For the Savior himself will also inform, saying that the distribution of the talents did not happen in equal measure; and appointing of those who were well-pleasing, the one over ten cities, the other over five. For the life of each person is weighed, as it were, and the recompense will surely somehow balance our equity. From the 16th oration against Julian. He who pleases men, would rightly have the praises from them as the power of a reward; but he will certainly receive absolutely nothing of the things from God; for the good of manliness, I mean, on earth, he did not make himself the inspector, but rather the eyes of those who see. From the 16th oration against Julian. To be insolent is every shameful and unseemly thing and unsuitable for those who have chosen to live well, and no one would be of such a kind of those in pursuit of dignity and equity.

From the 18th book against Julian. Each of those on earth of

his own will has been allotted the reins, and he voluntarily goes either this way or that, that is, either toward virtue, or toward what is worse. From the 18th oration against Julian. There are some, and these are very many in life, who, having supposed what seems to them to be good, hold fast to it without examination. And they think that in every way and altogether they speak wise and indisputable things; except that they steal the reputation 76.1064 of seeming to be wise and sagacious only until the argument from those who think differently should meet them, rising up against with sharper refutations. From the 18th oration against Julian. In "Nothing in excess," is what is good; but in excess, slanders. From the 18th oration against Julian.͂ For those who do not have an equitable and admired life, it is burdensome, as it seems, that others are well-reputed for their good life and virtue; for they make the matter an accusation of their own worthlessness, and being provoked by the good reputations of others, they are in travail with the flame of envy, although it would have been better for them to emulate and choose what is better, and letting out every sail, to love to compete with those who are thus illustrious, not to make a pretext for fault-finding, of things which they have not been able to achieve.

From the 19th oration against Julian. Very much indeed among those outside lies the

matter of eloquence, and the brilliance of diction; but nevertheless there is in it nothing of what is profitable. For the God by nature and Creator they did not know, but they introduce innumerable gods into life.

πληροφορήσει γὰρ καὶ αὐτὸς ὁ Σωτὴρ, τὴν τῶν ταλάντων διανομὴν οὐκ ἐν ἴσῳ μέτρῳ γενέσθαι λέγων· καθιστὰς δὲ τῶν εὐδοκιμηκότων, τὸν μὲν ἐπὶ δέκα πόλεων, τὸν δὲ ἐπὶ πέντε. Ταλαντεύεται γὰρ ὥσπερ ὁ ἑκάστου βίος, καὶ ἰσοστατήσει που πάντως τῆς ἡμῶν ἐπιεικείας ἡ ἀντέκτισις. Ἐκ τοῦ ιςʹ λόγου τῶν κατὰ Ἰουλιανοῦ. Ὁ τοῖς ἀνθρώποις ἀρέσκων, τοὺς παρ' αὐτῶν ἐπαίνους ἔχοιεν ἂν εἰκότως εἰς ἀντιμισθίας δύναμιν· λήψεταί γε μὴν τῶν παρὰ Θεοῦ τὸ σύμπαν οὐδέν· εὐανδρίας γὰρ, τῆς ἐπὶ γῆς, φημὶ, τὸ ἀγαθὸν, οὐκ αὐτὸν ἐπόπτην ἐποίησε μᾶλλον, ἀλλὰ τῶν ὁρώντων τοὺς ὀφθαλμούς. Ἐκ τοῦ ιςʹ λόγου τῶν κατὰ Ἰουλιανοῦ. Πᾶν αἰσχρὸν καὶ ἀκαλλὲς καὶ τοῖς εὖ βιοῦν ᾑρημένοις ἀνάρμοστον τὸ ὑβρίζειν ἐστὶ, καὶ οὐκ ἄν τις εἴη τοιοῦτος τῶν ἐν ἐφέσει σεμνότητος καὶ ἐπιεικείας.

Ἐκ τοῦ ιηʹ βιβλίου τῶν κατὰ Ἰουλιανοῦ. Ἕκαστος τῶν ἐπὶ τῆς γῆς τῶν

ἑαυτοῦ θελημάτων διέλαχεν τὰς ἡνίας, καὶ ἐθελοντὴς ἢ τὰν ἢ ἐπὶ τὰν ἴεται, τουτέστιν ἢ ἐπὶ ἀρετὴν, ἢ πρός γε τὰ χείρω. Ἐκ τοῦ ιηʹ λόγου τῶν κατὰ Ἰουλιανοῦ. Εἰσί τινες, πλεῖστοι δὲ οὗτοι κατὰ τὸν βίον, οἳ τὸ σφίσιν αὐτοῖς [δοκοῦν] εὖ ἔχειν ὑπειλημμένοι ἀβασανίστως κρατύνουσιν. Οἴονται δὲ ὅτι πάντη τε καὶ πάντως σοφὰ λαλοῦσι καὶ ἀναμφίβλητα· πλὴν μέχρι τοσούτου τὴν τοῦ δοκεῖν εἶναι σοφοὶ καὶ ἀγχίνοοι κλέπτουσι 76.1064 δόξαν, ἄχρις ἂν αὐτοῖς ὁ πρὸς τῶν ἐτερογνωμονούντων ὑπαντήσῃ λόγος, γοργοτέροις ἐλέγχοις ἀντανιστάμενος. Ἐκ τοῦ ιηʹ λόγου τῶν κατὰ Ἰουλιανοῦ. Ἐν τῷ, Μηδὲν ἄγαν, εἶναι τὸ εὖ ἔχον· ἐν δὲ τῷ περιττῷ, τὰς διαβολάς. Ἐκ τοῦ ιηʹ λόγου τῶν κατὰ Ἰουλιανοῦ͂. Τοῖς οὐκ ἔχουσι βίον τὸν ἐπιεικῆ καὶ τεθαυμασμένον, φορτικὸν, ὡς ἔοικε, τὸ εὐδοκιμεῖν ἑτέρους εὐζωΐᾳ καὶ ἀρετῇ· ἔγκλημα γὰρ τῆς ἑαυτῶν φαυλότητος ποιοῦνται τὸ χρῆμα, καὶ ταῖς ἑτέρων εὐκλείαις ἐπηρεθισμένοι, τὴν τῆς βασκανίας ὠδίνουσι φλόγα, καίτοι μᾶλλον ἐχρῆν ζηλοῦντας ἑλέσθαι τὸ ἄμεινον, καὶ παντα σείοντας κάλων, ἁμιλλᾶσθαι φιλεῖν τοῖς ὧδε λαμπροῖς, οὐ φιλοψογίας ποιήσασθαι πρόφασιν, ἃ κατορθοῦν οὐ δεδύνηνται.

Ἐκ τοῦ ιθʹ λόγου τῶν κατὰ Ἰουλιανοῦ. Πολὺ λίαν παρὰ τοῖς ἔξω κεῖται τὸ

τῆς εὐστομίας χρῆμα, καὶ τὸ λαμπρὸν τῆς λέξεως· ἔνι δὲ ὅμως τῶν ὀνησιφόρων οὐδέν. Τὸν γὰρ φύσει Θεὸν καὶ ∆ημιουργὸν οὐκ ἔγνωσαν, ἀναριθμήτους δὲ θεοὺς τῷ βίῳ κομίζουσι.