Letters 5.485–5.555
Greek text: PG 78.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.485PG 78 78:1607
ΙΣΧΥΡΙΩΝΙ. Ἔοικας ἀγνοεῖν τῆς βιωτικῆς φαντασίας τὸν ζόφον, καὶ τῆς θείας φιλοσοφίας τὸ φῶς. Οὐκοῦν ἕνα σοι τῶν ἑκατέρου πράγματος πεῖραν εἰληφότων χρὴ μάρτυρα ἀξιόπιστον παραγαγεῖν· ἡμῖν γὰρ ἴσως οὐ πεισθήσῃ. Τίνα οὖν ἡγῇ ἀξιόχρεων; Βούλει τὸν Σολομῶνα εἰς μέσον ἀγάγωμεν; Οὗτος γὰρ ἡνίκα μὲν τῷ τῶν βιωτικῶν πραγμάτων ἔρωτι κεκράτητο, μέγιστά τε αὐτὰ ἡγεῖτο, καὶ θαύματος κρείττονα, καὶ πᾶσαν περὶ αὐτὰ τὴν φροντίδα ἔστρεφε· λαμπράς μὲν οἰκοδομούμενος οἰκίας, χρυσίον δὲ συνάγων · καὶ μουσικοὺς μὲν χοροὺς συγκροτῶν, τραπεζοποιῶν δὲ γένη καὶ μαγείρων κτώμενος· καὶ τὴν ἀπὸ τῆς ἐσθῆτος τρυφὴν, καὶ τὴν ἀπὸ τῶν παραδείσων τέρψιν, καὶ τὴν ἀπὸ τῶν λαμπρῶν σωμάτων ἡδονὴν δαψιλῶς ἑαυτῷ παρασκευάζων, καὶ πᾶσαν, ὡς εἰπεῖν, λεωφόρον ψυχαγωγίας καὶ τέρψεως ἀνατέμνων. Ἐπειδὴ δὲ μικρὸν ἐκεῖθεν ὥσπερ ἀπὸ μανίας ἀνήνεγκε, καὶ καθάπερ ἐκ λαβυρίνθου τινὸς ζοφεροῦ πρὸς τὸ ὑπέρλαμπρον τῆς ὑπερκοσμίου φιλοσοφίας ἀναβλέψαι ἠδυνήθη φῶς, τὸ τηνικαῦτα τὴν ὑψηλὴν ἐκείνην καὶ τῶν οὐρανῶν ἀξίαν ἔῤῥηξε φωνήν· « Ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης. • Εἰ τοίνυν ὁ μηδ' ἐν χρόνοις γεγενημένος πολλὴν ἀπαιτοῦσι φιλοσοφίας ἀκρίβειαν, ἠδυνήθη συνιδεῖν τὸ τῶν πραγμάτων ἀνόητον, καὶ πολλὴν αὐτῶν καταγνῶναι ματαιότητα · ποίαν ἕξομεν συγγνώμην οἱ πρὸς ὑψηλοτέραν κελευσθέντες ἀναβῆναι φιλοσοφίας κορυφὴν, καὶ μηδὲ τὴν αὐτὴν ἐκείνῳ δυνάμενοι ῥῆξαι φωνὴν, ἀλλ᾿ οὕτω περιεχόμενοι τῶν σκιῶν καὶ τῶν ὀνείρων, ὡς καὶ σωτηρίας ὑπεριδεῖν ;
ISChYRIŌNI. Eoikas agnoein tēs biōtikēs phantasias ton zophon, kai tēs theias philosophias to phōs. Oukoun hena soi tōn hekaterou pragmatos peiran eilēphotōn chrē martyra axiopiston paragagein; hēmin gar isōs ou peisthēsę̄. Tina oun hēgę̄ axiochreōn? Boulei ton Solomōna eis meson agagōmen? Houtos gar hēnika men tǭ tōn biōtikōn pragmatōn erōti kekratēto, megista te auta hēgeito, kai thaumatos kreittona, kai pasan peri auta tēn phrontida estrephe; lampras men oikodomoumenos oikias, chrysion de synagōn ; kai mousikous men chorous synkrotōn, trapezopoiōn de genē kai mageirōn ktōmenos; kai tēn apo tēs esthētos tryphēn, kai tēn apo tōn paradeisōn terpsin, kai tēn apo tōn lamprōn sōmatōn hēdonēn dapsilōs heautǭ paraskeuazōn, kai pasan, hōs eipein, leōphoron psychagōgias kai terpseōs anatemnōn. Epeidē de mikron ekeithen hōsper apo manias anēnenke, kai kathaper ek labyrinthou tinos zopherou pros to hyperlampron tēs hyperkosmiou philosophias anablepsai ēdynēthē phōs, to tēnikauta tēn hypsēlēn ekeinēn kai tōn ouranōn axian errhēxe phōnēn; « Mataiotēs mataiotētōn, ta panta mataiotēs. • Ei toinyn ho mēd' en chronois gegenēmenos pollēn apaitousi philosophias akribeian, ēdynēthē synidein to tōn pragmatōn anoēton, kai pollēn autōn katagnōnai mataiotēta ; poian hexomen syngnōmēn hoi pros hypsēloteran keleusthentes anabēnai philosophias koryphēn, kai mēde tēn autēn ekeinǭ dynamenoi rhēxai phōnēn, all᾿ houtō periechomenoi tōn skiōn kai tōn oneirōn, hōs kai sōtērias hyperidein ?
To Ischyrion. You seem not to know the darkness of the worldly illusion and the light of divine philosophy. So I must bring you one trustworthy witness who has had experience of both; for perhaps you will not believe us. Whom, then, do you think credible? Shall we bring Solomon forward? For when he was mastered by love of worldly affairs, he thought them the greatest things and beyond wonder, and turned all his care to them: building splendid houses, gathering gold, assembling choirs of musicians, acquiring kinds of table-makers and cooks, lavishly providing himself the luxury of clothing, the delight of gardens and the pleasure of splendid bodies, and cutting, so to speak, every highway of amusement and delight. But when he came up a little from there as from madness, and, as out of a dark labyrinth, was able to look up at the surpassingly bright light of the philosophy above the world, then he broke out in that lofty voice worthy of heaven: "Vanity of vanities, all is vanity." If, then, he who lived in times that did not demand great exactness in philosophy could see the folly of these things and condemn their great vanity, what pardon shall we have, who have been commanded to climb to a higher summit of philosophy, and cannot even utter the same voice as he, but cling so to shadows and dreams as even to overlook salvation?
Eccl 1:2 (quotation, high confidence) · Eccl 2:4 (allusion, high confidence)
Notes and citation
Summary: Solomon, after indulging in every worldly luxury, declared all vanity; Christians, called to a higher philosophy, have less excuse for clinging to such shadows.
- Eccl 2:4-10; Eccl 1:2.
Notes on the original text
- Digital text corrected (OCR lost a letter; OCR slip): ζ φον → ζόφον; κεκράτητε → κεκράτητο.
Topics: Wealth and poverty, The Christian life, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 5.485 (PG 78 78:1607; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-485). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-485
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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.
5.486PG 78 78:1609
ΛΑΜΠΕΤΙΩ, ΣΤΡΑΤΗΓΙΩ, ΚΑΣΙΩ. Αρα μὴ χρόνῳ φανὲν, τὸ γράμμα γραφῇ παραδοῦναι τῷ πόθῳ κεκμηκότες ἐσκέψασθε; Πείθομαι μὲν · οὐ μὴν ἐρήμην ἁλώσεται, τῇ σιγῆ τὴν κατηγορίαν καθ' ἑαυτοῦ βεβαιῶσαν· ἀλλὰ καὶ ῥᾷον καὶ θᾶττον ἀπολογήσεται, ὅτι σωματικὴ ἀῤῥωστία τὴν σιγὴν ἐγέννησεν.
LAMPETIŌ, STRATĒGIŌ, KASIŌ. Ara mē chronǭ phanen, to gramma graphę̄ paradounai tǭ pothǭ kekmēkotes eskepsasthe? Peithomai men ; ou mēn erēmēn halōsetai, tę̄ sigē tēn katēgorian kath' heautou bebaiōsan; alla kai rhąon kai thatton apologēsetai, hoti sōmatikē arrhōstia tēn sigēn egennēsen.
To Lampetius, Strategius and Casius. Did you, worn out with longing, consider committing to writing the letter that appeared after a long time? I am persuaded so; yet it will not be condemned by default, confirming the charge against itself by silence, but will more easily and quickly make its defence: that bodily illness caused the silence.
Notes and citation
Summary: Isidore excuses his long silence in writing to three friends by his bodily illness.
- The first sentence is obscure in the Greek and is translated by sense.
Topics: Love of God and neighbour
Cite (SBL): Isidore of Pelusium, Ep. 5.486 (PG 78 78:1609; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-486). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-486
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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.
5.487PG 78 78:1609
Ὅτι ὁ δεῖνα ὀρφανῷ σοι γεγενημένῳ, ἀντὶ πατρὸς γέγονεν, οἶσθα. Ἐπεὶ τοίνυν ἐκεῖνος μὲν ἐξ ἀνθρώπων ᾤχετο· οἱ δὲ τούτου υἱεῖς δέονται τοῦ χεῖρα ὀρέξοντος, καὶ τὴν ὀρφανίαν παραμυθησομένου· εὖ ποιεῖς, εἰ καὶ αὐτὸς ἀντὶ πατρὸς αὐτοῖς γένοιο, τὴν πατρώαν εὐεργεσίαν εἰς τοὺς υἱοὺς κατατιθέμενος.
Hoti ho deina orphanǭ soi gegenēmenǭ, anti patros gegonen, oistha. Epei toinyn ekeinos men ex anthrōpōn ǭcheto; hoi de toutou huieis deontai tou cheira orexontos, kai tēn orphanian paramythēsomenou; eu poieis, ei kai autos anti patros autois genoio, tēn patrōan euergesian eis tous huious katatithemenos.
[Without address.] You know that a certain man became a father to you when you were orphaned. Since, then, he has departed from among men, and his sons need someone to stretch out a hand and console their orphanhood, you would do well to become a father to them yourself, laying up your father's kindness for his sons.
Notes and citation
Summary: Isidore asks a man who was raised by a benefactor as an orphan to become a father in turn to his benefactor's orphaned sons.
- The scan gives only the letter's numeral (υπζʹ) as heading; the numeral is removed and no addressee survives.
Notes on the original text
- Digital text corrected (letter numeral (υπζʹ) standing as the heading; word split by OCR): ΥΠΖ'. → ; παραμυθησομέ νου → παραμυθησομένου.
Topics: Parents and children, Almsgiving and care for the poor
Cite (SBL): Isidore of Pelusium, Ep. 5.487 (PG 78 78:1609; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-487). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-487
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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.
5.488PG 78 78:1609
ΜΑΡΩΝΙ, Εἰ καὶ καταφρονεῖ ἡ φιλοχρηματία πάσης κολάσεως, καὶ διὰ πάντων τῶν δεινῶν χωρεῖ, κόρον ἀκορέστῳ πάθει μηχανωμένη· ἀλλὰ τῷ μηδὲ ἐν τῷ κτᾶσθαι, κἂν τὰ πάντων λάβῃ, τυγχάνειν ἀνακωχῆς τινος, ἀλλ' ἀεὶ κορυφοῦσθαι τὸ νόσημα, καὶ εἰς τὸ ἀνίατον τελευτᾷν, παύσασθαι ἂν εἴη δικαία, ὡς διὰ τούτου μόνου θηρῶσα, ὁ θηρᾶσαι διὰ πολλῶν κινδύνων καὶ κολάσεων οὐκ ἠδυνήθη. Τῷ μὲν γὰρ παύσασθαι ὁ κόρος ἀκολουθεῖ, τῷ δὲ ἐπιζητεῖν τὸ πάθος ἐπιτρίβεται· καὶ τῷ μὲν ὀλίγοις ἀρκεῖσθαι ὁ πλοῦτος ὀρίζεται, τῷ δὲ πλειόνων ἐφίεσθαι ἡ πενία γνωρίζεται. Εἰ τοίνυν τούναντίον φιλεῖ συμβαίνειν τῷ τῶν χρημάτων ἐραστῇ (οὗ γὰρ ἐφίεται τυχεῖν οὐ δύναται), αὐτὸ τὸ πάθος προτροπάδην φεύγων, καὶ κόρου πλούτου, καὶ ἀνέσεως, καὶ τιμῆς ἀπολαύσεις.
MARŌNI, Ei kai kataphronei hē philochrēmatia pasēs kolaseōs, kai dia pantōn tōn deinōn chōrei, koron akorestǭ pathei mēchanōmenē; alla tǭ mēde en tǭ ktasthai, kan ta pantōn labę̄, tynchanein anakōchēs tinos, all' aei koryphousthai to nosēma, kai eis to aniaton teleutąn, pausasthai an eiē dikaia, hōs dia toutou monou thērōsa, ho thērasai dia pollōn kindynōn kai kolaseōn ouk ēdynēthē. Tǭ men gar pausasthai ho koros akolouthei, tǭ de epizētein to pathos epitribetai; kai tǭ men oligois arkeisthai ho ploutos orizetai, tǭ de pleionōn ephiesthai hē penia gnōrizetai. Ei toinyn tounantion philei symbainein tǭ tōn chrēmatōn erastę̄ (hou gar ephietai tychein ou dynatai), auto to pathos protropadēn pheugōn, kai korou ploutou, kai aneseōs, kai timēs apolauseis.
To Maron. Even if avarice despises every punishment and goes through every danger, contriving satiety for an insatiable passion, yet since it obtains no respite in acquiring, even if it takes everyone's goods, but the disease always mounts and ends in incurability, it would rightly stop, since by this alone it would hunt down what it could not hunt down through many dangers and punishments. For satiety follows stopping, but by seeking more the passion is aggravated; wealth is defined by being content with little, and poverty is recognized by craving more. If, then, the opposite usually happens to the lover of money (for he cannot obtain what he desires), by fleeing the passion itself headlong you will enjoy satiety, wealth, rest and honour.
Notes and citation
Summary: Avarice can never be satisfied by gaining but only by stopping; true wealth is contentment with little.
- Words of the previous letter ("a father") interleaved in the scan are removed.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and end-of-line hyphen; word split by OCR; words from the previous letter interleaved by the OCR): ἀνακωχῆς ἀντὶ πατρός. πατρος, τινος, → ἀνακωχῆς τινος,; κινού - νων → κινδύνων; παςσασθαι → παύσασθαι; δύ ναται → δύναται.
Topics: Wealth and poverty, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.488 (PG 78 78:1609; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-488). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-488
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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.
5.489PG 78 78:1611
ΤΩ ΑΥΤΩ. Τοῖς μὲν μηδὲν χρηστὸν περὶ τῶν χρηστῶν λέγουσι, τὸ μηδὲν ἀγαθὸν λαβεῖν · τοῖς δὲ καὶ κακηγοροῦσι τὸ κακόν τι προσλαβεῖν ἀκολουθεῖ. ΘΕΟΔΟΣΙΩ, ΕΠΙΜΑΧΩ, ΠΑΥΛΩ ΜΟΝΑ -
TŌ AUTŌ. Tois men mēden chrēston peri tōn chrēstōn legousi, to mēden agathon labein ; tois de kai kakēgorousi to kakon ti proslabein akolouthei. ThEODOSIŌ, EPIMAChŌ, PAULŌ MONA -
To the same. For those who say nothing good about the good, the consequence is to receive nothing good; but for those who also slander them, it is to take on something bad besides.
Notes and citation
Summary: Withholding praise from the good brings no good, and slandering them brings harm.
- The numeral and first part of the heading of the next letter ("To Theodosius, Epimachus and Paul, mo-") stand at the end of this passage in the scan; the numeral is removed and the heading translated with the next passage.
Notes on the original text
- Digital text corrected (garbled letter numeral from the heading (with a Bengali character in the OCR)): Υদ' → .
Topics: Lying and truthfulness
Cite (SBL): Isidore of Pelusium, Ep. 5.489 (PG 78 78:1611; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-489). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-489
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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.
5.490PG 78 78:1611
ΖΟΥΣΙΝ. νεις ὅρους, τὸν τεθνεῶτα κακηγορῶν; Σὺ γὰρ πρὸς Ἡ μὲν ἐγκρατὴς, ὦ βέλτιστοι, μετὰ τὴν ἧτταν ἐνίκησεν· ἡ παρθένος καθαρὰν ἥττης ἁπάσης ἔχει τὴν νίκην.
ZOUSIN. neis horous, ton tethneōta kakēgorōn? Sy gar pros Hē men enkratēs, ō beltistoi, meta tēn hēttan enikēsen; hē parthenos katharan hēttēs hapasēs echei tēn nikēn.
To Theodosius, Epimachus and Paul, monks. (… do you overstep the bounds, slandering the dead man? For you … to …) The continent woman, my good men, won after defeat; the virgin has a victory pure of all defeat.
Notes and citation
Summary: A continent woman wins after defeat, but a virgin's victory is unmixed with any defeat.
- The heading begins at the end of the previous passage in the scan. The words in parentheses belong to the next letter (to Zosimus); the scan has displaced them here.
Topics: Virginity and celibacy, Self-control in food and drink, Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 5.490 (PG 78 78:1611; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-490). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-490
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-490) · 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.
5.491PG 78 78:1611
ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Οἱ μὲν ζῶντες, καὶ βάλλωνται δὲ τοὺς τεθνεῶτας, καὶ οἱ πολέμιοι σπένδονται. Τί τοίνυν καὶ τοὺς τῆς φύσεως θεσμούς, καὶ τοὺς τῆς ἔχθρας ὑπερβαίκόνιν καὶ τέφραν ἀκονᾷν τὴν γλῶτταν ἡγῇ · ἀλλὰ πρῶτον μὲν τὴν ὁσίαν αὐτὴν ὑβρίζεις, ἧς πάντες ἄνθρωποι ἀντιποιοῦνται. Ἔπειτα ψυχὴν ἀθάνατον ἔχει, ἧς ἔκδικός ἐστιν ὁ ἀκοίμητος ὀφθαλμός.
ZŌSIMO PRESBYTERŌ. Hoi men zōntes, kai ballōntai de tous tethneōtas, kai hoi polemioi spendontai. Ti toinyn kai tous tēs physeōs thesmous, kai tous tēs echthras hyperbaikonin kai tephran akonąn tēn glōttan hēgę̄ ; alla prōton men tēn hosian autēn hybrizeis, hēs pantes anthrōpoi antipoiountai. Epeita psychēn athanaton echei, hēs ekdikos estin ho akoimētos ophthalmos.
To Zosimus the presbyter. Even the living … and enemies make truce with the dead. Why, then, do you overstep the laws both of nature and of enmity … dust and ashes, you think you are sharpening your tongue; but first you insult the sacred due itself, which all people claim; then he has an immortal soul, whose avenger is the sleepless eye.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Isidore rebukes Zosimus for slandering a dead man, violating the laws of nature and even of enmity, since the dead man's soul is avenged by God.
- The letter is damaged in the scan: words are lost after "Even the living", and words of it ("... the bounds, slandering the dead man? For you ...") have been displaced to the previous passage. The gaps are marked "…" and the rest is translated by sense.
Topics: Death and burial, Lying and truthfulness, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.491 (PG 78 78:1611; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-491). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-491
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-491) · 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.
5.492PG 78 78:1611
ΝΕΙΛΩ. Τὰ αὐτὰ ἁμαρτήματα καὶ παρὰ τὸν τόπον καὶ παρὰ τὸν καιρὸν ἀργαλεώτερα γίγνεται. Οἷον ὁ φόνος ἐστὶν ἐναγής· ἐὰν δὲ καὶ εἰς τόπον ἅγιον τολμηθῇ, ἐναγέστερος γίνεται · ἐὰν δὲ καὶ ἐν καιρῷ ἁγίῳ, ἐναγέστατος. Εἰ τοίνυν αὐτὸς καθ' ἑαυτόν ἐστι χαλεπὸς, προσλάβοι δὲ καὶ τὴν ἀπὸ τοῦ τόπου καὶ τοῦ καιροῦ προσθήκην, μείζων καὶ ἀργαλεώτερος γίγνεται. ΠΑΥΛΩ ΥΠΟΔΙΑΚΟΝΩ. Μὴ τοῦτο ἐννόει, ὦ βέλτιστε, ὅπως μηδείς σοι ἐπηρεάσῃ, ἀλλ᾿ ὅπως κἂν βούληται μὴ δύνηται. Τοῦτο δὲ οὐδαμόθεν ἑτέρωθεν ἐντίκτεται, ἢ ἐκ τοῦ τῆς χρείας ἔχεσθαι, καὶ μὴ πλειόνων ὀρέγεσθαι.
NEILŌ. Ta auta hamartēmata kai para ton topon kai para ton kairon argaleōtera gignetai. Hoion ho phonos estin enagēs; ean de kai eis topon hagion tolmēthę̄, enagesteros ginetai ; ean de kai en kairǭ hagiǭ, enagestatos. Ei toinyn autos kath' heauton esti chalepos, proslaboi de kai tēn apo tou topou kai tou kairou prosthēkēn, meizōn kai argaleōteros gignetai. PAULŌ YPODIAKONŌ. Mē touto ennoei, ō beltiste, hopōs mēdeis soi epēreasę̄, all᾿ hopōs kan boulētai mē dynētai. Touto de oudamothen heterōthen entiktetai, ē ek tou tēs chreias echesthai, kai mē pleionōn oregesthai.
To Nilus. The same sins become more grievous because of the place and the time. For example, murder is accursed; if it is dared in a holy place, it becomes more accursed; and if at a holy time, most accursed. If, then, it is grievous in itself, and takes on the addition from place and time as well, it becomes greater and more grievous. [Letter 5.493] To Paul the subdeacon. Do not think about this, my good man, how no one may abuse you, but how, even if someone wishes, he may not be able. And this is born from nowhere else than from holding to what is needed and not craving more.
Notes and citation
Summary: The same sin is graver in a holy place or at a holy time; a second letter says that needing little puts one beyond injury.
- Letter 5.493 begins at "To Paul the subdeacon"; the numeral is removed. Compare Letters 5.365 and 5.70.
Notes on the original text
- Digital text corrected (garbled letter numeral from the heading; margin letter left in the OCR): τόπου Ο καὶ → τόπου καὶ; Υ.Γ΄. – → .
Topics: Sin, Killing and murder, Church buildings, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 5.492 (PG 78 78:1611; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-492). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-492
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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.
5.494PG 78 78:1613
ΕΛΙΣΑΙΟ ΜΟΝΑΖΟΝΤΙ. Εἰ καὶ τὴν συνουσίαν σοι τὴν πρὸς τὸν ἅγιον Θεοδόσιον μικρὰν ὁ χρόνος, ἀλλά γε τὴν ἀπ᾿ αὐτῆς ὄνησιν οἱ πόνοι καλὴν καὶ γενναίαν κατεσκεύασαν. Οὕτω γὰρ ταχέως καὶ πρὸς τὰ τῶν τρόπων ἤθη, καὶ πρὸς τὴν τῶν θείων Γραφῶν γνῶσιν ἐξετυπώθης, καὶ μιμητὴς ἀκριβέστερος τῶν ζωγράφων κατέστης, ὡς μήτε ἐκεῖνον ἄλλον πρὸ σοῦ, μήτε νομίζειν, μήτε ἔχειν ὁμιλητήν· σε τε, κἂν μὴ φράζοις παρ' ᾧ ἐφοίτησας, δῆλον εἶναι τοῖς δρωμένοις.
ELISAIO MONAZONTI. Ei kai tēn synousian soi tēn pros ton hagion Theodosion mikran ho chronos, alla ge tēn ap᾿ autēs onēsin hoi ponoi kalēn kai gennaian kateskeuasan. Houtō gar tacheōs kai pros ta tōn tropōn ēthē, kai pros tēn tōn theiōn Graphōn gnōsin exetypōthēs, kai mimētēs akribesteros tōn zōgraphōn katestēs, hōs mēte ekeinon allon pro sou, mēte nomizein, mēte echein homilētēn; se te, kan mē phrazois par' hǭ ephoitēsas, dēlon einai tois drōmenois.
To Elisaeus the monk. Even if time made your companionship with the holy Theodosius short, labours made its benefit fine and noble. For you were so quickly moulded both in the habits of character and in the knowledge of the divine Scriptures, and became a more exact imitator than painters, that he thinks and has no disciple before you, and that, even if you did not say with whom you studied, it is plain from what you do.
Notes and citation
Summary: A young monk, though briefly with the holy Theodosius, has imitated him so closely that his master is evident in his conduct.
Topics: Monastic life, Scripture and canon
Cite (SBL): Isidore of Pelusium, Ep. 5.494 (PG 78 78:1613; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-494). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-494
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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.
5.495PG 78 78:1613
ΣΤΡΑΤΗΓΙΟ ΜΟΝΑΖΟΝΤΙ. Ὁ φιλοσόφως ἐπισκεπτόμενος τῶν πραγμάτων τὴν φύσιν, ὅτι ποταμίων ῥευμάτων, καὶ καπνοῦ εἰς ἀέρα διαλυομένου, καὶ σκιᾶς θεούσης οὐδὲν ἄμεινον, ἀλλὰ καὶ χεῖρον διάκειται, οὔτε ὑπὸ τῶν χρηστῶν ἐπαρθείη ποτὲ, οὔτε ὑπὸ τῶν λυπηρῶν ταπεινωθείη· ἀλλ᾽ ἐν τῇ τούτων μεταβολῇ ἀμετάβλητον τηρήσει τὴν γνώμην. Ὁ γὰρ παρόντων τῶν χρηστῶν μὴ ἀντεχόμενος, οὐδὲ ἀπόντων ἀνιαθήσεται.
STRATĒGIO MONAZONTI. Ho philosophōs episkeptomenos tōn pragmatōn tēn physin, hoti potamiōn rheumatōn, kai kapnou eis aera dialyomenou, kai skias theousēs ouden ameinon, alla kai cheiron diakeitai, oute hypo tōn chrēstōn epartheiē pote, oute hypo tōn lypērōn tapeinōtheiē; all᾽ en tę̄ toutōn metabolę̄ ametablēton tērēsei tēn gnōmēn. Ho gar parontōn tōn chrēstōn mē antechomenos, oude apontōn aniathēsetai.
To Strategius the monk. The one who examines the nature of things philosophically, that it is no better, but even worse, than river currents, smoke dissolving into air and a running shadow, would never be lifted up by good things nor humbled by painful ones, but would keep his mind unchanged in their changes. For the one who does not cling to good things when present will not grieve when they are absent either.
Jas 4:14 (echo, low confidence)
Notes and citation
Summary: One who sees worldly things as fleeting is neither elated nor cast down by changes of fortune.
Notes on the original text
- Digital text corrected (stray period from the OCR): καπνοῦ εἰς. ἀέρα → καπνοῦ εἰς ἀέρα.
Topics: Monastic life, Suffering and affliction
Cite (SBL): Isidore of Pelusium, Ep. 5.495 (PG 78 78:1613; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-495). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-495
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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.
5.496PG 78 78:1613
ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Εἰ, ὡς φασί τινες, φαύλως δι' ἐσχάτην πενίαν ἤχθης, δι᾽ ἣν αἰτίαν νῦν τὸν ἁβροδίαιτον διώκεις βίον; Καὶ ταῦτα οὐκ οἶδ᾽ ὅθεν παρατιθέμενος τὴν τράπεζαν, ἀλλὰ τοῖς τὰς Σικελικὰς παρατιθεμένοις ἐπιρρίπτων, ὧν εἷς ταῦτα ἐξεβιάσατο χαράξαι τὰ γράμματα. Εἰ γὰρ πολλοὶ τῶν ἁβροδιαίτων καὶ τῶν εὖ γεγονότων διὰ φιλοσοφίαν εὐτελῶς ἐπαίδευσαν ἑαυτοὺς ζῇν, μεγίστην ὠφέλειαν καὶ δόξαν ἐκ τούτου θηρώμενοι· πῶς σὺ ἔχων καὶ τὴν σύντροφον συνήθειαν συναγωνιζομένην, εἰς τοὐναντίον μετέπεσας; Ἐπανάγαγε τοίνυν σαυτὸν ἐπὶ τὴν φίλην σου καὶ ὁμοτράπεζον εὐτέλειαν, ἵνα μὴ καὶ σαυτῷ χειμῶνας (ἡ γὰρ τρυφὴ ὕβρεώς ἐστι μήτηρ ), καὶ τῇ θειοτάτῃ θρησκείᾳ ὄνειδος κατασκευάσῃς. Οἱ γὰρ διαφερόντως αὐτῇ ἀνακείμενοι, κομιδῇ κατὰ σοῦ ἀγανακτοῦσιν, ὅτι διὰ τὴν σὴν λαιμαργίαν ἐκείνη κωμῳδεῖται.
ZŌSIMO PRESBYTERŌ. Ei, hōs phasi tines, phaulōs di' eschatēn penian ēchthēs, di᾽ hēn aitian nyn ton habrodiaiton diōkeis bion? Kai tauta ouk oid᾽ hothen paratithemenos tēn trapezan, alla tois tas Sikelikas paratithemenois epirriptōn, hōn heis tauta exebiasato charaxai ta grammata. Ei gar polloi tōn habrodiaitōn kai tōn eu gegonotōn dia philosophian eutelōs epaideusan heautous zę̄n, megistēn ōpheleian kai doxan ek toutou thērōmenoi; pōs sy echōn kai tēn syntrophon synētheian synagōnizomenēn, eis tounantion metepesas? Epanagage toinyn sauton epi tēn philēn sou kai homotrapezon euteleian, hina mē kai sautǭ cheimōnas (hē gar tryphē hybreōs esti mētēr ), kai tę̄ theiotatę̄ thrēskeią oneidos kataskeuasę̄s. Hoi gar diapherontōs autę̄ anakeimenoi, komidę̄ kata sou aganaktousin, hoti dia tēn sēn laimargian ekeinē kōmǭdeitai.
To Zosimus the presbyter. If, as some say, you were brought up meanly in extreme poverty, for what reason do you now pursue the life of luxury? And that, setting your table I know not from where, but throwing yourself upon those who set out Sicilian tables, one of whom forced me to engrave this letter. For if many of the luxurious and well-born have trained themselves to live cheaply for the sake of philosophy, hunting the greatest benefit and glory from it, how have you, having the habit you grew up with as an ally, fallen into the opposite? Bring yourself back, then, to the frugality that was your friend and table-companion, so that you may not prepare storms for yourself (for luxury is the mother of insolence) and reproach for the most divine religion. For those especially devoted to it are utterly indignant with you, because through your gluttony it is ridiculed.
Notes and citation
Summary: Isidore asks Zosimus, raised in poverty, why he now lives luxuriously at others' tables, bringing scandal on the faith.
- "Sicilian tables": proverbial for luxurious fare.
Notes on the original text
- Digital text corrected (OCR slip (accent); stray mark from the OCR): παρατιθεμένοις & ἐπιρρίπτων → παρατιθεμένοις ἐπιρρίπτων; ἐκ τοῦτου → ἐκ τούτου.
Topics: Self-control in food and drink, Church office, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 5.496 (PG 78 78:1613; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-496). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-496
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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.
5.497PG 78 78:1613
ΘΕΟΓΝΩΣΤΟ ΠΡΕΣΒΥΤΕΡΩ. Οἱ τὴν σοφίαν τὴν πάντα τὰ καλὰ ἐν ἑαυτῇ περιέχουσαν (ὡς καὶ τὸν πάντων Δεσπότην τοῦτο μᾶλλον ἤ τι ἕτερον χαίρειν ἀκούοντα, ἐπειδὴ πολλοῖς ὀνόμασι καλεῖται) φαῦλον καὶ πεπατημένον πρᾶγμα ἡγούμενοι, πάντολμοι ἂν εἶεν παρ' ἐμοὶ κριτῇ. ᾿Αλλ', οἶμαι, ἔχειν μὲν ἐπιθυμοῦντες, τοὺς δὲ πόνους ὑπομεῖναι μὴ ἀξιοῦντες, οἷς ἡ θεία σοφία ἐπιφοιτᾷ, τῷ μὴ διὰ ῥαθυμίαν δοκεῖν αὐτοὺς ἀπολελεῖφθαι, φθονοῦντες τοῖς σοφοῖς διασύρουσι τὸ ἐκείνης ὄνομα. Σοφοὺς δὲ φημι οὐ τοὺς τὸ Πλάτωνος ὕψος, καὶ τὴν Θουκυδίδου σεμνότητα, καὶ τὴν Δημοσθένους δεινότητα ζηλοῦντας, ἀλλὰ τοὺς λόγον ἀποδοῦναι δυναμένους ὑπὲρ τῶν θείων δογμάτων, καὶ μὴ διὰ τῆς οἰκείας ῥαθυμίας σιγῇ τὴν ἧτταν καταδεχομένους. Οἱ γὰρ ἀκούοντες, οὐ τὴν τοῦ λέγοντος ἀπειρίαν, ἀλλὰ τὴν τοῦ δόγματος αἰτιῶνται σαθρότητα.
ThEOGNŌSTO PRESBYTERŌ. Hoi tēn sophian tēn panta ta kala en heautę̄ periechousan (hōs kai ton pantōn Despotēn touto mallon ē ti heteron chairein akouonta, epeidē pollois onomasi kaleitai) phaulon kai pepatēmenon pragma hēgoumenoi, pantolmoi an eien par' emoi kritę̄. ᾿All', oimai, echein men epithymountes, tous de ponous hypomeinai mē axiountes, hois hē theia sophia epiphoitą, tǭ mē dia rhathymian dokein autous apoleleiphthai, phthonountes tois sophois diasyrousi to ekeinēs onoma. Sophous de phēmi ou tous to Platōnos hypsos, kai tēn Thoukydidou semnotēta, kai tēn Dēmosthenous deinotēta zēlountas, alla tous logon apodounai dynamenous hyper tōn theiōn dogmatōn, kai mē dia tēs oikeias rhathymias sigę̄ tēn hēttan katadechomenous. Hoi gar akouontes, ou tēn tou legontos apeirian, alla tēn tou dogmatos aitiōntai sathrotēta.
To Theognostus the presbyter. Those who think wisdom, which contains all good things in itself (so that the Master of all rejoices, it seems, to be called by this rather than by any other of his many names), a worthless and trodden thing would be all-daring in my judgement. But I think that, desiring to have it but not deigning to endure the labours by which divine wisdom comes, so as not to seem to have fallen short through indolence, they disparage its name out of envy of the wise. By the wise I mean not those who emulate Plato's loftiness, Thucydides' dignity and Demosthenes' cleverness, but those able to give an account of the divine doctrines and not, through their own indolence, to accept defeat in silence. For hearers blame not the inexperience of the speaker but the weakness of the doctrine.
1 Cor 1:24 (echo, medium confidence) · 1 Pet 3:15 (echo, medium confidence)
Notes and citation
Summary: Those who despise wisdom envy the wise because they will not labour for it; the truly wise are those who can defend the faith, since a weak defence makes the doctrine itself seem weak.
- Christ as Wisdom: cf. 1 Cor 1:24, 30. Giving an account: cf. 1 Pet 3:15.
Notes on the original text
- Digital text corrected (word split by OCR): ἀπολελεῖ φθαι → ἀπολελεῖφθαι.
Topics: Philosophy, Classical learning and education, Rule of faith
Cite (SBL): Isidore of Pelusium, Ep. 5.497 (PG 78 78:1613; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-497). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-497
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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.
5.498PG 78 78:1615
ΑΛΦΙΩ. Ἐπειδὴ ἑκάστῳ τὸ οἰκεῖον κέρδος τοῦ κοινῇ καταστήσασθαί τι χρηστὸν προτιμότερον, διὰ τοῦτο τὰ τῆς Ἐκκλησίας προπέποται πράγματα. Καὶ τουναντίον συνέβη τοῖς γεγενημένοις ἐπὶ τῶν τῆς πίστεως προγόνων. Τότε μὲν γὰρ τὰ ἴδια εἰς τὸ κοινὸν προϋτίθεσαν, νῦν δὲ τὰ κοινὰ οἴκαδέ τινες μετακομίζοντες, οὐκ αἰσχύνονται ἐξ ἀλλοτρίων κερδαίνοντες συμφορῶν.
ALPhIŌ. Epeidē hekastǭ to oikeion kerdos tou koinę̄ katastēsasthai ti chrēston protimoteron, dia touto ta tēs Ekklēsias propepotai pragmata. Kai tounantion synebē tois gegenēmenois epi tōn tēs pisteōs progonōn. Tote men gar ta idia eis to koinon proÿtithesan, nyn de ta koina oikade tines metakomizontes, ouk aischynontai ex allotriōn kerdainontes symphorōn.
To Alphius. Since to each his own gain is preferable to establishing something good for the common good, the affairs of the church have been squandered. And the opposite has happened to what happened in the time of our forefathers in the faith. For then they put their own possessions into the common fund, but now some carry what is common home, and are not ashamed to profit from others' misfortunes.
Acts 4:32 (allusion, medium confidence)
Notes and citation
Summary: The church suffers because its leaders take common goods for themselves, unlike the first believers who gave their own to the common fund.
- Cf. Acts 4:32-35.
Notes on the original text
- Digital text corrected (stray mark splitting a word in the OCR; word split by OCR): και ταστήσασθαί → καταστήσασθαί; κερδαί• νοντες → κερδαίνοντες.
Topics: Church office, Wealth and poverty, The church
Cite (SBL): Isidore of Pelusium, Ep. 5.498 (PG 78 78:1615; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-498). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-498
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-498) · 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.
5.499PG 78 78:1615
ΝΕΙΛΩ. Τὸ μὲν παρὰ τῶν σεμνῶν καὶ σωφρόνων γελᾶσθαι, δεινόν· τὸ δὲ παρὰ τῶν ἀσελγῶν καὶ λάγνων, οὐ δεινόν. Τῆς γὰρ ὀρθῆς τῶν πραγμάτων διαμαρτάνοντες κρίσεως, γελῶσι τὰ θαύματος κρείττονα.
NEILŌ. To men para tōn semnōn kai sōphronōn gelasthai, deinon; to de para tōn aselgōn kai lagnōn, ou deinon. Tēs gar orthēs tōn pragmatōn diamartanontes kriseōs, gelōsi ta thaumatos kreittona.
To Nilus. To be laughed at by the dignified and temperate is terrible; but by the licentious and lecherous, not terrible. For, missing the right judgement of things, they laugh at what is beyond wonder.
Notes and citation
Summary: Mockery from the dissolute is no shame, since they laugh at what deserves admiration.
Notes on the original text
- Digital text corrected (word split by OCR): κρείτ τονα → κρείττονα.
Topics: The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.499 (PG 78 78:1615; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-499). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-499
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-499) · 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.
5.500PG 78 78:1615
ΠΕΤΡΩ. Μέγα καὶ νεανικὸν φρόνημα οὐχ οἷόν τε τεχθῆναι τῷ μικρὰ καὶ φαῦλα πράττοντι. Τοῖς γὰρ ἔργοις καὶ τὰ φρονήματα ἕπεσθαι φιλεῖ. Ὁ μὲν γὰρ τὰ βιωτικὰ μεταχειριζόμενος, οὐδὲν οὐράνιον, οὐδὲν ἀγγελικὸν φαντασθήσεται· ὁ δὲ τὴν οὐρανῷ πρέπουσαν πολιτείαν πολιτευόμενος, λήρους καὶ φλυαρίας, σκιάς τε καὶ ὀνείρατα, τὰ βιωτικὰ ἡγήσεται πράγματα. Διὸ καὶ ὁ μὲν, μικρόψυχος εἰκότως ἂν κληθείη, ἐπὶ μικροῖς ἐναβρυνόμενος· ὁ δὲ μεγαλόψυχος, τὰ ὄντως μεγάλα τῶν δοκούντων προκρίνων.
PETRŌ. Mega kai neanikon phronēma ouch hoion te techthēnai tǭ mikra kai phaula prattonti. Tois gar ergois kai ta phronēmata hepesthai philei. Ho men gar ta biōtika metacheirizomenos, ouden ouranion, ouden angelikon phantasthēsetai; ho de tēn ouranǭ prepousan politeian politeuomenos, lērous kai phlyarias, skias te kai oneirata, ta biōtika hēgēsetai pragmata. Dio kai ho men, mikropsychos eikotōs an klētheiē, epi mikrois enabrynomenos; ho de megalopsychos, ta ontōs megala tōn dokountōn prokrinōn.
To Peter. A great and vigorous spirit cannot be born in one who does small and worthless things; for spirits usually follow deeds. The one who handles worldly affairs will imagine nothing heavenly or angelic; but the one who lives a life befitting heaven will think worldly affairs nonsense and trifles, shadows and dreams. So the one would rightly be called small-souled, priding himself on small things; the other great-souled, preferring things truly great to those that seem so.
Notes and citation
Summary: Greatness of soul follows from heavenly conduct; those absorbed in worldly affairs remain small-souled.
- Lines of the scan are interleaved at the start; they are put back in order.
Notes on the original text
- Digital text corrected (lines interleaved by the OCR, put back in order): τὰ φρονήματα ἕπεσθαι φιλεῖ. Ὁ μὲν γὰρ τὰ βιωΜέγα καὶ νεανικὸν φρόνημα οὐχ οἷόν τε τεχθῆναι τῷ μικρὰ καὶ φαῦλα πράττοντι. Τοῖς γὰρ ἔργοις καὶ τικὰ μεταχειριζόμενος → Μέγα καὶ νεανικὸν φρόνημα οὐχ οἷόν τε τεχθῆναι τῷ μικρὰ καὶ φαῦλα πράττοντι. Τοῖς γὰρ ἔργοις καὶ τὰ φρονήματα ἕπεσθαι φιλεῖ. Ὁ μὲν γὰρ τὰ βιωτικὰ μεταχειριζόμενος.
Topics: The Christian life, Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 5.500 (PG 78 78:1615; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-500). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-500
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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.
5.501PG 78 78:1615
ΕΥΤΟΝΙΩ ΔΙΑΚΟΝΩ. Οὐδὲν οὕτως εὐκολώτατόν ἐστιν, ὄντων πολλῶν εὐκόλων, ὡς τὸ ἕκαστον ἑαυτὸν ἐξαπατῆσαι. Μέγα γὰρ ἑκάστῳ τὸ βούλημα. Ἐπειδὴ γὰρ οὐ τὰ πράγματα ὅπως πέφυκε σκοπεῖ, ἀλλὰ τὴν ἑαυτοῦ γνώμην παντὶ σθένει κυρῶσαι προαιρεῖται, ὃ βούλεται, τοῦτο καὶ οἴεται, καίτοι πραγμάτων πολλάκις ἀντιφθεγγομένων.
EUTONIŌ DIAKONŌ. Ouden houtōs eukolōtaton estin, ontōn pollōn eukolōn, hōs to hekaston heauton exapatēsai. Mega gar hekastǭ to boulēma. Epeidē gar ou ta pragmata hopōs pephyke skopei, alla tēn heautou gnōmēn panti sthenei kyrōsai proaireitai, ho bouletai, touto kai oietai, kaitoi pragmatōn pollakis antiphthengomenōn.
To Eutonius the deacon. Of the many easy things, nothing is easier than for each person to deceive himself. For each person's wish is a great thing. Since he does not consider things as they are by nature, but chooses to ratify his own opinion with all his strength, what he wishes, that he also thinks, though things often contradict him.
Notes and citation
Summary: Nothing is easier than self-deception, since people believe what they wish rather than what is.
- Lines of the scan are interleaved in this letter; they are put back in order.
Notes on the original text
- Digital text corrected (lines interleaved by the OCR, put back in order): Μέγα γματα ὅπως πέφυκε σκοπεῖ, ἀλλὰ τὴν ἑαυτοῦ γνώμη, παντὶ σθένει κυρῶσαι προαιρεῖται, δ΄βούλεται, τοῦτο καὶ οἴεται, καίτοι πραγμάτων πολλάκις ἀντιφθεγ. γομένων. γὰρ ἑκάστῳ τὸ βούλημα. Ἐπειδὴ γὰρ οὐ τὰ πρά → Μέγα γὰρ ἑκάστῳ τὸ βούλημα. Ἐπειδὴ γὰρ οὐ τὰ πράγματα ὅπως πέφυκε σκοπεῖ, ἀλλὰ τὴν ἑαυτοῦ γνώμην παντὶ σθένει κυρῶσαι προαιρεῖται, ὃ βούλεται, τοῦτο καὶ οἴεται, καίτοι πραγμάτων πολλάκις ἀντιφθεγγομένων..
Topics: Lying and truthfulness, Conscience
Cite (SBL): Isidore of Pelusium, Ep. 5.501 (PG 78 78:1615; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-501). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-501
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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.
5.502PG 78 78:1615
ΟΥΡΣΕΝΟΥΦΙΟ. Τοὺς μὲν ἀνδρείους κολακεία χειροῦται, τοὺς δὲ ἀνάνδρους φόβος· τοῖς μὲν γὰρ ἡ πειθὼ δοκεῖ ἀβίαστος εἶναι, τοῖς δὲ ὁ φόβος ἀπαραίτητος δεσπότης. Καὶ οἱ μὲν τῷ καθυφεῖναι τοὺς ἀντιπάλους ἡττῶνται· οἱ δὲ τῷ μὴ ἐνδιδόναι ἐνδιδόασι. Μὴ τοίνυν πάντας ἑνὶ βοηθήματι θεραπεύειν οἴου· ἀλλὰ τοῖς πάθεσι καὶ ταῖς δυνάμεσι τῶν πασχόντων κατάλληλα προσφέρων τὰ παιώνια, ἔλπιζε αὐτῶν κρατήσειν.
OURSENOUPhIO. Tous men andreious kolakeia cheiroutai, tous de anandrous phobos; tois men gar hē peithō dokei abiastos einai, tois de ho phobos aparaitētos despotēs. Kai hoi men tǭ kathypheinai tous antipalous hēttōntai; hoi de tǭ mē endidonai endidoasi. Mē toinyn pantas heni boēthēmati therapeuein oiou; alla tois pathesi kai tais dynamesi tōn paschontōn katallēla prospherōn ta paiōnia, elpize autōn kratēsein.
To Ursenuphius. Flattery overcomes the brave, and fear the cowardly; for to the one persuasion seems free of force, to the other fear an inexorable master. The one are defeated by giving way to their opponents, the others give way by not yielding. So do not think to treat all with one remedy; but by applying cures suited to the passions and the strengths of the sufferers, hope to master them.
Notes and citation
Summary: Different people are swayed by flattery or fear, so correction must be suited to each.
Notes on the original text
- Digital text corrected (word split by OCR): προσ φέρων → προσφέρων.
Topics: Church office, Ethics
Cite (SBL): Isidore of Pelusium, Ep. 5.502 (PG 78 78:1615; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-502). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-502
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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.
5.503PG 78 78:1617
ΠΑΛΛΑΔΙΟ ΔΙΑΚΟΝΩ. Εἰ μὲν ὄντως τῶν βιωτικῶν κατέγνως πραγμάτων, μηδέν σοι κοινὸν πρὸς αὐτά. Εἰ δὲ δόξαν θηρώμενος, διαβάλλεις μὲν αὐτὰ, περιέχῃ δὲ ὡς ἀϊδίων, μὴ ἔλπιζε ἀπατᾶν τοὺς διὰ τῶν πραγμάτων τάναντία παρὰ σοῦ παιδευομένους.
PALLADIO DIAKONŌ. Ei men ontōs tōn biōtikōn kategnōs pragmatōn, mēden soi koinon pros auta. Ei de doxan thērōmenos, diaballeis men auta, periechę̄ de hōs aïdiōn, mē elpize apatan tous dia tōn pragmatōn tanantia para sou paideuomenous.
To Palladius the deacon. If you have truly condemned worldly affairs, have nothing in common with them. But if, hunting glory, you disparage them while clinging to them as if they were eternal, do not hope to deceive those whom you teach the opposite by your deeds.
Notes and citation
Summary: One cannot condemn the world in words while clinging to it in deeds without being seen through.
Notes on the original text
- Digital text corrected (OCR slip (diaeresis)): ὡς ἀἰδίων → ὡς ἀϊδίων.
Topics: The Christian life, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.503 (PG 78 78:1617; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-503). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-503
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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.
5.504PG 78 78:1617
ΣΕΡΗΝΩ ΔΙΑΚΟΝΩ. Εἰ δόξης ἐρᾷς, καταφρόνει δόξης, καὶ τότε αὐτῆς ἀπολαύσειας. Φιλόνεικον γάρ πως τὸ τῶν ἀνθρώπων γένος ἐστὶ, καὶ πρὸς μὲν τὸ ὑπεραυχοῦν διακινδυνεύειν φιλεῖ· πρὸς δὲ τὸ ταπεινὸν μεθ' ἡδονῆς σπένδεσθαι πέφυκε. Νικᾶν μὲν γὰρ σπουδάζει τὸν νίκης ἐφιέμενον, ἡττᾶσθαι δὲ φιλεῖ μεθ᾽ ἡδονῆς τῷ νίκης μὴ ἐφιεμένῳ.
SERĒNŌ DIAKONŌ. Ei doxēs erąs, kataphronei doxēs, kai tote autēs apolauseias. Philoneikon gar pōs to tōn anthrōpōn genos esti, kai pros men to hyperauchoun diakindyneuein philei; pros de to tapeinon meth' hēdonēs spendesthai pephyke. Nikan men gar spoudazei ton nikēs ephiemenon, hēttasthai de philei meth᾽ hēdonēs tǭ nikēs mē ephiemenǭ.
To Serenus the deacon. If you love glory, despise glory, and then you will enjoy it. For the human race is somehow contentious: it likes to take risks against what is arrogant, but naturally makes peace gladly with what is humble. It strives to defeat the one who desires victory, but likes to be defeated with pleasure by the one who does not desire victory.
Notes and citation
Summary: Glory comes to those who despise it, since people resist the arrogant and yield to the humble.
Topics: Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 5.504 (PG 78 78:1617; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-504). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-504
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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.
5.505PG 78 78:1617
ΤΟΙΣ ΚΛΗΡΙΚΟΙΣ ΤΟΥ ΠΗΛΟΥΣΙΟΥ. Βοήθεια, Ἐοίκατε ἀγνοεῖν τὸ τῆς βοηθείας ὄνομα, ὅπέρ εἴρηται παρὰ τὸ μετὰ βοῆς θέειν· καὶ διὰ τοῦτο βραδύτερον ἀφικόμενοι, καὶ σχολαιότερον βαδίζοντες ἀποτετυχήκατε τῆς θήρας. Ὁ γὰρ δεηθεὶς τῆς ἐπικουρίας, θήραμα καὶ ἔργον τῆς τῶν ἐπιβουλευσάντων ὠμότητος γέγονεν.
TOIS KLĒRIKOIS TOU PĒLOUSIOU. Boētheia, Eoikate agnoein to tēs boētheias onoma, hoper eirētai para to meta boēs theein; kai dia touto bradyteron aphikomenoi, kai scholaioteron badizontes apotetychēkate tēs thēras. Ho gar deētheis tēs epikourias, thērama kai ergon tēs tōn epibouleusantōn ōmotētos gegonen.
To the clergy of Pelusium. On help. You seem not to know the name "help" (boētheia), which is said from running with a shout (meta boēs theein); and so, arriving rather slowly and walking at leisure, you have failed in the hunt. For the man who needed help has become the quarry and prey of the cruelty of those who plotted against him.
Notes and citation
Summary: The clergy of Pelusium came too slowly to help a man in danger, who has fallen victim to his enemies.
- The word "Help" (Βοήθεια) stands as a title. The etymology is a word-play.
Topics: Church office, Love of God and neighbour
Cite (SBL): Isidore of Pelusium, Ep. 5.505 (PG 78 78:1617; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-505). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-505
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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.
5.506PG 78 78:1617
ΑΛΥΠΙΩ. Τοῖς παισὶν ἔτι νηπίοις τυγχάνουσιν, πρῶτον μὲν τὸν περὶ τῆς ὑπεροχῆς τε τοῦ Θεοῦ καὶ προνοίας, ἔπειτα δὲ καὶ τὸν περὶ ἀρετῆς χρὴ κατασπείρεσθαι λόγον· ἵνα συναυξανόμενος καὶ συνανδρούμενος θεοφιλεῖς καὶ ἐναρέτους ἄνδρας ἀποτελέσειεν.
ALYPIŌ. Tois paisin eti nēpiois tynchanousin, prōton men ton peri tēs hyperochēs te tou Theou kai pronoias, epeita de kai ton peri aretēs chrē kataspeiresthai logon; hina synauxanomenos kai synandroumenos theophileis kai enaretous andras apoteleseien.
To Alypius. In children while they are still infants one must first sow the teaching about God's supremacy and providence, and then that about virtue, so that, growing up and coming to manhood with them, it may make them God-loving and virtuous men.
Notes and citation
Summary: Children should be taught first about God and his providence, then about virtue.
- The etymology of the previous letter ("from running with a shout"), repeated at the start of the passage in the scan, is removed. Compare Letter 5.9.
Notes on the original text
- Digital text corrected (stray mark from the OCR; words of the previous letter repeated in the OCR): παρὰ τὸ μετὰ βοῆς θέειν, Τοῖς → Τοῖς; κατασπείρεσθαι “ λόγον → κατασπείρεσθαι λόγον.
Topics: Parents and children, Classical learning and education, Providence
Cite (SBL): Isidore of Pelusium, Ep. 5.506 (PG 78 78:1617; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-506). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-506
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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.
5.507PG 78 78:1617
ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Ἐχρῆν μὲν νεανικώτερον ἐκτραγῳδηθῆναι τὰς σὰς πράξεις, τάχα κἂν οὕτως ἐρυθριάσαις· ἀλλ᾿ ἐπειδὴ οὐ χρὴ τοὺς σεμνότητος ἀντιποιουμένους μολύνειν ἑαυτῶν τὰς γλώττας, τάχιστα καὶ εὐπρεπέστατα λελέξεται, ὅτι μεγάλων κακῶν αἴτιαί εἰσιν αἱ μετὰ γαστέρα ἡδοναί.
ZŌSIMO PRESBYTERŌ. Echrēn men neanikōteron ektragǭdēthēnai tas sas praxeis, tacha kan houtōs erythriasais; all᾿ epeidē ou chrē tous semnotētos antipoioumenous molynein heautōn tas glōttas, tachista kai euprepestata lelexetai, hoti megalōn kakōn aitiai eisin hai meta gastera hēdonai.
To Zosimus the presbyter. Your deeds ought to have been proclaimed more vigorously; perhaps even so you would blush. But since those who lay claim to dignity must not defile their tongues, it will be said most briefly and decently: the pleasures below the belly are the causes of great evils.
Notes and citation
Summary: Isidore declines to describe Zosimus's misdeeds and says only that the lower pleasures cause great evils.
Topics: Sexual morality, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.507 (PG 78 78:1617; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-507). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-507
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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.
5.508PG 78 78:1617
ΘΕΟΠΕΜΠΤΟ ΠΡΕΣΒΥΤΕΡΩ. Οὔτε λόγος, οὔτε σκῆψις ὑπολείπεται τοῖς διδάσκειν μὲν τολμῶσι, τἀναντία δὲ ὧν λέγουσι πράττουσι. Τοὺς μὲν γὰρ μήτε πράττοντας, μήτε διδάσκειν ἐπιχειροῦντας, εἰκὸς μετριωτέραν ἀπαιτηθῆναι τιμωρίαν. Τοὺς δὲ ἐναβρυνομένους μὲν ἐπὶ τῷ διδασκαλικῷ λόγῳ, μὴ ποιοῦντας δὲ ἅ φασιν, ἀπαραίτητον καὶ ἀσύγγνωστον.
ThEOPEMPTO PRESBYTERŌ. Oute logos, oute skēpsis hypoleipetai tois didaskein men tolmōsi, tanantia de hōn legousi prattousi. Tous men gar mēte prattontas, mēte didaskein epicheirountas, eikos metriōteran apaitēthēnai timōrian. Tous de enabrynomenous men epi tǭ didaskalikǭ logǭ, mē poiountas de ha phasin, aparaitēton kai asyngnōston.
To Theopemptus the presbyter. Neither argument nor excuse is left to those who dare to teach but do the opposite of what they say. For it is reasonable that those who neither do nor attempt to teach should be required to pay a milder penalty; but those who pride themselves on the office of teaching but do not do what they say, an inexorable and unpardonable one.
Jas 3:1 (echo, medium confidence) · Rom 2:21 (echo, medium confidence)
Notes and citation
Summary: Teachers who do not practise what they teach face a heavier penalty than the merely negligent.
- Cf. Rom 2:21; Jas 3:1.
Topics: Church office, The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 5.508 (PG 78 78:1617; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-508). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-508
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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.
5.509PG 78 78:1617
ΤΩ ΑΥΤΩ. Εἰ καὶ περὶ τῶν σωματικῶν πολέμων, οὐ χρὴ τοὺς μείζω δύναμιν ἔχοντας, ὡς φανερᾶς οὔσης τῆς νίκης, διαβεβαιοῦσθαι· πολλὰ γὰρ παράδοξα πολλάκις ἐγένετο· καὶ τὸ μὲν εἶξαι εὐθὺς ἀνέλπιστον, τῷ δὲ ἀντιδρᾶν ἐθέλοντι ἐλπὶς ἀγαθὴ ἀκολουθεῖ· πολλῷ μᾶλλον τοὺς περὶ ψυχῆς ἀγωνιζομένους οὐ τὴν τῶν ἀντιπάλων χρὴ καταπτήσσειν δύναμιν, ἀλλὰ τὴν τῶν νικησάντων ἐνθυμουμένους πληθὺν, τῇ θείᾳ συμμαχίᾳ θαῤῥοῦντας ἐπὶ τὸν ἀγῶνα χωρεῖν.
TŌ AUTŌ. Ei kai peri tōn sōmatikōn polemōn, ou chrē tous meizō dynamin echontas, hōs phaneras ousēs tēs nikēs, diabebaiousthai; polla gar paradoxa pollakis egeneto; kai to men eixai euthys anelpiston, tǭ de antidran ethelonti elpis agathē akolouthei; pollǭ mallon tous peri psychēs agōnizomenous ou tēn tōn antipalōn chrē kataptēssein dynamin, alla tēn tōn nikēsantōn enthymoumenous plēthyn, tę̄ theią symmachią tharrhountas epi ton agōna chōrein.
To the same. Even in bodily wars those with greater forces ought not to be confident as if victory were certain (for many unexpected things have often happened, and yielding at once is hopeless, while good hope follows the one who will resist); much more must those who contend for the soul not cower before the power of their opponents, but, considering the multitude of those who have conquered, go into the contest confident in divine alliance.
Heb 12:1 (echo, low confidence)
Notes and citation
Summary: As outcomes in war are uncertain, those in spiritual combat should not fear their foes but trust in God's help, remembering the many who have won.
- Cf. Heb 12:1.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (accent)): τῆς νἱκης → τῆς νίκης; τὸ μὲν εἶξαν → τὸ μὲν εἶξαι.
Topics: Temptation, Hope
Cite (SBL): Isidore of Pelusium, Ep. 5.509 (PG 78 78:1617; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-509). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-509
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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.
5.510PG 78 78:1619
ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Εἰς τοσαύτην ὠμότητα καὶ ἀπανθρωπίαν τινὲς ἐληλυθέναι σε φασιν, ὡς καὶ τὴν ἐναντίαν τῶν θείων χρησμῶν ἀνατέμνειν ὁδόν. Ἐκείνων γὰρ παρακελευομένων, μὴ κενοδοξεῖν ἐπὶ τῷ ποιεῖν ἐλεημοσύνην, σὲ οὐδὲ διὰ κενοδοξίαν ἐπικλᾶσθαι πρὸς τὰς δεήσεις ἰσχυρίζονται. Εἰδὼς τοίνυν ὡς ἄμεινον μὲν τὸ κρύπτειν, τὸ δὲ μηδ' ὅλως παρέχειν ἀπάνθρωπον, κἂν τὴν ἀμφοῖν μέσην βάδισον ὁδόν. Βέλτιον γὰρ τοῦ μηδ᾽ ὅλως ποιεῖν τὸ ὅπως δήποτε ποιεῖν. Τὸ μὲν γὰρ εἰς ἐσχάτην τελευτᾷ τιμωρίαν, τὸ δὲ κἂν τὸν παρὰ τῶν θεωμένων ἔπαινον κερδαίνει.
ZŌSIMO PRESBYTERŌ. Eis tosautēn ōmotēta kai apanthrōpian tines elēlythenai se phasin, hōs kai tēn enantian tōn theiōn chrēsmōn anatemnein hodon. Ekeinōn gar parakeleuomenōn, mē kenodoxein epi tǭ poiein eleēmosynēn, se oude dia kenodoxian epiklasthai pros tas deēseis ischyrizontai. Eidōs toinyn hōs ameinon men to kryptein, to de mēd' holōs parechein apanthrōpon, kan tēn amphoin mesēn badison hodon. Beltion gar tou mēd᾽ holōs poiein to hopōs dēpote poiein. To men gar eis eschatēn teleutą timōrian, to de kan ton para tōn theōmenōn epainon kerdainei.
To Zosimus the presbyter. Some say you have come to such cruelty and inhumanity as even to cut the road opposite to the divine oracles. For while they command not to seek vainglory in giving alms, they affirm that you do not even for vainglory's sake bend to requests. Knowing, then, that hiding it is better, but not giving at all inhuman, at least walk the middle road between the two. For to give in any way at all is better than not giving at all; for the one ends in the utmost punishment, while the other at least gains praise from the onlookers.
Matt 6:2 (allusion, high confidence) · Matt 6:3 (allusion, medium confidence)
Notes and citation
Summary: Isidore tells Zosimus, who gives no alms at all, that even giving for show is better than not giving, though giving in secret is best.
- Matt 6:2-4.
Topics: Almsgiving and care for the poor, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.510 (PG 78 78:1619; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-510). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-510
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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.
5.511PG 78 78:1619
ΤΩ ΑΥΤΩ. Ἡ μὲν ὀλιγόδεια καὶ τὴν ψυχὴν ὠφελεῖ, καὶ τὸ σῶμα ὑγιὲς καθίστησιν· ἡ δὲ πολυτέλεια ἄμφω λυμαίνεται, τῆς μὲν τὴν φρόνησιν, τοῦ δὲ τὴν ὑγίειαν ἐξοστρακίζουσα· καὶ ἡ μὲν καὶ τὰς ἐμφύτους ἐπιθυμίας κατευνάζει, ἡ δὲ καὶ τὰς παρὰ φύσιν διεγείρει. Τρυφὴ γὰρ γαστέρα πληρώσασα, καὶ τὰς ὑπογαστρίους ἀναστομοῖ ἡδονάς. Οὐκοῦν ἐκείνῃ μὲν χρηστέον, ταύτην δ᾽ ἀτιμαστέον.
TŌ AUTŌ. Hē men oligodeia kai tēn psychēn ōphelei, kai to sōma hygies kathistēsin; hē de polyteleia amphō lymainetai, tēs men tēn phronēsin, tou de tēn hygieian exostrakizousa; kai hē men kai tas emphytous epithymias kateunazei, hē de kai tas para physin diegeirei. Tryphē gar gastera plērōsasa, kai tas hypogastrious anastomoi hēdonas. Oukoun ekeinę̄ men chrēsteon, tautēn d᾽ atimasteon.
To the same. Frugality both benefits the soul and makes the body healthy; extravagance ruins both, banishing the prudence of the one and the health of the other. The one lulls even the natural desires, the other rouses even those contrary to nature. For luxury, having filled the belly, opens the way to the pleasures below the belly. So the one must be used, the other dishonoured.
Notes and citation
Summary: Frugality benefits soul and body, while luxury ruins both and inflames unnatural desires.
Notes on the original text
- Digital text corrected (stray mark and word split from the OCR): Οὐκοῦν· ἐκείνῃ μὲν χρη στέον → Οὐκοῦν ἐκείνῃ μὲν χρηστέον.
Topics: Self-control in food and drink, Sexual morality
Cite (SBL): Isidore of Pelusium, Ep. 5.511 (PG 78 78:1619; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-511). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-511
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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.
5.512PG 78 78:1619
ΜΑΡΩΝΙ, Ὅτι μὲν μυρίοι χειμῶνες κατασκηνοῦσιν εἰς τὴν τοῦ ἐρασιχρημάτου ψυχὴν, οὐδεὶς ἀγνοεῖ· ὅτι δὲ ἐν τοῖς τοιούτοις χειμῶσιν, οὔτε ἀναπαύλης, οὔτε κόρου, οὔτε ἐλευθερίας, οὔτε ἄλλου τινὸς αἰσθάνεται, ἅτε ὑπὸ τοσούτων πνευμάτων διακοπτομένη, καὶ τοῦτο δῆλον. Τίς οὖν τοιοῦτον ἔλοιτ᾽ ἂν βίον, ἐν ᾧ πάντα μὲν σκόπελοι, καὶ θηρία, καὶ καταιγίδες, καὶ κύματα, εὐφροσύνη δὲ καὶ εἰρήνη ἐκποδών;
MARŌNI, Hoti men myrioi cheimōnes kataskēnousin eis tēn tou erasichrēmatou psychēn, oudeis agnoei; hoti de en tois toioutois cheimōsin, oute anapaulēs, oute korou, oute eleutherias, oute allou tinos aisthanetai, hate hypo tosoutōn pneumatōn diakoptomenē, kai touto dēlon. Tis oun toiouton eloit᾽ an bion, en hǭ panta men skopeloi, kai thēria, kai kataigides, kai kymata, euphrosynē de kai eirēnē ekpodōn?
To Maron. That countless storms take up their dwelling in the soul of the money-lover no one is unaware; and that in such storms it perceives neither rest, nor satiety, nor freedom, nor anything else, being broken up by so many winds, is plain too. Who, then, would choose such a life, in which everything is reefs, beasts, squalls and waves, while gladness and peace are out of the way?
Notes and citation
Summary: The avaricious soul is tossed by endless storms and knows no rest or peace.
Topics: Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 5.512 (PG 78 78:1619; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-512). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-512
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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.
5.513PG 78 78:1619
ΗΣΑΙΑ. Εἰ καὶ πλουτεῖν δοκεῖς, μὴ καταφρόνει τῶν πενήτων ὡς εὐαλώτων· μάλιστα μὲν διὰ τὴν δίκην, τὴν ταῖς ἀδικήμασι παρεπομένην. Εἰ δὲ ταύτης καταφρονεῖς, καὶ οὕτως ἀπέχου τῆς κατ᾿ αὐτῶν ἀδικίας · εἰδὼς, ὅτι κἂν ἀδικῆσαί σε οὐ δύνανται, ἀλλὰ συναπολέσθαι σοι δυνήσονται. Πολλοὶ γὰρ εἰς κατηγορίαν ἐτράπησαν, καὶ οὐ μόνον εἰς ἔδαφος κατήνεγκαν τὰς τῶν ἀδικησάντων ἑστίας, ἀλλὰ καὶ τῆς ψυχῆς αὐτῆς στερηθῆναι παρεσκεύασαν.
ĒSAIA. Ei kai ploutein dokeis, mē kataphronei tōn penētōn hōs eualōtōn; malista men dia tēn dikēn, tēn tais adikēmasi parepomenēn. Ei de tautēs kataphroneis, kai houtōs apechou tēs kat᾿ autōn adikias ; eidōs, hoti kan adikēsai se ou dynantai, alla synapolesthai soi dynēsontai. Polloi gar eis katēgorian etrapēsan, kai ou monon eis edaphos katēnenkan tas tōn adikēsantōn hestias, alla kai tēs psychēs autēs sterēthēnai pareskeuasan.
To Isaiah. Even if you seem to be rich, do not despise the poor as easily caught; above all because of the justice that follows wrongs. But if you despise that, abstain even so from wronging them, knowing that even if they cannot wrong you, they will be able to perish together with you. For many have turned to accusation and not only brought down to the ground the houses of those who wronged them, but have even caused them to be deprived of life itself.
Notes and citation
Summary: The rich should not oppress the poor, both because God avenges them and because the poor can bring their oppressors down with them.
Topics: Wealth and poverty, The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 5.513 (PG 78 78:1619; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-513). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-513
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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.
5.514PG 78 78:1619
ΤΩ ΑΥΤΩ. Μεγίστων ἐγκωμίων καὶ στεφάνων ἀξίους εἶναί φημι τοὺς ἄνευ ἐγγράφων ὑποθηκῶν τὸ δέον πράξαντας, καὶ τὰς ἐμφύτους ἀφορμὰς εἰς καλοκἀγαθίαν γεωργήσαντας, ἐλευθέρως τε ταῖς πρὸς τὴν ἀρετὴν ὁρμαῖς χρησαμένους. Εἰ δὲ ταῦθ' οὕτως ἔχει, μετὰ νόμον καὶ χάριν πταίοντες, καὶ μηδὲ αὐτὴν ὁδεῦσαι ἐθέλοντες ὁδὸν, ὥσπερ οἱ παλαιοὶ ὥδευσαν, τίνος τύχοιεν ἐλέου;
TŌ AUTŌ. Megistōn enkōmiōn kai stephanōn axious einai phēmi tous aneu engraphōn hypothēkōn to deon praxantas, kai tas emphytous aphormas eis kalokagathian geōrgēsantas, eleutherōs te tais pros tēn aretēn hormais chrēsamenous. Ei de tauth' houtōs echei, meta nomon kai charin ptaiontes, kai mēde autēn hodeusai ethelontes hodon, hōsper hoi palaioi hōdeusan, tinos tychoien eleou?
To the same. I say that those deserve the greatest praises and crowns who, without written precepts, did what was right, cultivated their inborn impulses toward nobility and freely used their urges toward virtue. If this is so, those who sin after the law and grace, and are not even willing to walk the road the ancients walked, what mercy could they obtain?
Rom 2:14 (echo, medium confidence)
Notes and citation
Summary: Those who did right before the written law deserve great praise; those who sin after the law and grace deserve no mercy.
- Cf. Rom 2:14-15.
Notes on the original text
- Digital text corrected (OCR slip (breathing)): ὀδεῦσαι → ὁδεῦσαι; ὧδευσαν → ὥδευσαν.
Topics: The law of Moses, Grace, Conscience
Cite (SBL): Isidore of Pelusium, Ep. 5.514 (PG 78 78:1619; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-514). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-514
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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.
5.515PG 78 78:1621
ΑΝΑΤΟΛΙΩ. Λίαν σε τινες αἰτιῶνται, ὅτι οὓς μὲν οὐδ᾽ ὁρᾷν θέμις, τούτοις ὡς ἥδιστα λαλεῖς. Οἷς δὲ λαλεῖν αἴσχιστον, τούτους συνήθεις πεποίησαι. Οὓς δὲ παρόντας τιμᾶν ἀτιμίας ἄξιον, τούτους καὶ ἀπόντας ἀγαπᾶς. Εἰ τοίνυν ἀληθεύουσι, γνωσιμάχει· εἰ δὲ μὴ, δήλου· ἵνα ἐπιστομίσωμεν τοὺς ἐπὶ ταῖς σαῖς διαβολαῖς ἀγαλλομένους.
ANATOLIŌ. Lian se tines aitiōntai, hoti hous men oud᾽ horąn themis, toutois hōs hēdista laleis. Hois de lalein aischiston, toutous synētheis pepoiēsai. Hous de parontas timan atimias axion, toutous kai apontas agapas. Ei toinyn alētheuousi, gnōsimachei; ei de mē, dēlou; hina epistomisōmen tous epi tais sais diabolais agallomenous.
To Anatolius. Some greatly blame you because you talk most pleasantly with those whom it is not right even to look at; you have made intimates of those with whom it is most shameful to talk; and those whom it deserves dishonour to honour when present, you love even when absent. If, then, they are telling the truth, admit it; but if not, make it known, so that we may silence those who exult in slanders against you.
Notes and citation
Summary: Isidore asks a man accused of keeping disreputable company either to admit it or to disprove it.
Notes on the original text
- Digital text corrected (OCR slip (breathing lost); OCR slip (breathing)): αίσχιστον → αἴσχιστον; παρὄντας → παρόντας.
Topics: The Christian life, Lying and truthfulness
Cite (SBL): Isidore of Pelusium, Ep. 5.515 (PG 78 78:1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-515). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-515
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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.
5.516PG 78 78:1621
ΝΕΙΛΩ, ΠΕΤΡΩ, ΠΑΥΛΩ. Ἡ ἐπὶ ταῖς ὕβρεσιν ἀνεξικακία λίαν τὴν ψυχὴν ὠφελεῖ· ἣν εἰ συμφέρουσαν μὲν ᾔδειν, χαλεπὴν δὲ γενέσθαι, κομιδῇ ἂν ἠχθέσθην · μὴ τὸ τὴν προσοῦσαν πραγματείαν φεύγειν, τὸ λυσιτελὲς προέσθαι· εἰ δὲ καὶ ῥᾳδία καὶ βελτίστη τυγχάνει. Τὸ γὰρ ἐπεξιέναι καὶ δύσκολον καὶ ἐργωδέστερον, καὶ χειμῶνος τὴν ψυχὴν πληροῖ· ἄμεινον τὸ φιλοσοφεῖν.
NEILŌ, PETRŌ, PAULŌ. Hē epi tais hybresin anexikakia lian tēn psychēn ōphelei; hēn ei sympherousan men ę̄dein, chalepēn de genesthai, komidę̄ an ēchthesthēn ; mē to tēn prosousan pragmateian pheugein, to lysiteles proesthai; ei de kai rhądia kai beltistē tynchanei. To gar epexienai kai dyskolon kai ergōdesteron, kai cheimōnos tēn psychēn plēroi; ameinon to philosophein.
To Nilus, Peter and Paul. Forbearance under insults greatly benefits the soul. If I knew it to be profitable but hard to attain, I would be very vexed, since fleeing the labour involved means giving up what is profitable; but in fact it is both easy and best. For retaliating is difficult and more laborious, and fills the soul with storm; it is better to practise philosophy.
Notes and citation
Summary: Bearing insults patiently is both easy and best, while retaliation is laborious and fills the soul with turmoil.
- The middle sentence is compressed in the Greek and translated by sense.
Topics: Patience, Love of enemies and forgiveness of wrongs
Cite (SBL): Isidore of Pelusium, Ep. 5.516 (PG 78 78:1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-516). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-516
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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.
5.517PG 78 78:1621
ΩΦΕΛΙΩ ΓΡΑΜΜΑΤΙΚΩ. Εἰ ἐν μὲν τῇ σκηνῇ γελῶσιν οἱ φιλοθεάμονες ἁπαλώτερον τοῦ δέοντος, ἐν δὲ τῷ ἱπποδρόμῳ θυμοῦνται πλέον ἢ προσῆκεν· ἐκεῖ μὲν ὑπὸ τῶν αἰσχρῶν δραμάτων ἐκθηλυνόμενοι, ἐνταῦθα δὲ ταῖς τῶν᾿ ἀμίλλαις πρὸς μανίαν ἐκβακχευόμενοι (μικροῦ γὰρ τὰ τῶν κενταύρων μιμοῦνται)· πότε ἐν τῇ προσηκούσῃ καταστάσει ὀφθήσονται; ἢ πότε τὰ ἀνδράσι πρέποντα πράξειαν; Οὐκοῦν χρὴ εἴτε πειθοῖ, εἴτε ἀνάγκῃ εἴργειν τοὺς τοιούτους ἀπὸ τῆς τοιαύτης ἀκοσμίας.
ŌPhELIŌ GRAMMATIKŌ. Ei en men tę̄ skēnę̄ gelōsin hoi philotheamones hapalōteron tou deontos, en de tǭ hippodromǭ thymountai pleon ē prosēken; ekei men hypo tōn aischrōn dramatōn ekthēlynomenoi, entautha de tais tōn᾿ amillais pros manian ekbakcheuomenoi (mikrou gar ta tōn kentaurōn mimountai); pote en tę̄ prosēkousę̄ katastasei ophthēsontai? ē pote ta andrasi preponta praxeian? Oukoun chrē eite peithoi, eite anankę̄ eirgein tous toioutous apo tēs toiautēs akosmias.
To Ophelius the grammarian. If lovers of spectacles laugh more softly than they should at the stage, and are angrier than is fitting at the hippodrome, effeminate there through shameful plays, here driven to madness by the contests (for they all but imitate the centaurs), when will they be seen in a fitting state? Or when will they do what befits men? So one must keep such people from such disorder, whether by persuasion or by compulsion.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The theatre makes people effeminate and the hippodrome frenzied, so they must be kept from both.
- A word is lost in the scan before "contests" (probably "of the horses").
Topics: Games, shows, and the theatre, Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.517 (PG 78 78:1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-517). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-517
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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.
5.518PG 78 78:1621
ΛΑΜΠΕΤΙΩ ΔΙΑΚΟΝΩ. Ὅταν τις, ὦ σοφίας αὐτοφυὲς ἄγαλμα, ἄνευ μὲν προπετείας παρέχηται τὸ ἀνδρεῖον, ἄνευ δὲ ὕβρεως τὸ βλοσυρόν· καὶ τὸ μὲν ἐμβριθὲς καθαρεῦον στυγνότητος, τὸ δὲ σῶφρον οὐκ ἀπάνθρωπον, ἀλλ' ἀῤῥήτῳ κεκραμένον φαιδρότητι· τότε καθαρὰς τῶν κακιῶν τῶν παραπεπηγυιῶν ταῖς ἀρεταῖς, αὐτὰς τὰς ἀρετὰς ἐπιδεικνύμενος, ἀοίδιμος ἔσται καὶ εὐκλεής.
LAMPETIŌ DIAKONŌ. Hotan tis, ō sophias autophyes agalma, aneu men propeteias parechētai to andreion, aneu de hybreōs to blosyron; kai to men embrithes kathareuon stygnotētos, to de sōphron ouk apanthrōpon, all' arrhētǭ kekramenon phaidrotēti; tote katharas tōn kakiōn tōn parapepēguiōn tais aretais, autas tas aretas epideiknymenos, aoidimos estai kai eukleēs.
To Lampetius the deacon. When someone, you natural statue of wisdom, shows courage without rashness and sternness without insolence, gravity free of gloom and temperance not inhuman but blended with an ineffable cheerfulness, then, displaying the virtues themselves pure of the vices that adhere to them, he will be celebrated and glorious.
Notes and citation
Summary: Virtues shine when free of their neighbouring vices: courage without rashness, gravity without gloom, temperance with cheerfulness.
- The numeral at the start of the letter is removed.
Notes on the original text
- Digital text corrected (letter numeral (φιηʹ) from the heading): ΦΙΗ'. → .
Topics: Ethics
Cite (SBL): Isidore of Pelusium, Ep. 5.518 (PG 78 78:1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-518). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-518
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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.
5.519PG 78 78:1621
ΣΤΡΑΤΗΓΙΩ ΜΟΝΑΖΟΝΤΙ. Εἰ καὶ εἰσί τινες δεινοὶ μὲν ἀπατῶντες λαθεῖν, δεινοὶ δὲ φωραθέντες παραλογίσασθαι· ἀλλ᾽ ὁ θεοφιλὴς κρείττων τούτων εὑρίσκεται. Σοφὸς μὲν ὢν συνιδεῖν τὴν ἀπάτην, σοφώτερος δὲ διελέγξαι τὴν ἐν τοῖς λόγοις κρυπτομένην δεινότητα. ΤΩ ΑΥΤΩ. Οὐ ταῦτα χρὴ μανθάνειν μόνον, δι' ὧν ὁ μὲν ὀξὺς ἄκρος εἰπεῖν, ὁ δὲ βραδὺς ἀμείνων πως καθίσταται, ἀλλὰ καὶ τὰ δι᾽ ὧν αἱ ψυχαὶ βελτιοῦνται· ἵνα μὴ μόνον τῷ τὴν γλῶτταν ἐκκεκαθάρθαι, ἀλλὰ καὶ τῷ τὴν γνώμην κεκοσμῆσθαι εὐδοκιμῶσιν.
STRATĒGIŌ MONAZONTI. Ei kai eisi tines deinoi men apatōntes lathein, deinoi de phōrathentes paralogisasthai; all᾽ ho theophilēs kreittōn toutōn heurisketai. Sophos men ōn synidein tēn apatēn, sophōteros de dielenxai tēn en tois logois kryptomenēn deinotēta. TŌ AUTŌ. Ou tauta chrē manthanein monon, di' hōn ho men oxys akros eipein, ho de bradys ameinōn pōs kathistatai, alla kai ta di᾽ hōn hai psychai beltiountai; hina mē monon tǭ tēn glōttan ekkekatharthai, alla kai tǭ tēn gnōmēn kekosmēsthai eudokimōsin.
To Strategius the monk. Even if some are clever at escaping notice when they deceive, and clever at misleading when caught, the God-beloved man is found stronger than they, being wise enough to see through the deceit and wiser still to refute the cleverness hidden in their words. [Letter 5.520] To the same. One must learn not only the things by which the quick becomes excellent in speaking and the slow somewhat better, but also the things by which souls are improved, so that people may be esteemed not only for having cleansed the tongue but also for having adorned the mind.
Notes and citation
Summary: The godly man sees through deceit; a second letter says learning should improve the soul as well as the tongue.
- Letter 5.520 begins at "To the same"; the numeral before it is removed.
Notes on the original text
- Digital text corrected (OCR slip; letter numeral (φκʹ) from the heading): ΦΚ'. – → ; ὀξὶς → ὀξὺς.
Topics: Lying and truthfulness, Classical learning and education, Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 5.519 (PG 78 78:1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-519). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-519
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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.
5.521PG 78 78:1623
ΑΛΦΙΩ ΠΡΕΣΒΥΤΕΡΩ. ῎Ατοπον τὰς αἰτίας τῶν οὐ πεισθέντων τοῖς καλοῖς ἐπὶ τοὺς μὴ πεπεικότας μεταφέρειν· καὶ μάλιστα ὅταν φαίνωνται διὰ πάντων τῶν ἐνδεχομένων ἐλθόντες, δι' ὧν ἡ πειθὼ δημιουργεῖται.
ALPhIŌ PRESBYTERŌ. ᾿Atopon tas aitias tōn ou peisthentōn tois kalois epi tous mē pepeikotas metapherein; kai malista hotan phainōntai dia pantōn tōn endechomenōn elthontes, di' hōn hē peithō dēmiourgeitai.
To Alphius the presbyter. It is absurd to transfer the blame of those who were not persuaded to good things onto those who did not persuade them, especially when they plainly went through every possible means by which persuasion is produced.
Notes and citation
Summary: Those who did everything possible to persuade are not to blame for those who would not be persuaded.
Topics: Free will
Cite (SBL): Isidore of Pelusium, Ep. 5.521 (PG 78 78:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-521). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-521
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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.
5.522PG 78 78:1623
ΤΩ ΑΥΤΩ. Οὐδὲν τοῦ δόξης ἐρῶντος ταπεινότερον, οὐδὲ τοῦ καταφρονοῦντος ὑψηλότερον. Ὁ μὲν γὰρ οἴκοθεν μηδὲν ἔχων μέγα, ἐφ᾽ ᾧ ἐγκαλλωπισθείη, διὰ τῆς ἔξωθεν φαντασίας λαμπρότερος οἴεται δεῖν εἶναι. Ὁ δὲ ὥσπερ ἐξ οἰκείας πηγῆς σεμνυνόμενος, οὐδὲν τῆς ἔξωθεν δεῖται προσθήκης. Διὸ καὶ τοῦ μὲν οὐδὲν ἀθλιώτερον, τοῦ δὲ οὐδὲν εὐκλεέστερον γένοιτ' ἄν. ΑΛΕΞΑΝΔΡΩ ΠΡΕΣΒΥΤΕΡΩ. Ὅσῳ τοῦ διαπτύειν τὸ θαυμάζειν κρεῖττόν ἐστι, τοσοῦτόν μοι διαλλάττειν δοκοῦσιν οἱ μηδ᾽ ἀρετὴν τὴν ἀρετὴν εἶναι νομίζοντες, τῶν ἀρετὴν μὲν εἶναι αὐτὴν φασκόντων, μὴ ἀσπαζομένων δέ. Οἱ μὲν γὰρ κρίσεως διεφθαρμένης, καὶ τοῦ μὴ ὑγιαίνειν τὸν λογισμόν, καθ' ἑαυτῶν ψῆφον ἐκφέρουσιν. Οἱ δὲ τῷ ἐπαινεῖν αὐτὴν, κἂν μὴ πράττοιεν, δεικνύουσι μεγίστην περὶ αὐτὴν ἔχοντες δόξαν.
TŌ AUTŌ. Ouden tou doxēs erōntos tapeinoteron, oude tou kataphronountos hypsēloteron. Ho men gar oikothen mēden echōn mega, eph᾽ hǭ enkallōpistheiē, dia tēs exōthen phantasias lamproteros oietai dein einai. Ho de hōsper ex oikeias pēgēs semnynomenos, ouden tēs exōthen deitai prosthēkēs. Dio kai tou men ouden athliōteron, tou de ouden eukleesteron genoit' an. ALEXANDRŌ PRESBYTERŌ. Hosǭ tou diaptyein to thaumazein kreitton esti, tosouton moi diallattein dokousin hoi mēd᾽ aretēn tēn aretēn einai nomizontes, tōn aretēn men einai autēn phaskontōn, mē aspazomenōn de. Hoi men gar kriseōs diephtharmenēs, kai tou mē hygiainein ton logismon, kath' heautōn psēphon ekpherousin. Hoi de tǭ epainein autēn, kan mē prattoien, deiknyousi megistēn peri autēn echontes doxan.
To the same. Nothing is lower than one who loves glory, nothing loftier than one who despises it. For the one, having nothing great of his own to pride himself on, thinks he must be made more brilliant by outward show; while the other, taking pride as from his own spring, needs no outward addition. That is why nothing could be more wretched than the one, and nothing more glorious than the other. [Letter 5.523] To Alexander the presbyter. As much as admiring is better than spitting upon, so much do those who do not even think virtue to be virtue seem to me to differ from those who say it is virtue but do not embrace it. For the former pass sentence against themselves of corrupted judgement and unsound reason; but the latter, by praising it, even if they do not practise it, show that they hold the highest opinion of it.
Notes and citation
Summary: The lover of glory is the lowest of men, its despiser the loftiest; a second letter says those who praise virtue without practising it are better than those who deny it is virtue.
- Letter 5.523 begins at "To Alexander the presbyter"; the numeral before it is removed.
Notes on the original text
- Digital text corrected (letter numeral (φκγʹ) from the heading; stray mark from the OCR; word split by OCR): Ὁ ·δὲ → Ὁ δὲ; ΦΚΓ΄. – → ; μεγί στην → μεγίστην.
Topics: Humility and pride, Ethics
Cite (SBL): Isidore of Pelusium, Ep. 5.522 (PG 78 78:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-522). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-522
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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.
5.524PG 78 78:1623
ΜΑΡΩΝΙ. Οὐ θέμις τοῖς διὰ μοχθηρίαν κακηγορουμένοις ἐκεῖνα λέγειν, ἃ τοῖς φθονουμένοις δι᾽ ἀρετὴν, καὶ τοῦτο πάσχουσι, λέγειν θέμις. Ἢ πέπαυσο τοίνυν τοιαῦτα δρῶν, ἢ μὴ παυόμενος, ἐκεῖνα μὴ φράζε, ἃ τοῖς εὐδοκίμοις πρέπει. "Ατοπον γὰρ τὰ αὐτὰ λέγειν, τῆς ὑποθέσεως, ἀφ᾿ ἧς ἐκατέροις γίγνεται, διαλλαττούσης.
MARŌNI. Ou themis tois dia mochthērian kakēgoroumenois ekeina legein, ha tois phthonoumenois di᾽ aretēn, kai touto paschousi, legein themis. Ē pepauso toinyn toiauta drōn, ē mē pauomenos, ekeina mē phraze, ha tois eudokimois prepei. "Atopon gar ta auta legein, tēs hypotheseōs, aph᾿ hēs ekaterois gignetai, diallattousēs.
To Maron. Those slandered for their wickedness may not say what those envied for their virtue, and suffering it, may say. Either stop doing such things, then, or, if you do not stop, do not speak words that befit the esteemed. For it is absurd to say the same things when the ground from which it happens to each differs.
Notes and citation
Summary: Maron, justly reproached for his vices, cannot use the language of the virtuous who are slandered from envy.
Notes on the original text
- Digital text corrected (OCR lost a letter): διαλαττούσης → διαλλαττούσης.
Topics: Church office, Lying and truthfulness
Cite (SBL): Isidore of Pelusium, Ep. 5.524 (PG 78 78:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-524). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-524
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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.
5.525PG 78 78:1623
ΠΑΛΛΑΔΙΟ ΑΝΑΓΝΩΣΤΗ. Μὴ πᾶσι σαυτὸν πίστευε, ὦ φιλότης, τοῖς διδάσκειν περὶ ἀρετῆς ἐπαγγελλομένοις· οὐδὲ γὰρ πάντες ἐφεξῆς ἄξιοι λόγου· ἀλλ' ἐκείνοις, οἷς ὄντως ἡ ἀρετὴ διὰ τῶν πραγμάτων ἐμπρέπει. Νῦν γὰρ ἀξιῶ πείθειν οὐχ ἑνὶ χρῆσθαι διδασκάλῳ, ἀλλὰ μὴ χρῆσθαι πᾶσι τοῖς βουλομένοις.
PALLADIO ANAGNŌSTĒ. Mē pasi sauton pisteue, ō philotēs, tois didaskein peri aretēs epangellomenois; oude gar pantes ephexēs axioi logou; all' ekeinois, hois ontōs hē aretē dia tōn pragmatōn emprepei. Nyn gar axiō peithein ouch heni chrēsthai didaskalǭ, alla mē chrēsthai pasi tois boulomenois.
To Palladius the reader. Do not entrust yourself, dear friend, to all who profess to teach about virtue; for not all of them in turn are worth heeding; but to those in whom virtue truly shines through their deeds. For I now ask you to be persuaded, not to use only one teacher, but not to use all who wish to teach.
Notes and citation
Summary: One should choose as teachers only those whose lives show virtue.
Topics: Classical learning and education, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.525 (PG 78 78:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-525). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-525
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-525) · 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.
5.526PG 78 78:1623
ΠΑΛΛΑΔΙΩ, ΣΕΡΗΝΩ, ΔΙΑΚΟΝΟΙΣ. Ὡς μὴ ἀνεξομένης τῆς θείας δίκης, εἰ μηδὲ μιαν κροθυμίᾳ βελτιωθησόμεθα, ἀλλὰ πάντως δίκας πραξομένης πικροτέρας τοὺς μηδὲ τῇ ἀνοχῇ εἰς βελτίονα προθυμηθέντας πολιτείαν ἑαυτοὺς μεταῤῥυθμίσαι, οὕτω διακεώμεθα.
PALLADIŌ, SERĒNŌ, DIAKONOIS. Hōs mē anexomenēs tēs theias dikēs, ei mēde mian krothymią beltiōthēsometha, alla pantōs dikas praxomenēs pikroteras tous mēde tę̄ anochę̄ eis beltiona prothymēthentas politeian heautous metarrhythmisai, houtō diakeōmetha.
To Palladius and Serenus, deacons. Let us be disposed as knowing that divine justice will not bear it if we are not improved even by its patience, but will certainly exact more bitter penalties from those who were not eager even through its forbearance to reshape themselves to a better life.
Rom 2:4 (echo, medium confidence)
Notes and citation
Summary: Those not improved by God's patience will be punished the more severely.
- The words for "even by its patience" are garbled in the scan (μιαν κροθυμίᾳ) and translated by sense. Cf. Rom 2:4-5.
Notes on the original text
- Digital text corrected (OCR slip and word split): πρι ξομένης → πραξομένης.
Topics: Repentance, The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 5.526 (PG 78 78:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-526). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-526
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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.
5.527PG 78 78:1625
ΗΡΩΝΙ ΕΠΙΣΚΟΠΩ. Τῷ λόγῳ μὲν τὴν ἀρετὴν κοσμοῦντι, ἔργῳ δὲ τὴν κακίαν πρεσβεύοντι· καὶ ἐοικότι τοῖς ἐπὶ σκηνῆς παίζουσιν· καὶ λέγοντι μὲν ἃ μὴ γινώσκει, μηδὲ τοῖς ἔργοις βεβαιοῦντι ἃ λόγοις σεμνύνει· παραινῶ τοῦ μὲν ἐπαινεῖν τὴν ἀρετὴν μὴ λήγειν (οὐδὲ γὰρ δίκαιον), ἀλλὰ λήγειν τῆς κακίας, ἵνα κατ' ἄμφω εὐδόκιμος εἴη.
ĒRŌNI EPISKOPŌ. Tǭ logǭ men tēn aretēn kosmounti, ergǭ de tēn kakian presbeuonti; kai eoikoti tois epi skēnēs paizousin; kai legonti men ha mē ginōskei, mēde tois ergois bebaiounti ha logois semnynei; parainō tou men epainein tēn aretēn mē lēgein (oude gar dikaion), alla lēgein tēs kakias, hina kat' amphō eudokimos eiē.
To Heron the bishop. To the man who adorns virtue in word but honours wickedness in deed, who is like those who act on the stage, and says what he does not know and does not confirm by deeds what he extols in words: I urge him not to stop praising virtue (for that is not right), but to stop his wickedness, so that he may be esteemed on both counts.
Notes and citation
Summary: One who praises virtue but lives wickedly should not stop praising it but stop sinning.
Topics: The Christian life, Lying and truthfulness
Cite (SBL): Isidore of Pelusium, Ep. 5.527 (PG 78 78:1625; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-527). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-527
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-527) · 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.
5.528PG 78 78:1625
ΔΟΜΙΤΙΩ ΚΟΜΗΤΙ. Ὅπερ ἐπὶ τῶν γυμνασίων τῶν τὴν ὑγίειαν διατηρούντων Ἰσοκράτης παρήνεσεν « ῎Ἄσκει γυμνασίων μὴ τὰ πρὸς ῥώμην, ἀλλὰ πρὸς ὑγίειαν συμφέροντα. » Τούτου δ' ἂν ἐπιτύχοις, εἰ λήγοις τῶν πόνων ἔτι πονεῖν δυνάμενος. Τοῦτο καὶ ἐπὶ βρώσεως καὶ πόσεως, καὶ ἐπὶ τῶν ἄλλων, ὧν ἄνευ ζῇν οὐκ ἔστιν, εἰ μετενέγκοις, κομιδῇ ὠφεληθήσῃ· χρῶ τοῖς σιτίοις καὶ πότοις, μὴ τοῖς πρὸς ῥώμην, ἀλλὰ τοῖς πρὸς ὑγίειαν βλέπουσι. Τούτου δ' ἂν ἐπιτύχοις, εἰ λήγοις ἐσθίων καὶ πίνων, ἔτι φαγεῖν καὶ πιεῖν δυνάμενος. Εἰ δὲ φαίης · Διατί δὲ μὴ τὰ πρὸς ῥώμην; φαίην, ὅτι μάλιστα μὲν οὐκ ἀθλητῇ, ἀλλὰ φιλολόγῳ παρήνει. Ἔπειθ᾽ ὅτι καὶ κατ' αὐτὸν τὸν ῥήτορα, ῥώμη μετὰ μὲν φρονήσεως ὠφελεῖ, ἄνευ δὲ ταύτης τοὺς ἔχοντας βλάπτει. Καὶ τὰ μὲν σώματα τῶν ἀσκούντων κοσμεῖν δοκεῖ, ταῖς δὲ τῆς ψυχῆς ἐπιμελείαις ἐπισκοτεῖ Εἰ δὲ νομίζεις, τὸν σοφιστὴν ἰατρικῆς ὄντα ἄπειρον, καὶ τὸ ἀκριβὲς μὴ ἐπιστάμενον, ἀλλοτρίᾳ τέχνῃ οὐ δεόντως ἐναβρύνεσθαι" - ἴσθι, ὅτι καὶ Ἱπποκράτης ὁ Κῷος, ᾧ πάντες εἴκουσιν, ἔφη « Τὴν ὑγίειαν διατηρεῖσθαι τῇ ἀκορίῃ. » Διὸ καὶ ἡ ἔνδεια μήτηρ ὑγιείας εἰκότως εἴρηται. Σοφὼ δὲ ἄνδρε εἰπάτην ὁ μὲν, « Μηδὲν ἄγαν, ὁ δὲ, « Μέτρον ἄριστον. • Εἰ τοίνυν καὶ ἐπὶ τροφῶν, καὶ ἐπὶ τῶν γυμνασίων τὸ παρὰ μικρὸν οὐκ ἔστι μικρὸν, (εἰς ὑγίειαν γὰρ βλέπει)· φυλάξωμεν, μήποτε τῷ κόρῳ τὴν ὑγίειαν ἐξορίσωμεν.
DOMITIŌ KOMĒTI. Hoper epi tōn gymnasiōn tōn tēn hygieian diatērountōn Isokratēs parēnesen « ᾿Askei gymnasiōn mē ta pros rhōmēn, alla pros hygieian sympheronta. » Toutou d' an epitychois, ei lēgois tōn ponōn eti ponein dynamenos. Touto kai epi brōseōs kai poseōs, kai epi tōn allōn, hōn aneu zę̄n ouk estin, ei metenenkois, komidę̄ ōphelēthēsę̄; chrō tois sitiois kai potois, mē tois pros rhōmēn, alla tois pros hygieian blepousi. Toutou d' an epitychois, ei lēgois esthiōn kai pinōn, eti phagein kai piein dynamenos. Ei de phaiēs ; Diati de mē ta pros rhōmēn? phaiēn, hoti malista men ouk athlētę̄, alla philologǭ parēnei. Epeith᾽ hoti kai kat' auton ton rhētora, rhōmē meta men phronēseōs ōphelei, aneu de tautēs tous echontas blaptei. Kai ta men sōmata tōn askountōn kosmein dokei, tais de tēs psychēs epimeleiais episkotei Ei de nomizeis, ton sophistēn iatrikēs onta apeiron, kai to akribes mē epistamenon, allotrią technę̄ ou deontōs enabrynesthai" - isthi, hoti kai Hippokratēs ho Kǭos, hǭ pantes eikousin, ephē « Tēn hygieian diatēreisthai tę̄ akorię̄. » Dio kai hē endeia mētēr hygieias eikotōs eirētai. Sophō de andre eipatēn ho men, « Mēden agan, ho de, « Metron ariston. • Ei toinyn kai epi trophōn, kai epi tōn gymnasiōn to para mikron ouk esti mikron, (eis hygieian gar blepei); phylaxōmen, mēpote tǭ korǭ tēn hygieian exorisōmen.
To Domitius the count. What Isocrates advised about the exercises that preserve health, "Practise those exercises that are conducive not to strength but to health; and you would achieve this if you stop labouring while still able to labour," if you transfer this to eating and drinking and the other things without which one cannot live, you will greatly benefit. Use foods and drinks that look not to strength but to health; and you would achieve this if you stop eating and drinking while still able to eat and drink. And if you say, "Why not those for strength?", I would say, first, that he was advising not an athlete but a lover of letters; and then that, according to the orator himself, strength with prudence benefits, but without it harms its possessors; and while it seems to adorn the bodies of those who practise it, it overshadows the care of the soul. And if you think that the sophist, having no experience of medicine and not knowing its exactness, prides himself improperly on another's art, know that Hippocrates of Cos, to whom all yield, also said: "Health is preserved by not eating to satiety." That is why want is rightly called the mother of health. And two wise men said, the one, "Nothing in excess," the other, "Measure is best." If, then, in foods and exercises the "little more or less" is not little (for it looks to health), let us take care never to banish health by satiety.
Notes and citation
Summary: Following Isocrates and Hippocrates, Isidore advises a count to eat, drink and exercise for health, not strength, stopping short of satiety.
- Isocrates, Demon. 14 (exercise) and 6 (strength with prudence); Hippocrates, Epid. 6.4.18 ("not eating to satiety"); "Nothing in excess" and "Measure is best" are sayings of the Seven Sages.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (breathing lost); OCR slip (breathing); end-of-line hyphen left in the OCR; stray mark from the OCR): Ὄπερ ἐπὶ → Ὅπερ ἐπὶ; διατη - ρούντων → διατηρούντων; ἐπισκοπεῖ → ἐπισκοτεῖ; είκουσιν → εἴκουσιν; τὸ · παρὰ → τὸ παρὰ.
Extrabiblical texts: Isocrates, Demon. 14 (Isocrates (orations); quotation); Hippocrates, Epid. 6.4.18 (Hippocrates, Hippocratic Corpus; quotation)
Topics: Self-control in food and drink, Philosophy
Cite (SBL): Isidore of Pelusium, Ep. 5.528 (PG 78 78:1625; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-528). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-528
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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.
5.529PG 78 78:1627
ΥΠΑΤΙΟ. Κἀνταῦθα, ὦ βέλτιστε, ἐπειδὴ τοῖς μέλλουσι διαπιστεῖς, ἡ ἀρετὴ λαμπροτέρους ἀποφαίνει τοὺς ἑαυτῆς ἐραστὰς, εἴτε εὐημερίᾳ, εἴτε δυσημερίᾳ χορεύσειαν. Εὖ πράττοντας γὰρ λαμπροτέρους, καὶ δυσκολίας συμβάσης οὐκ ἀφίησι καταπεσεῖν εἰς ἀγεννῆ δυσθυμίαν, τοῖς μὲν κόσμος, τοῖς δὲ ὅρμος γιγνομένη.
YPATIO. Kantautha, ō beltiste, epeidē tois mellousi diapisteis, hē aretē lamproterous apophainei tous heautēs erastas, eite euēmerią, eite dysēmerią choreuseian. Eu prattontas gar lamproterous, kai dyskolias symbasēs ouk aphiēsi katapesein eis agennē dysthymian, tois men kosmos, tois de hormos gignomenē.
To Hypatius. Even here, my good man, since you disbelieve the things to come, virtue makes its lovers more brilliant, whether they dance in prosperity or in adversity. For when they do well it makes them more brilliant, and when difficulty arises it does not let them fall into ignoble despondency, becoming an ornament to the one and a harbour to the other.
Notes and citation
Summary: Even in this life virtue adorns its lovers in prosperity and shelters them in adversity.
Topics: The Christian life, Suffering and affliction
Cite (SBL): Isidore of Pelusium, Ep. 5.529 (PG 78 78:1627; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-529). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-529
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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.
5.530PG 78 78:1627
ΑΘΑΝΑΣΙΟ ΠΡΕΣΒΥΤΕΡΩ. Πάντες, ὡς ἔπος εἰπεῖν, ἄνθρωποι ἐκ τῶν καθ' ἑαυτοὺς καὶ περὶ τῶν ἄλλων τὰς ψήφους ἐκφέρουσιν. Ο γοῦν δίκαιος δικαίους εἶναι πιστεύει πολλοὺς, καὶ ὁ σώφρων σώφρονας, καὶ ὁ λῃστὴς λῃστάς· καὶ ὁ ἀνδροφόνος ἀνδροφόνους. Μὴ τοίνυν θαύμαζε, εἰ καὶ Ζώσιμος, ὁ πάντας τοὺς ἐπὶ παρανομίαις βεβοημένους ἀποκρύψας, ἐκ τῶν καθ' ἑαυτὸν πάντας πονηροὺς εἶναι ψηφίζεται.
AThANASIO PRESBYTERŌ. Pantes, hōs epos eipein, anthrōpoi ek tōn kath' heautous kai peri tōn allōn tas psēphous ekpherousin. O goun dikaios dikaious einai pisteuei pollous, kai ho sōphrōn sōphronas, kai ho lę̄stēs lę̄stas; kai ho androphonos androphonous. Mē toinyn thaumaze, ei kai Zōsimos, ho pantas tous epi paranomiais beboēmenous apokrypsas, ek tōn kath' heauton pantas ponērous einai psēphizetai.
To Athanasius the presbyter. Almost all people pass verdicts on others from their own case. The just man believes many are just, the temperate man that many are temperate, the robber that they are robbers, and the murderer murderers. So do not wonder if Zosimus, who has outdone all who are notorious for lawlessness, judges all to be wicked from his own case.
Notes and citation
Summary: People judge others by themselves, so it is no wonder Zosimus thinks everyone wicked.
Notes on the original text
- Digital text corrected (OCR slip): πονημοὺς → πονηροὺς.
Topics: Church office, Lying and truthfulness
Cite (SBL): Isidore of Pelusium, Ep. 5.530 (PG 78 78:1627; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-530). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-530
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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.
5.531PG 78 78:1627
ΖΩΣΙΜΟ. Εἰ καὶ ἀνηκέστῳ σοι μανίᾳ κεχειρωμένῳ μαίνεσθαί σοι δοκοῦσιν οἱ σωφρονοῦντες, καὶ παραπαίειν οἱ νουθετοῦντες· ἀλλ᾽ εἰ ὀλίγον ἀνενέγκοις, παλινῳδίαν ἄσεις, καὶ τὴν ἐναντίαν ψῆφον οἴσεις.
ZŌSIMO. Ei kai anēkestǭ soi manią kecheirōmenǭ mainesthai soi dokousin hoi sōphronountes, kai parapaiein hoi nouthetountes; all᾽ ei oligon anenenkois, palinǭdian aseis, kai tēn enantian psēphon oiseis.
To Zosimus. Even if, overcome by incurable madness, you think that the temperate are mad and those who admonish you are deranged, if you come to your senses a little, you will sing a recantation and cast the opposite vote.
Notes and citation
Summary: If Zosimus came to his senses he would see that it is he, not his critics, who is mad.
Topics: Repentance, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.531 (PG 78 78:1627; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-531). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-531
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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.
5.532PG 78 78:1627
ΤΩ ΑΥΤΩ. Εἰ καὶ αὐτὸς ὁ προπιών σοι τὴν ἱερωσύνην, ὁ μὲν ὑπὸ φιλαρχίας, ὁ δὲ ὑπὸ φιλαργυρίας μεθύων, ὁ μὲν ἐπώλησεν, ὁ δὲ ἠγόρασε τοὔνομα· οὐ γὰρ ἂν φαίην τὸ πρᾶγμα · ἀλλὰ δὸς σαυτὸν ταῖς ἱεραῖς Γραφαῖς, καί σε ποιήσουσιν ἱερέα. Ἐὰν γὰρ τοῖς νόμοις αὐτῶν πεισθείης, ὅπερ οὐ δεόντως ἐδέξω, δεόντως μεταχειρίσῃ.
TŌ AUTŌ. Ei kai autos ho propiōn soi tēn hierōsynēn, ho men hypo philarchias, ho de hypo philargyrias methyōn, ho men epōlēsen, ho de ēgorase tounoma; ou gar an phaiēn to pragma ; alla dos sauton tais hierais Graphais, kai se poiēsousin hierea. Ean gar tois nomois autōn peistheiēs, hoper ou deontōs edexō, deontōs metacheirisę̄.
To the same. Even if the one who squandered the priesthood on you, both of you drunk, the one with love of office, the other with love of money, sold and bought the name (for I would not say the reality), still, give yourself to the sacred Scriptures, and they will make you a priest. For if you obey their laws, you will handle rightly what you did not rightly receive.
Notes and citation
Summary: Though Zosimus bought only the name of priesthood, obedience to Scripture could still make him a true priest.
- The first clause is compressed in the Greek and translated by sense.
Topics: Church office, Ordination, Scripture and canon
Cite (SBL): Isidore of Pelusium, Ep. 5.532 (PG 78 78:1627; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-532). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-532
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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.
5.533PG 78 78:1627
ΑΜΜΟΝΙΟ ΑΝΑΓΝΩΣΤΗ. Λέληθας τούτων ἕνεκα δυσχεραίνων, ἐφ᾽ οἷς ἥδεσθαι προσῆκον ἦν. Τὸ μὲν γὰρ ῥάθυμον, ἅπονον· καὶ οὐ μόνον ἀστεφάνωτον, ἀλλὰ καὶ κολάσεως πνεῖ. Τὸ δὲ μετὰ πόνων καὶ ἰδρώτων βιοῦν, ἀναῤῥήσεων καὶ στεφάνων αἴτιον. Τίσιν οὖν ἀσμένως καταριθμῇ; τοῖς τρυφῶσι μὲν ἐνταῦθα, κολασθησομένοις δὲ μετὰ ταῦτα · ἢ τοῖς ἀθλοῦσι μὲν τῇδε, ἐκεῖσε δὲ στεφθησομένοις; Ἐγὼ μὲν οἶμαι τούτους. Εἰ δὲ καὶ αὐτὸς τούτους ζηλοῖς, μὴ φεῦγε τοὺς πόνους, ἀλλὰ τὴν εὔκλειαν δίωκε.
AMMONIO ANAGNŌSTĒ. Lelēthas toutōn heneka dyscherainōn, eph᾽ hois hēdesthai prosēkon ēn. To men gar rhathymon, haponon; kai ou monon astephanōton, alla kai kolaseōs pnei. To de meta ponōn kai idrōtōn bioun, anarrhēseōn kai stephanōn aition. Tisin oun asmenōs katarithmę̄? tois tryphōsi men entautha, kolasthēsomenois de meta tauta ; ē tois athlousi men tę̄de, ekeise de stephthēsomenois? Egō men oimai toutous. Ei de kai autos toutous zēlois, mē pheuge tous ponous, alla tēn eukleian diōke.
To Ammonius the reader. You are vexed, without realizing it, at things in which you ought to rejoice. For indolence is free of labour, and not only uncrowned but also breathes of punishment; but living with labours and sweat is a cause of proclamations and crowns. Among whom, then, would you gladly be counted: those who live in luxury here and will be punished afterwards, or those who contend here and will be crowned there? I think the latter. And if you too emulate them, do not flee labours, but pursue glory.
Notes and citation
Summary: Isidore tells a reader not to resent hardship, since toil leads to crowns and idleness to punishment.
Notes on the original text
- Digital text corrected (OCR slip (punctuation); word split by OCR): ἥδε σθαι → ἥδεσθαι; καταριθμῇ. → καταριθμῇ;.
Topics: Suffering and affliction, The Christian life, Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.533 (PG 78 78:1627; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-533). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-533
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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.
5.534PG 78 78:1627
ΔΙΔΥΜΟ ΠΡΕΣΒΥΤΕΡΩ. Μὴ μέμφου τοὺς τὸ ἀμείλικτον ἐκεῖνο θηρίον προτροπάδην φεύγοντας, τὸ ἐν τοῖς ἐλεεινοῖς ὠμότατον, ἐν δὲ τοῖς αἰσχίστοις ἀναιδέστατον, τὸ ἐχθροὺς ἡγούμενον τοὺς μήτε κατὰ γνώμην βλάπτοντας τοὺς πέλας, μήτε ἐξ ἐπιτάγματος.
DIDYMO PRESBYTERŌ. Mē memphou tous to ameilikton ekeino thērion protropadēn pheugontas, to en tois eleeinois ōmotaton, en de tois aischistois anaidestaton, to echthrous hēgoumenon tous mēte kata gnōmēn blaptontas tous pelas, mēte ex epitagmatos.
To Didymus the presbyter. Do not blame those who flee headlong from that implacable beast, most cruel toward the pitiable and most shameless in the most shameful things, who considers as enemies those who harm their neighbours neither by intent nor by command.
Notes and citation
Summary: Isidore defends those who flee a cruel and shameless man who treats the harmless as enemies.
- The "beast" is not named.
Notes on the original text
- Digital text corrected (OCR slip and word split): πέν λας → πέλας.
Topics: Church office
Cite (SBL): Isidore of Pelusium, Ep. 5.534 (PG 78 78:1627; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-534). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-534
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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.
5.535PG 78 78:1629
ΟΥΑΛΕΝΤΙ. Τους παρ' ἀξίαν τυχόντας ἱερατικῆς τιμῆς ὑπακούειν ἀνάγκη τοῖς οὐ δεόντως δεδωκόσι, κἂν εἰς αὐτὸ τὸ θεῖον τὰ δρώμενα βλέπει · διὸ καὶ ἀλλήλοις τὴν ἄδικον ταύτην ἀντίδοσιν παρέχοντες, δύναμιν οὐ μικρὰν εἰς τὸ κατὰ τῶν εὖ βιούντων ὁπλίζεσθαι προσλαμβάνουσιν. Εἰ δὲ τις ἢ τούτους, ἢ ἐκείνους αἰτιάσοιτο, παρακινῶσι τοῖς δρωμένοις καὶ εἰρωνείαν, ὁ τῶν δρωμένων ἀλγεινότερον, τῷ συγχωρεῖν γίγνεσθαι, ταῦτα βούλεσθαι τὸ Θεῖον καταψευδόμενοι.
OUALENTI. Tous par' axian tychontas hieratikēs timēs hypakouein anankē tois ou deontōs dedōkosi, kan eis auto to theion ta drōmena blepei ; dio kai allēlois tēn adikon tautēn antidosin parechontes, dynamin ou mikran eis to kata tōn eu biountōn hoplizesthai proslambanousin. Ei de tis ē toutous, ē ekeinous aitiasoito, parakinōsi tois drōmenois kai eirōneian, ho tōn drōmenōn algeinoteron, tǭ synchōrein gignesthai, tauta boulesthai to Theion katapseudomenoi.
To Valens. Those who have obtained priestly honour undeservedly must obey those who gave it improperly, even if what is done affects God himself; and so, offering one another this unjust exchange, they gain no small power to arm themselves against those who live well. And if anyone blames either the one or the other, they add to their deeds a mockery more painful than the deeds themselves, falsely claiming that God wills these things because he permits them to happen.
Notes and citation
Summary: Unworthy priests and those who ordained them support one another against the virtuous, and claim that God wills what he only permits.
Notes on the original text
- Digital text corrected (OCR slip (breathing and case)): Ιερατικῆς → ἱερατικῆς.
Topics: Church office, Ordination, Providence
Cite (SBL): Isidore of Pelusium, Ep. 5.535 (PG 78 78:1629; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-535). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-535
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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.
5.536PG 78 78:1629
ΑΘΑΝΑΣΙΟ ΠΡΕΣΒΥΤΕΡΩ. Μισός σοι ἀνεφύη παρὰ πᾶσι διὰ τὴν ἀσέβειαν, τὴν Ζωσίμῳ φίλῳ τῷ σῷ τετολμημένην. Οἱ μὲν γὰρ ἀφειδέστεροί φασι, μὴ ἄμοιρόν σε εἶναι τῆς δραματουργίας· οἱ δὲ ἐπιεικέστεροι, ἄμοιρον μὲν εἶναι, δυνάμενον δὲ κωλῦσαι, μὴ βεβουλῆσθαι· διὸ καὶ δίκαιος ἂν εἴης παρὰ πάντων ταῖς κατηγορίαις βάλλεσθαι. Οἱ δὲ βεβουλῆσθαι μὲν, μὴ δεδυνῆσθαι δέ. ᾿Αλλ' οὐδὲ οὗτοι τὴν ἀφιεῖσαν περὶ σοῦ φέρουσι ψῆφον, ἀλλὰ φράζουσιν· εἰ καὶ μὴ κεκοινώνηκε τοῦ σκέμματος, ὅτι τοιούτου ἀνδρὸς φίλος γεγένηται, μεμόλυται. Αὐτὸς οὖν δίκαιος εἶ βουλεύσασθαι, ὅπως ταύτην ἀποτρίψαιο τὴν ἀδοξίαν.
AThANASIO PRESBYTERŌ. Misos soi anephyē para pasi dia tēn asebeian, tēn Zōsimǭ philǭ tǭ sǭ tetolmēmenēn. Hoi men gar apheidesteroi phasi, mē amoiron se einai tēs dramatourgias; hoi de epieikesteroi, amoiron men einai, dynamenon de kōlysai, mē beboulēsthai; dio kai dikaios an eiēs para pantōn tais katēgoriais ballesthai. Hoi de beboulēsthai men, mē dedynēsthai de. ᾿All' oude houtoi tēn aphieisan peri sou pherousi psēphon, alla phrazousin; ei kai mē kekoinōnēke tou skemmatos, hoti toioutou andros philos gegenētai, memolytai. Autos oun dikaios ei bouleusasthai, hopōs tautēn apotripsaio tēn adoxian.
To Athanasius the presbyter. Hatred against you has sprung up among all because of the impiety dared by your friend Zosimus. The less sparing say you are not without a share in the play; the more fair-minded, that you had no share, but though able to prevent it did not wish to, and so you would rightly be pelted with accusations by all; others, that you wished to but could not. But not even these cast an acquitting vote about you; they say that even if he did not share in the plan, he has been defiled by having become the friend of such a man. You yourself, then, would do right to consider how to rub off this disrepute.
Notes and citation
Summary: A presbyter is blamed for his friend Zosimus's impiety, whether as accomplice, as one who failed to stop it, or simply as his friend.
Notes on the original text
- Digital text corrected (OCR lost a letter): βάλλεσαι → βάλλεσθαι.
Topics: Church office, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.536 (PG 78 78:1629; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-536). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-536
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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.
5.537PG 78 78:1629
ΕΥΔΑΙΜΟΝΙ ΦΙΛΙΠΠΟΥ. Ἐπειδὴ οὐκ ἐξ ἴσου τῶν διδασκάλων τὴν ἀκρόασιν ποιούμεθα, ἀλλὰ τοῖς μὲν ἐπὶ τὰ βιωτικὰ παρακαλοῦσι προσέχομεν τὸν νοῦν· τῶν δὲ ἐπὶ τὴν οὐράνιον φιλοσοφίαν καλούντων οὐδὲ τὴν φωνὴν ἀνεχόμεθα· διὰ τοῦτο τὰ μὲν ἔργα, τὰ δὲ ἡγούμεθα πάρεργα.
EUDAIMONI PhILIPPOU. Epeidē ouk ex isou tōn didaskalōn tēn akroasin poioumetha, alla tois men epi ta biōtika parakalousi prosechomen ton noun; tōn de epi tēn ouranion philosophian kalountōn oude tēn phōnēn anechometha; dia touto ta men erga, ta de hēgoumetha parerga.
To Eudaemon, son of Philip. Since we do not give equal hearing to teachers, but attend to those who urge us to worldly things while we cannot bear even the voice of those who call us to heavenly philosophy, for this reason we consider the one our real work and the other a side-task.
Notes and citation
Summary: Because people listen to worldly teachers and ignore heavenly ones, they treat trifles as essential and essentials as trifles.
Topics: Classical learning and education, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.537 (PG 78 78:1629; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-537). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-537
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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.
5.538PG 78 78:1629
ΗΡΩΝΙ ΠΡΕΣΒΥΤΕΡΩ. Χρὴ κὰν τῷ λέγειν, κὰν τῷ γράφειν τιμᾶν τὸ μέτριον· καὶ μὴ ἔξω τῶν καιρῶν φέρεσθαι, εἰ μή γε ἡ τῶν ἀκροατῶν βραδυτὴς ἀναγκάσειεν ἄκοντα τὸν λέγοντα, καὶ ἐπὶ τὸ μακρηγορεῖν ἐκβιάζοιτο.
ĒRŌNI PRESBYTERŌ. Chrē kan tǭ legein, kan tǭ graphein timan to metrion; kai mē exō tōn kairōn pheresthai, ei mē ge hē tōn akroatōn bradytēs anankaseien akonta ton legonta, kai epi to makrēgorein ekbiazoito.
To Heron the presbyter. In speaking and in writing one must honour moderation and not go beyond what the occasion requires, unless the slowness of the hearers compels the speaker against his will and forces him to speak at length.
Notes and citation
Summary: Speech and writing should be measured, unless slow hearers require more.
Topics: Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.538 (PG 78 78:1629; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-538). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-538
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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.
5.539PG 78 78:1629
ΖΩΣΙΜΟ, ΜΑΡΩΝΙ ΚΑΙ ΧΑΙΡΗΜΟΝΙ. Εἰ καὶ μέγιστα καὶ συγγνώμης μείζονα ἐπλημμελήσατε, ἀλλά γε συγγνώμης ταῦτα ἀξιώσει ὁ Κριτὴς, εἴγε εἰλικρινεῖ μετανοίᾳ θεραπευθείη.
ZŌSIMO, MARŌNI KAI ChAIRĒMONI. Ei kai megista kai syngnōmēs meizona eplēmmelēsate, alla ge syngnōmēs tauta axiōsei ho Kritēs, eige eilikrinei metanoią therapeutheiē.
To Zosimus, Maron and Chaeremon. Even if you have sinned most greatly and beyond pardon, the Judge will still think these sins worthy of pardon, if they are healed by sincere repentance.
Notes and citation
Summary: Even the gravest sins will be forgiven by God if healed by sincere repentance.
Topics: Repentance, Forgiveness of sins
Cite (SBL): Isidore of Pelusium, Ep. 5.539 (PG 78 78:1629; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-539). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-539
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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.
5.540PG 78 78:1629
ΙΕΡΑΚΙ ΠΡΕΣΒΥΤΕΡΩ Οἱ πρὸ τῶν κινδύνων τῷ φόβῳ δεδουλωμένοι, καὶ μὴ ἐνεγκεῖν τὴν προσδοκίαν δυνηθέντες, πρὸ τῶν πραγμάτων τοῦ καιροῦ τὴν μεταβολὴν θεραπεύσαντες, πῶς οὐκ ἔμελλον αὐτοῖς τοῖς δεινοῖς ἐμβεβηκότες ἄνανδροι ὀφθήσεσθαι; Οὐκοῦν εἰ παρόντες οὐδὲν ἂν ὤνησαν τοὺς συναγωνιστὰς, ἀπόντες τὰ μέγιστα ὠφέλησαν, καὶ τὴν λύπην τὴν ἐκ τῆς προδοσίας ἠμαύρωσαν.
IERAKI PRESBYTERŌ Hoi pro tōn kindynōn tǭ phobǭ dedoulōmenoi, kai mē enenkein tēn prosdokian dynēthentes, pro tōn pragmatōn tou kairou tēn metabolēn therapeusantes, pōs ouk emellon autois tois deinois embebēkotes anandroi ophthēsesthai? Oukoun ei parontes ouden an ōnēsan tous synagōnistas, apontes ta megista ōphelēsan, kai tēn lypēn tēn ek tēs prodosias ēmaurōsan.
To Hierax the presbyter. Those who were enslaved by fear before the dangers and could not bear the expectation, who courted the change of the times before the events, how would they not have been seen to be cowards once they entered the terrible things themselves? So, if when present they would have helped their fellow combatants not at all, by being absent they helped them greatly, and dimmed the grief of the betrayal.
Notes and citation
Summary: Those who deserted out of fear before the danger would have been useless in it; their absence was a help.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (breathing)): ὀρθήσεσθαι → ὀφθήσεσθαι; ἡμαύρωσαν → ἠμαύρωσαν.
Topics: Persecution, Patience
Cite (SBL): Isidore of Pelusium, Ep. 5.540 (PG 78 78:1629; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-540). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-540
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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.
5.541PG 78 78:1631
ΑΘΑΝΑΣΙΟ ΠΡΕΣΒΥΤΕΡΩ. Εἰ μὲν τὸ μὴ δοκεῖν φιλοσοφεῖν, ὡς φὴς, φιλοσοφίαν ἀρίστην εἶναι νενόμικας, εὖ ἂν ἔχοι· εἰ δὲ ἀρχὴν ῥαθυμίας, καὶ μεταβολὴν πολιτείας φαντασθεὶς, τοῦτο κατεκομψεύσω, κακίστῃ γνώμῃ ἐχρήσω. Χρή μὲν γὰρ ὀρθῶς, καὶ μὴ πρὸς ἐπίδειξιν βιοῦν. Εἰ δὲ τις ἀλοὺς ῥαθυμίᾳ, αὐτὸ τοῦτο ἐρυθριῶν εἰπεῖν, ἀπὸ τοῦ μὴ δόξαι φιλοσοφεῖν ἀρξάμενος, εἰς τὸ μηδόλως φιλοσοφεῖν τελευτήσειεν, ἀμείνονα ἐπιδείξειε τὸν αὐτὸ τοῦτο σπουδάσαντα ἐπιδεῖξαι, ὅτι φιλοσοφεῖν προήρηται.
AThANASIO PRESBYTERŌ. Ei men to mē dokein philosophein, hōs phēs, philosophian aristēn einai nenomikas, eu an echoi; ei de archēn rhathymias, kai metabolēn politeias phantastheis, touto katekompseusō, kakistę̄ gnōmę̄ echrēsō. Chrē men gar orthōs, kai mē pros epideixin bioun. Ei de tis alous rhathymią, auto touto erythriōn eipein, apo tou mē doxai philosophein arxamenos, eis to mēdolōs philosophein teleutēseien, ameinona epideixeie ton auto touto spoudasanta epideixai, hoti philosophein proērētai.
To Athanasius the presbyter. If, as you say, you have thought that not seeming to practise philosophy is the best philosophy, it would be well. But if, imagining the beginning of indolence and a change of life, you dressed this up cleverly, you have used a very bad judgement. For one must live rightly and not for display. But if someone caught by indolence, ashamed to say so, begins from not seeming to practise philosophy and ends in not practising it at all, he would show the man who was eager to display that he had chosen philosophy to be better.
Matt 6:1 (echo, low confidence)
Notes and citation
Summary: Hiding one's virtue is good, but using that as a cover for giving it up is worse than open display.
Topics: The Christian life, Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 5.541 (PG 78 78:1631; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-541). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-541
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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.
5.542PG 78 78:1631
ΔΑΝΙΗΛ ΠΡΕΣΒΥΤΕΡΩ. Οὐ χρὴ λυμαίνεσθαι τὰς χάριτας τῷ ἐν ἀδίκοις πράγμασιν ἀνταποδιδόναι τὰς ἀμοιβάς. Ὁ γὰρ δικαίως μὲν βοηθηθεὶς, ἐν ἀδίκοις δὲ πράγμασι τῷ βοηθήσαντι ἐπαμύνων, οὐ δικαίως δικαίαν χάριν διαφθείρει. Καί μοι δοκεῖ ὁ μὴ οὕτω ἀμειψάμενος εὐγνώμων εἶναι. Ὁ γὰρ δικαίας ἐπικουρίας τυχών, δικαίως καὶ τὴν ἀμοιβὴν ἀποδοῦναι ὀφείλει, ἵνα σωθείη τῆς χάριτος ἡ προσηγορία. Ἀλλὰ μηδὲ οἱ ἐν οἷς θέμις εὐεργετήσαντες, ἐν οἷς μὴ θέμις ἀπαιτείτωσαν τὰς ἀμοιβὰς, μηδὲ ἀχαρίστους καλείτωσαν τοὺς ἐν οἷς μὴ ἔξεστι μὴ ἀμειψαμένους.
DANIĒL PRESBYTERŌ. Ou chrē lymainesthai tas charitas tǭ en adikois pragmasin antapodidonai tas amoibas. Ho gar dikaiōs men boēthētheis, en adikois de pragmasi tǭ boēthēsanti epamynōn, ou dikaiōs dikaian charin diaphtheirei. Kai moi dokei ho mē houtō ameipsamenos eugnōmōn einai. Ho gar dikaias epikourias tychōn, dikaiōs kai tēn amoibēn apodounai opheilei, hina sōtheiē tēs charitos hē prosēgoria. Alla mēde hoi en hois themis euergetēsantes, en hois mē themis apaiteitōsan tas amoibas, mēde acharistous kaleitōsan tous en hois mē exesti mē ameipsamenous.
To Daniel the presbyter. One must not ruin favours by repaying them in unjust matters. For the one who was justly helped but defends his helper in unjust matters unjustly destroys a just favour. And I think the one who does not repay in this way is grateful. For the one who received just help ought to make the return justly too, so that the name of favour may be preserved. But neither should those who have done kindness where it was right demand repayment where it is not right, nor call ungrateful those who do not repay where it is not permitted.
Notes and citation
Summary: Gratitude must not be repaid by helping a benefactor in injustice, nor should benefactors demand such repayment.
Topics: Ethics
Cite (SBL): Isidore of Pelusium, Ep. 5.542 (PG 78 78:1631; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-542). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-542
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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.
5.543PG 78 78:1631
. ΠΕΤΡΩ ΠΟΛΙΤΕΥΟΜΕΝΩ. Ἐπέμφθης ἀνύσων οὐ προξενήσων τοῖς πέμψασι πράγματα· πρεσβεύσων, οὐ παραπρεσβεύσων· κατορθώσων, οὐ καταστρέψων. ἵνα οὖν μὴ παραπρεσβείας ὑποσταίης γραφὴν, ἧκε τὴν ταχίστην ἀπολογησόμενος, καὶ τὴν ἀδοξίαν ἀποτριψόμενος
. PETRŌ POLITEUOMENŌ. Epemphthēs anysōn ou proxenēsōn tois pempsasi pragmata; presbeusōn, ou parapresbeusōn; katorthōsōn, ou katastrepsōn. hina oun mē parapresbeias hypostaiēs graphēn, hēke tēn tachistēn apologēsomenos, kai tēn adoxian apotripsomenos
To Peter the curial. You were sent to accomplish, not to cause trouble for those who sent you; to act as envoy, not to betray the embassy; to set things right, not to overturn them. So, so that you may not be indicted for misconduct in the embassy, come as quickly as possible to make your defence and rub off the disrepute.
Notes and citation
Summary: Isidore summons a curial who mishandled an embassy to return and give account.
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 5.543 (PG 78 78:1631; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-543). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-543
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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.
5.544PG 78 78:1631
ΩΦΕΛΙΩ ΓΡΑΜΜΑΤΙΚΩ. Μεγίστη, ὦ φίλος, ἱστορίας καὶ θεωρίας ἀρετή τε καὶ διάρθρωσις αἰτιολογία, καὶ τὸ τὰς ὑποθέσεις τοῖς ἀγνοοῦσιν ἀπογυμνοῦν. Εἰ δὲ ταύτης χηρεύσειε τῆς ἀρετῆς, καὶ τῆς ἀποδείξεως ἔρημος εἴη.
ŌPhELIŌ GRAMMATIKŌ. Megistē, ō philos, historias kai theōrias aretē te kai diarthrōsis aitiologia, kai to tas hypotheseis tois agnoousin apogymnoun. Ei de tautēs chēreuseie tēs aretēs, kai tēs apodeixeōs erēmos eiē.
To Ophelius the grammarian. The greatest virtue and articulation, friend, of history and of exposition is the giving of reasons and laying bare the subjects to those who do not know them. And if it lacks this virtue, it is also bereft of demonstration.
Notes and citation
Summary: History and exposition are only demonstrative if they explain causes.
Topics: Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 5.544 (PG 78 78:1631; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-544). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-544
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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.
5.545PG 78 78:1631
ΜΑΡΩΝΙ. Μὴ παρ᾿ ἐμοῦ, ἀλλὰ παρ᾿ αὐτῆς τῆς φύσεως τοῦ πράγματος μάνθανε, ὅτι κἂν μυρίους χρημάτων πόρους ἐπινοήσῃς, κόρον οὐχ εὑρήσεις · τοῖς μὲν γὰρ πόροις ὁ κόρος ἀκατάλλακτός ἐστι, τῇ δὲ αὐταρκείᾳ καὶ ὀλιγοδείᾳ, καὶ σπένδεται, καὶ συγχορεύει, καὶ συνοικεί. Πέπαυσο τοίνυν ἀκίχητα διώκων. Διωκόμενος γὰρ οὐ καταλαμβάνεται, μὴ διωκόμενος δὲ αὐτεπάγγελτος ἐπιφοιτᾷ, οὐ μόνον ἀνάπαυσιν, ἀλλὰ καὶ εὐφροσύνην ὠδίνων. Θαυμάζω, πῶς "Ομηρος μὲν καὶ Πίνδαρος ἀξιοῦσιν ἀλκίμους εἶναι τοὺς οὐ μέλλοντας λήσειν, εἴποτε ἐγένοντο. Θουκυδίδης δὲ σαφῶς ἱκετεύει, μὴ φεύγειν τοὺς πόνους, ἢ μηδὲ τὰς τιμὰς διώκειν· Σοφοκλῆς δὲ φάσκει· Πόνου τοι χωρὶς οὐδὲν εὐτυχεῖ διὰ πόνων τὴν τοῦ βίου ἀείμνηστον δόξαν ὠνεῖσθαι τοὺς πειθομένους διδάσκοντες. Οἱ δὲ δόξης ἀμαράντου τυχεῖν γλιχόμενοι, καὶ βασιλείας οὐρανῶν ὀρεγόμενοι, οὐκ οἶδ' ὅπως νομίζουσι διὰ ῥᾳστώνης φιλεῖν τοῖς ἀνθρώποις τὰ χρηστὰ παραγίνεσθαι.
MARŌNI. Mē par᾿ emou, alla par᾿ autēs tēs physeōs tou pragmatos manthane, hoti kan myrious chrēmatōn porous epinoēsę̄s, koron ouch heurēseis ; tois men gar porois ho koros akatallaktos esti, tę̄ de autarkeią kai oligodeią, kai spendetai, kai synchoreuei, kai synoikei. Pepauso toinyn akichēta diōkōn. Diōkomenos gar ou katalambanetai, mē diōkomenos de autepangeltos epiphoitą, ou monon anapausin, alla kai euphrosynēn ōdinōn. Thaumazō, pōs "Omēros men kai Pindaros axiousin alkimous einai tous ou mellontas lēsein, eipote egenonto. Thoukydidēs de saphōs hiketeuei, mē pheugein tous ponous, ē mēde tas timas diōkein; Sophoklēs de phaskei; Ponou toi chōris ouden eutychei dia ponōn tēn tou biou aeimnēston doxan ōneisthai tous peithomenous didaskontes. Hoi de doxēs amarantou tychein glichomenoi, kai basileias ouranōn oregomenoi, ouk oid' hopōs nomizousi dia rhąstōnēs philein tois anthrōpois ta chrēsta paraginesthai.
To Maron. Learn not from me but from the very nature of the thing that, even if you devise countless sources of money, you will not find satiety. For satiety is irreconcilable with sources of income, but with sufficiency and frugality it makes peace, dances together and dwells together. So stop pursuing what cannot be caught. For when pursued it is not caught, but when not pursued it comes of its own accord, bringing forth not only rest but also gladness. [Letter 5.546] I wonder how Homer and Pindar think fit that those should be brave who will not be forgotten once they have lived; and Thucydides plainly beseeches either not to flee labours or not to pursue honours either; and Sophocles says, "Without labour, nothing prospers," teaching those who believe them to buy the ever-memorable glory of life through labours; while those who long to obtain unfading glory and reach for the kingdom of heaven somehow think that good things usually come to people through ease.
1 Pet 5:4 (echo, medium confidence)
Notes and citation
Summary: Satisfaction comes not from more money but from contentment; a second letter says pagan poets and historians taught that glory comes by labour, yet Christians seeking heaven expect it without effort.
- Letter 5.546 begins at "I wonder how Homer and Pindar"; its heading was not recovered from the scan.
- Thucydides 2.63.1; Sophocles, El. 945. Unfading glory: cf. 1 Pet 5:4.
Notes on the original text
- Digital text corrected (OCR slip; word split by OCR): αὐτ αρκείᾳ → αὐταρκείᾳ; συγχο ρεύει → συγχορεύει; Λιωκόμενος → Διωκόμενος; διωκό μενος → διωκόμενος.
Extrabiblical texts: Thucydides, 2.63.1 (Thucydides, History; allusion); Sophocles, El. 945 (Sophocles (plays and fragments); quotation)
Topics: Wealth and poverty, Self-control in food and drink, Heaven and eternal reward, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.545 (PG 78 78:1631; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-545). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-545
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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.
5.547PG 78 78:1633
ΤΟ ΑΥΤΟ. Ἐπειδὴ οὐχ ὁ λέγων τοσοῦτον, εἰ καὶ πᾶσαν κινήσῃ δεινότητα καὶ τέχνην ῥητορικὴν, τεκταίνει τὴν πειθὼ, ὅσον ὁ ἀκούων· οὐ θέμις τὸν λέγοντα μὲν τὰ ἄριστα, μὴ πείθοντα δὲ, ψέγειν · ἀλλ᾽ ἐκεῖνον τὸν τοῖς κρατίστοις πεισθῆναι μὴ ἐθελήσαντα.
TO AUTO. Epeidē ouch ho legōn tosouton, ei kai pasan kinēsę̄ deinotēta kai technēn rhētorikēn, tektainei tēn peithō, hoson ho akouōn; ou themis ton legonta men ta arista, mē peithonta de, psegein ; all᾽ ekeinon ton tois kratistois peisthēnai mē ethelēsanta.
To the same. Since it is not so much the speaker, even if he sets in motion every skill and rhetorical art, who builds persuasion, as the hearer, it is not right to blame the one who says the best things but does not persuade, but the one who would not be persuaded by the best things.
Notes and citation
Summary: Failure to persuade is the fault of the unwilling hearer, not of the speaker who said what is best.
Topics: Free will
Cite (SBL): Isidore of Pelusium, Ep. 5.547 (PG 78 78:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-547). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-547
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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.
5.548PG 78 78:1633
ΤΩ ΑΥΤΩ. Ὥσπερ ἀκρόπολις ἀπορθήτοις τείχεσι πεπυργωμένη, καταγελᾷ τῶν πολιορκούντων αὐτὴν, οὕτω καὶ ψυχὴ εἰ πάσαις ταῖς ἀρεταῖς ἑαυτὴν περιφράξειε, καὶ τῇ θείᾳ συμμαχίᾳ πυργώσειεν, εἰς αἰσχύνην καὶ γέλωτα παρασκευάζει τελευτῆσαι τοῖς πολιορκοῦσιν αὐτὴν τὰ μηχανήματα.
TŌ AUTŌ. Hōsper akropolis aporthētois teichesi pepyrgōmenē, katagelą tōn poliorkountōn autēn, houtō kai psychē ei pasais tais aretais heautēn periphraxeie, kai tę̄ theią symmachią pyrgōseien, eis aischynēn kai gelōta paraskeuazei teleutēsai tois poliorkousin autēn ta mēchanēmata.
To the same. Just as a citadel fortified with impregnable walls laughs at its besiegers, so too a soul that has fenced itself with all the virtues and fortified itself with divine alliance makes the siege-engines of those besieging it end in shame and laughter.
Ps 18:2 (echo, low confidence)
Notes and citation
Summary: A soul walled by the virtues and God's help mocks every assault, like an impregnable citadel.
Topics: Temptation, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.548 (PG 78 78:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-548). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-548
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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.
5.549PG 78 78:1633
ΗΣΑΙΑ. Μὴ ἡ θεία μακροθυμία ἐπιτριβέτω σε εἰς κακίαν, ἀλλ᾽ εἰς ἀρετὴν παρακαλείτω. Ατοπώτατον γὰρ τὸ διὰ τῶν ἀγαθῶν βλάπτεσθαι· ἀγαθὸν δὲ ἡ μακροθυμία ἔλεον μὲν τοῖς μετανοοῦσι, κρίσιν δὲ τοῖς ἀμετανοήτοις ὠδίνουσα.
ĒSAIA. Mē hē theia makrothymia epitribetō se eis kakian, all᾽ eis aretēn parakaleitō. Atopōtaton gar to dia tōn agathōn blaptesthai; agathon de hē makrothymia eleon men tois metanoousi, krisin de tois ametanoētois ōdinousa.
To Isaiah. Do not let divine patience wear you down into wickedness, but let it call you to virtue. For it is most absurd to be harmed by good things; and patience is a good thing, bringing forth mercy for those who repent and judgment for the unrepentant.
Rom 2:4 (allusion, medium confidence)
Notes and citation
Summary: God's patience brings mercy to the repentant and judgment to the impenitent, so it should lead to virtue, not to sin.
- Rom 2:4-5.
Notes on the original text
- Digital text corrected (OCR slip in the heading): ΠΣΑΙΑ. → ΗΣΑΙΑ..
Topics: Repentance, The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 5.549 (PG 78 78:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-549). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-549
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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.
5.550PG 78 78:1633
ΠΑΛΛΑΔΙΟ ΔΙΑΚΟΝΩ. Πυνθάνομαι, ὅτι τὸ νόσημα τῆς σῆς ψυχῆς ἀπὸ μικρῶν καὶ φαύλων ὁρμηθέν κατὰ τῶν καιρίων ἐχώρησεν, ἰατρικῆς τέχνης κρείττον γενόμενον. Εἰ τοίνυν ταῦθ᾽ οὕτως ἔχει, ἐπίτρεψον ἑαυτὸν τῇ ἐπιστημονικῇ καὶ θείᾳ χειρί· ᾗ οὔτε νόσημα, οὔτε χρόνος, οὔτε φύσις ἐστὶν ἀντίπαλος, καὶ ῥᾳδίως εἰς ὑγίειαν ἀναστοιχειωθήσῃ.
PALLADIO DIAKONŌ. Pynthanomai, hoti to nosēma tēs sēs psychēs apo mikrōn kai phaulōn hormēthen kata tōn kairiōn echōrēsen, iatrikēs technēs kreitton genomenon. Ei toinyn tauth᾽ houtōs echei, epitrepson heauton tę̄ epistēmonikę̄ kai theią cheiri; hę̄ oute nosēma, oute chronos, oute physis estin antipalos, kai rhądiōs eis hygieian anastoicheiōthēsę̄.
To Palladius the deacon. I learn that the disease of your soul, starting from small and trivial things, has advanced against the vital parts, becoming stronger than the art of medicine. If this is so, entrust yourself to the skilled and divine hand, to which neither disease nor time nor nature is a match, and you will easily be restored to health.
Notes and citation
Summary: A sin that has grown beyond human remedy can still be healed by God.
Notes on the original text
- Digital text corrected (word split by OCR): και ρίων → καιρίων.
Topics: Repentance, Grace
Cite (SBL): Isidore of Pelusium, Ep. 5.550 (PG 78 78:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-550). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-550
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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.
5.551PG 78 78:1633
ΘΕΟΦΑΝΙΩ. Τοῦ παραυτίκα δεινοῦ τὸν λογισμὸν θᾶττον, ὦ φίλε, ἀπαγαγὼν, ὅλος γενοῦ τῆς μελλούσης ἐλπίδος · ἐπειδὴ καὶ ἡμεῖς, ὅτε ἡ φήμη τὸ δεινὸν ἐπήγγειλεν οὐ μικρῶς λυπηθέντες, ἀνενεγκεῖν ἑαυτοὺς πεπείκαμεν. ΗΛΙΑ ΔΙΑΚΟΝΩ. Εἰ καὶ μηδεμία σοι πρόσεστιν ὁμολογία, ἐμοὶ πρέπει συγγνώμην νεῖμαι τῷ, δι᾽ ὧν αἰσχύνεται ἀπολογήσασθαι, πεπλημμεληκέναι ὁμολογοῦντι. Μὴ τοίνυν ἀπόνοιάν σοι τικτέτω τὸ, ἐμὲ μὴ ἀναμεμενηκέναι τὴν σὴν ἀπολογίαν, ἀλλὰ μᾶλλον εἰς ἀγάπην χειραγωγείτω. Ὅτι τοσαύτη μοι πρὸς εἰρήνην βλέπουσα πρόσεστι ῥοπὴ, ὡς καὶ τοῖς ἐρυθριῶσιν ἀπολογήσασθαι συγγνώμην νέμειν.
ThEOPhANIŌ. Tou parautika deinou ton logismon thatton, ō phile, apagagōn, holos genou tēs mellousēs elpidos ; epeidē kai hēmeis, hote hē phēmē to deinon epēngeilen ou mikrōs lypēthentes, anenenkein heautous pepeikamen. ĒLIA DIAKONŌ. Ei kai mēdemia soi prosestin homologia, emoi prepei syngnōmēn neimai tǭ, di᾽ hōn aischynetai apologēsasthai, peplēmmelēkenai homologounti. Mē toinyn aponoian soi tiktetō to, eme mē anamemenēkenai tēn sēn apologian, alla mallon eis agapēn cheiragōgeitō. Hoti tosautē moi pros eirēnēn blepousa prosesti rhopē, hōs kai tois erythriōsin apologēsasthai syngnōmēn nemein.
To Theophanius. Quickly lead your reasoning away from the present calamity, friend, and give yourself wholly to the hope to come; since we too, when the report announced the calamity, were greatly grieved but persuaded ourselves to recover. [Letter 5.552] To Elias the deacon. Even if you have made no confession, it befits me to grant pardon to one who, by the very fact that he is ashamed to apologize, confesses that he has erred. So do not let my not having waited for your apology breed arrogance in you, but let it rather lead you by the hand to love; for I have such an inclination toward peace that I grant pardon even to those who blush to apologize.
Notes and citation
Summary: Isidore consoles a friend in calamity with the hope to come; a second letter forgives a deacon who was too ashamed to apologize.
- Letter 5.552 begins at "To Elias the deacon"; the numeral before it is removed.
Notes on the original text
- Digital text corrected (OCR slip (breathing lost); letter numeral (φνβʹ) from the heading; words joined by OCR): ΦΝΒ.' – → ; πρόσεστινὁμολογία → πρόσεστιν ὁμολογία; Ότι τοσαύτη → Ὅτι τοσαύτη.
Topics: Hope, Suffering and affliction, Forgiveness of sins, Love of God and neighbour
Cite (SBL): Isidore of Pelusium, Ep. 5.551 (PG 78 78:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-551). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-551
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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.
5.553PG 78 78:1635
ΑΛΥΠΙΩ. Ἐγὼ τῆς γνώμης πρὸ τῆς γλώττης ἀξιῶ πεπαιδεῦσθαι τοὺς ἐμοὶ πλησιάζοντας· εἰ δὲ καὶ ἄμφω ἔχοιεν, καὶ λυπεῖ τινας, τἀληθὲς μετὰ παῤῥησίας λελέξεται. Ὥσπερ ἀγάλματα περιέπω, καὶ πᾶσιν ἐπιδείκνυμι μέγα φρονῶν ἐπὶ τῷ τοιούτους ἔχειν φίλους.
ALYPIŌ. Egō tēs gnōmēs pro tēs glōttēs axiō pepaideusthai tous emoi plēsiazontas; ei de kai amphō echoien, kai lypei tinas, talēthes meta parrhēsias lelexetai. Hōsper agalmata periepō, kai pasin epideiknymi mega phronōn epi tǭ toioutous echein philous.
To Alypius. I think those close to me should have been educated in mind before tongue; and if they have both (even if it grieves some, the truth will be spoken with frankness), I cherish them like statues and show them to all, taking pride in having such friends.
Notes and citation
Summary: Isidore values friends educated first in character and then in speech, and is proud of those who have both.
Notes on the original text
- Digital text corrected (word split by OCR): πεπαι δεῦσθαι → πεπαιδεῦσθαι.
Topics: Classical learning and education, Love of God and neighbour
Cite (SBL): Isidore of Pelusium, Ep. 5.553 (PG 78 78:1635; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-553). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-553
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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.
5.554PG 78 78:1635
ΠΕΤΡΩ ΣΧΟΛΑΣΤΙΚΟ. Οἱ μὲν τὴν τῶν πραγμάτων κρίσιν ἔχοντες ὀρθὴν, ὑπὸ ῥαθυμίας δὲ καταπαλαιόμενοι, ἴσως καὶ ἀναμαχέσονται, καὶ στήσουσι κατ᾿ αὐτῆς τρόπαια· οἱ δὲ μηδ' αὐτὸ τοῦτο εἰδότες, ὅτι ἡττῶνται, πότε νίκης ἀντιποιήσονται ;
PETRŌ SChOLASTIKO. Hoi men tēn tōn pragmatōn krisin echontes orthēn, hypo rhathymias de katapalaiomenoi, isōs kai anamachesontai, kai stēsousi kat᾿ autēs tropaia; hoi de mēd' auto touto eidotes, hoti hēttōntai, pote nikēs antipoiēsontai ?
To Peter the scholasticus. Those who have a right judgement of things but are overthrown by indolence will perhaps fight back and set up trophies against it; but those who do not even know that they are defeated, when will they lay claim to victory?
Notes and citation
Summary: Those who know they are failing may recover, but those unaware of their defeat cannot.
Topics: Repentance, Conscience
Cite (SBL): Isidore of Pelusium, Ep. 5.554 (PG 78 78:1635; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-554). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-554
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-554) · 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.
5.555PG 78 78:1635
ΠΕΤΡΩ ΑΝΑΓΝΩΣΤΗ. Ἐπειδὴ δεινὸν μὲν καὶ ἀμήχανον τῆς ψυχῆς ἐστι κάλλος, ὅταν τῇ συμμετρίᾳ τῶν ἀρετῶν λαμπρύνηται· ἀργαλέον δὲ καὶ θηριόμορφον γίγνεται αὐτῆς τὸ εἶδος, ὅταν τὸ τῆς κακίας αἶσχος ἀπομάττηται· σπουδάσωμεν ἐκεῖνο μὲν κτήσασθαι, τοῦτο δὲ ἀποτρίψασθαι.
PETRŌ ANAGNŌSTĒ. Epeidē deinon men kai amēchanon tēs psychēs esti kallos, hotan tę̄ symmetrią tōn aretōn lamprynētai; argaleon de kai thēriomorphon gignetai autēs to eidos, hotan to tēs kakias aischos apomattētai; spoudasōmen ekeino men ktēsasthai, touto de apotripsasthai.
To Peter the reader. Since the beauty of the soul is terrific and overwhelming when it shines with the proportion of the virtues, while its form becomes grievous and beastlike when it takes the impress of the ugliness of wickedness, let us be eager to acquire the one and rub off the other.
Notes and citation
Summary: The soul is beautiful with virtue and beastlike with vice, so we should cultivate the one and remove the other.
Topics: The soul, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 5.555 (PG 78 78:1635; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-555). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/5-555
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-5-555) · 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.