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if any others, are trustworthy witnesses of loving a pedestrian and earth-bound philosophy. 8.3 But perhaps it would have been better for this not to have happened; or I do not know what to say, as long as I am ignorant of the economy of the Spirit. 8.4 But since it has happened, it is necessary to bear it, as it at least seems to me, and especially because of the time, which brings in many heretical tongues among us, and not to disgrace either our life or the hopes of those who have believed. 9.T TO AMPHILOCHIUS 9.1 20Set up20 20golden20 20columns20 in a 20well-walled20 chamber, according to Pindar, and from the right hand of the government make yourself known to us in the present care, so that you may also build a 20wondrous20 20hall20, appearing well-esteemed in it. 9.2 And how will you make yourself known? By honoring God and divine things; what is greater and loftier for you than this? And how and in what ways will you honor them? In this one way, by caring for those who stand beside God and minister at the altar. 9.3 One of these is also our fellow-deacon Euthalius, whom, having transferred to a higher rank, I know not how, the men of the praetorian rank are trying to assess for gold tax. 9.4 Let this not seem tolerable to you; and extend a hand both to the deacon and to all the clergy, and before all others to us, for whom you care; or he would suffer most terribly, alone among men, not receiving the philanthropy of the times and the honor given to the priestly class by the emperors, but being insulted and penalized perhaps on account of our humble state. 9.5 Which it is well for you not to allow, even if others do not wish it well. 10.T TO CANDIDIANUS 10.1 Where now are the sophists? Why are the poets silent? What better speeches do they seek, or what more brilliant subject? Now every musical and harmonious tongue ought to have been moved for you, and every form of rhetoric to have sounded something lofty and piercing, not only for this reason, that it is the most just of all duties to celebrate an able ruler with speeches, but also because it is most fitting to adorn with both him who is supreme in both. 10.2 And if I had not given up speeches prematurely (for now, indeed now, I perceive this), and had I not resolved, as someone said, more quickly than wisely, after taking up philosophy, not to speak at festivals nor to go into public, I might perhaps even have out-sounded the Tyrrhenian trumpets (for I will speak, fearing not at all the harsh stone of Momus, according to Pindar), if I had not condemned myself to an untimely silence. 10.3 But now what I have suffered on your account, what my situation is like, you might perhaps know from an image: I paw the ground with my feet, like the most spirited of horses, and I chew the bit and prick up my ear, and I breathe out spirit from my nostrils and look keenly and am covered with foam, but still I remain within the barrier, the law not permitting me the course. 10.4 What then? Since these things are so, what shall we do? Shall we abandon speeches altogether and admire your deeds in silence, leaving the praise to others? Certainly not. But let others praise other of your deeds, whatever each one wishes and is able. 10.5 In any case, you will furnish material for many speeches and festivals, if each one takes a part of your deeds to praise; some, the administration of public affairs and in these your sagacity and industry combined (for who is more resourceful in discovering what is needful or more energetic in accomplishing what has been discovered?); 10.6 others, the scales of justice and how you decide disputes under a bright light, loftily celebrating a lofty procession for Themis. 10.7 And your sword is fearsome, as one that will strike; but as one that does not strike, it is a votive offering. For you rule not by punishing wrongdoers, but by being zealous that they not sin in the first place, and by the fact that all are overcome more by your intellect than by the power of others, for whom audacity is the law. 10.8 Let others admire the power of your speech; or if you will, every form of speech, both that which pertains to the judgment of what is said and that which pertains to the power of speaking. For the same man is capable of judging speech and is most powerful in speaking; so that the one is likened to the golden vote or to that Homeric balance, by which the evenness of Eumelus's horses happens to be judged, and the other beyond the winter

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εἴπερ ἄλλοι τινές, ἀξιόπιστοι μάρ τυρες τοῦ τὴν πεζὴν στέργειν φιλοσοφίαν καὶ κάτω μένουσαν. 8.3 Ἀλλὰ τοῦτο μὴ γενέσθαι μὲν ἴσως ἄμεινον ἦν· ἢ οὐκ οἶδ' ὅ τι καὶ φῶ, ἕως ἂν ἀγνοῶ τὴν οἰκονομίαν τοῦ Πνεύματος. 8.4 Ἐπεὶ δὲ ἐγένετο, φέρειν ἀνάγκη, ὡς γοῦν ἐμοὶ καταφαίνεται, καὶ μάλιστα διὰ τὸν καιρὸν πολλὰς ἡμῖν αἱρετικῶν ἐπεισάγοντα γλώσσας καὶ μὴ καταισχύνειν μήτε τὸν ἡμέτερον βίον μήτε τὰς τῶν πεπιστευκότων ἐλπίδας. 9.Τ ΑΜΦΙΛΟΧΙΩΙ 9.1 20Χρυσέας20 ὑπόστησον 20εὐτειχεῖ20 θαλάμῳ 20κίονας20, κατὰ Πίνδαρον, καὶ ἀπὸ δεξιᾶς ἡμῖν γνωρίσθητι τῆς ἀρχῆς ἐν τῇ παρούσῃ φροντίδι, ὡς ἂν καὶ 20θεητὸν20 πήξαις 20μέγαρον20, εὐδόκιμος ἐν αὐτῇ φανείς. 9.2 Γνωρίσεις δὲ πῶς; Θεὸν καὶ τὰ θεῖα τιμῶν· οὗ τί σοι μεῖζον καὶ ὑψηλό τερον; Τιμήσεις δὲ πῶς καὶ τίσιν; Ἑνὶ τούτῳ, τῷ κήδεσθαι τῶν παρισταμένων Θεῷ καὶ λειτουργούντων τοῦ βήματος. 9.3 Τούτων εἷς ἐστι καὶ ὁ συνδιάκονος ἡμῶν Εὐθάλιος, ὅν, οὐκ οἶδ' ὅπως, εἰς μείζω τάξιν μεταχωρήσαντα διαγράφειν ἐπιχειροῦσι χρυσὸν οἱ τῆς ἡγεμονικῆς τάξεως. 9.4 Τοῦτο μὴ ἀνεκτὸν φανήτω σοι· καὶ χεῖρα ὄρεξον τῷ τε διακόνῳ καὶ τῷ κλήρῳ παντί, καὶ πρὸ τῶν ἄλλων ἡμῖν, ὧν σοι μέλει· ἢ δεινότατα ἂν πάθοι μόνος ἀνθρώπων, μὴ τυγχάνων τῆς τῶν καιρῶν φιλανθρωπίας καὶ τῆς δεδομένης τοῖς ἱερατικοῖς παρὰ τῶν βασιλέων τιμῆς, ἀλλ' ὑβριζόμενος καὶ ζημιούμενος ἴσως διὰ τὴν ἡμετέραν εὐτέλειαν. 9.5 Ὅ σοι καλῶς ἔχει μὴ συγχωρεῖν, κἂν μὴ καλῶς ἄλλοι βούλωνται. 10.Τ ΚΑΝ∆Ι∆ΙΑΝΩΙ 10.1 Ποῦ νῦν οἱ σοφισταί; Τί σιωπῶσιν οἱ περὶ τὴν ποίησιν; Τίνας λόγους ἀμείνους ἐπιζητοῦσιν ἢ τίνα λαμπροτέραν ὑπόθεσιν; Νῦν ἔδει πᾶσαν μὲν ἐπὶ σοὶ κινηθῆναι γλῶσσαν μουσικήν τε καὶ ἐναρμόνιον, πᾶσαν δ' ὑψηλόν τι καὶ διαπρύσιον ἠχῆσαι ῥητορικήν, οὐ ταύτῃ μόνον ὅτι χρέος ἁπάντων χρεῶν δικαιοτάτην ἄρχοντα δεξιὸν ἀνυμνεῖσθαι τοῖς λόγοις, ἀλλ' ὅτι καὶ τὸν ἐν ἀμφοτέροις ἄκρον ἀμφοτέροις κοσμεῖν οἰκειότατον. 10.2 Καὶ εἰ μὴ πρὸ καιροῦ τοὺς λόγους ἀνέπαυσα (νῦν γὰρ δὴ νῦν τοῦτο αἰσθάνομαι), καὶ ἐβουλευσάμην, ἔφη τις, ταχύτερα ἢ σοφώτερα, τὸ μὴ πανηγυρίζειν μηδὲ φοιτᾶν εἰς μέσους φιλοσοφήσας, ὡς τάχα ἂν καὶ τὰς τυρρηνικὰς ὑπερεφώνησα σάλπιγγας (ἐρῶ γὰρ μηδὲν τὸν τραχὺν τοῦ Μώμου λίθον εὐλαβηθείς, κατὰ Πίνδαρον), εἰ μὴ τῆς σιωπῆς ἀωρίαν κατεψηφισάμην. 10.3 Νυνὶ δὲ ὃ πέπονθα ἐπὶ σοί, ὁποῖόν τι τοὐμὸν χρῆμα, τάχα ἂν γνοίης ἀπ' εἰκόνος τινός· κόπτω μὲν οἷον τοὔδαφος τοῖς ποσί, κατὰ τοὺς θερμοτάτους τῶν ἵππων, καὶ διεσθίω τὰ χαλινὰ καὶ τὸ οὖς διανίστημι, πνέω τε θυμὸν ἐκ μυκτήρων καὶ βλέπω δριμὺ καὶ ἀφρῷ βάλλομαι, μένω δ' ὅμως εἴσω κιγκλίδος, οὐκ ἐφιέντος μοι τοῦ νόμου τὸν δρόμον. 10.4 Τί οὖν; Ἐπειδὴ ταῦτα δοκεῖ, τί δράσομεν; Ἢ παντάπασι καταβαλοῦμεν τοὺς λόγους καὶ σιωπῇ τὰ σὰ θαυμασόμεθα, παρέντες ἑτέροις τὴν εὐφημίαν; Οὐ μὲν οὖν. Ἀλλ' ἄλλοι μὲν τἄλλα τῶν σῶν εὐφημούντων, ὅ τι ἂν ἕκαστος βούληταί τε καὶ δύνηται. 10.5 Πάντως δὲ πολλοῖς ἀρκέσεις λόγοις καὶ πανηγύρεσιν, ἐὰν μέρος ἕκαστος τῶν σῶν ἀπολαβὼν εὐφημῇ· οἱ μέν, τὴν διοίκησιν τῶν κοινῶν καὶ τὸ ἐν τούτοις εὐσύνετόν τε ὁμοῦ καὶ φιλόπονον (τίς γὰρ ἢ εὑρετὴς τοῦ δέοντος ποριμώτερος ἢ ἐπιτελέσαι τὸ εὑρεθὲν ἐνεργέστερος;)· 10.6 οἱ δὲ τῆς δίκης τὰ τάλαντα καὶ ὡς ὑπὸ λαμπρῷ τῷ φωτὶ διακρίνεις τὰς ἔριδας, ὑψηλὸς ὑψηλῶς ἐμπομπεύων τῇ θέμιδι. 10.7 Τὸ δέ σοι ξίφος φοβερὸν μέν, ὡς πλῆξον· ὡς δὲ οὐ πλῆσσον, ἀνάθημα. Κρατεῖς γὰρ οὐ τῷ κολάζειν ἁμαρτάνοντας, ἀλλὰ τῷ σπουδάζειν ὅπως οὐδὲ τὴν ἀρχὴν ἁμαρτήσονται καὶ τῷ πάντας ἡττᾶσθαι τῆς σῆς διανοίας πλέον ἢ τῆς τῶν ἄλλων δυναστείας, ὧν ἡ θρασύτης τὸ ἔννομον. 10.8 Ἄλλοι θαυμαζέτωσαν τοῦ λόγου τὸ κράτος· εἰ δὲ βούλει, λόγου πᾶν εἶδος, ὅσον τε εἰς κρίσιν ἥκει τῶν λεγομένων καὶ ὅσον εἰς τὴν τοῦ λέγειν δύναμιν. Ὁ γὰρ αὐτὸς κρίνειν τε ἱκανὸς λόγον καὶ εἰπεῖν δυνατώτερος· ὡς τὸ μὲν αὐτὸ καὶ τὴν χρυσῆν εἰκάζεσθαι ψῆφον ἢ τὴν Ὁμηρικὴν στάθμην ἐκείνην, ὑφ' ᾗ κρίνεσθαι συμβαίνει τὴν τῶν Εὐμηλείων ἵππων ἰσότητα, τὸ δὲ ὑπὲρ τὰς χειμερίους