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to come to her bed, and that she would by every means live with him as his wedded wife, and that through him she would become mistress of all his wealth. 13.1But these things were thus in the opinion of the majority. Justinian, then, was of such a character otherwise as has been shown, but he presented himself as accessible and mild to those who met him, and it happened that no one at all was shut out from access to him, but even to those who stood or spoke improperly before him 13.2 he was never harsh. Yet for this reason he did not blush for any of those who were being destroyed by him. Nor indeed did he ever become known for showing any sign of anger or irritability towards those who had offended him, but with a mild face, with lowered brows, and with a subdued voice he would order tens of thousands of men who had done no wrong to be destroyed, cities to be razed, and all their unrecorded property to be made public. 13.3 One might have guessed from this character that the man had the disposition of a sheep. Yet if anyone, trying to appease him, attempted to beg off the offenders with suppliant prayers, at that point he seemed to become savage and filled with rage, so that it was no longer in the hope of any of those who seemed to be his associates to ask for a pardon. 13.4 He seemed to hold a firm opinion concerning Christ, but this too was for the ruin of his subjects. For he allowed the priests to oppress their neighbors more fearlessly and rejoiced with them as they plundered the property of those around them, thinking that in this 13.5 way he was acting piously concerning the divine. And in judging such cases he thought he was doing what was holy, if someone, on the pretext of sacred matters, having seized something that did not belong to him, departed victorious. For he thought that justice consisted in the priests prevailing over their 13.6 opponents. And he himself, acquiring improperly the properties of the living or the dead, and immediately dedicating these to some church, took pride in the screen of piety, so that the possession of these things might not return again to those who had been 13.7 forced. But he also committed an uncounted number of murders for these reasons. For being eager to bring all men into one doctrine concerning Christ, he destroyed other men for no reason, and he did these things under the pretext of piety; for it did not seem to him to be murder of men, if those who died did not happen to be of his own 13.8 opinion. Thus was the destruction of men ever eagerly pursued by him, and contriving with his wife he never let up on the pretexts leading to 13.9 this. For both these persons had for the most part similar desires, but where their manner happened to differ, each was wicked, yet by displaying the most opposite traits they destroyed their 13.10 subjects. For he was lighter than dust in his judgment, submitting to those who always wished to lead him wherever they pleased, unless the matter led to philanthropy or lack of gain, and he most constantly welcomed flattering 13.11 words. For his flatterers would persuade him with no effort that he was raised aloft and walked on air. 13.12 And once Tribonian, sitting beside him, said that he was utterly afraid that Justinian, having been taken up to heaven because of his piety, might escape his notice. And such praises, or rather jests, he took with a firm 13.13 mind. But also, having admired someone's virtue, if it so happened, a little later he would revile him as a wicked man. And having denounced one of his subjects, he would again become his praiser 13.14 in word, having changed for no reason. For his judgments went contrary to what he himself 13.15 said and wished to be seen to be. However, how his manner was regarding friendship and enmity, I have already suggested, giving as proof the things done for the most part by the 13.16 man. For he was a sure and unbending enemy, but toward his friends exceedingly unreliable. So that, in fact, he destroyed most of those who were devoted to him, but he never became a friend to anyone he had ever 13.17 hated. And those whom he seemed to hold as most familiar and close, these he, gratifying his consort or anyone else, not long after betrayed to their destruction, although knowing well that they would die on account of their loyalty to 13.18 him

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εὐνὴν ἥξειν, τούτῳ τε ἅτε γαμετὴν γυναῖκα ξυνοικήσεσθαι μηχανῇ πάσῃ, καὶ ἀπ' αὐτοῦ κυρίαν αὐτὴν πάντων χρημάτων γενήσεσθαι. 13.1Ἀλλὰ ταῦτα μὲν οὕτω δὴ δόξης τοῖς πλείστοις εἶχεν.Ἰουστινιανὸς δὲ τοιοῦτος μὲν ἦν τὸ ἄλλο ἦθος οἷος δεδήλωται, εὐπρόσιτον δὲ παρεῖχεν αὑτὸν καὶ πρᾷον τοῖς ἐντυγχάνουσιν, οὐδενί τε τῶν πάντων ἀποκεκλεῖσθαι τῆς εἰς αὐτὸν εἰσόδου συνέβαινεν, ἀλλὰ καὶ τοῖς οὐκ ἐν κόσμῳ παρ' αὐτῷ ἑστῶσιν ἢ φθεγγο13.2 μένοις οὐδεπώποτε χαλεπῶς ἔσχεν. οὐ μέντοι διὰ ταῦτα ἠρυθρία τινὰ τῶν πρὸς αὐτοῦ ἀπολουμένων. οὐ μὴν οὐδὲ ὀργῆς πώποτε ἢ ἀκροχολίας τι ὑποφαίνων ἐς τοὺς προσκεκρουκότας ἔνδηλος γέγονεν, ἀλλὰ πρᾷος μὲν τῷ προσώπῳ, καθειμέναις δὲ ταῖς ὀφρύσιν, ὑφειμένῃ δὲ τῇ φωνῇ ἐκέλευε μυριάδας μὲν διαφθεῖραι μηδὲν ἠδικηκότων ἀνθρώπων, πόλεις δὲ καθελεῖν, χρήματά τε ἀνάγραπτα ἐς τὸ δημόσιον πάντα ποιεῖσθαι. 13.3 εἴκασεν ἄν τις ἐκ τοῦδε τοῦ ἤθους προβατίου γνώμην τὸν ἄνθρωπον ἔχειν. ἢν μέντοι τις αὐτὸν ἱλεούμενος τοὺς παραπεπτωκότας ἱκεσίοις λιταῖς παραιτεῖσθαι πειρῷτο, ἐνταῦθα ἠγριωμένος τε καὶ σεσηρὼς μεστοῦσθαι ἐδόκει, ὡς μή τινι τῶν οἱ ἐπιτηδείων δοκούντων εἶναι ἐξαιτεῖσθαι ἐν ἐλπίδι τὸ λοιπὸν εἴη. 13.4 ∆όξαν δὲ βέβαιον ἀμφὶ τῷ Χριστῷ ἔχειν ἐδόκει, ἀλλὰ καὶ τοῦτο ἐπὶ φθόρῳ τῶν κατηκόων. τοῖς τε γὰρ ἱερεῦσιν ἀδεέστερον τοὺς πέλας ξυνεχώρει βιάζεσθαι καὶ ληϊζομένοις τὰ τῶν ὁμόρων συνέχαιρεν, εὐ13.5 σεβεῖν ταύτῃ ἀμφὶ τὸ θεῖον οἰόμενος. δίκας τε τοιαύτας δικάζων τὰ ὅσια ποιεῖν ᾤετο, ἤν τις ἱερῶν λόγῳ τῶν τι οὐ προσηκόντων ἁρπάσας νενικηκώς τε ἀπιὼν οἴχοιτο. τὸ γὰρ δίκαιον ἐν τῷ περιεῖναι τοὺς ἱερέας 13.6 τῶν ἐναντίων ᾤετο εἶναι. καὶ αὐτὸς δὲ κτώμενος ἐξ οὐ προσηκόντων τὰς τῶν περιόντων ἢ τετελευτηκότων οὐσίας, καὶ ταύτας τῶν τινι νεῶν εὐθὺς ἀνατιθεὶς τῷ τῆς εὐσεβείας ἐφιλοτιμεῖτο παραπετάσματι, ὡς μὴ ἐς 13.7 τοὺς βιασθέντας ἡ τούτων αὖθις ἐπανίοι κτῆσις. ἀλλὰ καὶ φόνων ἀριθμὸν ἄκριτον διὰ ταῦτα εἰργάζετο. ἐς μίαν γὰρ ἀμφὶ τῷ Χριστῷ δόξαν συναγαγεῖν ἅπαντας ἐν σπουδῇ ἔχων λόγῳ οὐδενὶ τοὺς ἄλλους ἀνθρώπους διέφθειρε, καὶ ταῦτα ἐν τῷ τῆς εὐσεβείας προσχήματι πράσσων· οὐ γάρ οἱ ἐδόκει φόνος ἀνθρώπων εἶναι, ἤν γε μὴ τῆς αὐτοῦ δόξης οἱ τελευτῶντες τύχοιεν 13.8 ὄντες. οὕτως ἦν αὐτῷ κατεσπουδασμένος ὁ τῶν ἀνθρώπων ἐς ἀεὶ φθόρος, ἐπινοῶν τε ξὺν τῇ γαμετῇ 13.9 οὔποτε ἀνίει τὰς ἐς τοῦτον φερούσας αἰτίας. ἄμφω γὰρ τώδε τὼ ἀνθρώπω τὰς μὲν ἐπιθυμίας ἐκ τοῦ ἐπὶ πλεῖστον ἀδελφὰς εἶχον, οὗ δὲ αὐτοῖς καὶ διαλλάσσειν τὸν τρόπον ξυνέβη, πονηρὸς μὲν ἑκάτερος ἦν, τὰ μέντοι ἐναντιώτατα ἐνδεικνύμενοι τοὺς ὑπηκόους διέφθει13.10 ρον. ὁ μὲν γὰρ κονιορτοῦ τὰ ἐς τὴν γνώμην κουφότερος ἦν, ὑποκείμενος τοῖς ἀεὶ παράγειν ὅποι ποτ' ἐδόκει βουλομένοις αὐτὸν, ἢν μὴ τὸ πρᾶγμα ἐς φιλανθρωπίαν ἢ ἀκερδίαν ἄγοι, θῶπάς τε λόγους ἐνδελε13.11 χέστατα προσιέμενος. ἔπειθον γὰρ αὐτὸν οἱ κολακεύοντες οὐδενὶ πόνῳ ὅτι μετέωρος ἀρθείη καὶ ἀεροβατοίη. 13.12 Καί ποτε αὐτῷ παρεδρεύων Τριβωνιανὸς ἔφη περιδεὴς ἀτεχνῶς εἶναι μή ποτε αὐτὸν ὑπὸ εὐσεβείας ἐς τὸν οὐρανὸν ἀναληφθεὶς λάθοι ταῦτα. τοιούτους δὲ τοὺς ἐπαίνους ἤτοι σκώμματα ἐν τῷ τῆς διανοίας ἐποι13.13 εῖτο βεβαίῳ. ἀλλὰ καί του θαυμάσας, ἂν οὕτω τύχοι, τὴν ἀρετὴν, ὀλίγῳ ὕστερον ἅτε πονηρῷ ἐλοιδορεῖτο. καὶ κακίσας τῶν τινα ὑπηκόων αὖθις αὐτοῦ ἐπαινέτης 13.14 ἐγίνετο λόγῳ, ἐξ οὐδεμιᾶς μεταβεβλημένος αἰτίας. τὰ γὰρ τῆς γνώμης αὐτῷ ἐξ ἐναντίας ᾔει ὧν τε αὐτὸς 13.15 ἔλεγε καὶ ἐβούλετο ἔνδηλος εἶναι. ὅπως μέντοι ὁ τρόπος αὐτῷ τὰ ἐς φιλίαν τε καὶ ἔχθος εἶχεν, ὑπεῖπον ἤδη, τοῖς τῷ ἀνθρώπῳ ἐκ τοῦ ἐπὶ πλεῖστον εἰργασμέ13.16 νοις τεκμηριώσας. ἐχθρὸς μὲν γὰρ ἀσφαλής τε καὶ ἄτρεπτος ἦν, ἐς δὲ τοὺς φίλους ἄγαν ἀβέβαιος. ὥστε ἀμέλει τῶν μέν οἱ ἐσπουδασμένων κατειργάσατο πλείστους, φίλος δὲ τῶν πώποτε μισουμένων οὐδενὶ γέ13.17 γονεν. οὓς δὲ μάλιστα γνωρίμους καὶ ἐπιτηδείους ἔδοξεν ἔχειν, τούτους τῇ ὁμόζυγι ἢ ἄλλῳ ὁτῳοῦν χαριζόμενος ἀπολουμένους οὐκ ἐς μακρὰν προὔδωκε, καίπερ εὖ εἰδὼς ὅτι δὴ τῆς ἐς αὐτὸν εὐνοίας ἕνεκα τεθνή13.18 ξονται