Homilies and Sermons 8.2–8.9

Basil of Caesarea · Homilies and Sermons · ca. 363-378 · Caesarea · 5 passages

Authorship disputed: Most of these homilies are accepted as Basil's; a few (On Faith, On Humility, parts of the Ps. homilies) have been questioned. Judge each homily separately.

Greek text: PG 31.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 8

8.2PG 31:508

Οὐρανὸν ὁρῶμεν, ἀδελφοὶ, στεγανὸν, γυμνὸν, καὶ καὶ χαταλυποῦντα τῇ καθαρότητι, ἣν λίαν ἐπ’ εἐθυμοῦμεν. τὸ πρῶτον, ἡνίκα ἂν, ἐπὶ πολὺ σχεπασθεὶς Γῆ δὲ χαταξτρανθεῖσα εἰς ἄχρον ἀηδὴς μέν ἐστιν φθῆναι, στείρα δὲ πρὸς γεωργίαν καὶ ἄγονος, εἰς σχίσματα διαῤῥαγεῖσα, καὶ εἰς τὸ βάθος δεχομένη καταλάμπουσαν τὴν ἀχτῖνα. Πηγαὶ δὲ ἡμᾶς ἐπέλιπον πλούσιαί τε καὶ ἀένναοι, καὶ ποταμῶν μεγάλων ἐδαπανήθη τὰ ῥεύματα, παῖδες ὃὲ αὐτὰ σμιμετὰ φορτίων" τοὺς δὲ πολλοὺς ἡμῶν καὶ τὸ ποτὸν ἐπέλειψε, καὶ ἐν ἀπορίᾳ τοῦ ζῇν χαθεστήχαμεν. Ἰσρατλῖτα! νέοι, Μωῦσῇν ζητοῦντες νέον, καὶ ῥάδδον θαυμασίων ποιητικὴν. ἵνα πάλιν πέτρα! πλη… νεφέλαι δὲ παράδοξοι τροφὴν ἀσυνήθη τὸ μάννα τοῖς γενώμεθα τοῖς ὀψιγόνοις χαινὸν ἐπὶ λιμοῦ καὶ τιμω-, βίας διήγημα. Εἶδον τὰς ἀρούρας, καὶ πολλὰ χατεδάχρυσα τῆς ἀχαρπίας αὐτῶν καὶ ἐξέχεα θρῆνον, ἐπειδὴ μὴ ὑετὸς ἐφ᾽ ἡμᾶς ἐξεχύθη. Τὰ μὲν τῶν σπερμάτων πρὸ τῆς ἐχθολῇς ἐξηράνθη, ταῖς βώλοις τοιαῦτα μείναντα οἷα τὸ ἄροτρον ἔχρυψε τὰ δὲ μιχρὸν προχύψαντα καὶ βλαστήσαντα ἐλεεινῶς ἀπεμαράνθη τῷ καύματι " ὡς νῦν εὐκαίρως τινὰ τὴν εὐαγγελιχὴν ἀναστρέψαι φωνὴν, λέγοντα " Οἱ μὲν ἐργάται πολλοὶ, τὸ δὲ θέρος οὐδ᾽ ὀλίγον. Οἱ γεωργοὶ δὲ, ταῖς ἀρούραις ἐπικαθήμενοι, καὶ τὰς χεῖρας κατὰ τῶν γονάτων συμπλέχοντες (τοῦτο δὴ τῶν πενθούντων τὸ σχῆμα), τοὺς ματαίους ἑαυτῶν πόνους δαχρύουσι, πρὸς παῖδας νηπίους ἀφορῶντες, καὶ ὀδυρόμενοι " πρὸς γυναῖχας ἀτενίζοντες, καὶ θρηνοῦντες, ἐπαφώμενοι καὶ ψηλαφῶντες τοὺς ξηροὺς χόρπους τῶν γεννημάτων, ἀνοιμώζοντες δὲ μεγάλα, καθάπερ οἱ πατέρες οἱ τοὺς ἐν ἄνθει τῆς ἡλικίας υἱοὺς ἀπολέσαντες. Λεγέσθω τοίνυν καὶ πρὸς ἡμᾶς παρὰ τοῦ αὑτοῦ προφήτου, οὗ μιχρὸν πρόσθεν ἐν προοιμἱοις ἐμνημονεύσαμεν " Καὶ ἐγὼ, φησὶν, ἀνέσχον ἐξ ὑμῶν τὸν ὑετὸν πρὸ τριῶν μηγῶν τοῦ τρυγητοῦ" καὶ βρέξω ἐπὶ πόλιν μίαν, ἐπὶ δὲ πόλιν μίαν οὗ βρέξω: καὶ μερὶς μία βραχήσεται, καὶ μερὶς, ἐφ᾽ ἣν οὐ βρέξω, ξηρανθήσεται. Καὶ συναθροίσονται δύο ἣ τρεῖς πόλεις εἰς μίαν, πιεῖν ὕδωρ, … πρὸς μὲ, λέγει Κύριος. Μάθωμεν οὖν, ὅτι δι' ἀποστροφὴν καὶ ἀμέλειαν ταύτας ἡμῖν ὁ θεὸς τὰς σαι σπουδάζων, κατὰ τοὺς χρηστοὺς τῶν πατέρων καὶ ἀμελεῖς τῶν τέχνων, οἱ θυμοῦνται χατὰ τῶν νέων, καὶ διανίστανται, οὐ χαχόν τι δοῦναι σπουδάζοντες. ἀλλ' ἐκ τῆς νηπιώδους ὀλιγωρίας καὶ τῶν τῆς νεότητος ἁμαρτιῶν εἰς ἐπιμέλειαν ἄγοντες. Ὁρᾶτε τοῖγυν, ὡς τὸ πλῆθος τῶν ἡμετέρων ἁμαρτημάτων χαι τὰς ὥρας τῶν ἰδίων ἐξήγαγε φύσεων, καὶ τῶν καιρῶν τὰς ἰδέας εἰς ἀλλοκότους κράσεις διήμειψεν. Ὁ χειμὼν οὐκ ἔσχε τὸ σύνηθες ὑγρὸν μετὰ τοῦ ξηροῦ, ἀλλὰ πᾶσαν ἰχμάδα τῷ χρυστάλλῳ κχατέδησέ τε καὶ ἀπεξήρανεν, ἄμοιρος δὲ διετέλεσε καὶ νιφάδων καὶ ὑετῶν. Τὸ ἔαρ πάλιν τὸ μὲν ἕτερον μέρος τῶν ἰδιωμάτων ἔδειξε, τὴν θερμότητα λέγω" τοῦ δὲ ὑγροῦ πὴν μετουσίαν οὐχ ἔσχε. Καῦμα δὲ καὶ χρυμὸς, χαινῶς ὑπερθάντα τοὺς ὄρους τῆς χτίσεως, καὶ χαχὼς εἰς τὴν καθ᾽ ἡμῶν συμφωνήσαντα βλἄδην, τοῦ βίου καὶ τῆς ζωῆς τοὺς ἀνθρώπους ἐλαύνουσι. Τίς οὖν ἄρα τῆς ἀταξίας καὶ τῆς συγχύσεως ἡ αἰτία; τίς ὁ νεωτερισμὸς τῶν χαιρῶν; Ἐρευνήέσωμεν, ὡς νοῦν ἔχοντες " ὡς λογιχοὶ, λογισώμεθα. Μὴ ὁ χυδερνῶν τὸ πᾶν οὐχ ἔστι; μὴ ὁ ἀρ'στοτέχνης Θεὸς ἐπελάθετο τῆς οἰχονομίας; μὴ ἀφῃρέθη τῆς ἐξουσίας καὶ τῆς δυνάμεως; ἣ τὴν ἰσχὺν μὲν τὴν αὐτὴν ἔχε:, καὶ τοῦ χράτους οὐ παρελύθη" παρηνέχθη δὲ εἰς σχληρότητα, καὶ τὸ λίαν ἀγαθὸν, καὶ τὸ περὶ ἡμᾶς χηδεμονικὸν εἰς μισανθρωπίαν μετέθαλεν; Οὐχ ἄν εἴποι τις σωφρονῶν " ἀλλὰ φανερὰ καὶ δῆλα τὰ αἴτια δι᾽ ἃ συνήθως οὐ διοιχούμεθα. ἡμεῖς, ἄλλοις οὐ παρέχομεν τὴν εὐεργεσίαν ἐπαινοῦμεν, καὶ ταύτης ἀποστεροῦμεν τοὺς δεομένους. Δοῦλοι ὄντες, ἐλευθερούμεθα, καὶ τοὺς ὁμοδούλους οὐχ οἰχτείρομεν" πεινῶντες τρεφόμεθα, καὶ τὸν ἐνδεῆ παρατρέχομεν. ᾿Ανενδεῖ, χορηγὸν καὶ ταμίαν Θεὸν. ἔχοντες, φειδωλοὶ ἐγενόμεθα καὶ ἀχοινώνητοι πρὸς τοὺς πένητας. Πολύτοχα ἡ μῶν τὰ πρόδατα, καὶ οὗ γυμνοὶ τῶν προδάτων πλείους. Αἱ ἀποθῆχαι τῷ πλήθει τῶν ἀποχειμένων στενοῦνται, καὶ τὸν ἐστενομένον οὐχ ἐλεοῦμεν, Διὰ τοῦτο ἡμῖν ἀπειλεῖ τὸ δίκαιον χριτήριον. Διὰ τοῦτο καὶ ὁ Θεὸς οὐχ ἀνοίγει τὴν χεῖρα, ἐπειδὴ τὴν φιλαδελφίαν ἡμεῖς ἀπεχλείσαμεν. Διὰ τοῦτο ξηραὶ αἱ ἄρουραι, ἐπειδὴ ἢ ἀγάπη … Φωνὴ λιτανενόντων εἰχῆ βοᾷ, καὶ πρὸς τὸν ἀέρα διατχεδάννυται. Οὐδὲ γὰρ ἡμεῖς τῶν ἀξιούντων ἡχούσαμεν. Οἵα δὲ ἡμῶν ἡ προσευχὴ καὶ ἡ δέησις; Οἱ ἄνδρες, πλὴν ὀλίγων, ταῖς ἐμπορίαις σχολάζετε " αἱ γυναῖχες, ὑπηρετεῖτε τούτοις εἰς τὴν ἐργασίαν ποῦ μαμμωνᾶ. Ὀλίγοι λοιπὸν μετ᾽ ἐμοῦ καὶ τῆς προσευχῆς, καὶ οὗτοι ἰλιγγιῶντες, χασμώμενοι, μεταπστρεφόμενοι συνεχῶς, καὶ ἐπιτηροῦντες πότε τοὺς στίχους ὁ ψαλμῳδὸς συμπληρώσει, πότε, ὡς δεσμωπτρίου, τῆς ἐχχλησίας, καὶ τῆς ἀνάγχης τῆς προσεὐχῆς ἀφαιρεθήσονται. Οἱ δὲ δὴ παῖδες οἱ σμιχρότατοι οὗτοι, οἱ τὰς δέλτους ἐν τοῖς διδασχαλείοις ἀποθέμενοι, καὶ συμθοῶντες ἡμῖν, ὡς ἄνεσιν μᾶλλον καὶ τέρψιν τὸ πρᾶγμα μετέρχονται, ἑορτὴν ποιούμένοι τὴν ἡμετέραν λύπην, ἐπειδὴ τῆς ἐπαχθείας τοῦ παιδευτοῦ, καὶ τῆς φροντίδος τῶν μαθημάτων πρὸς ὀλέγον ἐλευθεροῦνται. Τὸ δὲ τῶν τελείων ἀνδρῶν … πλῆθος, καὶ ὁ ταῖς ἁμαρτίαις ἐνεχόμενος δῆμος ἄνετος, καὶ ἐλευθεριάζων, καὶ γεγανωμένος τὴν πόλιν διατρέχει" ὁ τῶν χαχῶν τὴν αἰτίαν ἐν ταῖς ψυχαῖς περιφέρων" ὁ τὴν συμφορὰν χινῆσας καὶ ἐργασάμενος. ᾿Αναίσθητα δὲ καὶ ἄμεμπτα βρέφη πρὸς τὴν ἐξομολόγησιν ἐπείγεται καὶ ἀθροίζεται, οὔτε τὴν ἀφορμὴν τῶν λυπούντων, οὔτε τοῦ συν… πάρελθε εἰς μέσον, ὁ ταῖς ἁμαρτίαις πεφυρμένος σὺ πρόσπεσον καὶ χλαῦσον καὶ στέναξον " ἄφες τὸ βρέφος ἐνεργεῖν τὰ ἴδια τῆς ἡλικίας ἀχόλουθα. Ἵνα «ἰ χρύπτῃη χατηγορούμενος, καὶ τὸ ἀνεύθυνον εἰς ἀπολογίαν προϊστᾷς; Μὴ γὰρ παίζεται ὁ χριτὴς, ἵνα ὑποθολιμαῖον ἀντεισαγάγης πρόσωπον; "Ἔδει δὲ παρεῖναι χἀχεῖνο μετὰ σοῦ πάντως, οὐ μόνον. Ὁρᾷς, ὡς καὶ Νινευῖται τῇ μεταμελείᾳ τὸν Θεὸν δυσωποῦντες, καὶ πενθοῦντες ἐπὶ τοῖς ἁμαρτήμασιν, ἃ μετὰ τὴν θάλασσαν καὶ τὸ χῆτος Ἰωνᾶς ἐξεδόησεν, οὐ τὰ βρέφη μόνον εἰς τὴν μετάνοιαν προεστήσαντο, αὐτοὶ δὲ τρυφῶντες, αὐτοὶ εὐωχούμενοι διέζων τὸν βίον - ἀλλὰ πρώτους μὲν ἐδάμασε τοὺς πατέρας τοὺς ἡμαρτηχότας ἡ νηστεία, καὶ ἣ τιμωρία τοὺς πατέρας ἐχάχου, εἰς προσθήχης δὲ λόγον ἡναγχασμένως ἐθρήνει τὰ βρέφη, ἕνα διὰ πάσης ἡλιχίας ἡ σχυθρωτου " τῆς μὲν κατὰ προαίρεσιν, τῆς δὲ κατ᾽ ἀνάγχην. Καὶ οὕτως αὐτοὺς ἰδὼν ὁ Θεὸς ταπεινωθέντας, ὡς ἐπὶ ὑπερθαίνουσαν ἑαυτῶν ταλαιπωρίαν παγγενῇ χαταχρίναντας, καὶ τὸ πάθος ἠλέησε, καὶ τῆς τιμωρίας ἀνῆχε, καὶ τὸ καίρειν ἐδωρήσατο τοῖς εὐαισθήτως πενθήσασιν. Ὦ τῆς ἐμμελοῦς μετανοίας ! ὦ τῆς σοφῆς καὶ πεπυχνωμένης θλίψεως ! Οὐδὲ τὰ ἄλογα ἀσυντελῇ τῆς τιμωρίας ἀφῆχαν " ἀλλὰ καὶ αὐτὰ βοᾷν ἐξ ἀνάγχης ἐμηχανήσαντο. Ἐχωρίσθη γὰρ τῆς βοὸς ὁ μόσχος, ἀπηλάθη τῆς μητρῴας θηλῆς ὁ ἀργειὸς, παιδίον ἐπιμάξιον οὐχ ἣν ἐν ταῖς τῆς τεχούσης ς ἀγχάλαις" ἐν ἰδίοις σηχοῖς αἱ μητέρες, ἐν ἰδίοις τὰ τέχνα " φωναὶ δὲ παρὰ πάντων οἰχτραὶ ἀλλήλαις ἀντιθοῶσαι, καὶ ἀντηχοῦσαι. Τὰ τέχνα λιμώττοντα τὰς πηγὰς ἐζήτει τοῦ γάλαχτος " αἱ μητέρες, τῷ φυσιχῷ λοῦντο τὰ ἔγγονα. Τὰ βρέφη, κατὰ τὸν ὅμοιον Ὕνυντο καὶ ἀπέσπαιρον᾽ αἱ τεχοῦσαι ταῖς φυσιχαῖς ἀλγηδόσι χατεχεντοῦντο τὰ σπλάγχνα. Καὶ διὰ τοῦτο τὴν ἐκείνων μετάνοιαν εἰς χοινὸν τοῦ βίου διδασχάλιον ὁ θεόπνευστος λόγος ἔγγραφον διέσωσεν. Ὁ πρεσδύτης ἐπ᾽ ἐχείνων ἐθρήνει, καὶ τὴν πολιὰν δι ζων, σφοδρότερον ᾿ἀπωδύρετο" ὁ πένης ἐστέναζεν" ὁ πλούσιος, ἐπιλαθόμενος τῆς τρυφῆῇς, ἤσχει τὴν χαχοπάθειαν ὡς σώφρονα. Ὁ βασιλεὺς αὐτῶν τὴν λαμπρότητα καὶ τὴν δόξαν εἰς αἰσχύνην μετέδαλεν. ᾿Ἀπέθετο τὸν στέφανον, καὶ χόνιν τῆς χεφαλῆς χατἐχέετο τὴν ἀλουργίδα ῥίψας, σάκχον μετημφιάσατο" τὸν θρόνον τὸν ὑψηλὸν ἀφεὶς καὶ μετέωρον, ἐλεεινὸς τῇ γῇ προσεσύρετο" τὴν ἰδιάζουσαν καὶ βασιλιχὴν καταλιπὼν εὐπάθειαν, συνεθρήνει τῷ δήμῳ᾿ εἷς ἐγένετο τῶν πολλῶν, ὅτε τὸν χοινὸν πάντων

Ouranon horōmen, adelphoi, steganon, gymnon, kai kai chatalypounta tę̄ katharotēti, hēn lian ep’ eethymoumen. to prōton, hēnika an, epi poly schepastheis Gē de chataxtrantheisa eis achron aēdēs men estin phthēnai, steira de pros geōrgian kai agonos, eis schismata diarrhageisa, kai eis to bathos dechomenē katalampousan tēn achtina. Pēgai de hēmas epelipon plousiai te kai aennaoi, kai potamōn megalōn edapanēthē ta rheumata, paides hoe auta smimeta phortiōn" tous de pollous hēmōn kai to poton epeleipse, kai en aporią tou zę̄n chathestēchamen. Isratlita! neoi, Mōysę̄n zētountes neon, kai rhaddon thaumasiōn poiētikēn. hina palin petra! plē… nephelai de paradoxoi trophēn asynēthē to manna tois genōmetha tois opsigonois chainon epi limou kai timō-, bias diēgēma. Eidon tas arouras, kai polla chatedachrysa tēs acharpias autōn kai exechea thrēnon, epeidē mē hyetos eph᾽ hēmas exechythē. Ta men tōn spermatōn pro tēs echtholę̄s exēranthē, tais bōlois toiauta meinanta hoia to arotron echrypse ta de michron prochypsanta kai blastēsanta eleeinōs apemaranthē tǭ kaumati " hōs nyn eukairōs tina tēn euangelichēn anastrepsai phōnēn, legonta " Hoi men ergatai polloi, to de theros oud᾽ oligon. Hoi geōrgoi de, tais arourais epikathēmenoi, kai tas cheiras kata tōn gonatōn symplechontes (touto dē tōn penthountōn to schēma), tous mataious heautōn ponous dachryousi, pros paidas nēpious aphorōntes, kai odyromenoi " pros gynaichas atenizontes, kai thrēnountes, epaphōmenoi kai psēlaphōntes tous xērous chorpous tōn gennēmatōn, anoimōzontes de megala, kathaper hoi pateres hoi tous en anthei tēs hēlikias huious apolesantes. Legesthō toinyn kai pros hēmas para tou hautou prophētou, hou michron prosthen en prooimiois emnēmoneusamen " Kai egō, phēsin, aneschon ex hymōn ton hyeton pro triōn mēgōn tou trygētou" kai brexō epi polin mian, epi de polin mian hou brexō: kai meris mia brachēsetai, kai meris, eph᾽ hēn ou brexō, xēranthēsetai. Kai synathroisontai dyo hē treis poleis eis mian, piein hydōr, … pros me, legei Kyrios. Mathōmen oun, hoti di' apostrophēn kai ameleian tautas hēmin ho theos tas sai spoudazōn, kata tous chrēstous tōn paterōn kai ameleis tōn technōn, hoi thymountai chata tōn neōn, kai dianistantai, ou chachon ti dounai spoudazontes. all' ek tēs nēpiōdous oligōrias kai tōn tēs neotētos hamartiōn eis epimeleian agontes. Horate toigyn, hōs to plēthos tōn hēmeterōn hamartēmatōn chai tas hōras tōn idiōn exēgage physeōn, kai tōn kairōn tas ideas eis allokotous kraseis diēmeipsen. Ho cheimōn ouk esche to synēthes hygron meta tou xērou, alla pasan ichmada tǭ chrystallǭ kchatedēse te kai apexēranen, amoiros de dietelese kai niphadōn kai hyetōn. To ear palin to men heteron meros tōn idiōmatōn edeixe, tēn thermotēta legō" tou de hygrou pēn metousian ouch esche. Kauma de kai chrymos, chainōs hyperthanta tous orous tēs chtiseōs, kai chachōs eis tēn kath᾽ hēmōn symphōnēsanta bladēn, tou biou kai tēs zōēs tous anthrōpous elaunousi. Tis oun ara tēs ataxias kai tēs synchyseōs hē aitia? tis ho neōterismos tōn chairōn? Ereunēesōmen, hōs noun echontes " hōs logichoi, logisōmetha. Mē ho chydernōn to pan ouch esti? mē ho ar'stotechnēs Theos epelatheto tēs oichonomias? mē aphę̄rethē tēs exousias kai tēs dynameōs? hē tēn ischyn men tēn autēn eche:, kai tou chratous ou parelythē" parēnechthē de eis schlērotēta, kai to lian agathon, kai to peri hēmas chēdemonikon eis misanthrōpian metethalen? Ouch an eipoi tis sōphronōn " alla phanera kai dēla ta aitia di᾽ ha synēthōs ou dioichoumetha. hēmeis, allois ou parechomen tēn euergesian epainoumen, kai tautēs aposteroumen tous deomenous. Douloi ontes, eleutheroumetha, kai tous homodoulous ouch oichteiromen" peinōntes trephometha, kai ton endeē paratrechomen. ᾿Anendei, chorēgon kai tamian Theon. echontes, pheidōloi egenometha kai achoinōnētoi pros tous penētas. Polytocha hē mōn ta prodata, kai hou gymnoi tōn prodatōn pleious. Hai apothēchai tǭ plēthei tōn apocheimenōn stenountai, kai ton estenomenon ouch eleoumen, Dia touto hēmin apeilei to dikaion chritērion. Dia touto kai ho Theos ouch anoigei tēn cheira, epeidē tēn philadelphian hēmeis apechleisamen. Dia touto xērai hai arourai, epeidē ē agapē … Phōnē litanenontōn eichē boą, kai pros ton aera diatchedannytai. Oude gar hēmeis tōn axiountōn hēchousamen. Hoia de hēmōn hē proseuchē kai hē deēsis? Hoi andres, plēn oligōn, tais emporiais scholazete " hai gynaiches, hypēreteite toutois eis tēn ergasian pou mammōna. Oligoi loipon met᾽ emou kai tēs proseuchēs, kai houtoi ilingiōntes, chasmōmenoi, metapstrephomenoi synechōs, kai epitērountes pote tous stichous ho psalmǭdos symplērōsei, pote, hōs desmōptriou, tēs echchlēsias, kai tēs ananchēs tēs proseuchēs aphairethēsontai. Hoi de dē paides hoi smichrotatoi houtoi, hoi tas deltous en tois didaschaleiois apothemenoi, kai symthoōntes hēmin, hōs anesin mallon kai terpsin to pragma meterchontai, heortēn poioumenoi tēn hēmeteran lypēn, epeidē tēs epachtheias tou paideutou, kai tēs phrontidos tōn mathēmatōn pros olegon eleutherountai. To de tōn teleiōn andrōn … plēthos, kai ho tais hamartiais enechomenos dēmos anetos, kai eleutheriazōn, kai geganōmenos tēn polin diatrechei" ho tōn chachōn tēn aitian en tais psychais peripherōn" ho tēn symphoran chinēsas kai ergasamenos. ᾿Anaisthēta de kai amempta brephē pros tēn exomologēsin epeigetai kai athroizetai, oute tēn aphormēn tōn lypountōn, oute tou syn… parelthe eis meson, ho tais hamartiais pephyrmenos sy prospeson kai chlauson kai stenaxon " aphes to brephos energein ta idia tēs hēlikias acholoutha. Hina «i chryptę̄ē chatēgoroumenos, kai to aneuthynon eis apologian proïstąs? Mē gar paizetai ho chritēs, hina hypotholimaion anteisagagēs prosōpon? "Edei de pareinai chacheino meta sou pantōs, ou monon. Horąs, hōs kai Nineuitai tę̄ metameleią ton Theon dysōpountes, kai penthountes epi tois hamartēmasin, ha meta tēn thalassan kai to chētos Iōnas exedoēsen, ou ta brephē monon eis tēn metanoian proestēsanto, autoi de tryphōntes, autoi euōchoumenoi diezōn ton bion - alla prōtous men edamase tous pateras tous hēmartēchotas hē nēsteia, kai hē timōria tous pateras echachou, eis prosthēchēs de logon hēnanchasmenōs ethrēnei ta brephē, hena dia pasēs hēlichias hē schythrōtou " tēs men kata proairesin, tēs de kat᾽ ananchēn. Kai houtōs autous idōn ho Theos tapeinōthentas, hōs epi hyperthainousan heautōn talaipōrian pangenę̄ chatachrinantas, kai to pathos ēleēse, kai tēs timōrias anēche, kai to kairein edōrēsato tois euaisthētōs penthēsasin. Ō tēs emmelous metanoias ! ō tēs sophēs kai pepychnōmenēs thlipseōs ! Oude ta aloga asyntelę̄ tēs timōrias aphēchan " alla kai auta boąn ex ananchēs emēchanēsanto. Echōristhē gar tēs boos ho moschos, apēlathē tēs mētrǭas thēlēs ho argeios, paidion epimaxion ouch hēn en tais tēs techousēs s anchalais" en idiois sēchois hai mēteres, en idiois ta techna " phōnai de para pantōn oichtrai allēlais antithoōsai, kai antēchousai. Ta techna limōttonta tas pēgas ezētei tou galachtos " hai mēteres, tǭ physichǭ lounto ta engona. Ta brephē, kata ton homoion Hynynto kai apespairon᾽ hai techousai tais physichais algēdosi chatechentounto ta splanchna. Kai dia touto tēn ekeinōn metanoian eis choinon tou biou didaschalion ho theopneustos logos engraphon diesōsen. Ho presdytēs ep᾽ echeinōn ethrēnei, kai tēn polian di zōn, sphodroteron ᾿apōdyreto" ho penēs estenazen" ho plousios, epilathomenos tēs tryphēę̄s, ēschei tēn chachopatheian hōs sōphrona. Ho basileus autōn tēn lamprotēta kai tēn doxan eis aischynēn metedalen. ᾿Apetheto ton stephanon, kai chonin tēs chephalēs chatecheeto tēn alourgida rhipsas, sakchon metēmphiasato" ton thronon ton hypsēlon apheis kai meteōron, eleeinos tę̄ gę̄ prosesyreto" tēn idiazousan kai basilichēn katalipōn eupatheian, synethrēnei tǭ dēmǭ᾿ heis egeneto tōn pollōn, hote ton choinon pantōn

We see the sky, brothers, closed and bare, … grieving us with its clearness, which we [once] longed for … when it had long been covered [with clouds]. The earth, dried up to the extreme, is unpleasant to look at, barren and unproductive for farming, split into cracks and receiving the sun's ray shining into its depths. Rich and ever-flowing springs have failed us, and the streams of great rivers have been used up; children [cross] them with loads; many of us lack even drink, and we are at a loss for life. New Israelites, seeking a new Moses and a rod that works wonders, so that again the rocks might [flow for the thirsty] … and wondrous clouds [rain] manna, unaccustomed food, for … we become for those born later a new tale of famine and punishment. I saw the fields and wept much over their barrenness, and poured out a lament, because no rain had poured on us. Some of the seeds dried up before they sprouted, remaining in the clods such as the plough had hidden them; others, which had peeped out a little and sprouted, withered pitiably in the heat; so that one might now aptly turn round the gospel saying: "The laborers are many, but the harvest not even small." The farmers, sitting on their fields and clasping their hands over their knees (this is the posture of mourners), weep over their wasted labors, looking at their little children and lamenting, gazing at their wives and wailing, touching and feeling the dry stalks of the crops, and groaning loudly like fathers who have lost their sons in the flower of youth. Let it be said to us too, then, by the same prophet whom we mentioned a little before in the opening: "And I," he says, "withheld the rain from you three months before the vintage; and I will send rain on one city, and on one city I will not send rain; one portion will be rained on, and the portion on which I do not rain will dry up. And two or three cities will gather into one to drink water, … [and you did not return] to me, says the Lord."

Let us learn, then, that it is because of our turning away and neglect that God [sends] us these [chastisements] …, eager [to correct us], like good fathers with careless children, who are angry with the young and rise up against them, not eager to do them any harm, but bringing them from childish negligence and the sins of youth to carefulness. See, then, how the multitude of our sins has led the seasons out of their proper natures and changed the forms of the times into strange mixtures. The winter did not have its usual moisture together with the dry, but bound and dried up all damp with ice, and continued without snow and rain. The spring in turn showed one part of its properties, I mean the heat, but had no share of moisture. Heat and frost, strangely passing the bounds of creation and wickedly agreeing to harm us, drive men out of their livelihood and life. What then is the cause of the disorder and confusion? What is this innovation in the seasons? Let us search it out as people of sense; as rational beings, let us reason. Is there no one who governs the universe? Has God, the supreme craftsman, forgotten his management? Has he been robbed of his authority and power? Or does he have the same strength and has not been weakened in his might, but has been turned to harshness, and changed his great goodness and his care for us into hatred of men? No one in his senses would say so. But the causes are clear and plain why we are not governed as usual. [Receiving,] we do not give to others; we praise beneficence and deprive the needy of it. Being slaves, we are set free, and we do not pity our fellow slaves. Hungry, we are fed, and we pass by the needy. Having God as our unfailing provider and steward, we have become stingy and unwilling to share with the poor. Our flocks are prolific, and the naked are more than the sheep. Our barns are too narrow for the quantity stored, and we do not pity the one in distress. That is why the just tribunal threatens us. That is why God does not open his hand, because we have shut out brotherly love. That is why the fields are dry, because love [has dried up] …

[3] The voice of those who pray cries in vain and is scattered into the air. For we did not listen to those who asked of us. And what is our prayer and supplication like? You men, except for a few, are busy with your trading; you women serve them in the work of Mammon. Few remain with me at prayer, and these dizzy, yawning, turning round constantly and watching for when the psalm-singer will finish the verses, when they will be released from the church as from a prison and from the necessity of prayer. And these little children, who have put down their tablets in the schools and cry out with us, take the thing up rather as a relaxation and amusement, making a feast of our grief, because for a little while they are freed from the burden of their teacher and the worry of their lessons. But the crowd of grown men … and the populace entangled in sins runs about the city relaxed, free and cheerful, the people who carry in their souls the cause of the evils, who set the calamity in motion and brought it about. Innocent and blameless infants are hurried and gathered to confession, knowing neither the occasion of the griefs nor … Come forward, you who are defiled with sins; fall down, weep and groan; let the infant do what belongs to its age. Why do you hide when you are the accused, and put forward the guiltless in your defence? Is the Judge mocked, that you bring in a substitute in your place? The child should be present with you, but not alone. You see how the Ninevites too, appeasing God by repentance and mourning for the sins which Jonah proclaimed after the sea and the whale, did not put the infants forward to repent while they themselves lived in luxury and feasting; but fasting first tamed the fathers who had sinned, and the punishment afflicted the fathers; and as an addition the infants of necessity wept, so that through every age [there might be] gloom, in some by choice, in others by necessity. And so God, seeing them humbled, as having condemned themselves, with all their families, to a misery beyond their strength, pitied their suffering, released the punishment, and gave joy to those who had mourned with feeling. O fitting repentance! O wise and well-planned affliction! They did not leave even the irrational animals without a share in the punishment, but contrived that they too should cry out by necessity. For the calf was separated from the cow, the lamb driven from its mother's teat; the nursing child was not in the arms of the one who bore it; the mothers were in their own folds, the young in theirs, and pitiable cries from all answered and echoed one another. The young, starving, sought the springs of milk; the mothers, by natural [affection, called for] their offspring. The infants likewise [cried] and writhed; those who bore them were pierced in their inward parts with natural pains. That is why the inspired word has preserved their repentance in writing as a common lesson for life. The old man among them lamented, and, [tearing] his gray hair, mourned more violently; the poor man groaned; the rich man, forgetting his luxury, practised hardship as discipline. Their king changed his splendor and glory into shame. He laid aside his crown and poured dust on his head; throwing off his purple, he put on sackcloth; leaving his high and lofty throne, he dragged himself pitiably on the ground; leaving his private and royal comfort, he mourned with the people; he became one of the many, when the common [Master] of all …

Textual problem in this passage: see the notes.

Exod 17:6 (allusion, high confidence) · Num 20:11 (allusion, medium confidence) · Exod 16:15 (allusion, high confidence) · Matt 9:37 (allusion, high confidence) · Amos 4:7 (quotation, high confidence) · Amos 4:8 (quotation, high confidence) · Ps 145:16 (allusion, medium confidence) · Jonah 3:5 (allusion, high confidence) · Jonah 3:6 (allusion, high confidence) · Jonah 3:7 (allusion, high confidence) · Jonah 3:10 (allusion, high confidence)

Notes and citation

Summary: Drought and famine are God's fatherly chastisement for the hard-heartedness of the rich toward the poor; Basil rebukes the half-hearted prayer of the city and holds up the repentance of Nineveh.

The staged ref holds Migne's sections 2 and 3; the numeral of 3 stands in the OCR text (removed by a logged correction). Its last sentence breaks off; ref 8.4 begins a new section.
Exod 17:6; Num 20:11; Exod 16:14-15; Matt 9:37 (reversed); Amos 4:7-8; Ps 145:16; Jonah 3:5-10.
Lines are lost in many places, especially in the description of the drought; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections.

Notes on the original text

Digital text corrected (Migne's Latin removed; Migne's Latin removed; words lost; Migne's Latin, footnotes and variant readings removed; words lost; OCR slip; footnote marker removed; footnotes, variant readings and Migne's Latin removed; words lost; margin letters removed; section numeral removed; words lost; variant readings and Migne's Latin removed; words lost): πλη- 49 1 (ογ. τιν, τὴν ὑπὲρ.... γνώμην ἐχθέμενον, Αδδεπιαπιιδ τ Π 5 οἱ ἐπίδοιηα, βοῖ588 δ δι θι5 οἱ ἀϊβγαρία, εἴ ἰὰ μποΐπν! δ ρα θυ ραγιιθϑηί, δίχα οπυδβία: πα} 16μι γ Πα οἰεοίγίοοη) 63 οοπαυϊγυπῖ, οἱ Ὁ καταλλαγῆς τῶν μισθαρνῶν. Νἅπι ργριογᾳιᾶπι αυοά αὖ Ἰορίϑκβ. δα αἷΐ υἱῦ ἀοοιββίηθ ἐν χαιρῷ τῆς πο αἰ διάογο δγοίαοία βυπῖ, 816 αἱ ροβϑῖὶ πυῃς δ) → πλη… ; (θ5), → ,; Ι ἰπηπἰζζογα, ποθ δσίθγηληαγο Ὑο θιίθηι, βεὰ απιθιδοϊυπι Παπιογθηι δι οο 841 δά πη ἰβίι πὶ ἤθη Παρ, Δ υς. χ, 2. Αἴὴοβ τν, 7, 8. Οοἷ. ργίπνυβ ὡς καὶ νῦν. ΑἸϊχιιαπίο ροβί πλέξαντες. → … ; (6θ) → ; (θ8). → .; Τίς οὖν Α ἃ ἄρα → Τίς οὖν ἄρα; ἀγάπη ὅ. Φωνὴ → ἀγάπη … Φωνὴ; Ο Ο ἄνδρες → Οἱ ἄνδρες; ἀνδρῶν πού ἰδία ἰθηρογυπὶ (δοίθϑ ἢ Ῥογβογυ οι, υϑὶεὶ ΟΝ ἰά ἀγυδγιηὶ ἄτνὰ, φυοὰ (γα! ἐπ γί (85. πλῆθος → ἀνδρῶν … πλῆθος; δῆμος Ὁ εἱ ἰπίοξγα ἰοἴανα δυηὶ, οἱ ἄνετος → δῆμος ἄνετος; τοῦ συν- Μὸχ Βοα. ργίτηυ8 καὶ προσευχή. ᾿ δι: οογίθ, ποθὴ βοίυμι. Ὑ] 465 φυοὰ εἰ Νἰηἰνίι8 μι ΐθηκἰα θευπὶ Ρ]αρδηίθ5, οἱ ᾿Ἰυξοπῖεβ θὰ ρϑοοαίδ ἴῃ {88 ΠΙΔΟΟΓΩ δαί, ΄υδηχυδ ἰῃίδηϊ 65 ᾿ρϑὶ Ὑ6] ἴων τὶ δο- Β ἀϊε Ποὺβ ᾿ρ805 βἰς ᾿ναπι ]ι 05, αι ᾿". ἴοη. πι, μοι πάρελθε → τοῦ συν… πάρελθε; ὁ Α ἀἰδιογρεραίαιια. ΑἀοΙεβοεῃ5, οἵ ᾿φυὶ δογόμπιὶ πλούσιος → ὁ πλούσιος.

Topics: Prayer, Ethics

Cite (SBL): Basil, Hom. 8.2 (PG 31:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne PG 31 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to the Benedictine divisions) and checked privately against FOTC 9 where it has the homily; otherwise re-read against the Greek (no public-domain English).

8.4PG 31:510

Τοῦτο δούλων εὐαισθήτων φρόνημα. Τοιαύτη τῶν ἁμαρτίαις ἐνεχομένων ἡ μετάνοια. Ἡμεῖς δὲ τὴν μὲν ἁμαρτίαν ἐπιτελοῦμεν συντόνως, ὀλιγώρως δὲ καὶ ῥαθύμως ἀναλαμδάνομεν τὴν μετάνοιαν. Τίς εὐξάμενος ἀποῤῥεῖ δάχρυον, ἵν᾽ ὄμθρον λάδῃ καὶ σταγόνας εὐκαίρους; Τίς ἐξαλείφων ἁμαρτίας, κατὰ μίμησιν τοῦ μαχορίου Δαδὶδ, θρήνοις τὴν χοίτην ξδρεξε; Τίς πόδας ἀπἐπλυνε ξένων, καὶ τὴν χόνιν τῆς ὁδο! πορίας ἀπἐχλυσεν, ἵν᾽ ἐν καιρῷ δυσωπήσῃ τὸν Θεὸν, αὐχμοῦ λύσιν ζητῶν; Τίς ἔθρεψε τὸ πατρὸς ἔρημον παιδίον, ἵνα νῦν ἡμῖν ὁ Θεὸς θρέψῃ τὰ σιτία, ὡς ὀρφανὸν ἕνα νῦν ἐπιμετρηθῇ τὴν ἀναγκαίαν τροφήν; Διάῤῥηξον γραμματεῖον ἄδιχον, ἵν᾽ οὕτως ἡ ἁμαρτία λυθῇ. Ἐςξἀλειψον βαρυτάτων τόχων ὁμολογίαν, ἵνα τέχῃ τὰ συνἤθη ἡ γῆ. Χαλχοῦ γὰρ καὶ χρυσοῦ καὶ τῶν ἀγόνων παρὰ φύσιν γεννώντων, ἡ χατὰ φύσιν τίχτουσα γίνεται στείρα, καὶ πρὸς τιμωρίαν τῶν ἐποιχούντων χατεδιχάσθη τὴν ἀχαρπίαν. Δειξάτωσαν τοίνυν οἱ τὴν πλεονεξίαν τιμῶντες, οἱ τὸν πλοῦτον μεθ᾽ ὑπερθολῆς συνάγοντες, τίς ἡ δύναμις τῶν θησαυρ!:σθέντων, ἣ τί τὸ ὄφελος, ἂν ὀργισθεὶς ὁ Θεὸς ἐπὶ πλεῖον παρελχύσῃ τὴν τιμωρίαν. Ὠχρύτεροι τάχα τοῦ χρυσοῦ γενήσονται οἱ τοῦτον σωρεύοντες, ἐὰν μὴ τὸν ἄρτον, μέχρι χθὲς καὶ πρώην χαταφρηνούμενον διὰ τὴν πρόχειρον ἐξουσίαν τῆς εὐθηνίας, σχῶσι. Δὸς δὴ μὴ εἶναι τὸν πιπράσχοντα, μηδὲ ὑπάρχειν σῖτον ἐν ἀποθέχαις " καὶ τίς ἡ χρῆσις τῶν βαρυτάτων βαλαντίων; εἰπέ μοι. Οὐ μετ᾽ ἐχείνων χωσθήσῃ; Οὐ γῆ ὁ χρυ-. σός; Οὐ πηλὸς ἀχρεῖος πηλῷ τῷ σώματι παραχείσεπαι; Πάντα ἐχτήσω, καὶ ἕν ἀναγχαῖον οὐχ ἔχεις, δύναμιν τοῦ τρέφειν σεαυτόν. Τῷ παντί σου πλούτῳ … ἕπειξον εἰς χαρποφορίαν τὴν γῆν " λῦσον τῷ ὑπερηφάνῳ καὶ σοθοῦντι πλούτῳ τὴν συμφοράν. Τάχα τινὰ τῶν εὐλαθῶν παρακαλέσεις, ἵν᾽ εὐχαῖς ὡς ὁ Θεσδίτης Ἠλίας ἄνεσίν σοι χαρίσηται τῶν δεινῶν, ἄνθρωπος ἀχτήμων, ὠχριῶν, ἀνυπόδετος, ἀοίχητος, ἀνέστιος, ἄπορος, ἑνὶ χιτῶνι σχεπόμενος, ὡς Ἡλίας … ὁμοδία:τον. Κἂν ἐπιτύχῃς τῆς παρὰ τοῦ τοιούτου βοηθείας δεόμενος, οὐ μαχρὰ χκαταγελάσεις τῶν πολυμερίμνων χτημάτων; οὗ προσπτύσεις τῷ χρυσῷ; οὐ διαῤῥίψεις ὡς χόπρον τὸν ἄργυρον, ὃν πρότερον πάντα δυνάμενον καὶ φίλτατον ὀνομάξων, ἀδρανῆ βοηθὸν ἐπὶ τῆς χρείας ἐγνώρισας; Διὰ σὲ καὶ τὴν συμφορὰν ταύτην χατεδίχασεν, ἐπειδὴ ἔχων οὐχ ἐδίδως " ἐπειδὴ παρέτρεχες τοὺς πεινῶντας " ἐπειδὴ πρὺς τοὺς ὀδυρομένους οὐχ ἐπεστρέφου " δι᾿ ὀλίγους ἐπὶ δῆμον χαχὰ, καὶ μοχθηρίας τινὸς παράταξις ἐμαστίξετο, Ὃ Ζαμθρὶ πάλιν εἰς τὰς δίκην. Πάντες τοίνυν καὶ ἰδίᾳ καὶ χοινῇ τοὺς βίους ἑαυτῶν ἐξετάσωμεν, ὡς παιδαγωγῷ πρόσχωμεν τῷ αὐχμῷ, ἕκαστον τῆς ἰδίας ἁμαρτίας ὑπομιμνήσχοντι. Εἴπωμεν καὶ ἡμεῖς τοῦ γενναίου Ἰὼδ τὴν φωνὴν εὐαισθήτως" Χεὶρ Κυρίου ἐστὶν, ἡ ἁψαμέγη μου. Καὶ μάλιστα μὲν πρωτοτύπως τοῖς ἀμαρτήμασι τὴν συμφορὰν ἑαυτῶν λογισώμεθα. Εἰ δὲ δεῖ καὶ ἄλλο προσθεῖναι, ἔστιν ὅτε καὶ χατὰ πεῖραν ταῖς ψυχαῖς αἱ τοιαῦται τοῦ βίου. δυσχληρίαι τοῖς ἀνθρώποις προσἄγονται, ἵν᾽ ἐπὶ τῆς δυσχολίας ἀπελεγχθῶσιν οἱ δόχεμοι, εἴτε πένητες εἴτε πλούσιοι " ἑχάτεροι γὰρ ἀχριθῶς διὰ τῆς ὑπομονῆς δοχιμάξονται. Κὰἀν τούτῳ μάλιστα τῷ “χαιρῷ διαδείχνυνται ὁ μὲν, εἰ χοινωνιχὸς καὶ φιλάδελφος, ὁ δὲ, εἰ εὐχάριστος καὶ μὴ τοὺναντίον βλάσφημος, ταῖς τοῦ βίου περιφοραῖς ὀξέως συμμεταθάλλων τὸ φρόνημα. Οἶδα ἐγὼ πολλοὺς (οὐχ ἀχοΐ μαθὼν, ἀλλὰ τῇ πείρᾳ τοὺς ἀνθρώπους γνωρίσας), ἕως μέχρι μὲν ὁ βίος αὐτοῖς πρὸς εὐπορίαν διαμετρεῖται, καὶ ἐξ οὐρίας, τὸ λεγόμενον, χωρεξ, μέσως γοῦν, εἰ καὶ μὴ τελείως, τῷ εὐεργέτῃ ὁμολοςγοῦντας τὴν χάριν" εἰ δέ ποὺ διὰ τὴν ἐναντίαν χατἄάστασιν περιτραπείη τὰ πράγματα, καὶ ὁ μὲν πλού σιος γένηται πένης, ἢ δὲ ῥώμη τοῦ σώματος νόσος, ἢ δὲ δόξα καὶ περιφάνεια αἰσχύνη καὶ ἀτιμία, ἀχαπροσευχήν" ὡς πρὸς χρεώστην βραδύνοντα τὸν Θεὸν σχετλιάζοντας, οὐχ ὡς πρὸς Δεσπότην ἀγαναχτοῦντα διαχειμένους. ᾿Αλλ᾽ ἄπαγε τῶν λογισμῶν τὴν τοιαύτὴν ἔννοιαν Ὅταν δὲ ἴδῃς Θεὸν μὴ χαριζόμενον τὰ Ὁ συνήθη, οὕτω λογίζου παρὰ σεαυτῷ - Μὴ ἀδύνατος ὁ Θεὸς χορηγεῖν τὴν τροφήν; Καὶ πῶς; ὅς γε Κύριός ἔστιν οὐοανοῦ καὶ πάσης διαχοσμήσεως, ὡρῶν καὶ καιρῶν σοφὸς οἰχονόμος, χυδερνήτης τῶν πάντων, ὥσπερ τινὰ χορὸν εὔτακτον τὰς ὥρας καὶ τὰς τροπὰς ἀλλήλα:ς ὑποχωρεῖν ὁρίσας, ἵνα τῇ ἑαυτῶν ποιχιλίᾳ ταῖς διαφόροις ἡμῶν ἐπαρχέσωσι χρείαις - καὶ νῦν μὲν κατὰ χαιρὸν τὸ ὑγρὸν προσγένηται, αὖθις δὲ λάδῃ τὸ θερμὸν, καὶ τὸ ψυχρὸν ἐγχραθῇ τῷ ἐνιαυπῷ, καὶ τοῦ ξηροῦ τὴν χρείαν μὴ ἀμοιρήσωμεν. Οὐχοῦν δυνατὸς ὁ Θεός τοῦ δυνατοῦ δὲ προσόντος γαὶ ὁμολογουμένου, μὴ ἄρα τὸ ἀγαθὸν ἐνέλειψεν; Οὐδὲ οὗτος ἐφεστὼς ὁ λόγος. Τίς γὰρ ὄνάγχη τὸν μὴ ἀγαθὸν ἔπεισεν ἐν ἀρχῇ δημιουργῆσα: τὸν ἄνθρωπον; Τίς δὲ ὁ χατεπείξας τὸν Κτίστην καὶ μὴ, βουλόμενον χοῦν λαθεῖν, καὶ τοιοῦτον ἐχ πηλοῦ χάλλος εἰδοποιΐσαι; Τίς ὁ πρὸς ἀνάγχην πείσας χατ᾽ εἰχόνα ἰδίαν τὸν λόγον τῷ ἀνθρώπῳ χαρίσασθα:, ἵν᾽ ἐχεῖθεν ὁρμηθεὶς τεχνῶν μάθησιν δέξηται, καὶ μάθῃ περὶ τῶν ἀνωτάτω φιλοσοφεῖν, ὧν αἱσθη- “ὡς οὐχ ἄπτεται; Κἂν, οὕτω λογιζόμενος, εὕρῃς τὴν ἀγαθότητα τῷ Θεῷ συνοῦσαν, καὶ μέχρι καὶ νῦν μὴ ἀπολιμπανομένην. Ἐπεὶ τί ἐχώλυεν, εἰπέ μοι, μὴ αὐχμὸν εἶναι τὸ ὁρώμενον, ἀλλὰ τελείαν ἐχπύρωσιν; καὶ μιχρὺν ὑπαλλάξαντα τὸν ἥλιον τῆς συνήθους πο- Ξίας, πλησιάσαντα δὲ τοῖς περιγείοις σώμασιν, ἐν ἀχαρεῖ χαταφλέξαι πᾶν τὸ ὁρώμενον; ἣ βρέξαι πῦρ ἐχ τοῦ οὐρανοῦ, χαθ᾽ ὁμοίωσιν τῶν ἤδη κολάσεων τῶν ἁμαρτωλῶν; Ἐπὶ σαυτοῦ καὶ τῶν σῶν λογισμῶν γενοῦ, ἄνθρωπε" μὴ ποίει τὰ τῶν ἀνοήτων παίζων, οἵ, παρὰ διδασχάλου ἐπιτιμηθέντες, τὰς δέλτους ἐχείνου χαταῤῥηγνύουσι" πατρὸς δὲ, δι᾽ ὠφέλειαν τὴν τροφὴν ὑπερθεμένου, τὴν ἐσθῆτα κατασπαράττουσιν, ἣ τὸ τῆς μητρὸς πρόσωπον τοῖς ὄνυξι χαπαξλίνουσι. Κυδερνήτην μὲν γὰρ ὁ χειμὼν, καὶ τὸν ἀθλητὴν τὸ στάδιον, τὸν στρατηγὸν ἡ παράταξις, πὲν μεγαλόψυχον ἣ συμφορὰ, τὸν Χριστιανὸν δὲ πειρατμὸς δοχιμάζει καὶ βασανίζει, Καὶ αἱ λύπαι τὴν ψυχὴν, ὡς τὸ πῦρ τὸν χρυσὺν, ἀπελέγχουσι. Πένης εἴ; Μὴ ἀθυμήσῃς. Ἢ γὰρ εἰς ἄγαν κατήφεια γίνεται τῆς ἁμαρτίας αἰτία " τῆς μὲν λύπης βαπτιζούσης τὸν νοῦν, καὶ ἀμηχανίας ἐμποιούσης ἔλιγγον, τῆς δὲ ἀπορίας τῶν λογισμῶν τὴν ἀχαριατίαν ᾿Αλλ᾽ ἔχε τὴν ἐλπίδα πρὸς τὸν Θεόν. Μὴ γὰρ οὐκ ἐπιδλέπε: τὴν στένωσιν; Ἔχει τὴν τροφὴν ἐν χερσὶ, καὶ παρέλχε: τὴν δόσιν, ἵνα σου δοχιμάσῃ͵ τὸ βέθαιον, ἵνα χαταμάθῃ τὴν γνώμην, εἰ μὴ τῇ (390- τῶν ἀχολάστων καὶ ἀγνωμόνων ἐστὶν ὁμοία. Καὶ γὰρ ἐχεῖνοι, μέχρι μὲν ἐν τῷ στόματι τὰ σιτία τυγχάνει, εὐφηπῆς τραπέζης ὑπερτεθείσης, ὥσπερ τισὶ λίϑοις ταῖς βλασφημίαις βάλλουσιν οὃς πρὸβραχέως ἴσα Θεῷ διὰ τὴν ἡδονὴν προσεχύνουν. Ἔπελθε τὴν Παλαιὰν Διαθήχην, τὴν Νέαν, καὶ πολλοὺς εὑρήσεις ἐν ἐχάπτῃ τοὺς διαφόρως τραφέντας. Ἠλίαν εἶχεν ὁ Κάρμηλος, ὄρος ὑψηλὸν καὶ ἀοίκητον, ἔρημος ἔρημον Ψυχὴ δὲ ἣν τῷ δικαίῳ τὰ πάντα, καὶ τῆς ζωῆς εφοδιον ἡ πρὸς Θεὸν ἐλπίς. Ζῶν δὲ οὕτω, λιμῷ τὴν ζωὴν οὐχ ἀπήλλαξεν " ἀλλ᾽ οἱ ἁρπαχτιχώτατοι καὶ μάλιστα γαστρίμαργοι τῶν ὀρνίθων, οὗτοι διεχόμιζον τὰ σιτία, καὶ τροφῇς ἐγίνοντο τῷ δικαίῳ διάκονοι, οἱ τὰς ἀλλοτρίας τροφὰς ἐχ συνηθείας ἁρπάζοντες " καὶ τῷ δεσποτιχῷ προστάγματι τὴν φύσιν διήμειψαν, πιστοὶ φύλαχες γενόμενοι τῶν ἄρτων καὶ τῶν χρεῶν. Ταῦτα δὲ τῷ ἀνδρὶ φέρειν τοὺς χόραχας παρὰ τὴς πνευματιχῇς ἱστορίας ἐμάθομεν. Εἶχε δὲ καὶ ὁ Βαδυλώνιος λάκκος τὸν Ἰσραηλίτην νεανίσχον " αἰχμάλωτον μὲν τὴν συμφορὰν, ἐλεύθερον δὲ τὴν ψυχὴν καὶ τὸ φρόνημα. Καὶ τί τὰ παρ' ἐχείνων; Οἱ μὲν λέοντες παρὰ φύσιν ἐνήστευον" ὁ δὲ τούτου τροφεὺς ᾿Αμθαχοὺμ. ἐφέρετο δι᾽ ἀέρος, χομίζοντος τοῦ ἀγγέλου μετὰ τῶν ὄψων τὸν ἄνθρωπον " καὶ ἵνα μὴ λιμῷ πιεσθῇ δίχαιος, τοσαύτης ὑπερηνέχθη γῆς καὶ θαλάσσης ὁ προφήτης ἐν μιχρῷ μορίῳ χαιροῦ, ὅσην ἐκ τῆς Ἰουδαίας μέχρι

Touto doulōn euaisthētōn phronēma. Toiautē tōn hamartiais enechomenōn hē metanoia. Hēmeis de tēn men hamartian epiteloumen syntonōs, oligōrōs de kai rhathymōs analamdanomen tēn metanoian. Tis euxamenos aporrhei dachryon, hin᾽ omthron ladę̄ kai stagonas eukairous? Tis exaleiphōn hamartias, kata mimēsin tou machoriou Dadid, thrēnois tēn choitēn xdrexe? Tis podas apeplyne xenōn, kai tēn chonin tēs hodo! porias apechlysen, hin᾽ en kairǭ dysōpēsę̄ ton Theon, auchmou lysin zētōn? Tis ethrepse to patros erēmon paidion, hina nyn hēmin ho Theos threpsę̄ ta sitia, hōs orphanon hena nyn epimetrēthę̄ tēn anankaian trophēn? Diarrhēxon grammateion adichon, hin᾽ houtōs hē hamartia lythę̄. Esxaleipson barytatōn tochōn homologian, hina techę̄ ta synēthē hē gē. Chalchou gar kai chrysou kai tōn agonōn para physin gennōntōn, hē chata physin tichtousa ginetai steira, kai pros timōrian tōn epoichountōn chatedichasthē tēn acharpian. Deixatōsan toinyn hoi tēn pleonexian timōntes, hoi ton plouton meth᾽ hypertholēs synagontes, tis hē dynamis tōn thēsaur!:sthentōn, hē ti to ophelos, an orgistheis ho Theos epi pleion parelchysę̄ tēn timōrian. Ōchryteroi tacha tou chrysou genēsontai hoi touton sōreuontes, ean mē ton arton, mechri chthes kai prōēn chataphrēnoumenon dia tēn procheiron exousian tēs euthēnias, schōsi. Dos dē mē einai ton pipraschonta, mēde hyparchein siton en apothechais " kai tis hē chrēsis tōn barytatōn balantiōn? eipe moi. Ou met᾽ echeinōn chōsthēsę̄? Ou gē ho chry-. sos? Ou pēlos achreios pēlǭ tǭ sōmati paracheisepai? Panta echtēsō, kai hen ananchaion ouch echeis, dynamin tou trephein seauton. Tǭ panti sou ploutǭ … hepeixon eis charpophorian tēn gēn " lyson tǭ hyperēphanǭ kai sothounti ploutǭ tēn symphoran. Tacha tina tōn eulathōn parakaleseis, hin᾽ euchais hōs ho Thesditēs Ēlias anesin soi charisētai tōn deinōn, anthrōpos achtēmōn, ōchriōn, anypodetos, aoichētos, anestios, aporos, heni chitōni schepomenos, hōs Hēlias … homodia:ton. Kan epitychę̄s tēs para tou toioutou boētheias deomenos, ou machra chkatagelaseis tōn polymerimnōn chtēmatōn? hou prosptyseis tǭ chrysǭ? ou diarrhipseis hōs chopron ton argyron, hon proteron panta dynamenon kai philtaton onomaxōn, adranē boēthon epi tēs chreias egnōrisas? Dia se kai tēn symphoran tautēn chatedichasen, epeidē echōn ouch edidōs " epeidē paretreches tous peinōntas " epeidē prys tous odyromenous ouch epestrephou " di᾿ oligous epi dēmon chacha, kai mochthērias tinos parataxis emastixeto, Ho Zamthri palin eis tas dikēn. Pantes toinyn kai idią kai choinę̄ tous bious heautōn exetasōmen, hōs paidagōgǭ proschōmen tǭ auchmǭ, hekaston tēs idias hamartias hypomimnēschonti. Eipōmen kai hēmeis tou gennaiou Iōd tēn phōnēn euaisthētōs" Cheir Kyriou estin, hē hapsamegē mou. Kai malista men prōtotypōs tois amartēmasi tēn symphoran heautōn logisōmetha. Ei de dei kai allo prostheinai, estin hote kai chata peiran tais psychais hai toiautai tou biou. dyschlēriai tois anthrōpois prosagontai, hin᾽ epi tēs dyscholias apelenchthōsin hoi dochemoi, eite penētes eite plousioi " hechateroi gar achrithōs dia tēs hypomonēs dochimaxontai. Kaan toutǭ malista tǭ “chairǭ diadeichnyntai ho men, ei choinōnichos kai philadelphos, ho de, ei eucharistos kai mē tounantion blasphēmos, tais tou biou periphorais oxeōs symmetathallōn to phronēma. Oida egō pollous (ouch achoï mathōn, alla tę̄ peirą tous anthrōpous gnōrisas), heōs mechri men ho bios autois pros euporian diametreitai, kai ex ourias, to legomenon, chōrex, mesōs goun, ei kai mē teleiōs, tǭ euergetę̄ homolosgountas tēn charin" ei de pou dia tēn enantian chataastasin peritrapeiē ta pragmata, kai ho men plou sios genētai penēs, ē de rhōmē tou sōmatos nosos, ē de doxa kai periphaneia aischynē kai atimia, achaproseuchēn" hōs pros chreōstēn bradynonta ton Theon schetliazontas, ouch hōs pros Despotēn aganachtounta diacheimenous. ᾿All᾽ apage tōn logismōn tēn toiautēn ennoian Hotan de idę̄s Theon mē charizomenon ta Ho synēthē, houtō logizou para seautǭ - Mē adynatos ho Theos chorēgein tēn trophēn? Kai pōs? hos ge Kyrios estin ouoanou kai pasēs diachosmēseōs, hōrōn kai kairōn sophos oichonomos, chydernētēs tōn pantōn, hōsper tina choron eutakton tas hōras kai tas tropas allēla:s hypochōrein horisas, hina tę̄ heautōn poichilią tais diaphorois hēmōn eparchesōsi chreiais - kai nyn men kata chairon to hygron prosgenētai, authis de ladę̄ to thermon, kai to psychron enchrathę̄ tǭ eniaupǭ, kai tou xērou tēn chreian mē amoirēsōmen. Ouchoun dynatos ho Theos tou dynatou de prosontos gai homologoumenou, mē ara to agathon eneleipsen? Oude houtos ephestōs ho logos. Tis gar onanchē ton mē agathon epeisen en archę̄ dēmiourgēsa: ton anthrōpon? Tis de ho chatepeixas ton Ktistēn kai mē, boulomenon choun lathein, kai toiouton ech pēlou challos eidopoiïsai? Tis ho pros ananchēn peisas chat᾽ eichona idian ton logon tǭ anthrōpǭ charisastha:, hin᾽ echeithen hormētheis technōn mathēsin dexētai, kai mathę̄ peri tōn anōtatō philosophein, hōn haisthē- “hōs ouch aptetai? Kan, houtō logizomenos, heurę̄s tēn agathotēta tǭ Theǭ synousan, kai mechri kai nyn mē apolimpanomenēn. Epei ti echōlyen, eipe moi, mē auchmon einai to horōmenon, alla teleian echpyrōsin? kai michryn hypallaxanta ton hēlion tēs synēthous po- Xias, plēsiasanta de tois perigeiois sōmasin, en acharei chataphlexai pan to horōmenon? hē brexai pyr ech tou ouranou, chath᾽ homoiōsin tōn ēdē kolaseōn tōn hamartōlōn? Epi sautou kai tōn sōn logismōn genou, anthrōpe" mē poiei ta tōn anoētōn paizōn, hoi, para didaschalou epitimēthentes, tas deltous echeinou chatarrhēgnyousi" patros de, di᾽ ōpheleian tēn trophēn hyperthemenou, tēn esthēta katasparattousin, hē to tēs mētros prosōpon tois onyxi chapaxlinousi. Kydernētēn men gar ho cheimōn, kai ton athlētēn to stadion, ton stratēgon hē parataxis, pen megalopsychon hē symphora, ton Christianon de peiratmos dochimazei kai basanizei, Kai hai lypai tēn psychēn, hōs to pyr ton chrysyn, apelenchousi. Penēs ei? Mē athymēsę̄s. Ē gar eis agan katēpheia ginetai tēs hamartias aitia " tēs men lypēs baptizousēs ton noun, kai amēchanias empoiousēs elingon, tēs de aporias tōn logismōn tēn achariatian ᾿All᾽ eche tēn elpida pros ton Theon. Mē gar ouk epidlepe: tēn stenōsin? Echei tēn trophēn en chersi, kai parelche: tēn dosin, hina sou dochimasę̄͵ to bethaion, hina chatamathę̄ tēn gnōmēn, ei mē tę̄ (390- tōn acholastōn kai agnōmonōn estin homoia. Kai gar echeinoi, mechri men en tǭ stomati ta sitia tynchanei, euphēpēs trapezēs hypertetheisēs, hōsper tisi liϑois tais blasphēmiais ballousin hoos probracheōs isa Theǭ dia tēn hēdonēn prosechynoun. Epelthe tēn Palaian Diathēchēn, tēn Nean, kai pollous heurēseis en echaptę̄ tous diaphorōs traphentas. Ēlian eichen ho Karmēlos, oros hypsēlon kai aoikēton, erēmos erēmon Psychē de hēn tǭ dikaiǭ ta panta, kai tēs zōēs ephodion hē pros Theon elpis. Zōn de houtō, limǭ tēn zōēn ouch apēllaxen " all᾽ hoi harpachtichōtatoi kai malista gastrimargoi tōn ornithōn, houtoi diechomizon ta sitia, kai trophę̄s eginonto tǭ dikaiǭ diakonoi, hoi tas allotrias trophas ech synētheias harpazontes " kai tǭ despotichǭ prostagmati tēn physin diēmeipsan, pistoi phylaches genomenoi tōn artōn kai tōn chreōn. Tauta de tǭ andri pherein tous chorachas para tēs pneumatichę̄s historias emathomen. Eiche de kai ho Badylōnios lakkos ton Israēlitēn neanischon " aichmalōton men tēn symphoran, eleutheron de tēn psychēn kai to phronēma. Kai ti ta par' echeinōn? Hoi men leontes para physin enēsteuon" ho de toutou tropheus ᾿Amthachoum. ephereto di᾽ aeros, chomizontos tou angelou meta tōn opsōn ton anthrōpon " kai hina mē limǭ piesthę̄ dichaios, tosautēs hyperēnechthē gēs kai thalassēs ho prophētēs en michrǭ moriǭ chairou, hosēn ek tēs Ioudaias mechri

This is the mind of servants with feeling; such is the repentance of those caught in sins. But we commit sin intensely and take up repentance negligently and lazily. Who, when he prays, sheds a tear, so as to receive rain and timely drops? Who, blotting out sins in imitation of the blessed David, has wet his bed with laments? Who has washed the feet of strangers and rinsed off the dust of their journey, so as to appease God in due time when he seeks an end of the drought? Who has fed a fatherless child, so that God may now feed the grain for us like an orphan, so that [we may] now be measured out the food we need? Tear up an unjust contract, so that sin may thus be loosed. Wipe out the bond of heavy interest, so that the earth may bear its usual produce. For when bronze and gold and barren things bring forth contrary to nature, the earth that brings forth by nature becomes barren, and has been condemned to unfruitfulness for the punishment of its inhabitants. Let those who honor greed, then, those who amass wealth beyond measure, show what the power of their treasures is, or what the use, if God in his anger prolongs the punishment. Those who heap up gold may perhaps become paler than the gold, if they do not get bread, which until yesterday and the day before was despised because of the ready supply of plenty. Suppose there is no one to sell, and no grain in the barns: what, tell me, is the use of the heaviest purses? Will you not be buried with them? Is not the gold earth? Will not useless clay lie beside the clay of the body? You have acquired everything, and you do not have the one necessary thing, the power to feed yourself. With all your wealth … urge the earth to bear fruit; free your proud and blustering wealth from the calamity. Perhaps you will beg one of the devout to obtain for you by his prayers, like Elijah the Tishbite, relief from the terrors: a man without possessions, pale, barefoot, homeless, without hearth, without resources, covered by one tunic, like Elijah … [sharing his] fare. And if you obtain the help you ask from such a man, will you not laugh loudly at your possessions full of care? Will you not spit on gold? Will you not throw away silver like dung, which you formerly called all-powerful and dearest, but have found a feeble helper in your need? Because of you he has condemned us to this calamity, because you had and did not give; because you passed by the hungry; because you did not turn to those lamenting. Because of a few, evils come upon a people, and a whole army was scourged for one man's wickedness. Zimri again … the penalty.

[5] Let us all, then, privately and in common, examine our lives; let us attend to the drought as to a tutor, reminding each of his own sin. Let us too say with feeling the words of the noble Job: "The hand of the Lord is what has touched me." And above all let us reckon our calamity primarily to our sins. But if something else must be added, sometimes such hardships of life are brought on people as a trial of their souls, so that in the difficulty the approved may be proved, whether poor or rich; for both are tested exactly through endurance. And at this time especially it is shown whether the one is generous and loves the brethren, whether the other is grateful and not, on the contrary, a blasphemer, quickly changing his mind with the turns of life. I know many (not having learned it by hearsay but knowing people by experience) who, as long as their life is measured out to prosperity and goes, as they say, with a fair wind, at least moderately, if not perfectly, acknowledge their gratitude to their benefactor; but if their affairs should be turned to the opposite condition, and the rich man become poor, and bodily strength become sickness, and glory and fame become shame and dishonor, [they become ungrateful and give up] prayer, complaining against God as against a debtor who is slow to pay, not disposed as toward a Master who is angry. But away with such a thought from your reasonings. When you see that God does not grant the usual things, reason thus with yourself: Is God unable to supply food? How could he be, who is Lord of heaven and all its ordering, wise steward of seasons and times, governor of all things, who has determined that the seasons and solstices should give way to one another like a well-ordered chorus, so that by their variety they may meet our different needs; and now moisture comes in its season, again heat takes over, and cold is mixed into the year, and we do not go without the dry that we need? So God is able. And since his power is present and acknowledged, has his goodness then failed? This argument does not stand either. For what necessity persuaded one who was not good to create man in the beginning? Who constrained the Creator against his will to take dust and form such beauty from clay? Who forced him to grant man reason according to his own image, so that, setting out from it, he might receive the learning of arts and learn to philosophize about the highest things, which sense does not touch? Reasoning so, you will find goodness present with God and not failing even now. For what, tell me, prevented what we see from being not a drought but a complete conflagration? Or the sun, changing its usual course a little and coming near earthly bodies, from burning up in an instant everything visible? Or from raining fire from heaven, like the punishments already inflicted on sinners? Come to yourself and to your reasonings, man; do not play the part of foolish children, who, when rebuked by their teacher, tear up his tablets, and when their father puts off their food for their good, tear their clothes, or scratch their mother's face with their nails. The storm proves the pilot, the stadium the athlete, the battle line the general, misfortune the great-souled man, and temptation tests and tries the Christian. Griefs prove the soul as fire proves gold. Are you poor? Do not lose heart. For excessive dejection becomes a cause of sin, grief drowning the mind and helplessness producing dizziness, and perplexity [producing] ingratitude in the reasonings. But keep your hope toward God. Does he not see your distress? He holds the food in his hands and delays the gift, to test your steadfastness, to learn your mind, whether it is like that of the licentious and ungrateful. For they, as long as the food is in their mouth, bless; but when the table is put off, they pelt with blasphemies, as with stones, those whom a little before they worshipped like God for the sake of pleasure. Go through the Old Testament and the New, and you will find many in each who were fed in various ways. Carmel, a high and uninhabited mountain, had Elijah, a solitary man in a solitary place; and to the righteous man everything [was provided], and hope in God was his provision for life. Living so, he did not depart from life by famine; but the most rapacious and gluttonous of birds carried the food and became servants of nourishment to the righteous man, birds which habitually snatch others' food; at the Master's command they changed their nature and became faithful guardians of the bread and meat. That the ravens brought these to the man we learned from the spiritual history. The pit in Babylon also held the young Israelite, captive in his misfortune but free in soul and mind. And what of them? The lions fasted against their nature, while his feeder Habakkuk was carried through the air, the angel bringing the man with the food; and so that the righteous man might not be pressed by hunger, the prophet was carried over so much land and sea in a small moment of time, as much as from Judea to …

Textual problem in this passage: see the notes.

Ps 6:6 (6:7 LXX) (allusion, high confidence) · Gen 18:4 (allusion, medium confidence) · 1 Tim 5:10 (allusion, medium confidence) · Isa 58:6 (allusion, high confidence) · 1 Kgs 18:42 (allusion, high confidence) · Josh 7:1 (allusion, medium confidence) · Num 25:14 (allusion, medium confidence) · Job 19:21 (quotation, high confidence) · Gen 1:26 (allusion, medium confidence) · Gen 2:7 (allusion, high confidence) · Gen 19:24 (allusion, medium confidence) · 1 Kgs 17:3 (allusion, high confidence) · 1 Kgs 17:6 (allusion, high confidence) · Dan 6:22 (allusion, high confidence)

Notes and citation

Summary: True repentance would show itself in tears, hospitality and the cancelling of debts; drought tests rich and poor alike, and God, whose power and goodness have not failed, feeds those who trust him.

Migne's section 4 (flagged as missing when the text was divided; its opening is this ref) and section 5, whose numeral stands in the OCR text (removed by a logged correction). The last sentence runs on into ref 8.5.
Ps 6:6 (6:7 LXX); Gen 18:4; 1 Tim 5:10; Isa 58:6; Job 19:21; 1 Kgs 17-18; Josh 7 (one man's sin and the army); Num 25:14 (Zimri); Gen 1:26; Gen 2:7; Gen 19:24.
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This staged ref begins mid-sentence and continues ref 8.4 (Migne's section 5); merge into 8.4. Its last sentence breaks off.
1 Kgs 17:4-6; Dan 6; Bel 33-39 (Habakkuk carried by the angel to Daniel), a text outside the 66 books.
Migne's Latin removed by a logged correction.

Notes on the original text

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Extrabiblical texts: Bel 36 (Bel and the Dragon [in RC, EO, ETH canons]; allusion)

Topics: Ethics

Cite (SBL): Basil, Hom. 8.4 (PG 31:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-4). (abbreviation not yet checked)

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8.6PG 31:519

Τί ὃὲ πάλιν ὁ τῆς ἐρήμου λαὸς, οὗ Μωῦσῇς ἐπετρόπευσε; πῶς χονομέθη τὸν βίον ἐν ἔτεσι τεσσα- ράχοντα; Οὐχ ἦν ἐκεῖ σπείρων ἀνὴρ, οὐ βοῦς ἕλχων ἄροτρον, οὐχ ἅλως, οὐ ληνὸς, οὐ παμιεῖον " καὶ τὴν τροφὴν εἶχον ἄσπορον καὶ ἀνήροτον, καὶ τὰς πηγὰς ἐχορῆγε: πέτρα, οὐ πρότερον οὔσας, ἀλλ᾽ ἐχραγείσας ἐπὶ τῆς χρείας. ᾿Αφίημι τὰ χαθ᾽ ἔχαστον ἀπαριθμεῖσθαι τῆς τοῦ Θεοῦ προνοίας, ἃ πολλάχις ἐπὶ τῶν ἀνθρώπων πατριχῶς ἐνεδείξατο. Σὺ δὲ χαρτέρηδον ὀλίγον ἐπὶ τῆς συμφορᾶς, ὡς ὃ γενναῖος Ἰὼδ, καὶ μὴ περιτραπῇς ἐχ τοῦ χλύδωνος, μτδὲν λῃς ὧν φέρεις ἀγωγίμων τῆς ἀρετῆς. Ὡς βαρύτιμον ἐνθήχην τὴν εὐχαριστίαν διάσωσον ἐπὶ τῆς ψυχῖς, καὶ λήψῃ καὶ σὺ τῆς εὐχαριστίας τὰ διπλασίονα τῆς τρυφῆς. Μνημόνευε τῆς ἀποστολιχῖς ῥύσεως " Ἔν παντὶ εὐχαριστεῖτε. Πένης εἴ; ΓἌλλον ἔχεις πάντως πενέστερον. Σοὶ δέχα ἡμερῶν τὰ σιτία, ἐχείνῳ μιᾶς, Ὡς χαλὸς καὶ εὐγνώμων τὸ σὸν περιττὸν ἐπανίσωσον πρὸς τὸν ἐνδεῇ. Μὴ ὀχνήσῃς ἐχ τοῦ ὀλίγου δοῦναι" μὴ προτιμήύσῃς τὸ σὸν συμφέρον ἐκ ποῦ χοινοῦ χινδύνου. Κἂν εἰς ἕνα ἄρτον περιστῇ ἡ τροφὴ, ἐπιστῇ δὲ ταῖς θύραις ὁ ζητῶν, προχόμισον ἐχ τοῦ ταμιείου τὸν ἕνα, καὶ ἐπιθεὶς παῖς χερσὶ πρὸς οὐρανὸν ἀνατείνας, εἰπὲ λόγον ἐλεεινὸν ὁμοῦ καὶ εὐγνώμονα " Εἷς ἄρτος, ὃν ὁρᾷς, Κύριε, καὶ ὁ κίνδυγος προφανὴς, ἀλλ᾽ ἐγὼ τὴν σὴν ἐντολὴν ἐμοῦ προτίθημι, καὶ ἐχ τοῦ ὀλίγου δίδωμι τῷ λιμώττοντι ἀδελφῷ δὸς δὴ καὶ σὺ τῷ χινδυνεύοντι δούλῳ. Οἷδά ὅου τὴν ἀγαθότητα, θαῤῥῶ καὶ τῇ δυνάμει" οὐχ ὑπερτίθεσαι εἰς χρόνον τὰς χάριτας, ἀλλὰ σχεδαννύεις, ὅταν ἐθέλῃς, τὰς δωρεάς. Κἂν οὕτως εἴπῃς καὶ πράξῃς, ὃν δίδως ἐχ τῆς στενώσεως ἄρτον, σπέρμα γίνεται γεωργίας, πολύχουν ἀπογεννᾷ τὸν χαρπὸν, ἀῤῥαδὼν τῆς τροφῆς, ἐλέου πρόξενος. Εἰπὲ καὶ σὺ τῆς χήρας τῆς Σιδωνίας ῥῆμα ἐν τοῖς ὁμοίοις,, εὐκαίρως τῆς ἱστορίας μνημόνευσον - Ζῇ Κύριος, ὅτι τοῦτον ἔχω ἐν τῇ οἰκίᾳ μου μόνον εἰς διατροφὴν ἐμοὶ καὶ τοῖς παιδίοις. Κἂν δῷς ἐχ τοῦ λείπονπος, ἕξεις καὶ σὺ τὸν χαμψάχην τοῦ ἐλαίου τῇ χάριτι γὰρ τῶν πιστῶν φιλότιμος ἡ τοῦ Θεοῦ χάρις μιμεῖται τὰ φρέατα, τὰ ἀεὶ χενούμενα, καὶ μὴ ἐξαντλούμενα, τὸ διπλοῦν ἀντεισάγουσα. Δάνεισον, ὁ ἄπορος, τῷ πλουσίῳ θεῷ. Πίστευσον τῷ ἀεὶ εἰς πρόσωπον ἴδιον ὑπὲρ τοῦ θλιθομένου λαμόάνοντι, καὶ οἴχοθεν ἀποδιδόντι τὴν χάριν. ᾿Δξιόπιστος ἐγγυητὴς, πανπαχοῦ γῖςς καὶ θαλάττης ἡπλωμένους ἔχων τοὺς θησαυρούς. Καὶ πλέων ἐὰν ἀπαιτήσῃς τὸ δάνεισμα, λήψη ἐπὶ μέσου πελάγους σὺν τόχο:ς τὸ χεφάλαιον. Φιλοτιμεῖται γὰρ ἐν ταῖς … Τὸ τοῦ λιμώττοντος νότημα, λιμὸς, οἰχτρὸν πάθος ἐστί, Λιμὸς ἀνθρωπίνων συμφορῶν ὑπάρχει τὸ χεφάλαιον, πάντων θανάτων μοχθηρότερον τέλος οὗπος. Ἐπὶ μὲν γὰρ τῶν ἄλλων χινδύνων, ἣ ξίφους ἀχμὴ, τὴν τελευτὴν ὀξέως ἐφίστηδιν, ἢ πυρὸς ὁρμὴ συντόμως τὸ ζῇν ἀποπθέννυσιν, ἢ θτρία, τοῖς ὀδοῦσι διασπαράξαντα ὅσα καίρια τῶν μελῶν, οὐ συγχωρεῖ τῇ παρολχῇ τῆς ὀδύνης τιμωρηθῆνα!. Διμὸς ὃξ ἀργὸν ἔχε: τὸ χαχὸν, παρέλχουσαν τὴν ἀλγηδόνα, ἐγχαθημένην τὴν νόσον καὶ ἐμφωλεύουσαν, θάνατον ἀεὶ παρίντα, καὶ ἀεὶ βραδύνοντα. Τὸ γὰρ κατὰ φύσιν ὑγρὸν ἔχδαπανᾷ " τὸ θερμὸν καταψύχει" τὸν ὄγχον συστἔλλε:- τὴν δύναμιν κατ᾽ ὀλίγον ἀπομαραΐίνει. Ἢ σὰρξ ὡς ἀράχνιον τοῖς ὀπτέοις περίχειται. Ὁ χροῦς ἄνθος οὖχ ἔχει. Τὸ μὲν γὰρ ἐρυθρὸν φεύγει, ἐχτυχομένου τοῦ αἵματος" τὸ λευχὸν οὐχ ἔστι, τῇ πὸ πτῶμα, ὠχρότητι καὶ τῷ μέλανι ἐλεεινῶς ἐχ τοῦ πάθους χιρνώμενον" γόνατα οὐ βαστάζοντα, ἀλλὰ πρὸς βίαν ἑξλχόμενα. Φωνὴ λεπτὴ καὶ ἀδρανὲς " ὀφθαλμοὶ ἐνασθενοῦντες ταῖς χοιλότησιν, εἰχῇ ταῖς θῆχαις ἐναποχείμενοι. ὡς τὰ τοῖς ἐλύτροις τῶν ἀχροδρύων. Γαστὴρ χενὴ καὶ συμπεπτωχυῖα, καὶ ἄμορφος, οὐχ ὄγχον, οὐ φυσιχὴν τῶν σπλάγχνων ἐπίτασιν ἔχουσα, ποῖς ὀστέοις ὃὲ τοῦ νώτου προσπεπλασμένη. Ὁ οὖν τοιοῦτον σῶμα παρατοέχων πόσων χολάσεων ἄξιος; τίνα δὲ ὠμότητος ὑπερδολὴν χκαταλείψει; πῶς δὲ οὐχ ἄξιος τοῖς ἀνημέροις τῶν θηρίων συναριθμεῖσθαι, ὁρᾶσθαι δὲ ἐναγὴς καὶ ἀνδροφόνος; Ὁ γὰρ ἔχων ἐν ἐξουσίᾳ τὴν τοῦ χαχοῦ θεραπείαν, ἑχὼν δὲ καὶ πρὸς πλεονεξίαν ὑπερτιθέμενος, εἰκότως ἂν ἐν τῷ ἴσῳ τῶν αὐτοχείρων καταδιχάζοιτο. Τὸ τοῦ λιμοῦ πάθος κατηνάγχασε πολλοὺς πολλάχις καὶ τοὺς … τῶν ὁμοφύλων σωμάτων, μητέρα δὲ παῖδα, ὃν ἐχ τῆς γαστρὸς προήγαγε, πάλιν τῇ γαστρὶ καχῶς ὑποδέξασθαι. Καὶ τοῦτο τὸ δρᾶμα Ἰουδαϊχὴ ἐτραγῴδησεν ἱστορία, ἣν Ἰώσηπος ἡμῖν ὁ σπουδαῖος συνεγράψατο, ὅτε τὰ δεινὰ πάθη τοὺς Ἱεροσολυμίτας χατέλαδε, τῆς εἰς τὸν Κύριον δυσσεδεία: ἐνδίχους τιμωρίας τιννύντας. Ὁρᾷς καὶ αὐτὸν τὸν ἡμέτερον Θεὸν τὰ μὲν ἄλλα τῶν παθῶν πολλάχις παρατρέχοντα, ἐπὶ δὲ τοῖς μαι γὰρ, φησὶν, ἐπὶ τὸν ὄχιλον. Διὸ καὶ ἐν τῇ τελευταίᾳ χρίσει, ἔνθα προσχαλεῖται τοὺς δικαίους ὁ Κύριος, τὴν πρώτην τάξιν ὁ μεταδοτιχὸς ἐπέχει " ὁ τροφεὺς πρωτοστάτης τῶν τιμωμένων" ὁ τὸν ἄρτον χορηγήσας πρὸ πάντων χαλεῖται - ὁ χρηστὸς καὶ εὐμετάδοτος πρὸ τῶν ἄλλων δικαίων τῇ ζωῇ παραπέμπεται. Ὁ ἀχοινώνητος καὶ φειδωλὸς πρὸ πάντων ἁμαρτωλῶν τῷ πυρὶ παραδίδοται. Ἐπὶ τὴν μητέρα σε τῶν ἐντολῶν ὁ χαιρὸς χαλεῖ " καὶ σφόδρα μερίμνησον, ἵνα σε μὴ παρέλθῃ ὁ τῆς πανηγύρεως καὶ τῶν συναλλαγμάτων χαιρός. Ῥεῖ γὰρ ὁ χρόνος, καὶ οὐχ ἐχδέχεται τὸν βραδύνοντα " ἐπείγονται αἱ ἡμέρᾶι, τὸν ὀχνηρὸν παρατρέχουσιν. Καὶ ὡς οὐκ ἔστι ῥεῦμα ποταμοῦ στῆσαι, εἰ μὴ τις, χατὰ τὴν πρώτην ἔντευξιν καὶ προσθολὴν ἀνελόμενος, εἰς δέον τῷ ὕδατι χρήσαιτο" οὕτως οὐδὲ τὸν χρόνον ταῖς ἀναγχαστιχαῖς περιόδοις ἐλαυνόμενον ἐπισχεῖν, οὐδὲ παρελθόντα ἀναλῦσαι εἰς τὸ χατόπιν, εἰ μὴ τις προσάγοντος λάθοιτο. Καὶ διὰ τοῦτο τὴν ἐντολὴν ὡς φεύγουσαν χάτασχε καὶ ἐπιτέλεσον, καὶ λαδόμενος πανταχόθεν ἐν ταῖς ἀγχάλαις περίδραξαι. Δὸς ὀλίγα, καὶ πολλὰ χτῆσαι " λῦσον τὴν πρωτότυπον ἁμαρπίαν τῇ τῆς τροφῆς μεταδόσει. Ὡς γὰρ ᾿Αδὰμ, χαχῶς φαγὼν, τὴν ἁμαρτίαν παρέπεμψεν, οὕτως ἐξαλείφομεν ἡμεῖς τὴν ἐπίθουλον βρῶσιν, ἐὰν χρείαν ἀδελφοῦ καὶ λιμὸν θεραπεύσωμεν.

Ti hoe palin ho tēs erēmou laos, hou Mōysę̄s epetropeuse? pōs chonomethē ton bion en etesi tessa- rachonta? Ouch ēn ekei speirōn anēr, ou bous helchōn arotron, ouch halōs, ou lēnos, ou pamieion " kai tēn trophēn eichon asporon kai anēroton, kai tas pēgas echorēge: petra, ou proteron ousas, all᾽ echrageisas epi tēs chreias. ᾿Aphiēmi ta chath᾽ echaston aparithmeisthai tēs tou Theou pronoias, ha pollachis epi tōn anthrōpōn patrichōs enedeixato. Sy de charterēdon oligon epi tēs symphoras, hōs ho gennaios Iōd, kai mē peritrapę̄s ech tou chlydōnos, mtden lę̄s hōn phereis agōgimōn tēs aretēs. Hōs barytimon enthēchēn tēn eucharistian diasōson epi tēs psychis, kai lēpsę̄ kai sy tēs eucharistias ta diplasiona tēs tryphēs. Mnēmoneue tēs apostolichis rhyseōs " En panti eucharisteite. Penēs ei? GAllon echeis pantōs penesteron. Soi decha hēmerōn ta sitia, echeinǭ mias, Hōs chalos kai eugnōmōn to son peritton epanisōson pros ton endeę̄. Mē ochnēsę̄s ech tou oligou dounai" mē protimēusę̄s to son sympheron ek pou choinou chindynou. Kan eis hena arton peristę̄ hē trophē, epistę̄ de tais thyrais ho zētōn, prochomison ech tou tamieiou ton hena, kai epitheis pais chersi pros ouranon anateinas, eipe logon eleeinon homou kai eugnōmona " Heis artos, hon horąs, Kyrie, kai ho kindygos prophanēs, all᾽ egō tēn sēn entolēn emou protithēmi, kai ech tou oligou didōmi tǭ limōttonti adelphǭ dos dē kai sy tǭ chindyneuonti doulǭ. Hoida hoou tēn agathotēta, tharrhō kai tę̄ dynamei" ouch hypertithesai eis chronon tas charitas, alla schedannyeis, hotan ethelę̄s, tas dōreas. Kan houtōs eipę̄s kai praxę̄s, hon didōs ech tēs stenōseōs arton, sperma ginetai geōrgias, polychoun apogenną ton charpon, arrhadōn tēs trophēs, eleou proxenos. Eipe kai sy tēs chēras tēs Sidōnias rhēma en tois homoiois,, eukairōs tēs historias mnēmoneuson - Zę̄ Kyrios, hoti touton echō en tę̄ oikią mou monon eis diatrophēn emoi kai tois paidiois. Kan dǭs ech tou leiponpos, hexeis kai sy ton champsachēn tou elaiou tę̄ chariti gar tōn pistōn philotimos hē tou Theou charis mimeitai ta phreata, ta aei chenoumena, kai mē exantloumena, to diploun anteisagousa. Daneison, ho aporos, tǭ plousiǭ theǭ. Pisteuson tǭ aei eis prosōpon idion hyper tou thlithomenou lamoanonti, kai oichothen apodidonti tēn charin. ᾿Dxiopistos engyētēs, panpachou giss kai thalattēs hēplōmenous echōn tous thēsaurous. Kai pleōn ean apaitēsę̄s to daneisma, lēpsē epi mesou pelagous syn tocho:s to chephalaion. Philotimeitai gar en tais … To tou limōttontos notēma, limos, oichtron pathos esti, Limos anthrōpinōn symphorōn hyparchei to chephalaion, pantōn thanatōn mochthēroteron telos houpos. Epi men gar tōn allōn chindynōn, hē xiphous achmē, tēn teleutēn oxeōs ephistēdin, ē pyros hormē syntomōs to zę̄n apopthennysin, ē thtria, tois odousi diasparaxanta hosa kairia tōn melōn, ou synchōrei tę̄ parolchę̄ tēs odynēs timōrēthēna!. Dimos hox argon eche: to chachon, parelchousan tēn algēdona, enchathēmenēn tēn noson kai emphōleuousan, thanaton aei parinta, kai aei bradynonta. To gar kata physin hygron echdapaną " to thermon katapsychei" ton onchon systelle:- tēn dynamin kat᾽ oligon apomaraïinei. Ē sarx hōs arachnion tois opteois pericheitai. Ho chrous anthos ouch echei. To men gar erythron pheugei, echtychomenou tou haimatos" to leuchon ouch esti, tę̄ po ptōma, ōchrotēti kai tǭ melani eleeinōs ech tou pathous chirnōmenon" gonata ou bastazonta, alla pros bian hexlchomena. Phōnē leptē kai adranes " ophthalmoi enasthenountes tais choilotēsin, eichę̄ tais thēchais enapocheimenoi. hōs ta tois elytrois tōn achrodryōn. Gastēr chenē kai sympeptōchuia, kai amorphos, ouch onchon, ou physichēn tōn splanchnōn epitasin echousa, pois osteois hoe tou nōtou prospeplasmenē. Ho oun toiouton sōma paratoechōn posōn cholaseōn axios? tina de ōmotētos hyperdolēn chkataleipsei? pōs de ouch axios tois anēmerois tōn thēriōn synarithmeisthai, horasthai de enagēs kai androphonos? Ho gar echōn en exousią tēn tou chachou therapeian, hechōn de kai pros pleonexian hypertithemenos, eikotōs an en tǭ isǭ tōn autocheirōn katadichazoito. To tou limou pathos katēnanchase pollous pollachis kai tous … tōn homophylōn sōmatōn, mētera de paida, hon ech tēs gastros proēgage, palin tę̄ gastri kachōs hypodexasthai. Kai touto to drama Ioudaïchē etragǭdēsen historia, hēn Iōsēpos hēmin ho spoudaios synegrapsato, hote ta deina pathē tous Hierosolymitas chatelade, tēs eis ton Kyrion dyssedeia: endichous timōrias tinnyntas. Horąs kai auton ton hēmeteron Theon ta men alla tōn pathōn pollachis paratrechonta, epi de tois mai gar, phēsin, epi ton ochilon. Dio kai en tę̄ teleutaią chrisei, entha proschaleitai tous dikaious ho Kyrios, tēn prōtēn taxin ho metadotichos epechei " ho tropheus prōtostatēs tōn timōmenōn" ho ton arton chorēgēsas pro pantōn chaleitai - ho chrēstos kai eumetadotos pro tōn allōn dikaiōn tę̄ zōę̄ parapempetai. Ho achoinōnētos kai pheidōlos pro pantōn hamartōlōn tǭ pyri paradidotai. Epi tēn mētera se tōn entolōn ho chairos chalei " kai sphodra merimnēson, hina se mē parelthę̄ ho tēs panēgyreōs kai tōn synallagmatōn chairos. Rhei gar ho chronos, kai ouch echdechetai ton bradynonta " epeigontai hai hēmerai, ton ochnēron paratrechousin. Kai hōs ouk esti rheuma potamou stēsai, ei mē tis, chata tēn prōtēn enteuxin kai prostholēn anelomenos, eis deon tǭ hydati chrēsaito" houtōs oude ton chronon tais ananchastichais periodois elaunomenon epischein, oude parelthonta analysai eis to chatopin, ei mē tis prosagontos lathoito. Kai dia touto tēn entolēn hōs pheugousan chatasche kai epiteleson, kai ladomenos pantachothen en tais anchalais peridraxai. Dos oliga, kai polla chtēsai " lyson tēn prōtotypon hamarpian tę̄ tēs trophēs metadosei. Hōs gar ᾿Adam, chachōs phagōn, tēn hamartian parepempsen, houtōs exaleiphomen hēmeis tēn epithoulon brōsin, ean chreian adelphou kai limon therapeusōmen.

And again, the people in the desert whom Moses governed, how did they manage their life for forty years? There was no man sowing there, no ox drawing a plough, no threshing floor, no winepress, no storehouse; and they had food unsown and unploughed, and a rock supplied springs, which did not exist before but burst out in their need. I omit to list one by one the acts of God's providence which he has often shown like a father toward men. But you, endure a little in the calamity, like the noble Job, and do not be overturned by the surge, [nor throw away] any of the cargo of virtue you carry. Keep thanksgiving safe in your soul like a precious deposit, and you too will receive double the luxury for your thanksgiving. Remember the apostolic saying: "In everything give thanks." Are you poor? You surely have someone poorer. You have food for ten days, he for one. As a good and grateful man, equalize your surplus with the one in need. Do not hesitate to give from your little; do not prefer your own advantage to the common danger. Even if your food comes down to a single loaf, and someone begging stands at your door, bring the one loaf out of the storeroom, place it in your hands, raise them to heaven, and say a word both pitiable and grateful: "One loaf, which you see, Lord, and the danger is plain; but I put your commandment before myself, and from my little I give to my starving brother; give, then, to your servant in danger. I know your goodness; I trust also in your power; you do not put off your favors to a later time, but scatter your gifts when you will." If you speak and act so, the bread you give from your straits becomes seed for farming; it produces abundant fruit, a pledge of food, an agent of mercy. You too say the word of the widow of Sidon in similar straits; remember the story at the right time: "As the Lord lives, I have only this in my house for food for me and my children." If you give from your want, you too will have the jar of oil. For the grace of God, generous toward the faithful, imitates wells, which are always emptied and never drained, bringing back double. Lend, you who have nothing, to the rich God. Trust him who always receives in his own person for the one in distress, and repays the favor from his own. He is a trustworthy guarantor, who has his treasures spread everywhere over land and sea. And if you demand the loan while you are sailing, you will receive the principal with interest in the middle of the sea. For he is generous in …

[7] The starving man's disease, hunger, is a pitiable suffering. Hunger is the chief of human misfortunes, its end more wretched than all deaths. In other dangers, either the sword's edge brings the end swiftly, or the rush of fire quenches life quickly, or wild beasts, tearing apart the vital members with their teeth, do not allow one to be punished by drawn-out pain. But hunger has a slow evil, a pain that drags on, a disease that settles in and lurks, death always present and always delaying. It consumes the natural moisture, chills the heat, shrinks the bulk, little by little withers the strength. The flesh clings to the bones like a cobweb. The skin has no bloom: the red flees as the blood wastes away; the white is gone, and the skin is pitiably blended by the suffering with pallor and black; the knees do not support, but are dragged along by force. The voice is thin and weak; the eyes, weakened in their hollows, lie loose in their sockets like nuts in their husks. The belly empty, collapsed and shapeless, without bulk or the natural stretch of the inward parts, stuck to the bones of the back. What punishments does he deserve who passes by such a body? What excess of cruelty does he leave untried? How does he not deserve to be numbered with the savage beasts, and to be seen as accursed and a murderer? For one who has in his power the cure of the evil, but willingly puts it off for greed, may justly be condemned on a level with murderers. The suffering of hunger has often forced many … [to feed on] bodies of their own kind, and a mother wickedly to take back into her belly the child she brought out of her belly. This drama the history of the Jews put on the tragic stage, which the excellent Josephus wrote for us, when terrible sufferings overtook the people of Jerusalem as they paid the just penalty for their impiety toward the Lord. You see that our God himself often passes over other sufferings, but over the hungry [he has compassion]: "[I have compassion]," he says, "on the crowd." That is why in the last judgment, where the Lord calls the righteous, the one who shares holds the first rank; the one who fed others is the leader of those honored; the one who supplied bread is called before all; the kind and generous man is sent to life before the other righteous. The unsharing and stingy is handed over to the fire before all sinners. The time calls you to the mother of the commandments; take great care that the time of the fair and its trading does not pass you by. For time flows and does not wait for the one who delays; the days hasten and pass by the sluggish. And as it is not possible to stop the stream of a river unless someone, drawing water at the first meeting and approach, uses the water as he should, so it is not possible to hold back time driven on by its necessary cycles, nor to bring it back once past, unless one takes hold of it as it comes. That is why you must seize the commandment as it flees and fulfil it, and taking hold of it on every side, clasp it in your arms. Give little and gain much; undo the original sin by sharing food. For as Adam, by eating wickedly, handed on sin, so we wipe out the treacherous eating if we heal our brother's need and hunger.

Textual problem in this passage: see the notes.

Exod 16:35 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · Job 1:21 (allusion, medium confidence) · 1 Thess 5:18 (quotation, high confidence) · 1 Kgs 17:12 (quotation, high confidence) · 1 Kgs 17:16 (allusion, high confidence) · Prov 19:17 (allusion, high confidence) · Matt 15:32 (quotation, medium confidence) · Matt 25:34 (allusion, high confidence) · Matt 25:35 (allusion, high confidence) · Gen 3:6 (allusion, medium confidence)

Notes and citation

Summary: As God fed Israel in the desert, the poor should give from their little like the widow of Sidon; hunger is the cruellest of deaths, and those who let others starve are like murderers, while the generous stand first at the judgment.

Migne's section 6 (not flagged) and section 7, whose numeral stands in the OCR text (removed by a logged correction).
Exod 16; Exod 17:6; Deut 8:15; Job 1-2; 1 Thess 5:18; 1 Kgs 17:12, 16; Prov 19:17; Matt 15:32; Matt 25:34-35; Gen 3:6.
Josephus, J.W. 6.201-213 (Mary who ate her child during the siege of Jerusalem). Basil's comment that the people of Jerusalem were paying the penalty for impiety toward the Lord is translated as written.
'The mother of the commandments': love of neighbor shown in feeding the hungry.
Lines are lost in several places; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections.

Notes on the original text

Digital text corrected (Migne's Latin and the section numeral removed; words lost; Migne's Latin removed; footnote marker and a variant reading removed; footnote marker removed; variant readings and Migne's Latin removed; words lost): ([). → . ; (ὅν. Εἰπὲ καὶ τὰ διπλασίονα τῇς Ψυχῆς, Ὠ)8]6. ᾿ σὺ → . Εἰπὲ καὶ σὺ; (Ὧ). → .; ΡΟπυγία (ὰἢ ἀοὐονῖθ, Παρ 5 δὲ τὰ νὰ8 οἱ εῖ, φυοὰ Ἴ. Τὸ τοῦ → … Τὸ τοῦ; (() → ; ( Νάπι, οὐῃβιπιρίο φδηφυίηδ, [α σ᾽ δ ΓΌΒΟΥ; πο 86 "βς → ; (δ)" → "; οχ δι πλοῦν ἀντεισάγοντα. πυρὸς ὁ ἦ Βοος. ργίηυβ ἐμοὶ καὶ τοῖς τέχνοις μου. ουΐα ἀ6Ὀ Πιι, Γγυϑιγὰ ἴῃ (665 ἂς να]νι} 5 ἰπο! αυλπιῖὶβ. δι ρρ! εἰ ἰ5. ἀϊμπυθ ἐδὲ αυἱὰ εἱ ἀδονίς δὰ ποιπί ποι σϑϑοὶ {τὶ να] πὶ ΘΟΓΡΟΤΊ 18, οἴ πηᾶτογί5 χροιὰ βάθος οὐχ ἔχει, εοίοτ ποι ἠαϑεῖ νευΐ [υρίοη5 ἀδιίϊπα δ οοπῆσα, εἰ ἀμ δε νεῖ ἃγ → … .

Extrabiblical texts: Josephus, J.W. 6.201-213 (Josephus (works); allusion)

Topics: Ethics

Cite (SBL): Basil, Hom. 8.6 (PG 31:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-6). (abbreviation not yet checked)

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8.8PG 31:533

Λαοὶ, ἀχούσατε - Χριστιανοὶ, ἐνωτίσασθε " ὅτ: κάδε λέγε: Κύριος, οὐ δημηγορῶν αὐτοφώνως. … τοῖς ὃὲ τῶν δούλων στόμασιν ἐνηχῶν ὡς ὀργάνοις. Μὴ φανῶμεν οἱ λογιχοὶ τῶν ἀλόγων ὠμότερο!. Ἐχεῖνα χὰρ τοῖς ἐχ τῆς γῆς φυομένοις παρὰ τῆς φύσεως ὡς χοινῇ χέχρηνται. Καὶ προδάτων ἀγέλαι ἕν καὶ τὸ αὐτὸ χαταθόσχονται ὄρος" ἵπποι δὲ παμπληθεῖς μίαν καὶ τὴν αὐτὴν χατανέμονται πεδιάδα " καὶ πάντα τὰ χαθ᾽ ἔχαστον οὕτως ἀλλήλοις ἀντιπαραχωρεῖ τῆς ἀναγκαίας τῶν χρειῶν ἀπολαύσεως ᾿" ἐμεῖς δὲ, ἐγχολπιζόμεθα τὰ χοινὰ, τὰ τῶν πολλῶν μόνοι ἔχομεν. Αἰδεσθῶμεν Ἑλλήνων φιλάνθρωπα διηγήματα. Παρά τισιν ἐχείνων νόμος φιλάνθρωπος μίαν τράπεζαν, καὶ χοινὰ τὰ σιτία, μίαν ἑστίαν σχεδὸν τὸν πολυάνθρωπον δῆμον ἀπεργάζεται. Καταλείψωμεν τοὺς ἔξωθεν, καὶ ἐπέλθωμεν τὸ τῶν τρισχιλίων ὑπόδειγμα" τὸ πρῶτον τῶν Χριστιανῶν ζηλώσωμεν σύνταγμα. ὅπως ἣν αὐτοῖς ἅπαντα χοινὰ, ὁ βίος, ἣἡ Ψυχὴ, ἢ συμφωνία, ἡ τράπεζα χοινὴ, ἀδιαίρετος ἀδελφότης, ἀγάπη ἀνυπόχριτος, τὰ πολλὰ σώματα ἕν ἐργαζομένη ᾿ τὰς διαφόρους ψυχὰς εἰς μίαν ὁμόνοιαν ἀρμμόζουσα. Πολλὰ τῆς φιλαδελφίας ἔχεις ἐχ Παλαιᾶς Διαθήχης καὶ ἐχ τῆς Νέας τὰ ὑποδείγματα. Πρεπθύτην ἐὰν ἴδῃς λιμώττοντα, μετάστΞιλα: καὶ θρέψον, ὡς Ἰωσὴῳ τὸν Ἰαχώδ. Ἐχθρὸν ἐὰν εὕρτις στενούμενον, μὴ ἐπιδάλῃς τῇ ὀργῇ τῇ χατἐχούσῃ τὴν ἄμυναν" ἀλλὰ θρέψον ὡς ἐχεῖνος τοὺς χαταπονουμένῳ, οὕτω δάχρυσπον, ὡς ἐχεῖνος τὸν Βενἐμὶν τὸν τοῦ γήρως υἱόν. Πειράξει καὶ σὲ τυχὸν ἡ πλεονεξία, ὡς τὸν Ἰωσὴφ ἡ δέσποινα " ἕλχει σε τῶν ἱματίων, ἵνα τῆς ἐντολῆς χαταφρονύήσῃς, καὶ ἀμὴν παρὰ τὸ τοῦ Δεσπότου πρόσταγμα. Ὅταν δὴ ἔλθῃ λογισμὸς τῇ ἐντολῇ ἐχείνῃ πολεμῶν, καὶ τὸν σώφρονα νοῦν εἰς τὴν φιλαργυρίαν ἐπισπώμενος, τῆς φιλαδελφίας χαταναγχάζων ἀμελεῖν, καὶ χατἔχων πρὸς αὑτὴν, πρόπριψον καὶ σὺ τὰ ἱμάτια, ὀργισθεὶς ἀναχώρησον- φύλαξον τῷ Κυρίῳ τὴν πίστιν, ὡς ἐχεῖνος τῷ Πεντεφρῇ ᾿ ἐν ἑνὶ ἐνιαυτῷ τὴν ἔνδειαν οἰχονόμησον, ὡς ἐχεῖνος ἐν τοῖς ἑπτά, Μὴ τὰ πάντα πῇ ἡδονῇ, δός τι καὶ τῇ ψυχῇ. Καὶ δύο σοι νόμισον εἶναι θυγατέρας" τὴν εὐπάθειαν τὴν ἐνθάδε, καὶ τὴν ζοῖν τὴν ἐν τοῖς οὐρανοῖς. Εἰ μὴ θελήσῃς τὰ πάντα δοῦναι τῇ χρείττονι, μέρισον γοῦν ἐξ ἴσης τῇ τε ἀχολάστιν παιδι καὶ τῇ σώφρονι. Μὴ τὴν ἐνταῦθα διαγωγὴν ὑπέρπλουτον δείξῃς, γυμνὴν δὲ τὴν ἄλλην καὶ ῥακίοις ἡμφιεσμένην, ἡνίχα ἂν δέῃ σε τῷ Χριστῷ παραστῆναι, καὶ εἰς ὄψιν ἐλθεῖν τοῦ χριτοῦ, νύμφης ἔχουσαν σχῆμα, καὶ κλῆσιν τὴν χατ᾽ ἀρετὴν ζωήν. Μὴ τοίνυν ἄμορφον καὶ ἄχοσμον παρα- … οὗς σου, καὶ ἐπιλάθου τοὺ λαοῦ σου καὶ τοῦ οἴχου τοῦ πατρός σου, Εἰ οὐ … ἀποκλίνῃ τὸ πρόσωπον, καὶ ἰδὼν μισήσῃ, καὶ τὴν συνάφειαν ἀπαρνήσηται. ᾿Αλλὰ στείλας αὐτὴν τῷ προσήχοντι χόσμῳ, τήρησον εὔμορφον τῇ προθεσμίᾳ τῶν γάμων: ἵνα καὶ αὐτὴ μετὰ τῶν φρονίμων παρθένων ἀνάψῃ τὴν λαμπάδα, ἔχουσα τὸ πῦρ τῆς μάτων τὸ ἔλαιον " ἵν᾽ ἔργοις ἡ θεοφορουμένη προφητεία βεθαιωθῇ, ἐφαρμόσῃ δὲ καὶ τῇ σῇ ψυχῇ τὸ λεχθέν: Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου, ἕν μένη. "Ακουσον, θύγατερ, καὶ ἴδε, καὶ κιλῖνον τὸ οὖς σου, καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ Ὅους σου. Ταῦτα γὰρ γενιχῶς προανεφώνησεν ὁ Ψαλμῳδὸς, τοῦ γενιχοῦ σώματος προχηρύσσων τὴν ὥραν" ἐφαρμόσει δὲ χυρίως καὶ τῇ ἑχάστου ψυχῇ, εἴπερ ἐχ τῶν χαθ᾽ ἕχαστον ἔχει ἡ Ἐχχλησία τὸ σύστημα.

Laoi, achousate - Christianoi, enōtisasthe " hot: kade lege: Kyrios, ou dēmēgorōn autophōnōs. … tois hoe tōn doulōn stomasin enēchōn hōs organois. Mē phanōmen hoi logichoi tōn alogōn ōmotero!. Echeina char tois ech tēs gēs phyomenois para tēs physeōs hōs choinę̄ chechrēntai. Kai prodatōn agelai hen kai to auto chatathoschontai oros" hippoi de pamplētheis mian kai tēn autēn chatanemontai pediada " kai panta ta chath᾽ echaston houtōs allēlois antiparachōrei tēs anankaias tōn chreiōn apolauseōs ᾿" emeis de, encholpizometha ta choina, ta tōn pollōn monoi echomen. Aidesthōmen Hellēnōn philanthrōpa diēgēmata. Para tisin echeinōn nomos philanthrōpos mian trapezan, kai choina ta sitia, mian hestian schedon ton polyanthrōpon dēmon apergazetai. Kataleipsōmen tous exōthen, kai epelthōmen to tōn trischiliōn hypodeigma" to prōton tōn Christianōn zēlōsōmen syntagma. hopōs hēn autois hapanta choina, ho bios, hēē Psychē, ē symphōnia, hē trapeza choinē, adiairetos adelphotēs, agapē anypochritos, ta polla sōmata hen ergazomenē ᾿ tas diaphorous psychas eis mian homonoian armmozousa. Polla tēs philadelphias echeis ech Palaias Diathēchēs kai ech tēs Neas ta hypodeigmata. Prepthytēn ean idę̄s limōttonta, metastXila: kai threpson, hōs Iōsēǭ ton Iachōd. Echthron ean heurtis stenoumenon, mē epidalę̄s tę̄ orgę̄ tę̄ chatechousę̄ tēn amynan" alla threpson hōs echeinos tous chataponoumenǭ, houtō dachryspon, hōs echeinos ton Benemin ton tou gērōs huion. Peiraxei kai se tychon hē pleonexia, hōs ton Iōsēph hē despoina " helchei se tōn himatiōn, hina tēs entolēs chataphronyēsę̄s, kai amēn para to tou Despotou prostagma. Hotan dē elthę̄ logismos tę̄ entolę̄ echeinę̄ polemōn, kai ton sōphrona noun eis tēn philargyrian epispōmenos, tēs philadelphias chatananchazōn amelein, kai chatechōn pros hautēn, propripson kai sy ta himatia, orgistheis anachōrēson- phylaxon tǭ Kyriǭ tēn pistin, hōs echeinos tǭ Pentephrę̄ ᾿ en heni eniautǭ tēn endeian oichonomēson, hōs echeinos en tois hepta, Mē ta panta pę̄ hēdonę̄, dos ti kai tę̄ psychę̄. Kai dyo soi nomison einai thygateras" tēn eupatheian tēn enthade, kai tēn zoin tēn en tois ouranois. Ei mē thelēsę̄s ta panta dounai tę̄ chreittoni, merison goun ex isēs tę̄ te acholastin paidi kai tę̄ sōphroni. Mē tēn entautha diagōgēn hyperplouton deixę̄s, gymnēn de tēn allēn kai rhakiois hēmphiesmenēn, hēnicha an deę̄ se tǭ Christǭ parastēnai, kai eis opsin elthein tou chritou, nymphēs echousan schēma, kai klēsin tēn chat᾽ aretēn zōēn. Mē toinyn amorphon kai achosmon para- … hous sou, kai epilathou tou laou sou kai tou oichou tou patros sou, Ei ou … apoklinę̄ to prosōpon, kai idōn misēsę̄, kai tēn synapheian aparnēsētai. ᾿Alla steilas autēn tǭ prosēchonti chosmǭ, tērēson eumorphon tę̄ prothesmią tōn gamōn: hina kai autē meta tōn phronimōn parthenōn anapsę̄ tēn lampada, echousa to pyr tēs matōn to elaion " hin᾽ ergois hē theophoroumenē prophēteia bethaiōthę̄, epharmosę̄ de kai tę̄ sę̄ psychę̄ to lechthen: Parestē hē basilissa ek dexiōn sou, hen menē. "Akouson, thygater, kai ide, kai kilinon to ous sou, kai epithymēsei ho basileus tou Hoous sou. Tauta gar genichōs proanephōnēsen ho Psalmǭdos, tou genichou sōmatos prochēryssōn tēn hōran" epharmosei de chyriōs kai tę̄ hechastou psychę̄, eiper ech tōn chath᾽ hechaston echei hē Echchlēsia to systēma.

Peoples, hear; Christians, give ear: for thus says the Lord, not speaking in his own voice but sounding through the mouths of his servants as through instruments. Let us not, who are rational, show ourselves crueller than the irrational. For they use what grows from the earth as given in common by nature. Flocks of sheep graze on one and the same mountain; great numbers of horses feed on one and the same plain; and all creatures in this way give way to one another in the enjoyment of what they need; but we hoard in our bosoms what is common, and keep for ourselves alone what belongs to many. Let us be shamed by the humane stories of the Greeks. Among some of them a humane law makes one table and common food, and makes a populous people almost one household. But let us leave those outside, and turn to the example of the three thousand; let us emulate the first company of Christians, how everything was common to them, life, soul, concord, a common table, undivided brotherhood, unfeigned love, making many bodies one, fitting different souls into one harmony. You have many examples of brotherly love from the Old Testament and from the New. If you see an old man starving, send for him and feed him, as Joseph did Jacob. If you find an enemy in distress, do not use the anger that grips you for revenge, but feed him as Joseph did [his brothers] …; weep for the distressed as he wept for Benjamin, the son of his old age. Perhaps greed will tempt you too, as his mistress tempted Joseph; it pulls you by your clothes, that you may despise the commandment and … against the Master's command. When a thought comes that fights against that commandment and drags your chaste mind to love of money, forcing you to neglect brotherly love and holding you to itself, you too throw off your clothes and depart in anger; keep faith with the Lord as he did with Potiphar. Manage the want in one year as he did in seven. Do not give everything to pleasure; give something to the soul too. Consider that you have two daughters: comfort here, and life in heaven. If you will not give everything to the better, at least divide equally between the licentious daughter and the chaste one. Do not show the life here over-rich, and the other naked and dressed in rags, when you must stand before Christ and come into the sight of the Judge, the life of virtue having the appearance and the calling of a bride. Do not, then, [present] her shapeless and unadorned … [hearing: "Hear, daughter, and see, and incline] your ear, and forget your people and your father's house," lest he turn away his face, and seeing her hate her and refuse the union. But dress her in fitting adornment and keep her beautiful for the appointed day of the marriage, so that she too may light her lamp with the wise virgins, having the fire of [knowledge and] the oil of [good works]; so that the inspired prophecy may be confirmed by deeds, and what was said may fit your soul too: "The queen stood at your right hand, … [clothed]. Hear, daughter, and see, and incline your ear, and the king will desire your beauty." The psalmist foretold this in general, proclaiming the beauty of the whole body; but it will properly fit each one's soul as well, since the church is made up of individuals.

Textual problem in this passage: see the notes.

Acts 2:41 (allusion, high confidence) · Acts 2:44 (allusion, high confidence) · Acts 4:32 (allusion, high confidence) · Gen 47:12 (allusion, high confidence) · Gen 50:21 (allusion, medium confidence) · Gen 43:30 (allusion, high confidence) · Gen 39:12 (allusion, high confidence) · Gen 41:48 (allusion, high confidence) · Ps 45:10 (44:11 LXX) (quotation, high confidence) · Ps 45:9 (44:10 LXX) (quotation, high confidence) · Ps 45:11 (44:12 LXX) (quotation, high confidence) · Matt 25:4 (allusion, high confidence)

Notes and citation

Summary: Even animals share pasture; Christians should imitate the common life of the first church and Joseph's generosity, giving the soul its share as a bride to be presented to Christ.

Migne's section 8 (flagged as missing when the text was divided; this ref begins it). The last sentence runs on into ref 8.9.
Acts 2:41-45; Acts 4:32; Gen 47:12; Gen 50:21; Gen 43:30; Gen 39:12; Gen 41:47-49.
'The humane stories of the Greeks': probably the common meals of Crete and Sparta.
Lines are lost in two places; marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections.
This staged ref begins mid-sentence and continues ref 8.8 (Migne's section 8); merge into 8.8.
Ps 45:9-11 (44:10-12 LXX); Matt 25:1-4.
The start of the ref is lost under footnotes, variant readings and Migne's Latin (removed by a logged correction); other words are lost and bracketed.

Notes on the original text

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Topics: Ethics

Cite (SBL): Basil, Hom. 8.8 (PG 31:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-8). (abbreviation not yet checked)

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8.9PG 31:533

Προνόησόν μοι λογικῶς τὸ παρὸν καὶ τὸ μέλλον, ὃ μὴ διὰ χέρδος αἰσχρὸν προδῷς. Καταλείψει σε σῶμα, τὸ σὸν γνώρισμα τῷ βίῳ. Εἰς δὴ τὴν ἐπιφάνειαν τοῦ προσδοχωμένου χριτοῦ, καὶ ἀναμφιθόλως ἥξοντος, ἀποχλείσεις μὲν σεαυτῷ τὴν τῶν τιμῶν δόσιν καὶ τὴν ἐπουράνιον δόξαν, ἀνοίξεις δὲ πῦρ ἄσόεστον, καὶ γέενναν, καὶ χολαστήρια, καὶ πικροὺς ἐν ὀδύναις αἰῶνας, ἀντὶ μαχρᾶς καὶ μαχαρίας ζωῆς. Μή με νομίσῃς, ὥσπερ μητέρα τινὰ ἢ τροφὸν, ψευδῇ σοι μορμολύχεια ἐπισείειν, ὥσπερ ἐχεῖναι ποιεῖν περὶ τοὺς νηπίους τῶν παίδων εἰώθασιν" ὅταν θρηνῶσιν ἄταχτα καὶ ἀπέραντα, δι᾽ ἐπιπλάστων διηγημάτων χατασιγάζουσιν. Ταῦτα δὲ οὐ μῦθος, ἀλλὰ λόγος ἀψευδεῖ προχεχηρυγμένος φωνῇ. Καὶ ἴσθι γε ἀχριδῶς κατὰ τὴν εὐαγγελικὴν πρόῤῥησιν, ἰῶτα ἕν ἣ μία χεραία οὐ μὴ παρέλθῃ. ᾿Αλλὰ καὶ σῶμα τὸ ἐν θήχαις ἀφανισθὲν ἀναστήσεται, καὶ Ψυχὴ ἡ αὐτὴ ἡ τῷ θανάτῳ ἀποχλεισθεῖσα, πάλιν ἐνοιχῆσε: τῷ σώματι. Καὶ τῶν βεδιωμένων ἔλεγχος ἀχριθὴς παραστήσεται, οὐκ ἄλλων μαρτυρούντων, ἀλλ᾽ αὐτῆς μαρτυρούσης τῆς συνειδήσεως. Ἑχάστῳ δὲ τὰ πρὸς ἀξίαν παρὰ τοῦ διχαΐου κριτοῦ ἀντιμετρηθήσεται. Αὐτῷ πρέπει δόξα, κράτος καὶ προσχύνησις, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

Pronoēson moi logikōs to paron kai to mellon, ho mē dia cherdos aischron prodǭs. Kataleipsei se sōma, to son gnōrisma tǭ biǭ. Eis dē tēn epiphaneian tou prosdochōmenou chritou, kai anamphitholōs hēxontos, apochleiseis men seautǭ tēn tōn timōn dosin kai tēn epouranion doxan, anoixeis de pyr asoeston, kai geennan, kai cholastēria, kai pikrous en odynais aiōnas, anti machras kai macharias zōēs. Mē me nomisę̄s, hōsper mētera tina ē trophon, pseudę̄ soi mormolycheia episeiein, hōsper echeinai poiein peri tous nēpious tōn paidōn eiōthasin" hotan thrēnōsin atachta kai aperanta, di᾽ epiplastōn diēgēmatōn chatasigazousin. Tauta de ou mythos, alla logos apseudei prochechērygmenos phōnę̄. Kai isthi ge achridōs kata tēn euangelikēn prorrhēsin, iōta hen hē mia cheraia ou mē parelthę̄. ᾿Alla kai sōma to en thēchais aphanisthen anastēsetai, kai Psychē hē autē hē tǭ thanatǭ apochleistheisa, palin enoichēse: tǭ sōmati. Kai tōn bediōmenōn elenchos achrithēs parastēsetai, ouk allōn martyrountōn, all᾽ autēs martyrousēs tēs syneidēseōs. Hechastǭ de ta pros axian para tou dichaïou kritou antimetrēthēsetai. Autǭ prepei doxa, kratos kai proschynēsis, eis tous aiōnas tōn aiōnōn. ᾿Amēn.

Provide for me with reason for the present and the future, which you must not betray for shameful gain. Your body will leave you, your token in this life. And at the appearing of the expected Judge, who will come beyond doubt, you will shut yourself out of the gift of honors and the heavenly glory, and open for yourself unquenchable fire, Gehenna, places of punishment, and bitter ages in pains, instead of a long and blessed life. Do not think that I, like some mother or nurse, am shaking false bogeys at you, as they are accustomed to do with little children: when they cry disorderly and without end, they quiet them with made-up stories. These things are not a myth, but a word proclaimed by a voice that does not lie. And know exactly, according to the gospel prediction, that not one iota or one stroke will pass away. The body that vanished in the tomb will rise, and the same soul that was shut out by death will dwell again in the body. And an exact proof of the life we have lived will be presented, with no others bearing witness, but conscience itself bearing witness. To each will be measured out what he deserves by the just Judge. To him belong glory, might and worship for ever and ever. Amen.

Textual problem in this passage: see the notes.

Matt 5:18 (quotation, high confidence) · Rom 2:15 (allusion, medium confidence) · John 5:29 (allusion, medium confidence)

Notes and citation

Summary: Basil closes with the certainty of the resurrection and the judgment, when each will receive what he deserves.

Migne's section 9 (numeral read when the text was divided but fitted as 10).
Matt 5:18; Rom 2:15; John 5:28-29.
Variant readings and Migne's Latin at the end removed by a logged correction.

Notes on the original text

Digital text corrected (variant readings and Migne's Latin removed): ’ ἰαγοίοποηι. Ναο ἰϊᾷ πιρ]ῖ0 ροϑὶ οὐ μαχρᾶς καὶ αἰωνίας καὶ μακ. Αἱ π|85. μακρᾶς καὶ μαχαρίας. → .

Topics: Eschatology

Cite (SBL): Basil, Hom. 8.9 (PG 31:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/8-2/#p-8-9). (abbreviation not yet checked)

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