Sobre a virtude - teste

Vitor Hugo Pedroso /
  • Created on 2017-12-11 16:42:28
  • Translated by Edvanda Bonavina da Rosa e Vitor Hugo Pedroso
  • Aligned by Vitor Hugo Pedroso
Ἑλληνική
Português
English
δύο ἀδελφαὶ ἐκ τῆς κώμης εἰς τῆν ὕλην ἔβαινον καὶ ἐν τῇ ὕλῃ , ἐγγὺς τῆς κρήνης , κόρην εὑρίσκουσι καὶ λέγουσι · " τίς εἶ; " δέ · " ἀρετή . " - " ἀλλὰ διά τι μένεις ἐν τῇ ἐρημίᾳ; " - " οὐδεὶς ἔτι τὴν ἀρετὴν θεραπεύει · διό φεύγω τὴν κώμην καὶ μένω ἐν τῇ ὕλῃ . "
Duas irmãs estavam indo da aldeia para a floresta . Na floresta , perto da fonte , encontram uma moça e dizem : " Quem é você ? " Então ela diz : " A virtude . " - " Mas por que você fica na solidão ? " - " Ninguém mais cultiva a virtude ; por isso evito a aldeia e fico na floresta "
Two sisters was going from the village to the forest . In the forest , close to a fountain , they find a girl and they say : " Who are you ? " So she says : " I ' m the Goodness " " But why do you stay in the loneliness ? " " Nobody else improves the Goodness , so I avoid the village and I stay in the forest . "

( 18 ) 28% GRC
( 46 ) 72% GRC - POR

( 48 ) 72% GRC - POR
( 19 ) 28% POR

( 48 ) 72% GRC - POR
( 19 ) 28% POR

Herodotus, The Histories, book 1, chapter 30

/
  • Created on 2017-12-11 14:14:42
  • Translated by Vitor Hugo Pedroso
  • Aligned by
Ἑλληνική
Português
English
αὐτῶν δὴ ὦν τούτων καὶ τῆς θεωρίης ἐκδημήσας Σόλων εἵνεκεν ἐς Αἴγυπτον ἀπίκετο παρὰ Ἄμασιν καὶ δὴ καὶ ἐς Σάρδις παρὰ Κροῖσον . ἀπικόμενος δὲ ἐξεινίζετο ἐν τοῖσι βασιληίοισι ὑπὸ τοῦ Κροίσου : μετὰ δὲ ἡμέρῃ τρίτῃ τετάρτῃ κελεύσαντος Κροίσου τὸν Σόλωνα θεράποντες περιῆγον κατὰ τοὺς θησαυρούς , καὶ ἐπεδείκνυσαν πάντα ἐόντα μεγάλα τε καὶ ὄλβια . θεησάμενον δέ μιν τὰ πάντα καὶ σκεψάμενον ὥς οἱ κατὰ καιρὸν ἦν , εἴρετο Κροῖσος τάδε . ‘ξεῖνε Ἀθηναῖε , παρ᾽ ἡμέας γὰρ περὶ σέο λόγος ἀπῖκται πολλὸς καὶ σοφίης εἵνεκεν 1 τῆς σῆς καὶ πλάνης , ὡς φιλοσοφέων γῆν πολλὴν θεωρίης εἵνεκεν ἐπελήλυθας : νῦν ὦν ἐπειρέσθαι με ἵμερος ἐπῆλθέ σε εἴ τινα ἤδη πάντων εἶδες ὀλβιώτατον . μὲν ἐλπίζων εἶναι ἀνθρώπων ὀλβιώτατος ταῦτα ἐπειρώτα : Σόλων δὲ οὐδὲν ὑποθωπεύσας ἀλλὰ τῷ ἐόντι χρησάμενος λέγει ‘ὦ βασιλεῦ , Τέλλον Ἀθηναῖον . ἀποθωμάσας δὲ Κροῖσος τὸ λεχθὲν εἴρετο ἐπιστρεφέως : ‘κοίῃ δὴ κρίνεις Τέλλον εἶναι ὀλβιώτατον ; δὲ εἶπε ‘Τέλλῳ τοῦτο μὲν τῆς πόλιος εὖ ἡκούσης παῖδες ἦσαν καλοί τε κἀγαθοί , καί σφι εἶδε ἅπασι τέκνα ἐκγενόμενα καὶ πάντα παραμείναντα : τοῦτο δὲ τοῦ βίου εὖ ἥκοντι , ὡς τὰ παρ᾽ ἡμῖν , τελευτὴ τοῦ βίου λαμπροτάτη ἐπεγένετο : γενομένης γὰρ Ἀθηναίοισι μάχης πρὸς τοὺς ἀστυγείτονας ἐν Ἐλευσῖνι , βοηθήσας καὶ τροπὴν ποιήσας τῶν πολεμίων ἀπέθανε κάλλιστα , καί μιν Ἀθηναῖοι δημοσίῃ τε ἔθαψαν αὐτοῦ τῇ περ ἔπεσε καὶ ἐτίμησαν μεγάλως .
Pois . por esses motivos e para ver terras , Sólon saiu do seu país e viajou ao Egito para visitar Amásis e também a Sardis visitar Creso . Tendo chegado , foi recebido por Creso em seu palácio . Depois , no terceiro ou quarto dia , ao comando de Creso , os criados levaram Sólon para ver os tesouros demonstrando como tudo era grandioso e luxuoso . E após Sólon ter visto e analisado tudo , quando encontrou o momento oportuno , Creso a ele perguntou : " Hóspede ateniense , de fato , a mim chegaram muitos relatos a teu respeito , por conta de suas viagens e seu conhecimento , assim como por teu amor a sabedoria e por conhecer muitas terras , dada a tua curiosidade . Agora veio a mim o desejo de te perguntar se viste o homem mais afortunado de todos " . Perguntou isso esperando ser ele o homem mais afortunado . Mas Sólon , sem bajular ninguém e sendo sincero respondeu : " O ateniense Télon , ó Rei . " Surpreso com a resposta , Creso perguntou , com interesse : " Por que julgas Télon ser o mais afortunado ? " Sólon disse : " Sendo de uma cidade rica , por um lado , teve filhos belos e bons e viu que estes tiveram seus filhos e todos chegaram a maioridade e , por outro , sua vida sendo próspera , na medida de nossas possibilidades , o final da sua vida foi brilhante . Ocorrendo a batalha dos atenienses contra os nativos de Elêusis , correu em auxílio e provocou a fuga dos inimigos e morreu de forma gloriosa . Os atenienses o enterraram com exéquias públicas onde ele tombou e tributaram a ele grandes honras . "
So for that reason , and to see the world , Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there , Croesus entertained him in the palace , and on the third or fourth day Croesus told his attendants to show Solon around his treasures , and they pointed out all those things that were great and blest . After Solon had seen everything and had thought about it , Croesus found the opportunity to say , " My Athenian guest , we have heard a lot about you because of your wisdom and of your wanderings , how as one who loves learning you have traveled much of the world for the sake of seeing it , so now I desire to ask you who is the most fortunate man you have seen . " Croesus asked this question believing that he was the most fortunate of men , but Solon , offering no flattery but keeping to the truth , said , " O King , it is Tellus the Athenian . " Croesus was amazed at what he had said and replied sharply , " In what way do you judge Tellus to be the most fortunate ? " Solon said , " Tellus was from a prosperous city , and his children were good and noble . He saw children born to them all , and all of these survived . His life was prosperous by our standards , and his death was most glorious : when the Athenians were fighting their neighbors in Eleusis , he came to help , routed the enemy , and died very finely . The Athenians buried him at public expense on the spot where he fell and gave him much honor "

( 46 ) 19% GRC
( 193 ) 81% GRC - POR

( 250 ) 83% GRC - POR
( 53 ) 17% POR

( 250 ) 83% GRC - POR
( 53 ) 17% POR

De Sophisticis Elenchis (On Sophistical Refutations)

Abdelmonem / Greek-Arabic
  • Created on 2017-12-09 01:25:08
  • Modified on 2017-12-09 02:10:38
  • Translated by Abdelmonem Aly
  • Aligned by Abdelmonem
Ἑλληνική Transliterate
العربية Transliterate
ΠΕΡΙ ΣΟΦΙΣΤΙΚΩΝ ΕΛΕΓΧΩΝ .

ΠΕΡΙ δὲ τῶν σοφιστικῶν ἐλέγχων καὶ τῶν φαινομένων μὲν ἐλέγχων ὄντων δὲ παραλογισμῶν ἀλλ᾿ οὐκ ἐλέγχων λέγωμεν , ἀρξάμενοι κατὰ φύσιν ἀπὸ τῶν πρώτων .

Ὅτι μὲν οὖν οἱ μὲν εἰσὶ συλλογισμοί , οἱ δ᾿ οὐκ ὄντες δοκοῦσι , φανερόν . Ὥσπερ γὰρ καὶ ἐπὶ τῶν ἄλλων τοῦτο γίνεται διά τινος ὁμοιότητος , καὶ ἐπὶ τῶν λόγων ὡσαύτως ἔχει . Καὶ γὰρ τὴν ἕξιν οἱ μὲν ἔχουσιν εὖ , οἱ δὲ φαίνονται , φυλετικῶς φυσήσαντες καὶ ἐπισκευάσαντες αὑτούς , καὶ καλοὶ οἱ μὲν διὰ κάλλος , οἱ δὲ φαίνονται , κομμώσαντες αὑτούς . Ἐπί τε τῶν ἀψύχων ὡσαύτως · καὶ γὰρ τούτων τὰ μὲν ἄργυρος τὰ δὲ χρυσός ἐστιν ἀληθῶς , τὰ δ᾿ ἔστι μὲν οὔ , φαίνεται δὲ κατὰ τὴν αἴσθησιν , οἷον τὰ μὲν λιθαργύρινα καὶ τὰ καττιτέρινα ἀργυρᾶ , τὰ δὲ χολοβάφινα χρυσᾶ . Τὸν αὐτὸν δὲ τρόπον καὶ συλλογισμὸς καὶ ἔλεγχος μὲν ἔστιν , δ᾿ οὐκ ἔστι μέν , φαίνεται δὲ διὰ τὴν ἀπειρίαν · οἱ γὰρ ἄπειροι ὥσπερ ἂν ἀπέχοντες πόρρωθεν θεωροῦσιν . μὲν γὰρ συλλογισμὸς ἐκ τινῶν ἐστὶ τεθέντων ὥστε λέγειν ἕτερόν τι ἐξ ἀνάγκης τῶν κειμένων διὰ τῶν κειμένων , ἔλεγχος δὲ συλλογισμὸς μετ᾿ ἀντιφάσεως τοῦ συμπεράσματος . Οἱ δὲ τοῦτο ποιοῦσι μὲν οὔ , δοκοῦσι δὲ διὰ πολλὰς αἰτίας , ὧν εἷς τόπος εὐφυέστατός ἐστι καὶ δημοσιώτατος διὰ τῶν ὀνομάτων . Ἐπεὶ γὰρ οὐκ ἔστιν αὐτὰ τὰ πράγματα διαλέγεσθαι φέροντας , ἀλλὰ τοῖς ὀνόμασιν ἀντὶ τῶν πραγμάτων χρώμεθα συμβόλοις , τὸ συμβαῖνον ἐπὶ τῶν ὀνομάτων καὶ ἐπὶ τῶν πραγμάτων ἡγούμεθα συμβαίνειν , καθάπερ ἐπὶ τῶν ψήφων τοῖς λογιζομένοις . Τὸ δ᾿ οὐκ ἔστιν ὅμοιον . Τὰ μὲν γὰρ ὀνόματα πεπέρανται καὶ τὸ τῶν λόγων πλῆθος , τὰ δὲ πράγματα τὸν ἀριθμὸν ἄπειρά ἐστιν . Ἀναγκαῖον οὖν πλείω τὸν αὐτὸν λόγον καὶ τοὔνομα τὸ ἓν σημαίνειν . Ὥσπερ οὖν κἀκεῖ οἱ μὴ δεινοὶ τὰς ψήφους φέρειν ὑπὸ τῶν ἐπιστημόνων παρακρούονται , τὸν αὐτὸν τρόπον καὶ ἐπὶ τῶν λόγων οἱ τῶν ὀνομάτων τῆς δυνάμεως ἄπειροι παραλογίζονται καὶ αὐτοὶ διαλεγόμενοι καὶ ἄλλων ἀκούοντες . Διὰ μὲν οὖν ταύτην τὴν αἰτίαν καὶ τὰς λεχθησομένας ἔστι καὶ συλλογισμὸς καὶ ἔλεγχος φαινόμενος μὲν οὐκ ὢν δέ . Ἐπεὶ δ᾿ ἐστί τισι μᾶλλον πρὸ ἔργου τὸ δοκεῖν εἶναι σοφοῖς τὸ εἶναι καὶ μὴ δοκεῖν ( ἔστι γὰρ σοφιστικὴ φαινομένη σοφία οὖσα δ᾿ οὔ , καὶ σοφιστὴς χρηματιστὴς ἀπὸ φαινομένης σοφίας ἀλλ᾿ οὐκ οὔσης ) , δῆλον ὅτι ἀναγκαῖον τούτοις καὶ τὸ τοῦ σοφοῦ ἔργον δοκεῖν ποιεῖν μᾶλλον ποιεῖν καὶ μὴ δοκεῖν . Ἔστι δ᾿ ὡς ἓν πρὸς ἓν εἰπεῖν ἔργον περὶ ἕκαστον τοῦ εἰδότος ἀψευδεῖν μὲν αὐτὸν περὶ ὧν οἶδε , τὸν δὲ ψευδόμενον ἐμφανίζειν δύνασθαι · Ταῦτα δ᾿ ἐστὶ τὸ μὲν ἐν τῷ δύνασθαι δοῦναι λόγον , τὸ δ᾿ ἐν τῷ λαβεῖν . Ἀνάγκη οὖν τοὺς βουλομένους σοφιστεύειν τὸ τῶν εἰρημένων λόγων γένος ζητεῖν · πρὸ ἔργου γάρ ἐστιν · γὰρ τοιαύτη δύναμις ποιήσει φαίνεσθαι σοφόν , οὗ τυγχάνουσι τὴν προαίρεσιν ἔχοντες .

Ὅτι μὲν οὖν ἔστι τι τοιοῦτον λόγων γένος , καὶ ὅτι τοιαύτης ἐφίενται δυνάμεως οὓς καλοῦμεν σοφιστάς , δῆλον . Πόσα δ᾿ ἐστὶν εἴδη τῶν λόγων τῶν σοφιστικῶν , καὶ ἐκ πόσων τὸν ἀριθμὸν δύναμις αὕτη συνέστηκε , καὶ πόσα μέρη τυγχάνει τῆς πραγματείας ὄντα , καὶ περὶ τῶν ἄλλων τῶν συντελούντων εἰς τὴν τέχνην ταύτην ἤδη λέγωμεν .
بسم الله الرحمن الرحيم
«سوفسطيقا» بنقل الفاضل أبى زكريا يحيى بن عدى أعلى الله منزلته , وبنقل أبى على عيسى بن اسحق بن زرعة , وبنقل قديم منسوب إلى الناعمى , مثبت فى كل صفح ما نقله كل واحد , وغيره , عن المعانى الثابتة فى ذلك الصفح

نقل أبى زكريا يحيى بن عدى من السريانى بنقل أثانس من اليونانى :
كتاب تبكيت السوفسطائيين لأرسطوطالس
〈القياس والمغالطة〉

فأما فى التبكيتات السوفطائى , وهذه التى بزى تبكيتات , وهى تضليلات لا تبكيتات , فنقول مبتدئين من الأوائل كالطبيعة .

أما أن هذه هى موجودة قياسات , تظن إذ ليست فذلك ظاهر . وذلك أنه كما أنه قد يكون فى هذه الأخر انبهام من قبل اشتباه ما , كذلك فى الكلم . وذلك أنه ها هذه النية أما هؤلاء فموجودة لهم التى هى حسنة . وأما هؤلاء فيحيون حسنى النية من حيث ينتهون حبيا نيةً ويحرقون أنفسهم . وفى الحق أما هؤلاء فمن قبل الحسن , أما هؤلاء فيرون أنهم زينوا أنفسهم . وكذلك فى غير المتنفسة , وذلك أنه ها ومن هذه أيضا : أما هذه ففضة , وأما هذه فذهب بالحقيقة , وأما هذه فليست , إلا أنها ترى بالحسن مثال ذلك إما هذه الحجرية ففضة والرصاصية فضة , وأما هذه المصبوغة بالمرار فذهبية . فعلى هذا النحو بعينه والمقاييس أيضا والتوبيخات : أما ذاك فموجود , وأما ذاك فليس بموجود إلا أنه يرى من قبل عدم الدربة , وذلك أن هؤلاء غير الدربين من حيث لا دربة لهم , إنما يرون من بعد . والقياس هو من أشياء توضع لكى يقال إن شيئا ما آخر من الاضطرار من اللاتى وضعت . فأما التبكيت فهو قياس مع مناقضة النتيجة . وهؤلاء أما هذا فيفعلون , إلا أنهم لا يظنون لأسباب كثيرة منها موضع واحد هو حاد قوى جدا , وهو الذى من الأسماء , وذلك أنه لأنا لا يمكننا أنا نحصر الأمور إذا تكلمنا خلوا .

من الأسماء , بل إنما نستعمل الأسماء بدل الأمور كالأدلة بحسب ما يعرض للأسماء أنه يعرض للأمور بمنزلة ما فى الحسابات التى يحسبن , وهذا غير شبيه . وذلك أنه أما الأسماء وأكثر الكلم فمحدودة , فأما الأمور فهى غير محدودة فى العدد , فيجب ضرورة أن تكون الكلمة بعينها والاسم يدل على كثيرين . فبنحو ما أن هناك أيضا هؤلاء الذين ليسوا حذاقا باختصار الحسابات يتبلهون هم منهم ومن العلماء , فبهذا النحو بعينه وفى الأقاويل هؤلاء الذين ليسوا دربين بقوة الأسماء يضللون إذا هم تكلموا وإذا أسمعوا آخرين أيضا . فمن قبل هذا السبب وآخر سيقال القياس والتركيب الذى يرى وليس بموجود هو موجود . ولأن قصد أناس لأن يظنوا حكماء أكثر من أن يكونوا ولا يظنوا ( والسوفسطائية حكمة ترى لا التى هى موجودة , والسوفسطائى هو الملقب من الحكمة التى ترى لا التى هى موجودة ) , فمعلوم أنه يضطر هؤلاء أن يظنوا أنهم يفعلون أفعال الحكماء أكثر من أن يفعلوا ولا يظنوا . وعمل الحكيم هو أنه إذا قال واحدا على واحد لنرى كل واحد يعرفه إما بسبب التى يعرف فألا يكذب وأن يمكنه أن يبين الذى يكذب . وهاتان هما : أما تلك فبأن يمكنه أن يعطى القول ; وأما تلك فبأن يأخذ . فبالاضطرار أن يطلب هؤلاء الذين يريدون أن يعملوا السفسطة جنس الكلم التى قيلت , وذلك أنه هو القصد . وذلك أن مثل هذه الفوة هى التى تجعلهم يبدون حكماء , وليسوا إذا كانت لهم الإرادة .

فأما جنس لكلم كهذه موجودة , ولهذا يشتاق الذين يدعونهم سوفسطائيين إلى قوة كهذه , فمعلوم . وأما كم أنواع هذه الكلم السوفسطائية ومن كم عدد تقومت هذه القوة , وكم هى أجزاء الصناعة وفى هذه الأجزاء المكملة لهذه الصناعة , فها نحن نقول الآن .

( 515 ) 94% GRC
( 33 ) 6% GRC - ARA

( 33 ) 6% GRC - ARA
( 560 ) 94% ARA

Xen. Sym. 1.1

Murilo Gouvea Alves /
Ἑλληνική
English
Português
urn:cts:greekLit:tlg0032.tlg004.perseus-grc1:1.1
urn:cts:greekLit:tlg0032.tlg004.perseus-eng1:1.1
ἀλλ᾽ ἐμοὶ δοκεῖ τῶν καλῶν κἀγαθῶν ἀνδρῶν ἔργα οὐ μόνον τὰ μετὰ σπουδῆς πραττόμενα ἀξιομνημόνευτα εἶναι , ἀλλὰ καὶ τὰ ἐν ταῖς παιδιαῖς . οἷς δὲ παραγενόμενος ταῦτα γιγνώσκω δηλῶσαι βούλομαι .
To my mind it is worth while to relate not only the serious acts of great and good men but also what they do in their lighter moods . I should like to narrate an experience of mine that gives me this conviction .
Pois bem , para mim parece claro que os feitos dos homens grandiosos , não apenas os realizados com zelo são dignos de ser rememorados , mas também os na descontração . Desejo mostrar as coisas que conheço sobre aqueles com quem estive .

( 4 ) 13% GRC
( 28 ) 87% GRC - ENG

( 33 ) 75% GRC - ENG
( 11 ) 25% ENG

( 33 ) 75% GRC - ENG
( 11 ) 25% ENG

Eusebius' Church History II Ch. 2

Jiyoung Song /
  • Created on 2017-12-01 17:48:20
  • Modified on 2017-12-14 22:01:11
  • Translated by Arthur Cushman McGiffert
  • Aligned by Jiyoung Song
English translation from: http://www.newadvent.org/fathers/250102.htm https://www.ccel.org/ccel/schaff/npnf201.iii.vii.i.html
Ἑλληνική Transliterate
English
Πρῶτος τοιγαροῦν εἰς τὴν ἀποστολὴν ἀντὶ τοῦ προδότου Ἰούδα κληροῦται Ματθίας , εἷς καὶ αὐτός , ὡς δεδήλωται , τῶν τοῦ κυρίου γενόμενος μαθητῶν . καθίστανται δὲ δἰ ' εὐχῆς καὶ χειρῶν ἐπιθέσεως τῶν ἀποστόλων εἰς διακονίαν , ὑπηρεσίας ἕνεκα τοῦ κοινοῦ , ἄνδρες δεδοκιμασμένοι , τὸν ἀριθμὸν ἑπτά , οἱ ἀμφὶ τὸν Στέφανον , ὃς καὶ πρῶτος μετὰ τὸν κύριον ἅμα τῇ χειροτονίᾳ , ὥσπερ εἰς αὐτὸ τοῦτο προαχθείς , λίθοις εἰς θάνατον πρὸς τῶν κυριοκτόνων βάλλεται , καὶ ταύτῃ πρῶτος τὸν αὐτῷ φερώνυμον τῶν ἀξιονίκων τοῦ Χριστοῦ μαρτύρων ἀποφέρεται στέφανον .

Τότε δῆτα καὶ Ἰάκωβον , τὸν τοῦ κυρίου λεγόμενον ἀδελφόν ὅτι δὴ καὶ οὗτος τοῦ Ἰωσὴφ ὠνόμαστο παῖς τοῦ δὲ Χριστοῦ πατὴρ , Ἰωσήφ , μνηστευθεῖσα παρθένος , πρὶν συνελθεῖν αὐτούς , ηὕρητο ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου , ὡς ἱερὰ τῶν εὐαγγελίων διδάσκει γραφή : τοῦτον δὴ οὖν αὐτὸν Ἰάκωβον , ὃν καὶ δίκαιον ἐπίκλην οἱ πάλαι δἰ ' ἀρετῆς ἐκάλουν προτερήματα , πρῶτον ἱστοροῦσιν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας τὸν τῆς ἐπισκοπῆς ἐγχειρισθῆναι θρόνον .

Κλήμης δὲ ἐν ἕκτῳ τῶν Ὑποτυπώσεων γράφων ὧδε παρίστησιν Πέτρον γάρ φησιν καὶ Ἰάκωβον καὶ Ἰωάννην μετὰ τὴν ἀνάληψιν τοῦ σωτῆρος , ὡς ἂν καὶ ὑπὸ τοῦ κυρίου προτετιμημένους , μὴ ἐπιδικάζεσθαι δόξης , ἀλλὰ Ἰάκωβον τὸν δίκαιον ἐπίσκοπον τῶν Ἱεροσολύμων ἑλέσθαι .

δ ' αὐτὸς ἐν ἑβδόμῳ τῆς αὐτῆς ὑποθέσεως ἔτι καὶ ταῦτα περὶ αὐτοῦ φησιν Ἰακώβῳ τῷ δικαίῳ καὶ Ἰωάννῃ καὶ Πέτρῳ μετὰ τὴν ἀνάστασιν παρέδωκεν τὴν γνῶσιν κύριος , οὗτοι τοῖς λοιποῖς ἀποστόλοις παρέδωκαν , οἱ δὲ λοιποὶ ἀπόστολοι τοῖς ἑβδομήκοντα : ὧν εἷς ἦν καὶ Βαρναβᾶς . δύο δὲ γεγόνασιν Ἰάκωβοι , εἷς δίκαιος , κατὰ τοῦ πτερυγίου βληθεὶς καὶ ὑπὸ γναφέως ξύλῳ πληγεὶς εἰς θάνατον , ἕτερος δὲ καρατομηθείς . Αὐτοῦ δὴ τοῦ δικαίου καὶ Παῦλος μνημονεύει γράφων ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον , εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου .

Ἐν τούτοις καὶ τὰ τῆς τοῦ σωτῆρος ἡμῶν πρὸς τὸν τῶν Ὀσροηνῶν βασιλέα τέλος ἐλάμβανεν ὑποσχέσεως . γοῦν Θωμᾶς τὸν Θαδδαῖον κινήσει θειοτέρᾳ ἐπὶ τὰ Ἔδεσσα κήρυκα καὶ εὐαγγελιστὴν τῆς περὶ τοῦ Χριστοῦ διδασκαλίας ἐκπέμπει , ὡς ἀπὸ τῆς εὑρεθείσης αὐτόθι γραφῆς μικρῷ πρόσθεν ἐδηλώσαμεν . δὲ τοῖς τόποις ἐπιστάς , τόν τε Ἄβγαρον ἰᾶται τῷ Χριστοῦ λόγῳ καὶ τοὺς αὐτόθι πάντας τοῖς τῶν θαυμάτων παραδόξοις ἐκπλήττει , ἱκανῶς τε αὐτοὺς τοῖς ἔργοις διαθεὶς , καὶ ἐπὶ σέβας ἀγαγὼν τῆς τοῦ Χριστοῦ δυνάμεως , μαθητὰς τῆς σωτηρίου διδασκαλίας κατεστήσατο , εἰς ἔτι τε νῦν ἐξ ἐκείνου πᾶσα τῶν Ἐδεσσηνῶν πόλις τῇ Χριστοῦ προσανάκειται προσηγορίᾳ , οὐ τὸ τυχὸν ἐπιφερομένη δεῖγμα τῆς τοῦ σωτῆρος ἡμῶν καὶ εἰς αὐτοὺς εὐεργεσίας .

καὶ ταῦτα μὲν ὡς ἐξ ἀρχαίων ἱστορίας εἰρήσθω , μετίωμεν δ’ αὖθις ἐπὶ τὴν θείαν γραφήν . Γενομένου δῆτα ἐπὶ τῇ τοῦ Στεφάνου μαρτυρίᾳ πρώτου καὶ μεγίστου πρὸς αὐτῶν Ἰουδαίων κατὰ τῆς ἐν Ἱεροσολύμοις ἐκκλησίας διωγμοῦ πάντων τε τῶν μαθητῶν πλὴν ὅτι τῶν δώδεκα μόνων ἀνὰ τὴν Ἰουδαίαν τε καὶ Σαμάρειαν διασπαρέντων τινὲς , φησιν θεία γραφή , διελθόντες ἕως Φοινίκης καὶ Κύπρου καὶ Ἀντιοχείας , οὔπω μὲν ἔθνεσιν οἷοί τε ἦσαν τοῦ τῆς πίστεως μεταδιδόναι λόγου τολμᾶν , μόνοις δὲ τοῦτον Ἰουδαίοις κατήγγελλον .

τηνικαῦτα καὶ Παῦλος ἐλυμαίνετο εἰς ἔτι τότε τὴν ἐκκλησίαν , κατ ' οἴκους τῶν πιστῶν εἰσπορευόμενος , σύρων τε ἄνδρας καὶ γυναῖκας καὶ εἰς φυλακὴν παραδιδούς .

ἀλλὰ καὶ Φίλιππος , εἷς τῶν ἅμα Στεφάνῳ προχειρισθέντων εἰς τὴν διακονίαν , ἐν τοῖς διασπαρεῖσιν γενόμενος , κάτεισιν εἰς τὴν Σαμάρειαν , θείας τε ἔμπλεως δυνάμεως κηρύττει πρῶτος τοῖς αὐτόθι τὸν λόγον . τοσαύτη δ ' αὐτῷ θεία συνήργει χάρις , ὡς καὶ Σίμωνα τὸν μάγον μετὰ πλείστων ὅσων τοῖς αὐτοῦ λόγοις ἑγχθῆναι ἐπὶ τοσοῦτον δ ' Σίμων βεβοημένος κατ ' ἐκεῖνο καιροῦ τῶν ἠπατημένων ἐκράτει γοητείᾳ , ὡς τὴν μεγάλην αὐτὸν ἡγεῖσθαι εἶναι δύναμιν τοῦ θεοῦ .

τότε δ ' οὖν καὶ οὗτος τὰς ὑπὸ τοῦ Φιλίππου δυνάμει θείᾳ τελουμένας καταπλαγεὶς παραδοξοποιίας παραδύεται , καὶ μέχρι λουτροῦ τὴν εἰς Χριστὸν πίστιν καθυποκρίνεται . καὶ θαυμάζειν ἄξιον εἰς δεῦρο γινόμενον πρὸς τῶν ἔτι καὶ νῦν τὴν ἀπ ' ἐκείνου μιαρωτάτην μετιόντων αἵρεσιν , οἳ τῇ τοῦ σφῶν προπάτορος μεθόδῳ τὴν ἐκκλησίαν λοιμώδους καὶ ψωραλέας νόσου δίκην ὑποδυόμενοι τὰ μέγιστα λυμαίνονται τοὺς οἷς ἐναπομάξασθαι οἷοί τε ἂν εἶεν τὸν ἐν αὐτοῖς ἀποκεκρυμμένον δυσαλθῆ καὶ χαλεπὸν ἰόν . ἤδη γέ τοι πλείους τούτων ἀπεώσθησαν , ὁποῖοί τινες ἦσαν τὴν μοχθηρίαν ἁλόντες , ὥσπερ οὖν καὶ Σίμων αὐτὸς πρὸς τοῦ Πέτρου καταφωραθεὶς ὃς ἦν τὴν προσήκουσαν ἔτισεν τιμωρίαν .

ἀλλὰ γὰρ εἰς αὔξην ὁσημέραι προϊόντος τοῦ σωτηρίου κηρύγματος , οἰκονομία τις ἦγεν καὶ ἀπὸ τῆς Αἰθιόπων γῆς τῆς αὐτόθι βασιλίδος , κατά τι πάτριον ἔθος ὑπὸ γυναικὸς τοῦ ἔθνους εἰσέτι νῦν βασιλευομένου , δυνάστην : ὃν πρῶτον ἐξ ἐθνῶν πρὸς τοῦ Φιλίππου δἰ ἐπιφανείας τὰ τοῦ θείου λόγου ὄργια μετασχόντα , τῶν τε ἀνὰ τὴν οἰκουμένην πιστῶν ἀπαρχὴν γενόμενον , πρῶτον κατέχει λόγος ἐπὶ τὴν πάτριον παλινοστήσαντα γῆν εὐαγγελίσασθαι τὴν τοῦ τῶν ὅλων θεοῦ γνῶσιν , καὶ τὴν ζωοποιὸν εἰς ἀνθρώπους τοῦ σωτῆρος ἡμῶν ἐπιδημίαν , ἔργῳ πληρωθείσης δἰ αὐτοῦ τῆς Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ θεῷ περιεχούσης προφητείας .

ἐπὶ τούτοις Παῦλος , τὸ τῆς ἐκλογῆς σκεῦος , οὐκ ἐξ ἀνθρώπων οὐδὲ δἰ ' ἀνθρώπων , δἰ ' ἀποκαλύψεως δ ' αὐτοῦ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς , τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν , ἀπόστολος ἀναδείκνυται , δἰ ' ὀπτασίας καὶ τῆς κατὰ τὴν ἀποκάλυψιν οὐρανίου φωνῆς ἀξιωθεὶς τῆς κλήσεως .
First , then , in the place of Judas , the betrayer , Matthias , who , as has been shown was also one of the Seventy , was chosen to the apostolate . And there were appointed to the diaconate , for the service of the congregation , by prayer and the laying on of the hands of the apostles , approved men , seven in number , of whom Stephen was one . He first , after the Lord , was stoned to death at the time of his ordination by the slayers of the Lord , as if he had been promoted for this very purpose . And thus he was the first to receive the crown , corresponding to his name , which belongs to the martyrs of Christ , who are worthy of the meed of victory .

Then James , whom the ancients surnamed the Just on account of the excellence of his virtue , is recorded to have been the first to be made bishop of the church of Jerusalem . This James was called the brother of the Lord because he was known as a son of Joseph , and Joseph was supposed to be the father of Christ , because the Virgin , being betrothed to him , " was found with child by the Holy Ghost before they came together , " ( Matthew 1 : 18 ) as the account of the holy Gospels shows .

But Clement in the sixth book of his Hypotyposes writes thus : " For they say that Peter and James and John after the ascension of our Saviour , as if also preferred by our Lord , strove not after honor , but chose James the Just bishop of Jerusalem . "

But the same writer , in the seventh book of the same work , relates also the following things concerning him : " The Lord after his resurrection imparted knowledge to James the Just and to John and Peter , and they imparted it to the rest of the apostles , and the rest of the apostles to the seventy , of whom Barnabas was one . But there were two Jameses : one called the Just , who was thrown from the pinnacle of the temple and was beaten to death with a club by a fuller , and another who was beheaded . " Paul also makes mention of the same James the Just , where he writes , " Other of the apostles saw I none , save James the Lord ' s brother . " ( Galatians 1 : 19 )

At that time also the promise of our Saviour to the king of the Osrhœnians was fulfilled . For Thomas , under a divine impulse , sent Thaddeus to Edessa as a preacher and evangelist of the religion of Christ , as we have shown a little above from the document found there . When he came to that place he healed Abgarus by the word of Christ ; and after bringing all the people there into the right attitude of mind by means of his works , and leading them to adore the power of Christ , he made them disciples of the Saviour ' s teaching . And from that time down to the present the whole city of the Edessenes has been devoted to the name of Christ , offering no common proof of the beneficence of our Saviour toward them also .

These things have been drawn from ancient accounts ; but let us now turn again to the divine Scripture . When the first and greatest persecution was instigated by the Jews against the church of Jerusalem in connection with the martyrdom of Stephen , and when all the disciples , except the Twelve , were scattered throughout Judea and Samaria , some , as the divine Scripture says , went as far as Phœnicia and Cyprus and Antioch , but could not yet venture to impart the word of faith to the nations , and therefore preached it to the Jews alone .

During this time Paul was still persecuting the church , and entering the houses of believers was dragging men and women away and committing them to prison .

Philip also , one of those who with Stephen had been entrusted with the diaconate , being among those who were scattered abroad , went down to Samaria , and being filled with the divine power , he first preached the word to the inhabitants of that country . And divine grace worked so mightily with him that even Simon Magus with many others was attracted by his words . Simon was at that time so celebrated , and had acquired , by his jugglery , such influence over those who were deceived by him , that he was thought to be the great power of God .

But at this time , being amazed at the wonderful deeds wrought by Philip through the divine power , he feigned and counterfeited faith in Christ , even going so far as to receive baptism . And what is surprising , the same thing is done even to this day by those who follow his most impure heresy . For they , after the manner of their forefather , slipping into the Church , like a pestilential and leprous disease greatly afflict those into whom they are able to infuse the deadly and terrible poison concealed in themselves . The most of these have been expelled as soon as they have been caught in their wickedness , as Simon himself , when detected by Peter , received the merited punishment .

But as the preaching of the Saviour ' s Gospel was daily advancing , a certain providence led from the land of the Ethiopians an officer of the queen of that country , for Ethiopia even to the present day is ruled , according to ancestral custom , by a woman . He , first among the Gentiles , received of the mysteries of the divine word from Philip in consequence of a revelation , and having become the first-fruits of believers throughout the world , he is said to have been the first on returning to his country to proclaim the knowledge of the God of the universe and the life-giving sojourn of our Saviour among men ; so that through him in truth the prophecy obtained its fulfillment , which declares that " Ethiopia stretches out her hand unto God . "

In addition to these , Paul , that " chosen vessel , " ( Acts 9 : 15 ) " not of men neither through men , but by the revelation of Jesus Christ himself and of God the Father who raised him from the dead , " ( Galatians 1 : 1 ) was appointed an apostle , being made worthy of the call by a vision and by a voice which was uttered in a revelation from heaven .

( 129 ) 14% GRC
( 777 ) 86% GRC - ENG

( 951 ) 80% GRC - ENG
( 234 ) 20% ENG

Herodotus, The Histories, book 1, chapter 30

Murilo Gouvea Alves /
Ἑλληνική
Português
English
αὐτῶν δὴ ὦν τούτων καὶ τῆς θεωρίης ἐκδημήσας Σόλων εἵνεκεν ἐς Αἴγυπτον ἀπίκετο παρὰ Ἄμασιν καὶ δὴ καὶ ἐς Σάρδις παρὰ Κροῖσον . ἀπικόμενος δὲ ἐξεινίζετο ἐν τοῖσι βασιληίοισι ὑπὸ τοῦ Κροίσου : μετὰ δὲ ἡμέρῃ τρίτῃ τετάρτῃ κελεύσαντος Κροίσου τὸν Σόλωνα θεράποντες περιῆγον κατὰ τοὺς θησαυρούς , καὶ ἐπεδείκνυσαν πάντα ἐόντα μεγάλα τε καὶ ὄλβια . θεησάμενον δέ μιν τὰ πάντα καὶ σκεψάμενον ὥς οἱ κατὰ καιρὸν ἦν , εἴρετο Κροῖσος τάδε . ‘ξεῖνε Ἀθηναῖε , παρ᾽ ἡμέας γὰρ περὶ σέο λόγος ἀπῖκται πολλὸς καὶ σοφίης εἵνεκεν 1 τῆς σῆς καὶ πλάνης , ὡς φιλοσοφέων γῆν πολλὴν θεωρίης εἵνεκεν ἐπελήλυθας : νῦν ὦν ἐπειρέσθαι με ἵμερος ἐπῆλθέ σε εἴ τινα ἤδη πάντων εἶδες ὀλβιώτατον . μὲν ἐλπίζων εἶναι ἀνθρώπων ὀλβιώτατος ταῦτα ἐπειρώτα : Σόλων δὲ οὐδὲν ὑποθωπεύσας ἀλλὰ τῷ ἐόντι χρησάμενος λέγει ‘ὦ βασιλεῦ , Τέλλον Ἀθηναῖον . ἀποθωμάσας δὲ Κροῖσος τὸ λεχθὲν εἴρετο ἐπιστρεφέως : ‘κοίῃ δὴ κρίνεις Τέλλον εἶναι ὀλβιώτατον ; δὲ εἶπε ‘Τέλλῳ τοῦτο μὲν τῆς πόλιος εὖ ἡκούσης παῖδες ἦσαν καλοί τε κἀγαθοί , καί σφι εἶδε ἅπασι τέκνα ἐκγενόμενα καὶ πάντα παραμείναντα : τοῦτο δὲ τοῦ βίου εὖ ἥκοντι , ὡς τὰ παρ᾽ ἡμῖν , τελευτὴ τοῦ βίου λαμπροτάτη ἐπεγένετο : γενομένης γὰρ Ἀθηναίοισι μάχης πρὸς τοὺς ἀστυγείτονας ἐν Ἐλευσῖνι , βοηθήσας καὶ τροπὴν ποιήσας τῶν πολεμίων ἀπέθανε κάλλιστα , καί μιν Ἀθηναῖοι δημοσίῃ τε ἔθαψαν αὐτοῦ τῇ περ ἔπεσε καὶ ἐτίμησαν μεγάλως .
Pos . por esses motivos e para ver terras , Sólon saiu do seu país e viajou ao Egito para visitar Amásis e também a Sardis visitar Creso . Tendo chegado , foi recebido por Creso em seu palácio . Depois , no terceiro ou quarto dia , ao comando de Creso , os criados levaram Sólon para ver os tesouros demonstrando como tudo era grandioso e luxuoso . E após Sólon ter visto e analisado tudo , quando encontrou o momento oportuno , Creso a ele perguntou : " Hóspede ateniense , de fato , a mim chegaram muitos relatos a teu respeito , por conta de suas viagens e seu conhecimento , assim como por teu amor a sabedoria e por conhecer muitas terras , dada a tua curiosidade . Agora veio a mim o desejo de te perguntar se viste o homem mais afortunado de todos " . Perguntou isso esperando ser ele o homem mais afortunado . Mas Sólon , sem bajular ninguém e sendo sincero respondeu : " O ateniense Télon , ó Rei . " Surpreso com a resposta , Creso perguntou , com interesse : " Por que julgas Télon ser o mais afortunado ? " Sólon disse : " Sendo de uma cidade rica , por um lado , teve filhos belos e bons e viu que estes tiveram seus filhos e todos chegaram a maioridade e , por outro , sua vida sendo próspera , na medida de nossas possibilidades , o final da sua vida foi brilhante . Ocorrendo a batalha dos atenienses contra os nativos de Elêusis , correu em auxílio e provocou a fuga dos inimigos e morreu de forma gloriosa . Os atenienses o enterraram com exéquias públicas onde ele tombou e tributaram a ele grandes honras . "
So for that reason , and to see the world , Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there , Croesus entertained him in the palace , and on the third or fourth day Croesus told his attendants to show Solon around his treasures , and they pointed out all those things that were great and blest . After Solon had seen everything and had thought about it , Croesus found the opportunity to say , " My Athenian guest , we have heard a lot about you because of your wisdom and of your wanderings , how as one who loves learning you have traveled much of the world for the sake of seeing it , so now I desire to ask you who is the most fortunate man you have seen . " Croesus asked this question believing that he was the most fortunate of men , but Solon , offering no flattery but keeping to the truth , said , " O King , it is Tellus the Athenian . " Croesus was amazed at what he had said and replied sharply , " In what way do you judge Tellus to be the most fortunate ? " Solon said , " Tellus was from a prosperous city , and his children were good and noble . He saw children born to them all , and all of these survived . His life was prosperous by our standards , and his death was most glorious : when the Athenians were fighting their neighbors in Eleusis , he came to help , routed the enemy , and died very finely . The Athenians buried him at public expense on the spot where he fell and gave him much honor "

( 46 ) 19% GRC
( 193 ) 81% GRC - POR

( 247 ) 82% GRC - POR
( 56 ) 18% POR

( 247 ) 82% GRC - POR
( 56 ) 18% POR

Hdt 1.34

Murilo Gouvea Alves /
Ἑλληνική
English
Português
urn:cts:greekLit:tlg0016.tlg001.perseus-grc1:1.34
urn:cts:greekLit:tlg0016.tlg001.perseus-eng1:1.34
μετὰ δὲ Σόλωνα οἰχόμενον ἔλαβέ ἐκ θεοῦ νέμεσις μεγάλη Κροῖσον , ὡς εἰκάσαι , ὅτι ἐνόμισε ἑωυτὸν εἶναι ἀνθρώπων ἁπάντων ὀλβιώτατον . αὐτίκα δέ οἱ εὕδοντι ἐπέστη ὄνειρος , ὅς οἱ τὴν ἀληθείην ἔφαινε τῶν μελλόντων γενέσθαι κακῶν κατὰ τὸν παῖδα . ἦσαν δὲ τῷ Κροίσῳ δύο παῖδες , τῶν οὕτερος μὲν διέφθαρτο , ἦν γὰρ δὴ κωφός , δὲ ἕτερος τῶν ἡλίκων μακρῷ τὰ πάντα πρῶτος : οὔνομα δέ οἱ ἦν Ἄτυς . τοῦτον δὴ ὦν τὸν Ἄτυν σημαίνει τῷ Κροίσῳ ὄνειρος , ὡς ἀπολέει μιν αἰχμῇ σιδηρέῃ βληθέντα . δ᾽ ἐπείτε ἐξηγέρθη καὶ ἑωυτῷ λόγον ἔδωκε , καταρρωδήσας τὸν ὄνειρον ἄγεται μὲν τῷ παιδὶ γυναῖκα , ἐωθότα δὲ στρατηγέειν μιν τῶν Λυδῶν οὐδαμῇ ἔτι ἐπὶ τοιοῦτο πρῆγμα ἐξέπεμπε : ἀκόντια δὲ καὶ δοράτια καὶ τάτοιαῦτα πάντα τοῖσι χρέωνται ἐς πόλεμον ἄνθρωποι , ἐκ τῶν ἀνδρεώνων ἐκκομίσας ἐς τοὺς θαλάμους συνένησε , μή τί οἱ κρεμάμενον τῷ παιδὶ ἐμπέσῃ .
But after Solon ' s departure divine retribution fell heavily on Croesus ; as I guess , because he supposed himself to be blessed beyond all other men . Directly , as he slept , he had a dream , which showed him the truth of the evil things which were going to happen concerning his son . He had two sons , one of whom was ruined , for he was mute , but the other , whose name was Atys , was by far the best in every way of all of his peers . The dream showed this Atys to Croesus , how he would lose him struck and killed by a spear of iron . So Croesus , after he awoke and considered , being frightened by the dream , brought in a wife for his son , and although Atys was accustomed to command the Lydian armies , Croesus now would not send him out on any such enterprise , while he took the javelins and spears and all such things that men use for war from the men ' s apartments and piled them in his store room , lest one should fall on his son from where it hung .
Depois da partida de Sólon , uma grande indignação de deus tomou a Creso , porque considerou , como imagino , ser ele mesmo o mais afortunado de todos os homens . No mesmo instante em que dormia , acometeu- lhe um sonhou que revelava a verdade dos males que estavam prestes a acontecer em relação ao filho . Creso tinha dois filhos , um deles possuía uma deficiência , pois era surdo-mudo , enquanto o outro era de longe o primeiro em tudo entre os da mesma idade . Seu nome era Atis . O sonho , portanto , significava para Creso que perderia esse mesmo Atis , sendo atingido por uma ponta de lança de ferro . Depois que acordou , deu- se à reflexão e tendo ficado com medo do sonho , trouxe uma esposa ao filho ; e apesar de estar acostumado a comandar o exército dos Lídios , não mais o enviou para lugar nenhum para tal missão . Amontoou nos depósitos dardos e lanças e todas as coisas desse tipo , as quais os homens usam para guerra , tendo sido levados para fora das salas dos homens para que não caísse no filho algo ali pendurado .

( 17 ) 11% GRC
( 137 ) 89% GRC - ENG

( 174 ) 84% GRC - ENG
( 33 ) 16% ENG

( 174 ) 84% GRC - ENG
( 33 ) 16% ENG

Agathemerus - 2.9

Chiara Palladino / Agathemerus - Morellus
  • Created on 2017-11-20 11:30:03
  • Translated by P. Morellus
  • Aligned by Chiara Palladino
Ἑλληνική Transliterate
Latin

( 82 ) 100% GRC
( 0 ) 0% GRC - LAT

( 0 ) 0% GRC - LAT
( 86 ) 100% LAT