UGARIT - Translation Alignment Editor ::: Alexander von Humboldt Lehrstuhl für Digital Humanities

Jiyoung Song

Tufts University

Symposium 210e-212c

Jiyoung Song /

Modified on 2017-04-30 19:57:13
Translated by Alexander Nehamas and Paul Woodruff
Aligned by Jiyoung Song

Ἑλληνική Transliterate

English

ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ , θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά , πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν , τοῦτο ἐκεῖνο , ὦ Σώκρατες , οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν , πρῶτον μὲν ἀεὶ ὂν καὶ οὔτε γιγνόμενον οὔτε ἀπολλύμενον , οὔτε αὐξανόμενον οὔτε φθίνον , ἔπειτα οὐ τῇ μὲν καλόν , τῇ δ᾽ αἰσχρόν , οὐδὲ τοτὲ μέν , τοτὲ δὲ οὔ , οὐδὲ πρὸς μὲν τὸ καλόν , πρὸς δὲ τὸ αἰσχρόν , οὐδ᾽ ἔνθα μὲν καλόν , ἔνθα δὲ αἰσχρόν , ὡς τισὶ μὲν ὂν καλόν , τισὶ δὲ αἰσχρόν : οὐδ᾽ αὖ φαντασθήσεται αὐτῷ τὸ καλὸν οἷον πρόσωπόν τι οὐδὲ χεῖρες οὐδὲ ἄλλο οὐδὲν ὧν σῶμα μετέχει , οὐδέ τις λόγος οὐδέ τις ἐπιστήμη , οὐδέ που ὂν ἐν ἑτέρῳ τινι , οἷον ἐν ζῴῳ ἢ ἐν γῇ ἢ ἐν οὐρανῷ ἢ ἔν τῳ ἄλλῳ , ἀλλ᾽ αὐτὸ καθ᾽ αὑτὸ μεθ᾽ αὑτοῦ μονοειδὲς ἀεὶ ὄν , τὰ δὲ ἄλλα πάντα καλὰ ἐκείνου μετέχοντα τρόπον τινὰ τοιοῦτον , οἷον γιγνομένων τε τῶν ἄλλων καὶ ἀπολλυμένων μηδὲν ἐκεῖνο μήτε τι πλέον μήτε ἔλαττον γίγνεσθαι μηδὲ πάσχειν μηδέν . ὅταν δή τις ἀπὸ τῶνδε διὰ τὸ ὀρθῶς παιδεραστεῖν ἐπανιὼν ἐκεῖνο τὸ καλὸν ἄρχηται καθορᾶν , σχεδὸν ἄν τι ἅπτοιτο τοῦ τέλους . τοῦτο γὰρ δή ἐστι τὸ ὀρθῶς ἐπὶ τὰ ἐρωτικὰ ἰέναι ἢ ὑπ᾽ ἄλλου ἄγεσθαι , ἀρχόμενον ἀπὸ τῶνδε τῶν καλῶν ἐκείνου ἕνεκα τοῦ καλοῦ ἀεὶ ἐπανιέναι , ὥσπερ ἐπαναβασμοῖς χρώμενον , ἀπὸ ἑνὸς ἐπὶ δύο καὶ ἀπὸ δυοῖν ἐπὶ πάντα τὰ καλὰ σώματα , καὶ ἀπὸ τῶν καλῶν σωμάτων ἐπὶ τὰ καλὰ ἐπιτηδεύματα , καὶ ἀπὸ τῶν ἐπιτηδευμάτων ἐπὶ τὰ καλὰ μαθήματα , καὶ ἀπὸ τῶν μαθημάτων ἐπ᾽ ἐκεῖνο τὸ μάθημα τελευτῆσαι , ὅ ἐστιν οὐκ ἄλλου ἢ αὐτοῦ ἐκείνου τοῦ καλοῦ μάθημα , καὶ γνῷ αὐτὸ τελευτῶν ὃ ἔστι καλόν . ἐνταῦθα τοῦ βίου , ὦ φίλε Σώκρατες , ἔφη ἡ Μαντινικὴ ξένη , εἴπερ που ἄλλοθι , βιωτὸν ἀνθρώπῳ , θεωμένῳ αὐτὸ τὸ καλόν . ὃ ἐάν ποτε ἴδῃς , οὐ κατὰ χρυσίον τε καὶ ἐσθῆτα καὶ τοὺς καλοὺς παῖδάς τε καὶ νεανίσκους δόξει σοι εἶναι , οὓς νῦν ὁρῶν ἐκπέπληξαι καὶ ἕτοιμος εἶ καὶ σὺ καὶ ἄλλοι πολλοί , ὁρῶντες τὰ παιδικὰ καὶ συνόντες ἀεὶ αὐτοῖς , εἴ πως οἷόν τ᾽ ἦν , μήτ᾽ ἐσθίειν μήτε πίνειν , ἀλλὰ θεᾶσθαι μόνον καὶ συνεῖναι . τί δῆτα , ἔφη , οἰόμεθα , εἴ τῳ γένοιτο αὐτὸ τὸ καλὸν ἰδεῖν εἰλικρινές , καθαρόν , ἄμεικτον , ἀλλὰ μὴ ἀνάπλεων σαρκῶν τε ἀνθρωπίνων καὶ χρωμάτων καὶ ἄλλης πολλῆς φλυαρίας θνητῆς , ἀλλ᾽ αὐτὸ τὸ θεῖον καλὸν δύναιτο μονοειδὲς κατιδεῖν ; ἆρ᾽ οἴει , ἔφη , φαῦλον βίον γίγνεσθαι ἐκεῖσε βλέποντος ἀνθρώπου καὶ ἐκεῖνο ᾧ δεῖ θεωμένου καὶ συνόντος αὐτῷ ; ἢ οὐκ ἐνθυμῇ , ἔφη , ὅτι ἐνταῦθα αὐτῷ μοναχοῦ γενήσεται , ὁρῶντι ᾧ ὁρατὸν τὸ καλόν , τίκτειν οὐκ εἴδωλα ἀρετῆς , ἅτε οὐκ εἰδώλου ἐφαπτομένῳ , ἀλλὰ ἀληθῆ , ἅτε τοῦ ἀληθοῦς ἐφαπτομένῳ : τεκόντι δὲ ἀρετὴν ἀληθῆ καὶ θρεψαμένῳ ὑπάρχει θεοφιλεῖ γενέσθαι , καὶ εἴπέρ τῳ ἄλλῳ ἀνθρώπων ἀθανάτῳ καὶ ἐκείνῳ ; ταῦτα δή , ὦ Φαῖδρέ τε καὶ οἱ ἄλλοι , ἔφη μὲν Διοτίμα , πέπεισμαι δ᾽ ἐγώ : πεπεισμένος δὲ πειρῶμαι καὶ τοὺς ἄλλους πείθειν ὅτι τούτου τοῦ κτήματος τῇ ἀνθρωπείᾳ φύσει συνεργὸν ἀμείνω Ἔρωτος οὐκ ἄν τις ῥᾳδίως λάβοι . διὸ δὴ ἔγωγέ φημι χρῆναι πάντα ἄνδρα τὸν ἔρωτα τιμᾶν , καὶ αὐτὸς τιμῶ τὰ ἐρωτικὰ καὶ διαφερόντως ἀσκῶ , καὶ τοῖς ἄλλοις παρακελεύομαι , καὶ νῦν τε καὶ ἀεὶ ἐγκωμιάζω τὴν δύναμιν καὶ ἀνδρείαν τοῦ Ἔρωτος καθ᾽ ὅσον οἷός τ᾽ εἰμί . τοῦτον οὖν τὸν λόγον , ὦ Φαῖδρε , εἰ μὲν βούλει , ὡς ἐγκώμιον εἰς ἔρωτα νόμισον εἰρῆσθαι , εἰ δέ , ὅτι καὶ ὅπῃ χαίρεις ὀνομάζων , τοῦτο ὀνόμαζε .

“You see , the man who has been thus far guided in matters of Love , who has beheld beautiful things in the right order and correctly , is coming now to the goal of Loving : all of a sudden he will catch sight of something wonderfully beautiful in its nature ; that , Socrates , is the reason for all his earlier labors : First , it always is and neither comes to be nor passes away , neither waxes nor wanes . Second , it is not beautiful this way and ugly that way , nor beautiful at one time and ugly at another , nor beautiful in relation to one thing and ugly in relation to another ; nor is it beautiful here but ugly there , as it would be if it were beautiful for some people and ugly for others . Nor will the beautiful appear to him in the guise of a face or hands or anything else that belongs to the body . It will not appear to him as a speech or a kind of knowledge does . It is not anywhere in another thing , as in an animal , or in earth , or in heaven , or in anything else , but itself by itself with itself , it is always one in form ; and all the other beautiful things share in that , in such a way that when those others come to be or pass away , this does not become the least bit smaller or greater nor suffer any change . So when someone rises by these stages , through loving boys correctly , and begins to see this beauty , he has almost grasped his goal . This is what it is to go aright , or be led by another , into the art of Love : one goes always upwards for the sake of this Beauty , starting out from beautiful things and using them like rising stairs : from one body to two and from two to all beautiful bodies , then from beautiful bodies to beautiful customs , and from customs to learning beautiful things , and from these lessons he arrives in the end at this lesson , which is learning of this very Beauty , so that in the end he comes to know just what it is to be beautiful . And there in life , Socrates , my friend , ” said the woman from Mantinea , “there if anywhere should a person live his life , beholding that Beauty . If you once see that , it won’t occur to you to measure beauty by gold or clothing or beautiful boys and youths — who , if you see them now , strike you out of your senses , and make you , you and many others , eager to be with the boys you love and look at them forever , if there were any way to do that , forgetting food and drink , everything but looking at them and being with them . But how would it be , in our view , ” she said , “if someone got to see the Beautiful itself , absolute , pure , unmixed , not polluted by human flesh or colors or any other great nonsense of mortality , but if he could see the divine Beauty itself in its one form ? Do you think it would be a poor life for a human being to look there and to behold it by that which he ought , and to be with it ? Or haven’t you remembered , ” she said , “that in that life alone , when he looks at Beauty in the only way that Beauty can be seen — only then will it become possible for him to give birth not to images of virtue ( because he’s in touch with no images ) , but to true virtue ( because he is in touch with the true Beauty ) . The love of the gods belongs to anyone who has given birth to true virtue and nourished it , and if any human being could become immortal , it would be he . ” This , Phaedrus and the rest of you , was what Diotima told me . I was persuaded . And once persuaded , I try to persuade others too that human nature can find not better workmate for acquiring this than Love . That’s why I say that every man must honor Love , why I honor the rites of Love myself and practice them with special diligence , and why I commend them to others . Now and always I praise the power and courage of Love so far as I am able . Consider this speech , then , Phaedrus , if you wish , a speech in praise of Love . Or if not , call it whatever and however you please to call it .

( 76 ) 12% GRC

( 554 ) 88% GRC - ENG

( 696 ) 82% GRC - ENG

( 151 ) 18% ENG

Symposium 210e-212c

Jiyoung Song /

Modified on 2017-04-30 19:50:19
Translated by R. B. Hirschigii
Aligned by Jiyoung Song

Ἑλληνική Transliterate

Latin

Quicumque hucusque per amatoria gradatim deducitur , recto ordine pulchra intuitus , ad finem jam amatorii affectus perveniens , subito quandam natura mirabilem inspiciet pulchritudinem , hoc illud , o Socrates , cujus gratia labores omnes praecedentes subiimus , quod principio quidem semper est , nec fit nec interit nec crescit unquam neque decrescit , praeterea non hac ex parte pulchrum , ex illa turpe , vel tum pulchrum , tum minime , neque ad hoc quidem pulchrum , turpe vero ad illud , vel hic pulchrum , ibi turpe , ut quibusdam pulchrum sit , quibusdam vero nequaquam : neque rursus imaginatione quadam ipsum pulchrum ita fingetur , uti vultus pulcher vel pulchrae manus aut aliud quiddam , cuius corpus est particeps , neque ut oratio quaedam , aut scientia quaedam , neque in alio esse putabitur , velut in animali vel terra vel caelo aut alio quopiam , sed id ipsum per se ipsum cum semelipso uniforme semper exsistens , cetera vero omnia , quae pulchra sunt , illius participatione quadam pulchra , ea scilicet conditione , ut nascentibus et intereuntibus reliquis , nihil subtrahatur illi aut addatur et nihil patiatur . quando vero ab his aliquis recte pueros amando adscendens , illud ipsum pulchrum contueri incipit , fere jam finem attingit . hoc est profecto ad amatoria recte pergere vel ab alio duci , quando videlicet quis ab his pulchris gratia pulchri illius adscendere incipit , quasi quibusdam gradibus utens , ab uno primum in duo transiens et a duobus in omnia quae pulchra sunt corpora , ab his in omnia studia pulchra , a pulchris studiis ad doctrinas pulchras conversus , donec a doctrinis in illam doctrinam perveniens , quae non alius est quam illius ipsius pulchri doctrina , atque ita demum quod ipsum pulchrum est , cognoscat . in hoc utique vitae statu , o amice Socrates , inquit hospes illa Mantinica , si usquam alibi , homini videlicet ipsum pulchrum spectanti vita vitalis . quod si quando videris , supra quam dici possit pretiosius auro ornatisque vestibus et pulchris pueris adolescentibusque censebis , quos nunc et tu et alii multi , dum spectatis , nimium stupetis et parati estis videntes amasios et semper cum illis versantes , si fieri id posset , cibo potuque carere , solumque spectare illos et una esse . quam felix illud spectaculum fore putamus , si cui contigerit , ut ipsum pulchrum intueatur , sincerum , integrum , purum , simplex , non humanis carnibus , coloribus , non aliis mortalibus nugis contaminatum , sed ipsum uniforme pulchrum divinum inspiciat ? num vitam parvi facias hominis qui illuc suspiciat et spectantis quo pulchrum spectandum est , et cum illi versantis ? nonne cogitas quod sibi solum cernens ille eo oculo pulchrum quo percipi potest , non imagines virtutis ulterius , sed virtutes ipsas pariet , quippe cum non simulacrum , sed rem ipsam attingat , cumque virtutem veram pariat atque alat , deo amicus efficietur et , si quis alius hominum , is maxime immortalis exsistet ? Haec , o Phaedre et vos caeteri convivae , Diotima narrabat , cui fidem adhibeo ego : atque aliis persuadere studeo , hominum naturam haud facile posse ad obtinendam hanc possessionem quemquam Amore meliorem auctorem invenire . quamobrem honorandum Amorem ab omnibus hominibus censeo , et ipse amatoria colo meque summopere in his exerceo et ceteros exhortor , et nunc quidem ac semper pro ingenii facultate Amoris vim et fortitudinem laudo . Hunc , o Phaedre , sermonem , si vis , laudationem quandam Amoris existima ; sin autem aliter appellare placet , appella .

( 125 ) 20% GRC

( 505 ) 80% GRC - LAT

( 472 ) 78% GRC - LAT

( 131 ) 22% LAT

Posthomerica 3.30-185

Jiyoung Song /

Created on 2017-04-25 16:44:46
Modified on 2017-04-27 19:58:32
Translated by A. S. Way
Aligned by Jiyoung Song

Ἑλληνική Transliterate

English

εἰ μή οἱ μέγα Φοῖβος ἀνηλέϊ χώσατο θυμῷ ,
ὡς ἴδεν ἄσπετα φῦλα δαϊκταμένων ἡρώων .
αἶψα δ᾽ ἀπ᾽ Οὐλύμποιο κατήλυθε θηρὶ ἐοικὼς
ἰοδόκην ὤμοισιν ἔχων καὶ ἀναλθέας ἰούς ·
ἔστη δ᾽ Αἰακίδαο καταντίον · ἀμφὶ δ᾽ ἄρ᾽ αὐτῷ
γωρυὸς καὶ τόξα μὲγ᾽ ἴαχεν · ἐκ δέ οἱ ὄσσων
πῦρ ἄμοτον μάρμαιρε · ποσὶν δ᾽ ὑπεκίνυτο γαῖα .
σμερδαλέον δ᾽ ἤϋσε μέγας θεός , ὄφρ᾽ Ἀχιλῆα
τρέψῃ ἀπὸ πτολέμοιο θεοῦ ὄπα ταρβήσαντα
θεσπεσίην , καὶ Τρῶας ὑπὲκ θανάτοιο σαώσῃ ·
‘χάζεο , Πηλείδη , Τρώων ἑκάς , οὐ γὰρ ἔοικεν
οὔ σ᾽ ἔτι δυσμενέεσσι κακὰς ἐπὶ κῆρας ἰάλλειν ,
μή σε καὶ ἀθανάτων τις ἀπ᾽ Οὐλύμποιο χαλέψῃ . ’

ὣς ἄρ᾽ ἔφη · ὁ δ᾽ ἄρ᾽ οὔτι θεοῦ τρέσεν ἄμβροτον αὐδήν ·
ἤδη γάρ οἱ Κῆρες ἀμείλιχοι ἀμφεποτῶντο ·
τοὔνεκ᾽ ἄρ᾽ οὐκ ἀλέγιζε θεοῦ , μέγα δ᾽ ἴαχεν ἄντην ·
‘Φοῖβε , τί ἤ με θεοῖσι καὶ οὐ μεμαῶτα μάχεσθαι
ὀτρύνεις Τρώεσσιν ὑπερφιάλοισιν ἀμύνων ;
ἤδη γὰρ καὶ πρόσθε μ᾽ ἀποστρέψας ὀρυμαγδοῦ
ἤπαφες , ὁππότε πρῶτον ὑπεξεσάωσας ὀλέθρου
Ἕκτορα , τῷ μέγα Τρῶες ἀνὰ πτόλιν εὐχετόωντο .
ἀλλ᾽ ἀναχάζεο τῆλε καὶ ἐς μακάρων ἕδος ἄλλων
ἔρχεο , μή σε βάλοιμι καὶ ἀθάνατόν περ ἐόντα . ’

ὣς εἰπὼν ἀπάτερθε θεὸν λίπε , βῆ δ᾽ ἐπὶ Τρῶας ,
οἵ ῥ᾽ ἔτι που φεύγεσκον ἀεὶ προπάροιθε πόληος ,
καὶ τοὺς μὲν σεύεσκεν · ὁ δ᾽ ἀσχαλόων ἐνὶ θυμῷ
Φοῖβος ἑὸν κατὰ θυμὸν ἔπος ποτὶ τοῖον ἔειπεν ·
‘ὦ πόποι , ὡς ὅ γε μαίνετ᾽ ἀνὰ φρένας · ἀλλά οἱ οὔτι
οὐδ᾽ αὐτὸς Κρονίδης ἔτ᾽ ἀλέξεται οὔτε τις ἄλλος
οὕτω μαργαίνοντι καὶ ἀντιόωντι θεοῖσιν . ’

ὣς ἄρ᾽ ἔφη , καὶ ἄϊστος ὁμοῦ νεφέεσσιν ἐτύχθη ·
ἠέρα δ᾽ ἐσσάμενος στυγερὸν προέηκε Βέλεμνον ,
καί ἑ θοῶς οὔτησε κατὰ σφυρόν · αἶψα δ᾽ ἀνῖαι
δῦσαν ὑπὸ κραδίην · ὁ δ᾽ ἀνετράπετ᾽ ἠΰτε πύργος ,
ὅν τε βίη τυφῶνος ὑποχθονίῃ στροφάλιγγι
ῥήξῃ ὑπὲρ δαπέδοιο κραδαινομένης βαθὺ γαίης ·
ὣς ἐκλίθη δέμας ἠῢ κατ᾽ οὔδεος Αἰακίδαο .
ἀμφὶ δὲ παπτήνας ὀλοὸν καὶ † ἔπος ἀκράαντον ὁμόκλα ·
‘τίς νύ μοι αἰνὸν ὀϊστὸν ἐπιπροέηκε κρυφηδόν ;
τλήτω μευ κατέναντα καὶ εἰς ἀναφανδὸν ἱκέσθαι ,
ὄφρα δέ οἱ μέλαν αἷμα καὶ ἔγκατα πάντα χυθείη
ἡμετέρῳ περὶ δουρὶ καὶ Ἄϊδα λυγρὸν ἵκηται ·
οἶδα γὰρ ὡς οὔτις με δυνήσεται ἐγγύθεν ἐλθὼν
ἐγχείῃ δαμάσασθαι ἐπιχθονίων ἡρώων ,
οὐδ᾽ εἴπερ στέρνοισι μάλ᾽ ἄτρομον ἦτορ ἔχῃσιν ,
ἄτρομον ἦτορ ἔχῃσι λίην καὶ χάλκεος εἴη ·
κρύβδα δ᾽ ἀνάλκιδες αἰὲν ἀγαυοτέρους λοχόωσι .
τῷ μευ ἴτω κατέναντα , καὶ εἰ θεὸς εὔχεται εἶναι
χωόμενος Δαναοῖς , ἐπεὶ ἦ νύ μοι ἦτορ ἔολπεν
ἔμμεναι Ἀπόλλωνα λυγρῇ κεκαλυμμένον ὄρφνῃ .
ὣς γάρ μοι τὸ πάροιθε φίλη διεπέφραδε μήτηρ
κείνου ὑπαὶ βελέεσσιν ὀϊζυρῶς ἀπολέσθαι
Σκαιῇς ἀμφὶ πύλῃσι · τὸ δ᾽ οὐκ ἀνεμώλιον ἦεν . ’

ἦ καὶ λυγρὸν ὀϊστὸν ἀμειλίκτοισι χέρεσσιν
ἕλκεος ἐξείρυσσεν ἀναλθέος · ἐκ δέ οἱ αἷμα
ἔσσυτο τειρομένοιο · πότμος δέ οἱ ἦτορ ἐδάμνα .
ἀσχαλόων δ᾽ ἔρριψε βέλος · τὸ δ᾽ ἄρ᾽ αἶψα κιοῦσαι
πνοιαὶ ἀνηρείψαντο , δόσαν δέ μιν Ἀπόλλωνι
ἐς Διὸς οἰχομένῳ ζάθεον πέδον · οὐ γὰρ ἐῴκει
ἄμβροτον ἰὸν ὀλέσθαι ἀπ᾽ ἀθανάτοιο μολόντα .
δεξάμενος δ᾽ ὅ γε κραιπνὸς ἀφίκετο μακρὸν Ὄλυμπον
ἄλλων ἀθανάτων ἐς ὁμήγυριν , ᾗχι μάλιστα
πανσυδίῃ ἀγέροντο μάχην ἐσορώμενοι ἀνδρῶν ·
οἱ μὲν γὰρ Τρώεσσι μενοίνεον εὖχος ὀρέξαι
οἱ δ᾽ αὖτ᾽ Ἀργείοις , διὰ δ᾽ ἄνδιχα μητιόωντες
δέρκοντο κτείνοντας ἀνὰ μόθον ὀλλυμένους τε .

τὸν δ᾽ ὁπότ᾽ εἰσενόησε Διὸς πινυτὴ παράκοιτις ,
αὐτίκα μιν νείκεσσεν ἀνιηροῖς ἐπέεσσιν ·
‘Φοῖβε , τί ἢ τόδ᾽ ἔρεξας ἀτάσθαλον ἤματι τῷδε ,
λησάμενος κείνοιο , τὸν ἀθάνατοι γάμον αὐτοὶ
ἀντιθέῳ Πηλῆι συνήρσαμεν ; ἐν δὲ σὺ μέσσοις
δαινυμένοις ἤειδες , ὅπως Θέτιν ἀργυρόπεζαν
Πηλεὺς ἤγετ᾽ ἄκοιτιν ἁλὸς μέγα λαῖτμα λιποῦσαν ,
καί σευ φορμίζοντος ἐπήιεν ἀθρόα φῦλα ,
θῆρές τ᾽ οἰωνοί τε βαθυσκόπελοί τε κολῶναι
καὶ ποταμοὶ καὶ πᾶσα βαθύσκιος ἤιεν ὕλη .
ἀλλὰ τά γ᾽ ἐξελάθου , καὶ ἀμείλιχον ἔργον ἔρξας
κτείνας ἀνέρα δῖον , ὃν ἀθανάτοισι σὺν ἄλλοίς
νέκταρ ἀποσπένδων ἠρήσαο παῖδα γενέσθαι
ἐκ Θέτιδος Πηλῆι · τεῆς δ᾽ ἐπελήσαο ἀρῆς
ἦρα φέρων λαοῖσι κραταιοῦ Λαομέδοντος ,
ᾧ πάρα βουκολέεσκες · ὁ δ᾽ ἀθάνατόν περ ἐόντα
θνητὸς ἐὼν ἀκάχιζε · σὺ δ᾽ ἀφρονέων ἐνὶ θυμῷ
ἦρα φέρεις Τρώεσσι λελασμένος ὅσσ᾽ ἐμόγησας .
σχέτλιος , οὔ νύ τι οἶδας ἐνὶ φρεσὶ λευγαλέῃσιν ,
οὔθ᾽ ὅτις ἀργαλέος καὶ ἐπάξιος ἄλγεα πάσχειν ,
οὔθ᾽ ὅτις ἀθανάτοισι τετιμένος · ἦ γὰρ Ἀχιλλεὺς
ἤπιος ἄμμι τέτυκτο καὶ ἐξ ἡμέων γένος ἦεν .
ἀλλ᾽ οὐ μὰν Τρώεσσιν ἐλαφρότερον πόνον οἴω
ἔσσεσθ᾽ Αἰακίδαο δεδουπότος , οὕνεκ᾽ ἄρ᾽ αὐτοῦ
υἱὸς ἀπὸ Σκύροιο θοῶς ἐς ἀπηνέα δῆριν
Ἀργείοις ἐπαρωγὸς ἐλεύσεται εἴκελος ἀλκὴν
πατρὶ ἑῷ · πολέσιν δὲ κακὸν δηίοισι πελάσσει .
ἦ νυ σοὶ οὐ Τρώων ἐπιμέμβλεται , ἀλλ᾽ Ἀχιλῆι
ἀμφ᾽ ἀρετῆς ἐμέγηρας , ἐπεὶ πέλε φἐρτατος ἀνδρῶν ;
νήπιε , πῶς ἔτι σοῖσιν ἐν ὄμμασι Νηρηίνην
ὄψει ἐν ἀθανάτοισι Διὸς ποτὶ δώματ᾽ ἰοῦσαν ,
ἥ σε πάρος κύδαινε καὶ ὡς φίλον ἔδρακεν υἷα ; ’

ἦ μέγα νεικείουσα πολυσθενέος Διὸς υἷα
Ἥρη ἀκηχεμένη · ὁ δ᾽ ἄρ᾽ οὐκ ἀπαμείβετο μύθῳ ·
ἅζετο γὰρ παράκοιτιν ἑοῦ πατρὸς ἀκαμάτοιο ·
οὐδέ οἱ ὀφθαλμοῖαι καταντίον εἰσοράασθαι
ἔσθενεν , ἀλλ᾽ ἀπάνευθε θεῶν ἄλληκτον ἐόντων
ἧστο κατωπιόων · ἄμοτον δέ οἱ ἐακύζοντο
ἀθάνατοι κατ᾽ Ὄλυμπον ὅσοι Δαναοῖσιν ἄμυνον ·
ὅσσοι δ᾽ αὖ Τρώεσσι μενοίνεον εὖχος ὀρέξαι ,
κεῖνοί μιν κύδαινον ἐνὶ φρεσὶ καγχαλόωντες
κρύβδ᾽ Ἥρης · πάντες γὰρ ἐναντίον Οὐρανίωνες
ἅζοντ᾽ ἀσχαλόωσαν . ὁ δ᾽ οὔπω λήθετο θυμοῦ
Πηλείδης · ἔτι γάρ οἱ ἀμαιμακέτοις ἐνὶ γυίοις
ἔζεεν αἷμα κελαινὸν ἐελδομένοιο μάχεσθαι .
οὐδ᾽ ἄρα οἱ Τρώων τις ἐτόλμα ἐγγὺς ἱκέσθαι
βλημένου , ἀλλ᾽ ἀπάνευθεν ἀφέστασαν , εὖτε λέοντος
ἀγρόται ἐν ξυλόχοισι τεθηπότες , ὅν τε βάλῃσι
θηρητήρ , ὁ δ᾽ ἄρ᾽ οὔτι πεπαρμένος ἦτορ ἄκοντι
λήθεται ἠνορέης , ἀλλὴ στρέφετ᾽ ἄγριον ὄμμα
σμερδαλέον βλοσυρῇσιν ὑπαὶ γενύεσσι βεβρυχώς .
ὣς ἄρα Πηλείδαο χόλος καὶ λοίγιον ἕλκος
θυμὸν ἄδην ὀρόθυνε · θεοῦ δέ μιν ἰὸς ἐδάμνα .
ἀλλὰ καὶ ὣς ἀνόρουσε καὶ ἔνθορε δυσμενέεσσι
πάλλων ὄβριμον ἔγχος · ἕλεν δ᾽ Ὀρυθάονα δῖον ,
Ἕκτορος ἐσθλὸν ἑταῖρον , ἔσω κροτάφοιο τυχήσας ·
οὐ γάρ οἱ κόρυς ἔσχε μακρὸν δόρυ , μαιμώωντος
ἀλλὰ δι᾽ αὐτῆς αἶψα καὶ ὀστέου ἔνδον ἵκανεν
ἶνας ἐς ἐγκεφάλοιο , κέδασσε δέ οἱ θαλερὸν κῆρ .
Ἱππόνοον δ᾽ ἐδάμασσε κατ᾽ ὀφρύος ἔγχος ἐρείσας
ἐς θέμεθ1λ᾽ ὀφθαλμοῖο · χαμαὶ δέ οἱ ἔκπεσε γλήνη
ἐκ βλεφάρων · ψυχὴ δὲ κατ᾽ Ἄϊδος ἐξεποτήθη .
Ἀλκαθόου δ᾽ ἄρ᾽ ἔπειτα διὰ γναθμοῖο περήσας
γλῶσσαν ὅλην ἀνέκερσεν · ὁ δ᾽ ἐς πέδον ἤριπε γαίης
ἐκπνείων , αἰχμὴ δὲ δι᾽ οὔατος ἐξεφαάνθη .
καὶ τοὺς μὲν κατέπεφνε καταντίον ἀΐσσοντας
δῖος ἀνήρ · πολλῶν δὲ καὶ ἄλλων θυμὸν ἔλυσε
φευγόντων · ἔτι γάρ οἱ ἐνὶ φρεσὶν ἔζεεν αἷμα .

ἀλλ᾽ ὅτε οἱ ψύχοντο μέλη καὶ ἀπήιε θυμός ,
ἔστη ἐρεισάμενος μελίῃ ἔπι · τοὶ δ᾽ ἐπέτοντο
πανσυδίῃ τρομέοντες , ὁ δέ σφισι τοῖον ὁμόκλα ·
‘ἆ δειλοὶ Τρῶες καὶ Δάρδανοι , οὐδὲ θανόντος
ἔγχος ἐμὸν φεύξεσθε ἀμείλιχον , ἀλλ᾽ ἅμα πάντες
τίσετ᾽ ἄρ᾽ αἰνὸν ὄλεθρον Ἐριννύσιν ἡμετέρῃσιν . ’

ὣς φάτο · τοὶ δ᾽ ἀΐοντες ὑπέτρεσαν , εὖτ᾽ ἐν ὄρεσσι ὄρεσσι
φθόγγον ἐριβρύχοιο νεβροὶ τρομέωσι λέοντος
δείλαιοι μέγα θῆρα πεφυζότες · ὣς ἄρα λαοὶ
Τρώων ἱπποπόλων ἠδ᾽ ἀλλοδαπῶν ἐπικούρων
ὑστατίην Ἀχιλῆος ὑποτρομέεσκον ὁμοκλήν ,
ἐλπόμενοί μιν ἔτ᾽ ἔμμεν ἀνούτατον . ὃς δ᾽ ὑπὸ πότμῳ
θυμὸν τολμήεντα καὶ ὄβριμα γυῖα βαρυνθεὶς
ἤριπεν ἀμφὶ νέκυσσιν ἀλίγκιος οὔρεϊ μακρῷ ·
γαῖα δ᾽ ὑπεπλατάγησε , καὶ ἄσπετον ἔβραχε τεύχη
Πηλείδαο πεσόντος ἀμύμονος . οἱ δ᾽ ἔτι θυμῷ
δήιοι εἰσορόωντες ἀπειρέσιον τρομέεσκον ·
ὡς δ᾽ ὅτε θῆρα δαφοινὸν ὑπ᾽ αἰζηοῖσι δαμέντα
μῆλα περιτρομέουσι παρὰ σταθμὸν ἀθρήσαντα
βλήμενον , οὐδέ οἱ ἄγχι παρελθέμεναι μεμάασιν ,
ἀλλά μιν ὡς ζώοντα νέκυν περιπεφρίκασιν ·
ὣς Τρῶες φοβέοντο καὶ οὐκέτ᾽ ἐόντ᾽ Ἀχιλῆα .

but now was Phoebus wroth against him with grim fury , when he saw those countless troops of heroes slain of him . Down from Olympus with a lion-leap he came : his quiver on his shoulders lay , and shafts that deal the wounds incurable . Facing Achilles stood he ; round him clashed quiver and arrows ; blazed with quenchless flame his eyes , and shook the earth beneath his feet . Then with a terrible shout the great God cried , so to turn back from war Achilles awed by the voice divine , and save from death the Trojans : " Back from the Trojans , Peleus ' son ! Beseems not that longer thou deal death unto thy foes , lest an Olympian God abase thy pride . "

But nothing quailed the hero at the voice immortal , for that round him even now hovered the unrelenting Fates . He recked naught of the God , and shouted his defiance . " Phoebus , why dost thou in mine own despite stir me to fight with Gods , and wouldst protect the arrogant Trojans ? Heretofore hast thou by thy beguiling turned me from the fray , when from destruction thou at the first didst save Hector , whereat the Trojans all through Troy exulted . Nay , thou get thee back : return unto the mansion of the Blessed , lest I smite thee -- ay , immortal though thou be ! "

Then on the God he turned his back , and sped after the Trojans fleeing cityward , and harried still their flight ; but wroth at heart thus Phoebus spake to his indignant soul : " Out on this man ! he is sense-bereft ! But now not Zeus himself nor any other Power shall save this madman who defies the Gods ! "
From mortal sight he vanished into cloud , and cloaked with mist a baleful shaft he shot which leapt to Achilles ' ankle : sudden pangs with mortal sickness made his whole heart faint . He reeled , and like a tower he fell , that falls smit by a whirlwind when an earthquake cleaves a chasm for rushing blasts from underground ; so fell the goodly form of Aeacus ' son . He glared , a murderous glance , to right , to left , [ upon the Trojans , and a terrible threat ] shouted , a threat that could not be fulfilled : " Who shot at me a stealthy-smiting shaft ? Let him but dare to meet me face to face ! So shall his blood and all his bowels gush out about my spear , and he be hellward sped ! I know that none can meet me man to man and quell in fight -- of earth-born heroes none , though such an one should bear within his breast a heart unquailing , and have thews of brass . But dastards still in stealthy ambush lurk for lives of heroes . Let him face me then ! -- ay ! though he be a God whose anger burns against the Danaans ! Yea , mine heart forebodes that this my smiter was Apollo , cloaked in deadly darkness . So in days gone by my mother told me how that by his shafts I was to die before the Scaean Gates a piteous death . Her words were not vain words . "

Then with unflinching hands from out the wound incurable he drew the deadly shaft in agonized pain . Forth gushed the blood ; his heart waxed faint beneath the shadow of coming doom . Then in indignant wrath he hurled from him the arrow : a sudden gust of wind swept by , and caught it up , and , even as he trod Zeus ' threshold , to Apollo gave it back ; for it beseemed not that a shaft divine , sped forth by an Immortal , should be lost . He unto high Olympus swiftly came , to the great gathering of immortal Gods , where all assembled watched the war of men , these longing for the Trojans ' triumph , those for Danaan victory ; so with diverse wills watched they the strife , the slayers and the slain .
Him did the Bride of Zeus behold , and straight upbraided with exceeding bitter words : " What deed of outrage , Phoebus , hast thou done this day , forgetful of that day whereon to godlike Peleus ' spousals gathered all the Immortals ? Yea , amidst the feasters thou sangest how Thetis silver-footed left the sea ' s abysses to be Peleus ' bride ; and as thou harpedst all earth ' s children came to hearken , beasts and birds , high craggy hills , rivers , and all deep-shadowed forests came . All this hast thou forgotten , and hast wrought a ruthless deed , hast slain a godlike man , albeit thou with other Gods didst pour the nectar , praying that he might be the son by Thetis given to Peleus . But that prayer hast thou forgotten , favouring the folk of tyrannous Laomedon , whose kine thou keptest . He , a mortal , did despite to thee , the deathless ! O , thou art wit-bereft ! Thou favourest Troy , thy sufferings all forgot . Thou wretch , and doth thy false heart know not this , what man is an offence , and meriteth suffering , and who is honoured of the Gods ? Ever Achilles showed us reverence -- yea , was of our race . Ha , but the punishment of Troy , I ween , shall not be lighter , though Aeacus ' son have fallen ; for his son right soon shall come from Scyros to the war to help the Argive men , no less in might than was his sire , a bane to many a foe . But thou -- thou for the Trojans dost not care , but for his valour enviedst Peleus ' son , seeing he was the mightest of all men . Thou fool ! how wilt thou meet the Nereid ' s eyes , when she shall stand in Zeus ' hall midst the Gods , who praised thee once , and loved as her own son ? "
So Hera spake , in bitterness of soul upbraiding , but he answered her not a word , of reverence for his mighty Father ' s bride ; nor could he lift his eyes to meet her eyes , but sat abashed , aloof from all the Gods eternal , while in unforgiving wrath scowled on him all the Immortals who maintained the Danaans ' cause ; but such as fain would bring triumph to Troy , these with exultant hearts extolled him , hiding it from Hera ' s eyes , before whose wrath all Heaven-abiders shrank .

But Peleus ' son the while forgat not yet war ' s fury : still in his invincible limbs the hot blood throbbed , and still he longed for fight . Was none of all the Trojans dared draw nigh the stricken hero , but at distance stood , as round a wounded lion hunters stand mid forest-brakes afraid , and , though the shaft stands in his heart , yet faileth not in him his royal courage , but with terrible glare roll his fierce eyes , and roar his grimly jaws ; so wrath and anguish of his deadly hurt to fury stung Peleides ' soul ; but aye his strength ebbed through the god-envenomed wound . Yet leapt he up , and rushed upon the foe , and flashed the lightning of his lance ; it slew the goodly Orythaon , comrade stout of Hector , through his temples crashing clear : his helm stayed not the long lance fury-sped which leapt therethrough , and won within the bones the heart of the brain , and spilt his lusty life . Then stabbed he ' neath the brow Hipponous even to the eye-roots , that the eyeball fell to earth : his soul to Hades flitted forth . Then through the jaw he pierced Alcathous , and shore away his tongue : in dust he fell gasping his life out , and the spear-head shot out through his ear . These , as they rushed on him , that hero slew ; but many a fleer ' s life he spilt , for in his heart still leapt the blood .

But when his limbs grew chill , and ebbed away his spirit , leaning on his spear he stood , while still the Trojans fled in huddled rout of panic , and he shouted unto them : " Trojan and Dardan cravens , ye shall not even in my death , escape my merciless spear , but unto mine Avenging Spirits ye shall pay -- ay , one and all -- destruction ' s debt ! "

He spake ; they heard and quailed : as mid the hills fawns tremble at a lion ' s deep-mouthed roar , and terror-stricken flee the monster , so the ranks of Trojan chariot-lords , the lines of battle-helpers drawn from alien lands , quailed at the last shout of Achilles , deemed that he was woundless yet . But ' neath the weight of doom his aweless heart , his mighty limbs , at last were overborne . Down midst the dead he fell , as fails a beetling mountain-cliff . Earth rang beneath him : clanged with a thundercrash his arms , as Peleus ' son the princely fell . And still his foes with most exceeding dread stared at him , even as , when some murderous beast lies slain by shepherds , tremble still the sheep eyeing him , as beside the fold he lies , and shrinking , as they pass him , far aloof and , even as he were living , fear him dead ; so feared they him , Achilles now no more .

( 724 ) 58% GRC

( 522 ) 42% GRC - ENG

( 745 ) 44% GRC - ENG

( 967 ) 56% ENG

Alcestis 747-871

Jiyoung Song /

Created on 2017-04-25 16:53:57
Modified on 2017-04-26 15:36:32
Translated by David Kovacs
Aligned by Jiyoung Song

Ἑλληνική Transliterate

English

Serving-man
I have known many men from all manner of lands to come as guests to Admetus ' house , and I have served them dinner . But never yet have I welcomed a worse guest to our hearth than this one . In the first place , though he saw that our master was in mourning , he was shameless enough to enter our doors . Then he did not soberly accept the fare that was set before him , as he might in view of our misfortunes , but if we failed to bring anything , he ordered it brought . Then taking an ivy-wood drinking-bowl in his hands and drinking unmixed wine , offspring of the dark grape , until the fire in it enveloped and warmed his heart , he garlanded his head with sprays of myrtle and howled songs out of tune . There were two sorts of melody one could hear . He was singing , paying no attention to the trouble in Admetus ' house , while we servants were bewailing our mistress . But we did not show our faces in tears to the stranger , for those were Admetus ' orders . And now I must feast the stranger in our house , some knavish thief or brigand , while my mistress has left the house without my following or holding out my hand in mourning for her . She was like a mother to me and to the other servants , rescuing us from countless troubles and softening her husband ' s temper . Do I not have reason to hate the guest , who has arrived in our hour of misfortune ?

Heracles
You there , why do you look so grave and care-worn ? A servant ought not to scowl at the guest but welcome him with an affable air . But you , though you see an old friend of your master arrive , receive him with an unfriendly face and with your brows knit together , worrying about a grief that does not concern your house .
Come here so that you may be made wiser ! Do you know the nature of our mortal life ? I think not . How could you ? But listen to me . Death is a debt all mortals must pay , and no man knows for certain whether he will still be living on the morrow . The outcome of our fortune is hid from our eyes , and it lies beyond the scope of any teaching or craft . So now that you have learned this from me , cheer your heart , drink , regard this day ' s life as yours but all else as Fortune ' s ! Honor Aphrodite , too , sweetest of the gods to mortals , for she is a kindly goddess . Forget all else and take my advice , if you think what I say is correct , as I suppose you do . Lay aside your excessive grief and have some wine with me [ overcoming these misfortunes , head crowned with garlands ] ! I am quite sure that when the fit of drinking is upon you , it will bring you round from your clotted and gloomy state of mind . Being mortal we ought to think mortal thoughts . As for those who are solemn and knit their brows together , their life , in my judgement , is no life worthy of the name but merely a disaster .

Serving-man
We understand this . But our present circumstances do not call for carousing and laughter .

Heracles
The woman who died is no relation . Do not grieve so excessively . The lord and lady of this house are living .

Serving-man
How do you mean living ? Do you not know of the grief in our house ?

Heracles
Yes , unless your master has deceived me .

Serving-man
My master is too , too hospitable !

Heracles
Should I not enjoy myself just because someone not your own has died ?

Serving-man
But she was very much our own , too much so .

Heracles
Did he conceal from me some misfortune ?

Serving-man
Pay it no heed . The master ' s troubles are our concern .

Heracles
It is no foreign grief these words prelude .

Serving-man
No , for otherwise I would not have been vexed at seeing you carousing .

Heracles
But has my host done a terrible thing to me ?

Serving-man
You have not come at the proper time for the house to receive you . [ For we are in mourning , and you see our shorn hair and our black garb . ]

Heracles
[ Who is it that has died ? ] Is one of his children or his aged father gone ?

Serving-man
No , stranger , it is Admetus ' wife who has died .

Heracles
What are you saying ? And yet you still entertained me ?

Serving-man
Yes , for his sense of honor kept him from thrusting you from his house .

Heracles
O poor man , what a help-meet you have lost !

Serving-man
We have all perished , not she alone .

Heracles
I noticed the weeping eyes and the shorn hair and the expression of grief , but he convinced me that he was burying someone unrelated . And against my better judgement I passed through these gates and caroused in the house of this hospitable man in his hour of grief . And can I now go on revelling , my head garlanded ? But it is your task now , with such a great misfortune brought on the house , to tell me , where he is burying her , where I must go to find her .

Serving-man
Next to the straight road that leads to Larisa you will see from the outskirts of the city a sculpted tomb .

Heracles
O heart and hand that have endured so much , now show what kind of son Tirynthian Alcmene , daughter of Electryon , bore to Zeus . For I must save the woman who has just died and show my gratitude to Admetus by restoring Alcestis once more to this house . I shall go and look out for the black-robed lord of the dead , Death himself , and I think I shall find him drinking from the offerings near the tomb . And if once I rush from ambush and catch and encircle him in my side-crushing grip , no one shall take him from me until he releases the woman to me . But if I fail to catch this quarry and he does not come to the blood offering , I shall go down to the sunless house of Persephone and her lord in the world below and shall ask for Alcestis , and I think I shall bring her up and put her in the hands of my friend . He welcomed me into his house and did not drive me away , though smitten with a heavy misfortune . In his nobility he concealed it , out of respect for me . What Thessalian is more hospitable than he , what Greek ? Therefore he must never be able to say that in his nobility he has done a kindness to a man who is ungrateful .

Admetus
Oh , how hateful the approach , how hateful the sight of this bereaved house . Ah , woe is me ! Where shall I go , where stay ? What shall I say , what conceal ? I wish I could die ! It was to an ill fate that my mother bore me . I envy the dead , I long for their state , I yearn to dwell in those halls below . For I take no joy in looking on the light or in walking about on the earth . Such is the hostage Death took from me and handed over to Hades .

( 130 ) 14% GRC

( 788 ) 86% GRC - ENG

( 1148 ) 84% GRC - ENG

( 214 ) 16% ENG

Eusebius' Church History II Ch. 1

Jiyoung Song /

Created on 2017-12-01 17:48:20
Modified on 2018-02-13 16:26:27
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 , ὁ Ἰωσήφ , ᾧ μνηστευθεῖσα ἡ παρθένος , πρὶν ἢ συνελθεῖν αὐτούς , ηὕρητο ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου , ὡς ἡ 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 . ’

ὁ 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 ὁ κύριος , οὗτοι τοῖς λοιποῖς ἀποστόλοις παρέδωκαν , οἱ δὲ λοιποὶ ἀπόστολοι τοῖς ἑβδομήκοντα : ὧν εἷς ἦν καὶ Βαρναβᾶς . δύο δὲ γεγόνασιν Ἰάκωβοι , εἷς ὁ δίκαιος , ὁ κατὰ τοῦ πτερυγίου βληθεὶς καὶ ὑπὸ γναφέως ξύλῳ πληγεὶς εἰς θάνατον , ἕτερος δὲ ὁ καρατομηθείς . ’ Αὐτοῦ δὴ τοῦ δικαίου καὶ ὁ 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 . ὁ 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 . ὁ 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 ἡ 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 , ᾗ φησιν ἡ 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 ' ὁ 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 . ὃ 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 ὁ 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 .

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