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Someone was mocking an owl; but she escaped each of the taunts with a well-aimed word: 874 "What a head! -But how big is Zeus's! - And those glaring eyes! -That is from the Gleaming-eyed one. - You have a harsh cry. -But the jay even more so. - What about your skinny legs? -And what does a starling look like to you?" But when she had easily escaped them all, she is overcome by one, wise though she was. "But, O wise one, consider that each of these things belongs to one creature, but to you belong all of them, and exceedingly: glaring-eyed, harsh-crying, skinny-legged, heavy-headed." At these words our dear one went away in shame. But you are not even this, but even in a fable there is a bird much wiser than your mind. All things are from one; this is your difficulty. For to be carried away once, and perhaps a second time to stumble in some small thing, has pardon. 875 I will grant something small also to the darkness of the body. To be completely without stumbling is in God alone. But to stumble deliberately, and with evil intent, and often, and in the greater evils, acting shamelessly and being laughed at, and not even wishing to be corrected by blows, by which even all wretched things are trained, but to go with a bare head towards dangers, this is the terrible and evil sickness. Consider your own affairs, and the things commanded, what you must do, and what you must not do. But of what time and type were those things? The faith was beginning; just as for infants there was need for guidance and light food; 876 This was why even for those who stumbled there was a share of pardon. But for you it is no longer so, with the word fulfilled, and Christ having suffered much for your evils. But vengeance awaits you for your stumblings; Stumblings, what am I saying? For the things now being done. And justice has many holds even here (I do not yet speak to you of the hopes from there); Your house, wife, children, if anything is dear, if indeed you will at least remain favorable to these, this possession, to live luxuriously with boldness, the body last of all. These things, then, I have as such a great cargo of life, sail safely. What then? Are there not for you also both diseases and misfortunes? Your life is poor and homeless. 877 Again you are entangled in the evils of others; What are my misfortunes to you, as you yourself would call them; Or would you, even while suffering, feel less pain if your neighbor suffered with you? Then listen, that to suffer is not the same for all; some of these things I have done, not suffered; For I desire to be poor and to wander voluntarily, to be free from bonds, and for my dwelling not to be here. These things are dearest to you, but to me the opposite. Stop bringing a monkey's measures to a lion. Do you then consider these things misfortunes? O misfortunes! But I am grieved by them (for I will not deny it, I too have something of the dust and of the wood, 878 and of pleasure from thence, being human); But still I both bear and endure suffering this. My suffering is better than your strength. Then let us consider this together. We are both ill-treated; but for you suffering is the penalty for your character; your character is the accuser, the bitter and clear criterion within. But for me hardship is a kind of purification, even from ordinary soot; I do not yet say that difficulty is a test and a struggle, so that by prevailing I might also obtain the crown. What is this? What benefit for you from these words? No one in his right mind tries to outwit a physician; or he will be destroyed by the disease without realizing it. 879 Two sicknesses, either to despise God, or, being choked by evils, to be without hope of what is good. But accept my word. May you suffer neither of these; an equal evil are contempt, and despair of hope. God is a judge, but also a father; you fear him as judging, but as one who is good, take courage; tell of your sickness, ask for salvation, and give a tear to your wounds. Give also to the poor, your good patrons, who richly bestow what we ourselves need, pity from God and hopes; And give, if you give, something of your own; do not shelter with another's goods either a table or the poor man. 880 For the one is the creation of God's hand, so he is not without honor; and the other is also venerable. Do not draw down the divine for me as a wretched judge, lest he become even more angry with you. Do you teach the destroyer of theft to steal? If I persuade you, it is better; but if not yet, at least stop your tyranny at some late hour (For there is a satiety of all things, both good and bad); And this of your actions I will praise; for to the wicked the greatest thing is also a stopping

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γλαῦκ' ἐπέσκωπτέ τις· ἥδ' ἐφύγγαν Τῶν σκωμμάτων ἕκαστον εὐστόχῳ λόγῳ· 874 «Ὅσον κάρηνον! -Τοῦ ∆ιὸς δὲ πηλίκον! - Ἡ γλαυκότης δέ! -Τοῦτο τῆς Γλαυκώπιδος. - Φθέγγῃ δύσηχον. -Ἡ δὲ κίττα καὶ πλέον. - Τὸ λεπτόπουν πῶς; -Ψὴρ δέ σοι τί φαίνεται;» Ἐπεὶ δὲ πάντα διέδρασε ῥᾳδίως, Ἑνὶ κρατεῖται, καὶ σοφή περ οὖσ' ὅμως. «Ἀλλ', ὦ σοφὴ, σκόπησον, ὡς τούτων μὲν ἓν Ἑνὶ πρόσεστι, σοὶ δ' ἅπαντα καὶ λίαν· Γλαυκὴ, δύσηχος, λεπτόπους, βαρύκρανος.» Τούτοις ἀπῆλθεν ἐντραπεῖσ' ἡ φιλτάτη. Σὺ δ' οὐδὲ τοῦτο, ἀλλὰ κἀν μύθῳ πολὺ Ἔστι τις ὄρνις σῆς φρενὸς σοφώτερος. Ἑνὸς τὰ πάντα· τοῦτό σου τὸ δυσχερές. Ὡς ἓν μὲν ἁρπασθέντα, καί που δεύτερον Πταῖσαί τι, καὶ μικρόν τι, συγγνώμην ἔχει. 875 ∆ώσω τι μικρὸν καὶ σκότῳ τοῦ σώματος. Τὸ παντελῶς ἄπταιστον ἐν Θεῷ μόνῳ Τὸ δ' ἐκ προνοίας, καὶ φρονοῦντα τῷ κακῷ, Καὶ πολλάκις τε καὶ κακῶν τὰ μείζονα Πταίειν, ἀναισχυντοῦντα καὶ γελώμενον, Καὶ μηδὲ πληγαῖς σωφρονίζεσθαι θέλειν, Αἷς καὶ τὰ πάντα ἄθλι' ἐκπαιδεύεται, Γυμνῇ δὲ χωρεῖν τῇ κεφαλῇ πρὸς κινδύνους, Τοῦτ' ἔστιν ἡ δεινή τε καὶ κακὴ νόσος. Τὰ σὰ σκόπει σὺ, καὶ τὰ προστεταγμένα, Τί πρακτέον σοι, καὶ τί σοι μὴ πρακτέον. Καιροῦ δ' ἐκεῖνα καὶ τύπου σκόπει τίνος; Ἡ πίστις ἤρχεθ'· ὥσπερ οὖν τοῖς νηπίοις Ἔδει ποδηγίας τε καὶ λεπτῆς τροφῆς· 876 Τοῦτ' ἦν ὃ καὶ πταίουσι συγγνώμης μετῆν Σοὶ δ' οὐκ ἔτ' ἔστι, τοῦ λόγου πεπλησμένου, Καὶ πολλὰ Χριστοῦ σοῖς κακοῖς πεπονθότος Ἀλλ' ἡ τίσις μενεῖ σε τῶν ἐπταισμένων· Ἐπταισμένων τί φημι; τῶν νῦν δρωμένων Ἔχει δὲ πολλὰς κἀνθάδ' ἡ δίκη λαβάς (Οὔπω λέγω σοι τὰς ἐκεῖθεν ἐλπίδας)· Οἶκος, γυνή σοι, παῖδες, εἴ τι φίλτατον, Εἴπερ μενεῖς σύ γ' ἀλλὰ τούτοις δεξιὸς, Ἡ κτῆσις αὕτη, τὸ τρυφᾷν παῤῥησίᾳ, Τὸ σῶμα πάντων ἔσχατον. Ταῦτ' οὖν ἔχω Ζωῆς τοσοῦτον φόρτον, ἀσφαλῶς πλέε. Τί δ'; οὐχὶ καί σοι καὶ νόσοι καὶ συμφοραί; Πένης τε καὶ ἄοικός ἐστί σοι βίος 877 Πάλιν πλέκῃ σὺ τοῖς ἀλλοτρίοις κακοῖς· Τί σοι τόδ' ἐστὶ τἀμὰ δυστυχήματα, Ὡς ἂν καλέσαις αὐτός· Ἢ σὺ καὶ πονῶν, Ἤλγεις ἂν ἧττον, συγκάμνοντος τοῦ πέλας Ἔπειτ' ἄκουσον, ὡς τὸ πάσχειν οὐκ ἴσον· Τούτων τὰ μὲν δέδρακα, οὐ πένονθ' ἐγώ· Τὸ γὰρ πένεσθαι καὶ πλανᾶσθ' ἑκουσίως Ποθῶ, τὸ δεσμῶν τυγχάνειν ἐλεύθερος, Μηδ' ἐνθάδ' εἶναι τὴν ἐμὴν κατοικίαν. Σοὶ ταῦτα φίλτατ', ἀλλ' ἐμοὶ τἀναντία. Παῦσαι λέοντι μέτρα κέρκωπος φέρων. Ταῦτ' οὖν νομίζεις συμφοράς; ὦ συμφοράς! Τοῖς δ' ἄχθομαι μέν (καὶ γὰρ οὐκ ἀρνήσομαι, Ἔχω τι κἀγὼ τοῦ χοὸς καὶ τοῦ ξύλου, 878 Καὶ τῆς ἐκεῖθεν ἡδονῆς, ἄνθρωπος ὤν)· Ἀλλ' οὖν φέρω τε καὶ στέγω πάσχων τόδε. Ἐμοῦ τὸ πάσχειν κρεῖσσον ἢ σοῦ τὸ σθένειν. Ἔπειτα τοῦτο συνδιασκεψώμεθα. Ἄμφω κακούμεθ'· ἀλλὰ σοὶ μὲν τοῦ τρόπου ∆ίκη τὸ πάσχειν· ὁ τρόπος κατήγορος, Τὸ πικρὸν ἔνδον καὶ σαφὲς κριτήριον. Ἐμοὶ δέ τις κάθαρσις ἡ μοχθηρία, Καὶ τῆς τυχούσης αἰθάλης· οὔπω λέγω Πεῖράν τιν' εἶναι καὶ πάλην τὸ δυσχερὲς, Ὡς ἂν κρατήσας καὶ τύχοιμι τοῦ στέφους. Τί ταῦτα; τίς σοι τῶνδ' ὄνησις τῶν λόγων; Ἰατρὸν οὐδεὶς εὖ φρονῶν σοφίζεται· Ἢ λήσεθ' οὕτω τῇ νόσῳ διαφθαρείς. 879 ∆ύω νοσήματ', ἢ καταφρονεῖν Θεοῦ, Ἢ συμπνιγέντα τοῖς κακοῖς, ἀπ' ἐλπίδος Ἔχειν τὸ χρηστόν. Ἀλλ' ἐμὸν δέξαι λόγον. Τούτων πάθοις σὺ μηδέτερον· ἴσον κακὸν Περιφρόνησις, κἀπόγνωσις ἐλπίδος. Κριτὴς μέν ἐστιν, ἀλλὰ καὶ πατὴρ Θεός· ∆έδοικας ὡς κρίνοντα, ὡς χρηστῷ δέ γε Θάῤῥησον· εἰπὲ τὴν νόσον, σωτηρίαν Αἴτει, δίδου τε δάκρυον τοῖς τραύμασι. ∆ὸς καὶ πένησι, τοῖς καλοῖς σου προστάταις, Οἳ πλουσίως χαρίζονθ' ὧνπερ χρῄζομεν Ἡμεῖς, τὸν οἶκτον ἐκ Θεοῦ τάς τ' ἐλπίδας· ∆ὸς δ', εἰ δίδως, τῶν σῶν τι· τοῖς ἀλλοτρίοις Μήτε τράπεζαν μήτε τὸν πτωχὸν σκέπειν. 880 Ὁ μὲν γάρ ἐστι πλάσμα τῆς τοῦ Θεοῦ χερὸς, Ὥστ' οὐκ ἄτιμος· ἡ δὲ καὶ σεβασμία. Μή μοι τὸ θεῖον ὡς δικαστὴν ἄθλιον Ὑπόσπα, μὴ καί σοι πλέον χολώσεται. Κλέπτειν διδάσκεις τὸν κλοπῆς ἀναιρέτην; Εἰ μέν σε πείθω, κρεῖσσον· εἰ δὲ μηδέπω, Τὸ γοῦν τυραννεῖν ὀψὲ γοῦν στῆσόν ποτε (Κόρος δὲ πάντων καὶ καλῶν καὶ χειρόνων)· Καὶ τοῦτο τῶν σῶν αἰνέσω· τοῖς γὰρ κακοῖς Μέγιστόν ἐστι καὶ στάσις