Letters 5.388–5.443
Greek text: PG 78.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.388PG 78 78:1559
ΑΘΑΝΑΣΙΟ ΚΑΙ ΘΕΟΓΝΩΣΤΩ. Ὅτι μὲν ὁ μακάριος Τιμόθεος μιμητικώτατος ἐγένετο καὶ θαυμασιώτατος ἅπασαν ἐκμάξασθαι παραδείγματος ἀρετὴν, ἴστε κἂν μὴ γράφω. Ὅτι δὲ πάντων μάλιστα ἡμῖν προσανέκειτο, καὶ ἐξ ἡμῶν ἡγεῖτο (εἰ καὶ μὴ οὕτως εἶχε τὸ πρᾶγμα) τὴν ἀρχὴν αὐτῷ γεγενῆσθαι τῆς ἐπὶ τὸ ἄμεινον προκοπῆς, πολλὰ ἔχων εἰπεῖν, παραλείψω, φυλαττόμενος τὸ λυπῆσαί τινας ἐφ' οἷς σεμνύνομαι. Ἕν δὲ φράσω, οὗ πάντες καὶ φίλοι καὶ ἐχθροὶ τυγχάνουσι μάρτυρες - ὅτι τοσοῦτον ἥττητο, καὶ τοσαύτην περὶ ἡμᾶς εἶχεν αἰδὼ, ὡς εἰ αἵρεσις αὐτῷ προετέθη, ποῖ βούλεται, ἐν τοῖς βασιλείοις διατρίψαι ἢ παρ᾿ ἐμοὶ, τοῦτο ἂν ἀσυγκρίτως ἑλέσθαι. Δυοῖν τοίνυν ἕνεκεν βαρέως ἐνεγκὼν τὴν τούτου τελευτὴν, ἑνὸς μὲν, διὰ τὴν ἀνυπέρβλητον ἀρετὴν, ἑτέρου δὲ διὰ τὴν ἀσύγκριτον φιλίαν, ὑπὸ δυοῖν ἐθεραπεύθην, τοῦ τε εὐκλεῶς ἐντεῦθεν ἀποπεφοιτηκέναι, τοῦ τε παρὰ Θεοῦ ἐστεφανῶσθαι.
AThANASIO KAI ThEOGNŌSTŌ. Hoti men ho makarios Timotheos mimētikōtatos egeneto kai thaumasiōtatos hapasan ekmaxasthai paradeigmatos aretēn, iste kan mē graphō. Hoti de pantōn malista hēmin prosanekeito, kai ex hēmōn hēgeito (ei kai mē houtōs eiche to pragma) tēn archēn autǭ gegenēsthai tēs epi to ameinon prokopēs, polla echōn eipein, paraleipsō, phylattomenos to lypēsai tinas eph' hois semnynomai. Hen de phrasō, hou pantes kai philoi kai echthroi tynchanousi martyres - hoti tosouton hēttēto, kai tosautēn peri hēmas eichen aidō, hōs ei hairesis autǭ proetethē, poi bouletai, en tois basileiois diatripsai ē par᾿ emoi, touto an asynkritōs helesthai. Dyoin toinyn heneken bareōs enenkōn tēn toutou teleutēn, henos men, dia tēn anyperblēton aretēn, heterou de dia tēn asynkriton philian, hypo dyoin etherapeuthēn, tou te eukleōs enteuthen apopephoitēkenai, tou te para Theou estephanōsthai.
To Athanasius and Theognostus. That the blessed Timothy was most apt at imitation and most wonderful at copying every virtue from example, you know even if I do not write it. That he was devoted to us above all and believed (even if it was not so) that the beginning of his progress toward the better came from us, though I could say much, I shall pass over, taking care not to grieve some with things in which I take pride. But I shall mention one thing, of which all, friends and enemies, are witnesses: that he was so won over and had such reverence for us that, if the choice had been put to him where he wished to spend his time, at the imperial court or with me, he would have chosen the latter beyond comparison. So, having borne his death heavily for two reasons, one his unsurpassed virtue, the other his incomparable friendship, I was consoled by two things: that he departed from here with glory, and that he has been crowned by God.
Notes and citation
Summary: Isidore mourns his devoted disciple Timothy and is consoled that he died gloriously and has been crowned by God.
Topics: Death and burial, Love of God and neighbour, Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 5.388 (PG 78 78:1559; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-388). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-388
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.389PG 78 78:1559
ΘΕΟΔΟΣΙΟ ΑΝΑΧΩΡΗΤΗ. Ἀρκεῖ τοῦτο, τὸ μαρτυρῆσαί μοι τὴν σὴν ἁγιωσύνην, ὅτι οὐκ ἦν δυσκολία τρόπων ἐπὶ μικροῖς ποιουμένη τὴν ὀργὴν, ἀλλ' ἐμπειρία πραγμάτων διεφθαρμένων, καὶ ἐπί γε τὸ χεῖρον ἡξόντων, εἰ μὴ τις ἀνάγκη κωλύσειεν· ἔδειξε γὰρ, ὡς ἔφης, τὸ πρᾶγμα, πῶς Εὐσταθίῳ, καὶ Ζωσίμῳ, καὶ Μάρωνι ἐπηυξήθησαν οἱ περὶ τὴν τρυφὴν καὶ τὴν ἀσέλγειαν μανίαι. Οἰστρῶντες γὰρ καὶ λυττῶντες, μικροῦ τοὺς κενταύρους ἀπέκρυψαν. Λείπεται οὖν οὐδὲν, ἢ τὸ καταθρηνεῖν αὐτούς· εἰ δὲ καὶ χαρίσαιο αὐτοῖς τὰς σαυτοῦ εὐχὰς, εὖγε ποιήσειας.
ThEODOSIO ANAChŌRĒTĒ. Arkei touto, to martyrēsai moi tēn sēn hagiōsynēn, hoti ouk ēn dyskolia tropōn epi mikrois poioumenē tēn orgēn, all' empeiria pragmatōn diephtharmenōn, kai epi ge to cheiron hēxontōn, ei mē tis anankē kōlyseien; edeixe gar, hōs ephēs, to pragma, pōs Eustathiǭ, kai Zōsimǭ, kai Marōni epēuxēthēsan hoi peri tēn tryphēn kai tēn aselgeian maniai. Oistrōntes gar kai lyttōntes, mikrou tous kentaurous apekrypsan. Leipetai oun ouden, ē to katathrēnein autous; ei de kai charisaio autois tas sautou euchas, euge poiēseias.
To Theodosius the anchorite. This is enough, that your holiness bears witness for me that it was not a difficult temper that made me angry over small things, but experience of affairs that were corrupt and would go from bad to worse unless some necessity prevented them. For the event, as you said, has shown how the frenzies of luxury and licentiousness have increased in Eustathius, Zosimus and Maron. For in their goaded rage they have almost outdone the centaurs. Nothing remains, then, but to lament them; and if you would also grant them your prayers, you would do well.
Notes and citation
Summary: Isidore's anger at three clerics has proved justified as their excesses have grown; only lament and prayer remain.
Notes on the original text
- Digital text corrected (OCR slip (breathing); word split by OCR): πρᾶ· γμα → πρᾶγμα; ἠξόντων → ἡξόντων.
Topics: Church office, Sexual morality, Prayer
Cite (SBL): Isidore of Pelusium, Ep. 5.389 (PG 78 78:1559; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-389). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-389
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.390PG 78 78:1559
ΠΑΥΛΩ. Οἶδά τινας, ἴσως δὲ καὶ αὐτὸς, τὰ διδόμενα γέρα μὴ προσιεμένους· οὐ τῷ κρείττους εἶναι κερδῶν (πάσης γὰρ ἂν ἦσαν ἀναῤῥήσεως ἄξιοι), ἀλλὰ τῷ μειζόνων ἐφίεσθαι· οἵτινες καὶ δόξαν σκαιότητος κερδαίνουσι, τῆς ὄντως εὐκλείας γυμνούμενοι. Χρὴ τοίνυν μάλιστα μὲν κρείττονας εἶναι κερδῶν· εἰ δὲ μὴ, ἀγαπᾶν τὸ μέτριον· ἵνα μὴ τὸ ὑπὲρ τὴν ἀξίαν ζητοῦντες, καὶ τοῦ κατ᾿ ἀξίαν ἐκπέσωμεν, καὶ σκαιότητος δόξαν σχοίημεν, οὐκ ἐπὶ τῷ λαβεῖν τι ἀγαθὸν ἐγκωμιαζόμενοι, ἀλλ' ἐπὶ τῷ προσλαβεῖν τι κακὸν κωμῳδούμενοι. ΝΕΙΛΩ. Οἱ μὲν μετρίως λυπούμενοι καὶ δακρύειν ἰσχύουσιν· οἱ δὲ καταπληττόμενοι ἐπὶ ταῖς μεγίσταις συμφοραῖς, οὐδὲ δακρύσαι δύνανται, τῇ τοῦ πάθους ὑπερβολῇ ἑαλωκότες, καὶ πᾶν ὅσον εἶχον ὑγρὸν τῇ τοῦ πυρὸς ἀκμῇ δαπανήσαντες. ᾿Αχανεῖς γοῦν καὶ κατηφεῖς εἰσι· μήτε λόγον, μήτε δάκρυα προϊέμενοι, τῇ δὲ τοῦ προσώπου στυγνότητι ἐμφαίνοντες τῆς ψυχῆς τὴν κατάστασιν. Τοῦτο δὲ αὐτοῖς τίκτει τὸ ἀδόκητον· τὸ γὰρ μὴ πάλαι μελετηθὲν τῷ λογισμῷ, τῷ ἀθρόως συμβαίνειν, ἐξίστησιν.
PAULŌ. Oida tinas, isōs de kai autos, ta didomena gera mē prosiemenous; ou tǭ kreittous einai kerdōn (pasēs gar an ēsan anarrhēseōs axioi), alla tǭ meizonōn ephiesthai; hoitines kai doxan skaiotētos kerdainousi, tēs ontōs eukleias gymnoumenoi. Chrē toinyn malista men kreittonas einai kerdōn; ei de mē, agapan to metrion; hina mē to hyper tēn axian zētountes, kai tou kat᾿ axian ekpesōmen, kai skaiotētos doxan schoiēmen, ouk epi tǭ labein ti agathon enkōmiazomenoi, all' epi tǭ proslabein ti kakon kōmǭdoumenoi. NEILŌ. Hoi men metriōs lypoumenoi kai dakryein ischyousin; hoi de kataplēttomenoi epi tais megistais symphorais, oude dakrysai dynantai, tę̄ tou pathous hyperbolę̄ healōkotes, kai pan hoson eichon hygron tę̄ tou pyros akmę̄ dapanēsantes. ᾿Achaneis goun kai katēpheis eisi; mēte logon, mēte dakrya proïemenoi, tę̄ de tou prosōpou stygnotēti emphainontes tēs psychēs tēn katastasin. Touto de autois tiktei to adokēton; to gar mē palai meletēthen tǭ logismǭ, tǭ athroōs symbainein, existēsin.
To Paul. I know some, and perhaps you do too, who do not accept the rewards given them, not because they are above gain (then they would deserve every proclamation), but because they aim at greater ones; and they gain a reputation for perversity, being stripped of true glory. So it is best to be above gain; but if not, to love moderation, so that by seeking what is beyond our deserts we may not fall from what accords with them and get a reputation for perversity, being ridiculed not for receiving something good but for taking on something bad. [Letter 5.391] To Nilus. Those who grieve moderately can also weep; but those stunned by the greatest misfortunes cannot even weep, caught by the excess of the passion and having consumed all the moisture they had in the heat of the fire. So they are speechless and downcast, uttering neither word nor tears, but showing the state of their soul by the gloom of their face. What causes this in them is the unexpected; for what reason has not practised beforehand drives them out of their senses by happening all at once.
Notes and citation
Summary: Refusing a fair reward in hope of a greater one brings ridicule; a second letter explains why overwhelming grief leaves no tears: the blow is unforeseen.
- Letter 5.391 begins at "To Nilus"; the numeral before it is removed.
Notes on the original text
- Digital text corrected (letter numeral (τηαʹ, for τϟαʹ) from the heading): ΤΗΑ΄. – → .
Topics: Wealth and poverty, Suffering and affliction
Cite (SBL): Isidore of Pelusium, Ep. 5.390 (PG 78 78:1559; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-390). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-390
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-390) · 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.
5.392PG 78 78:1561
ΕΥΤΟΝΙΩ ΔΙΑΚΟΝΩ. Εἰ καὶ πολλὴ καὶ πολύπλοκος τῆς κακίας ἡ σκαιωρία, ἀλλὰ σὺ τῇ ἀρετῇ ταύτην καταγωνίζου. Ἐπειδὴ γὰρ ἀρετῆς μὲν λαμπρότερον οὐδὲν, κακίας δὲ οὐδὲν ζοφωδέστερον, πολλοὶ πολλάκις τῶν μήτε εἰπεῖν, μήτε πρᾶξαί τι λαμπρὸν βουλομένων, ὁρῶντες ἑαυτῶν μὲν τὴν αἰσχρότητα, τῶν δὲ φιλαρέτων τὴν λαμπρότητα· ἐκλεξάμενοί τινα τῶν μηδὲν ἀγαθὸν, μήτε εἰπεῖν, μήτε ποιῆσαι προῃρημένων, ἐπαίρουσι καὶ θαυμάζουσιν ὑπὲρ τὴν ἀξίαν, οἱ μὲν ἀμαθίᾳ, οἱ δὲ βασκανίᾳ τοῦτο δρῶντες, ἵνα τὴν δόξαν καθέλωσι τῶν φιλοπόνων, οὐχ ἵνα δείξωσι θαυμαστὸν ὄντα τὸν μὴ ὄντα τοιοῦτον. Ἀλλὰ τὸν σπουδαῖον μάλιστα μὲν καὶ ἐπαίνων εἶναι κρείττονα χρή· εἰ δὲ καὶ διψῴη τούτων, συνορᾶν τὸν δόλον, ὅτι ἐκεῖνοι ἢ ἐκκόψαι αὐτῷ τὸν εἰς τὴν ἀρετὴν δρόμον βουλόμενοι, ἢ λυπῆσαι, ἐπήνεσαν τὸν κακηγορίας ἄξιον. Καὶ τοὺς μὲν δι᾽ ἀμαθίαν τοῦτο ποιοῦντας, συγγνώμης ἀξιοῦν· τοὺς δὲ διὰ φθόνον, θρηνεῖν· ὅτι τοσοῦτον ἀπέχουσι τοῦ πρᾶξαί τι καλὸν, ὅτι οὐδὲ πρὸς τὸν ἐνάρετον σπένδονται.
EUTONIŌ DIAKONŌ. Ei kai pollē kai polyplokos tēs kakias hē skaiōria, alla sy tę̄ aretę̄ tautēn katagōnizou. Epeidē gar aretēs men lamproteron ouden, kakias de ouden zophōdesteron, polloi pollakis tōn mēte eipein, mēte praxai ti lampron boulomenōn, horōntes heautōn men tēn aischrotēta, tōn de philaretōn tēn lamprotēta; eklexamenoi tina tōn mēden agathon, mēte eipein, mēte poiēsai proę̄rēmenōn, epairousi kai thaumazousin hyper tēn axian, hoi men amathią, hoi de baskanią touto drōntes, hina tēn doxan kathelōsi tōn philoponōn, ouch hina deixōsi thaumaston onta ton mē onta toiouton. Alla ton spoudaion malista men kai epainōn einai kreittona chrē; ei de kai dipsǭē toutōn, synoran ton dolon, hoti ekeinoi ē ekkopsai autǭ ton eis tēn aretēn dromon boulomenoi, ē lypēsai, epēnesan ton kakēgorias axion. Kai tous men di᾽ amathian touto poiountas, syngnōmēs axioun; tous de dia phthonon, thrēnein; hoti tosouton apechousi tou praxai ti kalon, hoti oude pros ton enareton spendontai.
To Eutonius the deacon. Even if the villainy of wickedness is great and intricate, overcome it by virtue. For since nothing is brighter than virtue and nothing gloomier than wickedness, many of those who wish neither to say nor to do anything brilliant, seeing their own shamefulness and the brilliance of the lovers of virtue, often pick out someone who has chosen neither to say nor to do anything good and exalt and admire him beyond his worth, some doing this from ignorance, others from envy, in order to pull down the glory of the industrious, not to show that one who is not admirable is so. But the earnest man should above all be above praise; and if he thirsts for it, he should see through the deceit: that they praised one who deserves blame wishing either to cut off his course toward virtue or to grieve him. And he should think those who do it from ignorance worthy of pardon, and lament those who do it from envy, because they are so far from doing anything good that they will not even make peace with the virtuous man.
Notes and citation
Summary: The envious praise unworthy men to belittle the virtuous; the virtuous should see through this, pardon the ignorant and pity the envious.
Topics: Anger and envy, Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 5.392 (PG 78 78:1561; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-392). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-392
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-392) · 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.
5.393PG 78 78:1561
ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Δῆλος μὲν ἦς ἔκπαλαι τὴν ἱερωσύνην οὐκ εὐαγῶς κτώμενος · οὐ γὰρ διὰ πολιτείας ἀρίστης κτήσασθαι ἐδικαίους, ἀλλὰ χρήμασιν ὠνήσασθαι ὠνειροπόλεις. Δῆλος δὲ εἶ καὶ νῦν τὴν ἐπιθυμίαν εἰς ἔργον ἀγαγών, καίτοι εἰς δυσμὰς ὢν λοιπὸν τοῦ βίου. Τις οὖν σοι συγγνώμη λελείψεται, τῇ κακίᾳ συναποθανεῖν προηρημένῳ;
ZŌSIMO PRESBYTERŌ. Dēlos men ēs ekpalai tēn hierōsynēn ouk euagōs ktōmenos ; ou gar dia politeias aristēs ktēsasthai edikaious, alla chrēmasin ōnēsasthai ōneiropoleis. Dēlos de ei kai nyn tēn epithymian eis ergon agagōn, kaitoi eis dysmas ōn loipon tou biou. Tis oun soi syngnōmē leleipsetai, tę̄ kakią synapothanein proērēmenǭ?
To Zosimus the presbyter. You were plain long ago, gaining the priesthood unholily; for you did not think fit to gain it by an excellent way of life, but dreamed of buying it with money. And you are plain now too, having carried your desire into action, though you are already at the sunset of life. What pardon, then, will be left for you, who have chosen to die together with your wickedness?
Notes and citation
Summary: Isidore reproaches Zosimus for buying the priesthood and persisting in sin in old age.
Notes on the original text
- Digital text corrected (OCR slip (breathing)): Δῆλος μὲν ἧς → Δῆλος μὲν ἦς.
Topics: Church office, Ordination, Repentance
Cite (SBL): Isidore of Pelusium, Ep. 5.393 (PG 78 78:1561; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-393). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-393
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-393) · 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.
5.394PG 78 78:1561
ΙΣΙΔΩΡΟ. Εἰ θεασοίμην, ὦ ὁμώνυμε, ἄνδρα δεινὸν μὲν ἐκ τῶν φαινομένων τὸ εἰκὸς συμβαλεῖν δεινότερον δὲ ἐκ τῶν ἀφανῶν τὸ δέον συνιδεῖν· ἔν τε τοῖς πειρασμοῖς καὶ τοῖς κινδύνοις τὸ δῆγμα τῶν συνόντων λόγοις τε παρακλητικοῖς, καὶ τῷ καθ' ἑαυτὸν ἀδεεῖ δυνάμενον ἐκβαλεῖν· τοῦτον καὶ συνετώτατον, καὶ ἀνδρειότατον ὁρισαίμην.
ISIDŌRO. Ei theasoimēn, ō homōnyme, andra deinon men ek tōn phainomenōn to eikos symbalein deinoteron de ek tōn aphanōn to deon synidein; en te tois peirasmois kai tois kindynois to dēgma tōn synontōn logois te paraklētikois, kai tǭ kath' heauton adeei dynamenon ekbalein; touton kai synetōtaton, kai andreiotaton horisaimēn.
To Isidore. If, namesake, I should see a man skilled at conjecturing what is likely from what is visible, and more skilled at perceiving what is needful from what is hidden, and able in temptations and dangers to cast out the sting felt by his companions by words of encouragement and by his own fearlessness, I would define him as most intelligent and most courageous.
Notes and citation
Summary: The wisest and bravest man reads hidden things well and steadies others in danger by word and example.
Notes on the original text
- Digital text corrected (OCR slip): πειρααμοῖς → πειρασμοῖς.
Topics: Ethics
Cite (SBL): Isidore of Pelusium, Ep. 5.394 (PG 78 78:1561; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-394). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-394
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-394) · 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.
5.395PG 78 78:1563
ΑΠΟΛΛΩΝΙΩ ΕΠΙΣΚΟΠΩ. Ἐκεῖνον μόνον ἔγωγε βασιλέα καὶ ἡγεμόνα εἶναι ἡγοῦμαι, ὃς ἄρξας ἑαυτοῦ τὸ ὑπήκοον ἐπιεικείᾳ καὶ φιλανθρωπίᾳ ἀνηρτήσατο. Τοὺς δὲ ἄλλους τυράννους κλητέον, τοὺς τοῖς ἑτέρων πόνοις ἑαυτοῖς ἡδονὰς ἀθεμίτους πορίζοντας. ΑΘΑΝΑΣΙΟ ΔΙΑΚΟΝΩ. Εἰ πᾶς ἄνθρωπος θανάτου ὄφλημα τυγχάνει, καὶ ἀδύνατον τοῦτο [μή] ἀποδοθῆναι τὸ χρέος, ὃ μήτε βασιλεῖς, μήτε τύραννοι, μήτε σατράπαι, μήτε σοφοί, μήτε δίκαιοι ἀκυρῶσαι ἠδυνήθησαν (θεία γάρ ἐστιν ἀπόφασις ἡ τοῦτ᾽ ἀπαιτοῦσα)· τοὺς μὲν ἄλλους ἐλεητέον καὶ θρηνητέον, οἷς ἡ τελευτὴ ἀρχὴ γίνεται τιμωριῶν· ἐκείνους δὲ εὐφημητέον καὶ ἀνακηρυκτέον, ὧν ἡ τελευτὴ τῶν ἀγώνων εἰς τὴν ἀρχὴν τῶν στεφάνων περιέστη. Τῆς γὰρ ἄκρας μακαριότητος εὑρηκότες τὸν ὄρον, τῶν ἄλλων ἁπάντων ἀμελήσαντες, μόνην τὴν ψυχὴν ἐκόσμησαν, ἧς καὶ τὸ σῶμα ἀνάκτορον ἁγνείας ἀπέφηναν· ὁ καὶ ἐν τῇ ἀναστάσει ἐπὶ τὸ κρείττον μετακοσμηθὲν, τῇ ψυχῇ τὴν ἀθάνατον συζήσει ζωήν.
APOLLŌNIŌ EPISKOPŌ. Ekeinon monon egōge basilea kai hēgemona einai hēgoumai, hos arxas heautou to hypēkoon epieikeią kai philanthrōpią anērtēsato. Tous de allous tyrannous klēteon, tous tois heterōn ponois heautois hēdonas athemitous porizontas. AThANASIO DIAKONŌ. Ei pas anthrōpos thanatou ophlēma tynchanei, kai adynaton touto [mē] apodothēnai to chreos, ho mēte basileis, mēte tyrannoi, mēte satrapai, mēte sophoi, mēte dikaioi akyrōsai ēdynēthēsan (theia gar estin apophasis hē tout᾽ apaitousa); tous men allous eleēteon kai thrēnēteon, hois hē teleutē archē ginetai timōriōn; ekeinous de euphēmēteon kai anakērykteon, hōn hē teleutē tōn agōnōn eis tēn archēn tōn stephanōn periestē. Tēs gar akras makariotētos heurēkotes ton oron, tōn allōn hapantōn amelēsantes, monēn tēn psychēn ekosmēsan, hēs kai to sōma anaktoron hagneias apephēnan; ho kai en tę̄ anastasei epi to kreitton metakosmēthen, tę̄ psychę̄ tēn athanaton syzēsei zōēn.
To Apollonius the bishop. I consider only that man a king and ruler who, having ruled himself, has attached his subjects to himself by fairness and humanity. The others must be called tyrants, who procure unlawful pleasures for themselves from the labours of others. [Letter 5.396] To Athanasius the deacon. If every human being owes the debt of death, and it is impossible for this debt not to be paid, which neither kings nor tyrants, satraps, sages nor righteous men have been able to cancel (for it is a divine sentence that demands it), then the others must be pitied and lamented, for whom death becomes the beginning of punishments; but those must be praised and proclaimed whose death has turned the end of their contests into the beginning of their crowns. For having found the limit of highest blessedness and neglected everything else, they adorned the soul alone, whose body too they made a sanctuary of purity; which, changed for the better at the resurrection, will live the immortal life together with the soul.
Heb 9:27 (echo, medium confidence) · 1 Cor 6:19 (echo, medium confidence) · 1 Cor 15:52 (echo, medium confidence)
Notes and citation
Summary: The true ruler first rules himself; a second letter says death, which none escapes, begins punishment for some and crowns for others, whose pure bodies will rise to live with their souls.
- Letter 5.396 begins at "To Athanasius the deacon"; the numeral before it is removed. The edition prints μή in square brackets; it is translated, since the sense requires it.
- Cf. Heb 9:27; the body as a sanctuary: 1 Cor 6:19; 1 Cor 15:51-53.
Notes on the original text
- Digital text corrected (garbled letter numeral from the heading): Της. – → .
Topics: Rulers and the state, Death and burial, Resurrection of the body, Virginity and celibacy
Cite (SBL): Isidore of Pelusium, Ep. 5.395 (PG 78 78:1563; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-395). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-395
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-395) · 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.
5.397PG 78 78:1563
ΙΣΧΥΡΙΩΝΙ ΠΡΕΣΒΥΤΕΡΩ. Φεύγειν χρὴ, ὦ βέλτιστε, τοὺς πονηροὺς, καὶ διώκοντας· εἰ μὴ βούλοιντο γνωσιμαχεῖν· καὶ διώκειν τοὺς ἀγαθοὺς, καὶ φεύγοντας, εἰ καὶ μὴ βούλοιντο ἡρεμεῖν. Ὅτι μὲν τὸ τὰς ὕβρεις καὶ τὰς ἀδικίας φέρειν, κἀνταῦθα μὲν φέρει δόξαν, κἀκεῖσε δὲ κλέος οἴσει μέγιστον, μάλα ἀκριβῶς οἶδα· ὅτι δὲ τὸ εἰδέναι χάριν τῷ ἀδικοῦντι καὶ ὑβρίζοντι, ὡς εἰς μείζονα φιλοσοφίαν συνελαύνοντι, καὶ μάλιστα ὅταν πολλάκις τοῦτο ποιῶν καὶ ἐναβρύνοιτο (ἵνα μὴ λέγω, ὅτι τοὺς ἡμετέρους στεφάνους βούλομαι ἐκ τῶν ἀλλοτρίων ὑφαίνεσθαι συμφορῶν), μέγιστόν ἐστι, καὶ τῆς ἐμῆς δυνάμεως μεῖζον, τῆς φέρειν μὲν τὸ ὑβρίζεσθαι καὶ ἀδικεῖσθαι δυναμένης, μηδέπω δὲ κατορθωσάσης τὸ χάριν εἰδέναι τοῖς ἀδικοῦσι, καὶ ὑπερεύχεσθαι καθαρῶς τῶν διὰ παντὸς ἐπηρεαζόντων· καὶ μάλιστα ὅταν μηδὲ μεταγινώσκειν ἐθέλωσιν, ἀλλὰ καὶ τοὺς ὑπὲρ αὐτῶν εὐχομένους γελῶσι. Τοῦτο παρ' ἐμοῦ μάνθανε· εἰ δὲ αὐτὸς καὶ τοῦτο κατώρθωσας, λίαν σε ἐπαινῶ καὶ κροτῶ τῆς μεγαλοψυχίας. Ἐγὼ γὰρ (οὐ γὰρ ἀποκρυψαίμην ἐμαυτοῦ τὸ ἐλάττωμα) πολλάκις καθαρῶς εὐξάμενος ὑπὲρ τῶν κατὰ περίστασιν τινα γεγονότων ἐχθρῶν, θελήσας δὲ εὔξασθαι καὶ ὑπὲρ τῶν κατὰ μελέτην καὶ σπουδὴν, διὰ τοῦ στόματος μόνου τοῦτο πεποιηκὼς ἑάλων. Οὐ μὴν ἀπιστῶ τοῖς εἰς τοσοῦτον ἀρετῆς ἀναβεβηκόσιν, ἀλλὰ καὶ χαίρω καὶ συγχαίρω, καὶ εὐξαίμην εἰς τοῦτο φθάσαι τὸ μέτρον. Οὐ γὰρ πάθοιμι τὸ πολλῶν πάθος, οἱ ὅταν τινὸς μὴ δυνηθῶσιν ἐπιλαβέσθαι ἀρετῆς, ἄτοπόν τι δρῶσιν· ἢ γὰρ ἀπιστοῦσι τοῖς κατωρθωκόσιν, ἐξ ὧν πράττουσι καὶ περὶ τῶν ἄλλων ψηφιζόμενοι (πεφύκασι γὰρ σχεδὸν ἅπαντες ἐκ τῶν καθ' ἑαυτοὺς καὶ τὰς περὶ τῶν πέλας φέρειν ψήφους)· ἢ αἰσχυνόμενοι τὸ ἐπὶ μικροψυχίᾳ ἀλῶναι, ἐναβρύνονται ὡς κατορθώσαντες · καὶ μάλιστα ὅταν περὶ ἀδήλου πράγματος ὁ λόγος ᾖ · ἢ εἰς θεωρίας καταφεύγουσι, τὸ πρᾶγμα ἀποδιδράσκοντες, ἵνα δόξοιεν μὴ ἐκ ῥαθυμίας, ἀλλ᾽ ἀπὸ κρίσεως ὑγιοῦς μὴ κατωρθωκέναι. "Οπερ τινὰς οἶδα παθόντας ἐγὼ τῶν μὴ δυνηθέντων κατορθῶσαι, μηδὲ δύο χιτῶνας. Ἐχρῆν γὰρ μὴ εἰπεῖν, ὅτι θεωρηθῆναι χρὴ, ἀλλὰ θαυμάσαι μὲν τοὺς κατορθώσαντας, ὁμολογῆσαι δὲ τούτου τοῦ ἄθλου ἀπολελεῖφθαι. Ἐγὼ γὰρ ἐκείνους μάλιστα ἀνακηρύττω, τοὺς ἀνύσαντας ἅπερ τέως ἀνύσαι οὐκ ἠδυνήθην.
ISChYRIŌNI PRESBYTERŌ. Pheugein chrē, ō beltiste, tous ponērous, kai diōkontas; ei mē boulointo gnōsimachein; kai diōkein tous agathous, kai pheugontas, ei kai mē boulointo hēremein. Hoti men to tas hybreis kai tas adikias pherein, kantautha men pherei doxan, kakeise de kleos oisei megiston, mala akribōs oida; hoti de to eidenai charin tǭ adikounti kai hybrizonti, hōs eis meizona philosophian synelaunonti, kai malista hotan pollakis touto poiōn kai enabrynoito (hina mē legō, hoti tous hēmeterous stephanous boulomai ek tōn allotriōn hyphainesthai symphorōn), megiston esti, kai tēs emēs dynameōs meizon, tēs pherein men to hybrizesthai kai adikeisthai dynamenēs, mēdepō de katorthōsasēs to charin eidenai tois adikousi, kai hypereuchesthai katharōs tōn dia pantos epēreazontōn; kai malista hotan mēde metaginōskein ethelōsin, alla kai tous hyper autōn euchomenous gelōsi. Touto par' emou manthane; ei de autos kai touto katōrthōsas, lian se epainō kai krotō tēs megalopsychias. Egō gar (ou gar apokrypsaimēn emautou to elattōma) pollakis katharōs euxamenos hyper tōn kata peristasin tina gegonotōn echthrōn, thelēsas de euxasthai kai hyper tōn kata meletēn kai spoudēn, dia tou stomatos monou touto pepoiēkōs healōn. Ou mēn apistō tois eis tosouton aretēs anabebēkosin, alla kai chairō kai synchairō, kai euxaimēn eis touto phthasai to metron. Ou gar pathoimi to pollōn pathos, hoi hotan tinos mē dynēthōsin epilabesthai aretēs, atopon ti drōsin; ē gar apistousi tois katōrthōkosin, ex hōn prattousi kai peri tōn allōn psēphizomenoi (pephykasi gar schedon hapantes ek tōn kath' heautous kai tas peri tōn pelas pherein psēphous); ē aischynomenoi to epi mikropsychią alōnai, enabrynontai hōs katorthōsantes ; kai malista hotan peri adēlou pragmatos ho logos ę̄ ; ē eis theōrias katapheugousi, to pragma apodidraskontes, hina doxoien mē ek rhathymias, all᾽ apo kriseōs hygious mē katōrthōkenai. "Oper tinas oida pathontas egō tōn mē dynēthentōn katorthōsai, mēde dyo chitōnas. Echrēn gar mē eipein, hoti theōrēthēnai chrē, alla thaumasai men tous katorthōsantas, homologēsai de toutou tou athlou apoleleiphthai. Egō gar ekeinous malista anakēryttō, tous anysantas haper teōs anysai ouk ēdynēthēn.
To Ischyrion the presbyter. One must flee the wicked, my good man, even when they pursue, if they will not acknowledge their faults; and pursue the good, even when they flee, even if they will not keep still. [Letter 5.398] That bearing insults and wrongs brings glory here and will bring the greatest fame there, I know very precisely. But being grateful to the one who wrongs and insults, as to one who drives one on to greater philosophy, especially when he often does this and prides himself on it (not to say that I want my crowns to be woven from the misfortunes of others), is the greatest thing, and beyond my power: for my power can bear being insulted and wronged, but has not yet achieved being grateful to those who wrong me and praying sincerely for those who continually abuse me, especially when they will not even repent, but laugh at those who pray for them. Learn this from me; and if you yourself have achieved this too, I greatly praise and applaud your magnanimity. For I (I would not hide my own shortcoming) have often prayed sincerely for those who became enemies through some circumstance, but when I wished to pray also for those who are enemies by design and zeal, I was caught doing it with the mouth only. Yet I do not disbelieve those who have climbed to such heights of virtue, but rejoice and rejoice with them, and would pray to reach that measure. For I would not suffer what many suffer, who, when they cannot lay hold of some virtue, do something absurd: either they disbelieve those who have achieved it, judging others from what they themselves do (for almost all naturally pass verdicts on their neighbours from their own case); or, ashamed to be caught in pettiness, they pride themselves as if they had achieved it, especially when the matter is not open to view; or they take refuge in contemplation, running away from the deed, so as to seem to have failed not from indolence but from sound judgement. I know some who suffered this, who could not achieve even not having two tunics. They ought not to have said that it must be understood spiritually, but to have admired those who achieved it and confessed that they fell short in this contest. For I proclaim most of all those who have accomplished what I have not yet been able to accomplish.
Matt 5:44 (allusion, high confidence) · Luke 3:11 (allusion, medium confidence) · Matt 10:10 (allusion, medium confidence)
Notes and citation
Summary: One should shun the wicked and seek the good; in a second, candid letter Isidore admits he has not yet learned to thank and pray from the heart for persistent enemies, and warns against disbelieving, pretending, or explaining away commands one has not fulfilled.
- Letter 5.398 begins at "That bearing insults"; its heading was not recovered from the scan. Lines of the scan are interleaved there and are put back in order.
- Praying for enemies: Matt 5:44. Two tunics: Matt 10:10; Luke 3:11.
Notes on the original text
- Digital text corrected (lines interleaved by the OCR, put back in order; word split by OCR): σοφίαν συνελαύνοντι, καὶ μάλιστα ὅταν πολλάκις Ὅτι μὲν → Ὅτι μὲν; ὡς εἰς μείζονα φιλοτοῦτο ποιῶν → ὡς εἰς μείζονα φιλοσοφίαν συνελαύνοντι, καὶ μάλιστα ὅταν πολλάκις τοῦτο ποιῶν; και τορθῶσαι → κατορθῶσαι.
Topics: Love of enemies and forgiveness of wrongs, Prayer, Humility and pride, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 5.397 (PG 78 78:1563; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-397). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-397
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.399PG 78 78:1565
ΜΑΡΤΥΡΙΟ. ῎Αριστόν ἐστιν, ὦ φίλτατε, τὸ χρόνου φείδεσθαι· οὐκ ἀνέχεται γὰρ αὖθις ἐπιφοιτᾶν, οὔτε μάτην ἀναλωθεὶς τὴν αὐτὴν ὑποστρέφειν ὁδόν· νόμῳ δὲ φύσεως ἀλύτῳ πειθόμενος (ὠκύτατος γάρ ἐστι καὶ ταχύτατος), θέει μὲν ἀκίχητον δρόμον, λαβέσθαι δὲ τοῖς βουλομένοις οὐ δίδωσιν. Οὐκοῦν χρὴ ἔχεσθαι αὐτοῦ πλησιάζοντος · οἷόν τε γὰρ τότε ἑλεῖν καὶ κατασχεῖν. Παριππεύσαντος γὰρ καὶ τὸ μεταδιώκειν ἀνήνυτον, καὶ τὸ καταλαμβάνειν ἀμήχανον.
MARTYRIO. ᾿Ariston estin, ō philtate, to chronou pheidesthai; ouk anechetai gar authis epiphoitan, oute matēn analōtheis tēn autēn hypostrephein hodon; nomǭ de physeōs alytǭ peithomenos (ōkytatos gar esti kai tachytatos), theei men akichēton dromon, labesthai de tois boulomenois ou didōsin. Oukoun chrē echesthai autou plēsiazontos ; hoion te gar tote helein kai kataschein. Parippeusantos gar kai to metadiōkein anēnyton, kai to katalambanein amēchanon.
To Martyrius. It is best, dearest friend, to be sparing of time; for it does not consent to come again, nor, once spent in vain, to return by the same road; obeying an indissoluble law of nature (for it is most swift and fast), it runs an uncatchable course and does not allow those who wish to lay hold of it. So one must hold on to it while it is near; for then it is possible to seize and hold it. Once it has ridden past, pursuing is useless and catching it impossible.
Eph 5:16 (echo, low confidence)
Notes and citation
Summary: Time cannot be recovered once lost, so it must be used while at hand.
Notes on the original text
- Digital text corrected (OCR slip (breathing lost)): άναλωθεὶς → ἀναλωθεὶς.
Topics: The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.399 (PG 78 78:1565; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-399). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-399
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.400PG 78 78:1565
ΕΡΜΙΝΩ ΚΟΜΗΤΙ. Μὴ θαύμαζε, εἰ τοσούτων ποιμένων λεγομένων τὰ πρόβατα λυκοῦται. Τοσοῦτον γὰρ ἀπέχουσί τινες ἐξ αὐτῶν (οὐ γὰρ πάντας αἰτιατέον) τοῦ φυλάττειν καὶ ἐπιμελεῖσθαι, ὅτι οὐδὲ κυνῶν μιμοῦνται τρόπον φυλαττόντων, ἀλλὰ τὰ λύκων δρῶσι, τὰ πρόβατα κατεσθίοντες. Οὐ γὰρ ἤρκεσεν αὐτοῖς τὰ ἔρια καὶ τὸ γάλα, ἀλλὰ καὶ αὐτῶν ἥψαντο, οὐχὶ τῶν σωμάτων (ἧττον γὰρ ἂν ἦν), ἀλλὰ τῶν ψυχῶν· πᾶν μὲν λιπαρὸν κατασφάζοντες, πᾶν δὲ ἀσθενὲς παρορῶντες, πᾶν δὲ τετραυματισμένον οὐ θεραπεύοντες, τὸ δὲ ἰσχυρὸν καὶ μὴ εἶκον τῇ ἀσωτίᾳ αὐτῶν, δόλοις καὶ ἐπιβουλαῖς κατεργαζόμενοι. Ἡδέως ἂν καὶ ἀσμένως τὴν ἀλήθειαν τιμῶν ἡττῆσθαι δοκῶ, ἢ ψευδόμενος νικῶ. ᾿Αληθεύων μὲν γὰρ, κἂν ἡττῆσθαι δόξω, νενίκηκα· ἀπάτῃ δὲ κρατήσας, κἂν νενικηκέναι δόξω, ἥττημαι. ΜΑΡΤΙΝΙΑΝΩ, ΖΩΣΙΜΟ, ΜΑΡΩΝΙ, ΕΥ
ERMINŌ KOMĒTI. Mē thaumaze, ei tosoutōn poimenōn legomenōn ta probata lykoutai. Tosouton gar apechousi tines ex autōn (ou gar pantas aitiateon) tou phylattein kai epimeleisthai, hoti oude kynōn mimountai tropon phylattontōn, alla ta lykōn drōsi, ta probata katesthiontes. Ou gar ērkesen autois ta eria kai to gala, alla kai autōn hēpsanto, ouchi tōn sōmatōn (hētton gar an ēn), alla tōn psychōn; pan men liparon katasphazontes, pan de asthenes parorōntes, pan de tetraumatismenon ou therapeuontes, to de ischyron kai mē eikon tę̄ asōtią autōn, dolois kai epiboulais katergazomenoi. Hēdeōs an kai asmenōs tēn alētheian timōn hēttēsthai dokō, ē pseudomenos nikō. ᾿Alētheuōn men gar, kan hēttēsthai doxō, nenikēka; apatę̄ de kratēsas, kan nenikēkenai doxō, hēttēmai. MARTINIANŌ, ZŌSIMO, MARŌNI, EU
To Herminus the count. Do not wonder that, though there are said to be so many shepherds, the sheep are turned into wolves. For some of them (one must not blame all) are so far from guarding and caring for them that they do not even imitate the way of guard dogs, but do the deeds of wolves, devouring the sheep. For the wool and the milk were not enough for them, but they laid hands on the sheep themselves, not on their bodies (that would be less), but on their souls: slaughtering every fat one, overlooking every weak one, not healing every wounded one, and destroying by deceits and plots the strong one that does not yield to their profligacy. [Letter 5.401] I would gladly and willingly seem to be defeated while honouring truth, rather than win by lying. For speaking the truth, even if I seem defeated, I have won; but prevailing by deceit, even if I seem to have won, I am defeated.
Ezek 34:3 (allusion, high confidence) · Ezek 34:4 (allusion, high confidence)
Notes and citation
Summary: Some pastors behave like wolves, devouring their flocks' souls; a second letter says it is better to lose with truth than win by a lie.
- Letter 5.401 probably begins at "I would gladly"; its heading was not recovered from the scan.
- The first part of the heading of the next letter ("To Martinianus, Zosimus, Maron, Eu-") stands at the end of this passage in the scan; it is translated with the next passage.
- Ezek 34:2-4; cf. Matt 7:15; John 10:12.
Topics: Church office, Lying and truthfulness
Cite (SBL): Isidore of Pelusium, Ep. 5.400 (PG 78 78:1565; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-400). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-400
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-400) · 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.
5.401PG 78 78:1567
ΣΤΑΘΙΩ. Ἐπειδὴ ἀγνοεῖν προσποιεῖσθε, ὅτι ἡ κακία πάσης τιμωρίας ἐστὶ χαλεπωτέρα, ἐδικαίωσα αὐτὸ τοῦτο μηνῦσαι. Εἰ δὲ ἑαυτοὺς παραλογίζεσθε ὑπὸ τῶν ἡδονῶν κολακευόμενοι, ἐννοήσατε καὶ τὰς κολάσεις τὰς τῇ ἀκολασίᾳ χρεωστουμένας, καὶ πάντως ἀποδοθησομένας, καὶ ἀπόστητε ταύτης.
STAThIŌ. Epeidē agnoein prospoieisthe, hoti hē kakia pasēs timōrias esti chalepōtera, edikaiōsa auto touto mēnysai. Ei de heautous paralogizesthe hypo tōn hēdonōn kolakeuomenoi, ennoēsate kai tas kolaseis tas tę̄ akolasią chreōstoumenas, kai pantōs apodothēsomenas, kai apostēte tautēs.
To Martinianus, Zosimus, Maron and Eustathius. Since you pretend not to know that wickedness is more grievous than any punishment, I thought it right to tell you this very thing. And if you deceive yourselves, flattered by pleasures, consider the punishments (kolaseis) owed to licentiousness (akolasia), which will certainly be paid, and depart from it.
Notes and citation
Summary: Isidore tells four clerics that wickedness is worse than punishment and that the punishments owed to licentiousness will certainly come.
- The heading begins at the end of the previous passage in the scan. This letter is probably Letter 5.402 in Migne's numbering.
Notes on the original text
- Digital text corrected (word split by OCR): ἀποδοθησο μένας → ἀποδοθησομένας.
Topics: Church office, The last judgment, Sexual morality
Cite (SBL): Isidore of Pelusium, Ep. 5.401 (PG 78 78:1567; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-401). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-401
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.402PG 78 78:1567
ΣΕΡΗΝΩ. Ἔστιν ὅτε χαρὰ ἄμετρος λύπης πλέον τὴν ψυχὴν ἀδικεῖ. Ἡ μὲν γὰρ ἀναπτεροῖ καὶ παράφρονα αὐτὴν ἐργάζεται, καὶ τῆς φύσεως λήθην ἐμποιεῖ. Ἡ δὲ τὸ φρόνημα αὐτῆς ταπεινοῖ, καὶ τὸ φύσημα κενοῖ, καὶ τῆς φύσεως ὑπομιμνήσκει, καὶ εἰς ἀρετὴν συνελαύνει. Χρὴ οὖν καὶ χαρᾶς καὶ λύπης ὑψηλότερον εἶναι, καὶ μετρίως καὶ ἐπιστημόνως τὴν ἑκατέρας φέρειν ἔφοδον.
SERĒNŌ. Estin hote chara ametros lypēs pleon tēn psychēn adikei. Hē men gar anapteroi kai paraphrona autēn ergazetai, kai tēs physeōs lēthēn empoiei. Hē de to phronēma autēs tapeinoi, kai to physēma kenoi, kai tēs physeōs hypomimnēskei, kai eis aretēn synelaunei. Chrē oun kai charas kai lypēs hypsēloteron einai, kai metriōs kai epistēmonōs tēn hekateras pherein ephodon.
To Serenus. Sometimes immoderate joy harms the soul more than grief. For the one gives it wings, makes it out of its senses, and makes it forget its nature; the other humbles its pride, empties its conceit, reminds it of its nature and drives it toward virtue. So one must be above both joy and grief, and bear the onset of each with moderation and understanding.
Notes and citation
Summary: Excessive joy can harm the soul more than grief, which humbles it; one should rise above both.
- The scan numbers this letter 403 (υγʹ); the numeral is removed.
Notes on the original text
- Digital text corrected (letter numeral (υγʹ) from the heading; word split by OCR): ΥΓ. ΣΕΡΗΝΩ. → ΣΕΡΗΝΩ.; ἀδι κεῖ → ἀδικεῖ.
Topics: Self-control in food and drink, Suffering and affliction, Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 5.402 (PG 78 78:1567; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-402). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-402
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.404PG 78 78:1567
ΙΕΡΑΚΙ ΔΙΑΚΟΝΟ Καὶ τοῦ ἰατροῦ κἂν ἄριστος εἴη, καὶ τῶν βοηθημάτων κἂν πολλὰ εἴη καὶ πολυτελῆ, καὶ τοῦ νοσήματος κἂν εὐΐατον εἴη, μᾶλλον δύναται ἡ τοῦ νοσοῦντος προαίρεσις, εἰ πείσειεν ἑαυτὸν ὅτι νοσεῖ, καὶ εἰς θεραπείαν ὁδεῦσαι σπουδάσειεν. Εἰ γὰρ καὶ ἐκεῖνα πάντα συνδράμοι, καὶ μηδὲν παραλειφθείη τῶν φερόντων εἰς ὑγείαν, οὐδὲν τοσοῦτον δυνήσονται τῆς προαιρέσεως τοῦ κάμνοντος ἀντιπραττούσης, καὶ τούτοις ἅπασι πολεμούσης. Εἰ τοίνυν καὶ αὐτὸς οἶδας ὅτι νοσεῖς (οὐ μικρὸν δὲ καὶ τοῦτο · πολλοὶ γὰρ νοσοῦντες οὐδὲ ὅτι νοσοῦσιν ἴσασι), σπούδασον καὶ ἰατρείας τυχεῖν. Τύχοις δὲ, εἰ σαυτὸν συντείνοις, καὶ τὴν θείαν καλέσειας ἐπὶ σαυτὸν ἐπιστήμην, τὴν καὶ φύσεως, καὶ νοσημάτων, καὶ πάσης περιγινομένην κακίας. Εἰ καὶ ὁ λοιδορηθεὶς παρὰ σοῦ δῆλός ἐστιν ἐξωργισμένος, ὑποφαίνων τε ὡς οὐκ εἰς μακρὰν δίκας ἀπαιτήσει τοῦ τολμήματος, ἅτε ὑβριστὴν ὄντα καὶ ἀτάσθαλον· ἀλλὰ πιστεύω, ὡς εἴξει τῇ παραινέσει, καὶ οὐκ ἀμυνεῖται. Εἰ τοίνυν διαφύγοις νυνὶ τὴν παρὰ ἀνθρώποις δίκην (διαφεύξῃ δὲ, ὡς οἶμαι), σαυτὸν σωφρόνισον, καὶ τὴν δίκην ἀπαίτησον, τῇ μὲν μετανοίᾳ σαυτὸν μαστίζων, τῇ δὲ ἀπολογίᾳ τὸν ὑβρισθέντα θεραπεύων, καὶ τῷ μηκέτι τὰ αὐτὰ δρᾷν τὴν ἀσφάλειαν ποριζόμενος. Εἰ γὰρ τοῖς αὐτοῖς ἐπιμένοις, εἰ καὶ τὴν παρὰ ἀνθρώποις λάθοις δίκην, τὴν θείαν οὐ λήσεις.
IERAKI DIAKONO Kai tou iatrou kan aristos eiē, kai tōn boēthēmatōn kan polla eiē kai polytelē, kai tou nosēmatos kan euïaton eiē, mallon dynatai hē tou nosountos proairesis, ei peiseien heauton hoti nosei, kai eis therapeian hodeusai spoudaseien. Ei gar kai ekeina panta syndramoi, kai mēden paraleiphtheiē tōn pherontōn eis hygeian, ouden tosouton dynēsontai tēs proaireseōs tou kamnontos antiprattousēs, kai toutois hapasi polemousēs. Ei toinyn kai autos oidas hoti noseis (ou mikron de kai touto ; polloi gar nosountes oude hoti nosousin isasi), spoudason kai iatreias tychein. Tychois de, ei sauton synteinois, kai tēn theian kaleseias epi sauton epistēmēn, tēn kai physeōs, kai nosēmatōn, kai pasēs periginomenēn kakias. Ei kai ho loidorētheis para sou dēlos estin exōrgismenos, hypophainōn te hōs ouk eis makran dikas apaitēsei tou tolmēmatos, hate hybristēn onta kai atasthalon; alla pisteuō, hōs eixei tę̄ parainesei, kai ouk amyneitai. Ei toinyn diaphygois nyni tēn para anthrōpois dikēn (diapheuxę̄ de, hōs oimai), sauton sōphronison, kai tēn dikēn apaitēson, tę̄ men metanoią sauton mastizōn, tę̄ de apologią ton hybristhenta therapeuōn, kai tǭ mēketi ta auta drąn tēn asphaleian porizomenos. Ei gar tois autois epimenois, ei kai tēn para anthrōpois lathois dikēn, tēn theian ou lēseis.
To Hierax the deacon. The will of the sick man can do more than the physician, even if he is excellent, and the remedies, even if they are many and costly, and the disease, even if it is easily cured, if he persuades himself that he is sick and is eager to go to treatment. For even if all those things come together and nothing that leads to health is left out, they will not be able to do much if the will of the patient works against them and fights against them all. If, then, you too know that you are sick (and this is no small thing, for many who are sick do not even know that they are), be eager to obtain healing. And you would obtain it if you exerted yourself and called upon yourself the divine skill, which overcomes nature, diseases and all wickedness. [Letter 5.405] Even if the man you reviled is plainly enraged and hints that before long he will exact the penalty for your audacity, as you are insolent and reckless, I trust that he will yield to my exhortation and will not retaliate. If, then, you escape the penalty among men now (and you will, I think), correct yourself and exact the penalty from yourself, scourging yourself with repentance, healing the insulted man with an apology, and securing your safety by not doing the same things again. For if you persist in the same things, even if you escape the penalty among men, you will not escape the divine one.
Notes and citation
Summary: Healing depends most on the sick man's will to be healed, aided by God; a second letter tells a man who insulted another to punish himself by repentance and apology, since he will not escape God's judgment.
- Letter 5.405 begins at "Even if the man you reviled"; its heading was not recovered from the scan.
Notes on the original text
- Digital text corrected (OCR slip and word split; word split by OCR): βοηθημά των → βοηθημάτων; περιγι νομένην → περιγινομένην; έξωρ γισμένος → ἐξωργισμένος.
Topics: Repentance, Free will, Grace
Cite (SBL): Isidore of Pelusium, Ep. 5.404 (PG 78 78:1567; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-404). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-404
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.406PG 78 78:1569
ΣΕΡΗΝΩ. Εἰ τοῖς ἀρετὴν ἀσκοῦσι, μετὰ παῤῥησίας νῦν τε ἔξεστι βιῶσαι, καὶ μετὰ τὸν ἐνταῦθα βίον παραστῆναι τῷ θείῳ δικαστηρίῳ· τοῖς δὲ κακίαν ἀσπαζομένοις αἰσχύνη νῦν τε ἔπεται, κἀκεῖσε ἔψεται · διατί μὴ ἐκείνην μὲν περιπτυσσόμεθα· ταύτην δὲ προτροπάδην φεύγομεν;
SERĒNŌ. Ei tois aretēn askousi, meta parrhēsias nyn te exesti biōsai, kai meta ton entautha bion parastēnai tǭ theiǭ dikastēriǭ; tois de kakian aspazomenois aischynē nyn te epetai, kakeise epsetai ; diati mē ekeinēn men periptyssometha; tautēn de protropadēn pheugomen?
To Serenus. If those who practise virtue may both live now with frankness and after this life stand before the divine tribunal, while shame follows those who embrace wickedness now and will follow them there, why do we not embrace the one and flee the other headlong?
1 John 2:28 (echo, low confidence)
Notes and citation
Summary: Virtue brings confidence now and at the judgment, vice shame in both, so the choice should be obvious.
Topics: The last judgment, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.406 (PG 78 78:1569; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-406). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-406
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.407PG 78 78:1569
ΗΡΩΝΙ ΜΟΝΑΖΟΝΤΙ. Ἡ ἀρετὴ χρῆμά ἐστι καὶ ἀναγκαῖον, καὶ συμφέρον, καὶ καλὸν, καὶ πρέπον καὶ λυσιτελὲς, καὶ χρήσιμον. Αναγκαῖον μὲν, ὅτι τοῦ πολιτεύεσθαι ὀρθῶς οὐδὲν ἀναγκαιότερον· συμφέρον δὲ, ὅτι πρὸς μακαριότητα ἄγει· καλὸν δὲ, ὅτι σεμνύνει τοὺς ἔχοντας· πρέπον δὲ, ὅτι κοσμεῖ τοὺς κεκτημένους· λυσιτελὲς δὲ, ὅτι λύει τὸ τέλος αὐτῆς τοὺς πόνους· χρήσιμον δὲ, ὅτι οὐδὲν αὐτῆς χρησιμώτερον. Τίς τοιγαροῦν μὴ λίαν ἐξεστηκὼς οὐ λίαν αὐτῆς ἀνθέξεται;
ĒRŌNI MONAZONTI. Hē aretē chrēma esti kai anankaion, kai sympheron, kai kalon, kai prepon kai lysiteles, kai chrēsimon. Anankaion men, hoti tou politeuesthai orthōs ouden anankaioteron; sympheron de, hoti pros makariotēta agei; kalon de, hoti semnynei tous echontas; prepon de, hoti kosmei tous kektēmenous; lysiteles de, hoti lyei to telos autēs tous ponous; chrēsimon de, hoti ouden autēs chrēsimōteron. Tis toigaroun mē lian exestēkōs ou lian autēs anthexetai?
To Heron the monk. Virtue is a thing necessary, advantageous, noble, fitting, profitable and useful. Necessary, because nothing is more necessary than living rightly; advantageous, because it leads to blessedness; noble, because it dignifies its possessors; fitting, because it adorns those who have acquired it; profitable (lysiteles), because its end (telos) releases (lyei) its labours; useful, because nothing is more useful than it. Who, then, unless he is quite out of his mind, will not cling to it firmly?
Notes and citation
Summary: Virtue is necessary, advantageous, noble, fitting, profitable and useful, so only a madman would neglect it.
- "Profitable" (λυσιτελές) is explained by a word-play as "its end releases".
Topics: The Christian life, Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 5.407 (PG 78 78:1569; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-407). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-407
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.408PG 78 78:1569
ΗΣΑΙΑ. Ὅτι μὲν τῇ μὲν μεγαλοψυχίᾳ καὶ ἡ μεγαλοπρέπεια ἔπεται, τῇ δὲ μικροψυχίᾳ ἡ μικροπρέπεια, μάλα ἀκριβῶς οἷμαί σε εἰδέναι. "Οτι δὲ δικαίως τῇ μὲν πρέπει τὸ κλέος, τῇ δὲ τὸ δέος, καὶ τοῦτο οἶμαι εἰδέναι. Ἡ μὲν γὰρ καὶ τὴν εὐημερίαν μετρίως, καὶ τὴν δυσημερίαν ἀνδρείως φέρει. Ἡ δὲ πῆ μὲν ἄγαν ὑψηλὴ, πῆ δὲ λίαν ταπεινή γίνεται, τοῖς πράγμασι συμμεταβαλλομένη, καὶ εὐρίπου οὐδὲν διαφέρουσα.
ĒSAIA. Hoti men tę̄ men megalopsychią kai hē megaloprepeia epetai, tę̄ de mikropsychią hē mikroprepeia, mala akribōs hoimai se eidenai. "Oti de dikaiōs tę̄ men prepei to kleos, tę̄ de to deos, kai touto oimai eidenai. Hē men gar kai tēn euēmerian metriōs, kai tēn dysēmerian andreiōs pherei. Hē de pē men agan hypsēlē, pē de lian tapeinē ginetai, tois pragmasi symmetaballomenē, kai euripou ouden diapherousa.
To Isaiah. That magnificence follows magnanimity and meanness follows pettiness, I think you know very precisely. And that glory rightly befits the one and fear the other, I think you know too. For the one bears prosperity with moderation and adversity with courage; the other becomes now very lofty, now very low, changing with circumstances and no different from a tidal strait.
Notes and citation
Summary: Magnanimity is steady in good and bad fortune, while pettiness rises and falls with events like a tidal strait.
Notes on the original text
- Digital text corrected (OCR slip in the heading): ΗΣΛΙΑ. → ΗΣΑΙΑ..
Topics: Humility and pride, Patience
Cite (SBL): Isidore of Pelusium, Ep. 5.408 (PG 78 78:1569; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-408). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-408
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.409PG 78 78:1569
ΤΩ ΑΥΤΩ. Εἰ περιῤῥέοντα τὸν ἄδικον πλοῦτον ὁρῶν, πλούσιον σαυτὸν ἡγῇ, καὶ τοὺς φιλοσοφοῦντας ταλανίζεις, ὡς χαλεπῷ θηρίῳ τῇ πενίᾳ μαχομένους· ἴσθι ὅτι ὅπερ ἐκείνους ἡγῇ, τοῦτ᾽ αὐτὸς πρὸς ἐκείνους ἐξεταζόμενος πάσχεις· εἰ δὲ οὐκ αἰσθάνῃ, θαυμαστὸν οὐδέν. Ἐπεὶ καὶ οἱ μανίᾳ λυττῶντες, δρῶντες ἃ δρῶσιν, ἑαυτοὺς μὲν μακαρίζουσι· τῶν δὲ ὄντως ὑγιαινόντων καταγελῶσιν.
TŌ AUTŌ. Ei perirrheonta ton adikon plouton horōn, plousion sauton hēgę̄, kai tous philosophountas talanizeis, hōs chalepǭ thēriǭ tę̄ penią machomenous; isthi hoti hoper ekeinous hēgę̄, tout᾽ autos pros ekeinous exetazomenos pascheis; ei de ouk aisthanę̄, thaumaston ouden. Epei kai hoi manią lyttōntes, drōntes ha drōsin, heautous men makarizousi; tōn de ontōs hygiainontōn katagelōsin.
To the same. If, seeing unjust wealth flowing about you, you think yourself rich and pity those who practise philosophy as fighting with poverty, a cruel beast, know that what you think of them you yourself suffer when compared with them. And if you do not perceive it, it is no wonder; for even those raging with madness, while doing what they do, count themselves blessed and laugh at those who are truly healthy.
Notes and citation
Summary: The unjustly rich man who pities the poor philosopher is the truly wretched one, unaware like a madman.
Topics: Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 5.409 (PG 78 78:1569; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-409). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-409
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-409) · 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.
5.410PG 78 78:1569
ΑΙΜΙΛΙΑΝΩ. Διὰ τοῦτο δύσκολόν ἐστιν, ὡς ἔοικε, διαφυγεῖν τὸν τῆς φιλοδοξίας λογισμόν· ἐπειδήπερ ὁ ποιεῖ τις εἰς καθαίρεσιν αὐτοῦ, τοῦτο ἀρχὴ ἑτέρας φιλοδοξίας εὑρίσκεται. Τοὺς μὲν οὖν ἐρήμους ὄντας ἀγαθῶν πράξεων, δοξάζεσθαι δὲ ποθοῦντας, ὡς δυσιάτους μεταδιδακτέον, λέγοντας, ὅτι ᾿Ασκήσατε ἀρετὴν, καὶ τότε ζητεῖτε δόξαν. Τοὺς δὲ πράξεσι σεμνυνομένους, δόξης δὲ μὴ καταφρονοῦντας, ὡς εὐϊάτους θεραπευτέον, λέγοντας, ὅτι Μείζους ἔσονται καὶ λαμπρότεραι αἱ πράξεις, ὅταν καὶ τῆς δόξης καταφρονήσητε, τῆς καὶ πεσεῖν αἰσχυνομένης, καὶ στῆναι μὴ δυναμένης, ἀλλ᾽ εἰς τὸ μὴ ὂν χωρῆσαι ῥᾳδίως ἐπισταμένης. Τὸ εἰκὸς μὲν γὰρ ζητεῖτε, ἀλλ᾽ οὐδέπω τούτῳ καιρός. Ἥξει χρόνος ὅτε λάμψετε ὡς ἥλιος · τοὺς δὲ τῆς τῶν ἀνθρώπων ὑψηλοτέρους δόξης, ὡς φιλοσόφους ἀναῤῥητέον.
AIMILIANŌ. Dia touto dyskolon estin, hōs eoike, diaphygein ton tēs philodoxias logismon; epeidēper ho poiei tis eis kathairesin autou, touto archē heteras philodoxias heurisketai. Tous men oun erēmous ontas agathōn praxeōn, doxazesthai de pothountas, hōs dysiatous metadidakteon, legontas, hoti ᾿Askēsate aretēn, kai tote zēteite doxan. Tous de praxesi semnynomenous, doxēs de mē kataphronountas, hōs euïatous therapeuteon, legontas, hoti Meizous esontai kai lamproterai hai praxeis, hotan kai tēs doxēs kataphronēsēte, tēs kai pesein aischynomenēs, kai stēnai mē dynamenēs, all᾽ eis to mē on chōrēsai rhądiōs epistamenēs. To eikos men gar zēteite, all᾽ oudepō toutǭ kairos. Hēxei chronos hote lampsete hōs hēlios ; tous de tēs tōn anthrōpōn hypsēloterous doxēs, hōs philosophous anarrhēteon.
To Aemilianus. That is why, it seems, it is hard to escape the thought of love of glory: whatever one does to tear it down is found to be the beginning of another love of glory. Those who are bereft of good deeds but long to be glorified must be re-taught as hard to cure, by saying: "Practise virtue, and then seek glory." But those who pride themselves on their deeds but do not despise glory must be treated as easy to cure, by saying: "Your deeds will be greater and more brilliant when you despise glory too, which is ashamed to fall, cannot stand, and knows how to pass easily into non-existence. You seek what is reasonable, but this is not yet the time for it. A time will come when you will shine like the sun." And those who are above human glory must be proclaimed as philosophers.
Matt 13:43 (allusion, high confidence)
Notes and citation
Summary: Love of glory is hard to escape; those without good deeds must first practise virtue, those with them must learn to despise glory, awaiting the time when the righteous will shine like the sun.
- Matt 13:43.
Topics: Humility and pride, Heaven and eternal reward
Cite (SBL): Isidore of Pelusium, Ep. 5.410 (PG 78 78:1569; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-410). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-410
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.411PG 78 78:1571
ΤΩ ΑΥΤΩ. φιλοδοξίας καὶ κενοδοξίας. Θειότερον μὲν τὸ πράττοντά τι χρηστὸν, μὴ ζητεῖν τὴν ἐξ ἀνθρώπων δόξαν· εἰ δὲ πράττων τις ζητοίη, φιλόδοξος ὁ τοιοῦτός ἐστιν, οὐ κενόδοξος. Ὁ γὰρ κενὸς ὢν πράξεων ἀγαθῶν, δόξαν δὲ ζητῶν μὴ προσήκουσαν, κενόδοξός ἐστιν, ἐφ᾽ οἷς μὴ πράττῃ σεμνυνόμενος, καὶ ἀλλοτρίῳ προσώπῳ ἐναβρυνόμενος. Οὐ γὰρ τὴν δόξαν κενὴν μόνον χρὴ νομίζειν (εἰ γὰρ τοῦτο δοθείη καὶ ὁ φιλόδοξος κενόδοξος εἰκότως ἂν κληθείη), ἀλλ᾽ εἰ κυριολεκτοῖτο τοῦνομα, ὁ κενὸς ὢν ἔργων χρηστῶν, ἀντιποιούμενος δὲ δόξης, κενόδοξος ἂν δικαίως καλοῖτο.
TŌ AUTŌ. philodoxias kai kenodoxias. Theioteron men to prattonta ti chrēston, mē zētein tēn ex anthrōpōn doxan; ei de prattōn tis zētoiē, philodoxos ho toioutos estin, ou kenodoxos. Ho gar kenos ōn praxeōn agathōn, doxan de zētōn mē prosēkousan, kenodoxos estin, eph᾽ hois mē prattę̄ semnynomenos, kai allotriǭ prosōpǭ enabrynomenos. Ou gar tēn doxan kenēn monon chrē nomizein (ei gar touto dotheiē kai ho philodoxos kenodoxos eikotōs an klētheiē), all᾽ ei kyriolektoito tounoma, ho kenos ōn ergōn chrēstōn, antipoioumenos de doxēs, kenodoxos an dikaiōs kaloito.
To the same. On love of glory and vainglory. It is more divine, when doing something good, not to seek glory from men; but if someone doing it seeks it, such a man is a lover of glory, not vainglorious. For the one who is empty (kenos) of good deeds but seeks a glory that does not belong to him is vainglorious (kenodoxos), priding himself on what he does not do and boasting in another's role. For one must not think only that the glory is empty (for if this were granted, the lover of glory too might rightly be called vainglorious); but if the name is used in its proper sense, the one who is empty of good works but lays claim to glory would justly be called vainglorious.
Notes and citation
Summary: Isidore distinguishes the lover of glory, who seeks praise for real deeds, from the vainglorious, who claims glory while empty of good works.
- The words "On love of glory and vainglory" stand as a title at the head of the letter.
Notes on the original text
- Digital text corrected (word split by OCR): χρή νο μίζειν → χρὴ νομίζειν.
Topics: Humility and pride, Ethics
Cite (SBL): Isidore of Pelusium, Ep. 5.411 (PG 78 78:1571; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-411). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-411
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.412PG 78 78:1571
ΠΡΟΣΕΧΙΩ ΣΧΟΛΑΣΤΙΚΟ ΙΑΤΡΩ. Οὐχ ὥσπερ ἐν πελάγει, ὦ σοφὲ, παρὰ τὴν τῶν ἀγρίων ἀνέμων ἐμβολὴν γίνεται, οὕτω καὶ ἐν ψυχῇ, ἀλλὰ παρὰ τὴν αὐτῆς ῥαθυμίαν. "Αν γὰρ μὴ αὐτὴ ἀνάψῃ τὴν φλόγα, ἂν μὴ τροφὴν δῷ τῷ πυρὶ, ἂν μὴ τὰς εὐμόρφους ὄψεις πολυπραγμονῇ, ἂν μὴ τὰ ἀλλότρια κάλλη περιεργάζηται, ἂν μὴ εἰς θέατρα ἔνθα τῶν ἡδονῶν αἱ νιφάδες ἀναβαίνῃ, ἂν μὴ πιαίνῃ τρυφῇ τὴν σάρκα, ἂν μὴ καταποντίζῃ οἴνῳ τὸν ἡνιοχοῦντα λογισμὸν, οὐκ αἴρεται ἡ φλὸξ, οὐκ ἀνάπτεται ἡ πυρὰ, οὐ γίνεται ἀργαλεώτερον τὸ θηρίον, οὐ διακόπτεται καθάπερ ὑπὸ πνευμάτων ῥαγδαίων τῆς διανοίας ἡ καθαρότης.
PROSEChIŌ SChOLASTIKO IATRŌ. Ouch hōsper en pelagei, ō sophe, para tēn tōn agriōn anemōn embolēn ginetai, houtō kai en psychę̄, alla para tēn autēs rhathymian. "An gar mē autē anapsę̄ tēn phloga, an mē trophēn dǭ tǭ pyri, an mē tas eumorphous opseis polypragmonę̄, an mē ta allotria kallē periergazētai, an mē eis theatra entha tōn hēdonōn hai niphades anabainę̄, an mē piainę̄ tryphę̄ tēn sarka, an mē katapontizę̄ oinǭ ton hēniochounta logismon, ouk airetai hē phlox, ouk anaptetai hē pyra, ou ginetai argaleōteron to thērion, ou diakoptetai kathaper hypo pneumatōn rhagdaiōn tēs dianoias hē katharotēs.
To Prosechius, scholasticus and physician. It is not, wise man, as in the sea, where storms arise from the onset of wild winds; so too in the soul, but from its own indolence. For if it does not itself kindle the flame, if it does not give the fire fuel, if it does not busy itself with shapely faces, if it does not meddle with the beauty of others, if it does not go up to the theatres where the snowstorms of pleasures are, if it does not fatten the flesh with luxury, if it does not drown in wine the reason that holds the reins, the flame does not rise, the pyre is not kindled, the beast does not become more grievous, the purity of the mind is not broken up as by violent winds.
Notes and citation
Summary: Storms of passion in the soul do not come from outside like winds at sea, but from the soul's own indolence in feeding them with looks, shows, luxury and wine.
- The opening sentence is compressed in the Greek and translated by sense.
Topics: Temptation, Sexual morality, Self-control in food and drink, Games, shows, and the theatre
Cite (SBL): Isidore of Pelusium, Ep. 5.412 (PG 78 78:1571; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-412). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-412
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.413PG 78 78:1571
ΖΩΣΙΜΟ, ΧΑΙΡΗΜΟΝΙ, ΜΑΡΩΝΙ. Αμπελος ἡμερὶς λέγεται, παρὰ τὸ ἡμεροῦν ἡμᾶς τὸν οἶνον, καιρίως καὶ μετρίως προσφερόμενον· πίστιν τε γὰρ ἀνθρώποις καὶ φιλίαν ὁμηρεύει, εὐφροσύνης τε αἴτιος, πένθους ἀλεξιφάρμακον, καὶ ῥαθυμίας ἀναιρετικὸν τυγχάνει· καὶ νοσοῦσι μὲν βοήθημα ἁπλοῦν ποικίλων τε παθῶν παιώνιον · ὑγιαίνουσι δὲ ἔρεισμα, καὶ τῆς ὑγιείας τηρητικόν. Εἰ δέ τις τὸ, «μηδὲν ἄγαν, καὶ τὸ, «Μέτρον ἄριστον, ἀτιμάσας παροινήσειεν εἰς αὐτὸν, ἀμυνεῖται τὴν ὕβριν· καὶ κεφαλὴν μὲν καὶ κροτάφους σφακελίσει, τὴν δὲ ῥώμην ἀπελάσει, καὶ πᾶν τὸ σῶμα ἐκλύσει· χεῖρας δὲ καὶ πόδας δήσας (τὰ γὰρ ἄλλα τὰ τούτων ἀτοπώτερα, οὐδὲ λέγειν καλὸν), παραδώσει καὶ φίλοις καὶ ἐχθροῖς εἰς γέλωτα.
ZŌSIMO, ChAIRĒMONI, MARŌNI. Ampelos hēmeris legetai, para to hēmeroun hēmas ton oinon, kairiōs kai metriōs prospheromenon; pistin te gar anthrōpois kai philian homēreuei, euphrosynēs te aitios, penthous alexipharmakon, kai rhathymias anairetikon tynchanei; kai nosousi men boēthēma haploun poikilōn te pathōn paiōnion ; hygiainousi de ereisma, kai tēs hygieias tērētikon. Ei de tis to, «mēden agan, kai to, «Metron ariston, atimasas paroinēseien eis auton, amyneitai tēn hybrin; kai kephalēn men kai krotaphous sphakelisei, tēn de rhōmēn apelasei, kai pan to sōma eklysei; cheiras de kai podas dēsas (ta gar alla ta toutōn atopōtera, oude legein kalon), paradōsei kai philois kai echthrois eis gelōta.
To Zosimus, Chaeremon and Maron. The vine is called "cultivated" (hēmeris) from the fact that wine tames (hēmeroun) us when taken at the right time and in moderation. For it is a pledge of trust and friendship among people, a cause of gladness, an antidote to grief and a remover of sluggishness; to the sick a simple remedy and a cure for various ailments, to the healthy a support and a preserver of health. But if anyone, disregarding "Nothing in excess" and "Measure is best," abuses it, it will avenge the insult: it will make head and temples throb, drive away strength and loosen the whole body; and binding hands and feet (other things worse than these it is not even decent to mention), it will hand him over to friends and enemies to be laughed at.
Ps 104:15 (103:15 LXX) (echo, low confidence)
Notes and citation
Summary: Wine in moderation is a blessing and a medicine, but abused it avenges itself with sickness and disgrace.
- "Nothing in excess" and "Measure is best" are sayings of the Seven Sages. Wine that gladdens: cf. Ps 104:15.
Notes on the original text
- Digital text corrected (word split by OCR): προσφερόμε νον → προσφερόμενον.
Topics: Self-control in food and drink, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.413 (PG 78 78:1571; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-413). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-413
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.414PG 78 78:1573
ΛΕΟΝΤΙΩ. Ἡ ἀρετὴ τοσοῦτον ἀπέχει τοῦ ἀπὸ τῶν μεταβολῶν ἐλέγχεσθαι, ὅτι καὶ αὐταῖς τὰς πρεπούσας ἐπιβάλλουσα ἡνίας εὐθύνει πρὸς τὸ δέον. Τῷ μὲν γὰρ πλούτῳ τὸ οἰκονομικὸν συγκιρνᾷ, τῇ δὲ δόξῃ τὴν μετριότητα· καὶ τῇ μὲν ἀρχῇ τὴν ἀτυφίαν. Τῇ δὲ πενίᾳ τὴν ἀνδρείαν. Εἰ τοίνυν καὶ τῶν πραγμάτων τοὺς νεωτερισμοὺς νικᾷ, καὶ ἀοίδιμον κἀνταῦθα ἔχει κἀκεῖσε ἕξει τὸ κλέος, διατί μὴ ταύτην ἀσπαζόμεθα;
LEONTIŌ. Hē aretē tosouton apechei tou apo tōn metabolōn elenchesthai, hoti kai autais tas prepousas epiballousa hēnias euthynei pros to deon. Tǭ men gar ploutǭ to oikonomikon synkirną, tę̄ de doxę̄ tēn metriotēta; kai tę̄ men archę̄ tēn atyphian. Tę̄ de penią tēn andreian. Ei toinyn kai tōn pragmatōn tous neōterismous niką, kai aoidimon kantautha echei kakeise hexei to kleos, diati mē tautēn aspazometha?
To Leontius. Virtue is so far from being shown up by changes that it even puts fitting reins on them and steers them to what is right. With wealth it mixes good management, with glory moderation, with office freedom from conceit, with poverty courage. If, then, it overcomes even the upheavals of affairs and has a celebrated fame both here and there, why do we not embrace it?
Notes and citation
Summary: Virtue masters every change of fortune, joining management to wealth, moderation to glory, and courage to poverty.
Notes on the original text
- Digital text corrected (OCR slip; stray period from the OCR; word split by OCR): πραγμάτων. τοὺς → πραγμάτων τοὺς; ἀσίδιμον → ἀοίδιμον; ἀσπα ζόμεθα → ἀσπαζόμεθα.
Topics: The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.414 (PG 78 78:1573; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-414). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-414
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.415PG 78 78:1573
ΑΡΠΟΚΡΑ ΣΟΦΙΣΤΗ. Τὰ μὲν ἐπὶ ταῖς ταφαῖς τοῖς ἀφιλοσόφοις καὶ ἀπειροκάλοις εἰωθότα πληροῦσθαι, ἄλλοις ἐατέον. Σὺ δὲ ταῖς ἐντελεστέραις εὐφημίαις περίστελλε τὸν μεταστάντα, καὶ τοῖς ἀσύλοις καὶ πρεπωδεστάτοις ἐνταφίοις κόσμει, τὴν τοῦ λόγου δωρούμενος χάριν· ἵνα κἀκεῖνον τιμήσῃς, καὶ τοὺς μεθ᾽ ἡμᾶς εἰς ζῆλον ἀγάγῃς.
ARPOKRA SOPhISTĒ. Ta men epi tais taphais tois aphilosophois kai apeirokalois eiōthota plērousthai, allois eateon. Sy de tais entelesterais euphēmiais peristelle ton metastanta, kai tois asylois kai prepōdestatois entaphiois kosmei, tēn tou logou dōroumenos charin; hina kakeinon timēsę̄s, kai tous meth᾽ hēmas eis zēlon agagę̄s.
To Harpocras the sophist. The things usually done at funerals by the unphilosophical and tasteless must be left to others. But you, clothe the departed with more perfect praises and adorn him with funeral gifts that cannot be stolen and are most fitting, bestowing the grace of words, so that you may both honour him and lead those after us to emulation.
Notes and citation
Summary: Isidore asks a sophist to honour a dead man with a fitting oration rather than lavish funeral display.
Topics: Death and burial, Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.415 (PG 78 78:1573; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-415). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-415
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-415) · 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.
5.416PG 78 78:1573
ΓΕΣΙΩ ΠΟΛΙΤΕΥΟΜΕΝΩ. Εἰ καὶ νενικημένος ὑφ᾽ ὧν πέπονθας, οὔπω νικῆσαι σαυτὸν ἴσχυσας εἰς τὸ μὴ ἀμύνασθαι, ἀλλὰ δίκας ἀπαιτῆσαι τὸν ὑβρίσαντα ὀνειροπολεῖς· μάλιστα μὲν ἀλλότριον τοῦτο Χριστιανοῦ. Εἰ δὲ τῷ νόμῳ ἐπερείδῃ, τέως ἔνδος· ἢ γὰρ ὁ χρόνος σε θεραπεύσει, ἢ ἐκεῖνος ἀπολογήσεται, εἴπερ τοσαύτη ἐστὶν ἡ ὀργή· καὶ μετὰ ταῦτα αὐτὸν ἀμύνασθαι δυνήσῃ, οὐδὲν ὑπὸ τοῦ χρόνου εἰς τὸ μὴ δοῦναι δίκην ἐκεῖνον παραβλαπτόμενος. Καὶ ταῦτα μὲν εἰς τοσοῦτον. Εἰπὲ δὲ τῷ σαυτοῦ φίλῳ· Ἐλθὲ ὡς ἡμᾶς, ἢ μεταδώσων ὧν ἔχεις, ἢ μεθέξων ὧν οὐκ ἔχεις. Σὺ μὲν γὰρ σοφίαν ἔχειν φὴς μεγαληγορεῖν οὐ παραιτουμένην, ἡμεῖς δὲ φαμεν ἀλήθειαν ἁπλότητι καὶ αἰδοῖ κεκοσμημένην. Ἢ γὰρ κρείττοσιν εὑρεθεῖσι κατακολουθήσεις ἄσμενος, ἢ ἐπανήξεις οἴκαδε μηδὲν ζημιωθείς.
GESIŌ POLITEUOMENŌ. Ei kai nenikēmenos hyph᾽ hōn peponthas, oupō nikēsai sauton ischysas eis to mē amynasthai, alla dikas apaitēsai ton hybrisanta oneiropoleis; malista men allotrion touto Christianou. Ei de tǭ nomǭ epereidę̄, teōs endos; ē gar ho chronos se therapeusei, ē ekeinos apologēsetai, eiper tosautē estin hē orgē; kai meta tauta auton amynasthai dynēsę̄, ouden hypo tou chronou eis to mē dounai dikēn ekeinon parablaptomenos. Kai tauta men eis tosouton. Eipe de tǭ sautou philǭ; Elthe hōs hēmas, ē metadōsōn hōn echeis, ē methexōn hōn ouk echeis. Sy men gar sophian echein phēs megalēgorein ou paraitoumenēn, hēmeis de phamen alētheian haplotēti kai aidoi kekosmēmenēn. Ē gar kreittosin heuretheisi katakolouthēseis asmenos, ē epanēxeis oikade mēden zēmiōtheis.
To Gesius the curial. Even if, overcome by what you have suffered, you have not yet been able to overcome yourself so as not to retaliate, but dream of exacting penalties from the man who insulted you, this above all is foreign to a Christian. But if you rely on the law, give way for now; for either time will heal you, or he will apologize, if your anger is so great; and afterwards you will be able to take your revenge, suffering no loss from time as regards his paying the penalty. So much for that. But say to your friend: "Come to us, either to share what you have or to share in what you do not have." For you say he has a wisdom that does not refuse to speak grandly, while we say we have truth adorned with simplicity and modesty. For either you will gladly follow what is found better, or you will return home having lost nothing.
Rom 12:19 (echo, medium confidence)
Notes and citation
Summary: Isidore urges a man to forgo revenge, or at least delay it, and invites his learned friend to come and compare his wisdom with Christian truth.
Notes on the original text
- Digital text corrected (stray dash from the OCR): δυνήσῃ, – οὐδὲν → δυνήσῃ, οὐδὲν.
Topics: Love of enemies and forgiveness of wrongs, Mission and the spread of the gospel, Philosophy
Cite (SBL): Isidore of Pelusium, Ep. 5.416 (PG 78 78:1573; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-416). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-416
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.417PG 78 78:1573
ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Εἱ μὲν μόνος σοι ὁ τῆς φιλοχρηματίας ἔρως καὶ ἐπῆλθε καὶ εἶλεν, οὐκ ἂν τοσαύτην παρὰ πάντων ὑπέμενες γραφήν. Ἐπειδὴ δὲ πάντες ἐν σοὶ, ὥς φασιν, ἀχορεύτως χορεύσαντες εἶλον, μείζονά σε πάσης τιμωρίας ἁμαρτάνειν ἡγούμενοι, ὡς ποικίλον καὶ πολύμορφον θηρίον ἐκτρέπονται. Εἰ τοίνυν βούλει τὴν τοιαύτην ἀποτρίψασθαι ἀδοξίαν, τὰ ἀνθρώποις φιλαρέτοις πρέποντα καὶ λέγε καὶ πρᾶττε.
ZŌSIMO PRESBYTERŌ. Hei men monos soi ho tēs philochrēmatias erōs kai epēlthe kai eilen, ouk an tosautēn para pantōn hypemenes graphēn. Epeidē de pantes en soi, hōs phasin, achoreutōs choreusantes eilon, meizona se pasēs timōrias hamartanein hēgoumenoi, hōs poikilon kai polymorphon thērion ektrepontai. Ei toinyn boulei tēn toiautēn apotripsasthai adoxian, ta anthrōpois philaretois preponta kai lege kai pratte.
To Zosimus the presbyter. If only the love of money had come upon you and seized you, you would not undergo such an indictment from everyone. But since all the passions, as they say, have danced their undancing dance in you and seized you, people think you sin beyond all punishment and turn away from you as from a many-coloured and many-shaped beast. If, then, you wish to rub off such disrepute, say and do what befits lovers of virtue.
Notes and citation
Summary: Zosimus is shunned because every vice has taken hold of him; only virtuous words and deeds can restore his name.
Topics: Church office, Sin
Cite (SBL): Isidore of Pelusium, Ep. 5.417 (PG 78 78:1573; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-417). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-417
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.418PG 78 78:1573
ΑΥΣΟΝΙΟ ΚΟΡΡΗΚΤΩΡΙ. ῎Αγαμαί σου τὸ σοφὸν φρόνημα, ὅτι φόβον πραότητι μίξας οὐδένας ἔχεις, οὔτε τοὺς διὰ τὸν φόβον μισοῦντας, οὔτε τοὺς διὰ τὴν πραότητα πταίοντας · ἀλλά σοι τὴν ἀκόλουθον κρᾶσιν ἀντιδιδόασιν οἱ ἀρχόμενοι, σωφροσύνῃ φιλίαν συνάψαντες· ἐπειδὴ γὰρ τὰ πλεῖστον ἀπ᾿ ἀλλήλων διεστῶτα ἐκέρασας, καὶ αὐτοὶ τὴν ἴσην σοι ἀποδιδόασιν ἀμοιβὴν, παρὰ σοῦ παιδευθέντες συνάπτειν τὰ κεχωρισμένα.
AUSONIO KORRĒKTŌRI. ᾿Agamai sou to sophon phronēma, hoti phobon praotēti mixas oudenas echeis, oute tous dia ton phobon misountas, oute tous dia tēn praotēta ptaiontas ; alla soi tēn akolouthon krasin antididoasin hoi archomenoi, sōphrosynę̄ philian synapsantes; epeidē gar ta pleiston ap᾿ allēlōn diestōta ekerasas, kai autoi tēn isēn soi apodidoasin amoibēn, para sou paideuthentes synaptein ta kechōrismena.
To Ausonius the corrector. I admire your wise spirit, that by mixing fear with gentleness you have none who hate you because of fear, nor any who sin because of gentleness; but your subjects give you a corresponding blend in return, joining friendship to self-control. For since you have blended things that stand very far apart, they too give you an equal return, having been taught by you to join what is separated.
Notes and citation
Summary: Isidore praises a governor who blends fear with gentleness, so that his subjects respond with both affection and discipline.
Notes on the original text
- Digital text corrected (OCR slip): διεστῶστα → διεστῶτα.
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 5.418 (PG 78 78:1573; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-418). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-418
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.419PG 78 78:1575
ΤΩ ΑΥΤΩ. Τὰ μὲν σὰ κατορθώματα (ὦ πραότατον τοῖς ἀδικουμένοις ὄμμα, εἰ καὶ τοῖς ἀδικοῦσίν ἐστι φοβερώτατον) μείζονά ἐστι τῆς τῶν ἐγκωμιαζόντων αὐτὰ γλώττης. Εὔχονται δὲ πλέον ἡττᾶσθαι, τῆς σῆς ἐπὶ τὸ μεῖζον προκοπτούσης ἀρετῆς.
TŌ AUTŌ. Ta men sa katorthōmata (ō praotaton tois adikoumenois omma, ei kai tois adikousin esti phoberōtaton) meizona esti tēs tōn enkōmiazontōn auta glōttēs. Euchontai de pleon hēttasthai, tēs sēs epi to meizon prokoptousēs aretēs.
To the same. Your achievements (O eye most gentle to the wronged, though most fearsome to wrongdoers) are greater than the tongue of those who praise them. And they pray to be defeated even more, as your virtue advances to greater heights.
Notes and citation
Summary: A governor's merits exceed all praise, and his admirers hope he will surpass even that.
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 5.419 (PG 78 78:1575; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-419). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-419
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.420PG 78 78:1575
ΤΩ ΑΥΤΩ. Ὁ τοῖς μὲν τὰ ἤθη μετρίοις ἀτύφως προσφερόμενος, τοὺς δὲ ταῖς γνώμαις ἐξωγκωμένους, καὶ πρὸς ἀλαζονείαν βλέποντας μὴ καταπληττόμενος, οὗτος ἀρετῆς μέγιστον ἐκφέρει τεκμήριον.
TŌ AUTŌ. Ho tois men ta ēthē metriois atyphōs prospheromenos, tous de tais gnōmais exōnkōmenous, kai pros alazoneian blepontas mē kataplēttomenos, houtos aretēs megiston ekpherei tekmērion.
To the same. The one who treats those of moderate character without conceit, and is not dismayed by those puffed up in mind and looking to boastfulness, gives the greatest proof of virtue.
Notes and citation
Summary: Virtue shows in being humble with the modest and unawed by the arrogant.
Notes on the original text
- Digital text corrected (word split and stray mark from the OCR): προσφερό μενος,' → προσφερόμενος,.
Topics: Humility and pride, Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 5.420 (PG 78 78:1575; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-420). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-420
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.421PG 78 78:1575
ΛΟΥΚΑ ΛΑΜΠΡΟΤΑΤΩ. Παῤῥησίας, Οὔτε τὴν παῤῥησίαν ἀναισχυντίαν κλητέον, οὔτε τὴν ἀναισχυντίαν παῤῥησίαν· ἀλλὰ τὴν μὲν τοὺς πταίοντας κοσμίως ἐλέγχουσαν, παῤῥησίαν· τὴν δὲ τοὺς κατορθοῦντας ὑβρίζουσαν, ἀναισχυντίαν. Ἡ μὲν γὰρ ἰατρικῇ ἔοικεν, ἡ δὲ λοιμικῇ καταστάσει, τῷ τὴν μὲν τοὺς ἀῤῥωστοῦντας ἰᾶσθαι, τὴν δὲ τοὺς ὑγιαίνοντας ταράττειν.
LOUKA LAMPROTATŌ. Parrhēsias, Oute tēn parrhēsian anaischyntian klēteon, oute tēn anaischyntian parrhēsian; alla tēn men tous ptaiontas kosmiōs elenchousan, parrhēsian; tēn de tous katorthountas hybrizousan, anaischyntian. Hē men gar iatrikę̄ eoiken, hē de loimikę̄ katastasei, tǭ tēn men tous arrhōstountas iasthai, tēn de tous hygiainontas tarattein.
To Lucas, a most illustrious man. On frankness. Neither must frankness be called shamelessness, nor shamelessness frankness; but that which decorously rebukes those who fail is frankness, and that which insults those who do right is shamelessness. For the one is like the medical art, the other like a pestilential condition, in that the one heals the sick and the other disturbs the healthy.
Notes and citation
Summary: Frankness rebukes wrongdoers decorously and heals; shamelessness insults the good and harms.
- The word "On frankness" (Παῤῥησίας) stands as a title at the head of the letter.
Topics: Lying and truthfulness
Cite (SBL): Isidore of Pelusium, Ep. 5.421 (PG 78 78:1575; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-421). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-421
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.422PG 78 78:1575
ΚΥΡΩ ΠΡΕΣΒΥΤΕΡΩ. Εἰ καὶ πάσης ἐστὶ βασιλείας ὑψηλοτέρα καὶ ἀξιωτέρα ἡ ἱερωσύνη, ἀλλὰ τοὺς ταύτην λαχόντας οὐ χρὴ κατὰ τῶν ἄλλων διὰ ταύτην ἐπαίρεσθαι, ἀλλὰ πρεπωδέστατον καὶ ἁρμοδιώτατον ταύτης κόσμον ἡγεῖσθαι τὴν μετὰ συνέσεως πραότητα· ἐννοοῦντας, ὅτι κρείττων μέν ἐστι πάσης ἀνθρωπίνης τιμῆς τε καὶ ἀξίας· διὰ δὲ τὴν θείαν χάριν τε καὶ διάταξιν ταύτην εἰλήφασι τῆς τῶν ἄλλων ὠφελείας ἕνεκεν, ἣν οὐκ ἂν εἶεν δίκαιοι τῇ τυραννίδι καθυβρίζειν.
KYRŌ PRESBYTERŌ. Ei kai pasēs esti basileias hypsēlotera kai axiōtera hē hierōsynē, alla tous tautēn lachontas ou chrē kata tōn allōn dia tautēn epairesthai, alla prepōdestaton kai harmodiōtaton tautēs kosmon hēgeisthai tēn meta syneseōs praotēta; ennoountas, hoti kreittōn men esti pasēs anthrōpinēs timēs te kai axias; dia de tēn theian charin te kai diataxin tautēn eilēphasi tēs tōn allōn ōpheleias heneken, hēn ouk an eien dikaioi tę̄ tyrannidi kathybrizein.
To Cyrus the presbyter. Even if the priesthood is higher and worthier than any kingship, those who have obtained it must not exalt themselves over others because of it, but must consider gentleness with understanding its most fitting and suitable adornment; considering that, while it is above all human honour and dignity, they have received it by divine grace and ordinance for the benefit of others, and would not rightly outrage it by tyranny.
1 Pet 5:3 (echo, medium confidence)
Notes and citation
Summary: Though the priesthood surpasses kingship, priests must not lord it over others, since they received it by grace for others' benefit.
- Cf. 1 Pet 5:3.
Topics: Church office, Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 5.422 (PG 78 78:1575; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-422). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-422
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.423PG 78 78:1575
ΑΡΠΟΚΡΑ ΣΟΦΙΣΤΗ. Ἤστην ποτὲ δύο ὁμογνησίω ἀδελφὼ, διενεχθέντε πρὸς ἑαυτὼ τοσοῦτον, ὡς καὶ τοὺς εἰς συμβατηρίους λόγους τολμῶντας ἐλθεῖν, ἐχθροὺς ἡγεῖσθαι. Ἐγὼ δὲ (δεῖ γὰρ τἀληθῆ λέγειν) τὴν ἀποτυχίαν δεδιὼς ὤκνουν αὐτῷ παρὰ τὴν πρώτην διαλεχθῆναι· ὕστερον δὲ ἀγεννὲς εἶναι τοῦτο νομίσας, καὶ παρακελευσάμενος ἐμαυτῷ τοῦτο πάντως χρῆναι γενέσθαι, κἂν διαμάρτοιμι τοῦ σκοποῦ, ἧκον ἐπὶ τοῦργον· νομίσας μὲν αὐτὸ ἐργῶδες εἶναι, ὅμως δὲ καὶ τοῖς ἀδοκήτοις ἐγχειρῶν. Τοσούτῳ δ' εὗρον ῥάδιον τοῦτο, ὡς μηδὲ ἀκροβολισμῶν δεηθῆναι. Ἥρκεσε γὰρ ἐκείνῳ τὸ ἐμὲ τῶν λόγων ἅψασθαι. Οὐκοῦν καὶ αὐτὸς μὴ τῇ τοῦ πράγματος δυσκολίᾳ πρόσεχε, ἀλλ᾽ ἅψαι τῶν ἄλλων· ἴσως γὰρ οὐδὲ πόνων δεήσῃ.
ARPOKRA SOPhISTĒ. Ēstēn pote dyo homognēsiō adelphō, dienechthente pros heautō tosouton, hōs kai tous eis symbatērious logous tolmōntas elthein, echthrous hēgeisthai. Egō de (dei gar talēthē legein) tēn apotychian dediōs ōknoun autǭ para tēn prōtēn dialechthēnai; hysteron de agennes einai touto nomisas, kai parakeleusamenos emautǭ touto pantōs chrēnai genesthai, kan diamartoimi tou skopou, hēkon epi tourgon; nomisas men auto ergōdes einai, homōs de kai tois adokētois encheirōn. Tosoutǭ d' heuron rhadion touto, hōs mēde akrobolismōn deēthēnai. Hērkese gar ekeinǭ to eme tōn logōn hapsasthai. Oukoun kai autos mē tę̄ tou pragmatos dyskolią proseche, all᾽ hapsai tōn allōn; isōs gar oude ponōn deēsę̄.
To Harpocras the sophist. There were once two full brothers who had quarrelled with each other so much that they considered as enemies even those who dared to come to them with words of reconciliation. I (for one must tell the truth), fearing failure, hesitated at first to talk with them; but later, thinking this ignoble and urging myself that it must by all means be done, even if I should miss the mark, I came to the task, thinking it laborious, yet undertaking it even against expectation. And I found it so easy that I did not even need preliminary skirmishes; it was enough for them that I set my hand to words. So you too, do not heed the difficulty of the matter, but set your hand to the rest; perhaps you will not even need labours.
Notes and citation
Summary: Isidore recounts how two estranged brothers were reconciled with surprising ease once he dared to try, and urges a sophist to attempt a similar reconciliation.
Topics: Parents and children, Love of God and neighbour
Cite (SBL): Isidore of Pelusium, Ep. 5.423 (PG 78 78:1575; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-423). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-423
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.424PG 78 78:1575
ΤΩ ΑΥΤΩ. Ὅταν φάλαγξ σωφροσύνης, καὶ πειθοῦς, καὶ τάξεως, καὶ στρατηγικῆς ἀρετῆς μετέχῃ, τότε τοῖς ἐναντίοις δεινὴ καταφαίνεται, καὶ πρὸ τῆς εὐτολμίας τὰ τρόπαια πολλάκις ἴστησι, τῶν ἐχθρῶν πρὸς ἱκεσίαν χωρούντων καὶ πρεσβευομένων. Ἐπεὶ τοίνυν ταῦτα παρ᾿ ἡμῶν ὀφείλοντα γενέσθαι κατὰ τῶν δαιμόνων, οὐ γίνεται· οὐ γὰρ μετ' ἀλλήλων κατ᾿ ἐκεῖνων, ἀλλὰ κατ᾿ ἀλλήλων μετ᾿ ἐκείνων στρατευόμεθα· οὐ θαυμαστὸν, εἰ ἡττώμεθα· ἀλλὰ μᾶλλον ἐκεῖνο, εἰ μηδὲν ποιοῦντες ὧν τοῖς νικῶσι προσῆκε, νικᾶν ἀξιοῦμεν.
TŌ AUTŌ. Hotan phalanx sōphrosynēs, kai peithous, kai taxeōs, kai stratēgikēs aretēs metechę̄, tote tois enantiois deinē kataphainetai, kai pro tēs eutolmias ta tropaia pollakis istēsi, tōn echthrōn pros hikesian chōrountōn kai presbeuomenōn. Epei toinyn tauta par᾿ hēmōn opheilonta genesthai kata tōn daimonōn, ou ginetai; ou gar met' allēlōn kat᾿ ekeinōn, alla kat᾿ allēlōn met᾿ ekeinōn strateuometha; ou thaumaston, ei hēttōmetha; alla mallon ekeino, ei mēden poiountes hōn tois nikōsi prosēke, nikan axioumen.
To the same. When a phalanx has self-control, obedience, order and the virtue of good generalship, then it appears terrible to its opponents, and often sets up trophies even before it shows its daring, the enemy coming to supplicate and send embassies. Since, then, these things, which ought to be done by us against the demons, are not done (for we do not campaign together against them, but against one another together with them), it is no wonder if we are defeated; it is rather a wonder if, doing none of the things that befit victors, we expect to win.
Eph 6:12 (echo, low confidence)
Notes and citation
Summary: Christians are defeated by the demons because, instead of fighting together against them, they fight one another on the demons' side.
- A repeated heading ("To the same") at the start of the text in the scan is removed.
Notes on the original text
- Digital text corrected (repeated heading and garbled breathing in the OCR): ΤΩ ΑΥΤΩ. "Όταν → Ὅταν.
Topics: The devil and demons, Schism and unity
Cite (SBL): Isidore of Pelusium, Ep. 5.424 (PG 78 78:1575; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-424). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-424
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.425PG 78 78:1577
ΤΟΙΣ ΑΡΧΟΝΤΙΟΥ ΠΑΙΣΙΝ. Ἔπεμψα τὸν πανάριστον Εὐτόνιον, λόγων συμβατηρίων ὑμῖν καθηγησόμενον. Αἰδέσθητε τοίνυν πρῶτον μὲν τὸ πρέπον, δεύτερον δὲ ἑαυτοὺς, τρίτον ἐμὲ, τὸν ἐν οἷς ἔξεστιν ἐπιτάττειν, συμβουλεύοντα· τέταρτον, τὸν καταδεξάμενον τοσοῦτον ὑπομεῖναι διὰ τὴν ὑμετέραν εἰρήνην κάματον. Καὶ πᾶσαν ἀπέχθειαν ἐξορίσαντες, ἄσμενοι τὴν πρὸς ἑαυτοὺς φιλίαν ἀσπάσασθε.
TOIS ARChONTIOU PAISIN. Epempsa ton panariston Eutonion, logōn symbatēriōn hymin kathēgēsomenon. Aidesthēte toinyn prōton men to prepon, deuteron de heautous, triton eme, ton en hois exestin epitattein, symbouleuonta; tetarton, ton katadexamenon tosouton hypomeinai dia tēn hymeteran eirēnēn kamaton. Kai pasan apechtheian exorisantes, asmenoi tēn pros heautous philian aspasasthe.
To the sons of Archontius. I have sent the most excellent Eutonius to lead you in words of reconciliation. Respect, then, first what is fitting, second yourselves, third me, who advise where I could command, and fourth the man who has agreed to endure such toil for your peace. And banishing all enmity, gladly embrace friendship with one another.
Notes and citation
Summary: Isidore sends the deacon Eutonius to reconcile two estranged brothers and urges them to make peace.
Notes on the original text
- Digital text corrected (repeated syllable from the OCR; stray period splitting a word in the OCR): τέταρτον, τον, τὸν → τέταρτον, τὸν; ἀπ. έχθειαν → ἀπέχθειαν.
Topics: Parents and children, Love of God and neighbour
Cite (SBL): Isidore of Pelusium, Ep. 5.425 (PG 78 78:1577; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-425). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-425
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-425) · 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.
5.426PG 78 78:1577
ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Εἰ καὶ ἐνταῦθα, ὦ πάντα μικρὰ πρὸς τὴν σὴν ἀναλγησίαν φθέγξασθαι, χῶρος εἰσδέχεται τοὺς οὐκ ἀπὸ τῶν αὐτῶν ἥκοντας, ἀλλ᾽ ἐκεῖσε διάκρισις ἔσται ἀκριβής. Πρώην μὲν οὖν, ἡνίκα οἱ τῆς Ἐκκλησίας παιδευταὶ καὶ δι᾿ ἀρίστην πολιτείαν τῷ θείῳ ἐλαμπρύνοντο Πνεύματι, κἀνταῦθα ἐχωρίζοντο οἱ πταίοντες· καὶ γνωσιμαχοῦντες, πάλιν κατηριθμοῦντο εἰς τὸν ἱερὸν τῆς Ἐκκλησίας σύλλογον. Νῦν δὲ (ἀλλ᾿ οὐδὲν βούλομαι δυσχερὲς εἰπεῖν) πάντα ἀναίδην τολμᾶται, καὶ οὐδεὶς ὁ ἐπεξιών. Ἀλλὰ τοῖς μὲν φιλαρέτοις εἰσὶ βαρεῖς, τοῖς δὲ φιλαμαρτήμοσι προσηνεῖς. Τοὺς μὲν γὰρ ἀποναρκῆσαι παρασκευάζουσι, τοὺς δὲ εἰς κακίαν μείζονα παιδοτριβοῦσι· μάλιστα ὅταν καὶ πλοῦτος αὐτοῖς περιῤῥέῃ. Μὴ τοίνυν, ἐπειδὴ καὶ Εὐσέβιος (ὁ οὐκ οἶδ᾽ ὅπως σε χειροτονήσας, τῇ ἀρετῇ πολέμιος τυγχάνων) σὲ εἰς ἐσχάτην κακίαν ἐλάσαντα οὐκ ἀπελαύνει τοῦ πληρώματος τῆς Ἐκκλησίας, ἤδη νόμιζε κἀκεῖσε μηδὲν πείσεσθαι δεινόν. Τοσοῦτον γὰρ κἀκεῖνον καὶ σὲ μετελεύσεται ἡ δίκη, ὅσον ἐνταῦθα μακροθυμήσασα οὐδὲν ὤνησεν, ἀλλὰ καὶ βλασφημηθῆναι δι᾽ ὑμᾶς κατεδέξατο.
ZŌSIMO PRESBYTERŌ. Ei kai entautha, ō panta mikra pros tēn sēn analgēsian phthenxasthai, chōros eisdechetai tous ouk apo tōn autōn hēkontas, all᾽ ekeise diakrisis estai akribēs. Prōēn men oun, hēnika hoi tēs Ekklēsias paideutai kai di᾿ aristēn politeian tǭ theiǭ elamprynonto Pneumati, kantautha echōrizonto hoi ptaiontes; kai gnōsimachountes, palin katērithmounto eis ton hieron tēs Ekklēsias syllogon. Nyn de (all᾿ ouden boulomai dyscheres eipein) panta anaidēn tolmatai, kai oudeis ho epexiōn. Alla tois men philaretois eisi bareis, tois de philamartēmosi prosēneis. Tous men gar aponarkēsai paraskeuazousi, tous de eis kakian meizona paidotribousi; malista hotan kai ploutos autois perirrheę̄. Mē toinyn, epeidē kai Eusebios (ho ouk oid᾽ hopōs se cheirotonēsas, tę̄ aretę̄ polemios tynchanōn) se eis eschatēn kakian elasanta ouk apelaunei tou plērōmatos tēs Ekklēsias, ēdē nomize kakeise mēden peisesthai deinon. Tosouton gar kakeinon kai se meteleusetai hē dikē, hoson entautha makrothymēsasa ouden ōnēsen, alla kai blasphēmēthēnai di᾽ hymas katedexato.
To Zosimus the presbyter. Even if here, you to whose insensibility everything one could say is small, one place admits those who have not come by the same road, there will be an exact separation there. Formerly, when the church's teachers were made brilliant by the divine Spirit through an excellent way of life, those who sinned were separated here too, and when they acknowledged their fault they were counted again in the sacred assembly of the church. But now (I do not wish to say anything harsh) everything is dared shamelessly, and there is no one to proceed against it. They are harsh to the lovers of virtue and gentle to the lovers of sin; they make the one grow numb and train the other in greater wickedness, especially when wealth flows around them. So do not think, because Eusebius too (who ordained you, I know not how, being an enemy of virtue) does not drive you, who have gone to the utmost wickedness, from the fullness of the church, that you will suffer nothing terrible there. For justice will pursue both him and you as much as its patience here achieved nothing, but even consented to be blasphemed because of you.
Rom 2:24 (echo, medium confidence)
Notes and citation
Summary: Isidore warns Zosimus that, though Bishop Eusebius does not excommunicate him as the church once did with sinners until they repented, God's justice will judge them both.
Notes on the original text
- Digital text corrected (stray letter from the OCR): ἀλλ᾿ α οὐδὲν → ἀλλ᾿ οὐδὲν.
Topics: Church discipline and penance, Church office, The last judgment, Repentance
Cite (SBL): Isidore of Pelusium, Ep. 5.426 (PG 78 78:1577; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-426). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-426
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.427PG 78 78:1577
ΠΑΛΛΑΔΙΟ ΔΙΑΚΟΝΩ. Τὸν ὥσπερ σὺ ἄγευστον τῶν πόνων, οὐ δίκαιον λέγειν ἀναπαύλης δεῖσθαι. Δευτέρα γὰρ τῶν πόνων ἡ ἀνάπαυλα· χωρὶς δὲ ἐκείνων, τρυφὴ δικαίως ἂν καλοῖτο. Τοὺς μὲν γὰρ πόνων λήγοντας ἀναπαύεσθαι χρή· τοὺς δ᾽ ὅλως ἀφεστηκότας τοῦ πονεῖν, ἀσώτους κλητέον καὶ ἀργούς. Ὥστε ἕως ἂν σὺ μὴ παραδέξαιο τοὺς ἰδρῶτας, ἀφεκτέον καὶ τοῦ τῆς ἀναπαύσεως ὀνόματος. – ΑΥΣΟΝΙΩ ΚΟΡΡΗΚΤΩΡΙ. Οἱ μὲν νόμοι τὸν εἰς σὲ παροινήσαντα συλλαβόντες παρέπεμψαν ὑπὸ τὰς σὰς χεῖρας δίκην ὑφέξοντα· σὺ δὲ (κρείττων γὰρ εἶ καὶ ὕβρεως καὶ λοιδορίας, διὸ καὶ φιλοσοφίαν τῇ νομίμῳ ἀρχῇ ἐκέρασας) μικρὰ νουθετήσας τοῦτον, τῷ συγγνώμης ἀξιῶσαι βελτίω κατάστησον· τὸ μὲν γὰρ κολάσαι προχείρως, καὶ τῶν τυχόντων ἐστί· τὸ δὲ συγγνώμην νεῖμαι, τῶν, οἷος αὐτὸς τυγχάνεις.
PALLADIO DIAKONŌ. Ton hōsper sy ageuston tōn ponōn, ou dikaion legein anapaulēs deisthai. Deutera gar tōn ponōn hē anapaula; chōris de ekeinōn, tryphē dikaiōs an kaloito. Tous men gar ponōn lēgontas anapauesthai chrē; tous d᾽ holōs aphestēkotas tou ponein, asōtous klēteon kai argous. Hōste heōs an sy mē paradexaio tous idrōtas, aphekteon kai tou tēs anapauseōs onomatos. – AUSONIŌ KORRĒKTŌRI. Hoi men nomoi ton eis se paroinēsanta syllabontes parepempsan hypo tas sas cheiras dikēn hyphexonta; sy de (kreittōn gar ei kai hybreōs kai loidorias, dio kai philosophian tę̄ nomimǭ archę̄ ekerasas) mikra nouthetēsas touton, tǭ syngnōmēs axiōsai beltiō katastēson; to men gar kolasai procheirōs, kai tōn tychontōn esti; to de syngnōmēn neimai, tōn, hoios autos tynchaneis.
To Palladius the deacon. One who, like you, has not tasted labours cannot rightly say he needs rest. For rest comes second to labours; without them it would rightly be called luxury. Those who are ceasing from labours must rest; but those who have altogether given up labouring must be called profligate and idle. So until you accept the sweat, you must abstain even from the word "rest." [Letter 5.428] To Ausonius the corrector. The laws have arrested the man who insulted you and handed him over into your hands to pay the penalty; but you (for you are above insult and abuse, which is why you have mixed philosophy with lawful authority), having admonished him a little, make him better by thinking him worthy of pardon. For to punish readily belongs to anyone; but to grant pardon belongs to such as you are.
2 Thess 3:10 (echo, low confidence)
Notes and citation
Summary: One who has never laboured has no claim to rest; a second letter urges a governor to pardon a man who insulted him rather than punish him.
- Letter 5.428 begins at "To Ausonius the corrector"; the numeral is removed. Cf. 2 Thess 3:10.
Notes on the original text
- Digital text corrected (letter numeral (υκηʹ) from the heading): ΚΟΡΡΗΚΤΩΡΙ. ΥΚΗ'. Οἱ → ΚΟΡΡΗΚΤΩΡΙ. Οἱ.
Topics: Work and idleness, Church office, Rulers and the state, Forgiveness of sins
Cite (SBL): Isidore of Pelusium, Ep. 5.427 (PG 78 78:1577; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-427). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-427
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.429PG 78 78:1579
ΗΣΑΙΑ. Ἔοικας ἐκ τοῦ συνεχῶς συγγνώμης ἐφ᾽ οἷς πταίοις τυγχάνειν, καὶ εἰς τὸ συγγνώμης μείζονα ἁμαρτάνειν πεπαιδοτριβῆσθαι. Τῷ χαλινῷ τοίνυν τῆς ἐγκρατείας χρησάμενος, ἀνείργειν σαυτὸν πειρῶ τοῦ κατὰ κρημνῶν φέρεσθαι · καὶ τὸ τῆς συγγνώμης φάρμακον μὴ ἀχρεῖον κατασκεύαζε, ἵνα μὴ ὡς ἀγνώμονά σε καὶ ἀνάλγητον ἡ θεία λοιπὸν μετέλθοι δίκη.
ĒSAIA. Eoikas ek tou synechōs syngnōmēs eph᾽ hois ptaiois tynchanein, kai eis to syngnōmēs meizona hamartanein pepaidotribēsthai. Tǭ chalinǭ toinyn tēs enkrateias chrēsamenos, aneirgein sauton peirō tou kata krēmnōn pheresthai ; kai to tēs syngnōmēs pharmakon mē achreion kataskeuaze, hina mē hōs agnōmona se kai analgēton hē theia loipon metelthoi dikē.
To Isaiah. You seem, from continually obtaining pardon for your failings, to have been trained to sin beyond pardon. Using the bridle of self-control, then, try to keep yourself from being carried over the cliffs, and do not make the medicine of pardon useless, lest divine justice at last pursue you as ungrateful and insensible.
Notes and citation
Summary: Isidore warns a man who has abused repeated pardon to restrain himself before divine justice overtakes him.
Topics: Repentance, Forgiveness of sins, The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 5.429 (PG 78 78:1579; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-429). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-429
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.430PG 78 78:1579
ΩΦΕΛΙΩ ΓΡΑΜΜΑΤΙΚΩ. Μεγίστης ἐστὶ συγγραφῆς καὶ διδασκαλίας ἀρετή, αἰτιολογία καὶ ἀπόδειξις. Οὐ γὰρ προσήκει μόνον διισχυρίζεσθαι, ὅτι τόδε ὄν ἐστιν, ἀλλὰ καὶ διότι ἐστὶν, εἰ οἷόν τε, ἀποδεικνύναι. Τοῦτο γὰρ ἐστιν ἀληθῶς εἰδέναι, τὸ μετὰ αἰτίας εἰδέναι.
ŌPhELIŌ GRAMMATIKŌ. Megistēs esti syngraphēs kai didaskalias aretē, aitiologia kai apodeixis. Ou gar prosēkei monon diischyrizesthai, hoti tode on estin, alla kai dioti estin, ei hoion te, apodeiknynai. Touto gar estin alēthōs eidenai, to meta aitias eidenai.
To Ophelius the grammarian. The greatest virtue of writing and teaching is the giving of reasons and demonstration. For it is not fitting only to affirm that a thing is so, but also, if possible, to demonstrate why it is. For truly to know is to know with the cause.
Notes and citation
Summary: Good teaching gives reasons and proofs, for true knowledge is knowledge of causes.
Topics: Classical learning and education, Philosophy
Cite (SBL): Isidore of Pelusium, Ep. 5.430 (PG 78 78:1579; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-430). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-430
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-430) · 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.
5.431PG 78 78:1579
ΣΕΡΗΝΩ, Μὴ πέρα τῆς φύσεως, μηδ' ἔξω τοῦ μετρίου ἐμφορεῖσθαι τῆς εὐημερίας ἀξίου· ἀλλὰ πανταχοῦ ͵ τὸ ἀνθρώπινον σκόπει, καὶ πρὸς τὰς μεταβολὰς ὅρα, τὰς ἐν μιᾷ πολλάκις ἡμέρᾳ πρὸς τὰναντία τὰ πράγματα μεταστοιχειῶσαι δυναμένας. Οὕτως γὰρ καὶ ἀσπαστὸς ἔσῃ, καὶ τὴν εὐπραγίαν βεβαίαν ἕξεις. Εἰ δὲ καὶ συμβαίη μεταβολὴ, οὐδὲν ἀργαλέον πείσῃ, ἅτε προαποθέμενος σαυτῷ τῆς φιλανθρωπίας τοὺς θησαυρούς.
SERĒNŌ, Mē pera tēs physeōs, mēd' exō tou metriou emphoreisthai tēs euēmerias axiou; alla pantachou ͵ to anthrōpinon skopei, kai pros tas metabolas hora, tas en mią pollakis hēmerą pros tanantia ta pragmata metastoicheiōsai dynamenas. Houtōs gar kai aspastos esę̄, kai tēn eupragian bebaian hexeis. Ei de kai symbaiē metabolē, ouden argaleon peisę̄, hate proapothemenos sautǭ tēs philanthrōpias tous thēsaurous.
To Serenus. Do not think fit to take your fill of prosperity beyond nature or beyond moderation; but everywhere consider the human condition and look to the changes that can often transform things into their opposites in a single day. For so you will be welcome and will have stable good fortune. And if a change should come, you will suffer nothing grievous, since you have laid up beforehand treasures of humanity for yourself.
Luke 16:9 (echo, low confidence)
Notes and citation
Summary: In prosperity remember how quickly fortune changes, and lay up treasures of kindness against reverses.
- Cf. Luke 16:9.
Topics: Wealth and poverty, Almsgiving and care for the poor, Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 5.431 (PG 78 78:1579; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-431). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-431
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-431) · 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.
5.432PG 78 78:1579
ΣΕΡΗΝΩ ΔΙΑΚΟΝΩ. Τοῖς ἀδίκοις ἡ δίκη χρεωστεῖ τὴν δικαίαν τιμωρίαν, καὶ πάντως ἀποδώσει, εἴπερ μὴ μέλλοι ἄδικος εἶναι ἡ δίκη, ἡ πάντα δικαίως διέπουσα, καὶ τῆς δικαιοσύνης πολλὴν ποιουμένη πρόνοιαν. ΔΙΔΥΜΟ ΚΑΙ ΗΡΩΝΙ ΠΡΕΣΒΥΤΕΡΟΙΣ. Οὐ χρὴ θαυμάζειν, εἰ οἱ πονηροὶ τοῖς ἀγαθοῖς ἐκπεπολέμωνται. « Τουναντίον γὰρ ἦν θαυμαστὸν, εἰ μὴ οὕτως εἶχον · εἰ γὰρ καὶ λίαν ἅτοπον δοκεῖ, καὶ οὔτε λόγῳ ῥητὸν, οὔτε ἔργῳ φορητόν ἐστι τοῦτο, ἀλλ᾽ ὅμως κατὰ λόγον γίνεται. Ἐναντιοῦται γὰρ τὸ σκότος φωτί· καὶ λῃσταὶ τοὺς λύχνους σβεννύντες ἐπὶ τὸ λῃστεύειν τρέπονται. Ἔλεγχον γὰρ ἡγούμενοι τοῦ σφῶν βίου τὸν ἐκείνων τρόπον, ἐκποδὼν αὐτὸν ποιῆσαι πραγματεύονται.
SERĒNŌ DIAKONŌ. Tois adikois hē dikē chreōstei tēn dikaian timōrian, kai pantōs apodōsei, eiper mē melloi adikos einai hē dikē, hē panta dikaiōs diepousa, kai tēs dikaiosynēs pollēn poioumenē pronoian. DIDYMO KAI ĒRŌNI PRESBYTEROIS. Ou chrē thaumazein, ei hoi ponēroi tois agathois ekpepolemōntai. « Tounantion gar ēn thaumaston, ei mē houtōs eichon ; ei gar kai lian hatopon dokei, kai oute logǭ rhēton, oute ergǭ phorēton esti touto, all᾽ homōs kata logon ginetai. Enantioutai gar to skotos phōti; kai lę̄stai tous lychnous sbennyntes epi to lę̄steuein trepontai. Elenchon gar hēgoumenoi tou sphōn biou ton ekeinōn tropon, ekpodōn auton poiēsai pragmateuontai.
To Serenus the deacon. Justice owes the unjust their just punishment, and will certainly pay it, unless justice, which administers all things justly and takes great forethought for righteousness, is to be unjust. [Letter 5.433] To Didymus and Heron, presbyters. One should not wonder that the wicked are at war with the good. For it would be a wonder if it were not so. For even if this seems very absurd and neither speakable in word nor bearable in deed, yet it happens according to reason. For darkness opposes light, and robbers put out the lamps when they turn to robbery. For thinking the character of the good a refutation of their own life, they try to put it out of the way.
John 3:20 (echo, medium confidence)
Notes and citation
Summary: Divine justice must punish the unjust; a second letter says the wicked naturally war against the good, as darkness opposes light.
- Letter 5.433 begins at "To Didymus and Heron"; the numeral before it is removed.
- Cf. John 3:19-20.
Notes on the original text
- Digital text corrected (letter numeral (υλγʹ) from the heading; word split by OCR): τιμω· ρίαν → τιμωρίαν; ΥΛΓ'. – → .
Topics: The last judgment, Persecution
Cite (SBL): Isidore of Pelusium, Ep. 5.432 (PG 78 78:1579; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-432). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-432
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.434PG 78 78:1581
ΘΕΩΝΙ. Παράδοξον Παράδοξόν ἐστιν, ὦ βέλτιστε, τὸ τῆς κρατούσης δόξης κρείττον, καὶ τῆς συνηθείας ἀλλότριον.
ThEŌNI. Paradoxon Paradoxon estin, ō beltiste, to tēs kratousēs doxēs kreitton, kai tēs synētheias allotrion.
To Theon. Paradox. A paradox, my good man, is what is beyond prevailing opinion and foreign to custom.
Notes and citation
Summary: Isidore defines a paradox as what goes beyond common opinion and custom.
- The word "Paradox" stands as a title at the head of the letter.
Topics: Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.434 (PG 78 78:1581; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-434). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-434
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.435PG 78 78:1581
ΛΕΟΝΤΙΩ ΔΙΑΚΟΝΩ. Μηδὲν, ὦ ἄριστε, ἐπὶ τῆς σῆς ἀρετῆς ἄχαρι, μηδ' ἀπηχὲς, τό γε ἐπὶ σαυτῷ, συγχωρήσῃς γενέσθαι, ἀλλὰ καὶ τοῖς νεώτερά τινα εἰς τοὺς ἐκκλησιαστικοὺς θεσμούς βουλεύουσι, λέγε ὡς οἰμώξονται κἀνταῦθα κἀκεῖσε, εἰ μὴ τοῦ νεωτερισμοῦ λήξειαν. Ωσπερ γὰρ σὺν ἀλογίᾳ ἤρθησαν, τόλμῃ ἀκρίτῳ μᾶλλον ἐπαρθέντες εἰς τὴν ἐπιχείρησιν, ἢ ἀξιώσεως δικαίᾳ κρίσει, οὕτω, κατὰ τὸ εἰκὸς, καὶ καθαιρεθήσονται πάλιν. ᾿Ασθενὲς γὰρ ἀεὶ τὸ παρ᾿ ἀξίαν · καὶ τῶν κατὰ τόλμαν ἀλόγιστον ἐπαιρομένων οὐδὲν βέβαιον, ταχείαν δὲ ἔχει τὴν μεταβολὴν, εἰ μὴ σὺν ἀρετῇ γίγνοιτο.
LEONTIŌ DIAKONŌ. Mēden, ō ariste, epi tēs sēs aretēs achari, mēd' apēches, to ge epi sautǭ, synchōrēsę̄s genesthai, alla kai tois neōtera tina eis tous ekklēsiastikous thesmous bouleuousi, lege hōs oimōxontai kantautha kakeise, ei mē tou neōterismou lēxeian. Ōsper gar syn alogią ērthēsan, tolmę̄ akritǭ mallon eparthentes eis tēn epicheirēsin, ē axiōseōs dikaią krisei, houtō, kata to eikos, kai kathairethēsontai palin. ᾿Asthenes gar aei to par᾿ axian ; kai tōn kata tolman alogiston epairomenōn ouden bebaion, tacheian de echei tēn metabolēn, ei mē syn aretę̄ gignoito.
To Leontius the deacon. Do not, excellent man, allow anything ungracious or discordant to happen to your virtue, as far as it rests with you; but say to those who plan innovations against the church's laws that they will lament both here and there unless they cease their innovation. For just as they were raised without reason, lifted to the undertaking by reckless daring rather than by just judgement of worth, so, as is likely, they will be brought down again. For what is beyond desert is always weak; and nothing is stable of those raised up by irrational daring; it has a swift change, unless it comes about with virtue.
Notes and citation
Summary: Isidore urges a deacon to warn those who innovate against church law that what is gained by reckless daring will soon fall.
- A repeated title word from the previous letter at the start of the text in the scan is removed.
Notes on the original text
- Digital text corrected (title of the previous letter repeated in the OCR): Ια παράδοξον Μηδὲν → Μηδὲν.
Topics: Church office, Tradition, Church discipline and penance
Cite (SBL): Isidore of Pelusium, Ep. 5.435 (PG 78 78:1581; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-435). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-435
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.436PG 78 78:1581
ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Δεινὸν μὲν καὶ τὸ τρυφῇ καὶ λαγνείᾳ ἑαλωκέναι ἄνθρωπον εἰς ἱερωσύνην ὅπως δήποτε δοκοῦντα τελεῖν. Τὸ δὲ πάντων σχετλιώτατον ἐκεῖνό ἐστιν, ὅτι τὰ τῶν ἀνιέρων καὶ ἐναγῶν πράττεις, τῆς δὲ ἀπὸ τοῦ δοκεῖν ἱερωσύνην κεκτῆσθαι ἀντιποιῇ δόξης.
ZŌSIMO PRESBYTERŌ. Deinon men kai to tryphę̄ kai lagneią healōkenai anthrōpon eis hierōsynēn hopōs dēpote dokounta telein. To de pantōn schetliōtaton ekeino estin, hoti ta tōn anierōn kai enagōn pratteis, tēs de apo tou dokein hierōsynēn kektēsthai antipoię̄ doxēs.
To Zosimus the presbyter. It is terrible for a man who somehow seems to hold the priesthood to be caught in luxury and lechery. But the most wretched thing of all is that you do the deeds of the unholy and accursed, while laying claim to the glory that comes from seeming to possess the priesthood.
Notes and citation
Summary: Zosimus behaves like the accursed while claiming the honour of the priesthood.
Topics: Church office, Sexual morality
Cite (SBL): Isidore of Pelusium, Ep. 5.436 (PG 78 78:1581; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-436). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-436
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.437PG 78 78:1581
ΕΥΤΟΝΙΩ ΔΙΑΚΟΝΩ. Σὺ μὲν εἰκότως θαυμάζεις, ὅπως ὁ ἄθλιος Ζώσιμος ἐκθύμως τῆς κακίας ἔχεται, καὶ δεσμὸς οὗτός ἐστιν ἀῤῥαγὴς, ὃν οὐκ ἂν διακόψας οἴχεται φερόμενος ἐπὶ τὰς ἀτόπους πράξεις. Ἕτεροι δὲ οὐ θαυμάζουσιν, ἀλλὰ καὶ εἰκότως τῇ ἐξ ἀρχῆς ἀναστροφῇ τὴν κακίαν ηὐξῆσθαι νομίζουσι. Τὸ μὲν γὰρ ἐκ δούλου πατρὸς πεφυτεῦσθαι, παραλιμπάνουσιν εἰκότως. Πολλοὶ γὰρ οἰκέται ἐλευθέρων εἶναι δοκούντων ἀμείνους εἰσὶ κατὰ τοὺς τρόπους· τὴν δὲ ἐξ ἐφήβου ἀγωγὴν κακίζουσιν, ὡς πάσης κακίας οὖσαν μεστήν· διὸ καὶ συνηνδρώθη αὐτῷ τῶν κακῶν ἡ διάθεσις, καὶ εἰς ἕξιν προὔβη ἡ πονηρία. ᾿Αφέμενος τοίνυν τοῦ θαυμάζειν, τὴν διὰ τῶν εὐαγῶν σαυτοῦ προσευχῶν αὐτῷ χάρισαι θεραπείαν· τάχα πως μεταγνοίη.
EUTONIŌ DIAKONŌ. Sy men eikotōs thaumazeis, hopōs ho athlios Zōsimos ekthymōs tēs kakias echetai, kai desmos houtos estin arrhagēs, hon ouk an diakopsas oichetai pheromenos epi tas atopous praxeis. Heteroi de ou thaumazousin, alla kai eikotōs tę̄ ex archēs anastrophę̄ tēn kakian ēuxēsthai nomizousi. To men gar ek doulou patros pephyteusthai, paralimpanousin eikotōs. Polloi gar oiketai eleutherōn einai dokountōn ameinous eisi kata tous tropous; tēn de ex ephēbou agōgēn kakizousin, hōs pasēs kakias ousan mestēn; dio kai synēndrōthē autǭ tōn kakōn hē diathesis, kai eis hexin proubē hē ponēria. ᾿Aphemenos toinyn tou thaumazein, tēn dia tōn euagōn sautou proseuchōn autǭ charisai therapeian; tacha pōs metagnoiē.
To Eutonius the deacon. You rightly wonder how the wretched Zosimus clings so passionately to wickedness, and how this bond is unbreakable, which he does not break before he goes off rushing to monstrous deeds. But others do not wonder, but rightly think that his wickedness has grown with his upbringing from the start. That he was begotten of a slave father they rightly pass over; for many servants are better in character than those who seem free. But they blame his upbringing from youth as full of all wickedness; that is why the disposition to evil grew up with him into manhood, and his wickedness advanced into a fixed habit. So stop wondering, and grant him the healing of your holy prayers; perhaps he may change his mind.
Notes and citation
Summary: Zosimus's ingrained vice comes not from his slave birth but from a corrupt upbringing that made wickedness a habit; prayer is the remedy.
Topics: Church office, Classical learning and education, Prayer, Slavery
Cite (SBL): Isidore of Pelusium, Ep. 5.437 (PG 78 78:1581; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-437). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-437
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.438PG 78 78:1581
ΝΕΙΛΩ. Εἰ καὶ οἱ φιλότιμοι δι' ἐπαίνων μάλιστα παραθήγονται (διψῶσι γὰρ ἐπαίνων μᾶλλον, ἢ ποτῶν), ἀλλὰ μετρίως χρὴ τούτους ποιεῖσθαι, καὶ μὴ ἄγαν ὑφαίνειν. Πολλοὶ γὰρ ἐκ τῆς ὑπερβολῆς τῶν ἐγκωμίων ἐκλυθέντες, ἐκλύουσι τὴν εἰς τοὺς πόνους παρασκευήν. ΑΓΑΘΟΔΑΙΜΟΝΙ ΚΑΙ ΩΦΕΛΙΩ ΓΡΑΜΜΑ
NEILŌ. Ei kai hoi philotimoi di' epainōn malista parathēgontai (dipsōsi gar epainōn mallon, ē potōn), alla metriōs chrē toutous poieisthai, kai mē agan hyphainein. Polloi gar ek tēs hyperbolēs tōn enkōmiōn eklythentes, eklyousi tēn eis tous ponous paraskeuēn. AGAThODAIMONI KAI ŌPhELIŌ GRAMMA
To Nilus. Even if the ambitious are spurred on most by praise (for they thirst for praise more than for drink), one must use it in moderation and not weave too much. For many, slackened by excessive encomiums, slacken their readiness for labours.
Notes and citation
Summary: Praise spurs the ambitious, but too much of it makes them slack.
- The numeral and the first part of the heading of the next letter ("To Agathodaemon and Ophelius, gramma-") stand at the end of this passage in the scan; the heading is translated with the next passage and the numeral is removed.
Notes on the original text
- Digital text corrected (letter numeral (υλθʹ) from the heading; word split by OCR): ἐγκων μίων → ἐγκωμίων; ΥΛΘ΄. – → .
Topics: Classical learning and education, Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 5.438 (PG 78 78:1581; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-438). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-438
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.439PG 78 78:1581
ΤΙΚΟΙΣ, Ἐπειδὴ αἱ μονοειδεῖς μελέται τε καὶ παραινέσεις κόπτουσι τρόπον τινὰ τῆς τῶν ἀμελεστέρων ψυχῆς τὰ νεῦρα (δοκεῖ γὰρ αὐτοῖς πᾶσα μεταβολὴ σχήματος ἡδὺ), χρὴ τὰ συγγράμματα ἐκ σπουδῆς καὶ ψυχαγωγίας κεκρᾶσθαι. Ἐκ μὲν γὰρ τῆς ψυχαγωγίας οἱ ἐμμελεῖς οὐδὲν παραβλαβήσονται, ὑπὸ δὲ τῆς σπουδῆς τῆς τῇ ψυχαγωγίᾳ κεκραμένης οἱ μὴ λίαν ῥάθυμοι ὠφεληθήσονται.
TIKOIS, Epeidē hai monoeideis meletai te kai paraineseis koptousi tropon tina tēs tōn amelesterōn psychēs ta neura (dokei gar autois pasa metabolē schēmatos hēdy), chrē ta syngrammata ek spoudēs kai psychagōgias kekrasthai. Ek men gar tēs psychagōgias hoi emmeleis ouden parablabēsontai, hypo de tēs spoudēs tēs tę̄ psychagōgią kekramenēs hoi mē lian rhathymoi ōphelēthēsontai.
To Agathodaemon and Ophelius, grammarians. Since monotonous exercises and exhortations in a way cut the sinews of the souls of the more careless (for every change of form seems pleasant to them), writings must be mixed of seriousness and entertainment. For the diligent will suffer no harm from the entertainment, and those who are not utterly indolent will be benefited by the seriousness mixed with entertainment.
Notes and citation
Summary: Teaching writings should mix seriousness with entertainment to hold the attention of the less diligent.
- The heading begins at the end of the previous passage in the scan.
Topics: Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.439 (PG 78 78:1581; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-439). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-439
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.440PG 78 78:1583
ΘΕΟΔΟΣΙΟ. Οἶδα μὲν ἐξ ὧν ἀκούω, ὡς οὐχ ὑπὲρ λίαν ἀρχαίων πραγμάτων λέγων, ἀδεῶς πράττεις τὴν κατὰ τοῦ ἀθλίου Ζωσίμου κατηγορίαν, συναγωνιστὴν οὐκ ἔχων εἰς ψευδολογίαν τὸν χρόνον · αὐτὰ γὰρ ἔχεις μαρτυροῦντα τὰ πράγματα. Ἀλλὰ χρὴ μὴ τοσοῦτον τὴν γλῶτταν ὁπλίζειν εἰς τὴν κατ᾿ αὐτοῦ κατηγορίαν, ὅσον εἰς τοὺς εἰς αὐτὸν θρήνους καὶ τὰς προσευχάς. Κατηγορούμενος γὰρ, πλέον εἰς κακίαν, ὡς ἔοικεν, ἐρεθίζεται · θρηνούμενος δὲ, ἴσως ἀνενέγκοι.
ThEODOSIO. Oida men ex hōn akouō, hōs ouch hyper lian archaiōn pragmatōn legōn, adeōs pratteis tēn kata tou athliou Zōsimou katēgorian, synagōnistēn ouk echōn eis pseudologian ton chronon ; auta gar echeis martyrounta ta pragmata. Alla chrē mē tosouton tēn glōttan hoplizein eis tēn kat᾿ autou katēgorian, hoson eis tous eis auton thrēnous kai tas proseuchas. Katēgoroumenos gar, pleon eis kakian, hōs eoiken, erethizetai ; thrēnoumenos de, isōs anenenkoi.
To Theodosius. I know from what I hear that, since you are not speaking about very ancient matters, you press your accusation against the wretched Zosimus fearlessly, not having time as an ally for falsehood; for you have the facts themselves as witnesses. But one must arm the tongue not so much for accusation against him as for laments and prayers for him. For when accused, he is, it seems, provoked further into wickedness; but when lamented, he might perhaps recover.
Notes and citation
Summary: Rather than accusing Zosimus, which only provokes him, one should lament and pray for him.
Notes on the original text
- Digital text corrected (word split by OCR): κατηγο ρίαν → κατηγορίαν; προσ ευχάς → προσευχάς.
Topics: Church office, Prayer
Cite (SBL): Isidore of Pelusium, Ep. 5.440 (PG 78 78:1583; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-440). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-440
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.441PG 78 78:1583
ΖΩΣΙΜΟ. Πολλοὶ μὲν, ὦ βέλτιστε, παρ' Ἕλλησι τὴν ἠθικὴν κατορθώσαντες ἀρετὴν ἄδονται · εἰ δὲ καὶ τὸ ῥαθυμεῖν ἐκείνοις πάτριον καὶ σύνηθες ἦν, οὐδ᾽ οὕτως ἡμᾶς προσῆκεν τὴν περὶ τὴν ἀρετὴν ἐπιμέλειαν προέσθαι. Τὸ γὰρ μέσον ἡμῖν πρὸς ἐκείνους οὐκ ὀλίγον ὑπάρχον ἀφαιρεῖται τὴν συγγνώμην.
ZŌSIMO. Polloi men, ō beltiste, par' Hellēsi tēn ēthikēn katorthōsantes aretēn adontai ; ei de kai to rhathymein ekeinois patrion kai synēthes ēn, oud᾽ houtōs hēmas prosēken tēn peri tēn aretēn epimeleian proesthai. To gar meson hēmin pros ekeinous ouk oligon hyparchon aphaireitai tēn syngnōmēn.
To Zosimus. Many among the Greeks, my good man, who achieved moral virtue are celebrated. And even if indolence had been ancestral and customary among them, not even so would it befit us to abandon the care of virtue. For the great difference between us and them takes away our excuse.
Notes and citation
Summary: Since many pagans were renowned for virtue, Christians, with their greater advantages, have no excuse for neglecting it.
Notes on the original text
- Digital text corrected (word split by OCR): ῥαθυ μεῖν → ῥαθυμεῖν; ὀλί γον → ὀλίγον.
Topics: Paganism, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.441 (PG 78 78:1583; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-441). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-441
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
5.442PG 78 78:1583
ΜΑΚΑΡΙΟ ΕΠΙΣΚΟΠΩ. Εἰ τοιούτοις χρησάμενος λόγοις ὁ λόγος, οἱ καὶ τὴν ἄψυχον φύσιν εἰκότως ἂν ἔκαμψαν, οὐκ ἔπεισε τὸ ἀμείλικτον ἐκεῖνο θηρίον τὸ κατ᾿ αὐτοῦ ἐπιλυττῆσαν· ἔδειξε λαμπρῶς, ὅτι τὸ πεισθῆναι καὶ μὴ, τῶν ἀκουόντων ἐστὶ, διὰ τὸν τῆς αὐτεξουσιότητος ὅρον, δι᾽ ὃν καὶ ὁ τῆς κρίσεως ἀξιόλογός ἐστι λόγος.
MAKARIO EPISKOPŌ. Ei toioutois chrēsamenos logois ho logos, hoi kai tēn apsychon physin eikotōs an ekampsan, ouk epeise to ameilikton ekeino thērion to kat᾿ autou epilyttēsan; edeixe lamprōs, hoti to peisthēnai kai mē, tōn akouontōn esti, dia ton tēs autexousiotētos horon, di᾽ hon kai ho tēs kriseōs axiologos esti logos.
To Macarius the bishop. If the Word, using such words as would rightly have bent even soulless nature, did not persuade that implacable beast who raged against him, he showed clearly that being persuaded or not belongs to the hearers, because of the boundary of free will, on account of which the account of the judgment too is significant.
John 13:27 (echo, low confidence)
Notes and citation
Summary: Christ's failure to persuade Judas shows that persuasion depends on the hearer's free will, which is also why judgment is just.
- The "implacable beast" is evidently Judas, as in Letter 5.20.
Notes on the original text
- Digital text corrected (OCR slip; word split by OCR): ἐπιλυτ τῆσαν → ἐπιλυττῆσαν; δι᾽ ἂν καὶ → δι᾽ ὃν καὶ.
Topics: Free will, The last judgment, Christology
Cite (SBL): Isidore of Pelusium, Ep. 5.442 (PG 78 78:1583; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-442). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-442
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-442) · 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.
5.443PG 78 78:1583
ΜΑΡΤΥΡΙΟ. Τοὺς μὲν εὐριπίστους καὶ ἀβεβαίους καὶ χαρὰ καὶ λύπη τῆς πρεπούσης καταστάσεως ἐξακοντίζουσιν · ἡ μὲν πτεροῦσα καὶ παροινεῖν ἀναπείθουσα, ἡ δὲ ταπεινοῦσα καὶ ψοφοδεεῖς παρασκευάζουσα. Τοὺς δὲ βεβαίους καὶ ἐρηρεισμένους, καὶ κρηπίδα φρονήσεως ἔχοντας, οὐδ᾽ ὁποτέρα τούτων τοῦ προσήκοντος ἐξίστησι. Τῆς μὲν γὰρ καταστέλλουσι τὰ σκιρτήματα, καθάπερ χαλινῷ τινι τῷ λογισμῷ ἀνασειράζοντες · τῆς δὲ κρείττονες εὑρίσκονται, τὴν ἀμετρίαν αὐτῆς κολάζοντες.
MARTYRIO. Tous men euripistous kai abebaious kai chara kai lypē tēs prepousēs katastaseōs exakontizousin ; hē men pterousa kai paroinein anapeithousa, hē de tapeinousa kai psophodeeis paraskeuazousa. Tous de bebaious kai erēreismenous, kai krēpida phronēseōs echontas, oud᾽ hopotera toutōn tou prosēkontos existēsi. Tēs men gar katastellousi ta skirtēmata, kathaper chalinǭ tini tǭ logismǭ anaseirazontes ; tēs de kreittones heuriskontai, tēn ametrian autēs kolazontes.
To Martyrius. Both joy and grief throw the unstable and wavering out of their proper state, the one giving them wings and persuading them to riot, the other humbling them and making them timid. But neither of them moves from what is fitting those who are steady, firmly set and have a foundation of prudence. For they check the leaps of the one, reining it in with reason as with a bridle, and prove stronger than the other, chastening its excess.
Notes and citation
Summary: Joy and grief unsettle the unstable, but the prudent rein in the one and master the other.
Topics: Self-control in food and drink, Suffering and affliction
Cite (SBL): Isidore of Pelusium, Ep. 5.443 (PG 78 78:1583; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-443). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-443
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-443) · 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.