1. εἰ γὰρ μὴ δυνατῶς πρὸς ἑαυτὸν ἐκάλεσε τὸν ἱκέτην λόγον, οὐκ ἂν ἀνέβη, τουτέστιν οὐκ ἂν ἀνεβιβάσθη καὶ ηὐξήθη καὶ μετεωρεῖν ἤρξατο φυγὼν τὴν ταπεινότητα τῶν γηίνων. διὸ καὶ ἐν τοῖς ἑξῆς φησιν· ἰδοὺ κραυγὴ [215] τῶν υἱῶν Ἰσραὴλ ἥκει πρὸς μέ (Exod. 3, 9). πάνυ καλῶς τὸ φθάσαι μέχρι θεοῦ τὴν ἱκεσίαν· οὐκ ἂν δὲ ἔφθασεν, εἰ μὴ ὁ καλῶν χρηστὸς ἦν. ἐνίαις δὲ ψυχαῖς προαπαντᾷ· ἥξω πρὸς σὲ καὶ εὐλογήσω σε (Exod. 20, 24). ὁρᾷς ὅση τοῦ αἰτίου ἡ χάρις φθάνοντος τὴν ἡμετέραν μέλλησιν καὶ προαπαντῶντος εἰς εὐεργεσίαν παντελῆ τῆς ψυχῆς. καὶ χρησμός ἐστι δογματικὸς τὸ λεγόμενον· ἐὰν γὰρ ἔλθῃ εἰς τὴν διάνοιαν ἔννοια θεοῦ, εὐθὺς εὐλογιστεῖ τε καὶ πάσας τὰς νόσους αὐτῆς [216] ἰᾶται.
For if he had not summoned the petitioner's plea powerfully within himself, he would not have ascended, that is, he would not have been raised up and elevated, and he would not have begun to soar, fleeing the humility of earthly things. Therefore, he also says subsequently: 'Behold, the cry of the children of Israel has come to me' (Exodus 3:9). It is quite commendable to bring supplication before God; but he would not have arrived if the one calling had not been kind. But to some souls, he precludes: 'I will come to you and bless you' (Exodus 20:24). You see how much grace there is for the one anticipating our intention and meeting us with complete benevolence of soul. And there is a dogmatic oracle: 'For if the thought of God comes into the mind, immediately it reasons well and heals all its diseases.'"
2. εὔχεται γὰρ τὸ μόνον ἀπαθὲς εἶδος ἐν γενέσει τὸν Ἰσαάκ, ᾧ χρησμός ἐστι μὴ καταβῆναι εἰς Αἴγυπτον (Gen. 26, 2), ἀλόγῳ πάθει χρῆσθαι, ἵνα, δοκῶ, ἡδονῆς ἢ λύπης ἤ τινος ἄλλου πάθους κέντροις τρωθῇ, δηλῶν ὡς ὁ ἀτελέστερος καὶ ἐπιπόνῳ προκοπῇ χρώμενος οὐ τραῦμα μόνον ἀλλὰ καὶ παντελῆ φθορὰν δέξεται· ὁ μέντοι χρηστὸς θεὸς οὔτε ἁλωτὸν πάθει τὸ ἀτρώτου γένους εἶδος ἐργάσεται οὔτε τὴν ἀρετῆς ἄσκησιν ἐπ' ὀλέθρῳ [47] φονῶντι καὶ δαιμονῶντι ἐκδώσει. διὸ καὶ τὸ ἐπιφερόμενον ἀνέστη Κάιν ἐπὶ Ἄβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτὸν (Gen. 4, 8) κατὰ μὲν τὴν πρόχειρον φαντασίαν ὑποβάλλει, ὅτι Ἄβελ ἀνῄρηται, κατὰ δὲ τὴν ἀκριβεστέραν ἐξέτασιν, ὅτι αὐτὸς ὁ Κάιν ὑφ' ἑαυτοῦ· ὥσθ' οὕτως ἀναγνωστέον· ἀνέστη Κάιν καὶ ἀπέκτεινεν ἑαυτόν, ἀλλ' οὐχ ἕτερον. [48] εἰκότως δὲ τοῦτο ἔπαθεν· ἡ γὰρ ἐξ αὑτῆς ἀνελοῦσα ψυχὴ τὸ φιλάρετον καὶ φιλόθεον δόγμα τὸν ἀρετῆς τέθνηκε βίον· ὥσθ' ὁ Ἄβελ, τὸ παραδοξότατον, ἀνῄρηταί τε καὶ ζῇ·
"For the only impassible form in creation, Isaac, prays to use an irrational passion, so that, as I think, he may indicate that, by the goads of pleasure or sorrow or some other passion, the less complete one, using painful progress, will receive not only a wound but also complete destruction; however, the good God will not work on the invulnerable race with passion, nor will He give exercise in virtue to one who murders and destroys. Therefore, Cain rose up against Abel his brother and killed him, according to the superficial imagination, suggesting that Abel was slain; but according to the more exact examination, that Cain himself by his own hand. Thus it should be read: Cain rose up and killed himself, not another. And justly did he suffer this; for his soul, self-deprived, has died the dear and God-loving doctrine of virtue. Thus Abel, paradoxically, is both slain and lives."
3. ἢ οὐκ ἀμείνους μὲν τῶν ἀπαιδαγωγήτων οἱ ὑπὸ παιδαγωγῶν ἐν οἷς ἁμαρτάνουσιν ἐπιπληττόμενοι, ἀμείνους δὲ τῶν ἀνεπιτιμήτων οἱ ὑπὸ διδασκάλων ἐν οἷς περὶ τὰς τέχνας οὐ κατορθοῦσιν ὀνειδιζόμενοι, εὐτυχέστεροι δὲ καὶ κρείττους τῶν ἀνεπιτροπεύτων νέων οἱ μάλιστα μὲν ἐπιστασίας καὶ ἀρχῆς ἀξιωθέντες φυσικῆς, ἣν οἱ γεννήσαντες ἐπὶ τέκνοις κεκλήρωνται, εἰ δὲ μή, δευτέρων γοῦν ἡγεμόνων ἐπιλαχόντες, οὓς ὀρφανίας ἔλεος ἐπιτρόπους εἴωθε χειροτονεῖν τὴν γονέων ἐν ἅπασι τοῖς [146] συμφέρουσι τάξιν ἐκπλήσοντας; ἱκετεύωμεν οὖν τὸν θεὸν οἱ συνειδήσει τῶν οἰκείων ἀδικημάτων ἐλεγχόμενοι, κολάσαι μᾶλλον ἡμᾶς ἢ παρεῖναι· παρεὶς μὲν γὰρ οὐκέτι τοῦ ἵλεω δούλους ἑαυτοῦ, γενέσεως δὲ τῆς ἀνηλεοῦς ἀπεργάσεται, κολάζων δὲ ἐπιεικῶς τε καὶ πρᾴως ἅτε χρηστὸς ὢν ἐπανορθώσεται τὰ ἁμαρτήματα, τὸν σωφρονιστὴν ἔλεγχον, τὸν ἑαυτοῦ λόγον, εἰς τὴν διάνοιαν ἐκπέμψας, δι' οὗ δυσωπήσας καὶ [147] ὀνειδίσας περὶ ὧν ἐπλημμέλησεν αὐτὴν ἰάσεται. διὰ τοῦτο πάνθ' ὅσα ἂν εὔξηται χήρα καὶ ἐκβεβλημένη κατὰ τῆς ψυχῆς αὐτῆς φησὶν ὁ νομοθέτης μενεῖν αὐτῇ (Num. 30, 10)· τὸν μὲν γὰρ θεὸν ἄνδρα καὶ πατέρα τῶν ὅλων σπορὰν καὶ γένεσιν ἁπάντων παρεχόμενον ἐνδίκως φήσομεν, διάνοιαν δὲ ἐκβεβλῆσθαι καὶ χήραν θεοῦ, ἥτις ἢ γονὰς θείας [148] οὐ παρεδέξατο ἢ παραδεξαμένη ἑκουσίως αὖθις ἐξήμβλωσε.
"Are not those who are reproached by tutors when they sin better than those who, under teachers, are reproached when they fail in their skills, but those who, under guardians, do not receive reproof, are the happiest and most superior young men, especially those who have been deemed worthy of education and leadership in natural philosophy, which their ancestors have bequeathed to their children, and if not, having chosen second leaders, whom the mercy of guardians usually appoints as overseers of orphans in all matters that are advantageous? Let us therefore beseech God, being convicted by the consciousness of our own injustices, to punish us rather than to be absent; for by being absent, He will no longer have us as His merciful servants, but by punishing us gently and mildly, as being good, He will correct our sins, sending the chastiser into our minds, our own reason, through which, having been made ashamed and reproved for what it has neglected, He will heal us. Therefore, whatever a widow and cast-out woman may pray for against her own soul, the legislator says that it shall remain with her; for we will justly say that God provides the seed and generation of all things, but depraved understanding and widowhood from God, which either did not accept divine progenitors or, having accepted them, willingly again miscarried."
4. [252] ταύταις καὶ ταῖς παραπλησίαις τομαῖς καὶ διαστολαῖς τῶν πραγμάτων ἐντραφεὶς καὶ ἐνασκηθεὶς ὁ ἀστεῖος ἆρ' οὐκ εἰκότως εὔχεσθαι ἂν δόξαι τὸν Ἰσμαὴλ ζῆν, εἰ μὴ δύναται κυοφορῆσαί πω τὸν Ἰσαάκ; [253] τί οὖν ὁ χρηστὸς θεός; ἓν αἰτησαμένῳ δύο δίδωσι καὶ τὸ ἔλαττον εὐξαμένῳ χαρίζεται τὸ μεῖζον. εἶπε γάρ φησι τῷ Ἀβραάμ· ναί, ἰδοὺ Σάρρα ἡ γυνή σου τέξεταί σοι υἱόν (Gen. 17, 19)· εὐθυβόλος γε ἡ συμβολικὴ ἀπόκρισις ἡ ναί. τί γὰρ ἐμπρεπέστερον ἢ τἀγαθὰ ἐπινεύειν [254] θεῷ καὶ ταχέως ὁμολογεῖν; ἀλλ' οἷς ἐπινεύει τὸ θεῖον, ἅπας ἄφρων ἀνανένευκε. τὴν γοῦν Λείαν μισουμένην εἰσάγουσιν οἱ χρησμοί· διὸ καὶ τοιαύτης ἔτυχε προσρήσεως· ἑρμηνευθεῖσα γάρ ἐστιν ἀνανευομένη καὶ κοπιῶσα διὰ τὸ πάντας ἡμᾶς ἀρετὴν ἀποστρέφεσθαι καὶ κοπώδη [255] νομίζειν ἐπιτάγματα οὐχ ἡδέα πολλάκις ἐπιτάττουσαν. ἀλλὰ τοσαύτης ἀποδοχῆς ἠξίωται παρὰ τοῦ πανηγεμόνος, ὥστε τὴν μήτραν ὑπ' αὐτοῦ διοιχθεῖσαν (Gen. 29, 31) σπορὰν θείας γονῆς παραδέξασθαι πρὸς τὴν τῶν καλῶν ἐπιτηδευμάτων καὶ πράξεων γένεσιν. μάθε οὖν, ὦ ψυχή, ὅτι καὶ Σάρρα, ἡ ἀρετή, τέξεταί σοι υἱόν, οὐ μόνον Ἄγαρ, ἡ μέση παιδεία· ἐκείνης μὲν γὰρ τὸ ἔγγονον διδακτόν, ταύτης δὲ πάντως [256] αὐτομαθές ἐστι.
"Having been nourished and trained with these and similar sections and distinctions of things, would not the witty one justly think that Ismael lives, if it is not yet possible for Isaac to be conceived? So what about the good God? He grants two to the one who asks and freely gives the lesser to the one who prays for the greater. For He said to Abraham, 'Yes, behold, Sarah your wife shall bear you a son' (Genesis 17:19); how clear and symbolic is this answer! For what is more becoming than to nod assent to good things and to confess them quickly to God? But to those who nod assent to the divine, everyone else has nodded foolishly. Indeed, the oracles introduce Leah as hated; hence, she has received such a title. For, being interpreted, she is one who is nodded assent to and toils because she turns us all away from virtue and considers the commandments burdensome, often commanding what is not pleasant. But she has obtained such acceptance from the All-Ruler that, even with her womb opened by Him (Genesis 29:31), she receives the seed of divine progeny for the generation of good deeds and actions. Therefore, learn, O soul, that even Sarah, Virtue, shall bear you a son, not only Hagar, the mean education; for the offspring of the former is taught, while that of the latter is self-taught."
5. γέλως δ' οὐχ ὁ κατὰ παιδιὰν ἐγγινόμενος σώματι [202] παραλαμβάνεται τὰ νῦν, ἀλλ' ἡ κατὰ διάνοιαν εὐπάθεια καὶ χαρά. ταύτην ὁ σοφὸς ἱερουργεῖν λέγεται δεόντως θεῷ διὰ συμβόλου παριστάς, ὅτι τὸ χαίρειν μόνῳ θεῷ οἰκειότατόν ἐστιν· ἐπίλυπον μὲν γὰρ τὸ ἀνθρώπινον γένος καὶ περιδεές, ἢ παρόντων κακῶν ἢ προσδοκωμένων, ὡς ἢ ἐπὶ τοῖς ἐν χερσὶν ἀβουλήτοις ἀνιᾶσθαι ἢ ἐπὶ τοῖς μέλλουσι ταραχῇ καὶ φόβῳ κραδαίνεσθαι· ἄλυπος δὲ καὶ ἄφοβος καὶ παντὸς πάθους ἀμέτοχος ἡ τοῦ θεοῦ φύσις εὐδαιμονίας καὶ μακαριότητος παντελοῦς [203] μόνη μετέχουσα. τῷ δὴ τὴν ἀληθῆ ταύτην ὁμολογίαν ὡμολογηκότι τρόπῳ χρηστὸς ὢν καὶ φιλάνθρωπος ὁ θεός, φθόνον ἐληλακὼς ἀφ' ἑαυτοῦ, προσηκόντως ἀντιχαρίζεται τὸ δῶρον, καθ' ὅσον ἔχει δυνάμεως [204] ὁ ληψόμενος, καὶ μόνον οὐ ταῦτα θεσπίζει λέγων· τὸ μὲν τῆς χαρᾶς γένος καὶ τὸ χαίρειν ὅτι οὐκ ἔστιν ἑτέρου πλὴν ἐμοῦ τοῦ πατρὸς τῶν ὅλων κτῆμα, σαφῶς οἶδα, κεκτημένος δ' ὅμως οὐ φθονῶ τοῖς ἀξίοις χρῆσθαι· ἄξιος δὲ τίς ἂν εἴη, πλὴν εἴ τις ἐμοὶ καὶ τοῖς ἐμοῖς βουλήμασιν ἕποιτο; τούτῳ γὰρ ἥκιστα μὲν ἀνιᾶσθαι ἥκιστα δὲ φοβεῖσθαι συμβήσεται πορευομένῳ ταύτην τὴν ὁδόν, ἣ πάθεσι μὲν καὶ κακίαις [205] ἐστὶν ἄβατος, εὐπαθείαις δὲ καὶ ἀρεταῖς ἐμπεριπατεῖται. μηδεὶς δ' ὑπολαβέτω τὴν ἄκρατον καὶ ἀμιγῆ λύπης χαρὰν ἀπ' οὐρανοῦ καταβαίνειν ἐπὶ τὴν γῆν, ἀλλὰ κέκραται ἐξ ἀμφοῖν, περιττεύοντος τοῦ κρείττονος·
"But laughter is not acquired by the body, which now receives, as in childhood, those things, but by the disposition of the mind and joy. It is fitting, therefore, for the wise person to offer this as a sacrifice to God, presenting a symbol, because rejoicing alone is most closely related to God. For human nature is full of sorrow and need, either grieving over present evils or dreading those to come, as either being disheartened by unforeseen adversities or being agitated with turmoil and fear about future ones. But the nature of God, being void of sorrow, fear, and all suffering, alone participates in complete happiness and blessedness. Therefore, since God is kind and compassionate, having driven envy far from Himself, He appropriately reciprocates the gift to one who has acknowledged the true confession, to the extent that the recipient is capable, and He does not only establish these things by saying, 'The kind of joy and rejoicing because there is no possession other than Me, the Father of all, I clearly know, and having acquired it, I do not begrudge using what is worthy.' But who could be worthy, except the one who follows me and my will? For to him, least of all will there be grieving and least of all will there be fear while walking this path, which is impassable to sufferings and evils but walks among pleasures and virtues. Let no one suppose that unbounded and pure joy descends from heaven to earth, but it comes from both, the superior overcoming the inferior."
6. συνόλως γὰρ ἐν ἀρεταῖς ἡ πολιτεία καὶ νόμοις, οἳ [74] μόνον τὸ καλὸν ἀγαθὸν εἰσηγοῦνται. ὑπαίτιον δὲ τὸ δανείζειν ἐπὶ τόκῳ· δανείζεται γάρ τις οὐ περιουσίᾳ ζῶν, ἀλλὰ δηλονότι χρεῖος ὤν, ὃς ἐπαναγκαζόμενος τόκους τοῖς ἀρχαίοις προσαποτίνειν ἀπορώτατος ἐξ ἀνάγκης ἂν γένοιτο καὶ νομίσας ὠφελεῖσθαι ἔτι βλάπτεται καθάπερ τὰ ὀλιγόφρονα [75] τῶν ζῴων τῷ παρόντι δελέατι. σοὶ δ' εἴποιμ' ἄν, ὦ δανειστά· τί κοινωνίᾳ τρόπον ἀκοινώνητον συσκιάζεις; τί δὲ τῷ μὲν δοκεῖν εἶναι χρηστὸς καὶ φιλάνθρωπος προσποιῇ, ἐν δὲ τοῖς ἔργοις ἀπανθρωπίαν ἐπιδείκνυσαι καὶ δεινὴν σκαιότητα, πλείω ὧν ἔδωκας ἀναπράττων καὶ ἔστιν ὅπου [76] διπλάσιον, πενιχρότερον ἀπεργαζόμενος τὸν πένητα; τοιγάρτοι συναλγεῖ μὲν οὐδείς, ὅταν ὀρεχθεὶς πλειόνων προσσυναποβάλῃς καὶ τὰ ὄντα, πάντες δ' ἐφήδονται τοκογλύφον καὶ ὀβολοστάτην καὶ τὰ τοιαῦτα ὀνομάζοντες, ὡς ἔφεδρον ἀλλοτρίων κακῶν καὶ τὴν ἑτέρων ἀτυχίαν ἰδίαν [77] κρίνοντα εὐτυχίαν. ἀλλὰ πηρόν, ὡς ἔφη τις, ἡ κακία, καὶ ὁ δανείζων τυφλός, τὸν χρόνον τῆς ἀποδόσεως οὐ βλέπων, ἐν ᾧ μόλις ἢ οὐδ' ὅλως [78] ὧν ἐκ πλεονεξίας τεύξεσθαι προσεδόκησεν ἐφίξεται. οὗτος μὲν οὖν διδότω δίκας τῆς φιλαργυρίας, ἃ προήκατο μόνα κομιζόμενος, ἵνα μὴ ἀτυχίας ἀνθρώπων ἐργάζηται προσοδευόμενος ἐξ ὧν οὐ προσῆκεν·
The fault lies in lending at interest; for one lends not from abundance, but clearly from necessity, being compelled to pay interest to the ancient creditors, thus becoming most impoverished from necessity and, thinking to benefit, is further harmed, just like the short-sighted among animals, enticed by present pleasure. I would say to you, O lender: why do you live in a manner contrary to sharing? Why do you pretend to be kind and philanthropic in appearance, but in your actions display cruelty and harshness, extracting more than you gave, and there are times when you exact double, while earning less and leaving the poor man even more destitute? However, no one feels sympathy when, having become greedy, you pile up more and callous disregard for what exists. All delight in usury and penny-pinching, labeling such as a reserve against others' misfortunes and adjudging the unhappiness of others as their own happiness. But, as someone said, evil is a burden, and the lender is blind, not seeing the time of repayment, during which he barely, if at all, attains what he had expected through greed. Let him then render justice for his greed, which he pursued alone, so that he does not amass the misfortunes of others, gaining from what was not appropriate for him."
Philo's Use of Chrestos
Re: Philo's Use of Chrestos
Secret Alias wrote: ↑Mon Feb 19, 2024 1:02 pm
1. εἰ γὰρ μὴ δυνατῶς πρὸς ἑαυτὸν ἐκάλεσε τὸν ἱκέτην λόγον, οὐκ ἂν ἀνέβη, τουτέστιν οὐκ ἂν ἀνεβιβάσθη καὶ ηὐξήθη καὶ μετεωρεῖν ἤρξατο φυγὼν τὴν ταπεινότητα τῶν γηίνων. διὸ καὶ ἐν τοῖς ἑξῆς φησιν· ἰδοὺ κραυγὴ [215] τῶν υἱῶν Ἰσραὴλ ἥκει πρὸς μέ (Exod. 3, 9). πάνυ καλῶς τὸ φθάσαι μέχρι θεοῦ τὴν ἱκεσίαν· οὐκ ἂν δὲ ἔφθασεν, εἰ μὴ ὁ καλῶν χρηστὸς ἦν. ἐνίαις δὲ ψυχαῖς προαπαντᾷ· ἥξω πρὸς σὲ καὶ εὐλογήσω σε (Exod. 20, 24). ὁρᾷς ὅση τοῦ αἰτίου ἡ χάρις φθάνοντος τὴν ἡμετέραν μέλλησιν καὶ προαπαντῶντος εἰς εὐεργεσίαν παντελῆ τῆς ψυχῆς. καὶ χρησμός ἐστι δογματικὸς τὸ λεγόμενον· ἐὰν γὰρ ἔλθῃ εἰς τὴν διάνοιαν ἔννοια θεοῦ, εὐθὺς εὐλογιστεῖ τε καὶ πάσας τὰς νόσους αὐτῆς ἰᾶται.
For if he had not summoned the petitioner's plea powerfully within himself, he would not have ascended, that is, he would not have been raised up and elevated, and he would not have begun to soar, fleeing the humility of earthly things. Therefore, he also says subsequently: 'Behold, the cry of the children of Israel has come to me' (Exodus 3:9). It is quite commendable to bring supplication before God; but he would not have arrived if the one calling had not been kind. But to some souls, he precludes: 'I will come to you and bless you' (Exodus 20:24). You see how much grace there is for the one anticipating our intention and meeting us with complete benevolence of soul. And there is a dogmatic oracle: 'For if the thought of God comes into the mind, immediately it reasons well and heals all its diseases / [or] 'If the mind have the mind of God, it is good for it, and for all its diseases'.'"
or
"if not the good man be of good use"
2. εὔχεται γὰρ τὸ μόνον ἀπαθὲς εἶδος ἐν γενέσει τὸν Ἰσαάκ, ᾧ χρησμός ἐστι μὴ καταβῆναι εἰς Αἴγυπτον (Gen. 26, 2), ἀλόγῳ πάθει χρῆσθαι, ἵνα, δοκῶ, ἡδονῆς ἢ λύπης ἤ τινος ἄλλου πάθους κέντροις τρωθῇ, δηλῶν ὡς ὁ ἀτελέστερος καὶ ἐπιπόνῳ προκοπῇ χρώμενος οὐ τραῦμα μόνον ἀλλὰ καὶ παντελῆ φθορὰν δέξεται· ὁ μέντοι χρηστὸς θεὸς οὔτε ἁλωτὸν πάθει τὸ ἀτρώτου γένους εἶδος ἐργάσεται οὔτε τὴν ἀρετῆς ἄσκησιν ἐπ' ὀλέθρῳ [47] φονῶντι καὶ δαιμονῶντι ἐκδώσει. διὸ καὶ τὸ ἐπιφερόμενον ἀνέστη Κάιν ἐπὶ Ἄβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτὸν (Gen. 4, 8) κατὰ μὲν τὴν πρόχειρον φαντασίαν ὑποβάλλει, ὅτι Ἄβελ ἀνῄρηται, κατὰ δὲ τὴν ἀκριβεστέραν ἐξέτασιν, ὅτι αὐτὸς ὁ Κάιν ὑφ' ἑαυτοῦ· ὥσθ' οὕτως ἀναγνωστέον· ἀνέστη Κάιν καὶ ἀπέκτεινεν ἑαυτόν, ἀλλ' οὐχ ἕτερον. [48] εἰκότως δὲ τοῦτο ἔπαθεν· ἡ γὰρ ἐξ αὑτῆς ἀνελοῦσα ψυχὴ τὸ φιλάρετον καὶ φιλόθεον δόγμα τὸν ἀρετῆς τέθνηκε βίον· ὥσθ' ὁ Ἄβελ, τὸ παραδοξότατον, ἀνῄρηταί τε καὶ ζῇ·
"For the only impassible form in creation, Isaac, prays to use an irrational passion,1 so that, as I think, he may indicate that, by the goads of pleasure or sorrow or some other passion, the less complete one, using painful progress, will receive not only a wound but also complete destruction; however, the good God will not work on the invulnerable race with passion, nor will He give exercise in virtue to one who murders and destroys. Therefore, Cain rose up against Abel his brother and killed him, according to the superficial imagination, suggesting that Abel was slain; but according to the more exact examination, that Cain himself by his own hand. Thus it should be read: Cain rose up and killed himself, not another. And justly did he suffer this; for his soul, self-deprived, has died the dear and God-loving doctrine of virtue. Thus Abel, paradoxically, is both slain and lives."
- this is a really crap English translation of the Greek: eg., the Greek has Αἴγυπτον - Egypt - in there, but it is not translated with the English version SA included. Deepl gives:
- this/which/whose oracle is not to go down to Egypt (Gen. 26, 2), because he is afflicted, yea, he is afflicted with pleasure, or with sorrow, or with any other center of passion, seeing that he that is most imperfect; and that [which] is afflicted with pain shall not only be wounded, but shall also be utterly destroyed.
eta:
lol, For, "ὁ μέντοι χρηστὸς θεὸς οὔτε ἁλωτὸν πάθει τὸ ἀτρώτου,"
Deepl gives:
"The god of the utmost goodness shall not suffer the abomination of the abomination."
though the fuller,
"ὁ μέντοι χρηστὸς θεὸς οὔτε ἁλωτὸν πάθει τὸ ἀτρώτου γένους εἶδος ἐργάσεται οὔτε τὴν ἀρετῆς ἄσκησιν ἐπ' ὀλέθρῳ φονῶντι καὶ δαιμονῶντι ἐκδώσει"
gives:
"but the good god of good works [will(?)] not to afflict the aboriginal race, nor to give the practice of virtue to murderers and demons."
3. ἢ οὐκ ἀμείνους μὲν τῶν ἀπαιδαγωγήτων οἱ ὑπὸ παιδαγωγῶν ἐν οἷς ἁμαρτάνουσιν ἐπιπληττόμενοι, ἀμείνους δὲ τῶν ἀνεπιτιμήτων οἱ ὑπὸ διδασκάλων ἐν οἷς περὶ τὰς τέχνας οὐ κατορθοῦσιν ὀνειδιζόμενοι, εὐτυχέστεροι δὲ καὶ κρείττους τῶν ἀνεπιτροπεύτων νέων οἱ μάλιστα μὲν ἐπιστασίας καὶ ἀρχῆς ἀξιωθέντες φυσικῆς, ἣν οἱ γεννήσαντες ἐπὶ τέκνοις κεκλήρωνται, εἰ δὲ μή, δευτέρων γοῦν ἡγεμόνων ἐπιλαχόντες, οὓς ὀρφανίας ἔλεος ἐπιτρόπους εἴωθε χειροτονεῖν τὴν γονέων ἐν ἅπασι τοῖς [146] συμφέρουσι τάξιν ἐκπλήσοντας; ἱκετεύωμεν οὖν τὸν θεὸν οἱ συνειδήσει τῶν οἰκείων ἀδικημάτων ἐλεγχόμενοι, κολάσαι μᾶλλον ἡμᾶς ἢ παρεῖναι· παρεὶς μὲν γὰρ οὐκέτι τοῦ ἵλεω δούλους ἑαυτοῦ, γενέσεως δὲ τῆς ἀνηλεοῦς ἀπεργάσεται, κολάζων δὲ ἐπιεικῶς τε καὶ πρᾴως ἅτε χρηστὸς ὢν ἐπανορθώσεται τὰ ἁμαρτήματα,2 τὸν σωφρονιστὴν ἔλεγχον, τὸν ἑαυτοῦ λόγον, εἰς τὴν διάνοιαν ἐκπέμψας, δι' οὗ δυσωπήσας καὶ [147] ὀνειδίσας περὶ ὧν ἐπλημμέλησεν αὐτὴν ἰάσεται. διὰ τοῦτο πάνθ' ὅσα ἂν εὔξηται χήρα καὶ ἐκβεβλημένη κατὰ τῆς ψυχῆς αὐτῆς φησὶν ὁ νομοθέτης μενεῖν αὐτῇ (Num. 30, 10)· τὸν μὲν γὰρ θεὸν ἄνδρα καὶ πατέρα τῶν ὅλων σπορὰν καὶ γένεσιν ἁπάντων παρεχόμενον ἐνδίκως φήσομεν, διάνοιαν δὲ ἐκβεβλῆσθαι καὶ χήραν θεοῦ, ἥτις ἢ γονὰς θείας [148] οὐ παρεδέξατο ἢ παραδεξαμένη ἑκουσίως αὖθις ἐξήμβλωσε.
"Are not those who are reproached by tutors when they sin better than those who, under teachers, are reproached when they fail in their skills, but those who, under guardians, do not receive reproof, are the happiest and most superior young men, especially those who have been deemed worthy of education and leadership in natural philosophy, which their ancestors have bequeathed to their children, and if not, having chosen second leaders, whom the mercy of guardians usually appoints as overseers of orphans in all matters that are advantageous? Let us therefore beseech God, being convicted by the consciousness of our own injustices, to punish us rather than to be absent; for by being absent, He will no longer have us as His merciful servants, but by punishing us gently and mildly, as being good, He will correct our sins, sending the chastiser into our minds, our own reason, through which, having been made ashamed and reproved for what it has neglected, He will heal us. Therefore, whatever a widow and cast-out woman may pray for against her own soul, the legislator says that it shall remain with her; for we will justly say that God provides the seed and generation of all things, but depraved understanding and widowhood from God, which either did not accept divine progenitors or, having accepted them, willingly again miscarried."
- 2 And he shall persevere, both meekly and practically, until he be made good of his sins. Dunno wtf the following is.
4. [252] ταύταις καὶ ταῖς παραπλησίαις τομαῖς καὶ διαστολαῖς τῶν πραγμάτων ἐντραφεὶς καὶ ἐνασκηθεὶς ὁ ἀστεῖος ἆρ' οὐκ εἰκότως εὔχεσθαι ἂν δόξαι τὸν Ἰσμαὴλ ζῆν, εἰ μὴ δύναται κυοφορῆσαί πω τὸν Ἰσαάκ; [253] τί οὖν ὁ χρηστὸς θεός; ἓν αἰτησαμένῳ δύο δίδωσι καὶ τὸ ἔλαττον εὐξαμένῳ χαρίζεται τὸ μεῖζον. εἶπε γάρ φησι τῷ Ἀβραάμ· ναί, ἰδοὺ Σάρρα ἡ γυνή σου τέξεταί σοι υἱόν (Gen. 17, 19)· εὐθυβόλος γε ἡ συμβολικὴ ἀπόκρισις ἡ ναί. τί γὰρ ἐμπρεπέστερον ἢ τἀγαθὰ ἐπινεύειν [254] θεῷ καὶ ταχέως ὁμολογεῖν; ἀλλ' οἷς ἐπινεύει τὸ θεῖον, ἅπας ἄφρων ἀνανένευκε. τὴν γοῦν Λείαν μισουμένην εἰσάγουσιν οἱ χρησμοί· διὸ καὶ τοιαύτης ἔτυχε προσρήσεως· ἑρμηνευθεῖσα γάρ ἐστιν ἀνανευομένη καὶ κοπιῶσα διὰ τὸ πάντας ἡμᾶς ἀρετὴν ἀποστρέφεσθαι καὶ κοπώδη [255] νομίζειν ἐπιτάγματα οὐχ ἡδέα πολλάκις ἐπιτάττουσαν. ἀλλὰ τοσαύτης ἀποδοχῆς ἠξίωται παρὰ τοῦ πανηγεμόνος, ὥστε τὴν μήτραν ὑπ' αὐτοῦ διοιχθεῖσαν (Gen. 29, 31) σπορὰν θείας γονῆς παραδέξασθαι πρὸς τὴν τῶν καλῶν ἐπιτηδευμάτων καὶ πράξεων γένεσιν. μάθε οὖν, ὦ ψυχή, ὅτι καὶ Σάρρα, ἡ ἀρετή, τέξεταί σοι υἱόν, οὐ μόνον Ἄγαρ, ἡ μέση παιδεία· ἐκείνης μὲν γὰρ τὸ ἔγγονον διδακτόν, ταύτης δὲ πάντως [256] αὐτομαθές ἐστι.
"Having been nourished and trained with these and similar sections and distinctions of things, would not the witty one justly think that Ismael lives, if it is not yet possible for Isaac to be conceived? So what about the good God? He grants two to the one who asks and freely gives the lesser to the one who prays for the greater. For He said to Abraham, 'Yes, behold, Sarah your wife shall bear you a son' (Genesis 17:19); how clear and symbolic is this answer! For what is more becoming than to nod assent to good things and to confess them quickly to God? But to those who nod assent to the divine, everyone else has nodded foolishly. Indeed, the oracles introduce Leah as hated; hence, she has received such a title. For, being interpreted, she is one who is nodded assent to and toils because she turns us all away from virtue and considers the commandments burdensome, often commanding what is not pleasant. But she has obtained such acceptance from the All-Ruler that, even with her womb opened by Him (Genesis 29:31), she receives the seed of divine progeny for the generation of good deeds and actions. Therefore, learn, O soul, that even Sarah, Virtue, shall bear you a son, not only Hagar, the mean education; for the offspring of the former is taught, while that of the latter is self-taught."
5. γέλως δ' οὐχ ὁ κατὰ παιδιὰν ἐγγινόμενος σώματι [202] παραλαμβάνεται τὰ νῦν, ἀλλ' ἡ κατὰ διάνοιαν εὐπάθεια καὶ χαρά. ταύτην ὁ σοφὸς ἱερουργεῖν λέγεται δεόντως θεῷ διὰ συμβόλου παριστάς, ὅτι τὸ χαίρειν μόνῳ θεῷ οἰκειότατόν ἐστιν· ἐπίλυπον μὲν γὰρ τὸ ἀνθρώπινον γένος καὶ περιδεές, ἢ παρόντων κακῶν ἢ προσδοκωμένων, ὡς ἢ ἐπὶ τοῖς ἐν χερσὶν ἀβουλήτοις ἀνιᾶσθαι ἢ ἐπὶ τοῖς μέλλουσι ταραχῇ καὶ φόβῳ κραδαίνεσθαι· ἄλυπος δὲ καὶ ἄφοβος καὶ παντὸς πάθους ἀμέτοχος ἡ τοῦ θεοῦ φύσις εὐδαιμονίας καὶ μακαριότητος παντελοῦς [203] μόνη μετέχουσα. τῷ δὴ τὴν ἀληθῆ ταύτην ὁμολογίαν ὡμολογηκότι τρόπῳ χρηστὸς ὢν καὶ φιλάνθρωπος ὁ θεός, φθόνον ἐληλακὼς ἀφ' ἑαυτοῦ, προσηκόντως ἀντιχαρίζεται τὸ δῶρον, καθ' ὅσον ἔχει δυνάμεως [204] ὁ ληψόμενος, καὶ μόνον οὐ ταῦτα θεσπίζει λέγων· τὸ μὲν τῆς χαρᾶς γένος καὶ τὸ χαίρειν ὅτι οὐκ ἔστιν ἑτέρου πλὴν ἐμοῦ τοῦ πατρὸς τῶν ὅλων κτῆμα, σαφῶς οἶδα, κεκτημένος δ' ὅμως οὐ φθονῶ τοῖς ἀξίοις χρῆσθαι· ἄξιος δὲ τίς ἂν εἴη, πλὴν εἴ τις ἐμοὶ καὶ τοῖς ἐμοῖς βουλήμασιν ἕποιτο; τούτῳ γὰρ ἥκιστα μὲν ἀνιᾶσθαι ἥκιστα δὲ φοβεῖσθαι συμβήσεται πορευομένῳ ταύτην τὴν ὁδόν, ἣ πάθεσι μὲν καὶ κακίαις [205] ἐστὶν ἄβατος, εὐπαθείαις δὲ καὶ ἀρεταῖς ἐμπεριπατεῖται. μηδεὶς δ' ὑπολαβέτω τὴν ἄκρατον καὶ ἀμιγῆ λύπης χαρὰν ἀπ' οὐρανοῦ καταβαίνειν ἐπὶ τὴν γῆν, ἀλλὰ κέκραται ἐξ ἀμφοῖν, περιττεύοντος τοῦ κρείττονος·
"But laughter is not acquired by the body, which now receives, as in childhood, those things, but by the disposition of the mind and joy. It is fitting, therefore, for the wise person to offer this as a sacrifice to God, presenting a symbol, because rejoicing alone is most closely related to God. For human nature is full of sorrow and need, either grieving over present evils or dreading those to come, as either being disheartened by unforeseen adversities or being agitated with turmoil and fear about future ones. But the nature of God, being void of sorrow, fear, and all suffering, alone participates in complete happiness and blessedness. Therefore, since God is kind and compassionate, having driven envy far from Himself, He appropriately reciprocates the gift to one who has acknowledged the true confession, to the extent that the recipient is capable, and He does not only establish these things by saying, 'The kind of joy and rejoicing because there is no possession other than Me, the Father of all, I clearly know, and having acquired it, I do not begrudge using what is worthy.' But who could be worthy, except the one who follows me and my will? For to him, least of all will there be grieving and least of all will there be fear while walking this path, which is impassable to sufferings and evils but walks among pleasures and virtues. Let no one suppose that unbounded and pure joy descends from heaven to earth, but it comes from both, the superior overcoming the inferior."
6. συνόλως γὰρ ἐν ἀρεταῖς ἡ πολιτεία καὶ νόμοις, οἳ [74] μόνον τὸ καλὸν ἀγαθὸν εἰσηγοῦνται. ὑπαίτιον δὲ τὸ δανείζειν ἐπὶ τόκῳ· δανείζεται γάρ τις οὐ περιουσίᾳ ζῶν, ἀλλὰ δηλονότι χρεῖος ὤν, ὃς ἐπαναγκαζόμενος τόκους τοῖς ἀρχαίοις προσαποτίνειν ἀπορώτατος ἐξ ἀνάγκης ἂν γένοιτο καὶ νομίσας ὠφελεῖσθαι ἔτι βλάπτεται καθάπερ τὰ ὀλιγόφρονα [75] τῶν ζῴων τῷ παρόντι δελέατι. σοὶ δ' εἴποιμ' ἄν, ὦ δανειστά· τί κοινωνίᾳ τρόπον ἀκοινώνητον συσκιάζεις; τί δὲ τῷ μὲν δοκεῖν εἶναι χρηστὸς καὶ φιλάνθρωπος προσποιῇ,3 ἐν δὲ τοῖς ἔργοις ἀπανθρωπίαν ἐπιδείκνυσαι καὶ δεινὴν σκαιότητα, πλείω ὧν ἔδωκας ἀναπράττων καὶ ἔστιν ὅπου [76] διπλάσιον, πενιχρότερον ἀπεργαζόμενος τὸν πένητα; τοιγάρτοι συναλγεῖ μὲν οὐδείς, ὅταν ὀρεχθεὶς πλειόνων προσσυναποβάλῃς καὶ τὰ ὄντα, πάντες δ' ἐφήδονται τοκογλύφον καὶ ὀβολοστάτην καὶ τὰ τοιαῦτα ὀνομάζοντες, ὡς ἔφεδρον ἀλλοτρίων κακῶν καὶ τὴν ἑτέρων ἀτυχίαν ἰδίαν [77] κρίνοντα εὐτυχίαν. ἀλλὰ πηρόν, ὡς ἔφη τις, ἡ κακία, καὶ ὁ δανείζων τυφλός, τὸν χρόνον τῆς ἀποδόσεως οὐ βλέπων, ἐν ᾧ μόλις ἢ οὐδ' ὅλως [78] ὧν ἐκ πλεονεξίας τεύξεσθαι προσεδόκησεν ἐφίξεται. οὗτος μὲν οὖν διδότω δίκας τῆς φιλαργυρίας, ἃ προήκατο μόνα κομιζόμενος, ἵνα μὴ ἀτυχίας ἀνθρώπων ἐργάζηται προσοδευόμενος ἐξ ὧν οὐ προσῆκεν·
The fault lies in lending at interest; for one lends not from abundance, but clearly from necessity, being compelled to pay interest to the ancient creditors, thus becoming most impoverished from necessity and, thinking to benefit, is further harmed, just like the short-sighted among animals, enticed by present pleasure. I would say to you, O lender: why do you live in a manner contrary to sharing? Why do you pretend to be kind and philanthropic in appearance, but in your actions display cruelty and harshness, extracting more than you gave, and there are times when you exact double, while earning less and leaving the poor man even more destitute? However, no one feels sympathy when, having become greedy, you pile up more and callous disregard for what exists. All delight in usury and penny-pinching, labeling such as a reserve against others' misfortunes and adjudging the unhappiness of others as their own happiness. But, as someone said, evil is a burden, and the lender is blind, not seeing the time of repayment, during which he barely, if at all, attains what he had expected through greed. Let him then render justice for his greed, which he pursued alone, so that he does not amass the misfortunes of others, gaining from what was not appropriate for him."
- 3 "And what is the doctrine of being a good and charitable pretender[?]"
χρησμός (khrēsmós) m (genitive χρησμοῦ); second declension
- oracle, prophecy
χρῆσθαι (khrêsthai)
- present mediopassive infinitive of χρáομαι (khráomai)
- χρáομαι (khráomai) first-singular present indicative
- (in perfect, κέχρημαι, with present sense)
- desire, yearn after [+genitive = something, someone]
- to need, lack [+genitive = something]
- (in perfect and pluperfect) have, to enjoy a benefit [+dative = something]
- (in present or perfect, mainly after Homer)
- to use, make use of, take part in, manage, administer, etc. [+dative = something]
- to experience, suffer, be subject to, feel
- with verbal nouns, periphrasis for the verb related to the noun
- to use [+dative and dative = something for something]
- to deal with
- to treat [+dative = someone] in a particular way
- (in perfect, κέχρημαι, with present sense)
- χρáομαι (khráomai) first-singular present indicative
One might well wonder if language including χρηστὸς, χρησμός and χρῆσθαι created thought and wonder in those reading it and promoted further exegesis, as Philo had done