUSTAThIŌ. Ellogimoi kai alētheis andres ektopōs hymas tēs kakias diabebaiountai einai erastas, kai ta kat' eidos plēmmelēmata hymōn ekkōmǭdountes, pollēn katacheousi tois mē analgētois tēn odynēn. Egō de auta ou phrasō dyoin heneken. Oute gar boulomai molynai tēn glōttan, oute ei bouloimēn, dynaimēn; houtōs hapanta logon hyperbainei. Hymōn oun esti skopein, hopōs pausēsthe tōn toioutōn dramatōn, ha kai tous legontas erythriąn paraskeuazei.
To Zosimus, Maron, Chaeremon and Eustathius. Learned and truthful men affirm that you are extraordinary lovers of wickedness, and, ridiculing your offences one by one, they pour much pain on those who are not insensible. I shall not tell them, for two reasons: I do not wish to defile my tongue, and even if I wished I could not, so far do they exceed all words. It is for you, then, to consider how to stop such plays, which make even those who speak of them blush.
Notes and citation
Summary: Isidore tells four clerics that their misdeeds are too shameful for him to repeat and urges them to stop.
- The heading begins at the end of the previous passage in the scan, where the letter is numbered 5.373 (ρογʹ); this passage is probably Letter 5.373 in Migne's numbering.
Topics: Church office, Repentance
Cite (SBL): Isidore of Pelusium, Ep. 5.372 (PG 78 78:1549; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-372). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-372
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-372) · 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.
5.374PG 78 78:1549
ΠΑΥΛΩ. Τὰς ἀρετὰς τίμα, μὴ τὰς εὐημερίας θεράπευε. Αἱ μὲν γὰρ ἀθάνατόν εἰσι χρῆμα, αἱ δὲ ῥᾳδίως σβέννυνται.
PAULŌ. Tas aretas tima, mē tas euēmerias therapeue. Hai men gar athanaton eisi chrēma, hai de rhądiōs sbennyntai.
To Paul. Honour virtues; do not court prosperity. For the one is an immortal thing, the other is easily extinguished.
Notes and citation
Summary: Virtue is immortal, prosperity fleeting.
Topics: The Christian life, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 5.374 (PG 78 78:1549; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-374). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-374
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-374) · 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.
5.375PG 78 78:1551
ΤΩ ΑΥΤΩ. Ὁ μὴ ἀποφαινόμενος, ἀλλ' ἐρωτῶν, καὶ τῇ κρίσει τῶν ἀκροατῶν τὴν ψῆφον ἐπιτρέπων, ἐμφατικωτέραν καὶ δραστικωτέραν τῇ ἐρωτήσει τὴν ἀπόδειξιν ποιεῖται. Τοὺς μὲν γὰρ ἀποφαινομένους, αὐθαδείας οἱ πολλοὶ γράφονται. Τοὺς δὲ ἐρωτῶντας, καὶ προπετείας κρείττονας εἶναι ἡγοῦνται, καὶ ἀσμένως στεφανοῦσι, τῷ τὰ λεγόμενα καταδέχεσθαι καὶ ἐγκρίνειν ἀεί. "Απαξ γὰρ ψηφισάμενοι, ἀνατρέψαι τὰ κεκριμένα αἰσχύνονται. Τοιοῦτό τι καὶ ὁ Χριστὸς, ἡ ἄῤῥητος σοφία, πολλαχοῦ μὲν πεποίηκε, μάλιστα δὲ ἐπὶ τῶν ἀμπελουργῶν. Ἐρωτήσας γάρ· « Τί ποιήσει τοῖς γεωργοῖς ἐκείνοις; » εἶτα ἐκείνων φησάντων· • Κακοὺς κακῶς ἀπολέσει αὐτοὺς, καὶ τὸν ἀμπελῶνα ἐκδώσεται ἑτέροις γεωργοῖς· · αὐτὸς τὴν ἀπόφασιν ἐκείνων ἐκύρωσε. Δυνάμενος γὰρ ἀποφήνασθαι, ἠνάγκασεν ἐκείνους διὰ τῆς ἐρωτήσεως τὴν ψῆφον ἐξενεγκεῖν, καὶ οὕτως αὐτὸς ἐβεβαίωσεν. Οὕτω καὶ ὁ Παῦλος ὁ τῆς σοφίας φοιτητὴς ἐποίησε· δυνάμενος γὰρ εἰπεῖν· « Οὔτε πρέπει γυναῖκα ἀκατακάλυπτον τῷ Θεῷ προσεύχεσθαι. • Διὰ τῆς ἐρωτήσεως ζητητικωτέραν τὴν ἀπόδειξιν κατεσκεύασεν εἰπὼν, « Ἐν ὑμῖν αὐτοῖς κρίνατε, πρέπον ἐστὶ γυναῖκα ἀκατακάλυπτον τῷ Θεῷ προσεύχεσθαι; » Καὶ αὐτὸς τοίνυν μὴ διατείνου, καὶ διαβεβαιοῦ, καὶ διαπληκτίζου, εἴ ποτέ τι ἀποδείξαι βουληθείης. Πολλοὶ γὰρ τοῖς οὕτω διακειμένοις, καὶ εἰ καλῶς φράζοιεν, ἀντιλέγουσιν· ἀλλὰ προσηνείᾳ, καὶ πραότητι, καὶ ἐρωτήσει ἐμφατικωτέραν τὴν ἀπόδειξιν κατασκεύαζε. Οὕτω γὰρ κερδανεῖς μετὰ τοῦ νικῆσαι καὶ τὴν τοῦ πρᾶος εἶναι δόξαν.
TŌ AUTŌ. Ho mē apophainomenos, all' erōtōn, kai tę̄ krisei tōn akroatōn tēn psēphon epitrepōn, emphatikōteran kai drastikōteran tę̄ erōtēsei tēn apodeixin poieitai. Tous men gar apophainomenous, authadeias hoi polloi graphontai. Tous de erōtōntas, kai propeteias kreittonas einai hēgountai, kai asmenōs stephanousi, tǭ ta legomena katadechesthai kai enkrinein aei. "Apax gar psēphisamenoi, anatrepsai ta kekrimena aischynontai. Toiouto ti kai ho Christos, hē arrhētos sophia, pollachou men pepoiēke, malista de epi tōn ampelourgōn. Erōtēsas gar; « Ti poiēsei tois geōrgois ekeinois? » eita ekeinōn phēsantōn; • Kakous kakōs apolesei autous, kai ton ampelōna ekdōsetai heterois geōrgois; ; autos tēn apophasin ekeinōn ekyrōse. Dynamenos gar apophēnasthai, ēnankasen ekeinous dia tēs erōtēseōs tēn psēphon exenenkein, kai houtōs autos ebebaiōsen. Houtō kai ho Paulos ho tēs sophias phoitētēs epoiēse; dynamenos gar eipein; « Oute prepei gynaika akatakalypton tǭ Theǭ proseuchesthai. • Dia tēs erōtēseōs zētētikōteran tēn apodeixin kateskeuasen eipōn, « En hymin autois krinate, prepon esti gynaika akatakalypton tǭ Theǭ proseuchesthai? » Kai autos toinyn mē diateinou, kai diabebaiou, kai diaplēktizou, ei pote ti apodeixai boulētheiēs. Polloi gar tois houtō diakeimenois, kai ei kalōs phrazoien, antilegousin; alla prosēneią, kai praotēti, kai erōtēsei emphatikōteran tēn apodeixin kataskeuaze. Houtō gar kerdaneis meta tou nikēsai kai tēn tou praos einai doxan.
To the same. One who does not assert but asks, and entrusts the verdict to the judgement of the hearers, makes the demonstration more emphatic and effective by the question. For the many charge those who assert with arrogance, but think those who ask to be above rashness and gladly crown them, by always accepting and approving what is said; for once they have voted, they are ashamed to overturn their judgement. Christ, the ineffable Wisdom, did something like this in many places, and especially in the case of the vine-dressers. For having asked, "What will he do to those tenants?", and when they said, "He will put those wretches to a wretched death and let out the vineyard to other tenants," he himself ratified their sentence. For though he could have declared it, he compelled them by the question to pronounce the verdict, and so himself confirmed it. So too Paul, the pupil of wisdom, did; for though he could have said, "It is not fitting for a woman to pray to God uncovered," he made the demonstration more searching by the question, saying, "Judge for yourselves: is it fitting for a woman to pray to God uncovered?" So you too, if you ever wish to prove something, do not strain, affirm and wrangle; for many contradict people so disposed, even when they speak well; but make the demonstration more emphatic by gentleness, mildness and questioning. For so, together with victory, you will gain the reputation of being gentle.
Matt 21:40 (quotation, high confidence) · Matt 21:41 (quotation, high confidence) · 1 Cor 11:13 (quotation, high confidence)
Notes and citation
Summary: Asking questions persuades better than bare assertion, as Christ did with the parable of the tenants and Paul on women's head-covering; one should argue gently.
- Matt 21:40-41; 1 Cor 11:13.
Notes on the original text
- Digital text corrected (margin letter splitting a word in the OCR): καταΟ σκεύαζε → κατασκεύαζε.
Topics: Classical learning and education, Interpreting Scripture, Women
Cite (SBL): Isidore of Pelusium, Ep. 5.375 (PG 78 78:1551; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-375). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-375
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-375) · 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.
5.376PG 78 78:1551
ΜΗΝΑ ΔΙΑΚΟΝΩ. Μὴ λοξὰς καὶ πλαγίας καὶ βεβιασμένας τοῖς ἐρωτῶσι τὰς ἀποκρίσεις ποιώμεθα, ἀλλ᾽ ὀρθὰς καὶ ἀβιάστους· οἱ μὲν γὰρ ἱεροὶ χρησμοὶ πᾶσι τοῖς ἁμαρτήμασι τὰ ἱάματα σαφῆ προσάγουσιν. Ωσπερ δὲ ἰατροὶ ἕτερον ἀνθ᾽ ἑτέρου φάρμακον προσάγοντες τοῖς κάμνουσιν, οὐκ ἂν ὠφελήσαιεν, ἀλλὰ καὶ λυμανοῦνται. Οὕτω καὶ οἱ μὴ τὰς κυρίας θεραπείας ἑκάστῳ πταίσματι προσφέρειν εἰδότες, καὶ ἰατρικῆς εἰσιν ἄπειροι τέχνης, καὶ τὰ πάθη ἐπιτρίβουσι. Σοφώτεροι γὰρ εἶναι βουλόμενοι τῶν λογίων, καὶ τὰ δοκοῦντα ἑαυτοῖς δογματίζοντες, οὐ μόνον ἑαυτοὺς, ἀλλὰ καὶ τοὺς πρὸς αὐτοὺς ὥσπερ εἰς λιμένας καταφεύγοντας σφάλλουσι τῆς ἐλπίδος, εἰς πέλαγος αὐτοὺς ζητημάτων ἐξακοντίζοντες.
MĒNA DIAKONŌ. Mē loxas kai plagias kai bebiasmenas tois erōtōsi tas apokriseis poiōmetha, all᾽ orthas kai abiastous; hoi men gar hieroi chrēsmoi pasi tois hamartēmasi ta hiamata saphē prosagousin. Ōsper de iatroi heteron anth᾽ heterou pharmakon prosagontes tois kamnousin, ouk an ōphelēsaien, alla kai lymanountai. Houtō kai hoi mē tas kyrias therapeias hekastǭ ptaismati prospherein eidotes, kai iatrikēs eisin apeiroi technēs, kai ta pathē epitribousi. Sophōteroi gar einai boulomenoi tōn logiōn, kai ta dokounta heautois dogmatizontes, ou monon heautous, alla kai tous pros autous hōsper eis limenas katapheugontas sphallousi tēs elpidos, eis pelagos autous zētēmatōn exakontizontes.
To Menas the deacon. Let us not give oblique, sideways and forced answers to those who ask, but straight and unforced ones. For the sacred oracles apply clear remedies to all sins. Just as physicians who give the sick one medicine in place of another would not help but even harm them, so those who do not know how to apply the proper treatment to each failing are inexperienced in the healing art and make the passions worse. For wishing to be wiser than the oracles and laying down as doctrine what seems good to themselves, they disappoint the hope not only of themselves but of those who flee to them as to harbours, hurling them out into a sea of questions.
Notes and citation
Summary: Answers to questions should be plain and drawn from Scripture's clear remedies, not from one's own clever speculations, which only cast enquirers into a sea of questions.
Notes on the original text
- Digital text corrected (margin letter left in the OCR; word split by OCR): ἐρω· τῶσι → ἐρωτῶσι; λυμανοῦν ται → λυμανοῦνται; καταφεύγοντας Η σφάλλουσι → καταφεύγοντας σφάλλουσι.
Topics: Interpreting Scripture, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.376 (PG 78 78:1551; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-376). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-376
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-376) · 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.
5.377PG 78 78:1553
ΠΑΥΛΩ. Οὐχ ὁ πάσης ἀφορμῆς πρὸς ἀδικίαν ἔρημος ὢν, δίκαιος κεκλῆσθαι δίκαιος, ἀλλ᾿ ὅστις τὴν ἐξουσίαν τοῦ πράγματος ἔχων, ἀδικίας οὐχ ἅπτεται· οὐ μὴν οὐδὲ ὁ ἀνάγκῃ σωφρονῶν σώφρων εἰκότως κεκλήσεται, ἀλλ᾽ ὅστις τὴν ἐξουσίαν τῶν ἡδονῶν ἔχων ἑκούσιον σωφροσύνην ἀσπάζεται. Οἱ μὲν γὰρ τῷ μὴ δύνασθαι δρᾶν ἃ βούλονται, ἐπιείκειαν πολλάκις πλάττονται · ἐν ἐξουσίᾳ δὲ γενόμενοι, ἐλέγχονται. Οἱ δὲ ἄριστοι τότε μάλιστα καρτεροῦσι, καὶ τοῦ δικαίου ἔχονται, ὅτε ἡ ἐξουσία τὴν ἀδικίαν τίκτει. ΜΑΡΚΙΩΝΙ ΠΡΕΣΒΥΤΕΡΩ. Ὁ ἐκ τῆς τῶν ἔργων λαμπρυνόμενος ἀρετῆς, οὗτος γνήσιος ἱερωσύνης τυγχάνει κόσμος. Ὅστις δὲ ἔνδον τῆς ἀξίας οὐ φορῶν τὰ γνωρίσματα, ἀλλοτρίαν σχηματιζόμενος εὐπρέπειαν, τῇ τιμῇ μόνῃ ἐναβρύνεται, οὗτος ὑπὸ τῆς ἀληθείας εἰς τοὺς νόθους ἀπέρριπται. Ἐπεὶ οὖν ὁ μὲν θεοφιλής Ἑρμογένης ὁμολογοῦσαν τῇ ἀρετῇ καὶ τὴν ἀξίαν ἔσχε· πρὸς γὰρ τὸ οἰκεῖον ἑκάτερον ἔσπευσεν, ὁ μὲν τῆς ἁγιστείας κόσμος τὸν ἄξιον ἐπιζητήσας, τὸ δὲ τῆς ἀρετῆς ἀρχικὸν τὴν παρὰ τῆς θείας χάριτος ὀφειλομένην προσθήκην· ὁ δὲ θεομισὴς, ὡς γέγραφας, Εὐσέβιος ἀρετῆς χηρεύων, τῇ ἱερωσύνῃ μόνῃ σεμνύνεται. Ὁ μὲν παρὰ πάντων ᾄδεται, ὡς ὁμολογοῦσαν τῇ ἀξίᾳ καὶ τὴν προαίρεσιν εἰσενεγκάμενος· ὁ δὲ κακίζεται ὡς νόθος, καὶ εἰς μηδαμόθεν αὐτῷ προσήκουσαν κληρονομίαν εἰσβιασάμενος.
PAULŌ. Ouch ho pasēs aphormēs pros adikian erēmos ōn, dikaios keklēsthai dikaios, all᾿ hostis tēn exousian tou pragmatos echōn, adikias ouch haptetai; ou mēn oude ho anankę̄ sōphronōn sōphrōn eikotōs keklēsetai, all᾽ hostis tēn exousian tōn hēdonōn echōn hekousion sōphrosynēn aspazetai. Hoi men gar tǭ mē dynasthai dran ha boulontai, epieikeian pollakis plattontai ; en exousią de genomenoi, elenchontai. Hoi de aristoi tote malista karterousi, kai tou dikaiou echontai, hote hē exousia tēn adikian tiktei. MARKIŌNI PRESBYTERŌ. Ho ek tēs tōn ergōn lamprynomenos aretēs, houtos gnēsios hierōsynēs tynchanei kosmos. Hostis de endon tēs axias ou phorōn ta gnōrismata, allotrian schēmatizomenos euprepeian, tę̄ timę̄ monę̄ enabrynetai, houtos hypo tēs alētheias eis tous nothous aperriptai. Epei oun ho men theophilēs Hermogenēs homologousan tę̄ aretę̄ kai tēn axian esche; pros gar to oikeion hekateron espeusen, ho men tēs hagisteias kosmos ton axion epizētēsas, to de tēs aretēs archikon tēn para tēs theias charitos opheilomenēn prosthēkēn; ho de theomisēs, hōs gegraphas, Eusebios aretēs chēreuōn, tę̄ hierōsynę̄ monę̄ semnynetai. Ho men para pantōn ądetai, hōs homologousan tę̄ axią kai tēn proairesin eisenenkamenos; ho de kakizetai hōs nothos, kai eis mēdamothen autǭ prosēkousan klēronomian eisbiasamenos.
To Paul. Not the one who lacks every opportunity for injustice would rightly be called just, but the one who, having the power to do it, does not touch injustice; nor will the one who is temperate by necessity rightly be called temperate, but the one who, having the power of pleasures, embraces voluntary self-control. For the former often pretend to fairness because they cannot do what they wish, but are shown up when they come into power; but the best hold out most of all and keep to justice precisely when power breeds injustice. [Letter 5.378] To Marcion the presbyter. The one who shines with the virtue of deeds is the genuine adornment of the priesthood; but whoever does not bear within the marks of the dignity, but assumes another's comeliness and prides himself on the honour alone, is cast by the truth among the bastards. Since, then, the God-beloved Hermogenes had a dignity in agreement with his virtue (for each hastened to its own: the adornment of the sacred office sought the worthy man, and the leadership of virtue the addition owed it by divine grace), while the God-hated Eusebius, as you have written, bereft of virtue, prides himself on the priesthood alone, the one is sung by all as having brought an intention in agreement with his dignity, while the other is reproached as a bastard who has forced his way into an inheritance that in no way belongs to him.
Notes and citation
Summary: True justice and temperance are shown when one has the power to do otherwise; a second letter contrasts Bishop Hermogenes, whose virtue matched his office, with Eusebius, who has the office without the virtue.
- Letter 5.378 begins at "To Marcion the presbyter" (the numeral before it is removed; the name is printed partly in Cyrillic letters).
Notes on the original text
- Digital text corrected (OCR slip; letter numeral (τοηʹ) removed; Cyrillic look-alike letters in the heading): ТОН'. - МАРΚΙΩΝΙ → ΜΑΡΚΙΩΝΙ; ἐνακρύνεται → ἐναβρύνεται.
Topics: Ethics, Self-control in food and drink, Church office, Ordination
Cite (SBL): Isidore of Pelusium, Ep. 5.377 (PG 78 78:1553; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-377). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-377
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-377) · 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.
5.379PG 78 78:1553
ΔΩΡΟΘΕΟ ΛΑΜΠΡΟΤΑΤΩ. Μὴ τοὺς μόλις, καὶ διὰ μυρίων ἀγώνων ἀρετὴν κατορθώσαντας, καὶ εἰς τὴν εὐαγεστάτην ἱερωσύνην τελέσαντας, ἀπὸ τῶν ἐξ ἐπιδρομῆς ἐπιπηδησάντων αὐτῇ χαρακτήριζε· ἀλλ᾽ ἐκείνους μὲν ἀνακήρυττε, τούτους δὲ ἀποκήρυττε. Τοῖς γὰρ μὴ ἀπὸ τῶν αὐτῶν ἐπὶ τὰ αὐτὰ ἤκουσιν, οὐχ ὁμοίως προσενεκτέον· ἀλλὰ τοὺς μὲν ἀρετῆς ἄθλον τὴν ἱερωσύνην ἐσχηκότας ἐγκωμιαστέον καὶ μακαριστέον. Τοὺς δὲ ἐπιπηδήσαι αὐτῇ τολμήσαντας, τόδ' ὅπως φράσω, αἰτιατέον καὶ ἐλεητέον· ὅτι τὴν φέρουσαν ὁδὸν ἐπὶ τὴν θείαν λειτουργίαν παριδόντες, καὶ τὴν ὁσιωτάτην καὶ εὐαγεστάτην ἐν πολλῷ χρόνῳ τῶν φιλαρέτων πόνων ὑπομονὴν ἀτιμάσαντες, θεσμούς τε καὶ τὰς ἄλλας ἁγιαστείας τὰς ἀπὸ τῆς ὀρθῆς πολιτείας παρωσάμενοι, ἀποχρῶσαν ἐνόμισαν ἑαυτοῖς τὴν χειροτονίαν· δι᾽ ἣν καὶ μόνην ἐναβρυνόμενοι, κατὰ τῶν ὀρθῶς βιούντων ἐπιφύονται.
DŌROThEO LAMPROTATŌ. Mē tous molis, kai dia myriōn agōnōn aretēn katorthōsantas, kai eis tēn euagestatēn hierōsynēn telesantas, apo tōn ex epidromēs epipēdēsantōn autę̄ charaktērize; all᾽ ekeinous men anakērytte, toutous de apokērytte. Tois gar mē apo tōn autōn epi ta auta ēkousin, ouch homoiōs prosenekteon; alla tous men aretēs athlon tēn hierōsynēn eschēkotas enkōmiasteon kai makaristeon. Tous de epipēdēsai autę̄ tolmēsantas, tod' hopōs phrasō, aitiateon kai eleēteon; hoti tēn pherousan hodon epi tēn theian leitourgian paridontes, kai tēn hosiōtatēn kai euagestatēn en pollǭ chronǭ tōn philaretōn ponōn hypomonēn atimasantes, thesmous te kai tas allas hagiasteias tas apo tēs orthēs politeias parōsamenoi, apochrōsan enomisan heautois tēn cheirotonian; di᾽ hēn kai monēn enabrynomenoi, kata tōn orthōs biountōn epiphyontai.
To Dorotheus, a most illustrious man. Do not characterize those who with difficulty and through countless contests achieved virtue and were admitted to the most holy priesthood by those who leapt upon it in a rush; but proclaim the former and denounce the latter. For those who have come to the same place by different roads must not be treated alike. Those who have obtained the priesthood as the prize of virtue must be praised and counted blessed; but those who dared to leap upon it must be, how shall I say it, blamed and pitied, because, overlooking the road that leads to the divine ministry, dishonouring the most holy and sacred endurance of virtuous labours over a long time, and pushing aside the rules and the other sacred practices that come from a right way of life, they thought ordination alone sufficient for themselves; and priding themselves on that alone, they attack those who live rightly.
1 Tim 3:6 (echo, medium confidence)
Notes and citation
Summary: Priests who reached ordination through long virtue must not be judged by those who seized it without preparation and then attack the virtuous.
Topics: Church office, Ordination
Cite (SBL): Isidore of Pelusium, Ep. 5.379 (PG 78 78:1553; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-379). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-379
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-379) · 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.
5.380PG 78 78:1553
ΑΡΠΟΚΡΑ ΣΟΦΙΣΤΗ.. ᾿Ανάγκη τὸν μιᾷ σχολάζοντα τέχνῃ, ἄριστα αὐτὴν διηκριβῶσθαι. Οἱ γὰρ πολλαῖς ἑαυτοὺς παρέχοντες, εἰ καὶ δόξειαν πολλὰς εἰδέναι, ἀλλ᾽ οὐ πασῶν εἰς τὸ ἀκρότατον ἀφίξονται. ᾿Αλλ' εἰ χρὴ τὸ ἀκριβὲς εἰπεῖν, ὅλας ἡμιτελεῖς καὶ ἀώρους κεκτήσονται. Εἰ δὲ καὶ δοκοῖεν πλεονεκτεῖν τῷ πολλὰς εἰδέναι, ἀλλ᾽ ἀντιπλεονεκτοῦνται τῷ λείπεσθαι τοῖς εἰς τὴν ἑκάστην τέχνην ἄκροις.
ARPOKRA SOPhISTĒ.. ᾿Anankē ton mią scholazonta technę̄, arista autēn diēkribōsthai. Hoi gar pollais heautous parechontes, ei kai doxeian pollas eidenai, all᾽ ou pasōn eis to akrotaton aphixontai. ᾿All' ei chrē to akribes eipein, holas hēmiteleis kai aōrous kektēsontai. Ei de kai dokoien pleonektein tǭ pollas eidenai, all᾽ antipleonektountai tǭ leipesthai tois eis tēn hekastēn technēn akrois.
To Harpocras the sophist. One who devotes himself to a single art must master it excellently. For those who give themselves to many, even if they seem to know many, will not reach the summit of all; or rather, if one must speak exactly, they will possess all of them half-finished and unripe. And even if they seem to have the advantage in knowing many, they are at a disadvantage in falling short of those who excel in each art.
Notes and citation
Summary: Mastery comes from devoting oneself to one art; those who dabble in many perfect none.
Topics: Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.380 (PG 78 78:1553; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-380). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-380
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-380) · 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.
5.381PG 78 78:1555
ΚΑΣΣΙΑΝΩ ΠΟΛΙΤΕΥΟΜΕΝΩ. Παραπλήσιόν τι πέπονθεν ὁ σὸς ἀδελφὸς τοῖς ὑπηρέταις, τοῖς πεμφθεῖσι μὲν ἀγαγεῖν τὸν Χριστὸν, ἐπανελθοῦσι δὲ μετὰ πολλοῦ τοῦ θαύματος. Ωσπερ γὰρ ἐκεῖνοι ἐχειρώθησαν ἀπὸ τῆς δημηγορίας, καὶ πεμφθέντες δῆσαι, ἐπανῆλθον δεθέντες τῷ θαύματι · οὕτω καὶ αὐτὸς, ὡς ἔφη, ἀλοὺς τῷ κάλλει τῶν εἰρημένων, οὐ μόνον τοῦ ἐναντιοῦσθαι τῇ θειοτάτῃ θρησκείᾳ ἀπέστη, ἀλλὰ καὶ κήρυξ αὐτῆς καὶ συνήγορος κατέστη. Οὐδὲν γὰρ τῆς ἀληθείας σαφέστερον, οὐδὲ ἁπλούστερον, ὅταν τις μὴ κακουργῇ. Ωσπερ οὖν ἐὰν κακουργῇ, οὐδὲν δοκεῖ δυσκολώτερον. Συγχαίρων τοίνυν ἡμῖν εὔχου, ὅπως οἱ ἐντυγχάνοντες μὴ μόνον μὴ βλάπτωνται, ἀλλὰ καὶ φωτίζωνται τὴν διάνοιαν.
KASSIANŌ POLITEUOMENŌ. Paraplēsion ti peponthen ho sos adelphos tois hypēretais, tois pemphtheisi men agagein ton Christon, epanelthousi de meta pollou tou thaumatos. Ōsper gar ekeinoi echeirōthēsan apo tēs dēmēgorias, kai pemphthentes dēsai, epanēlthon dethentes tǭ thaumati ; houtō kai autos, hōs ephē, alous tǭ kallei tōn eirēmenōn, ou monon tou enantiousthai tę̄ theiotatę̄ thrēskeią apestē, alla kai kēryx autēs kai synēgoros katestē. Ouden gar tēs alētheias saphesteron, oude haplousteron, hotan tis mē kakourgę̄. Ōsper oun ean kakourgę̄, ouden dokei dyskolōteron. Synchairōn toinyn hēmin euchou, hopōs hoi entynchanontes mē monon mē blaptōntai, alla kai phōtizōntai tēn dianoian.
To Cassian the curial. Your brother has had an experience like that of the officers who were sent to bring Christ and came back full of wonder. For just as they were overcome by his teaching and, sent to bind, returned bound by wonder, so he too, as he said, captured by the beauty of what was said, not only stopped opposing the most divine religion but became its herald and advocate. For nothing is clearer or simpler than the truth, when one does not twist it; just as, when one does, nothing seems more difficult. So rejoice with us and pray that those who meet it may not only not be harmed but be enlightened in mind.
John 7:46 (allusion, high confidence)
Notes and citation
Summary: Isidore rejoices that a curial's brother, like the officers sent to arrest Christ, has been won over by the truth and now preaches the faith.
- John 7:32, 45-46.
Topics: Mission and the spread of the gospel, Paganism, Parents and children
Cite (SBL): Isidore of Pelusium, Ep. 5.381 (PG 78 78:1555; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-381). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-381
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-381) · 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.
5.382PG 78 78:1555
ΕΥΛΟΓΙΩ. Οὐ μικρὸν ἔγωγε ἡγοῦμαι τὸ μεταβολὴν πραγμάτων ἀνδρείως ἐνεγκεῖν· πολλοὶ μὲν οὖν δυσκολώτερον εἶναι ἡγοῦνται τὸ ἀπὸ εὐημερίας εἰς δυσπραγίαν ἐμπεπτωκότα τινὰ φυλάξαι ἀταπείνωτον τὸ φρόνημα. Ἐγὼ δὲ δυσκολώτατον ἡγοῦμαι τὸ ἀπὸ δυσπραγίας εἰς εὐημερίαν ἀναδραμόντα, φυλάξαι μέτριον τὸ φρόνημα. Καὶ τοῦτο γὰρ κἀκεῖνο ἐμοὶ ἀνδρείας τεκμήριον, μήτε ἐξυβρίζειν ἐν ταῖς εὐημερίαις, μήτε ταπεινοῦσθαι ἐν ταῖς δυσημερίαις, ἀλλ᾿ ὁμαλὸν τὸ φρόνημα ἔχειν.
EULOGIŌ. Ou mikron egōge hēgoumai to metabolēn pragmatōn andreiōs enenkein; polloi men oun dyskolōteron einai hēgountai to apo euēmerias eis dyspragian empeptōkota tina phylaxai atapeinōton to phronēma. Egō de dyskolōtaton hēgoumai to apo dyspragias eis euēmerian anadramonta, phylaxai metrion to phronēma. Kai touto gar kakeino emoi andreias tekmērion, mēte exybrizein en tais euēmeriais, mēte tapeinousthai en tais dysēmeriais, all᾿ homalon to phronēma echein.
To Eulogius. I think it no small thing to bear a change of fortune bravely. Many think it harder for one who has fallen from prosperity into misfortune to keep his spirit unhumbled; but I think it hardest for one who has risen from misfortune to prosperity to keep his spirit moderate. Both this and that are to me a proof of courage: neither to run riot in prosperity nor to be humbled in adversity, but to keep an even spirit.
Phil 4:12 (echo, low confidence)
Notes and citation
Summary: Courage is keeping an even spirit, unbroken in misfortune and unspoiled by sudden prosperity, which is the harder test.
Topics: Humility and pride, Patience
Cite (SBL): Isidore of Pelusium, Ep. 5.382 (PG 78 78:1555; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-382). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-382
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-382) · 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.
5.383PG 78 78:1555
ΠΕΤΡΩ ΚΟΡΡΗΚΤΩΡΙ. Ὁ ἄρχειν λαχών, ὑπὸ τῶν νόμων δίκαιος ἂν εἴη ἄρχεσθαι. Εἰ δὲ αὐτὸς ἀκυροῖ τούτους, πῶς ἂν νόμιμος εἴη ἄρχων, αὐτὸς ὑπὸ τῆς κακίας ἀρχόμενος; Δικαίως τοιγαροῦν καὶ νομίμως ἄρχε, αὐτὸς μὲν σαυτοῦ τὴν μεγίστην ἀρχὴν, τῶν δὲ ἀρχομένων δεόντως. Εἰ δ' ἄγνοιαν τοῦ δικαίου σκήπτῃ, ἀνακοίνου τοῖς σοφοῖς, καὶ συνετοῖς, καὶ τὸ δίκαιον μὲν τιμῶσιν, αἰσχρῶν δὲ λημμάτων καταφρονοῦσιν. Εἰ δὲ καὶ ἔλαθέ τι, ἐπανόρθου· εἰ δὲ οἴει τοῦτο κατάγνωσιν φέρειν, ἴσθι ὅτι ἔπαινον μέγιστον τίκτει· καὶ τοῦτο οὐκ ἀπ᾿ ἐμαυτοῦ τοσοῦτον λέγω, ὅσον ἀρχαίαις ἱστορίαις ἐντυχών. Βασιλεὺς γάρ τις λίαν τοῦ δικαίου φροντίζων ἔγραφε ταῖς πόλεσιν· « ῎Αν τι γράψω παρὰ τοὺς νόμους παρατάττων γίνεσθαι, μὴ προσέχειν ὡς ἡγνοηκότι. » Εἰ δὲ ἐκεῖνος βασιλεὺς ὢν, καὶ εὐθύνας παρὰ ἀνθρώπων μὴ μέλλων ἀπαιτεῖσθαι (τῇ γὰρ θείᾳ δίκῃ μόνος ὁ τοιοῦτος ὑπεύθυνος. Διὸ καὶ ὁ Μελῳδὸς ἔλεγε· « Σοὶ μόνῳ ἥμαρτον »), οὕτω τοῦ δικαίου ἐφρόντιζε, σὲ τὸν καὶ βασιλεῦσι καὶ ἄρχουσι μείζοσιν ὑποκείμενον, δίκαιον ἂν εἴη τοῦ δικαίου ἔχεσθαι, καὶ μηδαμῶς τοῦτο παραβαίνειν· ἐννοοῦντα, ὅτι εἰ καὶ τὴν ἐνταῦθα διαφύγοις δίκην, τὴν θείαν οὐ διαφεύξῃ.
PETRŌ KORRĒKTŌRI. Ho archein lachōn, hypo tōn nomōn dikaios an eiē archesthai. Ei de autos akyroi toutous, pōs an nomimos eiē archōn, autos hypo tēs kakias archomenos? Dikaiōs toigaroun kai nomimōs arche, autos men sautou tēn megistēn archēn, tōn de archomenōn deontōs. Ei d' agnoian tou dikaiou skēptę̄, anakoinou tois sophois, kai synetois, kai to dikaion men timōsin, aischrōn de lēmmatōn kataphronousin. Ei de kai elathe ti, epanorthou; ei de oiei touto katagnōsin pherein, isthi hoti epainon megiston tiktei; kai touto ouk ap᾿ emautou tosouton legō, hoson archaiais historiais entychōn. Basileus gar tis lian tou dikaiou phrontizōn egraphe tais polesin; « ᾿An ti grapsō para tous nomous paratattōn ginesthai, mē prosechein hōs hēgnoēkoti. » Ei de ekeinos basileus ōn, kai euthynas para anthrōpōn mē mellōn apaiteisthai (tę̄ gar theią dikę̄ monos ho toioutos hypeuthynos. Dio kai ho Melǭdos elege; « Soi monǭ hēmarton »), houtō tou dikaiou ephrontize, se ton kai basileusi kai archousi meizosin hypokeimenon, dikaion an eiē tou dikaiou echesthai, kai mēdamōs touto parabainein; ennoounta, hoti ei kai tēn entautha diaphygois dikēn, tēn theian ou diapheuxę̄.
To Peter the corrector. The one allotted to rule would rightly be ruled by the laws. But if he himself makes them void, how could he be a lawful ruler, being himself ruled by wickedness? Rule, then, justly and lawfully: yourself, with the greatest rule, and your subjects as you should. And if you plead ignorance of what is just, consult the wise and understanding, who honour justice and despise shameful gains. And if anything has escaped you, correct it; and if you think this brings condemnation, know that it gives birth to the greatest praise. I say this not so much from myself as from having read ancient histories. For a certain emperor who cared greatly for justice wrote to the cities: "If I write anything ordering it to be done contrary to the laws, do not heed it, as written by one who did not know." And if he, being emperor and not about to be called to account by men (for such a one is accountable to divine justice alone; that is why the psalmist said, "Against you alone have I sinned"), cared so much for justice, it would be right for you, who are subject to emperors and greater rulers, to hold to justice and never transgress it, considering that even if you escape the penalty here, you will not escape the divine one.
Ps 51:4 (50:6 LXX) (quotation, high confidence)
Notes and citation
Summary: A governor must himself obey the laws, consult the wise and correct his errors, as an emperor who ordered his own unlawful commands to be ignored; even if he escapes human justice, he cannot escape God's.
- The emperor's rescript is not identified here. Ps 51:4 (LXX 50:6).
Notes on the original text
- Digital text corrected (word split by OCR): ἥμαρ τον → ἥμαρτον.
Topics: Rulers and the state, The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 5.383 (PG 78 78:1555; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-383). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-383
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-383) · 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.
5.384PG 78 78:1557
ΜΑΡΩΝΙ. Ὁ ὑπὸ τῶν ἀνελευθέρων τῆς σαρκὸς παθῶν ἐξανδραποδισθεὶς (ἵνα καὶ παχυτέρῳ χρήσωμαι παραδείγματι), ἔοικεν ἡνιόχῳ, ἐκπεπτωκότι μὲν τοῦ ἄρματος, συρομένῳ δὲ ὑπὸ τῶν ἡνιῶν, τῶν μὴ ἀπολυουσῶν αὐτὸν, ἀλλὰ συμπλεκομένων αὐτῷ, δίκην τῆς ῥαθυμίας ἀπαιτουμένῳ. Ἔνθα δὴ τῶν κατὰ φύσιν τἀναντία ἐκβαίνει. Δέον γὰρ τὸ ἅρμα ὑπὸ τῆς τέχνης τοῦ ἡνιόχου ἄγεσθαι καλῶς, ὁ ἡνίοχος ὑπὸ τῶν ἵππων σύρεται κακῶς. Τῆς γὰρ κατὰ φύσιν ἡγεμονίας ἀνατροπή, ἡ παρὰ φύσιν παρατροπή, διὸ χρὴ τὸν νοῦν κυβερνᾶν τὸ σῶμα.
MARŌNI. Ho hypo tōn aneleutherōn tēs sarkos pathōn exandrapodistheis (hina kai pachyterǭ chrēsōmai paradeigmati), eoiken hēniochǭ, ekpeptōkoti men tou armatos, syromenǭ de hypo tōn hēniōn, tōn mē apolyousōn auton, alla symplekomenōn autǭ, dikēn tēs rhathymias apaitoumenǭ. Entha dē tōn kata physin tanantia ekbainei. Deon gar to harma hypo tēs technēs tou hēniochou agesthai kalōs, ho hēniochos hypo tōn hippōn syretai kakōs. Tēs gar kata physin hēgemonias anatropē, hē para physin paratropē, dio chrē ton noun kybernan to sōma.
To Maron. One who has been enslaved by the servile passions of the flesh (to use a rather crude example) is like a charioteer who has fallen from the chariot and is dragged by the reins, which do not let him go but entangle him, exacting a penalty for his indolence. There the opposite of what is natural happens; for when the chariot ought to be well led by the charioteer's skill, the charioteer is badly dragged by the horses. For the perversion contrary to nature is an overthrow of the natural rule. So the mind must steer the body.
Notes and citation
Summary: One enslaved by bodily passions is like a charioteer dragged by his own horses; the mind must govern the body.
Topics: Self-control in food and drink, The soul
Cite (SBL): Isidore of Pelusium, Ep. 5.384 (PG 78 78:1557; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-384). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-384
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-384) · 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.
5.385PG 78 78:1557
ΤΟ ΑΥΤΩ. Τὸ μὲν λελογισμένον καὶ γενναῖον, ἀνδρεῖον ἔγωγε καλῶ· τὸ δὲ ἄλογον, καὶ τὴν ἄνευ νοῦ ἀλκὴν, θρασύτητα προσαγορεύω.
TO AUTŌ. To men lelogismenon kai gennaion, andreion egōge kalō; to de alogon, kai tēn aneu nou alkēn, thrasytēta prosagoreuō.
To the same. What is reasoned and noble I call courageous; but what is irrational, strength without mind, I call rashness.
Notes and citation
Summary: Courage is reasoned; strength without reason is rashness.
Topics: Ethics
Cite (SBL): Isidore of Pelusium, Ep. 5.385 (PG 78 78:1557; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-385). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-385
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-385) · 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.
5.386PG 78 78:1557
ΑΛΦΕΙΟ ΜΟΝΑΖΟΝΤΙ. Τῆς μὲν τῶν ἀλλοτρίων ἕνεκα κτήσεως μόνης ἢ μάλιστα, οἱ πόλεμοι ἀναῤῥιπίζονται· οὐ πάντας δὲ τοὺς πολεμοῦντας αἰτιατέον· ἀλλὰ τοὺς μὲν ἄρξαντας ἢ χειρῶν ἀδίκων ἢ ἁρπαγῆς, ὡς ἀλιτηρίους δαίμονας νομιστέον. Τοὺς δὲ ἀμυνομένους μετρίως, οὔτε μεμπτέον ὡς ἀδίκους. Νόμιμον γὰρ πρᾶγμα ποιοῦσιν· οὔτε μὴν θαυμαστέον ὡς φιλοσόφους καὶ ἀνακηρυκτέον, ἅτε οὐρανῷ πρέπουσαν πολιτείαν πολιτευομένους, οὐκ ἐν τῷ ἀντιδρᾷν ἃ πεπόνθασιν, ἀλλ᾽ ἐν τῷ γενναίως ἐνεγκεῖν τὴν ἀνανδρίαν κρίναντας. Τοὺς δὲ δικαίως μὲν ἀμυνομένους, ὑπερβαίνοντας δὲ τῆς ἀμύνης τὸ μέτρον, ὡς ἀδικοῦντας γραπτέον. Οἱ γὰρ ἀμέτρως ἀμυνόμενοι, δεύτεροι πάλιν κατάρχουσιν. Αντιμετρεῖν γὰρ χρὴ τοῖς πλημμελήμασι τὰς τιμωρίας, οὐχ ὑπερβαίνειν · ἵνα μὴ τὸ δίκαιον καὶ τὸ νόμιμον ὑπερβάντες, καὶ τὴν ἐπὶ τῷ δικαίως ἐπεξεληλυθέναι δόξαν λυμηνάμενοι, εἰς τοὺς ἀλάστορας ἐγγραφῶσιν.
ALPhEIO MONAZONTI. Tēs men tōn allotriōn heneka ktēseōs monēs ē malista, hoi polemoi anarrhipizontai; ou pantas de tous polemountas aitiateon; alla tous men arxantas ē cheirōn adikōn ē harpagēs, hōs alitērious daimonas nomisteon. Tous de amynomenous metriōs, oute mempteon hōs adikous. Nomimon gar pragma poiousin; oute mēn thaumasteon hōs philosophous kai anakērykteon, hate ouranǭ prepousan politeian politeuomenous, ouk en tǭ antidrąn ha peponthasin, all᾽ en tǭ gennaiōs enenkein tēn anandrian krinantas. Tous de dikaiōs men amynomenous, hyperbainontas de tēs amynēs to metron, hōs adikountas grapteon. Hoi gar ametrōs amynomenoi, deuteroi palin katarchousin. Antimetrein gar chrē tois plēmmelēmasi tas timōrias, ouch hyperbainein ; hina mē to dikaion kai to nomimon hyperbantes, kai tēn epi tǭ dikaiōs epexelēlythenai doxan lymēnamenoi, eis tous alastoras engraphōsin.
To Alpheius the monk. Wars are fanned only, or chiefly, for the acquisition of what belongs to others; but not all who fight are to be blamed. Those who began unjust hostilities or plunder are to be thought accursed demons; those who defend themselves moderately are neither to be blamed as unjust (for they do a lawful thing) nor admired and proclaimed as philosophers, as living a life befitting heaven, which consists not in doing in return what one has suffered but in bearing nobly what one has judged unmanly. But those who defend themselves justly yet exceed the measure of defence must be charged as wrongdoers. For those who defend themselves immoderately become the aggressors in their turn. For punishments must be measured against offences, not exceed them, so that they may not, having overstepped what is just and lawful and ruined the reputation of having proceeded justly, be enrolled among the avenging demons.
Matt 5:39 (echo, low confidence)
Notes and citation
Summary: Aggressors in war are wicked; moderate self-defence is lawful though not heroic virtue; immoderate retaliation makes the defender an aggressor.
- The last clause of the account of the heavenly life is compressed in the Greek and is translated by sense.
Notes on the original text
- Digital text corrected (word split by OCR): ὑπερβαί νοντας → ὑπερβαίνοντας.
Topics: War and military service, Love of enemies and forgiveness of wrongs, Ethics
Cite (SBL): Isidore of Pelusium, Ep. 5.386 (PG 78 78:1557; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-386). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-386
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-386) · 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.
5.387PG 78 78:1557
ΟΛΥΜΠΙΩ. Ὅτι τὸ εἰδέναι οἴεσθαι τοῦ μὴ εἰδέναι αἴτιον καθέστηκεν· εἰ καὶ αἴνιγμα δοκεῖ εἶναί σοι τὸ εἰρημένον. Μαρτυρεῖ Πλάτων, ὃν ἀεὶ ἐπὶ στόματος φέρεις, λέγων πρὸς τὸν ᾿Αλκιβιάδην. Σωκ· « Πότερον σαυτὸν λέληθας, ὅτι οὐκ ἐπίστασαι τοῦτο; ἢ ἐμὲ ἔλαθες μανθάνων, καὶ φοιτῶν εἰς διδασκάλου, ὅς σε ἐδίδασκε διαγινώσκειν τὸ δικαιότερόν τε καὶ ἀδικώτερον; · ᾿Αλκ. « Τί δὲ, εἰ μὴ ἔχω; » Σωκ. « Οὐκ ἂν οἴει με ἄλλως εἰδέναι περὶ τῶν δικαίων καὶ ἀδίκων; ναὶ, εἴγε εὕροις· » ᾿Αλκ. « ᾿Ἀλλ᾿ οὐκ ἄν με εὑρεῖν ἡγῇ;» Σωκ. «Καὶ μάλα γε, εἰ ζητήσειας. » ᾿Αλκ. «Εἶτα ζητῆσαι οὐκ ἂν οἴει με ; ) Σωκ. (Ἔγωγε, εἰ οἰηθείης μὴ εἰδέναι » Εἰ τοίνυν ταῦθ᾽ οὕτως ἔχει, τότε εἰσόμεθα, ὅταν μὴ εἰδέναι οἰόμενοι τοὺς διδάσκοντας ἐπιζητήσωμεν.
OLYMPIŌ. Hoti to eidenai oiesthai tou mē eidenai aition kathestēken; ei kai ainigma dokei einai soi to eirēmenon. Martyrei Platōn, hon aei epi stomatos phereis, legōn pros ton ᾿Alkibiadēn. Sōk; « Poteron sauton lelēthas, hoti ouk epistasai touto? ē eme elathes manthanōn, kai phoitōn eis didaskalou, hos se edidaske diaginōskein to dikaioteron te kai adikōteron? ; ᾿Alk. « Ti de, ei mē echō? » Sōk. « Ouk an oiei me allōs eidenai peri tōn dikaiōn kai adikōn? nai, eige heurois; » ᾿Alk. « ᾿All᾿ ouk an me heurein hēgę̄?» Sōk. «Kai mala ge, ei zētēseias. » ᾿Alk. «Eita zētēsai ouk an oiei me ? ) Sōk. (Egōge, ei oiētheiēs mē eidenai » Ei toinyn tauth᾽ houtōs echei, tote eisometha, hotan mē eidenai oiomenoi tous didaskontas epizētēsōmen.
To Olympius. That thinking one knows is the cause of not knowing, even if what is said seems a riddle to you, Plato bears witness, whom you always have on your lips, speaking to Alcibiades. Socrates: "Have you failed to notice that you do not know this? Or did you escape my notice learning and going to a teacher who taught you to distinguish the more just from the more unjust?" Alcibiades: "And what if I have not?" Socrates: "Do you not think I would know about just and unjust things in some other way? Yes, if you found it out." Alcibiades: "But do you not think I would find it out?" Socrates: "Certainly, if you searched." Alcibiades: "Then do you not think I would search?" Socrates: "I do, if you thought you did not know." If, then, this is so, we shall know when, thinking we do not know, we seek out those who teach.
Notes and citation
Summary: Thinking one knows prevents learning, as Plato's Socrates shows Alcibiades; we learn only when we admit ignorance and seek teachers.
- Plato, Alc. maj. 109d-110a, quoted freely.
Notes on the original text
- Digital text corrected (OCR slip and word split; end-of-line hyphen left in the OCR): καθα έστηκεν → καθέστηκεν; ἀδικώ - τερον → ἀδικώτερον.
Extrabiblical texts: Plato, Alc. maj. 109d-110a (Plato (works); quotation)
Topics: Classical learning and education, Humility and pride, Philosophy
Cite (SBL): Isidore of Pelusium, Ep. 5.387 (PG 78 78:1557; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-387). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-387
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-387) · 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.