The "Greek Prefecture" is a revolutionary and ideological notice and was a major station for the national awakening of the speak Greek and unfolding of modern Greek thought and literature but also of the irredentist concept revolutionary organisation. Written around 1806 and printed in the same year, probably in Bologna, Italy.
The identity of the author of "Greek Prefecture" remains to this day a axedialytos puzzle. The full title of the project is "Anonymous of Ellinos, Greek Prefecture, namely talk of freedom ".source
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Anonymous of Greek

ELLINIKI
PREFECTURE of

Itoi Reason on
FREEDOM

Di᾿ since ἀpodeiknyetai, whether it is the Nomarchiki Administration kalliwtera from loipas learn, that in the fylattetai only after her freedom is of ἀnthrwpoy, what freedom is esti, oposwn major exploits is Consul, that rapidly the Ellas to syntripsi ἁlysoys must learn the, poiai estathisan the aItiai up of the Simeron opoy efylaxan doylin, and opoiai is ekeinai, opoy is to teach the eleytherwswsi.

Syntetheis Te ekdotheis Idiois nominee and
ἀnalwmasi to wfeleian of Ellinwn
PARA
ANWNYMOY OF ELLINOS
In Italia. 1806.

STOChASOY, AND ARCHITECTURE

My Ἀnagnwsta!

Epeidi • my reason there is more, founded by a diexodiki Epistoli to the epeidi ἀntirriseis learn Ellinas; opoy ekeinwn against synitheian, and without aItian kamnoysi, as judge oyden; epeidi the lexolatrai, and with the syntaktikon of osoi Gazi on the ithelan hand condemning it in egcheiridion, in blaptoysi with oyden; epeidi I think ἄchriston to ἀpokrithw to osoys ithelan erwtisei, Wherefore ἀnwnymos; krazomai and epeidi anyway I with pothon to get kammian orthin ermineian, and diorthwsin on my ἀkoysion error: for it, to what else they don't serve the present xechwristi me Epistoli, only by eImi to in eIdopoiisw, that, ἀnisws omoiazeis ekeinoys proferoysi τὸ ὄνομα opoy of Greece without to ἀnastenazwsi, to the chasis min time in vain you τὸ ἀnagnwsis to the ponimation I was.

Errwso.

IN THE TYMBON
the large and ἀeimnitoy Ellinos
ΡΗΓΑ
the account of the salvation of Greece esfagiasthentos,
sake eygnwmosynis ὁ syggrafeys in
tode ponimation as dwron ἀnatithisi.
Exoriare aliquis nostris ex ossibus ultor(*)
Virg.

Poion ἄllon εἰς eprepe ἀnathesw egw to in my present ponimation, My ἀxiagaste Irws, founded in ese opoy estathis ὁ tacheas eleytherwsews a precursor of our fatherland koinis Greece, and ethysiases the di᾿ Savior of your life; Vol. II the loipon with your synithismenon the ellinikon, Ilaron and katadektikon look, and vol. II the to ἀrrabwna ekdikisews, however as of your aImatos against lamprou of tyrants of Greece. The ἅpasa Ellas ye wants for the pantos ἀthanaton glorify onoma Sou, in this list: the synarithmousa of Epameinwntwn, Lewnidwn, Themistoklewn, and Thrasyboylwn.

(*) Ἀnafaninai the one of our ostewn ekdikos. Birg.

GREEK Prefecture
itoi Reason on
FREEDOM

Eseis, My ἀthanatoi of my ancestors eleytherwn psychai! endynamwsate now the zilon irwϊka your home with me entalmata, for to ekfrasw, as need, Home of eleytherias on the ἀpogonoys your charms. And in, Holy Patrice, egkardiwson and sterewson the to in my Savior, with the enthymisin of the palaiwn your atrocities, for to be with your children in the safineian shall foberas your chreias, and to enthoysiasw ellinikas they learn of my heart with thy erwta affirms the.

Yes, filtatoi I Ellines, the epicheirima is di᾿ eme dyskolon, very the Patris τὸ zitei, in my debt with rape, and only the ἀlitheia of my words mou portends kalin ekbasin. Ἀnti ritorikwn phrases, My Word the groom wants the Anonymus of thaymastwn works of former Irwwn, What's the matter and HRH the koinon benefit tazoysi the par᾿ emou mou pothoymenin ἀntamoibin, to say the katapeisin of my Ellinwn omogenwn.

Ἄmpotes, λοιπόν, to ἀxiwthw ἀpodeixw empraktws to the osa, against the present, for speech to ἀpefasisa we share, epeychomai εἰς τὸ opoion oloys ἀgapitoys me the Ellinas and the oloys ἀlitheis filopatridas.

***

Ἀnagkaion pragma is in ἀpofasisei to the exetasi opoion ἀlitheian of things, sychnakis to dyspisti to the eayton of Idion, and without to eykolopistos the Ecumenical in scope, to katapeithetai only in the ἀnamfibolian. Wsan opoy oftentimes tinas ἀmelwntas a paramikran ereynan, and giving faith to osa ἀkroazetai from Ecumenical, eykolws imporei to ἀpatithi, and then take a perilipsin ἀkatastaton in the ypothesin zitei opoy, and oyte imporei it exakoloythws to the ἀlitheian eyri, oyte ἄlloi his par᾿ to the ennoiswsi.

However, when the ypothesin exetazi with prosochin, compare the ἀdiaforws become omilisantas on, However, aItias learn to ereynwntas, opoy the each eparakinisan to omilisi; when, I say, eklegei τὸ pithanon from the ἀdynaton and the dyskolon from the ἀmfibolon, then gradually prochwrei, and it arrives anyway in the ἀlitheian, and eyriskei the ἀntamoibin to the labors of the ἀkribin of ἀpoktisin:. Τότε, I say, need katheis to katapeithetai, ἀnoitotatos and ithelen are • ἀkatapeistos.

***

Many, up of today, estathisan the polypragmones of ἀnthrwpinis eydaimonias, I could however the oligoi prolechthentas rule, and oligotatoi epetychon of skopou of; and it ἄllos by ilpise men to the home of eyri riches, ἄllos on the mathisin, ἄllos on the ptwcheian, ἄllos in the filaytian; merikoi Palin, exetazontes home ἀnthrwpina incidents, and ἀpantountes all round obstacles and difficulty, eIpon that man has always imporei ὁ is kat᾿ so oydena eytychis; ἄlloi de, I elabon to epimeleian opoy ereyniswsi obligationonthe echreiazeto the ypothesin, ἀpefasisan eythys eythys, that all the ἄnthrwpoi is eytycheis.

Within, λοιπόν, εἰς labyrinthon tosoytwn stochasmwn toiouton, else, βέβαια, They imporei to tinas katalabi, eImi only that the eytychia of ἀnthrwpoy stands in the to is eycharistimenos, and exakoloythws, min imporwntas to is always against eycharistimenos, oyte always eytychis to imporei against onomasthi.

Othen, for to eytychisi • obligationonthe man more is possible, need to exaleipsi osas erstwhile aItias on the disaffection of imporesi, ie. to ypakoyi to the thelisin of. Very epeidi the ἄnthrwpoi they all learn echoysin aytas wills, is ἀnagkaion the oligoteroi to ypakoyoyn on the thelisin of more and min ontas dynaton to is all eytycheis, kἂn to is the most.

The eytychia loipon krematai us by command, the registered imporei to katastisi eytycheis us only, When ἀreski of more. For it is ἀnagkaion to exetasite with me, they learn of tosas within administrations, opoy the Simeron echoysin Oi ἄnthrwpoi, What is the kalliotera, the opoion they want we fani dyskolon, so the ixeyrete epeidi, opoy we proeipon, of dokimis of. But after the kallioteran eyromen command, then shall we understand and what freedom is esti, around 1970 and • reason, and how many ἀxiwn and ἀretwn consistency is Consul, and anyway in what consists the omoiotis and in the amount of ayta opoy;, to prospathiswmen to the xanapoktiswmen, and to ἀnalamprynwmen in our Genus, the opoion the tyranny so imayrwsen.

***

• Man is peproikismenos by nature with the desire, for the average of opoioy compares the things ἀnametaxy of, and retreats from the wfelei opoion are more, but one has to klisin τὸ beltion, opoy always the parakinei, in opoiandipote State ithelen is, to kallioteran a ziti; • the loipon ἀnagkaioteros and perhaps stochasmos is the diafylaxi to the life of and to the diaythenteysi obligationonthe imporei of each against.

Opoy up man to trafi imporese ὁ and to diaythenteythi himself, up then the fysiki life eswthi, and of course the eytychestera that by the mortals. Having called in a to ekraxen ὁ boitheian of the ἄllon, the fysikon eteleiwsen system, eythys and irchisen, for to eIpw etzi, the theatron eleeinon τῶν ἀnthrwpinwn circumstances.

Tinas ithelen first erwtisei, financial proilthen the needs, opoy ebiasen the ἄnthrwpon to zitisi par᾿ ἄlloy help; but ithelen is the Idion to tinas erwtouse, by and for what end poion τὸ ypertaton ektise On the oIkoymenin. The megaleitera ἀmatheia is, My ἀdelfoi, the to to tinas mathi ekeina theli opoy I imporei to katalabi. Othen, the osa has knows opoios may teach ennoisi and home paraitei, ὁ sofwteros τῶν ἀnthrwpwn is.

Having loipon epaysen, as eIpon, the I system of ἀnthrwpwn, εἰς τὸ opoion iton ἀnti nature of the laws, the ἀnti of all politeiwn γῆ, and the thelisis kathenos ἀnti of ithwn, After, I say, • man has ithelisen to eycharistithi with the simerinin food, very ezitise to proitoimasi and by the ayrion, and having anyway ἀpefasise to zisi mazi with Ecumenical, echase ἀlithi eytychian the, and not only the doulos war speaking of, and agree, but the Idiwn and ἀpsychwn things.

First loipon estathi, the ἀnarchia to fanerwthi within the ἀnthrwpoys on. Eythys • strongest ἄrchise dwsi law of ἀdynatoy to, and the most ἁrpazwsi to the righteous from the oligoteroys: aftermath of murder, ἀdikiai aftermath, there anyway Myria ἀnagkaia misdemeanors up then ἀgnwrista. The EIden ἀnthrwpotis τὸ echasen opoy kalon, but not on the longer dynaton iton to the xanapoktisi, and ἀnagkaiws echreiasthi to basanisthi not oligon time, up the skia opoy of Prince irchise to learn ἀpomwrani τῶν ἀnthrwpwn psychas, and Lo, the monarchy emfanisthi, the registered as Consul and generator of ἀnomoiotitos τῶν ἀnthrwpwn politikis, Since God pollou metablitheisa met᾿ εἰς tyrannian, in the end gin eferen home kaka opoy imporousen to dokimasi the ἀnthrwpinon genus.

Lo • tyrant, as imitheos, to didi the death in the Ecumenical, and to charizi the oswn not thou slaughters. Lo, the elattwmata, not ugly anymore, but epaineta, and epithymita. Lo, the ἀdikia with the sword on the dexian, to katapati the ἀretin, and to diwki the righteousness. Idoy…

Ἀlla, Anyway, are the same discretionas any bad, ἀnypoforoi and dystychiai edidaxan as to the one command eyri, in the opoian to epitychi the ἀnapaysin of eytychian canéda; this is the Administration ekeini loipon, opoy egw want to the onomasw Nomarchian, the registered, obligationonthe more than the ἄnthrwpoi ἀgapwsi the eytychian of, This both stereoutai and fylattetai ἀmetatreptos, the ysterini oysa metamórfosis, to eIpw by oytws, of the various administrations, and the only Consul of ἀretis, of omoiotitos, and on eleytherias.

Oftentimes blepomen, to min ἀkoloythoun the eIrimenon rule in metabolas learn of their administrations, This however comes from various aItias, opoy τὸ sygchwrei paron issue has the ektetamenin of diigisin. Reaches only to ixeyri apiece, that opoiadipote administration need to is one of night is upon eIrimenas, Learn opoias as genikas judge, and that the ysterini is the kalliotera and ἁrmodiwtera to the imeteron thy zin.

After her ἂs exetaswmen obligationonthe dynithwmen loipon ἀkribestera; and of course in the eleytherian we eyrei after her diaswsmenin, and exakoloythws, the eIsodon in the ἀnthrwpinin eydaimonian. The Prefecture, My ἀdelfoi, is both in the Republic, as in the ἀristokratian and, the opoiai in I diaferoysi more, eImi only, that the men leaning on the Republic ἀnarchian, the ἀristokratia of the oligarchian's, the which oftentimes is used and by Idian tyrannian. However, Epeidi and to learn two aytas administrations survives the freedom is, ἀdiaforos is the eklogi. Othen, against the plithos of laou, and against the klima, inspired men protimatai the one, but the foreign inspired.

But what freedom is esti; In the ἀnarchian, My Ellines, eleytheroi is only the Ischyroteroi, in men in the monarchian, but in the tyrannian canonised, and all in the nomarchian. Othen, against the first men the freedom is more there is, the ektelesis of eImi goodwill of everyone, epeidi, eyriskomenoi without laws, and without kritas, • men shall ἁrpagas onomazei ἅrpax of ἀpotelesma of eleytherias of, ye omoiws and ἄswtos ἀswtias of learn •, and • shall wickedness of kakos.

But during the deyteroys, wsan opoy epwlisan the eleytherian the a, more I ennoousi with the point after her, eImi prostagas learn the Lord of, and is only for the ypakoywsi to eleytheroi. • Tyrant's and the ἀgnoousi's such youths douloi verbatim, epeidi has inspired the edokimasan, for to have become around Idean.

From of Prefecture, Anyway, the homily is oloys freedom is, wsan opoy koinws all the ἀfierwsan of the laws, the opoioys ordered the aytoi having themselves, and their katheis ypakoyei ypakoyontas in the thelisin of, and thereis cognates. So Lo, opoy them the freedom is kat᾿ is the ypakoi of the laws, and in going through, eni, else there is the freedom is founded by the this prefecture. This is, My ἀgapitoi, the freedom is ekeini, opoy ἄlloi ἀstochastws enomizon the ἀpwleian men, ἄlloi's parafronws the ἀpeitheian, ἄlloi and ἄllws, as the ἀpaideysia edidaske in each, ἄfeykta ἀpotelesmata of slavery, the registered ebarbarwsen the ἀnthrwpoys, kateftheiren home of morals, and ἐξ we diaferomen of aItias both from the our ancestors, merikoys fainometha ἀllotrioy εἰς opoy race.

Feu! where eIsai, freedom is the Holy! where laws! where nomodotai! Obligationonthe gnwrizomen the ἀlithi your importance, both ayxanei • our desire to teach in the ἀpolayswmen. EIsai Esy the mother of great, Achilles, thou • stulos of Justice, thou the pigi on eytychias. ., whether missing kalon ekeinwn, opoy in ysterountai! Whether they want until they toude osoi klaysei in egnwrizon!

We o, nai Holy freedom is, with the odontas we shall crush us ἁlysoys us, by trexwmen to your ἀpantisin to. Is ἀdynaton the ellinikai to koimithoun now on psychai the lithargian of tyranny! • Mode of ἀrmatwn of lampros Palin wants ἀkoysthi to katatropwsin of the tyrants of, and rapidly.

Ἀlla, before eIselthw in the eparithmisin of kalwn of become a prefecture, judge to reveal what we ἀnagkaion prolabontws on of omoiotitos of ἀnthrwpwn, and for it to min ἀpatithwsin ithelan think eyrwsin teach osoi in his administration after her a ἀpolyton omoiotita.

***

Three canonical loipon aItiai is on the ἀnomoiotitos of ἀnthrwpwn, My ἀdelfoi, ἀgkala and to diaferwsi against polloys aytoi ways. The first from aytas is the Idia physis, the Ecumenical ekamen dynatis men registered Constitution, and ecumenical ἀdynatoy, echarise merikwn more spirit, and agree tinwn oligoteron, and oytws the ἄnthrwpoi diaferoysin in ἀnametaxy of the first against fysikon so.

The Monday's is the ἀnatrofi, by opoias of man shall ἀretas ἀpokta ὁ canéda wisdom, itoi home good morals. Othen, the diaferoysin even ἄnthrwpoi and against the morals.

The third, Anyway, is the luck, and oytws • poor differs from the ploysion.

The ἀnarchia, λοιπόν, made ἀrchas ἁplin fysikin the kat᾿ ἀnomoiotita ἀnypoforon, and exakoloythws the monarchy, and met᾿ had become the tyranny, ithelisan to mitigate the fysikin ἀnomoiotita opwsoun, and aIfnidiws eproxenisan in the ἀkatastaton and foberan as the ἀnomoiotita of ithwn and of Fortune endi, opoy thewrwntas the present the tinas ἀnthrwpoys, need to ἀnatrichiazi from toiouton eleeinon sight, I megaleiteran diaforan eyriskontas from ἄnthrwpon on a ἄllon, founded by the ἄnthrwpon in a zwon (1).

Else means they teach parigorisi loipon iton the as, in both kakin State eyriskomenin, founded by a kali administration, and by it the Prefecture, without thelisi to no avail to kami oloys loud, oloys pepaideymenoys, oloys rich, or toynantion, emetriase only with the laws of the fysikin ἀnomoiotita, and both shall exiswse loipas kalws, wste opoy ekame to chairwntai the ἄnthrwpoi a omoiotita enteli, ἀgkala and against nature ἀnomoioi. This edwsen eythys district of dynatwn, to the home of diaythenteysoyn, eparigorisen the ἀdynatoys, with the skiptron of Justice, edidaxe the ἀtaktoys to the eytychian of eyrwsi in the christoitheian, ebrabeysen the kaloitheis, and anyway, without the ἀkatastaton of empodisi to symbebikotos, etimise only the ἀxiotita of subjectivity, and katafronousa not the oytws but I am poor, ἀpediwxe from the ploysion the lyssan of money.

And Idoy, paraytha, • soldier to ginitai irws, • citizen to kerdizi the zwotrofian of, without zimiwsi the ἀdelfon to the, The Ptwchos can certainly Blepi tēn of the ōs of Athens, And the rich can certainly is now targeted home of riches of the ōs ἀretodocheion, very ἁpaxapantes to eyriskwsi the eycharistisin of the paramikron without kopon, and to eytychwsi.

Διότι, is evident, When I ἀdynatos ὁ opoy is hurt by the possible, I deplore the ἀdynamia of the, • poor tree, watching the ἀdiaforian of loipwn in the tychira ἀpoktimata, I lypei the ysterisis of the, and oytws all eyriskontai eycharistimenoi, Synzwsi Omoioi, Kai Eletheri, Ōs adelfoi eis ton patricon of thou, Kai kathōs toutoi diavaitethei tous goneis of kai tous ἀgapwsi, oytws and ekeinoi chyoysi the aIma of the Savior of the fatherland by of and for the storing of the laws of.

These laws, for the average of opoiwn in the nomarchian the ἄnthrwpoi a ἀpolyton rejoice politikin omoiotita, My ἀgapitoi, is in the command, Ōs ē own EIS pneuma to body · schulen didoysin tēn Motion EIS home of Politika bodies, and Kalos Nomodotis Einai the Apostle and Timiwteros Tōn anthrōpōn.

Therefore tōn kalwn laws Ἀpokatastwntai Chrēsta home of ēthē tōn you, and compatibilityof more Einai kaloithis the people, Both Eykoloterws Ypakoyontai Oi laws. Schulen Enwnosi contrarily Thaymasian Art, Tēn Merikin contrarily tēn koinin Wfeleian, and prepare Tous politas eis tēn but Kai eis tēn Doxan, Apo Tēn most Tryferan Ilikian of, for a medium ἀnatrofis, ἀlithous and sweet.

The ἀnatrofi of the new is stochasmos τῶν nomodotwn ὁ highlight. • Thaymasiwteros and noynechesteros nomodotis, opoy up on efani in the world today in every way, course estathi ὁ μέγας Lykourgos, • ipatithi I stochasthi to dositheos the ἀnthrwpoys, as to eprepe iton, but aware of the logis opoias is, the ἀpekatestise, obligationonthe iton the possible, kallioteroys.

The ἀnatrofi, to eIpw by oytws, Thereis one Monday on the ἄnthrwpon nature, and, for it, Must can Ἀrchisi Mazi contrarily tēn his life. Ē Ellas are is a million examples of tēs Kalis Ἀnatrofis tōn Our Ancestors. Home of gyms Iton Ἀnoikta eis oloys, KOINWS and uneducated, Pros Fwtismon tōn olwn.

But what how so, Perauenture Tinas Ithelen asks, Imporei a ptwchos fadir can dwsi tōn children of traveling this Ἀnatrofin; .! IXEYRW APO wants Ἀrchisei. Course, Oi toioutoi einai Upo Tyranny.

Ἂs Learn loipon of Oi Ptwchoi Fathers, Oti Upo Tēs Prefecture Katheis Imporei can zisi well, Kai Chōris can Einai rich. Oi laws predict eis tous mē by. Home of children Olwn Einai tēs Patridos Children, Kai autē Home of Ἀnatrefei, Home of Exercises, Kai Home of Prokoptei, for it and are the ἀgapwsi by eygnwmosynin, and by it, Anyway, This the Administration protimatai, the only there has not registered the bad, fylattoysin canonical opoy rely, But what Kai plimmerei apo Kala, Kala Epithymita, wfelima, Kai Ἀnagkaia.

Nonsense not now occupies, My ἀdelfoi, OTI EIS tēn Nomarchian only our Eyrisketai ē Eytychia, and that the freedom is and the omoiotis is the first and primary means of ἀnthrwpinis eydaimonias; Course, oydeis. However, Polloi, If and katalambanoysi, that kalon pragma is the freedom is, Not Imporousi can Understandsi, Contrarily tēn Expownede Eykolian, Whether Ἀnagkaia einai eis ton anthrōpon. Kai therefore unrighteous, I you I can contrarily ἀkroasthite.

***

Zeus, Saith the philosopher poet Omiros, Ysterei pneuma to Imisy tou Logikou apo oon People Ypodoylwmenon, EIS way Opoy looks FANERWS, Oti Elei tous slaves can einai alle Diaforetikis of nature, Kai many katmonster Ikanotitos apo tous eleytheroys. Both de Ἀnagkaian tēn Eletherian questioned Eis ton anthrōpon, Opoy Chōris autēn not mporouse can Onomasthi Anthrōpos.

Ē Freedom, My Ellines, EIS Ēmas Einai, Ōs ē orasis eis tous ofthalmoys. Ye the Anthrōpos not einai Eletheros, Not Einai all can Gnwrisi tēn diff of Apo Ton Seruaunt, and exakoloythws is on the ἀnagkaion pragma gnwrisi to the eleytherian doulon, for to the misisi doyleian, and to the ἀpostrafi.

Min Ἂs we paraxenon loipon fani, Ye the slave not knows Anoon tēn Idytita tēs eletheroras Life. Esau, Imporei can paromoiasthi eis oon Ἄrrwston, The Opoios Ἀpostrefetai every delicious eater, Wsan can certainly Ito plus Synthemenon apo home of Idia Stuff, Opoy erstwhile Tou Ēreskon. Ἀnagkaia loipon tou Einai ē Ygieia.

Ē eletheria einai moreon ἀnagkaia eis ton seruaunt, Opoy Ἀsthenei Kata tēn Soul, And certainly knowing EIS what is recommended autē ē timely life, Liveth therefore can TRWGI, Kai Einai Wsan can certainly einai.

stochasthite, My ἀgapitoi, that, Land of the situation and ye Einai the Doulos, Must ἐξ Anankēs can einai unhappy. Ei scopads Rich, Fobeitai can certainly Ptwchyni, Ei de bankrupt, lypeitai, OTI can certainly einai rich.

• By enaretos on the slavery mocked, • philalethes has eIsakoyetai, aftermath of the timi accompanies with the ptwcheian, the ἀreti with the ἀdiaforian; the disbelief, of envy and Pneuma to Misos Einai Ἄfeykta born tēs slavery, Kai ἀpokatastwsi eis ton apollo tōn slaves Tēn Elebiistos, Tēn Philian, Kai Autēn tēn fileness, However Ἀnwfeli, and oftentimes epizimia.

How well, Thereis dynaton • wretched doulos, • dositheos, Since ἀf᾿ was born until the end of the life of, else they emathe, authority to a ἄllon in ypotassitai, How, I say, Imporei can Katalabi, OTI ē fysis are eskamen oloys omoioys, and Oti Oi laws must can see Oloys tous politas; How so Einai all Ekeinos the tough tyrant can Stochasthi ever, Kai can Katapeisthi, Oti Opoios thinks can navi Eis ton Thronin, Therefore can Gini biggest tōn the, Ἀpokatasteitai Ypodeesteros;

How so, Anyway, Einai possible, My ἀgapitoi, – Right! Talitaros Ἀnthrwpotis! – How so Einai possible, I say, Ekeinos the Slave, Opoy always be harmed, Kai Gymno, Hungry, Kai Diakto, ypakoyei, Ōs Oi voes tō GEWRGW, Kata debt and Kata seems, Hath de the Lord Einai Potapoteros tou servant, How, I say, Einai All can Gnwrisi Esau, OTI Thyself the himself must can Einai concisely part tou latter, Kai Oti ē His life serves EIS Oloys, and oti his death;… How, Dwelt in Eni follow, Can Ἀgapisi Tēn Eletherian, Activity Doulos, Kai can gnwrisi tēn he tēs ἀpoktisews of;

Feu! Thyself of course, Thinks, Kai Ἀfeyktws he thinks, OTI born Slave, Kai Polyphemus Tolmei kἂn can kakotychisi tēn Gennan tou. w, How so Ithele stay Ekstatikos the Toioutos, Ye a eletheros ithele tou EIpei: Tyfle Kai Ἀnoite Man, Learn Oti ē fysis Einai mia, and OTI not differs Eis answered thy tyrant apo thee. Home of Peristatika and ē Kaki administration only into became both different, Opoy almost, obligationonthe differs from ἄrgyron the chalkos •, and thou diafereis both from the kyrion; ἄnoixon the ofthalmoys of your mind, dystyche mortal, Ide that • oyranos raining by oloys, ē Schulen shoots therefore oloys, Home of Fysika Gifts Einai Common, Kai Thou, Surfer, Can Nomizis Enan ἄllon omoion sou ōs oon Theón, Can tremis the, Kai can tou pwlisis pneuma to Ἀxiwteron judgment tēs of nature, Your freedom! How can you…. and all these things.

What did the slave want to hear of the answer?, o loveless; Course, Or he wanted him to think he was crazy., And he wanted to understand anything, and how he was able to do anything., If for a moment he wanted to know the truth, to bear his satisins; How could he see the imprisoned man uninbed the door of his prison., and do not go.; Impossible him, βέβαια, it was the same..

So Lo, how much freedom is necessary to the man?, to know the. The slave, My ἀdelfoi, And it becomes a watery spot., And if he knows what he's in freedom., and when he can know the freedom of the, he's familiar with his being.. The slave, Believe me, the brethren, And it's a target., for he is similar to his prestige., But he's almost certain., for he must be a servant, And that gentleman. Vavai!

How is their heart burning, however., Who knows freedom, And and the one has the. They are all of them, they are tormented., and then there are only those who know each other the need for this good.. If they must hope that the hard-working people, aytoi so damp tina epeidi the ἀschimotita of, as regards buildings merika katadafismenin city stolizoysi.

Aytoi well, ἂs didaxoysi the ἀlitheian, And if I have the pleasureof meeting my dear Greeks, to meet, For slavery alone is consul of all evils that suffer, and if they know that freedom is necessary for them., To live as long as possible, you will be able to live., Because without her, they can have justice, or justice., nor similar, Nor love, and in one reason, there is no virtue of the. In the same way, the, in the left of life, the value is honoured, Each fellow citizen is well-behaved in the good of the others.. There he is., each is part of the whole, there the virtue glorified, There's the man's meeting, there the good inthe, There's friendship guarded, there is the honor of merit, The judge unrepresented, judged alone, laws, the laws of the judges, the innocent apoptosis, punishment trial, the opposite common, and millions of other righteous feats, Which, for the sake of brevity, i.e..

And who sees how freedom is necessary; He wants to know the need, and he wants to choose the free life., Who sees the virtue of the virtue, honored and glorified, the men. The brave man of soul, And he wants to be hesitated., watching the yet free laoys to aIwniazwsi the names of the valiant, Achilles, and of irwwn.

Poios, opoiasdipote situation, Anyway, I want know the great benefit of eleytheras life; In this he is the one who is safe in his own;, and to show his anxiety;, but he has sympathy and help in his misery., And there is no sound, and no insublet, anyway,, every good man sees the need for free life, And only the evil one wants to favour the subdox;, My ἀdelfoi, And you must understand it very well..

So, as a manifest, that only freedom restores the men of the, And he planted in the hearts of all the peoples of the city, and he did so., for this is the only one of the free states that the great subjects of the free state are born., And behold, how freedom is consul of the great exploits.

And as a man, you, When it is born between the forests, Where no one sees it, or is swallowed by the beasts, or is destroyed by the weather, this is the case, and in the enslaved cities, to which, When there is no worthy subject, not having the way to appear, he's dying, without knowing his worth.

For this, and the history of almost, or many rarely remember us any worthy, from slavery, But on the contrary, the rich man is to make a few names of great men of free states., as if a free state is to its worthy subjects, as en kalliergimenon periboleon to the ἄnthi of, Home for and get to know each other, and chrisimeyoysi, and epainwntai.

Ἀlla, need to ekfwnisw foras Posa cheese, that the freedom is is ἀnagkaiotera and by yparxin on the ἄnthrwpon Idian! This is the glykeian life ἀpokatastei, genna diaythenteytas of this country, This nomodotas, This enaretoys, This wise, This technitas, and this only, Anyway, as the tima.

How many, ἆrage, ἄndres ἄxioi gennwntai in the Greece, but as gennwntai, oytws and ἀpothniskoyn, min treasure home ἀnagkaia εἰς τὸ instruments to achieve great things (2).

My Ellines! the timousi the ἀxioys laoi eleytheroi ἀnthrwpoys, and zwntas and after death, zwntas hand, with the koinon veneration, with the ἀlitheis epainoys, with gennaia brabeia, with endoxoys stefanoys, opoy prosferoysin εἰς aytoys, thanontas tree, with the aIwnion memory.

In the temples, in the pyramid, on poles, is the egkecharagmenon of onoma, and katheis always sees the deceased irwa, or zwgrafismenon, or to ἄgalma, and seeing the, eykolws parakineitai εἰς τὸ doyleysi pistws to the home of, and with all the thysiasi to charas of life by the salvation of. Each project is thewrwntas the morfin of deceased irwos, He says in the eayton of: Right! ἄmpotes to ἀpokatastathw and ἄxios such glory egw, and to ἀthanatisw the onoma MOU.

Very in the nomarchian reaches only • desire to the thy doing, and Myria is the inside of epidosews, and ἀnamfibola. Where to ἅmillan such tinas eyri by slavery; How to ἀpoktisi the glory • enaretos, the aftermath of the ἀreti katafroneitai opoy and ἀtimazetai; To ἀpodeixin and to katapeisin said ye, Please the ἀnagnwstas to labwsin only in cheiras they learn of the Istorian of our ancestors. This is a mirror of ἀnthrwpinwn things ἀpseydis. Di᾿ become illuminated • ἀmathis, and • stochastikos di᾿ become schedon provides the futures, epeidi the ἄnthrwpoi eyriskwntai to learn Idias when circumstances, always all the same discretionas any kamnoysi stuff.

Ἂs labi cheiras loipon on • ἀxiagaston the Ploytarchon skeptic, and Xenofwnta the idytaton, by mathi to how many • ἀnthrwpinos imporei nous eleytheran politeian praxi to homily, and to taytw in Idi, that look on the osa ἀdynata slaves, Once is difficult in the yet free and megalopsychoys ἄndras.

The history, My ἀdelfoi, again we τὸ retell, is the eykolwteron εἰς τὸ instrument to katalabite how big is the Consul exploits freedom is. That, Anyway, the history is now a teacher in sofos • the ἀnthrwpoys, opoy mathwsi ἀlitheian ἀgapwsi to the, and even the ' Ellines, opoy tosaytin need him.

***

Within many other ἀpotelesmata on on eleytherias, opoy shall we cause thaymasmon, my my ἀdelfoi, When night is ἀnagnwsete of our ancestors nikas, and compare the quantity of with the amount of echthrwn of, of course you want stay ekthamboi, and first first tines wants ἀmfiballoysi. Ἀfinontas loipon against part the other osa, opoy wants we fanousi strange, ἀgapw only we eIpw to what prolabontws on the war, ἀgkala and min is to place such Constantine on • the present Word, oyte egw Ikanos obligationonthe εἰς τὸ takes to the ekfrasw, μ᾿ whole elpizw it to be we dysaresi.

• Inspired men war is righteous, inspired ἄdikos ye, and what is judged by aItias learn, opoy the proxenoun. Is righteous, for example, When kineitai to diaythenteysin of life and eleytherias Idias, ἄdikos tree, When a fthoneros and ἅrpax, Summing up with him, or for money, or by tinwn agree oytidanwn instruments, tinas kakotropoys and malignant ἄndras, ormei against the Idiwn of sympatriwtwn, kleptei, ἁrpazei, leilateyei and ἀsplagchnws kataftheirei τὸ πᾶν, for the lyssan of chortasi to filargyrias of the, or on the kenodoxias.

If theliswmen to ἀnebwmen in the age of ἀpelthontwn aIwnwn, and to exetaswmen with the symbebikota ἀkribeian of ἀnthrwpwn, shall we, of course, the war both eyrei old, After her as the obligationonthe, and shall we Idei, by polloys aIwnas echrisimeysen that by law, epeidi ὁ katheis ekdikeito alone, and oytws, from the war streams, of ormisantos, • war was righteous, of diaythenteysews.

Is called ἀnantirriton, that, ypothetontas three ἄndras on become a force, and in the territorial hath, the two ἐξ ἀnagkis have to defeat the a. This is the need of the oligoteroys edidaxe loipon myrioys ways to diaythenteysin of technas and against of more.

Very epeidi the life among the technwn, to eIpw by oytws, is great katapolla, for it and the nipiotis are is long; echreiasthisan polloi othen ", up the time of AIgyptiwn, Perswn, and anyway of our worthy ancestors of The Greeks, in which the art of the crossing reduced the fear to the few, and difficulty of the ayxanoysa learn more, esystisen, So speaking of tina ἀf᾿, the thaymasian epistimin or technin of taktikis. By means of rules and become ye enascholisews merikwn ἀxiologwn ypokeimenwn ἀpekatestathi both on the entelis Ellinas, who, for many years, have defeated an enemy of ten times the greatest quantity according to the number, And then they were frightened of the whole of the world..

The nikai of oligoterwn against the most, imporoun to paromoiasthwsi to the experiments of michanikis, in the for but • Viewer, opoy aItias learn ἀgnoei, remains dazzled. Who of them wants to believe the engineer, who says that with one weight up to ten, One more ten thousand (3); Anagaion, λοιπόν, it is to be in the way of examples and proofs;, saying a commander-in-chief, that the ten times win the hundred, it is difficult for the unknowable to believe this art;, as well as the young, undoubtedly must be convinced (4).

Egw yet paraitw the more abbreviated, even parempros wants parisiasthwsi opoy several aItiai εἰς τὸ ἀpodeixw to the diaforan of the eleytherwn troops from the ypodoylwmenwn, and only the example of Leonidas I ἀnaferei, the ἀrketws ἀpodeiknyei the opoion bravery and megalopsychian, opoy eleythera εἰς emfyteyei life among the night is the heart of ἀnthrwpwn, So you are the two men and the first and most necessary basis of the war faith..

Esau, λοιπόν, the great Leonidas, Located with two thousand in the strait of Thermopylae, and seeing the multitude of the enemies of the Persians to approach, He said he was willing to sacrifice himself for the salvation of his Greek homeland., And so you elected only three hundred Spartans, He brought the rest to the back., Then he turned to the thirties, and he said them:

"See, My ἀdelfoi! the freedom is of our country today krematai by our ἀndreian. Ἂs min deiliasi emprosthen so echthrwn tinas; aytoi, If thereis a lot, is called ἄnandroi and thilymaneis. The barbarians want to be scared., let the Greeks come to the contrary against the. So we're going to have to go back to the. The glory of this business is not everyday., but it rarely happens;, If we're going to make our names, And we would be able to praise our country.. I have a duty to sacrifice for her., And you are my countrymen., nor can you think of any other, nor different from me. The life of the true city must be finished, or by its freedom., or with his freedom.". But how can I express the feeling of that hero?, And the heat of his followers; These are the same, My Ellines, and they are written, neither tell, but only are they.

Othen, as soon as the others let him finish his word, And taking each of the same things, and with the unheard of man, they were in the hands of the enemies of the. Nor did he see the glory of victory., the joy of their compatriots, the manhood of the enemies of the, and the immortality of the name of the. And in the blink of an eye, a multitude of barbarians, And they were killed with the hands in the hands until then., they were made to their compatriots of the victory in the end of the, who were frightened by the results of so few Greeks, they have just dared to test the men of the other.

Thus, the brave decision of the late Leonidas became consul of the Catholic freedom of Greece and the insufferable shame of the barbarians.. Of your magnanimity, thaymasie Leonidas, w on your lampras luck, panolbia Greece! Ὁ kathimerinwn τῶν karpos Lo ἀgwnwn of your children. Behold the miraculous results of the terrible laws of the great Lycurgos. Idoy, Anyway, the purpose of the exercises, through which the people are for all being in a war, • dositheos, and forged, But he taught with great pleasure the most necessary lessons of military art., Which, united with the magnanimity, brought to an end, and to achieve the most difficult business.

The tactic sat in the army, my my ἀdelfoi, It's like the soul in the body., And he is assured of all the great warlords., that ten thousand soldiers are well-trained and driven by the original value, They can defeat a thousand enemies., and more of the same man, the same of the regular.

The faith of the bodies is not, βέβαια, so easy, As far as you may think, but one of the most difficult. w, whether our ancestors were competing, young people of the age, for learning martial art! For the rest of it, the fewest win the most, the spaniotis, however, the major ἀrketws ἀpodeiknyei ἀrchistratigwn εἰς τὸ dyskolian to the ἀpoktisi ἀxiws toiouton ὄνομα tinas, and ἀkoysate the aItian.

***

The true commander must be a great man in many natural gifts, many of them many of them, and many of them learn.. Need, I say, in the first to have the heart firmly and fearlessly, for he should not be cowardly in any danger he would like to be, And let him not leave to the fate of the, as much as he can do;, for he may foresee in time the wills and wills of the enemy;, for he can catch every opportunity, And until the slightest, Which, in the war, often happens., And the little ones and the little ones, Oftentimes, cause great destruction.

To be fair and friendly, for he shall enjoy the courage and love of his armies.. He must honor and reward the value, to whomever was the subject who wanted to achieve it, for he may motivate him in the way of the glory and the slightest.

To work according to the laws, And the person of the fault, Who's who he is., by ἀpodiwxi to the to the stochasmon from aytoys kakon. To learn gnwmas olwn ἀkroazetai, and to diorthwni the same discretionas any errors, by always cherished, to eIpw oytws, from the soldier's faithful (5), And anyway, know the place of the war theatre., As the same as the house, for he should avoid any hope of the enemy, And to deceive his reflections.

The commander-in-chief must still know the language of his enemies., and the natural inclinations of the, to know in part their master, and its worth, In one word of all military exercises, of the local and the foot troops, And this is for the sake of order to protect right, And to be heard in the. As if any commander-in-chief or any other great man, And he's not listening., Most of the time the error is his own, Because anyone who knows how to protect, unquestionably, and it is heard (6).

Such exercises and lessons, With many others, Which, for the sake of brevity, i.e., And they were all about care and perfection in spite of our ancestors., And they were the art of war., Or tactics.

On ye of stratiwtwn is ἀnagkaion to know, by on Act, entelws, the gymnasin of ἀrmatwn, and always marching taktikws, to obey them in the commandments of the rulers, which must be as short as possible.

Anyway, they must be accustomed to doing all the trouble, but such things, through the means of good administration, are only, and only freedom is consul, and first cause of the great exploits.

But the tactic is only to know how to fight in the open plain., because he wanted to be restored to all the useless, When the enemy wanted to be confined to a castle, or sheltered in the rough mountains and forests. Othen, the tactic contains the war all, And more than that, the way through the, in which it is necessary for art alone to make up for the lack of power, Or to make it.

The conduct is, λοιπόν, the most difficult lesson of regular, and through the good of the, often the one is defeated by the thousand. Victory stands, As anyone insinusos, to put them in the face of the strongest the strongest, but art alone teaches the commander to know them.

By which the flesh is thorough, And it takes a little thing about it., for which the Greeks need great and need to do so, and no pro-family to achieve it, for all to know, whether the art of war is great, and to klaysoyn pikrws, sighted the eterofyloys, oItines edaneisthisan and epistimas from technas learn the our ancestors, to despise us so much and to defy. But for a while they want to be pleased with the ungratefulness of the, I hope.

The conduct of the Souliotes in the hands of the Continent tyrant, He's just wanting to prove them., that Greece is born even Leonidas and Themistocles. w, whether they want to be buried, When they read the wondrous achievements of the great Light, he's the one, I say, of the hero of Soulios and of all the Souliotes, of which the men, the magnanimity, and the life of the freedom of the fatherland of the, immortalised the name of the, And he brought to despair a thousand times the enemy tyrant, I call him Allis.!

Greece, No! No! But it is, however, deprived of great men;, contains such and such heroic acts, So paradoxically, he wanted to see us, and to us, and to us, and to us, and to us, and to us, and to us, and to us, and to us, and to us, and to us, and to us, If we were to witness the. They were only a thousand, and for so many days of every day, there were wars with the tyrant of the enemy of the, • dositheos, for many times you wear, he was against the up to fifteen thousand troops., And he's always been.

He had to., βέβαια, to have Thucydides or Xenophon, for he writes the history of these wars and the wickedness of this holy monster, where, up to them 1787 up of today, I epaysen from the to the tyranni and Thettaloys Ipeirwtas talaipwroys, sklirws and ἀsplagchnws. Esau, He has taken the unspeakable state of Epirus and Thetalia with various evil means., and knowing, in the first time, the tyranny is appropriate, It was covered at the beginning with the message of the judgment, and oytws, and the lords, and the lords, and the people of the world, have been in the same place, and they are rich, and they are the most rich, and they are the most, They've almost struck everyone., And every one of them has been in the mix for a while., to be in him the fruit land of Epirus and Thetalia, and their inhabitants, a ruler, and a father..

But after the unspoilt and cruel tyrant, he has deprived his dynasty., He threw them the cover of the pretence., And the stench of his tyranny evaporated.. Then the People opened their eyes, but, feus! And I saw another, if the terrible throne of the tyrant is upon the heads of the. So they're made of tyrannical intoxication., And they went down in time to crush such a balance;, so that the same tyrant admires by the anesthesia of his slaves (7). Nor is there any such thing as the same thing as the general history of the. w, of your suffering man! I'm sorry,, unbearable shame! I'm sorry,, spectacle.

But in the midst of his tyrannical false glory, first enomizen ὁ wmotatos tyrant to is ἀnikitos, oyte to eswzeto most of the gin of the dynasty of tinas, to ithelen of enantiwthi opoy. Very Idoy, on the eleytherias the sword, in this land, proves to him the natural smallness of tyranny, and restores him more despicable of the tyrannical name. They are no longer used to him., His usual is, no money, nor do you, through whom he defeated all, and conquered his men and men and unine enemies..

A small village, I say the wondrous Souli., He brought to light the truth, who are the ones who are under slavery, And the majesty of the exploits of freedom. The Soulites, Men accustomed to the willing trouble of a quiet life, unscrupulous, from the beginning of their habitation in these high mountains, they are happy far from the luxury and malignancy of corrupt states., men as free, hospitable as Greeks, and it is recruited as the ruler of the fatherland of the. They're the ones who've been here, I say, The heroes, the honour of enslaved Greece, And of sure the beginning and consul of her near freedom, motivated by the divine love of freedom and the fatherland of the, they've humbled the tyrant's permission., fighting him indifferently and defeating him, And so they have for fifteen years divided the homeland of the, with unheard of courage and magnanimity.

The other, please, It could have been the cause of the, If the love of free life; But was there any other passages in the Continent?, Worthy of the tyrant's opposition; For all of them are leaning on the ear; And it was not, Maybe I'm older., And in a good location, as Suli; .! it is obviously, My ἀdelfoi, the cause: What they have done in spite of him, He was, and before, he was enslaved., And only changed tyrants. Souli, however., only The Suli, And he is not, but he defies the tyrant;, He's fighting him., the nick, And he tramples on him with his feet..

So to him, If the eyes of the slaves turn their eyes, for they are to be convinced of the monstrosities of freedom. In this they want to see the godly love of the fatherland, not only men and young people, But also the elders, and the children and these women. They want to hear the terrible voice of the wondrous Moscos, the registered, between the war noise, I fought and current, she sees her son killed in the midst of her murder., And I was in love with his dead body.: "Good luck, Legei, you, My son, my son., Who you have so honored to die. Your name was written on the list of immortality.". And I was breaking his bloodied heroic face., rejoices in this, the master of the fatherland, who gave birth, And I took his own sword., It is the cowardly and salaried slaves of the tyrant, And he's going to kill himself..

Let's see the other hero., who, through the salvation of his homeland, is delivered to the tyrant by the sake of the covenants of the covenants of him., And then, for a while,, wanting the unfaithful tyrant to take him out, He's killing himself..

And., Anyway, seeing one of such small villages, of only a thousand, without learning, nor pre-term, to be kept in your place for so many years, against a tyrant so great, You're going to think carefully., which great exploits are consuls of freedom, And i'll be sure now, that only the name of freedom reaches, for the cowardly heart of all the tyrants of the earth.

***

.! whether he wanted to prove it in a good way, the late Greek, The Lord, The Great, I say, And a wondrous King, If he had a hopeless betrayal, he would not have killed him.! He was the worthy man, who was adorned by nature with all the graces of the great subjects., of the same, anhinus, And i'm not going to let you get there., The body is the same as the body., And the spirit is more, righteous, and exakoloythws, true philhellene and philipatriat. From the beginning, then, he took control of the evil profession in the other three lands., but the divine love of the fatherland of Greece, which he saw under slavery, so unjustly tortured, not forgiving, to this man of such a small occupation, He was reviving his hopes in the, And until his young age, he has been a hero's achievements., and only did he expect the longing for the opportunity, for he will put them in the works.

Othen, knowing the need for learning, And he stopped from fighting., as no other, to our faiths, And in a little while, they learned all the useful. Well, then., He began to put a foundation in the great building, who was in the care of. And at first he composed in the day's dialect, And with the clarity, the twelve Geographical Table of Greece, and various other useful pains gave to the lights, i'm not going to be able to do that., to the illumination of the colleagues of the Greeks. Then I don't know., collecting his own all, and subscribers succeeded and accomplices, he's been, guardian and with all the good order, All the need, And in the wake of the.

Ἀlla, feus, of the Basque and envy of the fate of the Greeks! When the Greek freedom was ready to hate to the terror of its tyrants, And to crush the sinners, who guard her from slavery, and a general revolution, and the resurrection of his troubled compatriots., When I say the worthy King, seeing everything ready, as he was willing, He was good for himself., for such an honest and great enterprise, And he was looking forward to the freedom of Greece., And the Ottoman state was gone;, Anyway, almost certain by the good end of his work, He was in the future, the happiness of his homeland., And it was expressed, then a traitor, the superior of men, the most a slave of the earth, Unatily and absurdly, delivers it to the hands of the tyrants, And Greece loses to him a mirror and her soul.

But if the envy of luck had stolen the freedom of Greece with the life of this one., But he was able to get the need and the great click., whose reputation for this business has been brought back to the hears of the Greeks, nor could he, I say, to end in the vision of the brilliance of this work. The blood of the King prepared the tahean extermination of the barbarian tyrants., And they're going to be a good man., βέβαια, his friends. And then we want him to prove our gratitude to him., in the center of the free Greek crowns of glory and triumphs in the memorial of this great man, as the first and first partner in Greece, i.e..

Maybe it's, of the Greeks, not thinking deep ly of human things, think, to himself, as a vain purpose of this great man. Leaving all those powerful people to take part, And they are not convinced, I am in the midst of the reflections, and, after that, not by exposing the knowledge of each other, always remain firm in the ignorance of the, please, Those who have been able to learn, And to judge rightly, to think that luck in such enterprises has a great power, As if the slightest thing that happens in the great cases can often reverse all, And no other example is more certain of us., As for the sad symbol of the King.

He's the worthy man., knowing enough of the despicability and cowardice of his one-year-old companion, of the unneeded, I say, traitor of Oikonos, And so he saw in him his pre-studies., which no vulgarity was not.

Ἀlla, feus, of misfortune! A few days later than the king's misery, there was a writing of, And he went into the hand of his traitor., • dositheos, opening it, he recognized in her almost everything, And he runs and betrays him..

So Lo, where luck, There are a few things that are going on., which the human mind can not be, he reversed and showed all the premes and feats of the great King, And then it's certain, For as worthy as the man is, And he can't have to come to the fore., And in such a business, luck has a great deal of, as a pre-destination, as the slaughter of the great King is certain.

Because of the, and his wisdom to be great, The commando of fortune only came, to reveal his purpose, and leave Greece to this day from slavery. Fast,but, The trumpet of freedom wants to be opposed to the Greek land, And leave it, as below is shown.

***

Behold, who has been shown, and soon, but with clarity and truth, what is freedom, whether it is a need for human happiness, and what great accomplished consul. But now the innumerable debt is clearly restored., which the free peoples have, to make it through the same blood of the, And this debt, as coming from gratitude, for this, and for this, and for the sake of it, and for the sake of it, and for it is always a pleasure..

The gratitude, My Ellines, It's so sweet., Who is a half-time man from the world, and who is not the one who is the world., And so is it natural that it is, to eIpw by oytws, which the same life of the preserve with extreme. But it is one debt of the work of the, And so it is born in the hearts of all the free men., As if the graces are the graces, which, despite its homeland, is granted. Ἀlla, for you to understand, The Greeks, easier, the majesty of such debt, And the heat of which the free people swarmed the people, It is essential that you learn before the true meaning of the word "Patris", And then you want him to understand, whether it is a need for a follow-up to her, And the works of his own are produced, wonderful works.

Father is a word, for which all the common means of the earth, if they were born, But the only free men can understand the great importance of it., And for this reason, the slaves are indifferent to the name of the. w! whether we are different from our ancestors, the wretched! They're the ones who've been here., When they are in the homeland of the, I'm sorry, I'm sorry, I, And he kept this oath to death., But we do not think of this word., And this is, My ἀdelfoi, comes from slavery, which, therefore, is in all the way to freedom., All the work in one is glorified, to the other they are despised, And all that in her many things are received, in this case, as they are not considered.

The names, My ἀgapitoi, take the importance of the specificity of things, to which they refer. Othen, If he does not know the fact, If it is not useful for him to be named. And as the one of the generations, pronounce the names of all colors, And he doesn't mean, Because he saw the colors, And so the Greeks, with the "Father", did not mean, but the land in which they were born, because they lack freedom.

The word "Father" was used in the memory of our ancestors of all the idea of the good of freedom., and all the bliss of the life of the (8). Kai therefore unrighteous, All of the same, in the homeland of the only people who could find the happiness of the, And for this reason alone, the life of the, which they sacrificed to her every need. Admired by the doers, seeing the free armies defying such death, And to come with unexpressed courage in his answer.

***

It doesn't seem to me, λοιπόν, unusable, to reveal to you in a short time the cause, I think so., To be necessary, for they to know as much as they know, that the free man loves his life, As well as the slave, and more. If you don't, in the middle of his homeland, And he sacrifices her so indifferently, and he thanks me., This is followed by him loving his country more than his life., or to say better, And not to distinguish his country from his life., which is not found in the slaves.

The Soparxis, βέβαια, It's very sweet., And life is the most honorable thing in man.. Fool, λοιπόν, He wanted to be anyone who thinks he's such a man.. Ἀlla, how so many, for a small part, at stake in the lives of, And not a few of them are restored.; Othen, is evident, That life would also be, It is the most honorable thing of man, But his good luck and good is much more honorable than his own life..

Ἡ ὕπαρξις εὐφραίνει, When the man is alive, he is happy., And when without sorrows and sufferings, he is going through the time of his existence freely., And I'm not going to be quiet., without gentlemen or his works, neither of his words, Anyway, When he's alive, he's happy.. But which is the power of the suffering slave in his life?, When he doesn't even speak, Nor can he think of, as it will;

But for the human race to be kept in such misery, And for most of them do not, from slavery, The ultimate one was in the hearts of all men, a slope to the best., i.e. hope, because it seems impossible to me, My Ellines, To be able to live the unhappy, And the slave, not one day,, If this is the natural gift, she, I say, And the hope was that he wanted to comfort himself in a long time., And he wanted the base., to eIpw by oytws, the deadly knife, that's how many you're wearing, As long as his misery rapes him, to move it against him.

But when misery exceeds the powers of the sufferer, then the hope ceases, And the sufferer is killed. An illness, for example, insufferable and long-term and unbearable, Restores him to the sick, as he kills a birther, a sure and a great deal of, which is the food of his children and his wife.. Passions, to though, of the soul, And the man who is gifted, they have the power to, And often many greats, from the man's own need, And for this we often see a lover being killed by the disloyality of his friend., As well as a philanderer, he is killed., When his treasure is stolen, And so on the other.

So it's obvious., that passions and misery, When it is more than the powers of the sufferer, then hope disappears, And then the sufferer is killed.. Ἀlla, the passions and the natural inclinations and moods of men are various and varied, for it, Another runs with courage and without fear against ten enemies, And he found himself on a journey by sea., trembles in every slightest of the air, And the admiral, on the contrary, who so coldly fight with the tempests, he is afraid to answer an enemy and to fight.

Poios, And they were quiet and indifferent., often duels, And he considers his death to be the name of the opposite man., But he leaves the military body in the face of the enemy.. And so it is., each differs from the other.

But in the eyes of human passions, the only thing that motivates everyone to do the same, and the higher, is the ambition. By means of true ambition, the free are restored, of which all glory consists in the management of the fatherland and the freedom of the.

In truth, he causes admiration., to anyone who is aiming for what he sees to follow, and what the historians say to follow, to see, I say, to fight slaves, free with free, And the slaves with the free, to kill each other so unsyped, and, most of the time, without great cause. What, ἆrage, to motivate them to him the unsymed extinction, My Ellines;

For the free, λοιπόν, wants your admiration to cease, And remember the things that have been said about them., After, I say, think about it, that the free man is motivated by glory. He is killed for the sake of his country., sacrificed to preserve the laws of the, And he is fighting to preserve his freedom.. • Free, My Ellines, But he can't live any other way., I am free;, He's bought his life., to eIpw by oytws, with his death, nor will he doubt, that freedom is life for him.

The free people, My dears, It can be likened to a family. The laws in the states are as the birth fathers in the same children's, And as they took from nature the necessary duty to take over the parents of the, And so the people who are in the middle of freedom have a duty to follow the laws of the fatherland of the. But who does he take over his mother?; I think so., not to dishonor the human race, And to be such a hateful monster on earth. So that's the way it is., If the free man were to take over his country, With his own blood, makes his debt.

And., as if, Night, if they come in, they are stolen into the house., and the children, in the care of their birthchildren and the property of the, They wanted to kill everything., no one without how much to admire, He wanted to praise only the gratitude and gratitude of the children., and many more must admire what you have to admire., When it is considered to be free to come against the enemies of the, for they are in control of the homeland of the, from which they have always loved, To her, they were brought up., from its laws were, And to her alone they rejoice in the true humanity of happiness..

How can the free man, My Ellines, to hear the war of the fallopian tubes and to remain unmoved; How so, I say, let the son not come against the enemy, who is going to kill his mother.; Where does the place of the animal life live?, Where the divine and heroic excitement of freedom comes in; Where is the free man to think of death?, When he sees the terrible saints of slavery approaching his homeland; .! it is impossible, my same-born dears, It is impossible, of course, to describe as long as they are, that magnanimity, courage, the man, and joy, which only in the free can be seen, When the commander-in-chief is in a state of shock, he's going to have to go to the police.: We're not going to be, co-monitors, according to the enemies! If we were to take care of our sweet country, If we are grateful to the daily graces, which, with freedom, gives us, And if we were to carry out our duty.

The father rejoices, seeing the willingness of his son, to receive his chariots, and run against the enemies, the young man is brought to the heart of the step to be the patriot and the glory of the, considering his father to be prepared, mothers and brothers, and with unmite pleasure, see the warm life of their sons and brothers in order to take over the common mother of. The children and the elders, And the voices of joy, show the pleasure of the.

w! theatre of euphoria, Good luck, who are the free! Those wondrous Spartans, My Ellines, they had spoken among the, to take the lead against the enemies, And every one of them wanted to pour his blood first for the country., I say to them the few, but free Spartans, they were frightened by all the enemies of the, And all the crowds of barbarians, And so they kept their freedom for many centuries..

They're the heroes., When he came to the answer of the enemies of the, The same mothers gave them their heads, And they said,, "or believe them in the head, or upon them.", because they were accustomed to the war of death, to bring upon the head of the helmet, And no one who was living could give up his things., for the extreme dishonesty, which such cowardice caused to anyone who wanted to do it.

The common debt is obliged to the free men, or win, or die. Allemon, My Ellines, to the deserters and to them all! They, to our ancestors, could no longer rejoice in the legal laws of the fellow citizens., They were half-assed, not only from the other compatriots of the, but also from the births. The relatives of the ashamed, When I heard the names of the, If they were unmarried, And no one gave them his daughter for a woman., And if he were to be married, it was taken from the husbands' own children and from them from the same children of the.

How so, λοιπόν, if the free man does not pre-pre-sentence death a thousand times better., from such a dishonest life, And leave; Did he perhaps have any hope of lessing his dishonor?, through his ancestors; .! These things are not in them., who, under slavery, bloom, as they are not considered to be in the free state, And not only did the coward make himself so dishonest, but such dishonesty was spread to his descendants., in a way, that his children were re-ashamed of him, and that his sons would be ashamed of him., until they are of their own, And there's no worthy work., They wanted to be able to take back the lost glory and common. For this reason, the free, motivated by one part by the love of his country and by his gratitude to him, And from the other, he was afraid of the inseiniable dishonesty and common contempt., And how much was worth the embroidery of cowardice?, nor was he to think in his life, but only in the glory of victory and in the debt of the patriotic.

Idoy, where admiration ceases, My Ellines, As to the free, If, with so much aphthonia, the blood of the. But how much should he admire?, When he sees, And every day he sees it., the slaves to be killed in the wars, without knowing the, those who, I say, the soldiers' adulations, who, with violence and dynasty, are taken away at the beware of the cruel tyrants of the poor of the houses., And they're going to go to the end of the day, and they're going to go to the end of the day., those men who are in a state of, I say, and the wage-earners, and in the life of the free, who, from their youth to their old age, are tormented and tortured., poorly dressed, and often streaked, So the food of the many worse than that of the same living reasons, without hope, βεβαίως, award to the worthy achievements of the, without being masters of the, not to do so in the will of the, But they will not speak either., always insulted and despised, suffering an unfair and hasty virginity, and elders, without being able to say that they had.

So rich, I say, of evil mortals, which the inesseable things of a life, I'm going to go to the police., wear out the words of so many citizens, who, in the free state, were willing to be the most honorable and glorious of all., Anyway, so many slaves, who do not know, they don't have a home. When, for example, The man was guarded by the laws.; When did any of them come to shout with courage in front of all his enemies?: "No! But I'm afraid of you., I'm in the process of being inseken by the laws., who wants to punish you for your slander.";

I've never been here before., My ἀgapitoi. And they saw the face of the master of the, and trembling at every order of the, without getting to know the cause. Aytoi well, The so many abody people, And in the same way so worthy of sympathy, they are killed, too., And I'm going to go down against the enemies.. Course, great is the anesthesia of these slaves, And it is for us to research the cause of the, for we no longer admire them either.

It was further afield., that the free man is killed in war for two years., for he is grateful for his country., and for the honor and glory of his genus, of himself. But to the slaves, both have their place., because neither country nor country, Nor do the people who are in love with you have a price.. Their homeland was sold by the same dishonesty., who is on the throne, And then they, My Ellines, But I can't have the true honor, which consists in the ratification of the laws and of the other fellow citizens in the acts of each;, for he can make the most abody works useful..

Other, λοιπόν, But it is the cause, which motivates them to sacrifice so unsymed, I'm afraid of fear.. Nature, My ἀdelfoi, who has brought into our hearts the inclination to the best, I'm not going to let you get out of here., for he will keep us from an inescisive and general extinction., As I said above, after hope, the nature of nature, for not to restore us to all the senses, He gave us the suspicion to the hand., The fear.

But he was free., λοιπόν, nor hopes, nor is he afraid in the,what to do, because he's sure, And very sure, that, If he does well, according to the legal orders, awarded, And if he does so against them, is being. But the slave on the contrary, from one to another, it goes from great hope to fear, And he's sure., And very sure, that or good, or bad things to do, But it's not a prize., And then he's dead., as it is impossible for the tyrant to see the will of the, which changes at all times.

As freedom restores man's bravery, I'm not going to be a friend of yours., And so tyranny restores him to the very same animal., as below is shown, And so the doers lose the human sanity, who are always afraid of the,What can he fear?. Full, the anesthesia of them hides the truth.

The tyrant trembles, because he alone knows the weakness of a broken beginning., And every time he sees his blind slaves, he sees in him his stinking life hanging from a pte rama, And he always says to himself: "I'm not going to be! If they say once, they will not, My power is perfect.", and most of these monsters are afraid, As if their masters are so lost and afraid, who do not even know who they are subject to.

Esau, λοιπόν, fear, the most solid of tyranny, He's the one who's, My Ellines, He's led the slaves to war.. And., because all the doers in him are similarly subject to, thus the second one followes in the footsteps of the first, and the third of the second to the last. They're going to go, war, they're laborious, are killed, Anyway, without them not even know why they went, Nor should they be subject to.

But their insensitivity and fear bring them to war., cowardice, as a necessity for the continuation of slavery, He exposes the character of the, and so we always see numerous slave troops, When they're up against it, they're going to, If and in the slightest, They're going to leave.. And the slaves do not do another time., βέβαια, the debt of the best, but when they leave. And why don't the people of the world leave?; Maybe for the three, or four shots, which the tyrant gives them for a salary; or for fear of dishonesty; They're the ones who've been here, and victorious and defeated, their salary they want to have, And they are defeated, and they are defeated, and they are afraid., neither honor nor honor have. Or do they have, Anyway, relatives, friends and country, who will motivate them; These unfortunates are bought by their tyrant., As many oxen as horses.

Feu! I'm sorry, I'm sorry, I'm sorry, but I'm sorry.! Until when the voice of philosophy wants to tell the truth in vain! Until when people dishonor humanity! The doers, My Ellines, keep in the face of the characteristic signs of the slavery of the, And every free man with great easyness knows the slave. Cowardice is the first and most avoidable point to them., which is in the idea of every slight danger, And every difficult argument by them is impossible..

For this reason,, And the admirer of the Athenians, the commander-in-chief., knowing that there were some foreign slaves, And cowards, between his free armies, and in the future to form the battle with the enemies, He wanted to take these things out of his army., And he made the most of it.: "Which one of you", He tells them, "I'm not going to be able to do that," he said., By chance, he foremated any of his things in the city., If you're going to take it, you're going to have to take it., And then you will come back.", in a way that all the cowards with this pretext left. And then he was the one who was the one who was the one who was the one who was the one who was the one who was the: "Idus, my fellow, who we are free from these burdens. The men have left., and victory is for sure for us.". As they followed.

If no slave commander wanted to do such a test on his armies, Of course, they wanted blood to be made with perfection., As if everyone wanted to return to the state. The free man, however,, My Ellines, Legei: "And if I were to take over my country, who wants to take over from me; I hope for my happiness.. I'm in the canon of the city., in the face of all my brothers, I'm going to die for her., How can I be a doctor?; I, in her land, have brought my sweats, how to leave the fruits of the hand of others; I'm the one who's, Anyway, I'm one part of the whole, How can I make up for it with my ellipse?; My debt is infinite to her., My friends are crading me, My relatives rape me., My children, please., Freedom is a heart for me.. And I, to remain a part of the awards, which happen to the victors; To lose the crown of glory by cowardice and dishonest pro-animal; What is it?, Anyway, He's death., I am the last of life; Ἀlla, How can I live, without a homeland; Perhaps it is the sadness of this; But they wanted it to be a nosy thing., to feel sorry for them for a evil, Which he still wanted to happen to him., And when death happens to him, Then it is now time for him to be sad.. Othen, One time I choose to pour my blood into the way of glory and into the way of my fatherland., I'm going to end my life in bed., who is dying, to eIpw by oytws, before he loses his life. .! This is my life.. I have live under the laws of, I've had her water., I ate her wrists.. Need, λοιπόν, νὰ τὴν διαυθεντεύσω, καὶ ὡς θνητός, πλὴν ἀληθὴς συμπολίτης, νὰ ἀποκαταστήσω ἐπωφελῆ καὶ τὸ ἴδιον τέλος τῆς ζωῆς μου. Ἡ νίκη, ἢ ὁ θάνατος ἂς μὲ στέψωσιν, καὶ ἂς φύγῃ μακρόθεν ἀπὸ ἐμὲ κάθε δειλὸς στοχασμός. Yes, πατρίς μου ἱερά, ἐγὼ τρέχω πρὸς διαυθέντευσίν σου, ἄμποτες νὰ ἀποδειχθῶ εὐγνώμων εἰς τὰς χάριτάς σου καὶ νὰ συναριθμηθῶ εἰς τὸν κατάλογον τῶν διαυθεντευτῶν σου».

***

Thus, My ἀdelfoi, ὁμιλεῖ ὁ ἐλεύθερος, ὅταν εὑρίσκεται ἀρματωμένος πρὸς διαυθέντευσιν τῆς πατρίδος του, καὶ τοιουτοτρόπως ἐκπληροῦσιν οἱ ἐλεύθεροι τὸ χρέος των πρὸς τοὺς συμπολίτας των, to the homeland of the, to the relatives of the, and to the friends of the. I say to the friends of the, because friendship, under the prefecture, εἶναι ἕνα ἀπὸ τὰ κυριώτερα μέσα τῆς ἀνθρωπίνης εὐδαιμονίας.

Ἡ τυραννία, My Ellines, ἀνάμεσα εἰς τὰ τόσα καλά, ὁποὺ ὑστερεῖ τῆς ἀνθρωπότητος, κατασταίνει πρὸς τούτοις καὶ τὴν φιλίαν ἓν κτῆμα ἐπικίνδυνον. Ἡ φιλία, My ἀdelfoi, γεννᾶται ἀπὸ τὴν ὁμοιότητα τῶν ἠθῶν τε καὶ ἰδεῶν δύο ὑποκειμένων, καὶ αὐτὸ ἀκολουθεῖ κατὰ τὸ μᾶλλον καὶ ἧττον, εἰς τρόπον ὁποὺ θέλοντας ὁ ἕνας ὅ,τι θέλει καὶ ὁ ἄλλος, ἀγαπῶνται ἀμοιβαίως, καὶ τοιαύτην ἀγάπην οὐδὲν μέσον εἶναι ἱκανὸν νὰ τὴν διαλύσῃ, οὔτε ἡ ἰδία τυραννία δύναται νὰ σμικρύνῃ τὴν δύναμίν της, ἀλλ᾿ ἐξεναντίας, καὶ ὁ καιρὸς καὶ ἡ ἀπουσία περισσότερον τὴν στερεοῦσι, καὶ ἀσφαλεστέραν τὴν ἀποκαθιστῶσι.

Αἱ δυστυχίαι τοῦ ἑνὸς φίλου λογιάζονται ὡς ἴδιαι παρὰ τοῦ ἄλλου, καὶ ἀμφότεροι χαίρονται εἰς τὰς ξεχωριστάς των εὐτυχίας. Ὁ ἕνας κινδυνεύει τὴν ζωήν του, διὰ νὰ ἐλευθερώσῃ ἐκείνην τοῦ φίλου του, ὁ ἄλλος ἐξοδεύει ὅλην τὴν περιουσίαν του, διὰ νὰ φυλάξῃ τὸν φίλον του, and in going through, eni, εἰς δύο ἀληθεῖς φίλους τὰ πάντα εἶναι κοινά, κατὰ τὸ ρητὸν τοῦ μεγάλου Πυθαγόρα.

w, πόσα παραδείγματα μᾶς παρασταίνει ἡ ἱστορία πρὸς τιμὴν τῆς φιλίας, ἀπὸ τὰ ὁποῖα δὲν ἠμπορῶ νὰ σιωπήσω τὸ ἀκόλουθον. Βασιλεύοντος Διονυσίου τοῦ Τυράννου εἰς Συρακούζην, ἐσυκοφαντήθη πρὸς αὐτὸν παρά τινος προδότου ἕνας ἐνάρετος ἄνθρωπος, ἑνωμένος μὲ τοὺς ἡδυτάτους δεσμοὺς μιᾶς εἰλικρινεστάτης φιλίας. Ὁ τύραννος οὖν, κατὰ τὴν συνήθειαν τῶν ἐπὶ θρόνου καθημένων, καταδικάζει τὸν ἀθῶον εἰς θάνατον, καὶ δὲν καταδέχεται οὔτε κἂν νὰ τὸν ἰδῇ, ὄχι δὲ νὰ τὸν ἀκούσῃ. Μανθάνει ὁ ἀθῶος τὴν ἀπόφασιν, χωρὶς ἔκπληξιν, ὡσὰν ὁποὺ ἐγνώριζε, ὅτι οἱ δοῦλοι ὑπόκεινται εἰς τὸ νὰ χάσουν τὴν ζωήν των εἰς κάθε στιγμήν, καὶ κατὰ τὴν ὄρεξιν τοῦ τυράννου. Δὲν λυπεῖται δι᾿ ἄλλο τι, eImi only, ὅτι ἄφηνε τὰς ὑποθέσεις του εἰς ἄκραν ἀταξίαν. Διὸ τρέχει πρὸς τὸν τύραννον, καὶ μετὰ δακρύων τὸν παρακαλεῖ, νὰ ἀναβάλῃ τὸν καιρὸν τοῦ θανάτου του διὰ ὀλίγας ἡμέρας, καὶ νὰ τοῦ δώσῃ τὴν ἄδειαν νὰ ὑπάγῃ εἰς τὴν πατρίδα του, διὰ νὰ διορθώσῃ τὰς ὑποθέσεις τοῦ ὀσπιτίου του, καὶ ἔπειτα μὲ ὅρκον τοῦ τάζει νὰ ξαναγυρίσῃ, διὰ νὰ λάβῃ τὸν θάνατον. Ὁ τύραννος, λοιπόν, τοῦ ἀπεκρίθη, ὅτι ἤθελε τοῦ κάμει τοιαύτην χάριν, πλὴν ὑπωψίαζε, μήπως δὲν ἤθελεν ἐπιστρέψει, καὶ διὰ τοῦτο ἂν ἤθελε τοῦ προσφέρει ἕνα ἐγγυητὴντὸν ὁποῖον νὰ ἤθελε θυσιάσει, ἂν αὐτὸς ἤθελε τὸν ἠπατήσειτότε ἤθελε τοῦ δώσει τὴν ἄδειαν. Ἀκούσας δὲ ὁ φίλος του αὐτά, εὐθὺς τρέχει πρὸς τὸν τύραννον, καὶ μετὰ χαρᾶς τοῦ λέγει, δεικνύοντας τὸν ἑαυτόν του: «Ἰδοὺ ὁ ἐγγυητής του. Ἐγὼ μένω εἰς φυλακήν, ἕως εἰς τὴν ἐπιστροφὴν τοῦ φίλου μου, καὶ εἶμαι ἕτοιμος νὰ θυσιασθῶ εἰς ἔλλειψίν του».

Τότε ὁ τύραννος ἐπροσδιώρισεν τὴν ἡμέραν, ἕως εἰς τὴν ὁποίαν ἤθελε τὸν προσμείνει, καὶ παραχρῆμα ὁ μὲν πρῶτος ἀνεχώρησεν, ὁ δ᾿ ἄλλος ἐβάλθη εἰς φυλακήν. Καθεὶς ἠμπορεῖ νὰ ἰδεασθῇ τὴν χαρὰν τῆς εὐγνωμοσύνης καὶ τῆς εὐπραξίας, ὁποὺ ἀμφότεροι αἰσθάνθησαν. Ἐπῆγεν, λοιπόν, εἰς τὸ ὀσπίτιόν του καὶ μετὰ πάσης σπουδῆς ἐδιώρθωσε τὰς ὑποθέσεις του, δίδοντας δὲ τὸν ὑστερινὸν ἀσπασμὸν εἰς τὴν σύζυγόν του καὶ τέκνα του, ταχέως ἐπέστρεφεν πρὸς τὸν τύραννον, καὶ ἔφθασεν πρὶν τοῦ τέλους τῆς προσδιωρισμένης ἡμέρας. Ἀλλ᾿ ὁ τύραννος, βλέποντας τοσαύτην ἐμπιστοσύνην, τρόπον τινὰ ἐκινήθη εἰς σπλάγχνος καὶ τοὺς ἠλευθέρωσεν ἀμφοτέρους.

Idoy, My dears, πόσον δύναται νὰ πράξῃ ἡ φιλία, ὅταν εὑρίσκεται ὄντως ριζωμένη εἰς τὰς καρδίας δύο ὑποκειμένων. Στοχάζεσθε, ἴσως, νὰ εἶχον αὐτοὶ οἱ δύο φίλοι καρδίας δούλων; Οὐχί, My Ellines! Αὐτοὶ ἐφρονοῦσαν ἐλευθέρως, καὶ μόνον ὑπόκειντο εἰς τὸν τύραννον, καθὼς τὴν σήμερον ἀκολουθεῖ εἰς τοὺς περισσοτέρους τοῦ γένους μας. Πῶς εἶναι δυνατὸν νὰ ἀνθίσῃ τοιαύτη φιλία εἰς σκλαβωμένας καὶ δούλας ψυχάς; The doers, My Ellines, ἂν καὶ κατὰ συμβεβηκὸς συμφωνήσουν εἰς μερικὰς ἰδέας των, δὲν ἠμποροῦν ποτὲ νὰ συμφωνήσουν εἰς τὸν κυριώτερον σκοπὸν τοῦ ἀνθρώπου, δηλαδὴ εἰς τὴν ἀρχὴν τῆς εὐτυχίας των, ὡσὰν ὁποὺ καθεὶς ἀπὸ αὐτούς, εὑρισκόμενος εἰς μίαν παντοτινὴν ἀβεβαιότητα, φυλάττει καθεὶς ξεχωριστὸν τρόπον εἰς τὸ νὰ ζῇ, καὶ ἐξακολούθως προσπαθεῖ διηνεκῶς νὰ διαφθείρῃ τὴν διαγωγήν του, καὶ νὰ τὴν παρομοιάζῃ μὲ τὴν θέλησιν τοῦ τυράννου, ἐπειδὴ τὸ πᾶν κρέμαται ἀπὸ αὐτὸ τὸ βρωμερὸν τέρας.

Othen, ὅποιος εὐτυχεῖ, ἀγνοεῖ τὸ αἴτιον, καθὼς καὶ ὅποιος δυστυχεῖ. Οὐχὶ δὲ ὑπὸ τῆς νομαρχίας ἀκολουθεῖ οὕτως. Ἀλλ᾿ ἁπαξάπαντες ποθοῦσι ἓν καὶ τὸ αὐτὸ πρᾶγμα, ἤγουν τὴν ἀκριβῆ διατήρησιν τῶν νόμων, ἐξ ὧν πηγάζει ἡ εὐτυχία πάντων, and by it, ἂν διαφέρουσι εἰς ἄλλας των ἰδέας, εἰς τὸν ἀναγκαιότερον ὅμως σκοπὸν ὁμογνωμοῦσιν ἅπαντες. Ἂς ἐπανέλθωμεν λοιπὸν εἰς τὸ προκείμενον.

Ἔχοντες ὅλοι οἱ ἐλεύθεροι ἄνθρωποι τὴν ἰδίαν ζέσιν καὶ ἀγάπην εἰς τὴν διοίκησίν τους, ὅταν ἡ χρεία τὸ καλῇ, ὅλοι ὁμοθυμαδὸν τρέχουσι εἰς διαυθέντευσιν τῆς πατρίδος των, ἤτοι τῶν νόμων των καὶ τῆς εὐτυχίας των. Οἱ δοῦλοι δὲ εὑρισκόμενοι πάντοτε ἀσύμφωνοι, κανεὶς δὲν ἠμπορεῖ νὰ διαυθεντεύσῃ τὴν πατρίδα του, ἑκουσίως καὶ μὲ πόθον, νομίζοντές την ἓν ἀλλότριον κτῆμα, καὶ διὰ τοῦτο πάντοτε νικῶνται. Εἰς αὐτούς, My ἀgapitoi, λείπει τὸ κυριώτερον μέσον διὰ τὴν νίκην, τοὺς λείπει, I say, ἡ ὁμόνοια, epeidi, as a pre-destination, δὲν ἔχουν ὅλοι τὸν ἴδιον σκοπόν, καὶ ἐν καιρῷ βίας, ὁ δοῦλος δὲν στοχάζεται δι᾿ ἄλλο, εἰμὴ μόνον καὶ μόνον διὰ τὸν ἑαυτόν του, καὶ εἰς τὸν ἑαυτόν του μόνον εὑρίσκει καὶ πατρίδα, καὶ συγγενεῖς, καὶ φίλους, καὶ τέλος πάντων τὴν εὐτυχίαν του. Καὶ μὴν ἠμπορῶντας νὰ ἐλπίζῃ εἰς ἄλλο τι, οὔτε δι᾿ ἄλλο τι τὸν μέλει, παρὰ διὰ τὸν ἑαυτόν του, καὶ οὕτως ἀκολουθεῖ: ὅπου δοῦλοι, ἐκεῖ καὶ ἀσυμφωνία, ὅπου δὲ ἀσυμφωνία, ἐκεῖ καὶ ὄλεθρος.

Οἱ τύραννοι, My Ellines, μὲ τὸ νὰ γνωρίζουν τὴν ἀφ᾿ ἑαυτῶν των ἀδυναμίαν, πάντοτε ἐπροσπάθησαν διὰ μέσου τῆς ἀσυμφωνίας, νὰ κυριεύουν καὶ τυραννοῦν τὴν ταλαίπωρον ἀνθρωπότητα, καὶ πάντοτε διὰ μέσου αὐτῆς ἐπέτυχον τοῦ σκοποῦ των. Ἡ ἀσυμφωνία, βέβαια, εἶναι ἕνα ἀλάνθαστον προγνωστικὸν σημεῖον δουλείας. Πολλὰ εὐκόλως, My Ellines, νικεῖται ἕνας ἀσύμφωνος ἐχθρός. Ὅσον δυνατὸς καὶ νὰ εἶναι, ἐπειδὴ αὐτὴ τὸν διαμοιράζει, to eIpw by oytws, εἰς τόσους μικροὺς ἐχθρούς, καὶ ἡ δύναμίς του ἐξακολούθως ἐλαττοῦται. Καθὼς ἐπὶ παραδείγματι οἱ δάκτυλοι τῆς χειρός, οἱ ὁποῖοι κινούμενοι ὅλοι μαζί, ἔχουσιν ἀσυγκρίτως μεγαλειτέραν δύναμιν, παρὰ ἀπ᾿ ὅ,τι ἤθελεν ἔχει ὁ καθεὶς κατὰ μέρος.

Ἡ ὁμόνοια, λοιπόν, εἶναι καὶ αὐτὴ μία ἐξακολούθησις τῆς ἐλευθερίας, καθὼς καὶ ὁ ἔρως τῆς πατρίδος, καὶ πάντα τὰ θαυμάσια καὶ χρηστὰ ἔργα. Πρὸς τούτοις, εἰς τὰς ἐλευθέρας πολιτείας, μόνον, φυλάττεται σώα ἡ ἀληθὴς καὶ γλυκεῖα εἰκὼν τοῦ γάμου, ἡ ὁποία εἰς τὴν φυσικὴν ζωὴν ἔλειπε, καὶ εἰς τὴν δουλείαν κατεστάθη τὸ ἀχρειέστερον πρᾶγμα τοῦ κόσμου. Οἱ πατέρες ἀμφιβάλλουν διὰ τὰ ἴδιά των τέκνα, καὶ αὐτὰ ἀγνοοῦσι τοὺς ἀληθεῖς γεννήτοράς των. Ποὺ ἀναισχύντως αἱ γυναῖκες προστάζουσι τοὺς ἄνδρας, καὶ ποὺ ἀσπλάγχνως οἱ ἄνδρες τυραννοῦσι τὰς συζύγους των, ποὺ ὁ γάμος ἐκτελεῖται ὁ ὕστερος, καὶ ποὺ συζεύγονται δύο, ὁποὺ ποτὲ δὲν ὡμίλησαν μαζί.

Ἀlla, ποτὲ δὲν ἤθελα τελειώσει, ἂν ἤθελα περιγράψει καταλεπτῶς τῶν διαφόρων ὑποδουλωμένων λαῶν τὰς ἀσελγείας καὶ κακὰς πράξεις, αἱ ὁποῖαι διαφέρουσι ἀλλήλων, ὡς καὶ αἱ τυραννίαι διάφοροι ἀποκαθίστανται ἀπὸ τὰς περιστάσεις, δηλαδὴ ἀπὸ τὰ πρῶτα ἤθη τοῦ ὑποδουλωθέντος λαοῦ, ἀπὸ τὸ κλῖμα, ἀπὸ τὴν ποσότητα τῶν κατοίκων, ἀπὸ τὴν μεγαλειότητα τῆς ἐπικρατείας, καὶ ἀπὸ μύρια ἄλλα αἴτια, ὁποὺ δὲν ἀναφέρω, χάριν συντομίας. The doers, ὡστόσον, ἢ ἀπὸ μίαν ἄκραν ἀδιαφορίαν, ἢ ἀπὸ ἄτιμον σκοπόν, ἢ ἀπὸ βίαν, ἢ ἀπὸ φιλαργυρίαν, ἢ ἀπὸ μόνην φιλαυτίαν, παρακινοῦνται καὶ ὑπανδρεύονται, καὶ βέβαια, κανεὶς ἀπὸ αὐτοὺς δὲν λαμβάνει γυναῖκα, μὲ τὸ ἴδιον τέλος, ὁποὺ οἱ προπάτορές μας τὸ ἔκαμνον.

Οἱ ἐλεύθεροι γονεῖς ἐπρόσμεναν μὲ χαρὰν νὰ ἀποκαταστήσουν ἐντελῆ τὴν εὐτυχίαν τῶν τέκνων των, καὶ οἱ νέοι ἐλάμβανον τὰς νέας διὰ συζύγους των, εἰς τὴν ἡλικίαν, ὁποὺ ἡ ἰδία φύσις προσδιορίζει. Ἀλλὰ φεῦ! ὁ δοῦλος, ὁ ἑξηκοντούτης λέγω δοῦλος, λαμβάνει διὰ γυναῖκα μίαν δεκαπενταετῆ κόρην, ἢ μία γραῖα ὑπανδρεύεται ἕνα νέον, καὶ οὕτως ἀρχινᾶ ἡ δυστυχία των καὶ τὰ βάσανά των, ἀπὸ τὴν ἡμέραν τοῦ γάμου, μέχρι τέλους τῆς ζωῆς των. Οἱ Ἕλληνες, εἰς τοὺς ἀπερασμένους αἰῶνας, ἐπροσπαθοῦσαν νὰ ἐπιτύχουν, εἰς τοὺς νυμφίους, συμφώνως τοὺς στοχασμούς των, τὰς ἰδέας των, τὰ ἰδιώματά των, καὶ τὴν ἡλικίαν των, οἱ Ἕλληνες δὲ τῶν παρόντων αἰώνων, εἰς τὰ χρήματα μόνον ἀτενίζουσιν ἢ μόνον εἰς τὰ κάλλη, καὶ πολλοὶ ἀπὸ αὐτοὺς εἰς ἀλλοτρίαν γῆν, καὶ ἀλλογενεῖς λαμβάνουν διὰ γυναῖκαςπερὶ ὧν κατωτέρω ρηθήσεται. Τότε τὰ τέκνα ἦτον γλυκεῖα ἐλπὶς τῶν γεννητόρων, νῦν δὲ πρόξενος βασάνων καὶ ἀδημονιῶν (9). Μάλιστα δὲ εἰς τὴν Ἑλλάδα, which young people just reach the longed-for age of youth, in which they could benefit the parents of the, And to reward them for the graces, ὁποὺ παρ᾿ αὐτῶν ἔλαβον, ἡ ἀνάγκη εὐθὺς τοὺς ξεχωρίζει, καὶ πολλάκις διὰ παντός, ἀπὸ τοὺς γεννήτοράς των, τοὺς συγγενεῖς των καὶ τοὺς φίλους των, διὰ νὰ τοὺς ἐκθέσῃ εἰς τὰς καταδρομὰς τῆς τύχης, εἰς τοὺς ἐλέγχους τῶν βαρβάρων, καὶ τέλος πάντων εἰς ἀνυπόφορον κακὸν γῆρας εἰς ἀλλοτρίαν γῆν.

Idoy, ἰδοὺ λοιπόν, My Ellines, εἰς τί μᾶς ἔφερεν ἡ δουλεία, καὶ εἰς ὁποίαν ἀθλίαν κατάστασιν ἐκαταντήσαμεν. Εὐκόλως ἠμπορεῖτε νὰ καταλάβητε τώρα, My Ellines, πόσον εἶναι τὸ χρέος τῶν ἐλευθέρων λαῶν εἰς τὸ νὰ διαυθεντεύσωσι τὴν πατρίδα των, καὶ ἐξακολούθως πόσον εὐχαρίστως τὸ ἐκπληροῦσι. Ἀφοῦ ὅμως συντρίψετε τὰς ἁλύσους σας, τότε θέλετε αἰσθανθῆ, My ἀgapitoi, καὶ εὐκολώτερα καὶ καλλιότερα, τὴν δύναμιν, ὁποὺ ἔχει ἡ ἐλευθερία εἰς τὰς καρδίας τῶν ἀνθρώπων. Ἐγὼ δέ, σιωπῶντας κάθε ἀποδεικτικὴν διήγησιν, τελειώνω μὲ τὸ ἀκόλουθον παράδειγμα.

Εὑρισκόμενος ἕνας στρατιώτης, λέγει ὁ ἀξιάγαστος Πλούταρχος, εἰς τὴν μάχην, καὶ ἀφοῦ ἐνίκησαν τὸν ἐχθρόν, ἔτρεξεν νὰ ἐμποδίσῃ τὸ πλοιάριον εἰς ἕνα ποταμόν, ὅπου ἤθελε νὰ διέλθῃ ὁ ἀρχιστράτηγος τῶν ἀντικειμένων, καὶ φθάνοντάς το τὸ ἥρπασε μὲ τὴν δεξιάν του χεῖρα, διὰ νὰ τὸ βαστάξῃ, ἕως νὰ ἔλθουν οἱ συμπολῖται του, ἀλλ᾿ οἱ ἐχθροὶ ἀπὸ τὸ πλοῖον τοῦ τὴν ἐσύντριψαν, αὐτὸς δὲ παραχρῆμα ἐκτείνει τὴν ἀριστερὰν καὶ ἔπαθε τὸ ἴδιον. Τότε, ὡς λέων, ὥρμησε μὲ τοὺς ὀδόντας νὰ τὸ ἁρπάσῃ, καὶ εὐθὺς τὸν ἀποκεφάλισαν. w! πόσον, πόσον ζῆλον ἡ πατρὶς εἶχεν ἐμφυτεύσει εἰς τὴν καρδίαν ἐκείνου τοῦ ἥρωος! Καὶ πόσον ἀπέδειξεν ἐμπράκτως τὴν εὐγνωμοσύνην του πρὸς αὐτήν!

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(1) Ἂς θεωρήσῃ, διὰ μίαν στιγμήν, ὁ ἀναγνώστης ἕνα τεχνίτην μὲ ἓξ τέκνα, καὶ τὸν τύραννον τῆς Κωνσταντινουπόλεως, καὶ ἔπειτα ἂς μὴν καταπεισθῇ, ἂν ἠμπορέσῃ.

(2) Ἂν ἕνας νέος μεγάλου πνεύματος παρ. χάριν, γεννᾶται ὑπὸ δουλείας υἱὸς ἑνὸς χαλκέως, τί ἄλλο ἠμπορεῖ νὰ γίνῃ, παρὰ ἕνας χαλκεύς; Ἂν ὅμως ὁ αὐτὸς υἱὸς εὑρίσκετο εἰς ἐλευθέραν πολιτείαν, τότε εἰς τὰ κοινὰ φροντιστήρια ἤθελε φανῆ μεγαλείτερος ἀπὸ τὸ εἶναι του, καὶ ἐξακολούθως ἤθελεν ἀποκατασταθῆ ὅσον ἠμποροῦσε ἀξιώτερος, καὶ ἡ πατρὶς δὲν ἤθελε χάσει εἰς αὐτὸν ἕνα διαυθεντευτήν, καὶ αὐτὸς ἤθελεν ἀπεθάνει μεγάλος ἄνθρωπος.

(3) Τὸ παράδειγμα τοῦ ζυγίου εἶναι ἀρκετὸν νὰ καταπείσῃ καθένα.

(4) Ὁ πόλεμος τῆς Σαλαμίνης, τοῦ Μαραθῶνος καὶ τῆς Πλατείας εἶναι ἀρκεταὶ ἀποδείξεις, διὰ νὰ καταπείσουν κάθε νοῦν ἔχοντα ἄνθρωπον.

(5) Ἀναγκαῖον εἶναι πρὸς τούτοις, νὰ εἶναι γεωμέτρης καὶ γεωγράφος, νὰ γνωρίζῃ τὴν μηχανικήν, τὴν φυσικὴν καὶ τὴν ρητορικήν, διὰ τῆς ὁποίας πολλάκις ἁρπάζει τινὰς τὴν νίκην σχεδὸν ἀπὸ τὰς χεῖρας τοῦ ἐχθροῦ.

(6) Οἱ προπάτορές μας ἀνάμεσα εἰς τὰ τόσα ἄλλα μαθήματα, ὁποὺ ἠναγκάζοντο νὰ ἀποκτήσωσι, ἡ μουσική, καὶ ὁ χορός, συναριθμοῦντο ἐκ τῶν ἀναγκαιοτέρων· ὡσὰν ὅπου ὁ ἀρχιστράτηγος διὰ μὲν τῆς μουσικῆς, ἡ ὁποία ἔχει τοιαύτην συνέχειαν μὲ τὰ ψυχικὰ πάθη, ὁποὺ ποτὲ μὲν συγχύζει, ποτὲ δὲ καταπραΰνει, θέλει ἐρεθίζει κατὰ τὴν χρείαν καὶ ἐξυπνᾶ τὸ θάρρος καὶ ἐνθουσιασμὸν τῶν στρατιώτων, διὰ δὲ τοῦ χοροῦ, διὰ τοῦ ὁποίου μανθάνει ὁ ἄνθρωπος νὰ προσαρμόζῃ τὰ βήματα, ἐν καιρῷ, μὲ τὸ μουσικὸν λάλημα, or to say better, νὰ μετρᾷ μὲ τοὺς πόδας τὸν καιρὸν τοῦ λαλήματος, εἰς τρόπον ὁποὺ τόσον δέκα, ὅσον καὶ χίλιοι, κινοῦνται καὶ περιπατοῦσιν ὅλοι μαζί, καὶ εἰς τὸν αὐτὸν καιρὸν ὁ πρῶτος καθὼς καὶ ὁ ὕστερος, διὰ μέσον του, I say, θέλει βιάζει ἢ βραδύνει τὸ περιπάτημα τῶν στρατιώτων του.

(7) Αὐτὸς ἔχει ὅλα τὰ ἐλαττώματα ὅλων τῶν τυράννων: χωρὶς συνείδησιν, ἅρπαξ, φονεύς, θηλυμανής, ἀρσενοκοίτης, ἄσπλαχνος, σκληρὸς τῇ καρδίᾳ, κλέπτης φοβερός, αἱμοβόρος, ἄδικος τέλος πάντων, καὶ ἀναιδέστατος ὡς οὐδεὶς ἄλλος. Ἡ πονηρία του δέ καὶ ἀδιαντροπία του παρακινοῦσι τοὺς ἀπανθρωποτάτους κόλακάς του, νὰ τὸν νομίζωσι πνευματώδη καὶ ἄξιον.

(8) Τὰ παιδία, ἐπὶ παραδείγματι, ἐνθυμοῦντο τὰ κοινὰ φροντιστήρια, εἰς τὰ ὁποῖα ὅλα μαζὶ ἐδιδάσκοντο τὰς ἀρετάς, μὲ κοινὴν εὐχαρίστησιν, ἐνθυμοῦντο τὰς γλυκείας καὶ ὀρθὰς συμβουλὰς τῶν καθηγητῶν των, ἐνθυμοῦντο τὰ βραβεῖα, ὁποὺ ἐλάμβανον εἰς τὰ χρηστὰ ἔργα των, καὶ τοὺς στεφάνους εἰς τὴν προκοπήν των, τὴν ἀγάπην καὶ εὔνοιαν τῶν μεγαλειτέρων, τὰς περιδιαβάσεις των, and anyway, μὲ τὴν λέξιν τῆς Πατρίδος ἐνεθυμοῦντο τὴν ἀληθῆ εὐδαιμονίαν των. Οἱ νέοι ἐπρόσθετον εἰς τὰ ρηθέντα τοὺς πολεμικοὺς ἀγῶνας, τὴν δόξαν τῶν ἁρμάτων, τὴν ἀνωτάτην χαρὰν τῆς κοινῆς ὑπολήψεως, τὴν ἐλπίδα τῆς ταχέας συναριθμήσεώς των εἰς τὸν κατάλογον τῶν συμπολίτων καὶ τῶν διαυθεντευτῶν τῆς πατρίδος, καὶ τὴν ἀνέκφραστον χαρὰν τῆς φιλίας. Οἱ ἄνδρες, παρομοίως, ἐκτὸς τῶν ρηθέντων, ἐνθυμοῦντο τὴν ἐμπιστοσύνην τῶν ὡραίων συμβίων των, τοὺς γλυκυτάτους καρποὺς τοῦ γάμου των, καὶ τὰ τοιαῦτα. Οἱ γέροντες, Anyway, ἐνθυμοῦντο τὴν δικαιοσύνην, τὴν εὐλάβειαν πρὸς τοὺς νόμους καὶ τὸ σέβας εἰς αὐτούς. Ὅλα τὰ ἀγαθὰ τῆς ζωῆς των, διὰ μιᾶς λέξεως, ἐπαρησιάζοντο εἰς τὰς ἰδέας των, καὶ ἡ βεβαία ἀθανασία τοῦ ὀνόματός των εὔφραινε τὰς καρδίας των.

(9) Ἡ ἐλευθέρα μήτηρ ἐθήλαζε τὰ ἴδια τέκνα της μόνη της καὶ μὲ ἄκραν χαράν, ἀλλ᾿ ἡ διεφθαρμένη δούλη τῆς Γαλλίας, ἢ καὶ τῆς Ἰταλίας, καὶ μερικαὶ ψευδαρχόντισσες τῆς Κωνσταντινουπόλεως, μόλις καταδέχονται νὰ τῶν ὁμιλήσουν, καὶ σιχαίνονται νὰ τὰ ἀσπασθῶσι. Πολλαὶ ἀπὸ αὐτὰς οὔτε κἂν γνωρίζουσι τὰ τέκνα των, epeidi, εὐθὺς ὁποὺ τὰ γεννῶσι, τ᾿ ἁρπάζει μία ξένη δούλη, καὶ ἀπὸ αὐτὴν τὰ μεταφέρουν εἰς τὰ φροντιστήρια, ἢ μᾶλλον εἰπεῖν κολαστήρια, ἀπὸ τὰ ὁποῖα δὲν ἐβγαίνουν, εἰμὴ μετὰ δεκαπέντε χρόνους. How well, νὰ μὴν παύσῃ εἰς τοὺς νέους ἡ πρὸς τοὺς γονεῖς των ἀγάπη, ἡ ὁποία γεννᾶται μόνον ἀπὸ τὴν καλοποιΐαν; Αἱ τοιαῦται μητέρες, ὅταν ἐνθυμῶνται μόνον τὰ ὀνόματα καὶ τὸ γένος τῶν τέκνων των, εἶναι ἀρκετόν, μάλιστα περισσόν.

ΒΙΒΛΙΟ ΔΕΥΤΕΡΟ
ΤΥΡΑΝΝΟΙ ΚΑΙ ΔΟΥΛΟΙ

Ἀναγκαῖον μοι φαίνεται, My ἀgapitoi, τώρα, ὁποὺ ἐκαταλάβητε τὸ πόσον χρέος ἔχει ὁ ἐλεύθερος νὰ διαυθεντεύῃ τὴν πατρίδα του, καὶ πόσον εὐχαρίστως τὸ ἐκτελεῖ, νὰ σᾶς φανερώσω ἐν συντόμῳ, τίνι τρόπῳ καὶ οἱ ἐλεύθεροι λαοὶ ὑποδουλώνονται, καὶ πόσον δύσκολος εἶναι ἡ ἐπανόρθωσις τινῶν, πόσον δὲ εὔκολος ἄλλων. Ἀlla, διὰ νὰ ἐννοήσωμεν τὴν ὑπόθεσιν καλλιότερα, ἂς ἐρευνήσωμεν πρότερον τὰς αἰτίας τοιαύτης μεταβολῆς, καὶ βέβαια, θέλει μᾶς εὐκολυνθῆ ἡ κατάληψίς της.

Course, φαίνεται νὰ εἶναι μία ἀναγκαία ἐξακολούθησις τῆς ὑπάρξεως τοῦ παντὸς αὐτὴ ἡ παντοτινὴ μεταβολὴ καὶ ἀκαταστασία ὅλων τῶν ἀνθρωπίνων ἔργων, ἡ ὁποία μᾶς ἀποδεικνύει τὴν ἀτελειότητά μας, καὶ εἶναι φανερὰ ἡ αἰτία! Πῶς δύναται νὰ ἔβγῃ ἐκ τοῦ ἀτελοῦς τὸ ἐντελές; Πῶς ἠμπορεῖ ὁ ἀδύνατος καὶ περιωρισμένος μας νοῦς, νὰ ἐφεύρῃ καὶ νὰ κατορθώσῃ πράγματα σταθερὰ καὶ ἐντελῆ; Ἄφευκτος, λοιπόν, εἶναι ἡ ἀτελειότης καὶ ἀκαταστασία εἰς τὰ ἀνθρώπινα πράγματα, for it, ὡς πρὸς ἡμᾶς, ὅσα ὀλιγοτέραν ἀτελειότητα φυλάττουσι, ὡς ἐντελῆ νομίζονται, καὶ ἐξ ἐναντίας, μὴν ὄντας ἐντελὲς οὐδέν, δὲν εὑρίσκεται ἐξακολούθως πρᾶγμα, ὅσον καλὸν καὶ ἂν εἶναι, ὁποὺ νὰ μὴν ὑποθέτεται ἓν καλλιότερον ἀπὸ αὐτό, καὶ ὅσον ἐντελὲς νὰ φαίνεται, νὰ μὴν εὑρίσκῃ τινὰς εἰς αὐτὸ διαφόρους ἀτελειότητας.

Ἡ νομαρχία λοιπόν, ἀγκαλὰ καὶ νὰ εἶναι, ὡς ἀπεδείχθη, ἡ καλλιοτέρα διοίκησις, καὶ μόνη πρόξενος τῆς εὐτυχίας μας, μ᾿ ὅλον τοῦτο, καὶ αὐτὴ ἔχει τὰ ἐλαττώματά της, ὡς ἔργον ἀτελοῦς ποιήματος, δηλαδὴ ὡς ἀνθρώπινον ἔργον, and oytws, ἀφοῦ διέλθῃ τὴν νηπιότητα, τὴν νεότητα, τὴν ἀνδρότητα, τέλος πάντων γηράζει καὶ ἀπεθαίνει. Αὐτὴ ἡ διοίκησις ἠμπορεῖ νὰ παρομοιασθῇ εἰς ἕνα πύργον ὑψηλὸν καὶ περίφημον, • dositheos, ὅταν κτισθῇ ἀπὸ ἀρχιτέκτονα ἄξιον βέβαια, βαστᾶται καὶ μένει σῶος διὰ πολλοὺς αἰῶνας, ἀλλὰ πρέπει καὶ αὐτὸς νὰ ὑποκύψῃ εἰς τὸν ἄφευκτον νόμον τοῦ καιροῦ, καὶ πρέπει ἀφ᾿ ἑαυτοῦ του νὰ γκρεμνισθῇ. Ἀlla, Oftentimes, τὸ συμβεβηκὸς προλαμβάνει. Ἕνας σεισμός, for example, ἐν ροπῇ ὀφθαλμοῦ καταδαφίζει αἰφνιδίως τὸ πλέον στερεὸν κτίριον! ἢ τὸ πέσιμον ἄλλου τινὸς πύργου, γκρεμνίζει καὶ αὐτόν, ἢ τέλος πάντων ἡ πυρκαϊά. Οὕτως, My ἀdelfoi, καὶ ἡ νομαρχία ὑποδουλώνεται ἀπὸ τοὺς γείτονάς της, ὅταν αὐτοὶ πρῶτον ὑποδουλωθῶσι, ἢ ἀπὸ κανένα τύραννον, ὁποὺ νὰ ἔλθῃ μὲ μεγάλας δυνάμεις νὰ τὴν κυριεύσῃ. Τότε, My ἀgapitoi, καθὼς ὁ πύργος γίνεται ἕνας σωρὸς ἀπὸ καταχαλάσματα, οὕτως καὶ ἡ νομαρχία μεταβάλλεται εἰς μοναρχίαν, ἤτοι τυραννίαν (1).

Τώρα λοιπόν, ὁποὺ ἐβεβαιώθημεν διὰ τὴν ἄφευκτον μεταβολὴν τῶν διοικήσεων, ἀκούσατε πρῶτον, please, πότε εἶναι δύσκολος ἡ ἐπανόρθωσις μιᾶς ὑποδουλωμένης νομαρχίας, καὶ ἔπειτα θέλω σᾶς φανερώσει τὸ πότε εἶναι εὔκολος.

Τὸ πρῶτον θανατηφόρον σύμπτωμα, to eIpw by oytws, μιᾶς ἐλευθέρας πολιτείας, ὁποὺ πλησιάζει εἰς τὸ τέλος της, ἤτοι εἰς τὴν δουλείαν, ἀπὸ τὴν ὁποίαν δυσκόλως ἠμπορεῖ νὰ ξανέβγῃ, εἶναι ἡ διαφθορὰ τῶν ἠθῶν, After, I say, ὁ καιρὸς καὶ ἡ πολυτέλεια ἀδυνατίσουν τὴν ἐνέργειαν τῶν νόμων, τότε ἀρχίζει τὸ μέγα κτίριον νὰ τρέμῃ, καὶ ἡ πολιτεία βαδίζει πρὸς θάνατον.

Παύει, παραχρῆμα, ἐκείνη ἡ ἀδελφικὴ ἀγάπη, ὁποὺ πρότερον ἕνωνε εἰς ἓν ὅλους τοὺς συμπολίτας, καὶ εἰσέρχεται εἰς τὸν τόπον της ἡ διχόνοια, μία ἀλλεπάλληλος δυσπιστία, ὁ φόβος τέλος πάντων. Εὐθὺς γεννᾶται εἰς τὰς ψυχὰς τῶν συμπολιτῶν μία γενικὴ ἐπιθυμία ἀρχῆς. Οὔτε πλέον στοχάζονται πατρίδα, οὔτε δόξαν, οὔτε τιμήν, ἀλλὰ καθεὶς φοβούμενος νὰ μὴν εἶναι δυναστευμένος, θέλει νὰ δυναστεύσῃ, καὶ τότε οἱ ἀρχηγοί, ἁρπάζοντες τοὺς νόμους εἰς τὰς χεῖρας των, ἴσως χωρὶς νὰ τὸ καταλάβουν, παραχρῆμα ὁ λαὸς γίνεται δοῦλος, καὶ αὐτοὶ τύραννοι. Καὶ ἰδοὺ ἡ ὀλιγαρχία. Ἀλλ᾿ ἀνάμεσα εἰς αὐτοὺς τοὺς ἄρχοντας εὐθὺς εὑρίσκεται ἕνας, ὁ πονηρότερος, • dositheos, δυναστεύοντας τοὺς λοιπούς, ὑψώνεται εἰς τὸν θρόνον καὶ γίνεται μονάρχης, ἤτοι τύραννος, καὶ ἰδοὺ ἡ μοναρχία, ἤτοι τυραννία.

Ἡ τυραννία, My ἀgapitoi, ἄλλο δὲν εἶναι, παρὰ μία ἀνεξάρτητος καὶ ἀπολελυμένη ἀρχὴ ἑνὸς πρὸς τοὺς ἄλλους, καὶ διὰ τοῦτο εἰς οὐδὲν διαφέρει ἡ μοναρχία ἀπὸ τὴν τυραννίαν. Ἀlla, τὴν σήμερον, ὁποὺ τὰ ἐννέα δέκατα τῆς οἰκουμένης εἶναι δοῦλα, καὶ ὑπὸ τυραννίας βασανίζονται, δὲν κρίνω τόσον ἀναγκαῖον νὰ περιγράψω καταλεπτῶς τὴν ἰδιότητά της, μάλιστα εἰς ἐσᾶς, My Ellines, ὁποὺ ἐντὸς ὀλίγου περὶ τῶν ὀθωμανῶν θέλω ὁμιλήσει. Othen, μόνον ἐν συντόμῳ, θέλω ἀναφέρει τι δι᾿ αὐτούς, ὁποὺ τὴν σήμερον ὀνομάζουν βασιλέας ἐναρέτους καὶ πεπολισμένους.

They're the ones who've been here, My Ellines, διὰ μέσου τῆς θρησκείας καὶ τῶν νόμων, ἐκτελοῦσι τὰ ὅσα ἡ κακία τους τοὺς διδάσκει, καὶ εἰς ἄλλο δὲν διαφέρουσιν ἀπὸ τὴν ὀθωμανικὴν τυραννίαν, εἰμὴ μόνον ὅτι προσποιοῦνται. They're the ones who've been here, My ἀdelfoi, ἀδικοῦσι, κλέπτουσι, ἁρπάζουσι, καὶ θανατώνοσι, πλὴν τὰ πάντα ἀναφέρουσιν εἰς τοὺς νόμους, τοὺς ὁποίους αὐτοὶ μόνοι τους συνθέτουσι, αὐτοὶ ἐνεργοῦσι, καὶ αὐτοὶ δὲν ὑπακούουσι. w, πόσον εἶναι βέβαιον, ὅτι ἡ ἀνεξάρτητος ἐξουσία ἀφανίζει καὶ τὸν πλέον ἐνάρετον ἄνδρα (2)!

Ἄν, κατὰ συμβεβηκός, My ἀgapitoi, εὑρεθῇ καὶ κανένας ἀπὸ αὐτοὺς τοὺς βασιλεῖς, δὲν λέγω δίκαιος καὶ ἐνάρετος, ἐπειδὴ ἤθελεν κατέβη παρευθὺς ἀπὸ τὸν θρόνον, ἀλλ᾿ ὁπωσοῦν καλῆς διαθέσεως, ἀφοῦ δι᾿ ὀλίγον καιρὸν δὲν ἀπαντήσῃ ἀνθίστασιν εἰς τὰ προστάγματά του, ἀποκαθίσταται καὶ αὐτὸς ὅμοιος τοῖς λοιποῖς. Ὁ θρόνος, My ἀdelfoi, ἀλλάζει τὴν φύσιν, to eIpw by oytws, τοῦ ἐπ᾿ αὐτὸν καθημένου, καὶ ἐνθυμηθῆτε το, ὅτι ὅποιος δὲν ἀκούει ποτὲ τὸ ὄχι, σπανίως τοῦ τυχαίνει τὸ ναί. Καὶ κάθε τύραννος νομίζει διὰ χρέος ἀπαραίτητον τῶν δούλων του τὸ νὰ ὑπακούεται.

The history, καλλιότερα ἀπὸ κάθε ἄλλον, μᾶς παρασταίνει τὸ τί εἶναι οἱ τύραννοι. Ὁ Διονύσιος, τύραννος τῆς Συρακούζης, ἐφόνευσεν ἕνα πολίτην, διὰ νὰ εἶδεν εἰς τὸ ὄνειρόν του, ὅτι εἶχε σκοπὸν νὰ φονεύσῃ τὸν τύραννον, οἱ νῦν δὲ τύραννοι, οἱ λεγόμενοι βασιλεῖς, θανατώνοσιν ἐκείνους, τῶν ὁποίων ἡ φυσιογνωμία δὲν ἤθελεν τοὺς ἀρέσει! Ἂς μὴν θαυμάσουν εἰς αὐτὸ μερικοί, ὁποὺ ἀγαποῦσι νὰ τοὺς διαυθεντεύωσι, ἀλλ᾿ ἂς εἰδοποιηθῶσι πρότερον, διὰ τὰ ὅσα κάθε στιγμὴν ἀκολουθοῦν εἰς τὰς βασιλικὰς αὐλάς, καὶ ἔπειτα, ἂς ἀμφιβάλλουν, ἂν ἠμποροῦν, εἰς τὰ πλημμελήματα καὶ ἀδικίας αὐτῶν τῶν τεράτων.

They're the ones who've been here, διὰ παραμικρὰς αἰτίας, καὶ συχνάκις διὰ μίαν βάρβαρον ὄρεξίν τους, ἀποφασίζουν τὸν θάνατον τόσων χιλιάδων ὑπηκόων, κηρύττοντες τὸν πόλεμον ἀναμεταξύ των. Αὐτοὶ δὲν ψηφοῦσι οὔτε φιλίαν, οὔτε συγγένειαν, καὶ σπανίως ἕνας βασιλεὺς ἀνεβαίνει εἰς τὸν θρόνον, χωρὶς νὰ πατήσῃ πρότερον τὰ λείψανα τῶν συγγενῶν του ἢ τῶν προγόνων του (3).

w, πόσον ἤθελε τρομάξει κάθε αἰσθαντικὸς ἄνθρωπος, ὁποὺ βλέπει τὰ βασιλικὰ παλάτια, τὰ ὁποῖα ἀπὸ τὸ ἔξω μέρος φαίνονται τόσον λαμπρὰ καὶ ζωγραφισμένα, ἂν ἤθελεν ἰδεῖ μὲ τὴν ἰδίαν εὐκολίαν ἐκείνους, ὁποὺ τὰ κατοικοῦσι, εἰς τὴν ἀληθῆ στάσιν τῆς καρδίας των καὶ τῆς διαθέσεώς των. w, πόσον ἤθελεν κλαύσει διὰ τὴν δυστυχίαν τοῦ ἀνθρωπίνου γένους, βλέποντας τόσα πλήθη ἀνθρώπων, νὰ προσμένωσι τὴν εὐτυχίαν των ἀπὸ μερικὰ τέρατα, ὁποὺ εἰς ἄλλο δὲν ἐπιμελοῦνται, εἰμὴ μόνον εἰς τὸ νὰ εὐχαριστήσουν τὰς σαρκικάς των ἐπιθυμίας καὶ ἀλόγους ὀρέξεις των! Πόσον ἤθελαν μετανοήσει, ὅσοι νομίζουσιν, ὅτι οἱ βασιλεῖς ἐπιμελοῦνται διὰ τὸ καλῶς ἔχειν τῶν λαῶν των, θεωρῶντες τους δεδοσμένους εἰς παντοτινὰς τρυφάς!

Διατί δὲν στοχάζονται οἱ μοναρχολάτραι, ὅτι καὶ κατὰ φυσικὸν τρόπον δὲν εἶναι δυνατὸν ἕνας βασιλεὺς νὰ ἠμπορέσῃ κατὰ χρέος νὰ ὁδηγήσῃ τὰ πάντα; How so, My ἀgapitoi, ἕνας ἀμαθὴς καὶ ὀκνηρὸς νὰ ἐκτελέσῃ ὅλα ἐκεῖνα, ὁποὺ εἰς τὰς ἐλευθέρας πολιτείας τόσοι ἐνάρετοι καὶ ἄξιοι πολῖται, προσπαθοῦντες ὅλοι μαζὶ διὰ τὸ κοινὸν ὄφελος, καὶ διὰ τὴν ἀκριβῆ διατήρησιν τῶν νόμων, ὄχι ὀλίγας φορὰς σφάλλουσι; Πῶς νὰ ὑπακούσῃ εἰς τοὺς νόμους ἐκεῖνος, ὁποὺ ὁρίζει, πρὶν γεννηθῇ; Καὶ πῶς νὰ διοικήσῃ ὀρθῶς ὁ παραβάτης τῶν νόμων; Πῶς νὰ γνωρίσῃ τὸ χρέος του ἐκεῖνος, ὁποὺ ἀνετράφη εἰς τὸν κόλπον τῆς ὀκνηρίας καὶ τῆς κολακείας; Ποῦ περισσεύει καιρὸς τοῦ μονάρχου, νὰ στοχασθῇ διὰ τὴν εὐτυχίαν τοῦ λαοῦ του (4);

How well, πῶς τάχατες νὰ διοικῇ αὐτός, ὁποὺ ποτὲ δὲν στοχάζεται εἰς τὴν διοίκησιν; ., πολλὰ εὐκόλως, My ἀdelfoi. Αὐτὸς ἐκλέγει, ἢ εὑρίσκει ἐκλεγμένον ἕναν ἄλλον παράσιτον κόλακα, τοῦ ὁποίου δίδει ὅλην τὴν ἐξουσίαν. Ἀλλὰ καὶ αὐτός, ἔχοντας διπλᾶ τὰ ἐλαττώματα, ὡς δοῦλος δηλαδὴ καὶ ὡς κύριος, δὲν ἠμπορεῖ οὔτε αὐτὸς νὰ διοικῇ μόνος του. Othen, κατὰ τὸ παράδειγμα τοῦ κυρίου του, ἐκλέγει καὶ αὐτὸς ἐδικούς του ὑποδιακόνους, καὶ οὕτως ἡ ἀρχὴ διαμοιράζεται εἰς τόσους δούλους μισθωτούς, οἱ ὁποῖοι, διὰ νὰ κερδίσουν τὰ ἄτακτα καὶ ἀναρίθμητα ἔξοδα, ὁποὺ τοὺς χρειάζονται, πωλῶσι τὴν δικαιοσύνην, καὶ τυραννοῦσι τὸν ταλαίπωρον λαόν, ὅσον περισσότερον δύνανται.

Εἶναι ἀδύνατον, λοιπόν, ἕνας λαὸς νὰ ἀγαπήσῃ ποτὲ τὸν τύραννόν του, ἀλλ᾿ ὁ τύραννος, My ἀdelfoi, ἐξ ἀνάγκης πρέπει νὰ μισῇ τοὺς δούλους του, ἐπειδὴ γνωρίζει ἀρκετῶς, ὅτι οἱ δοῦλοι δὲν ἠμποροῦν νὰ ἀγαπήσουν τὸν κλέπτην, τὸν φανερὸν ἅρπαγα τῆς ἐλευθερίας των. Ἀλλὰ διατί, καὶ πῶς ἕνας μόνον ἄνθρωπος, πολλάκις ἀμαθέστατος καὶ ἀναξιώτατος, πάντοτε δὲ θηριώδης, ἄσπλαγχνος, καὶ σκληρός, καθὼς εἶναι ὁ τύραννος, νὰ βαστᾷ ὑπὸ τῆς θελήσεώς του, τόσας χιλιάδας ἀνθρώπων, χωρὶς ἄλλην δύναμιν, οὔτε ἄρματα ἄλλα, εἰμὴ μόνον ἐκεῖνα τῆς τυραννίας, καὶ τόσον πλῆθος ὑπηκόων, ὁποὺ τὸν μισεῖ, ἐπιθυμεῖ τὸν θάνατόν του, καὶ εἶναι τέλος πάντων ἐχθρός του, νὰ ὑπόκειται, νὰ ὑπακούῃ, καὶ ἀναισθήτως νὰ ἀγωνίζεται, διὰ νὰ αὐξήσῃ τὴν σκλαβιάν του, χωρὶς νὰ τολμῇ κανείς, νὰ φονεύσῃ ἓν τέρας, ἕνα μωρόν, ἄνανδρον καὶ οὐτιδανώτατον ἄνθρωπον, καθώς, ἐξ ἀνάγκης, πρέπει νὰ εἶναι ὁ τύραννος; Διατί, Anyway, δὲν σείουν τὸν βαρύτατον ζυγὸν τῆς δουλείας των;

., Ἕλληνες! ἡ ἰδία βαρύτης εἶναι τὸ αἴτιον τῆς ἀδυναμίας των, καὶ ἀλλοίμονον εἰς ἐκεῖνον τὸν λαόν, ὁποὺ ἤθελεν εὑρεθῆ ὑπὸ τοιαύτης τυραννίας. Αὐτὸς κεχαυνώνεται τόσον, ὁποὺ χάνει τὴν δύναμιν τοῦ στοχασμοῦ. Othen, καὶ δυσκόλως ἐλευθερώνεται, ἐπειδὴ δὲν γνωρίζει τὴν δυστυχίαν του, καὶ μόνον ὁ καιρὸς ἠμπορεῖ νὰ τοὺς ἑτοιμάσῃ τὴν ἐλευθερίαν τους.

Τοιοῦτοι λαοί, My ἀdelfoi, ἂν κατὰ τύχην ἐκβάλλουν ἕνα, εἰς ἄλλον τύραννον ὑπόκεινται, καὶ πάντοτε μένουν δοῦλοι. Αὐταὶ αἱ τυραννίαι, My Ellines, εἶναι συνθεμέναι ἀπὸ θεοκρατίαν καὶ ὀλιγαρχίαν. Ὁ τύραννος εἶναι ἕνα ἄγαλμα ἄπνουν καὶ ἀργόν, ὁ δὲ λαὸς δὲν τὸν ἐνθυμεῖται, παρὰ ὅταν ζητῇ τοὺς ἀξιωτέρους καὶ δικαιοτέρους συμπολίτας του, καὶ δὲν τοὺς εὑρίσκῃ. Ἡ ὀλιγαρχία μὲν συνίσταται εἰς τὸν ἀντιτύραννον καὶ ὀπαδούς του, μαζὶ μὲ μίαν κλάσιν μερικῶν ἀναιδεστάτων καὶ ἀμαθεστάτων ὑποκειμένων, ὁποὺ διὰ τὴν ὀκνηρίαν καὶ ἀργίαν, εἰς τὰς ὁποίας ζῶσι, καὶ μὲ τὸ νὰ τρέφωνται ἀπὸ ξένους ἵδρωτας καὶ ἀναστεναγμούς, ἠθέλησαν νὰ ὀνομασθοῦν εὐγενεῖς. Ἡ δὲ θεοκρατία εἶναι ὁ κλῆρος (5).

Οἱ ἱερεῖς, My ἀgapitoi, φυλάττοντες ἕνα σκοπὸν καθόλου διάφορον, ἀπὸ τοὺς λοιποὺς συμπολίτας, πάντοτε ἐπροσπάθησαν, μὲ τὸ μέσον τῆς θεότητος, νὰ καταδυναστεύσουν τοὺς συμπολίτας των, καθὼς μέχρι τῆς σήμερον, μὲ τὴν ἀμάθειαν καὶ κακομάθησιν ἐπέτυχον τοῦ σκοποῦ των. They're the ones who've been here, καλύπτοντες μὲ τίτλον ἁγιότητος τὰ πλέον φανερὰ ψεύματα, ἐγέμισαν τοὺς ἀδυνάτους νόας τοῦ λαοῦ ἀπὸ μίαν τοσαύτην δεισιδαιμονίαν, ὥστε ὁπού, ἀντὶ νὰ ὀνομάσουν ψεῦμα τὸ ἀδύνατον, τὸ ὀνομάζουν ἅγιον, καὶ οὕτως ἀδιστάκτως πιστεύουσιν εἰς κάθε τους λόγον, οὔτε τολμοῦσι νὰ ἐξετάσωσι τὸ παραμικρόν, μάλιστα δὲ τοὺς εἶναι ἐμποδισμένον.

Ὅσα ἔπρεπεν ὅμως νὰ εἰπῇ τινὰς δι᾿ αὐτὴν τὴν κλάσιν, ἡ συντομία τοῦ παρόντος μου λόγου μοῦ τὰ ἐμποδίζει. Καὶ μόνον ἀφήνω νὰ στοχασθῇ καθείς, ὅτι τόσον πλῆθος ἀργῶν καὶ ἀμαθῶν ἀνθρώπων, ὁποὺ ζῶσι, τρυφοῦσι, καὶ πλουτίζουσι ἀπὸ τοὺς κόπους τῶν λοιπῶν, πόσον μεγαλείτερον εἶναι, ἀπ᾿ ὅλα τὰ βάρη μιᾶς ὑποδουλωμένης πολιτείας, καὶ πόσον βοηθεῖ τὴν τυραννίαν τοιαύτη κλάσις, οὖσαι καὶ αἱ δύο δυνάμεις ἰδεαστικαὶ καὶ ἀνύπαρκτοι.

Ἀlla, τί νὰ σᾶς εἰπῶ διὰ τὴν ἄλλην κλάσιν, τῶν ὀλιγάρχων λέγω, τῶν λεγομένων εὐγενῶν; Αὐτοὶ νομίζουσι τὸν ἑαυτόν τους τόσον διαφορετικὸν ἀπὸ τοὺς λοιποὺς ἀνθρώπους, ὁποὺ μόλις καταδέχονται νὰ τοὺς ἀκούουν, χωρὶς νὰ τοὺς ἀποκρίνωνται, οὔτε ποτὲ νὰ τοὺς συναναστρέφωνται. They're the ones who've been here, My Ellines, κατέχουσιν εἰς τὰς χεῖρας των ὅλα τὰ καθολικὰ καὶ ἀληθῆ πλούτη τῆς ἐπικρατείας, ἤτοι τὰ χωράφια, ἀμπέλια, καὶ ὁλόκληρα χωρία, τὰ ὁποῖα ἐνοικιάζουσι πρὸς τὸν λαόν, in a way, ὁποὺ ὁ λαὸς εἶναι σχεδὸν δοῦλος μισθωτὸς ἀπὸ αὐτούς, καὶ δουλεύει διὰ τὸ κέρδος αὐτῶν.

Ἀφήνοντας κατὰ μέρος τὸ πλῆθος τῶν ἐλαττωμάτων, ὁποὺ χαρακτηρίζει αὐτὴν τὴν μιαρὰν κλάσιν, ἡ σκληρότης, βέβαια, εἰς αὐτοὺς εἶναι γενική, τὴν ὁποίαν κληρονομοῦσιν κατὰ γενεαλογίαν, for to eIpw etzi, καθὼς τοὺς τίτλους των. Εἶναι αὐτόματοι εἰς τὸ ἄκρον, καὶ τοὺς δούλους των ψηφοῦσι πολλὰ ὀλιγότερον ἀπὸ τὰ ἴδια ζῷα των (6).

Ἀλλὰ εἰς τί συνίσταται αὐτὴ ἡ εὐγένεια, στοχάζεσθε, My Ellines; Ἴσως εἰς τὰ χρηστὰ ἤθη; Εἰς τὰ μεγάλα κατορθώματα, εἰς τὴν ἀξιότητα. Ἴσως εἰς τὴν ἀρετὴν καὶ εἰς τὴν δικαιοσύνην, καθὼς οἱ πρόγονοί μας ἐστοχάζοντο; ., No, No! Οἱ νῦν δοῦλοι κράζουν εὐγενεῖς τοὺς υἱοὺς τῶν πλουσίων, καὶ τόσον ἐβαρβαρώθησαν ἀπὸ τὴν σκλαβιάν, ὁποὺ εἰς πολλὰ μέρη πωλεῖται ὁ τίτλος τῆς εὐγενείας, καὶ ὡς ἐπὶ τὸ πλεῖστον ἀγοράζεται ἀπὸ τοὺς πλέον ἀναισθήτους τῶν πολιτῶν. Εἶναι ἀπερίγραπτος, My ἀgapitoi, ἡ ἀναισθησία καὶ ἡ ἀμάθεια αὐτῶν τῶν ψευδοευγενῶν, καὶ ὅταν εὑρεθῇ ἀνάμεσα εἰς χιλίους ἕνας ὀλίγον μέτοχος ἀνθρωπότητος, εἶναι βέβαια ἄξιον θαυμασμοῦ.

Πῶς ἠμποροῦν αὐτοὶ νὰ μελετήσουν καὶ νὰ μάθουν τὰ χρέη τοῦ ἀληθοῦς πολίτου; Πῶς νὰ τιμήσουν τὴν ἀρετήν; Οἱ γονεῖς των ἄλλην ἔννοιαν δὲν ἔλαβον, παρὰ νὰ τοὺς διδάξουν τὸν τρόπον εἰς τὸ νὰ κολακεύωνται ἀναμεταξύ των καὶ τὸ πῶς νὰ ὑβρίζωνται μ᾿ εὔμορφας λέξεις. Ἡ προσποίησις εἰς αὐτοὺς εἶναι τὸ πρῶτον καὶ ἀναγκαιότερον μάθημα (7). w! τῆς μωρίας των! w! ἐντροπὴ τοῦ ἀνθρωπίνου λογικοῦ, καὶ ἀφανισμὸς τοῦ κόσμου.

Τὰ καμώματα, My Ellines, αὐτῆς τῆς κλάσεως εἶναι τόσον παιδαριώδη καὶ χαμερά, where, βέβαια, δὲν πρέπει νὰ ἔχουν τόπον εἰς τὸ παρὸν θέμα, καὶ οὔτε ἐγὼ πλέον θέλω τὰ ἀναφέρει, ἀλλὰ τελειώνω μὲ τὸ ρητὸν τοῦ Πλουτάρχου, ὅστις λέγει: «κρεῖσσον γίνεσθαι λαμπρόν, ἢ γεννᾶσθαι», καὶ πάλιν «εὐγένεια καλὸν μέν, προγόνων δὲ ἀγαθόν».

Ὅταν, λοιπόν, My Ellines, μία ἐλευθέρα πολιτεία, καταντήσῃ εἰς δουλείαν ἀφ᾿ ἑαυτοῦ της, δηλαδὴ ἀπὸ τὴν διαφθορὰν τῶν ἠθῶν, καὶ κατὰ τὸν τρόπον ὁποὺ ἐδιηγήθην, τότε, My ἀgapitoi, εἶναι πολλὰ δύσκολον νὰ ξαναλάβῃ μόνη της τὴν ἐλευθερίαν της, καθὼς φανερὰ μᾶς τὸ παρασταίνει ἡ ποτὲ θαυμαστὴ Ρώμη, ἡ ὁποία διὰ τόσους αἰῶνας εὑρίσκεται σιδηροδέσμιος ὑποκάτω εἰς ἀνήκουστον τυραννικὴν θεοκρατίαν, καὶ βέβαια διὰ πολλοὺς ἄλλους αἰῶνας ἀκόμη θέλει μείνει. Ὅταν ὅμως μία ἐλευθέρα πόλις χάσῃ τὴν ἐλευθερίαν της ἀπὸ τὴν κυρίευσιν κανενὸς τυράννου, τότε, ὄχι μόνον δὲν εἶναι δύσκολον νὰ τὴν ξαναλάβῃ, ἀλλὰ πολλὰ εὔκολον, καὶ μάλιστα ἀναγκαῖον. Αὐτὸ δὲ ἀκολουθεῖ, ἐπειδὴ τὰ ἤθη μένουν τὰ αὐτά, καὶ ἡ πολιτεία ὑπόκειται μόνον εἰς τὴν δύναμιν, καὶ ἐξακολούθως ἡ ἐλευθερία εὑρίσκεται πάντοτε εἰς μάχην μὲ τὴν τυραννίαν.

Ὁ τοιοῦτος λαὸς ἠμπορεῖ νὰ παρομοιασθῇ εἰς ἕνα ἀετόν, ὅταν εὑρίσκεται δεδεμένος, • dositheos, εὐθὺς ὁποὺ συνθλάσῃ τοὺς δεσμούς του, ὄντας ἀφ᾿ ἑαυτοῦ του σῶος, παραχρῆμα ἀπετῶντας φεύγει, καὶ μένει ὡς καὶ πρότερον. Οὕτως, My ἀdelfoi, εὑρίσκεται καὶ ἡ Ἑλλὰς τὴν σήμερον, ἡ ὁποία ἂν ἀκόμη δὲν ἐσύντριψε τὰς ἁλύσους της, πολλὰ εἶναι τὰ αἴτια, as below is shown. Αὐτὸ μᾶς τὸ βεβαιοῖ ἡ ἱστορία μὲ τὴν διήγησιν πολλῶν ὁμοίων συμβάντων. Διάφοροι μικραὶ πόλεις ἐλευθέραι ἐχρειάσθη νὰ ὑποκύψουν εἰς ἀνωτέρας τυραννικὰς δυνάμεις, ἀλλὰ μετ᾿ ὀλίγον ἐσύντριψαν τοὺς δεσμοὺς τῆς δουλείας, καὶ ἔμεινον ἐλευθέραι, ὡς καὶ πρότερον.

Ἡ Ἀθήνα, λέγει ὁ ἱστορικὸς Ἕλλην, ἀφοῦ ἐνικήθη ἀπὸ τοὺς Λάκωνας, τὴν ὑποχρέωσαν νὰ δεχθῇ διὰ κυβερνῆτας της τριάκοντα πολίτας, ὁποὺ αὐτοὶ ἤθελαν ἐκλέξει. Καὶ οὕτως ἠκολούθησεν. Ἀλλ᾿ αὐτοὶ οἱ τριάκοντα κυβερνῆται, εἰς μικρὸν διάστημα καιροῦ, ἐκαταστήθησαν τριάκοντα τύραννοι, ἀπὸ τοὺς πλέον σκληροὺς καὶ αἱμοβόρους, ὥστε ὁποὺ εἰς ὀκτὼ μῆνας μόνον, ὁποὺ ἐδυνάστευσαν, ἐφόνευσαν ἕως χιλίους πεντακοσίους πολίτας, τοὺς πλέον δικαίους καὶ ἐναρέτους. Ἀλλ᾿ εἰς ὀκτὼ μῆνας, βέβαια, μία ἐλευθέρα πολιτεία δὲν γίνεται δούλη. Καὶ ἂν αὐτοὶ οἱ Τριάκοντα Τύραννοι ἐνόμιζον νὰ ἐξολοθρεύσουν ὅλους τοὺς ἐναρέτους καὶ ἐλευθέρους, δὲν ἔπρεπε νὰ ἀφήσουν ζωντανὸν οὐδένα. Anyway, ὁ ἀναγκαῖος ἀφανισμός των προητοίμαζεν τὴν δόξαν τοῦ μεγάλου Θρασυβούλου.

Αὐτὸς ὁ ἥρως, βλέποντας τὴν ἀθλίαν κατάστασιν τῆς πατρίδος του, καὶ προβλέποντας τὸν μέλλοντα αὐτῆς ἀφανισμόν, ἀπεφάσισεν νὰ θυσιασθῇ διὰ τὴν σωτηρίαν της, καὶ οὕτως φεύγει ἀπὸ τὴν πατρίδα του, περιφέρεται δι᾿ ὀλίγον καιρὸν ἔνθεν κακεῖθεν, ζητεῖ συμβοηθοὺς καὶ συνδρομητάς, and in going through, eni, εἰς ὀλίγον καιρὸν προητοιμάζει τὰ πάντα. Εἰσέρχεται, Night, εἰς τὴν ἀγαπητήν του πατρίδα μὲ τὰ ἄρματα τῆς νίκης καὶ τῆς ἐκδικήσεως, ἐξυπνᾶ τοὺς συμπατριῶτας του ἀπὸ τὴν ληθαργίαν τῆς τυραννίας, φωνάζει εἰς τοὺς κεκωφωμένους ἤδη ἀπὸ τὴν δουλείαν: "See, co-monitors, δεῦτε, My ἀdelfoi, νὰ διαυθεντεύσωμεν τὴν προτέραν μας εὐτυχίαν. Ὅλοι οἱ θεοὶ εἶναι πρὸς βοήθειάν μας! Ἂς ἐκβάλωμεν τὴν θανατηφόρον νόσον τῆς κυριότητος, ἂς γίνωμεν ἄξιοι τοῦ ὀνόματός μας, ἂς δειχθῶμεν ἀληθεῖς ἄνθρωποι, καὶ ἂς ἀποβάλωμεν τοὺς τυράννους».

Τότε, ὅλοι σχεδόν, ἐπανερχόμενοι εἰς τὸν ἑαυτόν των ὡς ἀπὸ μεγάλην μέθην, εἶδον τὴν ἀθλίαν τους κατάστασιν, ἐγνώρισαν τὸ χρέος των, καὶ λαβόντες τὰ ἄρματα τῆς δικαιοσύνης, ὥρμησαν ὡς λέοντες κατὰ τῶν ἐχθρῶν των, τοὺς ὁποίους ἐν ροπῇ ὀφθαλμοῦ κατετρόπωσαν, καὶ οὕτως ἠλευθέρωσαν τὴν πατρίδα τους ἀπὸ τὴν δυναστείαν τῶν τριάκοντα ἐκείνων τυράννων, οἱ ὁποῖοι, ἀφοῦ ἤκουσαν τὸ ἱερὸν ὄνομα τῆς ἐλευθερίας καὶ τῆς πατρίδος, τρέμοντες ἔρριπτον τὰ ἀνάξια ἄρματά των ἔμπροσθεν τῶν ἡρώων, καὶ μὲ τὴν συνηθισμένην των δειλίαν καὶ οὐτιδανότητα γονυκλιτῶς ἐζητοῦσαν ἔλεος. Ὤ τῆς ἀναισθησίας σας, βάρβαροι καὶ μωροὶ ἄνθρωποι! They're the ones who've been here, My ἀdelfoi, εἶναι τοιοῦτοι, ὁποὺ θέλουν νὰ εἶναι ἐξ ἀποφάσεως, ἢ τύραννοι ἢ δοῦλοι.

Idoy, λοιπόν, My Ellines, πόσον εὐκόλως ξαναλαμβάνει τὴν ἐλευθερίαν της μία πολιτεία, ὅταν τὴν χάσῃ ἀπὸ ἁρπαγὴν κανενὸς τυράννου, καὶ ὅταν φυλάττῃ σῶα τὰ ἤθη της. Πῶς λοιπὸν ἡ Ἑλλὰς εὑρίσκεται μέχρι τῆς σήμερον εἰς δουλείαν; Δὲν ἔχασεν καὶ αὐτὴ ἴσως τὴν ἐλευθερίαν της ἀπὸ τὴν ἁρπαγὴν τῶν Ρωμαίων; Δὲν ἐφύλαξεν αὐτὴ ἴσως τὰ ἤθη της σῶα; Δὲν τὰ φυλάττει καὶ ἕως τὴν σήμερον; Διατί λοιπὸν εὑρίσκεται πάντοτε δούλη; Καὶ διατί δὲν ἐσύνθλασεν ἕως τώρα τὰς ἁλύσους, ὁποὺ τὴν κρατοῦσι ὑπὸ δουλείας τόσον ἀδίκως; Αὐτὴ ἡ ἐξέτασις, My Ellines, εἶναι πολλὰ ἀναγκαία διὰ ἡμᾶς, πρῶτον μέν, διὰ νὰ ἐξαλείψωμεν τὰ ἐμπόδια, ἀφοῦ τὰ γνωρίσωμεν ὁποῖα εἶναι, καὶ δεύτερον, διὰ νὰ ἠμπορῇ καθεὶς ἀπὸ ἡμᾶς, νὰ ἀποδεικνύῃ εὐκόλως τῶν βαρβάρων καὶ ἀχαρίστων ἀλλογενῶν, ὁποὺ τόσον ὀλίγον μᾶς ψηφῶσι, ὅτι τὸ ἑλληνικὸν γένος δὲν ἐγεννήθη διὰ τὴν δουλείαν. Αὐτὰς λοιπὸν τὰς αἰτίας θέλω προσπαθήσει νὰ παραστήσω, ὅσον συντομώτερα μοῦ σταθῇ δυνατόν, καὶ ἔπειτα νὰ εἰσέλθω εἰς τὸ ἀναγκαιότερον μέρος τοῦ λόγου μου, διὰ νὰ ἀποδείξω, πόσον εὔκολον εἶναι νὰ ἐλευθερωθῇ τώρα, καὶ πῶς τάχιστα θέλει ἀκολουθήσει.

Greece, My dears, ὀκτακοσίους χρόνους πρὸ Χριστοῦ ἤκμαζε, καὶ ἦτον εἰς τὸν ἄκρον βαθμὸν τῆς εὐτυχίας της. Ἀφοῦ ὅμως εἰς τοὺς 375 πρὸ Χριστοῦ, Φίλιππος, ὁ πατὴρ τοῦ Μεγάλου Ἀλεξάνδρου, ἔλαβε τὸ μακεδονικὸν σκῆπτρον, διὰ πρώτην φοράν, ἤρχισε, feus! νὰ μιάνῃ τὴν ἐλευθέραν γῆν τῆς Ἑλλάδος μὲ τὴν ἀνεξάρτητον ἀρχήν του. Αὐτὸς ὄντας πολλὰ φιλόδοξος, καὶ ἐν αὐτῷ φιλομαθὴς καὶ δίκαιος, ὅταν δὲν ἦτον πρὸς ζημίαν του, ἢ διὰ νὰ εἰπῶ καλλίτερα ὅταν ἦτον πρὸς ὄφελός του, εἵλκυσε κατ᾿ ὀλίγον ὀλίγον εἰς τὴν φιλίαν του τοὺς περισσοτέρους ἀρχηγοὺς τῶν τότε ἐλληνικῶν πόλεων, καὶ οὕτως προετοίμασεν εἰς μὲν τὸν υἱόν του μεγάλας νίκας, εἰς δὲ τὴν πατρίδα του καὶ ὅλην τὴν Ἑλλάδα ἕνα ἐπικείμενον καὶ ἄφευκτον ἀφανισμόν. Ἐξ αἰτίας του, εὐθύς, ἤρχισεν ὁ πόλεμος ἀναμεταξύ των, αἱ διχόνοιαι ηὔξησαν, καὶ ἡ ἐλευθερία τῆς Ἑλλάδος ἀπ᾿ ὀλίγον κατ᾿ ὀλίγον ἐφθείρετο, ἕως εἰς τοὺς 146 πρὸ Χριστοῦ, ὁποὺ παντελῶς ἠφανίσθη ὑπὸ τῆς ρωμαϊκῆς μεγαλειότητος.

Οἱ Ρωμαῖοι, κατ᾿ ἐκεῖνον τὸν καιρόν, ἤκμαζον. They're the ones who've been here, ἐξ ἀρχῆς, ἦτον ὀλίγοι φυγάδες, ἀλλὰ μετὰ ταῦτα, διδαχθέντες παρὰ τῶν Ἑλλήνων κάθε λογῆς ἐπιστήμας, καὶ νόμους παρ᾿ αὐτῶν λαβόντες, κατεστήθησαν οἱ ἀξιώτεροι στρατιῶται καὶ συμπολῖται τοῦ κόσμου. Ἡ Ἑλλὰς δὲ ἐλλιπής, κατ᾿ ἐκείνας τὰς ἐποχάς, ἀπὸ ἀξίους στρατιῶτας, where, as a pre-destination, εἶχαν θυσιάσει ἡ ματαιότης Φιλίππου καὶ Ἀλεξάνδρου καὶ οἱ ἀναμεταξύ των πολέμοι, ὡσαύτως καὶ ἀπὸ ἄξια ὑποκείμενα, ὁποὺ ὁ φθόνος καὶ ἡ πολυτέλεια εἶχαν φθείρει, ἐπαρώξυνεν σφόδρα τὴν ἀχορτασίαν τῶν Ρωμαίων, οἱ ὁποῖοι προσποιούμενοι νὰ βοηθήσουν τινὰς τῶν ἑλληνικῶν δυνάστων, ὥρμησαν εἰς τὴν Ἑλλάδα καὶ ἔφερον μαζί των τὸν καθ᾿ αὑτὸ ἀφανισμόν της, ἀφοῦ ἐλεηλάτευσαν, ἀφοῦ κατέκαυσαν πόλεις, ἀφοῦ τέλος πάντων, τὸ ὅλον ἠφάνισαν, ἐκήρυξαν τὴν Ἑλλάδα ρωμαϊκὴν ἐπαρχίαν.

Ἀπὸ τότε, λοιπόν, ἕως εἰς τοὺς 364 μετὰ Χριστόν, ὁποὺ διεμοιράσθη τὸ ρωμαϊκὸν βασίλειον εἰς ἀνατολικὸν καὶ δυτικόν, οἱ Ἕλληνες ὑπόκειντο εἰς φοβερὰν τυραννίαν, καὶ ἔπαθον ἀνήκουστα βάσανα καὶ ταλαιπωρίας ἀπὸ τοὺς διαφόρους σκληροτάτους ἰμπεράτορας, ὁποὺ ἡ Ρώμη τοὺς ἔπεμπεν. Δὲν ἐδύναντο νὰ ἐλευθερωθῶσι ἀπὸ τοιοῦτον ζυγόνἀγκαλὰ καὶ τὰ ἤθη των νὰ μὴν ἦτον παντάπασιν διεφθαρμένα καὶ νὰ ὑπόκειντο εἰς ξένην ἀρχὴνἐπειδὴ ἡ ἐπικράτεια ἦτον μεγαλωτάτη, καὶ δὲν ὑπέφερον ὅλοι ἐξίσου τὰς δυστυχίας, and exakoloythws, δὲν ἠμποροῦσαν νὰ ἑνωθοῦν ὅλοι μαζί, διὰ νὰ ἐξολοθρεύσουν τοὺς τυράννους των (8).

Ἀπὸ τότε, λοιπόν, ὁποὺ ἐστερεώθη ὁ χριστιανισμός, ἕως εἰς τοὺς 1453, ἀντὶς νὰ αὐξήσουν τὰ μέσα τῆς ἐλευθερώσεώς των, feus! ἐσμικρύνοντο. Ἡ δεισιδαιμονία καὶ ὁ ψευδής τε καὶ μάταιος ζῆλος τῶν ἱερέων καὶ πατριαρχῶν, κατεκυρίευσεν τὰς ψυχὰς τῶν βασιλέων, οἱ ὁποῖοι, ἀντὶς νὰ ἐπιμελοῦντο εἰς τὸ νὰ διοικῶσι τὸν λαόν, καθὼς ἔπρεπε, ἄλλο δὲν ἐστοχάζοντο, παρὰ νὰ φιλονικῶσι, καὶ νὰ κτίζωσιν ἐκκλησίας. Τότε εἰς τὴν Ἑλλάδα ἐφάνησαν τρεῖς κυριότητες· ἡ τυραννία, τὸ ἱερατεῖον, καὶ ἡ εὐγένεια, αἱ ὁποῖαι διὰ ἕνδεκα αἰῶνας σχεδόν, κατέφθειραν τοὺς Ἕλληνας καὶ κατερήμωσαν τὴν Ἑλλάδα. Ἡ ματαιότης τῶν πατριαρχῶν, καὶ πάπων ἐπροξένησεν τὸ σχίσμα ἀναμέσον ἡμῶν καὶ τῶν Λατίνων, καὶ ἡ δεισιδαιμονία ἥνωσεν εἰς αὐτὸ ἓν μῖσος φοβερὸν μέχρι τῆς σήμερον.

Ἀφοῦ, I say, τὸ ἱερατεῖον ἠθέλησε νὰ ἑνώσῃ τὰ ἐκκλησιαστικὰ ἐντάλματα μὲ τοὺς πολιτικοὺς νόμους, διὰ νὰ τιμᾶται ἐν ταὐτῷ καὶ νὰ ὁρίζῃ χωρὶς δυσκολίαν, ἐκατάλαβεν, ὅτι ἀναγκαῖον ἦτον πρότερον νὰ τυφλώσῃ τὸν λαὸν μὲ τὴν ἀμάθειαν, διὰ νὰ στερεώσῃ καλλιότερα τὸν σκοπόν του, καὶ οὕτως ἐπροσπάθησεν νὰ ἐσβήσῃ κάθε σπουδὴν εἰς τὴν Ἑλλάδα, καὶ ὑπερασπίσθη τὴν ἀμάθειαν.

Αἱ ἐπιστῆμαι, ὁποὺ πρότερον ἤνθιζον, ἄρχισαν νὰ μαρανθῶσι, τὰ σχολεῖα ἐσφαλίσθησαν, οἱ διδάσκαλοι ἐμωράνθησαν, καὶ ἡ ἀλήθεια μὲ τὴν φιλοσοφίαν ἐξωρίσθησαν. Ἄλλο βιβλίον δὲν εὑρίσκετο, εἰμὴ τὰ πονήματα τῶν ἱερέων. Κάθε φιλόλογος ἄλλο δὲν ἠμποροῦσε νὰ ἀναγνώσῃ, εἰμὴ τὰ θαύματα καὶ τοὺς βίους τῶν ἁγίων, καὶ οἱ ταλαίπωροι Ἕλληνες, ἀγκαλὰ καὶ φιλελεύθεροι, ὑστερημένοι ὅμως ἀπὸ τὸ φῶς τῆς φιλοσοφίας, ἔγιναν σχεδὸν δοῦλοι κατὰ συνήθειαν, μεμεθυσμένοι δὲ ἀπὸ τὴν ἀμάθειαν καὶ δεισιδαιμονίαν, ὑπήκουον καὶ ἐφοβοῦντο τοὺς τυράννους των, without knowing the. Ἕνας ἀφορισμὸς τοῦ ἀρχιερέως ἐτρόμαζεν τόσα μιλλιούνια ἀνθρώπων. Ὦ δεισιδαιμονία, πόσον φοβερὰ εἶσαι ἀνάμεσα εἰς τὰ ἀνθρώπινα πάθη, καὶ πόσον οὐτιδανώνεις τὴν ἀνθρωπότητα, ὅταν κυριεύσῃς τὰς ψυχὰς τῶν ἁπλῶν καὶ ἀμαθῶν λαῶν, οἱ ὁποῖοι τόσον ἀπομωρώνονται, ὁποὺ τρέμουσιν εἰς τὴν ψευδῆ λαλιάν σου, καθὼς τὰ βρέφη φοβοῦνται ἕνα ὄφιν ξύλινον, ἢ ἕνα χαλκοῦν λέοντα!

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Εἰς τοιαύτην κατάστασιν, My ἀdelfoi, εὑρίσκετο ἡ Ἑλλάς, ὅταν πρὸ 453 χρόνων ἀπὸ τὴν σήμερον, ἡ αὐτὴ δεισιδαιμονία καὶ ἡ ἀμάθεια εἶχεν ἀναβιβάσει εἰς ὑψηλὸν θρόνον ἕνα ἀχρεῖον Αἰθίοπα, ὁ ὁποῖος ὥρμησε μὲ τὰ ἄρματα τοῦ ψεύδους καὶ τῆς πλάνης, καὶ ἐκυρίευσεν σχεδὸν τὸ τέταρτον μέρος τῆς γῆς. Ἡ Ἑλλὰς δὲν ἠμπόρεσεν βέβαια νὰ ἀποφύγῃ τὸν ζυγόν του, οὕτως προητοιμασμένη. Othen, καὶ εἰς βραχύτατον διάστημα ἔκλινε τὸν αὐχένα εἰς τὴν τυραννικὴν ράβδον τοῦ Μωάμεθ. Ἡ εὔκαρπος γῆ τῆς Ἑλλάδος ἐγέμισεν ἀπὸ βαρβάρους ἀλλοτρίου ὁρίζοντος, καὶ τοιούτης λογῆς, ὁ οὐτιδανὸς καὶ ἀχρεῖος θρόνος τῶν ὀθωμανῶν ὑψώθη εἰς τὴν Κωνσταντινούπολιν, καὶ εὑρίσκεται μέχρι τῆς σήμερον, ἀγκαλὰ καὶ νὰ εἶναι εἰς τὸ τέλος του πλησιέστατος.

w! πόσον ἔκλαυσαν οἱ Ἕλληνες μετέπειτα! Ἀλλὰ ματαίως. Ὁ ἐχθρός των ἦτον μεγάλος. They're the ones who've been here, δὲν εἶχον στρατεύματα γυμνασμένα, οὔτε πόλεμον ἐδιδάσκοντο ἀπὸ τοὺς κυρίους των πλέον. They're the ones who've been here, ἐκυβερνοῦντο ἀπὸ σκιὰς καὶ φαντάσματα, καὶ ἀφοῦ ἀπέρασαν τὴν τυραννίαν τῶν Ρωμαίων καὶ ἔπειτα τῶν Ἱερέων, ἐκατήντησαν, Anyway, νὰ ὑποκύψουν εἰς τὴν πλέον σιχαμερὰν καὶ βάρβαρον κυριότητα, I say, εἰς τὴν τυραννίαν τῶν ὀθωμανῶν. Τὰ ἤθη των, ἀγκαλὰ καὶ νὰ μὴν ἦτον παντάπασιν διεφθαρμένα, δὲν ἠμπόρεσαν ὅμως νὰ τοὺς ἐλευθερώσωσι ἀπὸ τὴν δυναστείαν τῶν Ρωμαίων, ἐπειδὴ οἱ ἐχθροί των ἦτον δυνατοὶ καὶ πολλοί, ἡ δεισιδαιμονία δὲ καὶ ἡ ἀμάθεια προητοίμασε διὰ πολλοὺς αἰῶνας τὴν δόξαν τοῦ ἀχρείου Μωάμεθ, καὶ οὕτως ἡ τυραννία τῶν ὀθωμανῶν, εἰς διάστημα τεσσάρων αἰώνων, ἔφερε τὴν Ἑλλάδα εἰς τόσον ἀθλίαν κατάστασιν, ὁποὺ κανείς, βέβαια, κανεὶς δὲν ἤθελε τὸ πιστεύσει, ἂν ὅλοι ἡμεῖς, My Ellines, δὲν τὸ ἐγνωρίζαμεν, καθὼς τὸ γνωρίζομεν καὶ τὸ πάσχομεν καθημερινῶς.

Δύο αἴτια μὲ ἐμπόδισαν, ὦ ἀγαπητοί μου Ἕλληνες, ὁποὺ δὲν ἐδιηγήθην καταλεπτῶς τὰς αἰτίας, ὁποὺ ἔφερον τὴν Ἑλλάδα εἰς τὴν δουλείαν τῶν Ρωμαίων. Πρῶτον μέν, ὅτι τὸ ἐπιχείρημα ἐχρειάζετο μίαν διεξοδικωτάτην περιγραφήν, διὰ νὰ μὴν μείνῃ ἀτελές, καὶ δεύτερον, ἔχοντας σκοπὸν νὰ ὁμιλήσω πλατύτερα διὰ τὰς αἰτίας, ὁποὺ ἕως τὴν σήμερον τὴν φυλάττουσι δούλην ὑπὸ τῶν ὀθωμανῶν, ἐνόμισα, ὅτι αἱ αὐταὶ αἰτίαι, ἂν καὶ εἰς τὸ ὅλον δὲν ὁμοιάζουσι μὲ ἐκείνας, βέβαια, εἰς μέρος αὐτῶν, ἠμποροῦσι νὰ ἀναφέρωνται μετὰ πάσης τῆς ἰσότητος, καὶ ὁ ἀναγνώστης εὐκόλως ἠμπορεῖ νὰ προϊδῇ ἀπὸ τὰς παρούσας τὰς παρελθούσας.

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(1) Ἀπὸ τοῦτο τὸ παράδειγμα ἠμποροῦν, against the present, νὰ θαυμάζουν ὀλιγότερον τινές, ὁποὺ ἐρωτῶσι, διατί αἱ μοναρχίαι βαστοῦν περισσότερον καιρόν, ἀπὸ τὰς πολιτοκρατίας; Διότι, ἡ μὲν νομαρχία εἶναι ὡς πύργος, ὁ ὁποῖος ἢ κατὰ συμβεβηκός, ἢ ἀπὸ πολυχρονιότητα πρέπει νὰ πέσῃ, ἀλλ᾿ ἡ μοναρχία, οὗσα ὡς ὁ σωρὸς τῶν γκρεμνισμάτων, βέβαια ἤθελε μείνει πάντοτε ἡ αὐτή, ἄν τινες δὲν τὴν ξαναορθώσουν, καθώς, ἂν δὲν ξανακτίσουν τὸν πύργον, μένει πάντοτε ὁ σωρός.

(2) Οἱ λαοὶ τοῦ παρόντος αἰῶνος ἐσυνήθισαν τόσον νὰ εἶναι δοῦλοι, ὁποὺ χωρὶς νὰ τρομάζουν εἰς τὸ νὰ ἐξεύρουν, ὅτι ὁ μονάρχης ἠμπορεῖ νὰ κάμῃ ὅ,τι θέλει, εὐχαριστοῦνται μόνον νὰ ἐπαινῶσι κείνους, ὁποὺ δὲν πράττουσι ὅσα κακὰ ἠμποροῦσι.

(3) Ποῖος φονεύει τὸν ἀδελφόν του, διὰ νὰ τοῦ ἁρπάσῃ τὸ σκῆπτρον. Ποῖος φονεύεται παρὰ τῆς συζύγου του, ἡ ὁποία θέλει νὰ βασιλεύσῃ μόνη της. Ἄλλος φαρμακεύει τὸν πατέρα του, καὶ ἄλλη τὰ ἴδια τέκνα της θανατώνει.

(4) Αὐτὸς ἐξυπνᾶ τὸ μεσημέρι, σηκώνεται εἰς τὴν μίαν ὥραν, ἐξοδεύει ἄλλην μίαν διὰ νὰ προγευθῇ, ἄλλη μία χρειάζεται διὰ νὰ τὸν ἐνδύσουν, εἰς τὰς τρεῖς τὸν φέρουν εἰς τὴν περιδιάβασιν, εἰς τὰς πέντε ἐπιστρέφει εἰς τὸ γεῦμα, καὶ μένει ἕως εἰς τὰς ἑπτά. Ἄλλην μίαν ὥραν, βέβαια, τὴν ἐξοδεύει διὰ νὰ πάρῃ τὸν καφφέ, καὶ νὰ εἰπῇ μερικὰ ξυλολογήματα, εἰς τὰς ὀκτὼ ξαναεβγαίνει εἰς περιδιάβασιν, εἰς τὰς ἐννέα ὑπάγει εἰς τὸ θέατρον, εἰς τὰς δώδεκα ἐπιστρέφει εἰς τὸ παλάτιον, καὶ δειπνεῖ ἕως εἰς τὰς δύο, ἔπειτα κοιμᾶται ἕως εἰς τὸ μεσημέρι. Ἴσως τινὰς μοῦ ἀποκριθῇ, ὅτι καθημερινῶς αὐτὰ δὲν ἀκολουθοῦν, ἀλλ᾿ ἂς στοχασθῇ πρότερον, ὅτι ἐγὼ δὲν ἀνέφερα τὰ ἐλαττώματά των ἀκόμη: Ποῦ τὰ παιγνίδια; Ποῦ ὁ ἔρως; Ποῦ τὸ κυνήγι; Ποῦ οἱ χοροί; Ποῦ αἱ ἀκαδημίαι τῆς μουσικῆς; Ποῦ αἱ ἀδιάκοποι συναναστροφαί; Ποῦ τόσα καὶ τόσα ἄλλα ἐφευρέματα τῆς ὀκνηρίας καὶ βαρβαρότητος; Ποῦ τὰ συχνὰ συμπόσια; Καὶ πῶς εἶναι δυνατὸν νὰ παραιτήσῃ αὐτὸς τόσα καὶ τόσα ἀγαθά, διὰ τὸν ἐνοχλητικὸν καὶ βαρύτατον στοχασμὸν τῆς διοικήσεως; Ἀφήνω πρὸς τούτοις κάθε στοχασμόν, ὁποὺ ὡς ἀνὴρ πρέπει νὰ ἔχῃ διὰ τὴν σύζυγόν του καὶ ὡς πατὴρ διὰ τὰ τέκνα του, ἐπειδὴ τοιαῦται ὑποθέσεις δι᾿ αὐτὸν εἶναι πολλὰ μικροπρεπεῖς, καὶ ἡ μεγαλειότης του τὸν διορίζει νὰ ἐκλέξῃ ἕνα μοιχὸν δι᾿ αὐτήν, καὶ ἕνα νόθον πατέρα δι᾿ αὐτά.

(5) Ἡ θρησκεία, My Ellines, ἡ ὁποία συνίσταται εἰς τὸ νὰ δοξάζῃ ὁ ἄνθρωπος τὸν πλάστην τοῦ παντός, βέβαια εἶναι ἓν ἀπὸ τὰ παλαιότερα συστήματα τῶν ἀνθρώπων. Καὶ ἐξακολούθως οἱ πρῶτοι βασιλεῖς ἐστάθησαν ἱερεῖς. Αὐξάνοντας ὅμως αἱ ἰδέαι τῶν ἀνθρώπων, ἀπεφάσισαν νὰ τιμήσουν τὸν κτίστην τοῦ παντός, ὄχι πλέον μὲ τὴν ἁπλότητα καὶ εἰλικρίνειαν, ἀλλὰ μὲ πομπὴν καὶ πολυτελῆ δῶρα. Εὐθύς, λοιπόν, ἔκτισαν ναούς, καὶ ὑπηρέτας τοῦ ἀφιέρωσαν οὐκ ὀλίγους. Ἀλλ᾿ αὐτοὶ οἱ ὑπηρέται, ἀπ᾿ ὀλίγον κατ᾿ ὀλίγον, ηὐξήθησαν τόσον, καὶ τόσον ἀγνωμόνως ἀντήμειψαν τὸν ἀμαθῆ καὶ εὐκολοκατάπειστον λαόν, ὥστε ὁποὺ εἶναι ἀνεκδιήγητα τὰ κακά, ὁποὺ ἐπροξένησαν εἰς τὸν κόσμον, καὶ βέβαια ὁ πλέον σκληρόκαρδος πρέπει νὰ κλαύσῃ, ὅταν ἀναγνώσῃ τὴν ἱστορίαν των.

(6) Ἂν τινὰς ἐπρόβανε κανενὸς πλουσίου εὐγενοῦς, νὰ τοῦ φονεύσῃ ἢ ἕνα ἄλογον, ἢ δύο δούλους, βεβαιότατα, My Ellines, ἤθελε προκρίνει νὰ χάσῃ τοὺς δούλους, ἐπειδὴ εὕρισκεν καὶ ἄλλους οὐχὶ δὲ τὸ ἄλογον, ὁποὺ δυσκόλως ἤθελεν ἐπιτύχει ἄλλο παρόμοιον.

(7) w! πόσον ἄξιοι γέλωτος εἶναι, τῇ ἀληθείᾳ, ὅταν τοὺς βλέπῃ τινὰς εἰς τὰς συναναστροφάς των! Ὡς ἐπὶ τὸ πλεῖστον εἰσφέρουσι καὶ τὰ εἴδωλα τῆς ἀτιμίας των. Ἡ εὐγένειά των δὲ κρίνει πρᾶγμα οὐτιδανόν, τὸ νὰ συντροφεύσῃ ἢ νὰ συνομιλήσῃ ὁ ἄνδρας μὲ τὴν γυναῖκα του, ἀλλὰ κάμνουν ἀλλαγὴν ἀνάμεσόν τους. Ἡ συνομιλία των δὲ συνίσταται, εἰς τὸ νὰ διηγῆται ὁ ἕνας τοῦ ἄλλου, μὲ μίαν ἀνέκφραστον ὑπομονήν, τὴν ἀξιότητα τοῦ ἐνδυτοῦ του, ἢ τὴν ἀμάθειαν τοῦ παπουτζῆ του, ἢ τὴν ὡραιότητα τῶν ἀλόγων του, καὶ πλέον δὲν σιωπῶσι, παρὰ ὅταν καμμία ἀπὸ τὰς εὐγενεῖς, ἀφοῦ κλωθογυρισθῇ, καὶ μὲ μεταφυσικὴν προητοιμασίαν καταδεχθῇ νὰ εἰπῇ κανένα παραλογισμόν, καὶ τότε, καθεὶς ἀπὸ αὐτούς, βιάζεται νὰ πρωτοειπῇ τὸ ναί, because, αὐτοὶ στοχάζονται διὰ χυδαῖον πρᾶγμα, νὰ ἐναντιωθῇ τινὰς εἰς τοὺς ὁρισμοὺς τῶν γυναικῶν, ὁποὺ αὐτοὶ κράζουσι κυρίας των.

(8) Εἰς μίαν πολιτείαν, for example, ἐτύχαινεν ἕνας κυβερνητὴς καλοηθὴς καὶ δίκαιος, καὶ ἐκεῖνος ὁ λαὸς εὐχαριστεῖτο, εἰς ἄλλην δὲ ὁποὺ ὁ λαὸς ἐτυραννεῖτο, δὲν ἐτολμοῦσαν οἱ κάτοικοι νὰ ὁρμήσουν ἐναντίον τῶν ἐχθρῶν των, ἐξ αἰτίας τῆς μεγάλης διαφορᾶς εἰς τὴν ποσότητα ἀναμεταξὺ τῆς πολιτείας των καὶ τῶν ἄλλων πολιτειῶν.

ΒΙΒΛΙΟ ΤΡΙΤΟ
Η ΕΛΛΑΔΑ ΣΤΑ ΔΕΣΜΑ ΤΗΣ

Πρὶν ὅμως νὰ εἰσέλθω εἰς τοιαύτην ἔρευναν, o loveless, κρίνω ἀναγκαῖον νὰ ἐξιστορήσω, ἐν συντόμῳ, τοῦ παρόντος αἰῶνος τὴν ἑλληνικὴν ἀθλίαν κατάστασιν, τὴν ὁποίαν, ἀναγινώσκοντες οἱ μεταγενέστεροι ὁμογενεῖς μου, νὰ ἀναστενάξουν καὶ νὰ κλαύσουν, οἱ δὲ νῦν νὰ ἐξυπνήσουν μίαν φορὰν ἀπὸ τὴν δουλικὴν ληθαργίαν, διὰ νὰ ἠμπορέσουν οἱ μέλλοντες νὰ τοὺς δοξάζωσι καὶ εὐχαριστῶσι μὲ τὰ δάκρυα τῆς χαρᾶς καὶ τῆς εὐγνωμοσύνης.

Ἡ ὀθωμανικὴ διοίκησις εἶναι τυραννική. Οἱ νόμοι των εἶναι ἀτελεῖς, σκληροὶ καὶ ὀλίγοι. Ἡ πρώτη διαταγὴ τῶν νόμων των εἶναι, νὰ νομίζουν τοὺς λόγους τοῦ τυράννου ὡς νόμους ἀπαραβάτους. Ἡ θρησκεία των συνίσταται εἰς τὸ νὰ δοξάζουν ἕνα θεόν, καὶ ὀλίγους προφήτας, ἐξ ὧν ὁ πρῶτος εἶναι ὁ Μωάμεθ. Εἶναι ὅμως πλήρεις δεισιδαιμονιῶν καὶ πιστεύουσι πολλὰ γελοιώδη πράγματα (1). Τὰ ἤθη των εἶναι βάρβαρα. Ὁ χαρακτήρ των σοβαρὸς καὶ ὑπερήφανος. Ἡ ἀμάθειά των ἄκρα καὶ γενική (2).

Ὁ τύραννος εἶναι πάντη ἐλεύθερος ἀπὸ κάθε στοχασμὸν περὶ τῆς διοικήσεως, καὶ εἶναι ὡσὰν νὰ μὴν εἶναι· οἱ νόμοι των δέ, ἐπειδὴ τὸν ἀποθεώνοσι, διὰ τοῦτο δὲν τοῦ συγχωροῦσι νὰ λάβῃ γυναῖκα ὡς σύζυγον, ὡς πρᾶγμα οὐτιδανὸν πρὸς τὴν μεγαλειότητά του (3). Ἐβγαίνει μίαν φορὰν τὴν ἑβδομάδα ἀπὸ τὸ παλάτιόν του καὶ ὑπάγει νὰ προσκυνήσῃ τὸν κτίστην τοῦ Παντὸς εἰς τὸν ναόν του.

Esau, δὲν εἶναι εἰς χρέος νὰ ἠξεύρῃ ἄλλο, εἰμὴ νὰ τρώγῃ, νὰ κοιμᾶται καὶ νὰ στέκεται εἰς τὸ ἄλογον. Ὅσον μὲν διὰ τὰς ἐπιστήμας ἢ ξένας γλώσσας τοῦ εἶναι ἐμποδισμένη ἡ σπουδή των ἀπὸ τοὺς νόμους των, ἂν δὲ καὶ ἀπὸ τὴν ἰδίαν του γλῶσσαν δὲν ἤθελεν ἠξεύρει νὰ προφέρῃ εἰμὴ δέκα λέξεις, βέβαια ἤθελε τοῦ ἦτον ἀρκεταί, ὡσὰν ὁποὺ ποτὲ δὲν ἔχει χρείαν νὰ ὁμιλήσῃ, καὶ ὅταν ὁμιλῇ, μόνον προστάζει νὰ φονεύουν τὸν ἕνα καὶ τὸν ἄλλον. Ὁ λόγος του εἶναι νόμος ἀπαράβατος, καὶ οἱ σκλάβοι του νομίζουσι μεγαλείτερον ἁμάρτημα τὴν παρακοὴν πρὸς τὰ ἐντάλματά του, παρὰ ἐνεργοῦντες τα νὰ ἤθελαν ἐκτελέσει τὰς πλέον φοβερὰς ἀδικίας (4). Othen, δὲν εὑρίσκεται οὔτε ἕνας, ὁποὺ νὰ ζῇ βέβαιος ὑπὸ τῆς δυναστείας του, δὲν λέγω διὰ μίαν ἡμέραν, ἀλλ᾿ οὔτε διὰ μίαν ὥραν (5).

Αὐτὸς προσέτι νομίζεται παρὰ τῶν ὀθωμανῶν ὡς καρδιογνώστης. Othen, εὐθὺς ὁποὺ τινὸς ἡ φυσιογνωμία δὲν ἤθελεν τοῦ ἀρέσει, μὲ ἕνα νεῦμα τοῦ ρίπτει τὴν κεφαλὴν χαμαί. Ἐν ἑνὶ λόγῳ, αὐτὸς καταδικάζει εἰς θάνατον ὅποιον θελήσῃ, καὶ κανεὶς δὲν ἠμπορεῖ νὰ τοῦ ἀποκριθῇ. Τὸ «διατί;» εἶναι ἁμάρτημα τοιοῦτον ὡς πρὸς αὐτόν, ὁποὺ ἂν ἤθελεν ἔχει ἐκεῖνος ὁποὺ ἤθελε τὸ προφέρει δέκα ζωάς, βέβαια ἤθελε τοῦ δοθῶσι δέκα θάνατοι (6). Δὲν εὑρίσκεται πρᾶγμα, ὁποὺ οἱ νόμοι νὰ ἐμποδίζουσι τοῦ τυράννου, ἐκτὸς τοῦ οἴνου. Ἀλλ᾿ αὐτός, ὁποὺ εἶναι συνηθισμένος νὰ μὴν ὑπακούῃ, ὅταν ἐνθυμῆται αὐτὸν τὸν ὁρισμὸν τοῦ Μωάμεθ, ἀδημονεῖ, καὶ ἀλλέως δὲν ξεθυμώνει, παρὰ χύνοντας τὸ αἷμα τινῶν ὑπηκόων. Τοιοῦτος, λοιπόν, No, My dears, ὁ τῶν Ἑλλήνων τύραννος, καὶ βέβαια πολλὰ χειρότερος ἀπ᾿ ὅ,τι σᾶς τὸν ἐπερίγραψα, καθὼς ὅλοι σας τὸν γνωρίζετε.

Αὐτό, λοιπόν, τὸ ἄγαλμα τῆς μωρίας ἐκλέγει ἕναν ἀπὸ τοὺς προειρημένους δούλους τῆς ἀσωτείας του, καὶ βέβαια τὸν χειρότερον, καὶ τὸν κηρύττει ἐπίτροπόν του, ἤτοι ἀντιβασιλέα, καὶ δίδοντάς του τὴν σφραγῖδα τῆς κυριότητος, ὅσα κάμῃ, εἶναι καλὰ καμωμένα. Ἰδοὺ ἄλλος τύραννος χείρων τοῦ πρώτου. Esau, λοιπόν, εἶναι ἐκεῖνος, ὁποὺ βαστᾶ εἰς τὰς μιαρὰς χεῖρας του τοὺς βαρυτάτους χαλινοὺς τῆς διοικήσεως καὶ τῆς δικαιοσύνης, καὶ τόσα μιλλιούνια ὑπόκεινται εἰς τὴν θέλησιν ἑνὸς ἀμαθοῦς τέρατος, ὁποὺ γεννηθεὶς καὶ ἀνατραφεὶς εἰς τὸν κόλπον τῆς δουλείας καὶ τῆς ἀσωτείας, ὄχι μόνον δὲν εἶναι ἄξιος νὰ διοικήσῃ, ἀλλ᾿ οὔτε ἄξιος ἤθελεν ἦτον νὰ εἶναι ὁ ὑποδεέστερος τῶν ὑπηκόων. w! ἀλλοίμονον εἰς τοὺς Ἕλληνας, ὁποὺ τὸν ὑπακούοσι!

Ἀκούσετε τώρα τὸν τρόπον, μὲ τὸν ὁποῖον αὐτὸς διοικεῖ. Ὁ πρῶτος, καὶ κυριώτερος, καὶ ἀπαράβατος νόμος εἶναι θέλησίς του. Othen, ἂν ἐξαιρέσωμεν μερικὰς ἐντολὰς τῆς θρησκείας των, κάθε ἄλλον νόμον ἀφανίζει τὸ κῦρος του. Ἡ ἀμάθειά του τὸν βιάζει νὰ ἐκλέξῃ ἕνα κριτήν, τοῦ ὁποίου δίδει τὸν τίτλον τοῦ Σοφωτάτου, ὁ ὁποῖος ἄλλο δὲν ἠξεύρει, εἰμὴ νὰ γράφῃ καὶ νὰ ἀναγινώσκῃ τὴν γλῶσσαν του, μαζὶ μὲ μερικὰ κεφαλαιώδη προστάγματα τοῦ Μωάμεθ, ὁποὺ νὰ τὰ ἀκούσῃ τινάς, τοῦ ἐρεθίζουν γέλωτα. Τὰ περισσότερα ἀπὸ αὐτὰ τὰ ἐντάλματα ἀναφέρονται εἰς τὴν διατήρησιν τῆς θρησκείας καὶ μάλιστα εἰς τὴν διαφύλαξιν τῆς ἀμαθείας.

Ἡ ἀπόφασις αὐτοῦ τοῦ κριτοῦ εἶναι ἀναντίρρητος. Ὁ κῶδιξ τῶν τιμωριῶν του εἶναι βραχύτατος, καὶ δὲν περιέχει, εἰμὴ τρεῖς μόνον τιμωρίαςτὴν φυλακὴν λέγω, τὸ ράβδισμα, καὶ τὸν θάνατον, αἱ ὁποῖαι εἶναι πάντοτε ἑνωμέναι μὲ τὴν χρηματικὴν παιδείαν. Ὁ τρόπος, μὲ τὸν ὁποῖον κρίνει καὶ ἀποφασίζει αὐτὸς ὁ μωροκριτής, εἶναι τόσον παιδαριώδης καὶ ἀνόητος, ὁποὺ δύο ψευδομάρτυρες καὶ ἕνας κακοῦργος, εἶναι ἱκανοὶ νὰ ἀφανίσουν τὸν πλέον ἐνάρετον πολίτην (7). Ὁ δὲ κριτὴς καθημερινῶς πολιτεύεται, καὶ ἀποφασίζει τοιουτοτρόπως, οὔτε ποτὲ τὸν τύπτει τὸ συνειδὸς διὰ τοιαύτας ἀνομίας (8).

Διὰ τὴν φύλαξιν καὶ εὐταξίαν τῆς πόλεως, ὁ ἀντιβασιλεὺς δίδει ἀπόλυτον ἐξουσίαν ἑνὸς δούλου του, νὰ κάμνῃ ὅ,τι τοῦ φανῇ εὔλογον. Esau, μὴν ἠξεύροντας πῶς νὰ μεταχειρισθῇ τὸν καιρόν του, εἰς ἄλλο δὲν καταγίνεται, εἰμὴ εἰς τὸ νὰ γνωρίζῃ ὅλους τοὺς προδότας καὶ κακούργους τῆς πόλεως, καὶ νὰ ἐφευρίσκῃ τρόπους εἰς τὸ νὰ ἀδικῇ τὸν ἕνα ἢ τὸν ἄλλον (9). Ὅταν τινὰς ἤθελεν ἀποκριθῆ εἰς αὐτοὺς τὸν παραμικρὸν λόγον, εἶναι τὸ ἴδιον, ὡσὰν νὰ ἤθελεν ὑπογράψει τὴν ἀπόφασιν τοῦ θανάτου του, ἐπειδὴ εὐθὺς τὸν συκοφαντοῦσι, καὶ μὲ δύο ψευδομάρτυρας ἔμπροσθεν τοῦ κριτοῦ των βεβαιοῦσι, ὅτι τοὺς ὕβρισε τὴν θρησκείαν, καὶ παραχρῆμα τὸν θανατώνοσι (10). Idoy, My ἀgapitoi, πῶς διοικεῖται τὴν σήμερον ἡ ὀθωμανικὴ δυναστεία. Διοίκησις, ὅσον τυραννική, so easy, καὶ τοιαύτη, ὁποὺ δὲν ἠμπορεῖ τινὰς νὰ ὑποθέσῃ μίαν χειροτέραν ἀπὸ αὐτήν.

Esau, λοιπόν, ὁ ἀντιβασιλεὺς ἐκλέγει πάντοτε ὅποιον θελήσῃ, τὰς περισσοτέρας φορὰς ὅμως δίδει αὐτὴν τὴν τιμήν, ἢ τοῦ μαγείρου του, ἢ τοῦ δούλου του, καὶ τὸν ψηφίζει κυβερνήτην καὶ ἀπόλυτον κύριον μιᾶς πόλεως τῆς ἐπικρατείας, εἰς τρόπον ὁποὺ κάθε πόλις τῆς ὀθωμανικῆς ἐξουσίας διοικεῖται ἀπὸ ἕνα μάγειρα ἢ ἕνα δοῦλον (11).

Ἡ ὀθωμανικὴ αὐλὴ δὲν φυλάττει μισθωτὰ στρατεύματα, καθὼς τὰ ἑτερογενῆ βασίλεια, ἐκτὸς ἀπ᾿ ὅσα διὰ τὴν κοινὴν εὐταξίαν ὑποθέτει ἀναγκαῖα εἰς τὴν βασιλεύουσαν. Othen, ὅταν τῆς χρειασθοῦν, αὐτοὶ οἱ κυβερνηταὶ τῶν διαφόρων πόλεων εἶναι εἰς χρέος, νὰ εὕρουν στρατιῶτας καὶ νὰ τοὺς πληρώσουν ἐξ ἰδίων των, ὁ καθεὶς κατ᾿ ἀναλογίαν τῆς ἐπικρατείας του.

Ἡ πενιχρότης τῆς καταστάσεως αὐτῶν τῶν κυβερνητῶν, πρὶν λάβωσι τὸ σκῆπτρον τῆς δυνάμεως, ἀρκετῶς μᾶς δηλοποιεῖ τὴν πτωχείαν των, καὶ τὰς περισσοτέρας φοράς, ὅταν πηγαίνουν εἰς τὰς ἐπικρατείας των, εὑρίσκονται καταχρεωμένοι, διὰ τὰ χαρίσματα ὁποὺ εἶναι βιασμένοι νὰ κάμνωσι, καὶ διὰ τὴν ἄκραν πολυτέλειαν, ὁποὺ φυλάττουσι. Εὐθύς, λοιπόν, ὁποὺ λαμβάνει τὸ σκῆπτρον τῆς κυριότητος κανεὶς ἀπὸ αὐτούς, εἰσέρχεται εἰς ἐκείνην τὴν πόλιν, καὶ πρῶτος του στοχασμὸς εἶναι νὰ ἁρπάσῃ ὅσα περισσότερα ἠμπορέσῃ, διὰ νὰ πληρώσῃ τὸ χρέος του καὶ νὰ πλουτίσῃ (12). Ἀλλὰ μὲ ποῖον τρόπον ἆρα γε πλουτίζει; ., πολλὰ εὔκολος εἶναι δι᾿ αὐτόν. Εὐθύς, ὁποὺ εἰσέλθῃ εἰς τὴν πόλιν, κράζει τοὺς πλουσιωτέρους πολίτας, καὶ τοὺς λέγει, ὅτι ὁ βασιλεύς των ἔχει χρείαν ἀπὸ στρατεύματα, καὶ ὅτι αὐτὸς εἶναι εἰς χρέος νὰ προβλέψῃ ἀναλόγως εἰς τὴν δύναμίν του. Othen, ἐξακολουθεῖ, τοῦ εἶναι ἀναγκαία τόση ποσότης χρημάτων, καὶ ὅτι εἰς δύο ἡμέρας νὰ τοῦ τὴν φέρωσι, ἀλλέως θέλουσι τιμωρηθῆ μὲ τὸν θάνατον.

Οἱ ταλαίπωροι χριστιανοί, ἂν ἀγαπῶσι τὴν ζωήν των, πρέπει νὰ ἑτοιμάσωσι καὶ πρωτύτερα καὶ περισσοτέραν τὴν ζητηθεῖσαν ποσότητα, ἂν δὲ κανένας ἀποκοτήσῃ νὰ εἰπῇ τὸ ὄχι, εὐθὺς θανατοῦται. Ἔπειτα προστάζει αὐτοὺς τοὺς ἰδίους, νὰ τοῦ ἑτοιμάζωσι, καθ᾿ ἑκάστην, τόσην ποσότητα ἀπὸ κάθε εἶδος ζωοτροφίας, δι᾿ ὅσους ἔχει μαζί του καὶ διὰ φορέματά των ὁμοίως, ἐκτὸς ἀπὸ τὰ ὅσα οἱ ὑπ᾿ αὐτοῦ μικροὶ τύραννοι ἁρπάζουσι καὶ κλέπτουσι ἀπὸ τοὺς ὑπηκόους (13) and oytws, εἰς ὀλίγον καιρόν, πλουτίζει μὲ χωρὶς δυσκολίαν οὔτε κίνδυνον.

Παρακαλῶ τὸν ἀναγνώστην νὰ μὴν θαυμάσῃ διὰ τὴν τοιαύτην διήγησιν. Ἐγὼ τὴν ἔγραψα, ὄχι πὼς δὲν ἠξεύρω, ὅτι εἶναι πασίδηλος τοῖς ὁμογενέσι μου Ἕλλησι, ἀλλ᾿ ἂν κατὰ τύχην τὸ παρὸν βιβλιάριον ἐκπέσῃ εἰς τὴν ὄψιν τινῶν, ὁποὺ ἔχουσι τὴν αὐθάδειαν νὰ ὁμολογοῦσι, ὅτι σχεδὸν σχεδὸν τοὺς ἀρέσκει ἡ ὀθωμανικὴ διοίκησις, νὰ καταλάβουν, ἂν εἶναι δυνατόν, μίαν φορὰν τὸ λάθος των, καὶ νὰ τρομάξουν εἰς τὴν ἀναισθησίαν των.

***

Τώρα, My ἀgapitoi, ὁποὺ ἐδιηγήθην τὸν ἀνυπόφορον τρόπον τῆς διοικήσεως τῶν τυράννων τῆς Ἑλλάδος, ὄχι βέβαια ὅσον ἔπρεπε διεξοδικῶς, ἀλλ᾿ ὅσον τὸ παρὸν θέμα καὶ ὁ σκοπός μου τὸ ἐσυγχώρησε, τώρα, I say, ὁποὺ ἡ μόνη διήγησις, ἀρκετῶς μᾶς ἀπέδειξε, πόσον εἶναι ὁ αὐτὸς τρόπος τυραννικὸς καὶ ἀνυπόφορος, μὲ τὴν αὐτὴν συντομίαν θέλω σᾶς ἐνθυμίσει μὲ πόσην στενοχωρίαν οἱ ταλαίπωροι Ἕλληνες ἀναπληροῦσι εἰς τὰ πρὸς τὸ ζῆν ἀναγκαῖα, καὶ πόσα βάρη ὑποφέρουσι. Μετὰ ταῦτα δὲ θέλω ἐρευνήσει τὰς αἰτίας τῆς μέχρι τοῦδε ἀναιδεστάτης μας ὑπομονῆς.

Διὰ περισσοτέραν σαφήνειαν ὅμως κρίνω ἀναγκαῖον νὰ ὁμιλήσω πρῶτον περὶ τοῦ ἀριθμοῦ τῶν Ἑλλήνων καὶ τῶν τυράννων αὐτῶν. Ἀλλ᾿ ἐπειδή, My dears, τὰ περιστατικὰ μ᾿ ἐμπόδισαν ἀπὸ τὸ νὰ ἐκτελέσω τὴν θέλησίν μου, καὶ νὰ περιδιαβάσω τὴν Ἑλλάδα καὶ ὅλην την ὀθωμανικὴν ἐπικράτειαν, διὰ νὰ ἐπαριθμήσω μόνος μου καὶ καθὼς πρέπει, τοὺς ἐν αὐτῇ κατοικοῦντας, διὰ τοῦτο συντρέχω εἰς τοὺς πλέον νέους καὶ πλέον ἀξιοπίστους γεωγράφους, νὰ ἀντλήσω κἂν ἀπ᾿ αὐτοὺς ἐκεῖνο, ὁποὺ μόνος μου δὲν ἐδυνήθην νὰ ἀπολαύσω.

Ἀφοῦ, λοιπόν, μὲ ἄκραν ἐπιμέλειαν ἐξέτασα πολλοὺς συγγραφεῖς, οἱ περισσότεροι ἀπὸ τοὺς ὁποίους δὲν συμφωνοῦσιν ἀλλήλων των, καὶ σχεδὸν ὅλοι ἐκτείνονται εἰς περιττολογίας καὶ ἀφήνουσι εἰς σκότος τὰ ἀναγκαιότερα πράγματα τῆς γεωγραφίας, εὗρον δι᾿ ἀληθεστέραν ἢ πλησιεστέραν εἰς τὴν ἀλήθειαν τὴν ἐπακόλουθον ἐπαρίθμησιν, εἰς τὴν ὁποίαν, βέβαια, οὔτε ἐγὼ δὲν τολμῶ νὰ καταπεισθῶ μὲ ἀναμφιβολίαν, ἀλλ᾿ οὔτε ἀπίστευτος καθόλου μοῦ φαίνεται. Othen, ἐγὼ μὲν τὴν ἐκθέτω, ὅποιος δὲ εἶναι βεβαιότερος, ἂς τὴν διορθώσῃ, καὶ θέλω τοῦ μείνει εὐχάριστος.

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Τὸ ὀθωμανικὸν βασίλειον εἰς τὴν Εὐρώπην διαιρεῖται εἰς τὰς ἀκολούθους δεκατρεῖς ἐπαρχίας, δηλαδὴ Βλαχίαν, Μολδαβίαν, Βουλγαρίαν, Σερβίαν, Μπόσναν, Δαλματίαν, Ἀλβανίαν, Ἤπειρον, Θεσσαλίαν, Λειβαδίαν, Πελοπόννησον, Μακεδονίαν καὶ Ρούμελην. Οἱ κάτοικοι δὲ εἶναι σχεδὸν δέκα ὀκτὼ μιλλιούνια, μαζί μὲ τοὺς νησιώτας τοῦ Ἀρχιπελάγους. Οἱ δὲ χριστιανοὶ ὡς πρὸς τοὺς ὀθωμανούς, εἶναι ὡς τὸ 115 πρὸς τὸ 29. Διὰ τοὺς ξένους, ὁποὺ κατοικοῦσι εἰς τὴν ὀθωμανικὴν ἐπικράτειαν, καὶ ἀλλογενεῖς, ὄντες κατὰ πολλὰ ὀλίγοι, δὲν τοὺς ἀναφέρω (14). Τόσον πλῆθος Ἑλλήνων, o loveless, πῶς ἆρα γε νὰ ζῇ; Αὐτὸ λοιπόν, θέλω ἐξετάσει τώρα καὶ ἀκούσετε.

Ἂς ὑποθέσωμεν, διὰ τὸ εὐκολώτερον, τοὺς κατοίκους τοῦ ὀθωμανικοῦ κράτους εἰς τὴν Εὐρώπην ὣς 100. Ἀναλόγως, λοιπόν, εἰς τὴν εἰρημένην ἐπαρίθμησιν, οἱ χριστιανοὶ πρέπει νὰ εἶναι ὣς 80, καὶ οἱ ὀθωμανοὶ ὣς 20. Ἀπὸ αὐτοὺς τοὺς ἑκατόν, εἰς μὲν τὰς πόλεις (15) μόλις εὑρίσκονται τὰ 3/10, οἱ δὲ λοιποὶ κατοικοῦσιν εἰς τὰ χωρία (16). Ἐκ τῶν ὀθωμανῶν οὖν οἱ περισσότεροι ζῶσιν ἀπὸ χρονικὰ εἰσοδήματα, ὁποὺ συναθροίζουσιν ἀπὸ τὰ πλήθη τῶν ὑποστατικῶν των, οἱ δὲ λοιποὶ διὰ τοῦ ἐμπορίου καὶ τεχνῶν, ὡς πάντως ἀσύδοτοι, κερδίζουσιν ἀρκετῶς, καὶ ζῶσιν κάλλιστα. Ἀλλ᾿ οἱ χριστιανοὶ τῆς Ἑλλάδος, feus! οἱ γλυκύτατοί μου ὁμογενεῖς καὶ ὁμόθρησκοι, εἶναι τὴν σήμερον τὸ πλέον θλιβερὸν θέαμα εἰς τὸ θέατρον τοῦ κόσμου.

Ἀρχινῶντας λοιπὸν ἀπὸ τοὺς γεωργούς, ἤτοι χωριάτας, φρίττει τὸ πνεῦμα μου, εἰς τὸ νὰ διηγηθῶ τὴν ζωήν τους. Αὐτοὶ οἱ τάλανες, ἀφοῦ κοπιάσουν δι᾿ ὅλον τὸν χρόνον καὶ ὑποφέρουν ἀνεκδιήγητα βάσανα, ποτὲ δὲν τοὺς περισσεύει ὁ καρπὸς τῶν ἱδρώτων των, διὰ νὰ ἀναπαυθῶσιν οὔτε μίαν ἡμέραν, καὶ σχεδὸν πάντοτε εὑρίσκονται στενοχωρημένοι νὰ πωλῶσι μέρος ἀπὸ τὰ φορέματά των, διὰ νὰ ζωοτρέφωνται.

Τόσα μεγάλα εἶναι τὰ βάρη, ὁποὺ ὑποφέρουσι, καὶ τόσον μιαρὰ ἡ ψυχὴ τῶν ὀθωμανῶν (17). Ὁ τρόπος δὲ τῆς συμφωνίας των μετὰ τῶν κυρίων τῶν ὑποστατικῶν, ἐκτὸς ὁποὺ εἶναι τυραννικώτατος, is, to though, καὶ ἀκατάστατος καὶ ἄνομος (18). Πῶς οὖν ζῶσι; .! My ἀdelfoi, φίλτατοί μου Ἕλληνες, ἐσεῖς τὸ ἠξεύρετε, χωρὶς νὰ σᾶς τὸ εἰπῶ. Οἱ γεωργοί, ἡ σεβασμιωτέρα κλάσις μιᾶς πολιτείας, ὁ σταθερώτερος στῦλος τῆς πολιτικῆς εὐτυχίας, ζῇ χειρότερα ἀπὸ τὰ ἴδια ζῶα. Course, ὁ πλούσιος ὀθωμανὸς τρέφει τὰ ἄλογά του μὲ πολλὰ καλλιότερα φαγητὰ ἀπὸ ἐκεῖνα, ὁποὺ φυλάττουσιν εἰς τὴν ζωὴν καὶ εἰς τὰς θλίψεις τὸν ἀθῶον καὶ δίκαιον χωριάτην.

Ἀlla, μήπως τελειώνει εἰς αὐτὰ μόνον ἡ δυστυχία του; Αὐτὸς ὁ ταλαίπωρος πρέπει πρὸς τούτοιςὦ ἐντροπὴ ἀνυπόφορος! – πρέπει, I say, νὰ χορτάσῃ τὴν λύσσαν καὶ τοῦ ληστοῦ τῆς ἐκκλησίας, ἤτοι τοῦ ἀρχιεπισκόπου, ὡς κατωτέρω ρηθήσεται, εἰς τρόπον ὁποὺ οἱ χωριάτες, ἐξαιρῶντας ἐκείνους τοὺς προδότας καὶ κακοὺς ἀνθρώπους, οἱ ὁποῖοι διὰ νὰ μὴν διψήσωσι, πίουσι τὸ αἷμα τῶν συναδελφῶν των, καὶ ἀποκαθίστανται συνεργοὶ τῶν τυραννικῶν προσταγμάτων, ἀφοῦ χάνουν τὰ ὅσα οἱ ὀθωμανοὶ τοὺς ἁρπάζουσι καὶ τὰ ὅσα δίδουσι τῶν καλογήρων, μόλις ἠμποροῦσι νὰ ζήσωσι ἀπ᾿ ὅσα τοὺς μένουσι (19).

Ἀlla, πῶς νὰ παραιτήσω τὰς καθημερινὰς ἀγγαρείας ὁποὺ ὑποφέρουσι! Ὦ οὐρανέ, πῶς δὲν κατακαίεις μὲ τοὺς κεραυνούς σου τόσα βδελυρὰ τέρατα, ὁποὺ μιαίνουν καὶ ἀφανίζουν τὸ ἀνθρώπινον γένος! Δὲν εἶναι χωρίον, o loveless, καὶ μάλιστα εἰς τὴν ἐπικράτειαν τοῦ τυράννου τῶν Ἰωαννίνων, ὁποὺ καθ᾿ ἑκάστην νὰ μὴν πέμπῃ τὸ ἓν τρίτον τῶν κατοίκων του, διὰ νὰ δουλεύῃ εἰς τὰ ἀνωφελῆ καὶ πολυέξοδα κτίρια τοῦ τυράννου, χωρὶς ἄλλην ἀνταμοιβήν, εἰμὴ ραβδίσματα καὶ πολλάκις θάνατον (20). Τοιαύτην λοιπὸν θλιβερὰν καὶ ἀνυπόφορον ζωὴν διάγουσιν οἱ χωριάτες τῆς ἑλληνικῆς γῆς, and, βέβαια, πολλὰ χειροτέραν ἀπ᾿ ὅ,τι σᾶς τὴν παρέστησεν ἡ διήγησίς μου.

Ἀlla, τί νὰ εἰπῶ, διὰ τοὺς πολίτας; ., αὐτοὶ χωρὶς νὰ ἔχουν ὀλιγοτέρους κόπους καὶ μόχθους ἀπὸ τοὺς χωριάτας, ἔχουν τὰ βάσανα, καὶ περισσότερα καὶ φοβερώτερα, ἀπὸ αὐτούς. Οἱ τεχνῖται, λοιπόν, δουλεύουν σχεδὸν 18 ὥρας τὸ ἡμερόνυκτον, καὶ ποτὲ δὲν ἠμποροῦν νὰ ἀναπληρώσουν τὰς ἀναγκαίας χρείας των. Οἱ προεστοὶ μὲ τὰ ἄδικα δοσίματα, ὁποὺ τοὺς ἐπιφορτώνοσι, τοὺς ἁρπάζουσιν, ἀπὸ τὸ ἓν μέρος, τὸν ὀλίγον καρπὸν τῶν ἱδρώτων των, τὸ πλῆθος τῶν ἑορτῶν καὶ αἱ ἀγγαρεῖαι τοὺς ἐμποδίζουσιν, ἀπὸ τὸ ἄλλο μέρος, κάθε περισσότερον κέρδος, ὁποὺ ἤθελαν ἠμπορέσει νὰ κάμωσι, καὶ ἀνάμεσα εἰς τόσας χιλιάδας, ὅταν τινὰς φθάσῃ νὰ ἀναπληρώσῃ τὰς χρείας του μὲ ὅσον κέρδος τοῦ μένει, νομίζεται πολλὰ εὐτυχής.

Πρόσθες ἀκόμη τὰ ἀνυπόφορα κακά, ὁποὺ καθημερινῶς δοκιμάζουσιν ἀπὸ τοὺς ἀχρείους ἐπιστάτας τοῦ τυράννου, οἱ ὁποῖοι, μὲ ἄκραν ἀσπλαγχνίαν, καὶ χωρὶς συνείδησιν, ἐπιφορτώνοσιν εἰς τοὺς ἄλλους τὰ βάρη τοῦ μέρους των, καὶ αὐτοὶ μένουν ἀσύδοτοι. They're the ones who've been here., I say, οἱ ἄφρονες καὶ μωροὶ ἄνθρωποι, ὁποὺ κράζονται προεστοὶ καὶ ἄρχοντες, οἵτινες, ἀπὸ τὴν βρωμερὰν συνήθειαν, ἔχασαν σχεδὸν καὶ τὴν ἐντροπὴν τῶν ἀνθρώπων καὶ τὸν φόβον τοῦ Θεοῦ, καὶ μὲ ἄκραν ἀναισχυντίαν δὲν διστάζουσιν ἀπὸ τὸ νὰ ἀρνῶνται, ποτὲ μέν, τὰς ποσότητας τῶν πληρωμῶν, ποτὲ δέ, νὰ ξαναζητῶσι ἐκεῖνο, ὁποὺ ἔλαβαν ἤδη, καὶ τὸ χειρότερον νὰ καυχῶνται, εἰς τὸ νὰ δεικνύωνται πιστοὶ ὀπαδοὶ καὶ δοῦλοι τοῦ τυράννου ἑκούσιοι. ., σκληροὶ καὶ ἀναιδέστατοι ἄνθρωποι, ταχέως θέλετε μετανοήσει, ναί, θέλετε μετανοήσει καὶ θέλετε κλαύσει πικρῶς διὰ τὰς κακοεργίας σας.

Ποῦ νομίζετε, ὦ ἀγαπητοί μου Ἕλληνες, νὰ στέλνωσι, διὰ νὰ κατοικήσωσι, αὐτοὶ οἱ ἀπάνθρωποι καὶ ἀναιδέστατοι ἄρχοντες ἐκείνους τοὺς δυσώδεις καὶ βρωμεροὺς Ἀλβανίτας ἢ ἄλλης ἐπαρχίας ὀθωμανούς, ὁποὺ ὁ κάθε τύραννος βαστᾶ διὰ τὴν φύλαξίν του, καὶ μάλιστα εἰς τὴν Θετταλίαν καὶ Ἤπειρον; Ἴσως εἰς ὀσπίτια καμωμένα ἐξεπίτηδες, ἴσως εἰς τὰ εὐρύχωρα μετόχια τῶν μοναστηρίων, ἴσως εἰς τὰ μεγάλα παλάτια των, ἴσως ἔξω ἀπὸ τὴν πόλιν, ἢ εἰς ἔρημά τινα κτίρια, , Anyway, εἰς τὰ μοναστήρια; Οὐχί, No, My ἀgapitoi, μὴν προσμένετε τόσην κρίσιν ἀπὸ τὸν μεμεθυσμένον τους δουλικὸν νοῦν· αὐτοὶ ἐκλέγουσι καὶ πέμπουσιν αὐτοὺς τοὺς αἱμοβόρους λύκους εἰς τὰ ὀσπίτια, ὅπου εὑρίσκονται γυναῖκες καὶ κοράσια.

Καθείς, My dears, καθεὶς ἀπὸ ἐσᾶς ἠμπορεῖ εὐκόλως νὰ καταλάβῃ τὰς φοβερὰς ἐξακολουθήσεις. Ἐγὼ δέ, ἀπὸ τὴν δικαίαν μου ἀγανάκτησιν, ἡ χείρ μου τρέμει καὶ ἡ ὅρασις μου ἐθάμπωσε, οὔτε πλέον ἠμπορῶ νὰ ἐπαριθμήσω τὰς δυστυχίας τῶν Ἰωαννίτων καὶ ὅλων τῶν Θετταλῶν, χωρὶς ἀπὸ τὸν θυμόν μου νὰ εἰπῶ, βέβαια, ὀλιγότερα ἀπ᾿ ὅ,τι ἀνήκουσι ἐκείνων τῶν μωροαρχόντων ἀλλ᾿ ἴσως περισσότερα ἀπ᾿ ὅ,τι ἡ χρηστοήθεια καὶ τὸ ὁμογενὲς μὲ διδάσκουσι.

Ἂν ἐγώ, ὅμως, σιωπῶ, δὲν θέλουσι σιωπήσει αἱ τρομασμέναι μητέρες, ὁποὺ μετὰ δακρύων καὶ γονυκλιτῶς ἔμπροσθεν αὐτῶν τῶν ἀχρείων τεράτων ματαίως δέονται καθ᾿ ἑκάστην, σπανίως δὲ ἐκεῖνοι καταδέχονται νὰ τὰς ἀκροασθῶσι, καὶ πολλάκις, ἀντὶς νὰ τὰς παρηγορήσωσι, τὰς ἐπιπλήττουσι καὶ μὲ βίαν τὰς ἐκβάλλουσιν ἔξω, χωρὶς ποτὲ νὰ τοὺς δώσωσι τὴν παραμικρὰν βοήθειαν (21). Ἂν ἐγὼ σιωπῶ, βέβαια, τὰ κρεμνισμένα ὀσπίτια τῶν ταλαιπώρων Θετταλῶν καὶ Ἠπειρωτῶν, τὰ ξεσχισμένα στολίδια τῶν ὀσπιτίων των, αἱ αἱματωμέναι ὁδοὶ καὶ τείχη τῶν πόλεων ἀρκετῶς ὁμιλοῦσι εἰς τὰς ὁράσεις, ὄχι μόνον τῶν Ἑλλήνων, ἀλλὰ καὶ τῶν ἰδίων ξένων. Ἂν ἐγὼ σιωπῶ, ἀκούονται ὅμως οἱ ἀναστεναγμοὶ τῶν δυστύχων πατέρων, οἵτινες, ἀφοῦ δὲν δύνανται νὰ κερδίσωσι τὴν ζωοτροφίαν των, οὔτε νὰ ἐνδυθῶσι μὲ τὸν καρπὸν τῶν ἱδρώτων των, εἶναι ἀναγκασμένοι νὰ ἀφήσουν εἰς τὴν φαμελίαν των δέκα ὀθωμανοὺς καὶ ἄλλα τόσα ἄλογα, καὶ αὐτοὶ νὰ ὑπάγουν εἰς τὴν φυλακήν, καὶ ὄχι ὀλίγας φοράς, εἰς θάνατον. Ἂν ἐγὼ σιωπῶ, θέλει λαλήσουν τὰ ἀθῶα στόματα τῶν τρομασμένων κορασίδων καὶ πεφοβισμένων ἐφήβων. Καὶ ἂν ἐγώ, Anyway, δὲν τοὺς δηλοποιῶ τὸ τέλος των, τὰ παραδείγματα καὶ αἱ ἱστορίαι ὅλου τοῦ κόσμου μὲ μεγάλην σαφήνειαν τοὺς τὸ προλέγουσι, καὶ ἀρκετὰ ἠμποροῦσαν νὰ τὸ προϊδῶσι μόνοι των, ἂν ἄξιοι κρίσεως καὶ συλλογισμοῦ ἦτον τοιαῦτα τέρατα.

Idoy, My Ellines, οἱ τεχνῖται πῶς ζῶσι, καὶ μὴν νομίσετε ὅτι ἐννοῶ διὰ μόνον τοὺς Ἰωαννίτας. Αὐτοὶ δὲν εἶναι δυστυχέστεροι, eImi only, ὅτι ὁ τύραννός των εἶναι κακοηθέστατος. Ἀλλὰ εἰς ὅλας τὰς πολιτείας τοῦ ὀθωμανικοῦ κράτους εὑρίσκεται ἡ αὐτὴ διοίκησις, ὁ αὐτὸς τρόπος, αἱ ἰδίαι αἰτίαι, καὶ τὰ αὐτὰ ἀποτελέσματα. Ἂς ἔλθωμεν τώρα εἰς τὴν κλάσιν τῶν πραγματευτῶν, I say, ἐκείνων, ὁποὺ πωλῶσι διάφορα εἴδη εἰς τὰ ἐργαστήριά των, διότι περὶ τῶν ταξιδευόντων περαιτέρω ρηθήσεται. Ἀλλὰ τί ἠμπορῶ νὰ εἰπῶ δι᾿ αὐτούς, χωρὶς νὰ ξαναειπῶ τὰ ἴδια προλεχθέντα διὰ τοὺς τεχνίτας;

Αὐτοὶ βασανίζονται ἀπὸ τὴν ἰδίαν κακὴν τύχην, μάλιστα δὲ αἱ δυστυχίαι των αὐξάνουσιν ἀναλόγως μὲ τὰς ὑποθέσεις των. Αὐτοὶ καθ᾿ ἑκάστην δίδοσι τῷ τυράννῳ τόσας ποσότητας ἀπὸ κάθε εἶδος πραγματείας, ὁποὺ ἔχουσι, αὐτοὶ πληρώνοσι βαρύτατα δοσίματα, αὐτοὶ ὑποφέρουσι μὲ μεγαλειτέρας ζημίας εἰς τὰ ὀσπίτιά των πάντοτε τοὺς βρωμεροὺς Ἀλβανίτας (22). Αὐτοὶ εἰς φυλακήν, αὐτοὶ εἰς ἀγγαρείας (23). Αὐτοὶ τέλος πάντων εἶναι ὑποκείμενοι εἰς ὅλα τὰ χειρότερα κακά, ὁποὺ ἠμπορεῖ τινὰς νὰ στοχασθῇ. Πολλάκις ἡ τύχη τοὺς κατατρέχει καὶ εἰς τὰς ἐμπορικάς των ἐπιχειρήσεις, καὶ πολλοὶ ἀπεθνήσκουν εἰς τὴν φυλακήν.

Ποῖος ἐμβαίνει εἰς μίαν πολιτείαν τῆς Ἑλλάδος, καὶ δὲν αἰσθάνεται μίαν ψυχρότητα εἰς τὴν καρδίαν του, ἀκούοντας πανταχόθεν νὰ ἐξέρχεται τὸ ἒ καὶ τὸ ἀλλοίμονον! Τί ἄλλο ἀκροάζεται ἕνας ξένος, πάρεξ ἀναστεναγμούς; Τί ἄλλο βλέπει ὁ Ἕλλην, εἰμὴ δάκρυα; Τί ἄλλο εὑρίσκεται, Anyway, εἰς τοὺς Ἕλληνας, εἰμὴ λύπη, φόβος, φυλακὴ καὶ θάνατος; Ἕνα γενικὸν μουρμούρισμα λύπης, μία σιωπὴ ἀπελπισίας κυριεύει ὅλων τὰς καρδίας. Καὶ πολλῶν ἡ ἀδυναμία μιᾶς δικαίας ἐκδικήσεως καὶ ἡ πολλὰ αἰσθαντική των καρδία φθείρει τὴν ζωὴν καὶ θνήσκουν ἀπελπισμένοι. Ἡ πτωχεία, Anyway, ὡς μία ἀδιάκοπος μικρὴ θέρμη, ἀδυνατίζει τὸ πλέον ὑγιὲς σῶμα. Οὕτως καταβάλλει τὴν γενναιότητα καὶ σταθερότητα τῶν δυστύχων πατέρων καὶ θαμπώνει τὸ πνεῦμα τῶν τέκνων.

Πῶς στοχάζεσαι τώρα, ὦ ἀναγνῶστα, νὰ ζῶσιν οἱ ἀγαπητοί μας Ἕλληνες, αὐτοὶ οἱ γλυκύτατοί μας ἀδελφοί; Ἴσως δὲν τὸ ἀγνοεῖς, καὶ ἴσως μαζύ μου συγκλαίεις καὶ ἐσὺ τὰς κοινὰς ἑλληνικάς μας δυστυχίας. Full, μ᾿ ὅλον τοῦτο, δὲν θέλω σιωπήσει ἐγώ, ξαναενθυμῶντας σου τὸν τρόπον τῆς δυστυχεστάτης καὶ πτωχικῆς ζωῆς τῶν Ἑλλήνων, ἀπὸ τὸ νὰ εὐφημίσω τὴν ἀγαθὴν καρδίαν καὶ τὴν φιλανθρωπότητα τῶν εὐεργέτων τῆς Ἑλλάδος.

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Ἐξαιρῶντας, λοιπόν, ὅλους τοὺς προεστῶτας, ἢ μᾶλλον εἰπεῖν τοὺς προδότας, καὶ ὅλους ἐκείνους τοὺς ἀχρειεστάτους σκλάβους καὶ ὀπαδοὺς τῶν κατὰ μέρος τυράννων τῆς Ἑλλάδος, οἱ λοιποὶ σχεδὸν ἅπαντες ἀναπληροῦσι εἰς τὰς χρείας των ἀπὸ εὐεργεσίας ἐκείνων τῶν ὀλίγων Ἑλλήνων, οἵτινες καὶ ἐν τῇ πατρίδι, καὶ πόρρω αὐτῆς, ὅταν εὑρίσκωνται, δὲν παύοσι ἀπὸ τὸ νὰ βοηθῶσι καθ᾿ ἑκάστην τοὺς συμπατριῶτας των, ἀπὸ τὸ νὰ τοὺς παρηγορῶσι μὲ ἔξαφνα χαρίσματα, and anyway, ἀπὸ τὸ νὰ τοὺς στολίζωσι τὸ πνεῦμα μὲ τὰ σχολεῖα, ὁποὺ ἐξ ἰδίων των ἔκτισαν καὶ φυλάττουσι.

Συγχωρήσετέ με, ὦ ἄνδρες γενναιότατοι καὶ φιλεύσπλαγχνοι, ἂν μία μεγάλη αἰτία μ᾿ ἐμποδίζῃ ἀπὸ τὸ νὰ ἐκθέσω εἰς τοῦτον μου τὸν λόγον τὰ ἔνδοξα ὀνόματά σας· ἡ εὐγνωμοσύνη μου ὅμως ὡς Ἕλλην, καὶ τὸ χρέος τῶν συναδελφῶν μας, ἐντὸς ὀλίγου θέλουν ἐνεργήσει, διὰ νὰ ἐγχαράξουν μὲ χρυσᾶ ψηφία τοιοῦτον κατάλογον εἰς τοὺς ναοὺς τῆς Ἑλλάδος, καθὼς καὶ τώρα τὸν φυλάττουσι ἐγκεχαραγμένον εἰς τὰς καρδίας των. Δὲν μένει τώρα ἄλλη κλάσις, εἰμὴ τῶν ταξιδιώτων, ὁποὺ νὰ ζητῇ ἐξήγησιν, ἀλλὰ περὶ αὐτῶν, as a pre-destination, θέλω ὁμιλήσει παρεμπρός, καὶ τελειώνω τοιαύτην θλιβερὰν διήγησιν μὲ μίαν γλυκεῖαν παρατήρησιν, ὁποὺ σᾶς παρακαλῶ νὰ κάμητε εἰς τὸ ἑλληνικὸν γένος, διὰ κοινήν μας χαράν.

Ἡ τυραννία, My Ellines – καὶ ὁποία τυραννία! – δὲν ἐδυνήθη νὰ ἐξαλείψῃ ἀπὸ τὸ γένος μας τὰ χαρακτηριστικά του σημεῖα, to eIpw by oytws. Ἡ σταθερότης καὶ ἡ φιλευσπλαγχνία σώζονται εἰς ὅλους τοὺς Ἕλληνας καὶ ἡ ἀρετὴ λάμπει ἀνάμεσα εἰς τὸν βόρβορον τῆς τυραννίας (24). Ὦ ἀρετή, ὦ θεῖον καὶ ἱερὸν δῶρον! Σύ, ὁποὺ καταπρααίνεις τὰ ἄλογα πάθη. Σύ, ὁποὺ συνοδεύεις διὰ παντὸς μὲ τὴν ψυχὴν εἰς μίαν ἥσυχον καὶ γαληνὴν ἀνάπαυσιν. Σύ, ὁποὺ καθιστᾶς τὸν ἄνθρωπον εὐτυχῆ, ἀποκαθιστῶντας του ὀλίγας τὰς χρείας· ὁποὺ τὸν ἀρματώνεις ἐναντίον εἰς τὰς καταδρομὰς τῆς τύχης, καὶ τὸν καθιστᾶς ἀδιάφορον εἰς τὰς εὐτυχίας. Σύ, ὁποὺ ὑψώνεις τὴν ἀνθρωπίνην οὐτιδανότητα καὶ κατασταίνεις τὸν ἄνθρωπον ἀνώτερον τοῦ εἶναι του. Σύ, ὁποὺ χαρακτηρίζεις καὶ καταστεῖς ἀμετάτρεπτον τὸν ἐνάρετον. Yes, ὁ ναός σου δὲν εἶναι ἐσφαλισμένος εἰς τὴν ὑποδουλωμένην Ἑλλάδα! Σύ λατρεύεσαι ἀπὸ τοὺς εὐεργέτας τοῦ γένους.

Αὐτοὶ σὲ τιμοῦσι μὲ τὰ καθημερινὰ δῶρα, ὁποὺ προσφέρουσιν εἰς τοὺς Ἕλληνας, καὶ ἐγὼ τοὺς τὸ κοινοποιῶ διὰ δόξαν μας. Ἀλλ᾿ ἐσεῖς, ὦ εὐεργέται, νομίζετε νὰ ἐκπληροῦται τὸ χρέος σας διὰ τῶν εὐεργεσιῶν σας μόνον; Οὐχί, My ἀgapitoi, ἐγὼ δὲν εἶμαι κόλαξ, διὰ νὰ σιωπήσω τὸ τί πρέπει νὰ κάμετε, καὶ ἐσεῖς ἀγαπᾶτε ἀρκετῶς τὴν ἀρετὴν, διὰ νὰ σᾶς κακοφανῇ ἡ ἀλήθεια καὶ νὰ μείνητε εἰς τὸ λάθος σας. Ἡ ἀρετή, my my ἀdelfoi, τόσον διαφέρει ἀπὸ τὴν κακίαν, ὡς ἡ ζωὴ ἀπὸ τὸν θάνατον. Καθὼς λοιπὸν ἀνάμεσα ζωῆς καὶ θανάτου, δὲν εὑρίσκεται μέσος ὅρος, οὔτε ἀνάμεσα ἀρετῆς καὶ κακίας ἠμπορεῖ νὰ εὑρεθῇ, καὶ ἐξακολούθως δὲν ἠμπορεῖ νὰ εἰπῇ τινάς, οὔτε ὅτι ὁ δεῖνας εἶναι περισσότερον ἀπεθαμένος ἀπὸ τὸν δεῖνα ἀπεθαμένον, οὔτε ὅτι ὁ ἕνας ἐναρετώτερος ἀπὸ τὸν ἄλλον ἐνάρετον (25).

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Ἐνάρετος, ὦ εὐεργέται τῆς Ἑλλάδος, εἶναι μόνον ἐκεῖνος, ὁποὺ θέλοντας νὰ ζήσῃ εἰς πολλούςδηλαδὴ ὠφελῶντας τοὺς συναδέλφους του, νὰ ἀθανατίσῃ τὸ ὄνομά του, καὶ διὰ νὰ εἰπῶ οὕτως, νὰ ζῇ καὶ ἀποθαμένοςκάμνει ὄχι ὅσον θέλει, ἀλλ᾿ ὅσον πρέπει, καὶ ὄχι ἐκεῖνο ὁποὺ εἰς οὐδὲν τὸν ἐγγίζει (26), ἀλλ᾿ ἐκεῖνο, ὁποὺ εἶναι ἀναγκαῖον, προκρίνοντας πάντοτε τὸ κοινὸν ὄφελος, χωρὶς νὰ στρέψῃ τοὺς ὀφθαλμούς του εἰς τὴν μικρὰν ἢ μεγάλην ζημίαν, ὁποὺ ἤθελε τοῦ προξενήσει ἓν ἔργον του ἐνάρετον.

Εἰς τὰς νομαρχικὰς διοικήσεις, εἰς τὰς ὁποίας ἡ ἀρετὴ εἶναι ἡ κυρία βάσις καὶ τὸ θεμέλιον ὅλης τῆς πολιτικῆς διαγωγῆς, ὁ ἐνάρετος κάμνει ὅσον πρέπει, καὶ ποτὲ δὲν ζημιοῦται, ἐπειδὴ ποτὲ δὲν συγχωρεῖ ἡ ὀρθὴ διοίκησις ξεχώρισιν ἀπὸ τὰς μερικὰς εἰς τὰς κοινὰς ὑποθέσεις, καθὼς εἰς τὴν ἀρχὴν τοῦ παρόντος μου λόγου ἀρκετῶς ἀπεδείχθη. Καὶ ἐξακολούθως, ὁ ἐνάρετος κάμνοντας ὅ,τι τὸν διδάσκει ἡ ἀρετή, κάμνει πρῶτον μὲν τὸ χρέος του ὡς πολίτης, καὶ δεύτερον, ὠφελῶντας τοὺς ἄλλους· ἡ ἕνωσις, ὁποὺ εὑρίσκεται ἀναμεταξὺ εἰς ὅλους τοὺς πολίτας, κάμνει νὰ ὠφελῆται καὶ ὁ ἴδιος.

Πολλὰ διαφορετικὸν εἶναι ὅμως τὸ πρᾶγμα εἰς τὰς τυραννικὰς διοικήσεις, ὅταν καμμίαν φορὰν ἐμφανίζεται ἡ ἀρετήτὸ ὁποῖον, ἀγκαλὰ καὶ σπανίως, πλὴν ἀκολουθεῖ, καὶ εἰς κάθε τόσον εὑρίσκονται μερικοὶ ἐνάρετοι διὰ τιμὴν τῆς ἀνθρωπότητος καὶ διὰ μεγαλειτέραν ἐλπίδα μιᾶς ταχέας ἐπανορθώσεως ἐκείνου τοῦ γένους, ὁποὺ τυραννεῖται (27) – ὡσὰν ὁποὺ ἡ τυραννία ἔχει διὰ βάσιν καὶ θεμέλιον τὴν ἀνομοιότητα καὶ τὴν ἀδικίαν. Ὅσοι δοῦλοι εἶναι, τόσαι διαιρέσεις εὑρίσκονται, καὶ εἰς τὸ λεξικὸν τῆς δεσποτείας ἡ λέξις «ἕνωσις» δὲν εὑρίσκεται. Othen, εἶναι φανερὸν, ὅτι ἕνας ἐνάρετος ὑπὸ τῆς δουλείας πρέπει ἐξ ἀνάγκης νὰ πάσχῃ, and exakoloythws, ὅποιος δὲν πάσχει ὑπὸ τῆς δουλείας, δὲν εἶναι ἐνάρετος.

Καλὸν ἤθελεν ἦτον, My Ellines, ἂν οἱ ἐνάρετοι τῆς Ἑλλάδος δὲν ἤθελον ὑποφέρει, but, κάμνοντες τὸ χρέος των, ἤθελον ὠφελήσει τοὺς ἄλλους καὶ τὸν ἑαυτόν τους. Πλὴν αὐτὸ εἶναι ἀδύνατον νὰ θεωρηθῇ, ἕως ὁποὺ ἡ Ἑλλὰς εὑρίσκεται ὑπὸ τυραννίας. Ἂς ὑποφέρωσι λοιπὸν ὡς φιλογενεῖς καὶ φιλελεύθεροι, καὶ ἂς μάθωσιν ὅτι, ὅποιος ἠμπορῶντας νὰ ὠφελήσῃ περισσότερον, ὠφελεῖ ὀλιγότερον, δὲν εἶναι ἐνάρετος.

Ἐγὼ ἔλαβα τὴν εὐχαρίστησιν νὰ γνωρίσω ἀρκετοὺς ἐναρέτους Ἕλληνας καὶ εὐεργέτας τῆς Ἑλλάδος, τῶν ὁποίων ἡ φιλευσπλαγχνία καὶ ἡ καλὴ καρδία, δὲν μοῦ συγχωροῦσι νὰ τοὺς κράξω μὴ ἐναρέτους, ὄντας βέβαιος ὅτι, ἂν δὲν κάμνουσι εἰς τὴν Ἑλλάδα ὅσον ἔπρεπε καὶ ὅσον ἠμποροῦσαν, ἡ μόνη αἰτία εἶναι, ὁποὺ δὲν γνωρίζουσι ἐκεῖνο, ὁποὺ ἔπρεπε νὰ κάμωσι, epeidi, My Ellines, δὲν εἶναι δύσκολον εἰς ἕνα καλὸν ἄνθρωπον νὰ κάμῃ ἓν καλὸν ἔργον τόσον, ὅσον εἶναι δύσκολον νὰ τὸ κάμῃ καλῶς καὶ καθὼς πρέπει. Othen, παρεμπρός, θέλω φανερώσει πρὸς τοὺς εὐεργέτας τῆς Ἑλλάδος τὸ τί πρέπει νὰ κάμωσι, καὶ ἐλπίζω ὡς ἐνάρετοι, ὁποὺ εἶναι, νὰ κάμωσι τὸ χρέος των, καθὼς τυχαίνει, διὰ νὰ ἀποκαθιστῶσι ἄξιοι τῆς ἀρετῆς.

Ἡ εὐεργεσία εἶναι ἀναντιρρήτως τὸ χρηστότερον ἔργον ἑνὸς ἐναρέτου πλουσίου, but, ἀγαπητοί μου Ἕλληνες, ὁποῖον ὄφελος προξενεῖ εἰς τοὺς Ἕλληνας τὴν σήμερον; Ἂν μέχρι τοῦδε τοὺς ὠφέλησε, feus! τώρα αὐτὸ τὸ χρηστὸν ἔργον, ἀντὶς νὰ ὠφελήσῃ, βλάπτει, καὶ ἄλλο δὲν προξενεῖ εἰς τοὺς Ἕλληνας, εἰμὴ μόνον μίαν ἐπιζήμιον παρηγορίαν καὶ τοὺς κάμνει νὰ μένουν πάντοτε ἀκίνητοι ὑπὸ τῆς τυραννίας. Οἱ χρείαν ἔχοντες, ἀφοῦ εὐεργετηθοῦν, ὑποφέρουν περισσότερον, καὶ ὅσον περισσότερον εὐεργετοῦνται, τόσον ὀλιγότερον τοὺς βαρύνει ἡ τυραννία. Καὶ ἰδοὺ ὅτι ἓν καλόν, ὁποὺ γίνεται εἰς τόπον ἑνὸς μεγαλειτέρου καλοῦ, προξενεῖ τὸ χειρότερον κακόν, ὁποὺ ἠμποροῦσε νὰ προξενήσῃ τῆς Ἑλλάδος (28).

Οἱ εὐεργέται τῆς Ἑλλάδος, λοιπόν, ἂς μὴ νομίζωσι, ὅτι ὠφελοῦσιν, ὅσον πρέπει τὴν πατρίδα των, εὐεργετῶντας τινὰς Ἕλληνας. Ἡ Ἑλλὰς βλάπτεται, ἡ κοινὴ ἐλπὶς ὀλιγοστεύει, καὶ ἀλλοίμονον εἰς τὸ ἑλληνικὸν γένος, ἂν οἱ εὐεργέται του δὲν ἀλλάξωσι σκοπόν, καὶ δὲν μεταχειρισθῶσιν εἰς ἄλλον τρόπον τὰς εὐεργεσίας των (29). Κάτωθι λοιπὸν θέλω ἀποδείξει, as a pre-destination, τὸ τί πρέπει νὰ κάμωσι, διὰ νὰ ἐξαλείψουν τὰς χρείας ἀπὸ τοὺς Ἕλληνας, καὶ νὰ ἀποκαταστήσουν ἀχρήστους τὰς εὐεργεσίας των μὲ τὴν ἰδίαν εἰλικρινότητα, ὁποὺ ἡ ἀγάπη τοῦ γένους μου καὶ ὁ θεῖος ἔρως τῆς πατρίδος μὲ διδάσκουσι.

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(1) Τοὺς σεληνιαζομένους νομίζουσιν ὡς ἁγίους.

(2) Οἱ νόμοι των τοὺς ἐμποδίζουσι νὰ σπουδάσωσιν ἐπιστήμας, καὶ ἄλλο δὲν ἠξεύρουσιν οἱ φιλόσοφοί των, εἰμὴ νὰ ἀναγνώσωσι μ᾿ εὐκολίαν τὰ ἐντάλματα τοῦ Μωάμεθ.

(3) Εἰς ἀναπλήρωσιν τοιαύτης ἐλλείψεως, φυλάττει περισφαλισμένας τετρακοσίας ἢ πεντακοσίας παλλακίδας εἰς τὸ εὐρύχωρόν του παλάτιον, ὁποὺ ἁρπάζει ἀπὸ τὰ μέρη τῆς Ἀσίας καὶ ἀπὸ τὴν Ἑλλάδα. Πρὸς τούτοις, ἡ μιαρά του ψυχὴ καὶ οἱ βάρβαροι νόμοι του τοῦ συγχωροῦσι νὰ ἀτιμάζῃ τὴν φύσιν καὶ τὴν ἀνθρωπότητα, καὶ οὕτως φυλάττει εἰς ἄλλον παλάτιον ἕως διακοσίους νέους ὡραιοτάτους, εἰς τοιαύτην χρῆσιν προσδιωρισμένους.

(4) Ὅταν διορίζῃ καμμίαν συνέλευσιν εἰς τὸ παλάτιόν του, τότε αὐτὸς δὲν φανερώνεται, ἐπειδὴ φοβεῖται νὰ μὴν τυφλώσῃ τοὺς παρεστηκότας μὲ τὴν λάμψιν τῆς βασιλείας του. Othen, κρεμᾶ ἀπὸ τὸ παράθυρον τὸ μανίκι τοῦ φορέματός του, καὶ αὐτὸς μένει μέσα νὰ πελεκᾷ μερικὰ ξυλαράκια διὰ νὰ παστρεύῃ τὰ ὠτία του. Ὅταν, πάλιν, ἐβγαίνει εἰς περιδιάβασιν, διὰ νὰ μὴν μιανθῇ ἀπὸ τὴν οὐτιδανότητα τῶν λοιπῶν ἀνθρώπων, ὁποὺ αὐτὸς νομίζει κατωτέρας φύσεως καὶ ὅτι νὰ ἐγεννήθησαν ἐξεπίτηδες διὰ νὰ ὑπακούουν εἰς αὐτόν, ἀλλάζει μορφήν, καὶ ἐνδύεται κοινὰ φορέματα, τὸ ὁποῖον τοῦ ὁρίζεται ἀπὸ τοὺς νόμους. Ὅσας φορὰς δὲ περιδιαβάζει εἰς τὴν πολιτείαν, ἢ δύο ἢ τρεῖς, always, προστάζει νὰ φονευθοῦν, πρὶν ἐπιστρέψῃ, καὶ παραχρῆμα ὁ δήμιος, ὁποὺ τὸν ἀκολουθεῖ, τοὺς ἀποκεφαλίζει ἐπ᾿ ὁδοῦ.

(5) Ἄν τινας ἤθελε συγγράψει τὰ ὀνόματα μόνον τῶν ὅσων ὁ νῦν ὀθωμανὸς τύραννος ἐφόνευσεν ἀδίκως, ἤθελεν ὑπερέβη τοιαύτη καταγραφὴ τὸν παρόντα μου λόγον εἰς τὴν ποσότητα τῶν σελίδων.

(6) Κάθε φαμελίτης, ὅταν ἐβγαίνῃ ἀπὸ τὸ ὀσπίτιόν του, διὰ νὰ ὑπάγῃ εἰς τὴν ἀγοράν, νὰ θεωρήσῃ τὰς ὑποθέσεις του, νομίζει τὸ ἴδιον ὡσὰν νὰ ἐπήγαινε εἰς τὸν πόλεμον, μὲ τὸ νὰ μὴν εἶναι βέβαιος, ἂν πλέον ἐπισστρέψῃ· ὅταν δὲ ἐπιστρέφῃ, δὲν ἠμπορεῖ οὔτε τότε νὰ αἰσθανθῇ τὴν γλυκύτητα τῆς συναναστροφῆς τῶν τέκνων του καὶ συγγενῶν του, φοβούμενος εἰς κάθε στιγμὴν νὰ ἰδῇ τὸ τέλος τῆς ζωῆς του.

(7) Ἂν κανεὶς κακοποιὸς φθονῇ κανένα πλούσιον, τρέχει εὐθὺς πρὸς τὸν κριτὴν καὶ λέγει ὅτι ἐκεῖνος νὰ τοῦ χρεωστῇ τόσην ποσότητα. Ὁ κριτής, ἀφοῦ δοξάσῃ πρῶτον τὴν τύχην διὰ τὸ ἄφευκτον μέλλον κέρδος του, κράζει τὸν ἐναγόμενον καὶ τὸν ἐρωτᾷ, ἂν ἀληθῶς χρεωστῇ τοῦ ἐνάγοντος ἐκείνην τὴν ποσότητα ὁποὺ τοῦ ζητεῖται, ἀποκρινόμενος δὲ αὐτὸς τὸ ὄχι, τότε ἐρωτᾷ τὸν ἐνάγοντα ἂν ἔχῃ μάρτυρας, ὁ ὁποῖος λέγει τὸ ναί, καὶ ὁ μωροκριτὴς τοῦ δίδει καιρὸν τρεῖς ἡμέρας, διὰ νὰ φέρῃ τοὺς μάρτυρας, καὶ τὸν ἐναγόμενον βάζει εἰς φυλακήν. Ἂν μετὰ τρεῖς ἡμέρας ὁ ἐνάγων εὕρῃ καὶ παρησιάσῃ δύο ψευδομάρτυρας, ὁ ἐναγόμενος εἶναι εἰς χρέος νὰ πληρώσῃ ὅσα ἐκεῖνοι ψευδομαρτυρήσουν ὅτι χρεωστεῖ, ἂν δὲ καὶ δὲν τοὺς φέρῃ, τότε ὁ κριτὴς ἐλευθερώνει τὸν ἀδικημένον, πλὴν λαμβάνει παρ᾿ αὐτοῦ τὸ δέκατον εἰς τὴν ποσότητα ὁποὺ ἀδίκως τοῦ ἐζητήθη, χωρὶς ποσῶς νὰ τιμωρήσῃ τὸν ψεύστην. Ἂν πάλιν ὁ ἀδικημένος ὁρκισθῇ ὅτι δὲν χρεωστεῖ, τότε οἱ μάρτυρες δὲν χρησιμεύουν, καὶ αὐτὸς δὲν πληρώνει ἄλλο εἰμὴ τὸ δέκατον, εἰς τρόπον ὁπού, ἂν καὶ ἀληθῶς εἶναι χρεώστης, μὲ τὸ ἴδιον μέσον τοῦ ὅρκου δὲν πληρώνει τὸ χρέος του.

(8) Ἀφοῦ πλύνῃ τὰς χεῖρας καὶ ραντίσῃ τὰ ὑποδήματά του καὶ τὴν κεφαλήν του μὲ ὀλίγον νερόν, αὐτὸς πιστεύει, κατὰ τὴν θρησκείαν του, ὅτι μένει παστρικὸς καὶ ἀκηλίδωτος ἀπὸ κάθε ἁμαρτίαν.

(9) Περιφερόμενος εἰς τὴν ἀγορὰν καὶ εἰς τὰς ὁδούς, ἔχει κάθε ἐξουσίαν καὶ δύναμιν νὰ ξυλίσῃ καὶ νὰ φυλακώσῃ ὅποιον θελήσῃ ἀπὸ τοὺς πολίτας, πολλάκις δὲ καὶ θανατώνει, καὶ μένει πάντοτε ἀνερεύνητος. Οἱ βαρβαρώτατοι ὀπαδοί του μὲ ἄκραν ἀσπλαγχνίαν καὶ αὐθάδειαν, ποῖον κτυποῦσι, ποίου ἁρπάζουσι χρήματα, ἄλλου φορέματα, ἄλλου εἴδη πραγματειῶν, And no one dares to tell them for any reason.. The Thessalonians and Larsinos suffer by analogy much more than the rest of the Greeks., As for each of them, two and three Christians are killed..

(10) Some are the ways in which the hard-nosed Ottomans give death to the innocent Greeks., The most common, however, is hanging. The plane trees of Ioannina are unseized from the bodies of the dead.. The hard-hearted tyrant of Allis, many of them decapitated with the saw., Others have been in the lake., others he's been to., putting on the chest of unbearable burdens, others buried alive, many crushed the hands, the feet and then the head, it's been a long time since I've been here., καὶ ἀπὸ δύο Σουλιώτας ὁποὺ ἐφύλαττεν διὰ ἐνέχυρον, τὸν μὲν ἕνα ἐπρόσταξε καὶ τὸν ἔγδαραν ζωντανόν, τὸν δ᾿ ἕτερον ἐσούβλισαν καὶ ἔπειτα ἔψησαν ζωντανόν.

(11) Αὐτοὶ οἱ κυβερνηταὶ εἶναι σχεδὸν ὅλοι ἀγράμματοι, ὅταν δὲ συμβαίνῃ ν᾿ ἀπολαύσῃ μία πόλις διὰ κυβερνητὴν κανένα ἀπὸ ἐκείνους τοὺς νέους, ὁποὺ ἐχρησίμευσαν εἰς τὴν ἀσωτείαν τοῦ τυράννου, τότε ἐκείνη ἡ πόλις νομίζεται εὐτυχής, διὰ τοιαύτην τιμήν, καὶ ὁ κυβερνητὴς λαμβάνει, μαζὶ μὲ τὸν τίτλον, καὶ τρεῖς οὐρὰς ἀλόγων χάρισμα ἀπὸ τὸν βασιλέα, διὰ σημεῖον μεγαλειότητος.

(12) Δύο αἴτια τὸν βιάζουσι, to eIpw by oytws, νὰ πλουτίσῃ μὲ ἀδικίας· τὸ μὲν πρῶτον, εἶναι τὸ παράδειγμα τῶν πρὸ αὐτοῦ, τὸ δὲ δεύτερον, ὁ ἄφευκτος καὶ ταχὺς ἐξορισμὸς ὁποὺ τὸν προσμένει. Ὅθεν καὶ προσπαθεῖ, ὅσον ὀγληγορώτερα δυνηθῇ, νὰ συνάξῃ περισσότερα χρήματα.

(13) Ὁ τῶν Ἰωαννίνων τύραννος, διὰ νὰ ὑπερέβη τοὺς ὁμοίους του εἰς τὴν κακίαν, ἀγόρασεν στανικῶς, καὶ χωρὶς ποτὲ νὰ πληρώσῃ, ὅλα τὰ πέριξ ὑπάρχοντα τῶν κατοίκων. And so it is., συνάζει αὐτὸς μόνον τοὺς καρποὺς ὅλης τῆς ἐπικρατείας, ἀφήνοντας τῶν γεωργῶν μόλις ὅσον χρειάζεται διὰ νὰ ζήσουν. Ἀνάμεσα δὲ εἰς τοὺς διαφόρους τρόπους, ὁποὺ ἐπιχειρίζεται, διὰ νὰ ἐκδύῃ τοὺς ὑπηκόους του, ὁ συχνότερος εἶναι ὁ ἀκόλουθος: Ἐκλέγει κανένα ἀπὸ τοὺς δούλους του, καὶ τὸν κάμνει διοικητὴν εἰς ἕνα ἢ εἰς περισσότερα χωρία, πλὴν αὐτὴν τὴν διοίκησιν τοῦ τὴν πωλεῖ ὅσον θέλει. Ὅθεν ἐκεῖνος, διὰ νὰ ἐβγάλῃ τὰ ὅσα ἐπλήρωσε, καὶ νὰ κερδίσῃ, ἁρπάζει πλέον καὶ ἐκδύει φανερὰ ὅλους, ἀλλ᾿ ἀφοῦ πλουτίσῃ, εὐθὺς ὁ τύραννος τὸν κράζει, τὸν βάζει εἰς τὴν φυλακὴν καὶ τοῦ τὰ παίρνει, καὶ ἔπειτα, ἢ τὸν φονεύει, ἢ τὸν ξαναβάνει εἰς τὴν ἰδίαν ἐπιχείρησιν, διὰ τὸ ἴδιον πρῶτον τέλος.

(14) Ἀπὸ τὴν ἄνωθεν ἐπαρίθμησιν, εὐκόλως φαίνεται, ὑφείλοντας ἀπὸ κάθε ἑκατὸν μόνον δεκαπέντε, ὅτι ἄξιοι διὰ τὰ ἄρματα ἀπὸ μὲν τοὺς χριστιανοὺς ἠμποροῦσαν νὰ εἶναι 2.156.250, ἀπὸ δὲ τοὺς ὀθωμανοὺς 543.750. Εἶναι πρὸς τούτοις ἀναγκαῖον νὰ ἐνθυμηθῇ ὁ ἀναγνώστης, ὅτι οἱ περισσότεροι ἀπὸ τοὺς ὀθωμανοὺς κατοικοῦσιν εἰς τὰς πολιτείας, καὶ ἐξακολούθως δὲν εἶναι ὅσον οἱ χριστιανοὶ ἐπιτήδειοι εἰς τὰ ἄρματα, ἀλλὰ περὶ αὐτῶν κατωτέρω ρηθήσεται.

(15) Τοιαύτας καλῶ, ὅσας περιέχουσσι μίαν ποσότητα 20 χιλιάδων καὶ ἐπέκεινα κατοίκων.

(16) Πρός τούτοις, οἱ περισσότεροι τῶν ὀθωμανῶν κατοικοῦσιν εἰς τὰς πολιτείας, καὶ ἐξακολούθως φανερὸν ἀποκαθίσταται, ὅτι οἱ περισσότεροι χωριάτες καὶ γεωργοὶ εἶναι χριστιανοί, καὶ οἱ ἀξιώτεροι διὰ τ᾿ ἄρματα.

(17) Πασίδηλος εἶναι ἡ φθορὰ ὁποὺ προξενεῖται εἰς τὰ χωρία, ὅταν διέρχωνται τὰ ἄτακτα στρατεύματα τῶν ὀθωμανῶν. Αὐτοὶ οἱ βάρβαροι καὶ σκληροκάρδιοι Ἀλβανῖται, ἀφοῦ λάβωσι ἀπὸ τοὺς ταλαιπώρους χωριάτες ὅσον τοὺς ζητήσουσι, καὶ ἀφοῦ φάγωσιν πλουσιοπαρόχως καὶ γαστριμάργως ὅσα πρόβατα καὶ ἄλλα εὕρωσιν, ἡ ἀχόρταγος ψυχή των ποτὲ δὲν εὐχαριστεῖται, καὶ μὲ βίαν τοὺς ἁρπάζουσιν, δὲν λέγω χρήματα, ἐπειδὴ δὲν ἔχουσιν, ἀλλ᾿ ὅ,τι τοὺς εὕρουσι, καὶ ἀσπλάγχνως ἄλλον τύπτουσι, ἄλλον ὀνειδίζουσι, καὶ πολλοὺς φονεύουσι.

(18) Ὁ κύριος, for example, δίδει τὸν σπόρον τοῦ γεωργοῦ, • dositheos, ἀφοῦ δουλεύσῃ μαζὶ μὲ τὴν συμβίαν του καὶ τέκνα του δι᾿ ὅλον τὸν χρόνον, After, I say, ἀφανίσῃ τὰ βόδια του καὶ καταχαλάσῃ τὰ ἐργαλεῖα του, συνάζει, Anyway, τὸν καρπόν, -καὶ πολλάκις ἡ φύσις δὲν ἀνταποκρίνεται δικαίως εἰς τοὺς κόπους του- τὸν ὁποῖον ἂς ὑποθέσωμεν ὣς 10. Εὐθὺς ὁ κύριος τοῦ χωραφίου λαμβάνει τὰ 2/3, καὶ μένουσι 3 1/3. Ὁ ἐπιστάτης τοῦ χωρίου, ἢ μᾶλλον εἰπεῖν ὁ φανερὸς κλέπτης, ἁρπάζει ἄλλο ἕν, καὶ μένουν 2 1/3. Ὁ κύριος τοῦ χωραφίου λαμβάνει διὰ τὸν σπόρον 1/3 καὶ οὕτως μένουν τοῦ γεωργοῦ μόνον 2, ἀπὸ τὰ ὁποῖα ἔχει νὰ ζωοτραφῇ καὶ νὰ ἐνδυθῇ αὐτὸς καὶ ἡ φαμιλία του. Τοιαύτη περιγραφὴ πρέπει νὰ κινήσῃ εἰς σπλάγχνος τὰς πλέον σκληρὰς καρδίας, καὶ κάθε Ἕλλην πρέπει νὰ κλαύσῃ εἰς τὴν ἀνάγνωσίν της.

(19) Τὰ συνηθισμένα των φαγητὰ εἶναι ἀγριολάχανα καὶ ψωμὶ ἀπὸ κριθάρι, δύο ἢ τρεῖς φορὰς τὸν χρόνον μόνον τρώγοσι κρέας.

(20) Ἐκτὸς τῶν εἰρημένων ἀγγαρευμάτων καὶ ἀδιακόπων δοσιμάτων, ὁποὺ ὑποφέρουσι, πρὸς τούτοις ἀπ᾿ ὅσα ξύλα, τυρί, βούτυρον, λάδι καὶ κάθε ἄλλον εἶδος ἔχουσι, τὰ 9/10 τὰ πηγαίνουσι τοῦ τυράννου καὶ τῶν ὑπ᾿ αὐτοῦ τυραννούντων.

(21) Ἐνθυμοῦμαι μίαν φοράν, ὁποὺ ἔτυχα παρών, ὅταν μιὰ γυναίκα χήρα καὶ μὲ πέντε τέκνα ἀνήλικα εἶχεν ὑπάγει νὰ παρακαλέσῃ ἕνα ἄρχοντα, τοῦ ὁποίου τὸ ὄνομα σιωπῶ διὰ ὀλιγοτέραν του ἐντροπήν, διὰ νὰ τῆς κατεβάσουν τὸ δόσιμον, λέγουσα, that, διὰ νὰ πληρώσῃ τὸ ἀπερασμένον, εἶχεν πωλήσει κάθε περιττὸν στολίδι, ὁποὺ τῆς εἶχεν μείνει, καὶ δὲν εἶχεν ἄλλο τι νὰ πωλήσῃ, διὰ νὰ πληρώσῃ τὰ ὅσα τῆς ἐζητοῦσαν, μάλιστα κλαίουσα ἐφώναζεν, πὼς ἔχει νὰ θρέψῃ καὶ νὰ ἐνδύσῃ τρεῖς θυγατέρας καὶ δύο υἱούςὁ σκληρὸς ἄρχων δὲν τὴν ἄφησε νὰ τελειώσῃ τὴν περίοδον, καὶ εὐθύς, ὁποὺ ἤκουσε νὰ λέγῃ, ὅτι ἔχει τόσα παιδία, μὲ ἀνήκουστον βαρβαρότητα καὶ ἀδιαφορίαν τῆς λέγει: «πώλησον δύο ἀπὸ τὰ παιδία σου καὶ πλήρωσον τὸ δόσιμον». Ἐγὼ σιωπῶ, ὁ δὲ ἀναγνώστης ἂς κρίνῃ, ὅπως θελήσῃ.

(22) Πολλοὶ εὑρίσκονται στενοχωρημένοι ἀπὸ ξυλίσματα καὶ φοβερισμοὺς τῶν ἀπανθρώπων Ἀλβανίτων, ἐκτὸς τῆς κατοικίας, νὰ τοὺς δίδωσι καὶ τὴν ζωοτροφίαν.

(23) Εἰς τὰ Ἰωάννινα ἔφερον τὰ ξύλα, τὰς πέτρας καὶ τὴν λάσπην ὅλοι οἱ κάτοικοι χωρὶς ἐξαίρεσιν.

(24) Εἰς ὅλας τὰς πολιτείας τῆς Ἑλλάδος, καὶ ἐξόχως εἰς τὰ Ἰωάννινα, κάθε ἡμέραν ὅλοι οἱ συμπολῖται, στέλνουσιν εἰς τοὺς φυλακωμένους καὶ φαγητὰ καὶ ἐνδύματα καὶ κάθε ἄλλον ἀναγκαῖον· ὅταν δὲ κανεὶς ἀδικῆται καὶ κατατρέχεται, κάθε γείτων νομίζει χρέος του νὰ τὸν βοηθήσῃ, ὡς δύναται.

(25) Ἂς μὴν παραξενευθῇ ὁ ἀναγνώστης ἀπὸ αὐτὴν τὴν πρότασιν, ἀλλ᾿ ἂς στοχασθῇ ὅτι, ὁσάκις βλέπομεν ἕνα ἐνάρετον νὰ κάμνῃ περισσότερα καλὰ ἀπὸ ἕνα ἄλλον ἐνάρετον, αἰτία εἶναι μόνον καὶ μόνον αἱ περιστάσεις.

(26) Πολλοὶ ἐνόμισαν καὶ νομίζουν ἐναρέτους τινὰς βασιλεῖς, διὰ τὸ ὅτι ἔκαμον καλὰ πράγματα, χωρὶς νὰ ἐρευνήσουν τὸ ὅ,τι ἠμποροῦσαν νὰ κάμωσι.

(27) Οἱ περίεργοι ἀλλογενεῖς, καὶ μάλιστα οἱ Βρεττανοί, περιερχόμενοι εἰς τὴν Ἑλλάδα καὶ ἀπαντοῦντες ἔνθεν κακεῖθεν διεσπαρμένα τὰ διάφορα λείψανα τῆς μεγαλειότητός της, εὑρίσκονται ὑποχρεωμένοι νὰ κράζωσι: «Ἐδῶ ἐστάθη τὸ σχολεῖον τῆς οἰκουμένης». Οἱ δὲ νῦν φιλόσοφοι καὶ πολυπράγμονες Ἕλληνες, θεωρῶντες ἀναμεταξὺ εἰς τοὺς ταλαιπώρους ὁμογενεῖς μας μερικοὺς ἐναρέτους καὶ ἀξίους ἄνδρας, μὲ κρυφίαν ἡδονὴν κραυγάζουσι: "No, No, ἡ Ἑλλὰς δὲν θέλει μείνει διὰ πολὺν καιρὸν ὑπὸ τῆς τυραννίας, ἀλλὰ ταχέως θέλει συντρίψει τὰς ἁλύσους της».

(28) But what how so, ἴσως τινὰς ἤθελεν εἰπεῖ, εἶναι δυνατὸν ἓν χρηστὸν ἔργον νὰ βλάψῃ; ., ἀγαπητέ! δὲν εἶναι τὸ ἔργον, ὁποὺ προξενεῖ τὴν ζημίαν, ἀλλ᾿ ἡ περίστασις. Ὁ εὐεργέτης, ἐν ὅσῳ εὐεργετεῖ, νομίζει πὼς κάμνει ὅσον πρέπει, καὶ μένει ἀκίνητος. Ὁ εὐεργετούμενος δέ, ἐν ὅσῳ εὐεργετεῖται, δὲν ἀπελπίζεται, καὶ μένει ὑπὸ τῆς δουλείας. Τὰ χρηστὰ ἔργα πρέπει νὰ τὰ κάμῃ τινὰς ἐν καιρῷ τῷ δέοντι, καὶ ὄχι ἁπλῶς καὶ ὡς ἔτυχεν, διότι αἱ περιστάσεις πολλάκις ἀνατρέπουσι τὸ καλὸν εἰς κακόν. Ἂν παραδείγματος χάριν ἕνας ἀρχιστράτηγος εἰς τὸν καιρὸν τῆς μάχης ἤθελε προστάξει, φιλευσπλαγχνίᾳ κινούμενος, νὰ περιποιηθοῦν τοὺς πληγωμένους καὶ νὰ ἐνταφιάσουν τοὺς ἀπεθαμένους, βέβαια ἤθελε νικηθῆ ἀπὸ ἕνα ἐχθρόν, ὁποὺ δὲν ἤθελε τὸν ὁμοιάσει καὶ ἡ φιλευσπλαγχνία του, κακῶς ἐνεργημένη καὶ παράκαιρα, προξενεῖ τὴν δυστυχίαν ἑνὸς γένους ὁλοκλήρου.

(29) Ἂς μὴν τολμήσῃ ὁ ἀναγνώστης, καὶ διὰ τοῦτο τὸν ὁρκίζω ἔμπροσθεν τῆς δικαιοσύνης καὶ εἰς τὸν ναὸν τῆς ἀρετῆς, ἂς μὴν τολμήσῃ, I say, Who's who he is., νὰ μὲ κράξῃ ἀγνώμονα. Ἐγὼ εἶμαι ὑπόχρεως εἰς τοὺς εὐεργέτας τῆς Ἑλλάδος ὄχι ὀλίγον, εἶμαι εὐγνώμων εἰς τὰς χάριτάς των, μαζὶ μὲ ὅλους τοὺς Ἕλληνας. Πόσον ὅμως ἤθελεν ἦτον καλλίτερον, νὰ μὴν ἤθελον ἔχει χρείαν ἀπὸ τὰς εὐεργεσίας των. Ὅποιος ἰατρεύεται ἀπὸ μίαν ἀσθένειαν, εἶναι εὐγνώμων πρὸς τὸν ἰατρόν του, πλὴν ὅλοι παρακαλοῦσι νὰ μὴν λάβωσι χρείαν ἀπὸ τὸν ἰατρόν.

ΒΙΒΛΙΟ ΤΕΤΑΡΤΟ
ΟΙ ΣΥΝΕΡΓΟΙ ΤΗΣ ΤΥΡΑΝΝΙΑΣ

Δύο αἴτια εἶναι, ὦ Ἕλληνές μου ἀκριβοί, ὁποὺ μέχρι τῆς σήμερον μᾶς φυλάττουσι δεδεμένους εἰς τὰς ἁλύσους τῆς τυραννίας, εἶναι δὲ τὸ ἀμαθὲς ἱερατεῖον καὶ ἡ ἀπουσία τῶν ἀρίστων συμπολιτῶν. Εἰς τὴν διήγησιν τῆς δευτέρας αἰτίας, εἰς τὴν ὁποίαν συγκαταλέγεται καὶ ἡ κλάσις τῶν εὐεργέτων τῆς Ἑλλάδος, θέλω φανερώσει τὸ χρέος των, ὡς ἔταξα. Τὰ δὲ προλεχθέντα περὶ τῆς ἀρετῆς αὐτῶν χρησιμεύουν ὡς προλογίδιον εἰς τὴν ἐξέτασιν, ἐν ᾗ εἰσέρχομαι τώρα, διὰ νὰ ἀποδείξω, ὅτι δὲν εἶναι οὔτε δειλία, οὔτε ἀστοχασία τῶν Ἑλλήνων, ὁποὺ μέχρι τῆς σήμερον μᾶς φυλάττει ὑπὸ τῆς ὀθωμανικῆς τυραννίας, καὶ νὰ ἀποστομώσω τὰς φθονερὰς καὶ καταλάλους γλώσσας τῶν ἀλλοφύλων.

Ἀlla, πόσον θέλει συγχύσει, ἡ ἀκόλουθος διήγησις τῆς πρώτης αἰτίας μερικοὺς ἀρχιεπισκόπους, ἢ ἄλλου τάγματος ἱερεῖς, ἂν κατὰ τύχην τὸν παρόντα μου λόγον ἀναγνώσωσιτὸ ὁποῖον μοῦ φαίνεται δύσκολονβλέποντας ξεσκεπασμένας τὰς ψευδεῖς των ἀρετάς.

w, πόσον ταχέως θέλει ρίψουσιν εἰς τὸ πῦρ τοῦτο μου τὸ βιβλιάριον, ὅσοι φοβοῦνται τὸ φῶς τῆς ἀληθείας! Διὰ τοῦτο λοιπὸν κρίνω ἀναγκαῖον νὰ τοὺς προειδοποιήσω, ὅτι τὸ πατριωτικὸν χρέος μου μὲ προστάζει νὰ ὁμιλήσω τὴν ἀλήθειαν, καὶ δὲν φοβοῦμαι οὔτε τοὺς ἀμαθεῖς, οὔτε τοὺς σπουδαίους καὶ ἐναρέτους (1). Τοὺς μὲν πρώτους, ἐπειδὴ δὲν εἶναι ἄξιοι φόβου, τοὺς δὲ δευτέρους ἐπειδὴ ἡ ἀλήθεια δὲν ἐπιδέχεται κατάκρισιν. Μᾶλλον δὲ οἱ σπουδαῖοι θέλουν ἐπικυρώσει τοὺς λόγους μου μὲ τὴν νουνεχῆ των ἐπιβεβαίωσιν, καὶ θέλουν προσπαθήσει, ὅσον ὀγληγορώτερον δυνηθῶσι, νὰ διορθώσωσιν ὁπωσοῦν τὰς φοβερὰς καὶ ἐπιζημιώδεις καταχρήσεις αὐτοῦ τοῦ ἱεροῦ τάγματος, διὰ νὰ ἀναλάβῃ ἡ Ἑλλὰς τὴν προτέραν της λάμψιν καὶ εὐτυχίαν.

For this reason,, λοιπὸν, μετὰ δακρύων παρακαλῶ τοὺς σοφοὺς καὶ ἐναρέτους ἄνδρας, ὁποὺ φέρουσι τὸ σεβάσμιον ἔνδυμα τῆς ἱερωσύνης, νὰ μὲ συγχωρήσουν, ἂν μὲ ἄκραν τόλμην ἀποφασίζω νὰ ἐλέγξω αὐστηρῶς τοὺς ἀναξίους καὶ ἀμαθεῖς καλογήρους, καὶ νὰ ἀποδείξω μὲ γεωμετρικὴν βεβαιότητα τὸ πόσον κακὸν προξενοῦσι τὴν σήμερον εἰς τὴν Ἑλλάδα.

Ἂς μὴν μὲ νομίσουν ἀνευλαβῆ, ἂν ἀκούσωσι νὰ καταφρονῶ τὴν σημερινὴν καλογερικήν των σύστησιν καὶ διαγωγήν, ἀλλ᾿ ὡς ζηλωταὶ τῆς ἐπανορθώσεως καὶ δόξης τῆς κοινῆς πατρίδος μας Ἑλλάδος, νὰ στοχασθῶσι, ἂν εἶναι εὔκολον, νὰ ξαναλάβῃ τὸ γένος μας τὴν ἐλευθερίαν του, ἐν ὅσῳ σώζεται ὁ οἰκιακὸς ἐχθρός της, ἡ ἀμάθεια, I say, ἡ δεισιδαιμονία καὶ ἡ κατάχρησις τῆς θρησκείας, ἢ ὁπόσην φθορὰν θέλει προξενήσει μία αἰφνίδιος ἀνάστασις, καὶ ἐπανόρθωσις εἰς ὅσους ἀδίκως καὶ ἀναισχύντως παρέβηκαν τὰς ἐκκλησιαστικὰς καὶ ἠθικὰς νομοθεσίας, ἂν ἐν καιρῷ δὲν θέλουσι διορθωθῆ.

w, πόσον αἰσθάνομαι τὴν φλόγαν τῆς ἀγανακτήσεως καὶ ἐντροπῆς εἰς τὴν καρδίαν μου, τώρα ὁποὺ τόσον καταφρονητικῶς θέλω λαλήσει διὰ τὴν πλέον τιμιωτέραν κλάσιν τῆς πολιτικῆς διαγωγῆς! Πόσον μὲ λυπεῖ, where, ἀντὶς νὰ ἐπαινέσω αὐτὸ τὸ ἱερὸν τάγμα, ἡ ἀλήθεια καὶ τὸ πατριωτικὸν χρέος μου μὲ βιάζουσι νὰ τὸ κατηγορήσω. Μεγάλον βέβαια εἶναι τὸ ἐπιχείρημά μου, ἀλλ᾿ ἐγὼ ἔταξα νὰ κάμω κάθε θυσίαν ἔμπροσθεν εἰς τὸ ἄγαλμα τῆς Ἐλευθερίας, καὶ δὲν θέλω παραιτήσει τὴν ἀναγκαιοτέραν.

Ὦ σὺ μιαρὰ Σύνοδος τῆς Κωνσταντινουπόλεως, εἰς τί ὁμοιάζεις, ἤθελα νὰ ἠξεύρω ἀπὸ ἐσὲ τώρα ὁποὺ σὲ ἐρωτῶ, εἰς τί, I say, ὁμοιάζεις τοὺς ἱεροὺς καὶ θείους ἀποστόλους τοῦ λόγου τῆς σοφίας τοῦ Ἰησοῦ Χριστοῦ; Ἴσως εἰς τὴν ἔνδειαν καὶ ἀφιλοκέρδειαν, ὁποὺ ἐκεῖνοι ἐκήρυττον; Ἀλλ᾿ ἐσὺ εἶσαι γεμάτη ἀπὸ χρήματα, ὁποὺ καθημερινῶς κλέπτεις ἀπὸ τοὺς ταλαιπώρους χριστιανούς. Ἴσως εἰς τὴν ἐγκράτειαν καὶ χαλιναγωγίαν τῶν παθῶν; Ἀλλ᾿ εἰς ποῖον μεγάλον ξεφάντωμα δὲν εὑρίσκεται μέρος ἀπὸ τοὺς συγκλήτους σου, καὶ ποῖος ἀπὸ αὐτοὺς δὲν λατρεύει δύο καὶ τρεῖς ἀρχοντίσσας μὲ ἄκραν ἀναισχυντίαν καὶ σχεδὸν φανερά (2);

Μήπως τοὺς ὁμοιάζεις κἂν εἰς τὴν εὐλάβειάν των πρὸς τὴν θρησκείαν; Ἀλλὰ ποῖος δὲν γνωρίζει τὴν ἄκραν ἀνευλάβειάν σου καὶ ποῖος δὲν ἠξεύρει πόσον γελοιωδῶς καὶ χλευαστικῶς ἐκτελεῖς τὰς ἱερουργίας (3); Εἰς τί λοιπὸν τοὺς ὁμοιάζεις; Εἰς τὴν φιλανθρωπότητα; Ἐσύ, τοὺς πτωχοὺς δὲν καταδέχεσαι οὔτε κἂν νὰ τοὺς ἰδῇς, οὐχὶ δὲ νὰ τοὺς βοηθήσῃς. Ἡ λύσσα σου διὰ τὰ χρήματα εἶναι ἀπερίγραπτος (4). Τοὺς ὁμοιάζεις ἴσως εἰς τὴν φιλαδελφότητα, εἰς τὴν ὁμόνοιαν, εἰς τὴν ἐπάλληλον ἀγάπην; Ἀλλὰ ποῖος δὲν γνωρίζει πόσον προσπαθεῖ ὁ ἕνας νὰ βλάψῃ τὸν ἄλλον (5). Εἰς τί λοιπὸν τοὺς ὁμοιάζεις; Βέβαια εἰς οὐδέν. Ὢ τῆς δυστυχίας σας, ἄνθρωποι βάρβαροι καὶ μωροί. Ἔπρεπε νὰ ξαναγυρίσῃ ὁ Χριστός, διὰ νὰ σᾶς φωτίσῃ, ἐπειδὴ ἐσεῖς οὔτε κἂν στοχάζεσθε νὰ ἀνοίξητε ποτὲ ἓν βιβλίον, διὰ νὰ λαμπρύνητε τὸν ἐσκοτισμένον σας νοῦν.

Σύ, λοιπόν, ὦ Σύνοδος, ἀγκαλὰ καὶ νὰ φέρῃς τοὺς τίτλους τῆς ἁγιωσύνης καὶ τὰ σημεῖα τῆς ἀρετῆς, No, No, ποσῶς δὲν ὁμοιάζεις τὰ ὑποκείμενα, ὁποὺ προσπαθεῖς νὰ παρησιάσῃς. Σὺ εἶσαι μία μάνδρα λύκων, ὁποὺ δὲν ὑπακούεις τὸν ποιμένα σου καὶ κατατρώγεις τὰ ἀθῶα καὶ πολλὰ ἥμερα πρόβατα τῆς ὀρθοδόξου ἐκκλησίας. Ὡς τοιαύτην λοιπὸν θέλω σὲ νομίσει εἰς τὸν παρόντα μου λόγον, καὶ ἂν ἡ ἀμάθεια τῶν Ἑλλήνων καὶ ἡ ἀπειρία αὐτῶν ἐφύλαξεν μέχρι τῆς σήμερον εἰς μακαριότητα τὸ ἀνυπόφορον κράτος σου, τὸ φῶς τῆς μαθήσεως καὶ ὁ ἥλιος τῆς ἀληθείας θέλουσι σᾶς ἀποδείξει εἰς τοὺς ὀφθαλμοὺς ὅλων, ὄχι καθὼς προσποιεῖσθε νὰ εἶσθε, ἀλλὰ καθὼς εἶσθε τῳόντι. Καὶ θέλουσι σᾶς διδάξει ἐνταυτῷ τὴν ἀληθῆ ὁδὸν τῆς ἀρετῆς καὶ ἱερατικῆς διαγωγῆς.

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Ἀκούσατε νῦν, ἀγαπητοί μου Ἕλληνες, ὅσοι ἀπὸ ἐσᾶς μέχρι τῆς σήμερον τὸ ἀγνοοῦσαν, ἀκούσατε τὴν θλιβερὰν διήγησιν τῆς σημερινῆς καταστάσεως τοῦ ἱερατικοῦ τάγματος τῆς κοινῆς μας πατρίδος, καὶ ἴδατε εἰς τί καταντεῖ τοὺς ἀνθρώπους ἡ τυραννία. Στοχαστικώτατος καὶ μεγάλος ἄνθρωπος ἐστάθη βέβαια ὁ νομοδότης Λυκοῦργος, ὁ ὁποῖος προβλέποντας τὰ ἄφευκτα κακά, ὁποὺ ἤθελε προξενήσει εἰς τοὺς συμπατριῶτας του ἡ μεταχείρισις τῶν χρημάτων, τὴν ἀπέβαλεν ἐξ ἀρχῆς ἀπὸ τὴν Σπάρτην, καὶ κατέστησεν ἐκεῖνον τὸν καλότυχον λαὸν τόσον εὐτυχῆ καὶ ἐνάρετον, ὥστε ὁποὺ θέλει δοξάζεται καὶ τιμεῖται, ἕως ὁποὺ ὑπάρχωσιν οἱ ἄνθρωποι. Because of the, λοιπόν, ὁ νῦν ἑλληνικὸς κλῆρος, διὰ βάσιν τοῦ συστήματός του καὶ διὰ γενικὸν ὄργανον τῆς διαγωγῆς του ἔχει μόνον καὶ μόνον τὸν χρυσόν, δὲν νομίζω περιττὸν, εἰ καὶ συντόμως, νὰ εἰπῶ τι περὶ τῆς χρήσεώς του καὶ τῆς αὐτοῦ καταχρήσεως.

Δὲν εἶναι ὅμως ὁ σκοπός μου νὰ καταπείσω τοὺς χρυσολάτρας, ὅτι ἀπατῶνται, ἐπειδὴ μοῦ φαίνεται τὸ ἴδιον, ἂν ἤθελα παραστήσει τί ἐστὶ μανία, διὰ νὰ καταπείσω ἕνα τρελλόν, ὅτι εἶναι τρελλός. Esau, ἐν ὅσῳ εἶναι τρελλός, δὲν τὸ πιστεύει νὰ εἶναι, μάλιστα κρίνει τὸν ἑαυτόν του φρονιμώτερον ἀπὸ κάθε ἄλλον. Οὕτως καὶ οἱ χρυσολάτραι. Ἕως ὁποὺ μὲ τὸν χρυσὸν κάμνουσιν ὅ,τι θέλουσι, βέβαια δὲν νομίζουσι ἄτοπον τὴν λατρείαν των. Othen, ἀναγκαία εἶναι διὰ τοὺς πρώτους ἡ φρόνησις καὶ διὰ τοὺς ἄλλους ἡ καλὴ διοίκησις. Καὶ τότε ἠμποροῦν νὰ καταλάβουν ἐκεῖνοι ὅτι ἦτον λωλοί, καὶ ἐτοῦτοι ὅτι ἐβαστοῦσαν τόσον καπνὸν, ἐσφαλισμένον εἰς σιδερένια σεντούκια. Ὁμιλῶ μόνον, λοιπὸν, ἐπειδὴ ἡ ὑπόθεσις εἶναι ἀξία περιεργείας, καὶ ἐπειδὴ νομίζω νὰ μὴν δυσαρέσῃ κάθε ἐξέτασις πραγμάτων, ὁποὺ ἀναφέρονται εἰς τὸ κοινὸν καλῶς ἔχειν.

Τὰ χρήματα, My Ellines, εἰς ἄλλο δὲν χρησιμεύουν, οὔτε δι᾿ ἄλλο τέλος ὁ ἐφευρέτης τὰ ἐμεταχειρίσθη, παρὰ μόνον διὰ σημεῖα ἀριθμητικά, ἤτοι διὰ μέτρον γενικὸν τῶν πραγμάτων καὶ δηλωτικὸν τῆς τιμῆς των. Οὕτως λοιπὸν ἐξ ἀρχῆς, διὰ νὰ διευκολύνουν τὰ δανείσματα καὶ ἀλλαγὰς τῶν διαφόρων ἀναγκαίων των πραγμάτων, οἱ ἄνθρωποι ἔκαμαν τόσας μονάδας χρυσᾶς ἢ χαλκίνους, διὰ τῶν ὁποίων τὰ ἐμετροῦσαν καὶ τὰ ἐμοίραζον ὀρθῶς. Αὐτὴ ἡ ἐφεύρεσις εἰς ὀλίγον καιρὸν εὐκόλυνεν τὰς ἀμοιβαίας ἀλλαγάς, ὄχι μόνον ἀπὸ ἕνα ὑποκείμενον εἰς ἄλλον, ἀλλὰ καὶ ἀπὸ πόλιν εἰς πόλιν, καὶ ἀπὸ γένος εἰς γένος (6). Αὐξάνοντας λοιπὸν κατ᾿ ὀλίγον ὀλίγον αἱ χρυσαῖ μονάδες καὶ μὴν ἠμπορῶντας νὰ αὐξήσουν τὰ ἀναγκαῖα πράγματα, ἐφευρέθησαν τὰ μὴ ἀναγκαῖα. Καὶ οὕτως ἐγεννήθη ἡ πολυτέλεια εἰς τοὺς ἀνθρώπους (7).

Ἡ πολυτέλεια δὲ ὡς γέννημα καὶ ἀποτέλεσμα σκιώδους καὶ φανταστικῆς δυνάμεως, καθὼς εἶναι ἡ μεταχείρισις τοῦ χρυσοῦ (8), ἐφύλαξεν τὴν ἰδίαν δύναμιν καὶ αὐτή, καὶ οὕτως μὲ τὸ νὰ ἐπιδέχωνται τὰ μὴ ἀναγκαῖα εἴδη, τιμὴν ἰδεαστικὴν καὶ ἀόριστον, καὶ αὐξάνοντας αἱ χρυσαῖ μονάδες ἀπὸ τὸ ἓν μέρος, καὶ τὰ διάφορα εἴδη ἀπὸ τὸ ἄλλον, τὴν σήμερον σχεδὸν τὰ τρία τέταρτα τῶν ἀνθρώπων ἐνασχολοῦνται ὄχι εἰς ἄλλο, εἰμὴ εἰς τὸ νὰ δίδουν σήμερον τιμὰς ἰδεαστικὰς εἰς ἓν εἶδος, διαφορετικὰς ἀπὸ ἐκείνας, ὁποὺ εἶχεν χθές, εἰς τρόπον ὁπού, κάθε ἡμέραν ξεκάμνοντες τὰ ὅσα εἶχον καμωμένα, δὲν εὑρίσκονται ποτὲ ἀργοί. Αὐτὸ λοιπὸν τὸ φτιάσιμον καὶ ξεφτιάσιμον τὸ ὠνόμασαν ἐμπόριον (9).

Τώρα, λοιπόν, ὁποὺ ἀπεδείχθη ὅτι ἡ ὑπόληψις, ὁποὺ τὴν σήμερον εὑρίσκεται εἰς τὰ χρήματα, εἶναι θετὴ καὶ ἰδεαστική, πολλὰ εὐκόλως ἠμποροῦσε νὰ ἐννοηθῇ, ὅτι καὶ ἄχρηστος εἶναι, μᾶλλον δὲ ἐπιζήμιος, ὁμιλῶντας γενικῶς, ἡ ἐφεύρεσις καὶ μεταχείρισίς των. Ἀλλὰ διὰ περισσοτέραν σαφήνειαν, ἂς ὑποθέσωμεν δύο, ἐξ ὧν ὁ εἷς νὰ διαυθεντεύῃ τὴν ἐφεύρεσιν τοῦ χρυσοῦ, καὶ ὁ ἄλλος νὰ τοῦ εἶναι ἐναντίος, καὶ ἂς συγγράψωμεν τοὺς διαλόγους των.

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Ὁ πρῶτος λοιπόν, μοῦ φαίνεται, ὅτι ἤθελεν εἰπεῖ: Ἡ ἐφεύρεσις τῶν χρημάτων εὐκόλυνεν τοὺς τρόπους τῆς ζωοτροφίας, ἔδωσεν ἐκεῖνα τὰ εἴδη εἰς ἓν γένος, ὁποὺ δὲν τὰ εἶχε, ηὔξησε τὰς ἰδέας τῶν ἀνθρώπων, αὐξάνοντας τὸν ἀριθμὸν τῶν πραγμάτων. Ἐγκαρδίωσεν τοὺς τεχνίτας, τιμῶντας καὶ ἀγοράζοντας τὰ τεχνουργήματά των, and, Anyway, ἐτίμησε τὴν ἀνθρωπότητα καὶ τὴν κατέστησεν εὐγενῆ καὶ χρηστοηθῆ.

Ὁ ἄλλος, βέβαια, ἤθελεν ἀποκριθῆ: Ἡ ἐφεύρεσις τῶν χρημάτων ἠθέλησεν κατ᾿ ἀρχὰς νὰ μετρήσῃ τὰ πρὸς τὸ ζῆν ἀναγκαῖα πράγματα, ἔπειτα ἐμέτρησεν καὶ τὰ μὴ ἀναγκαῖα, καὶ μετὰ ταῦτα ἔγινεν ἀνταμοιβὴ καὶ μέτρον τῆς ἀρετῆς. Ἀλλ᾿ αὐξάνοντας περισσότερον τὰ μέτρα ἀπὸ τὰ μετρητά, ἐξ ἀνάγκης καὶ ἀφ᾿ ἑαυτοῦ των τὰ μετρητὰ ἐμέτρησαν τὰ μέτρα, καὶ ἐξακολούθως τὴν σήμερον τὰ χρήματα μετρῶνται ἀπὸ τὰ πράγματα καὶ οἱ ἠθικοὶ ὁρισμοὶ κατεστάθησαν μέτρα τοῦ χρυσοῦ (10). Ἡ ἐφεύρεσις τῶν χρημάτων κατέστησεν τοὺς ἀνθρώπους ἐχθροὺς τῆς φύσεως καὶ τοῦ ἑαυτοῦ των(11). Ἡ ἐφεύρεσίς των κάμνει νὰ πιστεύουν οἱ περισσότεροι τῶν ἀνθρώπων, μεγαλείτερον τὸ μικρὸν ἀπὸ τὸ μεγάλον (12). Ἡ ἐφεύρεσίς των ἔφθειρε τὰ ἤθη τῶν ἀνθρώπων, μὲ τὴν πολυτέλειαν (13), and, Anyway, τὰ χρήματα ἔδωσαν ὕπαρξιν ἄλλων δύο γενῶν ἀνάμεσα εἰς τοὺς ἀνθρώπους. Othen, ἐκτὸς τοῦ ἀρσενικοῦ καὶ τοῦ θηλυκοῦ, τὴν σήμερον εὑρίσκεται τὸ τρίτον γένος, to eIpw by oytws, τῶν πλουσίων, καὶ τὸ τέταρτον, τῶν πτωχῶν.

Ποῖος ἔχοντας κρίσιν στοχασμοῦ δὲν φρίττει θεωρῶντας τοὺς ἐνενήντα ἐννέα νὰ μὴν ζῶσι, νὰ μὴν δουλεύωσι, νὰ μὴν κοπιάζωσι δι᾿ ἄλλο τι, ἢ διὰ τὸν ἑαυτόν των, παρὰ μόνον καὶ μόνον διὰ τὸ καλῶς ἔχειν τοῦ ἑνός; Καὶ ποῖος, βλέποντάς το, δὲν καταλαμβάνει, ὅτι ἡ αἰτία εἶναι, ὁποὺ ὄχι μόνον τὰ φυσικὰ καὶ ἠθικὰ ὑποδουλώθησαν εἰς τὰ χρήματα, ἀλλὰ καὶ οἱ ἴδιοι ἄνθρωποι καταστάθησαν μέτρα τοῦ χρυσοῦ, καὶ ὅτι, ὅποιος ἔχει περισσοτέρας μονάδας χρυσίου, ἠμπορεῖ νὰ ἀγοράσῃ περισσοτέρους ἀνθρώπους; Χειρότερον πρᾶγμα γίνεται ἀπὸ αὐτὸ ἆραγε; Οἱ ἄνθρωποι νὰ οὐτιδανωθῶσι τόσον, ὥστε ὁποὺ μὲ ἄκραν ἀδιαντροπίαν νὰ ἀκούῃ τινὰς τὸν ὀθωμανὸν νὰ λέγῃ, ὁμοίως καὶ τὸν βρεττανόν, «σήμερον ἀγόρασα δέκα ἀνθρώπους»!

Πῶς ἠμπορεῖ, ἐκεῖνος ὁποὺ τὰ στοχάζεται, νὰ ζήσῃ, καὶ νὰ ἠξεύρῃ, that, χωρὶς νὰ θέλῃ νὰ πωληθῇ ἕνας, τὸν ἀγοράζουν μὲ βίαν, καὶ μάλιστα νὰ εἶναι αὐτὸς ὁ ἴδιος ὑποχρεωμένος νὰ ἀγοράσῃ ἄλλους, καὶ νὰ γίνῃ κακός, θέλοντας καὶ μὴ θέλοντας; Ὁποία εἶναι ἡ καλωσύνη, ὁποὺ μᾶς ἦλθεν ἀπὸ τὴν ἐφεύρεσιν τῶν χρημάτων; Ἴσως ὁποὺ μᾶς εὐκόλυνεν τὰς ἀμοιβαίας διαλλαγάς; Ἀλλὰ ποία ἀνάγκη ἦτον, διὰ νὰ μᾶς τὰς εὐκολύνῃ; Καὶ πῶς ἐζοῦσαν οἱ ἄνθρωποι, πρὶν νὰ ἐφεύρουν τοὺς χρυσοῦς ἀριθμούς; Οἱ Ἀμερικάνοι πρὸ τεσσάρων αἰώνων δὲν ἔτρωγον ἴσως, δὲν ἐνδύοντο, δὲν εἶχον ἴσως ὅλας τὰς ἀρετάς, μὴν ἔχοντες κανένα ἐλάττωμα; Ἀπέθανον ἀπὸ πεῖναν ἴσως οἱ Λάκωνες, ὁποὺ δὲν ἐμεταχειρίζοντο τὸν χρυσόν; Ἢ μήπως δὲν ἠφανίσθη ὅλη ἡ Ἑλλὰς ἐξ αἰτίας του; Δὲν τυραννεῖται μέχρι τῆς σήμερον ἀπὸ αὐτόν; And., Anyway, τὸ ἀνθρώπινον γένος δὲν ἀσχημώθη τόσον ἀπὸ αὐτόν;

Δὲν πωλεῖται ἴσως ἡ δικαιοσύνη διὰ τοῦ χρυσοῦ; Δὲν ἀγοράζονται ἴσως οἱ κριταὶ διὰ τοῦ χρυσοῦ; Δὲν σκεπάζει ἴσως ὁ πλούσιος τὰς ἀνομίας του διὰ τοῦ χρυσοῦ; Δὲν χάνει ἴσως ὁ πτωχὸς τὰ δίκαιά του διὰ τῆς ἐλλείψεως τοῦ χρυσοῦ (14); Διατί, τάχατες, νὰ βλέπωμεν ἕνα ἄνθρωπον νὰ ὁρίζῃ ἄλλους ἀνθρώπους, καὶ δέκα ἄνθρωποι νὰ τρέχουν ὄπισθεν εἰς τὸν ἕνα, ὡσὰν νὰ ἦτον αὐτοὶ χοῖροι, καὶ αὐτὸς χοιροβοσκός;

Τί περισσότερον ἀπὸ τοὺς ἄλλους ἔχει αὐτός, ὁποὺ τόσον αὐστηρῶς καὶ ὑπερηφάνως κτυπᾶ, ὑβρίζει καὶ καταφρονεῖ τοὺς ἄλλους; Διατί, διατί, ὁ ἕνας νὰ ὀνομάζεται δοῦλος καὶ ὁ ἄλλος κύριος; Διατί ὁ πλούσιος νὰ τρώγῃ, νὰ πίνῃ, νὰ κοιμᾶται, νὰ ξεφαντώνῃ, νὰ μὴν κοπιάζῃ καὶ νὰ ὁρίζῃ, ὁ δὲ πτωχὸς νὰ ὑπόκειται, νὰ κοπιάζῃ, νὰ δουλεύῃ πάντοτε, νὰ κοιμᾶται κατὰ γῆς, νὰ διψῇ, καὶ νὰ πεινᾷ;

Ποία εἶναι ἡ αἰτία, ὦ ἄνθρωποι, παρὰ ἡ ἐφεύρεσις τοῦ χρυσοῦ; Ποία ἀνάγκη μᾶς βιάζει, λοιπόν, νὰ τὸν φυλάττωμεν; Μήπως οἱ ἄνθρωποι ζῶσι μὲ μέταλλα, ἢ μήπως διὰ τοῦ χρυσοῦ καλλιεργεῖται ἡ γῆ; Καὶ διατί τάχατες δὲν ἤθελον ἠμπορέσει νὰ ζήσουν οἱ ἄνθρωποι χωρὶς τὸν χρυσόν; Καὶ τί ἤθελε γίνει ὁ χρυσός, ἂν τοῦ ἔλειπεν ἀπὸ ὅλους ἡ ὑπόληψις (15); Καὶ διατί τοσαύτη ὑπόληψις εἰς ἓν μέταλλον (16);

Δὲν εἶναι ἴσως ἡ πρώτη καὶ ἡ κυρία πρόξενος τόσων φοβερῶν πλημμελημάτων ὁ χρυσός (17); Δὲν πωλεῖται ἡ τιμὴ ἴσως διὰ τοῦ χρυσοῦ; Δὲν ἀγοράζεται ἴσως ἡ ἀξιότης δι᾿ αὐτοῦ; Δὲν κλαίει, Anyway, τὸ ἀνθρώπινον γένος ἐξ αἰτίας του; Ἐν ἑνὶ λόγῳ δὲν εἶναι πρόξενος τῆς πολιτικῆς ἀνυποφόρου ἀνομοιότητος καὶ τῶν ἐξ αὐτῆς προερχομένων μυρίων κακῶν; Feu! Vavai!…

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Τώρα λοιπόν, ὁποὺ ἐτελείωσεν καὶ ὁ διάλογος τοῦ ἐναντίου, τί μέλλει νὰ εἰπῇ ὁ ἀναγνώστης; Ὁ ἀναγνώστης ἂς ἀποφασίσῃ, ὅπως τοῦ φανῇ εὐλογώτερον. Μία καλὴ διοίκησις ὅμως ἠμπορεῖ νὰ διορθώσῃ τὴν κατάχρησιν τῶν πλούτων, καὶ ἂν δὲν ἠμπορέσῃ νὰ ἐξαλείψῃ ὅλα τὰ εἰρημένα κακά, ὁποὺ προξενεῖ ἡ ὑπόληψις τοῦ χρυσοῦ, κἂν θέλει τὰ μετριάσει, epeidi, My ἀgapitoi, κάθε δύναμις σκιώδης καὶ ψευδής, ὅσον περισσοτέραν ἐνέργειαν ἔχει εἰς τὴν ἀρχήν της, τόσον περισσότερον καταφρονεῖται εἰς τὸ τέλος, καὶ ἀφοῦ γνωρισθῇ. Ἀλλ᾿ αὐτὸ εἶναι ἐπιχείρημα μεγάλου ἀνδρός, διότι ὁ καλὸς νομοδότης φέρεται πρὸς τὸν λαόν, ὡς ἄριστός τις ἰατρὸς πρὸς τὸν ἄρρωστον. Καὶ καθὼς ἐτοῦτος, πρὶν δώσῃ τὸ ἰατρικόν, ἐξετάζει πρῶτον τὴν κρᾶσιν τοῦ ἀσθενοῦντος, ὡσὰν ὁποὺ πολλάκις τὸ ἴδιον ἰατρικόν, ὁποὺ ἰατρεύει ἕνα, ἠμπορεῖ νὰ βλάψῃ ἄλλον, οὕτως καὶ ὁ νομοδότης, ἀφοῦ ἐξετάσῃ τὰ ἤθη καὶ τὰ ἔθη ἑνὸς γένους καὶ τὸ κλῖμα τῆς κατοικίας του, τότε δίδει ἀναλόγους τοὺς νόμους, ἐπειδὴ τὴν σήμερον εἰς μερικὰ γένη ὁ χρυσὸς εἶναι ἀναγκαιότατος, καὶ ἐνταυτῷ εἰς ἄλλα, ὄχι μόνον ἄχρηστος, ἀλλὰ καὶ ἐπιζήμιος (18).

Δὲν ἦτον βέβαια ἐτοῦτος ὁ τόπος νὰ ὁμιλήσω διὰ αὐτῶν, ἐπειδὴ περὶ τοιούτων θεμάτων ἢ πρέπει τινὰς νὰ ὁμιλῇ διεξοδικά, ἢ μὲ τελειότητα, ὡσὰν ὁποὺ ἡ συντομία ἀποβάλλει τὰς ἀναγκαίας ἀποδείξεις. Πλὴν ἐγώ, ἂν ἔσφαλα εἰς τοῦτο, νομίζω νὰ εἶμαι συμπαθισμένος, μὲ τὸ νὰ γράφω, ὄχι διὰ ἐκείνους τῶν ὁποίων πρέπει νὰ εἰπῇ τινὰς ὅλα καὶ διεξοδικῶς, ἀλλὰ πρὸς ἀνθρώπους, οἵτινες γνωρίζουσι τὴν ἀλήθειαν, καὶ εἶμαι βέβαιος ὅτι μαζί μου θέλουσι φωνάξει: "I'm not going to be! ἂς ἐξαλειφθοῦν, ὅποιαι καὶ ἂν εἶναι, αἱ αἰτίαι τῶν δυστυχιῶν τῆς ἀνθρωπότητος».

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Ἂς εἰσέλθωμεν τώρα εἰς τὴν διήγησιν τοῦ ἑλληνικοῦ κλήρου, ἡ ὁποία ὄχι ὀλίγον θέλει μᾶς παραστήσει τὰ κακά, ὁποὺ προξενεῖ ἡ κατάχρησις τῶν χρημάτων. Εἰς τὴν Κωνσταντινούπολιν, λοιπόν, εὑρίσκεται ὁ πατριάρχης καὶ ἡ Σύνοδος· ἄλλος πατριάρχης εὑρίσκεται εἰς Ἀλεξάνδρειαν· ἄλλος εἰς τὴν Ἀντιόχειαν καὶ ἄλλος εἰς Ἱερουσαλήμ. Ὁ πρῶτος ὀνομάζεται οἰκουμενικός. Καὶ ἂν ἄλλο δὲν σημαίνῃ αὐτὸς ὁ γελοιώδης τίτλος μαζὶ μὲ τοὺς τόσους ἄλλους ὁποὺ λαμβάνει, φανερώνει ὅμως, ὅτι οἱ ἄλλοι τρεῖς πατριάρχαι ὑπόκεινται εἰς αὐτόν. Αὐτὸς λοιπὸν διαμοιράζει εἰς ὅλας τὰς ἐπαρχίας τοῦ ὀθωμανικοῦ κράτους, καὶ πολλάκις πέμπει καὶ ἐκεῖ ὁποὺ δὲν εἶναι χριστιανοί, τόσας ἑκατοντάδας ἀρχιεπισκόπους, ἐξ ὧν ὁ καθεὶς ἔχει τέσσαρας ἢ πέντε ἐπισκοπάς, εἰς τὰς ὁποίας πέμπει καὶ αὐτὸς τόσους ἐπισκόπους. Αὐτὸ εἶναι τὸ σύστημα τῆς ἐκκλησιαστικῆς ἀρχῆς, ὁ τρόπος δὲ τῆς διοικήσεως εἶναι ὁ ἀκόλουθος:

Ἡ Σύνοδος ἀγοράζει τὸν πατριαρχικὸν θρόνον ἀπὸ τὸν ὀθωμανικὸν ἀντιβασιλέα διὰ μίαν μεγάλην ποσότητα χρημάτων, ἔπειτα τὸν πωλεῖ οὗτινος τῆς δώσῃ περισσότερον κέρδος, καὶ τὸν ἀγοραστὴν τὸν ὀνομάζει πατριάρχην. Esau, λοιπόν, διὰ νὰ ξαναλάβῃ τὰ ὅσα ἐδανείσθη διὰ τὴν ἀγορὰν τοῦ θρόνου, πωλεῖ τὰς ἐπαρχίας, ἤτοι τὰς ἀρχιεπισκοπάς, οὗτινος δώσῃ περισσοτέραν ποσότητα, καὶ οὕτως σχηματίζει τοὺς ἀρχιεπισκόπους, οἱ ὁποῖοι πωλῶσι καὶ αὐτοὶ εἰς ἄλλους τὰς ἐπισκοπάς των. Οἱ δὲ ἐπίσκοποι τὰς πωλῶσι τῶν χριστιανῶν, δηλαδὴ γυμνώνουσι τὸν λαόν, διὰ νὰ ἐβγάλωσι τὰ ὅσα ἐξώδευσαν. Καὶ οὗτος ἐστὶν ὁ τρόπος, μὲ τὸν ὁποῖον ἐκλέγονται τῶν διαφόρων ταγμάτων τὰ ὑποκείμενα, δηλαδὴ ὁ χρυσός.

Ὁ τρόπος δέ, μὲ τὸν ὁποῖον ἐκπληροῦσι τὰς ὑποσχέσεις των πρὸς τὸν λαὸν καὶ πρὸς τοὺς ἐκκλησιαστικοὺς νόμους, εἶναι ὁ ἀκόλουθος. Ὁ πατριάρχης, ἀφοῦ ἠξεύρει νὰ ἀναγνώσῃ δύο κατεβατὰ ἀπὸ τὸ Ψαλτήριον τοῦ Δαβίδ, κρίνεται ἄξιος τοιαύτης ἀρχῆς ἀπὸ τὴν Σύνοδον, αὐτὴ δὲ ἠξεύρει νὰ ἀναγνώσῃ περισσότερον ἀπὸ αὐτὸν καὶ τὰς Πράξεις τῶν Ἀποστόλων (19). Διὰ νὰ γράψῃ, δὲν ἐρωτᾶται ἂν ἠξεύρῃ, ἐπειδὴ δὲν τοῦ εἶναι ἀναγκαῖον. Indeed, τὸ ὄνομά του τὸ γράφει μὲ τόσα κλωθογυρίσματαεἰς τὸ ὁποῖον τὸν μιμοῦνται καὶ οἱ ἀρχιεπίσκοποι καὶ οἱ ἐπίσκοποι καὶ μερικοὶ πρωτοσύγκελλοιὁποὺ καὶ ἀνορθόγραφον ἂν εἶναι, ὅπερ καὶ πιθανώτατον, κανεὶς δὲν τὸ καταλαμβάνει, καὶ διὰ τοῦτο φυλάττει γραμματικούς, νέους προκομμένους, ἔχει δὲ καὶ τὸν πρωτοσύγκελλον καὶ ἀρχιμανδρίτην, οἵτινες ὁπωσοῦν μετριάζουν τὴν θηριότητα τῆς ἀμαθείας τοῦ κυρίου των.

Ἡ πρώτη ἔγνοια τοῦ πατριάρχου, λοιπόν, εἶναι νὰ ἀποκτήσῃ τὴν φιλίαν τῶν φίλων τῆς Συνόδου, where, ὡς ἐπὶ τὸ πλεῖστον, εἶναι αἱ γυναῖκες τῶν πρώτων ἀρχόντων, ἤτοι πλουσίων ἀμαθῶν τοῦ Φαναρίου. Καὶ αὐτὸ τὸ κάμνει διὰ δύο αἴτια: Πρῶτον μέν, διὰ νὰ ἠμπορῇ νὰ κλέπτῃ μὲ περισσότερον θάρρος, δεύτερον δὲ νὰ κλέπτῃ διὰ περισσότερον καιρόν, ὡσὰν ὁποὺ αὐτὴ ἡ Σύνοδος ἔχει ὅλα τὰ μέσα εἰς τὴν ὀθωμανικὴν δυναστείαν, and exakoloythws, ὅταν ὁ πατριάρχης, δὲν τῆς ἀρέσκῃ, εὐθὺς τὸν ἐξορίζει. Καὶ δὲν τῆς ἀρέσκει πάντοτε, ὅταν δὲν ὁμογνωμῇ μὲ αὐτήν, καὶ ὅταν δὲν ὑπογράφῃ, χωρὶς νὰ ἀναγνώσῃ ὅ,τι γράμμα τοῦ παραδώσῃ.

Ὁ πατριάρχης ἔχει μίαν ἐξουσίαν σκιώδη καὶ ψεύτικην ἐπάνω εἰς τὴν Σύνοδον, ἀλλὰ κανεὶς δὲν τολμεῖ νὰ ἐξορίσῃ κανένα ἀπὸ αὐτήν, ἂν καὶ ὅλα τὰ δίκαια ἤθελε τὸν βιάσουν, epeidi, τότε, οἱ λοιποὶ εὐθὺς ἐξορίζουν αὐτόν, καὶ βάζουν ἄλλον καὶ ξανακαλεῖ τὸν ἐξορισθέντα σύντροφόν των. For this reason,, πολλάκις ἔτυχε νὰ πατριαρχεύσουν, ποῖος ὀκτὼ μῆνας, ποῖος ἕξ, καὶ ποῖος δύο μόνον. Ἡ ὑπερηφάνεια καὶ διεστραμμένη ψυχὴ αὐτῶν τῶν δώδεκα μωρῶν τῆς Συνόδου τοὺς ἐμποδίζει ἀπὸ τὸ νὰ στοχασθῶσι τὴν φθοράν, ὁποὺ προξενοῦσι εἰς τὸν λαὸν μὲ τὰ μεγαλώτατα ἔξοδα τῶν συχνῶν ἀλλαγῶν τῶν πατριαρχῶν, καὶ ἄλλο δὲν ἐνθυμοῦνται, παρὰ ὅτι, ὅσα ἐξοδεύσουν, τὰ ξαναλαμβάνουν ἀπὸ τὸν νεόφυτον, καὶ πάντοτε μὲ τὸ διάφορόν τους.

Εὐκόλως ἠμπορεῖ νὰ προϊδῇ ὁ ἀναγνώστης τὰ περὶ τῶν ἀρχιεπισκόπων, ὅταν ἡ ἀρχὴ εἶναι τοιαύτη. Ἂς μάθῃ ὅμως, ὅτι αὐτοὶ ὑπερβαίνουσιν καὶ εἰς τὴν ἀμάθειαν καὶ εἰς τὰ κακὰ ἔργα, καὶ τὴν Σύνοδον καὶ τὸν πατριάρχην. Ἐπειδὴ ἡ μὲν Σύνοδος, ὁποὺ ἐξοδεύει, διὰ νὰ κάμῃ τὸν πατριάρχην ὅπως θέλει, λαμβάνει εὐθὺς ἀπὸ τὸν ἴδιον τὰ ὅσα ἐξώδευσεν, ὁμοίως καὶ ὁ πατριάρχης τὰ ξαναλαμβάνει ἀπὸ τοὺς ἀρχιεπισκόπους διπλᾶ καὶ τριπλᾶ. Ἀλλὰ αὐτοί, ἀφοῦ λάβουν μέρος ἀπὸ τοὺς ἐπισκόπους, τὰ λοιπὰ πρέπει νὰ τὰ ἐβγάλουν ἀπὸ τοὺς χριστιανούς, καὶ εἰς αὐτὸ μιμοῦνται τοὺς ὀθωμανικοὺς διοικητὰς τῆς ἀρχιεπισκοπῆς των, ἀπὸ τοὺς ὁποίους εἰς ἄλλο δὲν διαφέρουσι, εἰμὴ ὅτι οἱ ἀρχιεπίσκοποι πληρώνουν αὐτούς, καὶ αὐτοὶ τοὺς δίδουν τὴν ἄδειαν νὰ κλέψωσιν ὅσα ἠμποροῦσι.

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Ἡ ἀμάθεια τοῦ λαοῦ ἀκόνισεν τόσον τὰ ἀρχιερατικὰ σπαθία, ὁποὺ κανεὶς δὲν τοὺς ἀντιστέκεται. Μ᾿ ἓν κατεβατὸν μὲ κατάρας, ὁποὺ ἡ πλέον διαβολικὴ διάθεσις φοβερωτέρας βέβαια δὲν ἤθελεν ἠμπορέσει νὰ ἐφεύρῃ, τὸ ὁποῖον ὀνομάζουσιν ἀφορισμόν, ἐκδύουσι καὶ πλουσίους καὶ πτωχούς. Καὶ ἂν πολλάκις μ᾿ ἕτερον κατεβατὸν μ᾿ εὐχάς, εὐλογίας καὶ συγχώρησιν, διαλύουσι τὸν ἀφορισθέντα, δι᾿ ἄλλο τέλος δὲν τὸ κάμνουσι, παρὰ διὰ νὰ ἠμπορέσωσι νὰ τὸν ξαναφορίσωσι. Ἐπειδὴ τὸν ἀφορισθέντα δὲν δύνανται νὰ τὸν ξαναφορίσωσι, ἂν πρῶτον δὲν τὸν συγχωρήσωσι (20). Μετὰ τὸν ἀφορισμόν, ὁποὺ εἶναι τὸ πρῶτον τους ἄρμα, ἕπονται οἱ ἁγιασμοὶ καὶ τὰ μνημόσυνα (21). Καὶ τέλος πάντων, τὸ μεγαλείτερον κέρδος των εἶναι αἱ κληρονομίαι καὶ τὰ χαρίσματα (22). Ἂν εἰς αὐτὰ εὕρῃ ἀνθίστασιν, τότε εὐθὺς ἀφορίζει, δὲν δίδει τὴν ἄδειαν τῶν ἱερέων νὰ βαπτίσουν τὸ γεννηθὲν βρέφος, οὔτε νὰ θάψουν τὸν νεκρόν.

Ἀλλὰ ποῦ νὰ διηγηθῶ, ὅσα ἡ μιαρά των ψυχὴ ἐφευρίσκει! Φθάνει λοιπὸν νὰ ἠξεύρετε, that, ὅσα καὶ ἂν κάμνωσι, τὰ κάμνοσι διὰ χρημάτων, καὶ πληρώνοντάς τους τινὰς ἠμπορεῖ νὰ λάβῃ τὴν συγχώρησιν διὰ κάθε ἁμάρτημα. Τόσον ἐβαρβαρώθη καὶ οὐτιδανώθη ἡ κλάσις τῆς ἱερωσύνης τῶν Ἑλλήνων! Πρὸς τούτοις ὁ ἀρχιεπίσκοπος πωλεῖ τὰς ἐνορίας τῆς πόλεως οὗτινος ἱερέως θελήσῃ, καὶ ἔπειτα κάμνει ἀργὸν ἢ ἐξορεῖ ὅποιον θέλῃ ἀπὸ αὐτούς, καὶ ξαναπωλεῖ τὴν ἐνορίαν ἄλλου, διὰ νὰ τοῦ κάμῃ τὸ ἴδιον ὕστερα ἀπ᾿ ὀλίγον. Κάθε τόσον τοὺς ζητεῖ δάνεια, καὶ ποτὲ δὲν τοὺς τὰ ἐπιστρέφει. Κανεὶς δὲν τολμεῖ νὰ ἀντισταθῇ εἰς τοὺς λόγους του, ἐπειδὴ εὐθὺς τὸν ἀφορίζει καὶ ἔπειτα τὸν ἐξορεῖ καὶ λαμβάνει τὴν περιουσίαν του (23). Καὶ οὗτος ἐστὶν ὁ τρόπος, μὲ τὸν ὁποῖον ἐνεργοῦσι τὰ ἡδύτατα ἐντάλματα τοῦ Χριστοῦ.

Πῶς ἆραγε ζῶσιν αὐτοὶ οἱ ἀρχιεπίσκοποι εἰς τὰς μητροπόλεις των καὶ ὁποῖαι εἰσὶ αἱ ἀρεταί των; Τρώγοσι καὶ πίνοσι ὡς χοῖροι (24). Κοιμῶνται δεκατέσσαρας ὥρας τὴν νύκτα καὶ δύο ὥρας μετὰ τὸ μεσημέρι. Λειτουργοῦσι δύο φορὰς τὸν χρόνον, καὶ ὅταν δὲν τρώγωσι, δὲν πίνωσι, δὲν κοιμῶνται, τότε κατεργάζονται τὰ πλέον ἀναίσχυντα καὶ οὐτιδανὰ ἔργα, ὁποὺ τινὰς ἠμπορεῖ νὰ στοχασθῇ (25). Καὶ οὕτως εἰς τὸν βόρβορον τῆς ἁμαρτίας καὶ εἰς τὴν ἰδίαν ἀκρασίαν θησαυρίζουσι χρήματα, καὶ οἱ ἀναστεναγμοὶ τοῦ λαοῦ εἶναι πρὸς αὐτοὺς τόσοι ζέφυρες.

Ὁ χορὸς τῶν ἐπισκόπων ἐξακολουθεῖ μετὰ τοὺς ἀρχιεπισκόπους. They're the ones who've been here, πάλιν, εἶναι ἄλλοι λύκοι, ἴσως χειρότεροι ἀπὸ τοὺς πρώτους, ἐπειδὴ κυριεύουσι τοὺς χωρικοὺς καὶ ἰδιώτας. Ἀνεκδιήγητα εἶναι τὰ ἀνομήματά των καὶ ἡ σκληρότης των διαπερνᾶ κατὰ πολλὰ ἐκείνην τῆς ἰδίας παρδάλεως. Αὐτοὶ πέμπουσι τόσους ληστάς, for to eIpw etzi, εἰς τὰ χωρία τῆς ἐπισκοπῆς των, καὶ τοὺς δίδοσι τὸν τίτλον ἢ τοῦ πρωτοσυγκέλλου ἢ τοῦ ἀρχιμανδρίτου ἢ ἄλλου τινὸς τάγματος, οἱ ὁποῖοι ἄλλο δὲν ἠξεύρουσι, παρὰ νὰ γράφουν ὀνόματα (26) τῶν χριστιανῶν μὲ ὅλην τὴν ἀνορθογραφίαν, καὶ νὰ προφέρωσι τὸ «νὰ εἶσαι κατηραμένος», «νὰ ἔχῃς τὴν εὐχὴν» καὶ «δός μοι».

They're the ones who've been here, λοιπόν, περιφέρονται εἰς ὅλα τὰ χωρία τῆς ἐπισκοπῆς καὶ μὲ ἄκραν ἀσπλαγχνίαν ἐκδύουσι τοὺς πολλὰ ἀθώους χωριάτας, καὶ μάλιστα τὰς γυναῖκας. Ὅταν δὲν τοὺς εὑρίσκουσι χρήματα, τότε τίνος ἁρπάζουσι ἓν φόρεμα, τίνος ἓν ἐργαλεῖον τῆς γεωργικῆς, τίνος ἓν στολίδι τῆς γυναικός του, καὶ φθάνουσι νὰ τοὺς παίρνουσιν ἕως καὶ τὰ δοχεῖα τῶν φαγητῶν. Ἀπὸ ἄλλους πάλιν λαμβάνουσι τόσα κιλὰ σιτάρι ἢ τόσον κρασί. Ἐν ἑνὶ λόγῳ, τοὺς γυμνώνουσι, καὶ ἔπειτα τοὺς εὐλογοῦσι καὶ φεύγουσι. Πολλάκις δὲ περιέρχεται ὁ ἴδιος ἐπίσκοπος εἰς τὰ χωρία, καὶ τότε πλέον ἀκολουθοῦν τὰ χειρότερα. Αὐτὸς ὁ ἀναίσχυντος καὶ βάρβαρος καὶ ἀμαθέστατος ἄνθρωπος, ἀφοῦ τρώγει δι᾿ ὅσας ἡμέρας μένει εἰς τὸ χωρίον ἀπὸ τὴν πτωχὴν κοινότητα, ἀφοῦ ἁρπάζει ὅσα περισσότερα δυνηθῇ, τότε ἀφορίζει ἕνα δύο, καὶ ἄλλους τόσους κάμνει παπάδες, καὶ ἔπειτα φεύγει.

Ὁ τρόπος δέ, μὲ τὸν ὁποῖον κρίνει ἄξιον, ἕνα χωριάτην, τῆς ἱερωσύνης, εἶναι ὁ ἀκόλουθος. Πρῶτον τοῦ ζητεῖ ἑκατόν, ἢ περισσότερα, ἢ ὀλιγότερα γρόσια, καὶ τὰ λαμβάνει, ἔπειτα τὸν ρωτᾶ, ἂν ἠξεύρῃ γράμματα, ἤτοι νὰ γράψῃ καὶ νὰ ἀναγνώσῃ, ὕστερον τοῦ φέρει τὸ Ψαλτήριον, καὶ αὐτὸς ἀναγινώσκει ἓν κατεβατόν, καὶ εὐθὺς τὸν κάμνει ἱερέα. Ἡ ἀμάθεια αὐτῶν τῶν ἱερέων εἶναι ἄκρα, καὶ ἀπὸ αὐτοὺς οἱ περισσότεροι κατὰ συμβεβηκὸς ἀποκαθίστανται ἀρχιμανδρῖται, ἔπειτα δὲ κερδίζοντας, ἀγοράζουν ἐπισκοπάς, καὶ ἐξακολούθως γίνονται ἀρχιεπίσκοποι καὶ ὄχι ὀλίγας φορὰς πατριάρχαι. Othen, ὅλοι σχεδὸν οἱ ἀρχηγοὶ τῆς ἐκκλησίας κατάγονται ἀπὸ τὴν ἰδίαν ποταπότητα, καὶ οἱ περισσότεροι εἶναι ἀμαθέστατοι (27).

Μετὰ τῶν Ἐπισκόπων, λοιπόν, ἔρχονται ἐκεῖνοι οἱ πρωτοσύγκελλοι, οἱ ἀρχιμανδρῖται καὶ οἱ πνευματικοί, οἱ ὁποῖοι στέλλονται ἀπὸ τὰ μοναστήριαδι᾿ ὧν κατωτέρω ρηθήσεταιμὲ κάποιας πανταχούσας (28). Αὐτοὶ εἶναι ἀναρίθμητοι, ἐπειδὴ δὲν εὑρίσκεται πόλις ἢ χωρίον, ὁποὺ νὰ μὴν φυλάττῃ ἢ ἕνα ἢ δύο ἀπὸ αὐτοὺς τοὺς λαοκλέπτας, οἱ ὁποῖοι παρησιάζονται εἰς τὸν ἀρχιερέα καὶ ἀγοράζουν παρ᾿ αὐτοῦ τὴν ἄδειαν τοῦ κλεψίματος, καὶ ἔπειτα, μὲ ἄκραν αὐθάδειαν, ἀρχινοῦσιν ἀπὸ ὀσπίτιον εἰς ὀσπίτιον, νὰ ζητοῦσιν ἐλεημοσύνην, καὶ ἐκδύουσιν ἐξόχως τὰς γυναῖκας, ὅσον ἠμποροῦσι.

Τὸν τρόπον, ὁποὺ μεθοδεύονται, εἶναι ἄξιος γέλωτος ἐνταυτῷ καὶ δακρύων. Αὐτοὶ ἔχουσιν ἓν κιβωτίδιον γεμάτον ἀπὸ ἀνθρώπινα κόκκαλα καὶ κρανία ἀκέραια, τὰ ὁποῖα ἀσημώνοσι, καὶ ἔπειτα ὀνοματίζουσιν, ἄλλα μὲν τοῦ Ἁγίου Χαραλάμπους καὶ ἄλλα τοῦ Ἁγίου Γρηγορίου. Ἐν ἑνὶ λόγῳ, δὲν ἀφίνουν ἅγιον, χωρὶς νὰ ἔχουν μέρος ἀπὸ τὰ κόκκαλά του (29). Οἱ περισσότεροι ἀπὸ αὐτοὺς τοὺς κοκκαλοπωλητὰς ἐξέρχονται ἀπὸ τὸ ὄρος τοῦ Ἄθους, ὁποὺ ὀνομάζουν Ἅγιον Ὄρος, εἰς τὸ ὁποῖον εὑρίσκεται ἡ πηγὴ αὐτῶν τῶν καλογήρων.

Τὰ δὲ μοναστήρια αὐτὰ ἔχουσιν εἰς κάθε πολιτείαν ὑποστατικὰ καὶ ὀσπίτια, τὰ ὁποῖα καλοῦσι μετόχια καὶ τὰ κατοικοῦσιν αὐτοὶ οἱ περιηγηταί. Ἐκεῖ μετροῦσι τὰ κλεφθέντα χρήματα, διὰ νὰ λάβωσιν αὐτοὶ κρυφίως τὰ μισὰ καὶ τὰ λοιπὰ νὰ τὰ ὑπάγωσιν εἰς τὰ μοναστήριά των (30). Αὐτὰ τὰ τέρατα λοιπόν, ἐπειδὴ ποτὲ δὲν τοὺς ἐβγαίνει ἀπὸ τὸ στόμα τους ἕνας ἀναστεναγμός, συνηθίζουν κατ᾿ ὀλίγον ὀλίγον εἰς τὴν ἀπάθειαν, καὶ φθάνουσιν εἰς τοιοῦτον βαθμόν, where, ὁ κόσμος καὶ ἂν χαλάσῃ, τίποτε δὲν τοὺς μέλει. Εἶναι δὲ κατήγοροι εἰς τὸ ἄκρον, καὶ ἂν εἰς καμμίαν πολιτείαν εὑρεθῇ τινάς, ἢ ἱερεύς, ἢ λαϊκός, νὰ εἶναι ὁπωσοῦν προκομμένος, αὐτοὶ τὸν ἔχουσι διὰ ἐχθρόν τους ἀθανάσιμον. Τότε περιφερόμενοι εἰς τὰ ὀσπίτια, εὐθὺς μὲ ἄκρον ὑποκριτικὸν τρόπον τὸν κακολογοῦσι, τὸν κηρύττουσιν εὐθὺς ἀνευλαβῆ καὶ ἄθεον. Ὁ μεγαλείτερος στοχασμός των εἶναι νὰ κρύπτωσι τὴν ἀμάθειάν των, καὶ διὰ τοῦτο ζητοῦσι πάντοτε νὰ συνομιλῶσι μὲ τὰς γυναῖκας.

Ὦ γλυκύτατε Ἰησοῦ! Ὦ δίκαιοι Ἀπόστολοι! Ὦ φιλόσοφοι Πατέρες! Ποῦ εἶσθε τὴν σήμερον, νὰ ἰδῆτε τοὺς ἀπογόνους σας, καὶ νὰ συγκλαύσητε, μαζὶ μὲ ὅσους τὴν ἀλήθειαν γνωρίζουσι, διὰ τὴν ἀθλιότητά τους; Ἐσεῖς ἐπαραγγείλετε τὴν νηστείαν, διὰ νὰ χαλινώσητε ὁπωσοῦν τοὺς γαστριμάργους, αὐτοὶ ἀναθεματίζουσι καὶ τοὺς ἀσθενεῖς, ὅταν κρεοφάγωσι. Ἐσεῖς ἐδιωρίσατε τὰς ἐλεημοσύνας, διὰ νὰ στερεώσητε τὴν ἀρετήν, αὐτοὶ δὲ ἁρπάζουσι καὶ ἀπὸ πλουσίους καὶ ἀπὸ πτωχούς, ὅσα περισσότερα δυνηθῶσι. Ἐσεῖς ἐνομοθετήσετε τὴν ἐξομολόγησιν, διὰ νὰ παρηγορῆτε τοὺς λυπημένους καὶ βασανισμένους, διὰ νὰ νουθετῆτε τοὺς χρείαν ἔχοντας καὶ ἀμαθεῖς, αὐτοὶ δὲ τὴν ἐνεργοῦσι διὰ μόνην περιέργειαν εἰς τὸ νὰ μάθωσιν τὰ ξένα πράγματα, καὶ ἔπειτα νὰ τὰ κοινολογοῦσι, ὄχι μόνον ὅταν τοὺς ὠφελῇ, ἀλλὰ ὅταν δὲν τοὺς βλάπτῃ (31). Ἐσεῖς ἐκηρύξατε τὴν ὁμόνοιαν, τὴν ἀδελφότητα, τὴν ὁμοιότητα καὶ τὴν ἐλευθερίαν, αὐτοὶ δὲ διδάσκουσι μὲ τὰ παραδείγματά των τοὐναντίον. Eseis, Anyway, εἴχετε τὴν ἀρετὴν διὰ ὁδηγόν, αὐτοὶ ἔχουσι τὰ χρήματα.

Τί ἤθελεν εἰπεῖ, στοχάζεσθε, My Ellines, ὁ Λόγος τῆς Σοφίας, ὁ ἡδύτατος Χριστός, εἰς αὐτοὺς τοὺς ὑπηρέτας του; w ! ἡ ἀπόφασίς του εἶναι φανερά, καὶ ἄμποτες οἱ ταλαίπωροι νὰ διορθωθοῦν ὁπωσοῦν, διὰ νὰ ἀποφύγουν τὴν ἄφευκτον ποινὴν τῶν πλημμελημάτων των. Ποῖος δὲν βλέπει, My Ellines, τὸν ἀφανισμόν, ὁποὺ εἰς τὴν Ἑλλάδα προξενεῖ τὴν σήμερον τὸ ἱερατεῖον;

Ἑκατὸν χιλιάδες, καὶ ἴσως περισσότεροι, μαυροφορεμένοι (32) ζῶσιν ἀργοὶ καὶ τρέφονται ἀπὸ τοὺς ἵδρωτας τῶν ταλαιπώρων καὶ πτωχῶν Ἑλλήνων. Τόσαι ἑκατοντάδες μοναστήρια, ὁποὺ πανταχόθεν εὑρίσκονται, εἶναι τόσαι πληγαὶ εἰς τὴν πατρίδα, epeidi, χωρὶς νὰ τὴν ὠφελήσουν εἰς τὸ παραμικρόν, τρώγοσι τοὺς καρπούς της καὶ φυλάττουσι τοὺς λύκους, διὰ νὰ ἁρπάζουν καὶ ξεσχίζουν τὰ ἀθῶα καὶ ἱλαρὰ πρόβατα τῆς ποίμνης τοῦ Χριστοῦ (33). Idoy, My Ellines, ἀγαπητοί μου ἀδελφοί, ἡ σημερινὴ ἀθλία καὶ φοβερὰ κατάστασις τοῦ ἑλληνικοῦ ἱερατείου, καὶ ἡ πρώτη αἰτία ὁποὺ ἀργοπορεῖ τὴν ἐλευθέρωσιν τῆς Ἑλλάδος.

Αὐτοί οἱ ἀμαθέστατοι, ἀφοῦ ἀκούσουν ἐλευθερίαν, τοὺς φαίνεται μία ἀθανάσιμος ἁμαρτία. Τί λοιπὸν διδάσκουσι τὸν ἁπλούστατον λαόν; Τί στοχάζεσθε νὰ λέγωσιν οἱ ἱεροκήρυκες ἐπ᾿ ἐκκλησίας; Φέρουσιν ἴσως τὰς παραβολὰς τοῦ Εὐαγγελίου, διὰ νὰ παρακινήσωσιν τοὺς ἀκροατὰς εἰς τὴν ὁμόνοιαν; Ἐξηγοῦσιν ἴσως τὴν πρώτην καὶ μεγάλην ἐντολὴν τοῦ «Ἀγάπα τὸν πλησίον σου, ὡς ἑαυτόν»; Λέγουσιν ἴσως ποτέ, ποῖος εἶναι ὁ πλησίον καὶ ποῖος ὁ ξένος; Ἀναφέρουσι ποτὲ τὸ ρητόν: «Μάχου ὑπὲρ πίστεως καὶ πατρίδος»; Ἐξηγοῦσι ποτὲ τί ἐστὶ πατρίς; Λέγουσι πῶς καὶ πότε καὶ ποῖοι πρῶτον πρέπει νὰ τὴν βοηθήσουν; Φέρουσι ποτὲ τὰ παραδείγματα τοῦ Θεμιστοκλέους, τοῦ Ἀριστείδους, τοῦ Σωκράτους καὶ ἄλλων μυρίων ἐναρέτων καὶ σοφῶν; Μᾶς εἶπον ποτὲ ποῖοι ἦτον, καὶ πόθεν κατάγονται; Μᾶς ἀνέφερον ποτὲ πῶς διοικεῖται ὁ κόσμος καὶ ὁποία εἶναι ἡ καλλιτέρα διοίκησις; Μᾶς ἐξήγησαν ποτὲ τί ἐστὶ ἀρετή, καὶ ὁποῖα εἶναι τὰ μέσα διὰ νὰ τὴν ἀποκτήσῃ τινάς, καὶ πότε λάμπει ἡ ἀρετή; Καὶ ποῖος νὰ μᾶς τὰ εἰπῇ, ἂν δὲν τὰ λέγουσιν αὐτοί;

Feu! βαβαὶ τῆς ἀθλιότητός μας! Οἱ ἱεροκήρυκες ἀρχινοῦν ἀπὸ τὴν ἐλεημοσύνην καὶ τελειώνουν εἰς τὴν νηστείαν (34). Πῶς θέλεις λοιπὸν νὰ ἐξυπνήσουν οἱ Ἕλληνες ἀπὸ τὴν ὁμίχλην τῆς τυραννίας; Οἱ ἱεροκήρυκες, οἱ ὁποῖοι ἦτον εἰς χρέος νὰ τοὺς ἀποδείξωσι τὴν ἀλήθειαν, δὲν τὸ κάμνουσι. Ἀλλὰ τί ἀποκρίνονται αὐτοὶ οἱ φιλόζωοι καὶ αὐτόματοι ψευδοκήρυκες: «Ὁ Θεός, ἀδελφοί, μᾶς ἔδωσεν τὴν τυραννίαν ἐξ ἁμαρτιῶν μας, καὶ πρέπει, ἀδελφοί, νὰ τὴν ὑποφέρωμεν μὲ καλὴν καρδίαν καὶ χωρὶς γογγυσμόν, καὶ νὰ εὐχαριστηθῶμεν εἰς ὅ,τι κάμνει ὁ Θεός». Καὶ ὕστερα ἀπὸ τέτοια ξυλολογήματα λέγουσι καὶ τὸ ρητὸν «ὃν ἀγαπᾷ Κύριος, παιδεύει».

Ὦ ἄνθρωποι, ὄντως βάρβαροι, χυδαῖοι καὶ ἐχθροὶ φανεροὶ τῆς πατρίδος μας καὶ τοῦ ἰδίου Χριστοῦ, πῶς ἐννοεῖτε ἔτζι ἀνάποδα αὐτὸ τὸ ρητόν, καὶ κάμνετε μὲ τὴν ἀμάθειάν σας καὶ τινὰς νὰ βλασφημῶσι; Δὲν καταλαμβάνετε, ἀνόητοι, ὅτι τὸ «παιδεύω», εἰς τὴν ἑλληνικὴν γλῶσσαν ἐννοεῖ ποτὲ μὲν τὸ «διδάσκω», ποτὲ δὲ τὸ «τιμωρῶ», καὶ ὅτι εἰς αὐτὸ τὸ ρητὸν ἐξ ἀνάγκης πρέπει νὰ ἐννοῇ τὸ «διδάσκω»; Καὶ οὕτως ὁ πατήρ, ἐπειδὴ ἀγαπᾶ τὸν υἱόν του, τὸν διδάσκει, ἤτοι τὸν παιδεύει. Ἀλλ᾿ ἂς τὸ ἐξηγήσωμεν κατὰ τὸ λεξικὸν τῆς ἀμαθείας, καὶ νὰ εἰπῶμεν, ὅτι τιμωρεῖ ἕνας ὅποιον ἀγαπᾷ. Ἀlla, διατί τὸν τιμωρεῖ; Course, διὰ νὰ τὸν διορθώσῃ ἀπὸ τὰ σφάλματά του καὶ νὰ τὸν καταστήσῃ χρηστοηθῆ καὶ ἐνάρετον. Πῶς λοιπὸν μπορεῖ νὰ νομισθῇ παιδεία πρὸς τὸ καλὸν ἡ τυραννία, the registered, ὡς ἀνωτέρω ἀπεδείχθη, εἶναι ἐχθρὰ πάσης ἀρετῆς καὶ πρόξενος πάσης κακίας; How so, χυδαῖοι, δὲν τὸ βλέπετε, μόνον ἐκφωνεῖτε ὅ,τι σᾶς ἔλθῃ εἰς τὴν ἐνθύμησιν, χωρὶς νὰ στοχασθῆτε, ὅτι εἰς τοιαύτας ὑποθέσεις ἡ παραμικρὰ κακοεξήγησις φέρει ἀνεκδιήγητα καὶ πολυάριθμα κακὰ εἰς τοὺς ἀκροατάς;

Ἴσως ὅμως τὸ λέγετε πρὸς παρηγορίαν; w, κακὸν χρόνον νὰ ἔχητε καὶ ἐσεῖς καὶ ἡ παρηγορία σας! Αὐτὴ εἶναι χειροτέρα ἀπὸ τὴν ἰδίαν αἰτίαν τῆς θλίψεως, καὶ εἰς ἄλλο δὲν χρησιμεύει, παρὰ εἰς τὸ νὰ καταστῇ τοὺς Ἕλληνας πάντοτε ἀξίους παρηγορίας. Ἐσεῖς φωνάζετε μὲ ἄκραν ἡσυχίαν καὶ λέγετε: «Ἀγαπητοί, ὁ Θεὸς μᾶς ἔδωσεν τὴν ὀθωμανικὴν τυραννίαν, διὰ νὰ μᾶς τιμωρήσῃ διὰ τὰ ἁμαρτήματά μας, καὶ παιδεύοντάς μας εἰς τὴν παροῦσαν ζωήν, νὰ μᾶς ἐλευθερώσῃ μετὰ θάνατον ἀπὸ τὴν αἰώνιον κόλασιν». Ὦ ἐχθροὶ τῆς ἀληθείας, τουτέστι τοῦ Ἰησοῦ Χριστοῦ! Δὲν βλέπετε, where, μὲ αὐτὴν τὴν κακήν σας καὶ ἄτοπον παρηγορίαν, ὑποχρεώνετε τοὺς Ἕλληνας, ἀντὶς νὰ μισήσουν τὴν τυραννίαν καὶ νὰ προσπαθήσουν νὰ ἐλευθερωθοῦν, ἐξ ἐναντίας νὰ τὴν ἀγαπῶσι, καὶ μάλιστα, νὰ νομίζωνται εὐτυχεῖς, πιστεύοντες ἀπὸ ἁπλότητά των, ὅτι παιδεύονται εἰς τὴν παροῦσαν ζωήν, διὰ νὰ ἀποκτήσουν τὸν παράδεισον; Ποῖος Ἐσκαριώτης σᾶς ἔβαλεν εἰς τὸν νοῦν, νὰ προφέρητε τοιαύτην παρηγορίαν, ὅταν δὲν ἠξεύρετε νὰ τὴν ἐξηγήσητε, ὦ ἀναίσχυντοι; Τὰ ἁμαρτήματα, ἴσως, παιδεύονται μὲ ἄλλα ἁμαρτήματα, ὦ ἄφρονες; Δὲν στοχάζεσθε, πόσον ἀτιμεῖτε καὶ τὸν ἑαυτόν σας καὶ τὴν Ἐκκλησίαν μὲ τοὺς παραλογισμούς σας;

Ὅτι ἡ τυραννία εἶναι μισητὴ καὶ ἀπὸ τὸν θεὸν καὶ ἀπὸ τοὺς ἀνθρώπους καὶ ὅτι εἶναι κακόν, ποῖος δὲν τὸ ἠξεύρει; Πῶς ἐσεῖς λοιπὸν τὴν παρασταίνετε σχεδόν – almost, ὡς ἕνα καλὸν εἰς τοὺς Ἕλληνας; Ποῖος φίλος παρηγορεῖ τὸν φίλον του διὰ τὸν θάνατον τοῦ πατρός του, πρὶν ἀπεθάνῃ; Καὶ ἐσεῖς, ὁποὺ ὀνομάζεσθε ὑπερασπισταὶ καὶ φίλοι τῆς ἀνθρωπότητος, παρηγορεῖτε τοὺς Ἕλληνες, ὡσὰν νὰ εἶχαν χάσει τὴν πατρίδα των, καὶ τοὺς νομίζετε ὡσὰν τοὺς Ἑβραίους; Τί ἄλλο λέγουσιν οἱ φίλοι ἑνὸς υἱοῦ, ὁποὺ ἔχει τὸν πατέρα του ἄρρωστον, εἰμὴ ὅτι νὰ ἐλπίζῃ, νὰ κράξῃ ἰατρούς, καὶ νὰ προσπαθήσῃ νὰ τὸν ἰατρεύσῃ; Διατί καὶ ἐσεῖς δὲν λέγετε τὰ ἴδια πρὸς τοὺς Ἕλληνας διὰ τὴν ἀσθενῆ πατρίδα των, ἀλλὰ συμβουλεύετε ὅλον τὸ ἐναντίον ἀπ᾿ ὅ,τι τὸ εὐαγγέλιον παραγγέλλει; Ἐσεῖς οὐχί, No! δὲν εἶσθε ποιμένες, οὔτε ὁδηγοὶ τοῦ φωτός, ἀλλὰ λύκοι, καὶ ἡ καθέδρα τοῦ σκότους εἶσθε, ὦ ψεῦσται καὶ ὑποκριταί. Ἕως πότε ἡ ἀμάθεια θέλει καλύπτει τὴν μιαράν σας ψυχὴν μὲ τὸ ἔνδυμα τῆς ὑποκρισίας;

Feu! Ἴσως τινὰς ἀπὸ αὐτοὺς πάλιν ἀποκριθῇ, ὅτι «πῶς νὰ κηρύξωμεν ἐπ᾿ ἄμβωνος τὰ τοιαῦτα; Δὲν δυνάμεθα, φοβούμεθα». .! δοῦλε ἄπιστε τῆς ἐκκλησίας, δὲν ἀπαρνήθης ἴσως ἐσὺ τὸν κόσμον, ὅταν ἐνδύθης τὸ φόρεμα τῆς ἱερωσύνης; Δὲν ἔταξες ἴσως ἐσύ, ψεῦστα καὶ πλάνε, νὰ θυσιάσῃς τὴν ψυχήν σου διὰ τὴν σωτηρίαν τῶν προβάτων σου; Ἀλλὰ ἐγὼ δὲν ζητῶ τόσον ἀπὸ τὴν δειλήν σου ψυχήν! Καὶ ἐπειδὴ ἐσὺ δὲν τολμεῖς ἐπ᾿ ἄμβωνος νὰ λαλήσῃς τὴν ἀλήθειαν, καθὼς προφασίζεσαι, εἰπέ την κἂν κατὰ μόνας τῶν τόσων καὶ τόσων, ὁποὺ ἐξομολογεῖς, δίδαξέ τους τὸ ἀνθρώπινον εἶναι, δίδαξέ τους τὴν ἀληθῆ πίστιν τῶν χριστιανῶν, μάθε τους ὁποίων εἶναι ἀπόγονοι, ἀπόδειξόν τους πόσων κακῶν πρόξενος εἶναι ἡ τυραννία, καὶ παῦσον μίαν φορὰν ἀπὸ τὴν μονοτονίαν καὶ ταυτολογίαν.

Μὴν λέγῃς πάντοτε καὶ ὅλων τὰ ἴδια, πάντοτε νηστείαν καὶ ἐλεημοσύνην. Μὴν ὁμοιάζῃς ἐκείνους τοὺς ἀμαθεῖς ἰατρούς, ὁποὺ εἰς κάθε ἀρρωστίαν διορίζουν τὸ ἴδιον ἰατρικόν. Ἐνθυμήσου μίαν φορὰν διὰ πάντα, ὅτι ὁ Χριστὸς σοῦ παραγγέλλει νὰ ἰατρεύσῃς τὰς ψυχὰς τοῦ λαοῦ, ἀλλὰ δὲν σοῦ διορίζει τὰ ἴδια μέσα διὰ ὅλους. Εἰπὲ τοῦ πλησίου νὰ δώσῃ ἐλεημοσύνην, ἀλλ᾿ εἰπὲ καὶ τοῦ πτωχοῦ, ὅτι ἡ πτωχεία δὲν εἶναι ἀτιμία. Μὴν οὐτιδανώνετε τὰς ἁπλὰς ψυχὰς τῶν γλυκυτάτων μου Ἑλλήνων μὲ τὰς μωρολογίας σας. Καὶ ἐπειδὴ ἡ κακή μας τύχη σᾶς ἐπολλαπλασίασε, καὶ εἶσθε καὶ τόσον ἀμαθεῖς, προσπαθήσετε κἂν νὰ μὴν βλάπτετε, ἂν δὲν δύνεσθε νὰ ὠφελῆτε, τοὺς ταλαιπώρους χριστιανούς.

Παύσατε, Anyway, ἀπὸ τὴν λύσσαν τῆς φιλαργυρίας, διὰ νὰ ἀξιωθῆτε τῆς αἰωνίου μακαριότητος τοὐναντίον δέ, τὸ ἴδιον Εὐαγγέλιον καὶ ὅλοι οἱ Πατέρες σᾶς προμηνύουν τὴν αἰώνιον κόλασιν, καὶ ἀλλοίμονον εἰς ἐσᾶς, καὶ εἰς τόσους ὁποὺ ἐξ αἰτίας σας τιμωροῦνται εἰς τὴν γῆν. Ἀλλ᾿ ἴσως ὄχι ἀργά, θέλει σᾶς δώσουν αὐτοὶ οἱ ἴδιοι τὸν ἀρραβῶνα τῆς μελλούσης σας κολάσεως, μὲ τὴν ἐκδίκησιν ὁποὺ ἐναντίον σας θέλει κάμωσι μόνοι των.

Ὦ ἀδελφοί μου Ἕλληνες, ἴσως δὲν καταλαμβάνετε πόσην δύναμιν ἔχουσι τὰ λόγια τῶν καλογήρων καὶ τῶν πνευματικῶν εἰς τὰς ψυχὰς τῶν ἁπλουστάτων ἀκροατῶν. Πόσον ὀγληγορώτερα ἠθέλαμεν ἐλευθερωθῆ ἀπὸ τὸν ὀθωμανικὸν ζυγόν, ἂν οἱ πνευματικοὶ δὲν ἦτον ἀμαθεῖς, καθὼς εἶναι, καὶ ἂν ἐδίδασκον εἰς τὴν ἐξομολόγησιν μὲ γλυκὰ λόγια τὴν ἀλήθειαν καὶ τὴν ἀρετήν, τὴν ἐλευθερίαν καὶ τὴν ὁμόνοιαν, καὶ ὅλα τὰ μέσα τῆς ἀνθρωπίνης εὐτυχίας. Ἀλλὰ πῶς νὰ φωτίσουν οἱ ἐσκοτισμένοι καὶ νὰ διδάξουν οἱ ἀμαθεῖς; Ἂς σιωπήσουν τὸ λοιπόν, ἂν δὲν ἠξεύρουν τί νὰ εἰποῦν.

Καὶ ἐσεῖς, ὦ ἐπίσκοποι καὶ ἀρχιεπίσκοποι, παύσατε, διὰ ὄνομα τοῦ θεοῦ, παύσατε πλέον ἀπὸ τὸ νὰ χειροτονήσετε ἱερεῖς, καὶ μή, φοβούμενοι νὰ πτωχύνῃ ἡ ἐκκλησία τοῦ Χριστοῦ ἀπὸ ὑπηρέτας, τὴν γεμίζετε ἀπὸ ἀναξιωτάτους σκλάβους. Παύσατε ἀπὸ τὸ νὰ ἁρπάζητε πλέον, διότι ὅσα ἔχετε σᾶς φθάνουν νὰ ζήσητε ὡς ὁ Χριστὸς ἀγαπᾶ. Μάλιστα δὲ σύ, ὦ πατριάρχα, ὁποὺ ὡς κεφαλὴ τῆς ἐκκλησίας σέβεσαι παρὰ πάντων καὶ τιμᾶσαι, προσπάθησον νὰ διορθώσῃς τὰ κακά, ὁποὺ ἐπροξένησεν ἡ ἀμέλειά σου. Ἔκλεξον ἀρχιερεῖς τοὺς σοφοὺς καὶ ἐναρέτους, καταδάφισον ὅλα τὰ μοναστήρια, διὰ νὰ ὀλιγοστεύσῃς τὰ βάρη τοῦ λαοῦ, διόρθωσον μερικὰς συνηθείας τῆς θρησκείας, ὁποὺ τὴν σήμερον φανερῶς βλάπτουσι κατὰ πολλὰ τοὺς χριστιανούς (35). Ὑποχρέωσε ὅλους τοὺς καλογήρους, νὰ ὑπάγουν νὰ σπουδάξουν εἰς τὰ σχολεῖα καὶ νὰ μεταχειρισθοῦν ἐκεῖνον τὸν καιρόν, ὁποὺ ἐξοδεύουσι εἰς τὸ νὰ περιφέρωνται ἀπὸ ὀσπίτιον εἰς ὀσπίτιον, εἰς τὴν μελέτην τῶν σοφῶν τῆς ἐκκλησίας καὶ εἰς τὸν ὀρθὸν λόγον. Πρόσταξε νὰ μένουν τὰ λείψανα τῶν ἁγίων εἰς τὰς ἐκκλησίας καὶ νὰ μὴν ἀποκαταστῶνται εἶδος ἐμπορίου. Ἐμπόδισε τὰ θαύματα, διὰ νὰ ἐξαλείψῃς τὴν δεισιδαιμονίαν (36). Μὴν στοχάζεσαι νὰ φανῇς ἀνευλαβὴς εἰς τὸν Θεὸν διὰ τοῦτο, ἐπειδὴ ἡ μεγαλειότης Του εἶναι ἄκρα καὶ ἀκατάληπτος· ἡ κτίσις τοῦ Παντὸς εἶναι ἀρκετὴ νὰ ἀποδείξῃ κάθε ἀνθρώπου τὴν παντοδυναμίαν Του, χωρὶς νὰ ἔχῃ χρείαν ἀπὸ τὰ ψευδολογήματα τῶν καλογήρων (37). , Anyway, ἂν παντάπασιν δὲν ἠμπορέσῃς νὰ τὰ ἐξαλείψῃς, σμίκρυνε κἂν τὸν ἀριθμόν των καὶ τὴν ἀναίσχυντον καὶ βάρβαρον κατάχρησιν, ὁποὺ οἱ καλόγηροι τῶν μοναστηρίων ἔκαμαν (38).

Ἔβγαλε ἀπὸ τὴν ὑπηρεσίαν τῆς ἐκκλησίας τὰς γυναῖκας, ἤτοι τὰς καλογραίας, διὰ νὰ ὀλιγοστεύσουν τὰ ἁμαρτήματα τῶν καλογήρων (39). Καὶ κάμε, Anyway, μίαν φορὰν τὸ χρέος σου, διὰ νὰ φανῇς πιστὸς δοῦλος καὶ ἐπίτροπος ἀληθὴς τοῦ Χριστοῦ. Τότε τὸ ἱερατεῖον, ὁποὺ σήμερον ὁ φιλόσοφος καὶ ἐνάρετος κατηγορεῖ καὶ ἀποστρέφεται, θέλει σέβεται καὶ ἐπαινεῖται. Τότε, θέλει ἀποκατασταθῆ ἡ εὐτυχία καὶ ἡ παρηγορία τῶν πιστῶν, ὄχι δὲ ἡ μάστιξ καὶ ἡ λύπη. Καὶ τότε τέλος πάντωνὁποὺ εἶναι τὸ ἀναγκαιότερονἡ τυραννία θέλει ἀδυνατίσει, καὶ πολλὰ εὐκολώτερα θέλει λάμψει εἰς τὴν Ἑλλάδα τὸ εὐαγὲς ἄστρον τῆς ἐλευθερίας.

Yes, πατριάρχα, ἀρχιεπίσκοποι, ἐπίσκοποι, πνευματικοὶ καὶ ἁπαξάπαντες Ἕλληνες ἀγαπητοί μου, ὁποὺ τὸ ἔνδυμα τῆς ἱερωσύνης φέρετε, μὴν ἀδημονήσετε ἀπὸ τοὺς λόγους μου, ὁποὺ ἡ ἀλήθεια καὶ ἡ πατριωτικὴ ἀγάπη μου μοὶ ὑπαγόρευσεν. Συγχωρήσατέ με πρὸς τούτοις, ἂν οὕτως σᾶς φανῇ εὔλογον, διὰ τὴν τόλμην καὶ θάρρος, μὲ τὸ ὁποῖον σᾶς ὡμίλησα, καὶ κάμετε μὲ τὸ παράδειγμά σας, νὰ σιωπήσῃ εἰς τὸ ἑξῆς κάθε χριστιανὸς ἀπὸ τὸ νὰ σᾶς συμβουλεύῃ. Μὴν καταδέχεσθε πλέον νὰ σᾶς κράζουν προδότας καὶ λαοπλάνους. Ἐγκαλιασθῆτε τὴν ἀρετήν. Τιμήσετε τοὺς τόσους καὶ τόσους ἐναρέτους ἱερεῖς, ὁποὺ ἡ πολυτέλεια τῶν θρόνων σας ἀπεδίωξεν εἰς τὰς ἐρημίας. Καλέσετε τὴν ἀξιότητα εἰς τὴν διοίκησιν, and, Dwelt in Eni follow, εἶσθε εἰς τὸ ἑξῆς ἐκεῖνο ὁποὺ τάζετε νὰ εἶσθε.

Ἐσεῖς δέ, ὦ ἐνάρετοι καὶ σεβάσμιοι ἄνδρες, ἂν καὶ ἀναγνώσετε ποτὲ τοῦτον μου τὸν λόγον, παρακαλῶ σας θερμῶς, νὰ μὴν ὑποψιάσητε εἰς ἐμένα οὔτε ἀνευλάβειαν, οὔτε κακοήθειαν. Ὁ ζῆλος τῆς πατρίδος μου, ὁ ἔρως τῆς ἐλευθερίας, καὶ ἡ ἐλεεινὴ σημερινὴ κατάστασις τῶν Ἑλλήνων τὸν ἔγραψαν διὰ μέσον μου. I'm the one who's, βέβαια, ἂν δὲν ἐγνώριζα καὶ ἐμμέσως καὶ ἀμέσως πολλοὺς ἐναρέτους σοφοὺς ἱερεῖς καὶ ἀληθεῖς ἀποστόλους τοῦ Χριστοῦ, δὲν ἤθελα ἀρχίσει ποτὲ νὰ γράψω. Ἔγραψα, διότι ἐλπίζω τὸ περισσότερον ἀπὸ ἐσᾶς. Ἔγραψα, ἐπειδὴ ὅλος μου ὁ σκοπὸς εἶναι πρὸς τὸ καλὸν τῆς Ἑλλάδος, the registered, ἀγκαλὰ καὶ βεβυθισμένη εἰς τόσα κακά, φυλάττει ὅμως πάντοτε πολυτίμους θησαυροὺς εἰς τὸν κόλπον της, καὶ ἐσεῖς εἶσθε ἐκεῖνοι.

Yes, σεβάσμιοι πατέρες, μὴν ἀπελπισθῆτε διὰ τὴν σωτηρίαν τῆς Ἑλλάδος. Μὴν σᾶς τρομάξῃ τὸ μέσον. Ὁ καιρὸς ἤγγικεν, καὶ ἡ Ἑλλὰς ζητεῖ ἀπὸ τὸ ἱερατεῖον τὴν ἀρχὴν τῆς ἐλευθερώσεώς της. Προετοιμάσατε τὰς ψυχὰς τῶν χριστιανῶν εἰς τὸ νὰ ἀναστηθῶσι ἀπὸ τὸν βόρβορον τῆς δουλείας, διὰ νὰ δοξασθῆτε καὶ ἐν τῇ Ἑλλάδι καὶ ἐν τῷ οὐρανῷ. Μὴν νομίσετε, to though, ὡς τέλος, ἀλλ᾿ ὡς ἀρχὴν τοῦ σκοποῦ μου τὸ παρὸν βιβλιάριον.

Ἐσεῖς δέ, ὦ εὐλαβέστατοι ἱερεῖς, ὁποὺ καὶ τὸ πολύτιμον φόρεμα τῆς διδασκαλίας ἔχετε, καὶ εἰς τὰ σχολεῖα τοὺς νέους διδάσκετε, μὴν ἀμελήσητε καὶ διὰ φωνῆς, καὶ διὰ γραμμάτων, ἀπὸ τὸ νὰ ἀνοίξητε τοὺς ὀφθαλμοὺς τῶν Ἑλλήνων. Ἐσεῖς ἔχετε διὰ τοιοῦτον τέλος τὰ ἀναγκαιότερα μέσα, τὴν ἀρετὴν λέγω καὶ τὴν σοφίαν. Γράψατε καὶ πλατύτερα καὶ σαφέστερα τὴν ἀλήθειαν ἀπ᾿ ὅ,τι ἐγὼ ἔκαμα, καὶ μὴν ἀμφιβάλλετε, ὅτι ἐντὸς ὀλίγου ἡ πατρίς μας θέλει δοξάσει τὰ ὀνόματά σας, καὶ οἱ Ἕλληνες δὲν θέλει φανῶσιν ἀγνώμονες εἰς τὰς χάριτάς σας.

Ἀκροασθῆτε τὰς συμβουλὰς τοῦ νέου Ἱπποκράτους, τοῦ ἐναρέτου φιλοσόφου Ἕλληνος, τοῦ ἐν Παρισίοις, I say, κυρίου Κοραῆ. Μιμηθῆτε τὸν ἀξιάγαστον καὶ ἀληθῆ ἱερέα καὶ ὀπαδὸν τοῦ Χριστοῦ, τὸν ἐν Κερκύρᾳ, I say, κὺρ Παπ᾿ Ἀνδρέα. Ἐκριζώσατε τὴν δεισιδαιμονίαν καὶ τὴν ἀμάθειαν μαζί, καὶ θυσιάσατε, ἂν ἡ χρεία τὸ καλῇ, κάθε μερικόν σας καλὸν διὰ τὸ καλὸν τῆς κοινότητος.

Ἀlla, εἰς τί ὁ πατριωτικὸς ἐνθουσιασμός μου μὲ παρακινεῖ! Ἐγὼ νὰ νουθετήσω τὰ ὑποκείμενά σας; ., μὴ γένοιτο! Ἐσεῖς πολλὰ καλὰ γνωρίζετε τὸ χρέος σας, καὶ ἐλπίζω ὀγλήγορα νὰ τὸ βεβαιωθῶ ἐμπράκτως.

So Lo, My Ellines, ὁποὺ ἀρκετῶς ἀπεδείχθη, πόσον τὸ σημερινὸν ἑλληνικὸν ἱερατεῖον ἐμποδίζει καὶ κρύπτει τὴν ὁδὸν τῆς ἐλευθερώσεως τῶν Ἑλλήνων, καὶ αὕτη ἐστὶν ἡ πρώτη καὶ μεγαλειτέρα αἰτία, ὁποὺ μέχρι τῆς σήμερον εὑρισκόμεθα ὑπὸ τῆς ὀθωμανικῆς τυραννίας. Μετ᾿ αὐτῆς δὲ ἀκολουθεῖ ἡ δευτέρα αἰτία, the registered, ἂν καὶ δὲν κατέχῃ τὸν πρῶτον τόπον, δὲν εἶναι ὅμως ὀλιγότερον ἐπιζήμιος εἰς τὴν Ἑλλάδα, καθὼς θέλω προσπαθήσει νὰ ἀποδείξω. Αὕτη δὲ εἶναι, as a pre-destination, ἡ ἀπουσία τῶν ἀξιωτέρων ὑποκειμένων τῆς Ἑλλάδος.

***

w, πόσον μοῦ τρέμει ἡ καρδία εἰς ἐτούτην τὴν στιγμήν, ὁποὺ περὶ αὐτῶν θέλω ὁμιλήσει, φοβούμενος μήπως τοὺς δυσαρέσῃ ἡ ἀλήθεια τῶν λόγων μου, καὶ δὲν καταπεισθῶσι. Τώρα, I say, ὁποὺ πρέπει νὰ τοὺς φανερώσω, καθὼς ἔταξα, τὸ τί πρέπει νὰ κάμωσιν οἱ εὐεργέται τῆς Ἑλλάδος, φοβοῦμαι μήπως δὲν εἰσακουσθῶ. ., ἂν ἤξευρα, ὁποῖον τρόπον νὰ μεταχειρισθῶ, διὰ νὰ μὴν τοὺς δυσαρέσῃ ἡ ἀλήθεια, ἤθελα κάμει κάθε προσπάθησιν νὰ τὸν ἀποκτήσω.

Ἀκούσατε, λοιπόν, ὅσοι Ἕλληνες εὑρίσκεσθε ἔξω ἀπὸ τὴν κοινὴν πατρίδα μας, καὶ ἐσεῖς οἱ ἴδιοι εὐεργέται αὐτῆς, τὴν ἀλήθειαν γυμνήν. Καὶ μὴν προσμένετε ἀπὸ τὸ κονδύλι μου οὔτε κολακείας, οὔτε ψευδεῖς ἐπαίνους. For this reason,, παρακαλῶ σας, νὰ μὴν ἀδημονήσητε, ἀλλὰ νὰ καταλάβητε τὸ χρέος σας καὶ νὰ τὸ ἐκτελέσητε.

Ἕλληνες, ἐπιστρέψετε εὐθὺς εἰς τὴν πατρίδα σας. Εὐεργέται τῆς Ἑλλάδος, μισεύσετε παραχρῆμα διὰ τὴν πατρίδα σας. Ἰδοὺ τὸ χρέος σας, ἰδοὺ τὸ ὅ,τι πρέπει νὰ κάμητε, ἰδοὺ τὸ ὅ,τι σᾶς ἔταξα νὰ σᾶς εἰπῶ. Ἀφοῦ μὲ ἀκρίβειαν ἐπαρίθμησα τοὺς Ἕλληνας, ὁποὺ εἰς τὰς διαφόρους πόλεις τῆς τε Εὐρώπης καὶ Ἀσίας πόρρω τῆς πατρίδος των εὑρίσκονται, καὶ ὕφειλον τὸ ἓν τρίτον, διὰ περισσοτέραν ἀσφάλειαν τοῦ λογαριασμοῦ, εὗρον νὰ εἶναι σχεδὸν εἴκοσι χιλιάδες (40). Ἀπὸ αὐτάς, λοιπὸν τὰς εἴκοσι χιλιάδας, ἂς λάβωμεν τὸ πέμπτον μέρος, , Anyway, τὸ δέκατον διὰ πραγματευτὰς πλουσίους ἀπὸ χρήματα καὶ ἀπὸ χρηστὰς ἰδέας. Othen, ἰδοὺ δύο χιλιάδες Ἕλληνες προκομμένοι καὶ ἀναμφιβόλως ἄξιοι νὰ ἐπιχειρισθοῦν κάθε ὑπόθεσιν μὲ εὐτυχὲς ἀποτέλεσμα, and, Dwelt in Eni follow, τόσοι ὑπερασπισταὶ τῆς πατρίδος. Αὐτοὶ δὲν εἶναι ἀμαθεῖς, αὐτοὶ ἐφωτίσθησαν μὲ τὰς ἀναγκαιοτέρας σπουδάς, καὶ αὐτοὶ ἠμποροῦσαν μὲ τὴν παρουσίαν τους, νὰ εὐκολύνουν τὴν ἐπανόρθωσιν τῆς πατρίδος μας.

Ἕως τὴν σήμερον, ἴσως, ἠμποροῦσαν νὰ δικαιολογηθῶσι λέγοντες, ὅτι «ἐξενιτεύθημεν, διὰ νὰ συνάξωμεν τὰ φῶτα τῆς μαθήσεως, ὁποὺ εἰς τὴν πατρίδα μας δὲν εὑρίσκαμεν, ἐξενιτεύθημεν, διὰ νὰ κερδίσωμεν καὶ νὰ ὠφελήσωμεν τὸ γένος μας». Καλῶς οὖν μέχρι τῆς σήμερον ἐκάματε, ἀλλὰ ποῦ τὸ τέλος τοῦ σκοποῦ σας; Δὲν ἠξεύρετε ἴσως, ὅτι τὸ τέλος ἀποφασίζει διὰ καλὴν ἢ κακὴν μίαν ἐπιχείρησιν; Διατί τώρα λοιπόν, ὁποὺ ἀποκτήσατε τὰ ὅσα ἠθέλατε, δὲν ἐπιστρέφετε εἰς τὴν πατρίδα σας; Διατί, ἀστοχάστως θαυμάζοντες, λέγετε: «Πῶς νὰ μὴν εὑρέθη ἕως τώρα εἰς τὴν Ἑλλάδα ἓν ἄξιον ὑποκείμενον, διὰ νὰ τὴν ἐλευθερώσῃ;» καὶ ἐνταυτῷ μένετε μακρὰ ἀπὸ αὐτήν;

How so, λοιπόν, νὰ μὴν ἀγανακτήσῃ ἡ πατρὶς ἐναντίον σας, καὶ ὁποῖον ἔπαινον προσμένετε ἀπὸ τοὺς ὁμογενεῖς σας; Στοχάζεσθε, ἴσως, καθὼς σᾶς τὸ προεῖπον, νὰ ἐκτελῆτε τὸ χρέος σας, πέμποντες μερικὰ περισσεύματα τῶν πλούτων σας; Ἡ πατρὶς τὰ δέχεται, ναί, μὲ ἱλαρὸν ὄμμα, ἀλλὰ μόνον τὰ δέχεται μὲ τὸ νὰ ἐλπίζῃ νὰ σᾶς ἀπολαύσῃ ἐσᾶς τοὺς ἰδίους. Ἀλλεωτρόπως οὐχὶ ὡς δῶρον θέλει τὰ νομίσει, ἀλλ᾿ ὡς πληρωμὴν κακοῦ ἔργου. Ἐγὼ σᾶς ἀπέδειξα ἀνωτέρω πόσην ὀλίγην ὠφέλειαν, μᾶλλον δὲ ζημίαν, προξενοῦσι τὴν σήμερον εἰς τὴν Ἑλλάδα αἱ εὐεργεσίαι σας. Τί κάμνετε, λοιπόν, καὶ δὲν μισεύετε; τί προσμένετε; Βαβαὶ τῆς ἀπανθρωπότητός σας, ὅσοι καὶ ὅποιοι ἂν εἶσθε ἐσεῖς, ὁποὺ ἀλησμονήσατε τὴν πατρίδα σας! Eseis, No, No, τέκνα τῆς Ἑλλάδος πλέον μὴν ὀνομάζεσθε (41), ἀλλὰ τέκνα τῆς κακοηθείας καὶ ἀσωτείας σας.

Τί στοχάζεσθε, ἀδελφοί μου Ἕλληνες, διὰ τοὺς ὁμογενεῖς μας, ὁποὺ πόρρω τῆς Ἑλλάδος εὑρίσκονται; Ἴσως πὼς σᾶς συγκλαίουσι; Ἴσως πὼς προσπαθοῦσι νὰ φωτίσωσι τὸ γένος μας; Πιστεύετε, ἴσως, πὼς πραγματεύονται μὲ σκοπὸν νὰ θυσιάσωσιν ἔπειτα τὰ κέρδη των διὰ τὴν σωτηρίαν τῆς πατρίδος των; w, πόσον λανθάνεσθε, ἂν οὕτως νομίζετε!

Οἱ περισσότεροι ἀπὸ αὐτοὺς οὔτε κἂν σᾶς ἐνθυμοῦνται, οὔτε κἂν ἐρωτῶσι, ἂν ἡ Ἑλλὰς ὑπάρχῃ πλέον. Ἡ πατρὶς αὐτῶν εἶναι καμμία πόρνη, ὁ στοχασμός των εἶναι αἱ τρυφαί, ἡ δὲ συναναστροφή των συνίσταται εἰς ὅ,τι ἄλλο ἠμπορεῖτε νὰ στοχασθῆτε, καὶ ὄχι ποτὲ διὰ τὴν δυστυχίαν τῆς πατρίδος.

Καὶ τόσον δὲν τοὺς μέλει διὰ τὴν πατρίδα μας, ὥστε ὁποὺ οἱ περισσότεροι προσπαθοῦσι μὲ κάθε κόπον νὰ μιμηθῶσι τὴν κακοήθειαν τῶν ἀλλογενῶν, διὰ νὰ μὴν γνωρίζωνται ὅτι εἶναι Ἕλληνες. Καὶ ἂν ἦτον τρόπος νὰ ἀλλάξουν πατρίδα, ἤθελον ἀγοράσει μίαν ξένην μ᾿ ἕνα ὀφθαλμόν τους. Ὦ ἀληθεῖς ἐχθροὶ καὶ χειρότεροι ἀπὸ τοὺς ἰδίους ὀθωμανοὺς τύραννοι τῆς Ἑλλάδος! Ὦ ἐντροπὴ τοῦ γένους μας καὶ θανατηφόρος πληγὴ τῆς πατρίδος!

Δὲν ἠμπορεῖτε, My Ellines, νὰ καταλάβητε, ὅσον πρέπει, τὴν οὐτιδανότητα τῆς ψυχῆς μερικῶν, μάλιστα τῶν ὅσων διὰ κλοπῆς καὶ πολλῶν χρόνων κολακείας, ἀπόκτησαν πολλὰ χρήματα. Ὦ Θεέ μου, πόσα ξυλολογήματα ἐκφέρουσι παντοτινὰ ἀπὸ τὰ στόματά των, ὄντες ὄντως κόρακες, ἐνδυμένοι μὲ τὰ πτερὰ τοῦ παγωνίου.

Εὐθύς, λοιπόν, ὁποὺ κερδίσωσι χρήματα, χωρὶς νὰ ἀλλάξωσιν ἰδέας, πίπτουσι εἰς τὴν λάσπην τῆς ἀσωτείας καὶ κυλίονται μέχρι θανάτου ὡς οἱ χοῖροι. Ἡ κακοήθεια, ὁποὺ κυριεύει τοὺς ἀλλογενεῖς, εὐθὺς τοὺς παρασταίνει εὐρύχωρον ὁδὸν εἰς τὴν ἀπώλειάν τους, ἐν ᾗ μένοσι μὲ ἄκραν ἀδιαφορίαν τε καὶ ἀναισχυντίαν. Ποῦ πατρίς! Ποῦ Ἑλλὰς δι᾿ αὐτούς! Αὐτοὶ δὲν γνωρίζουν, παρὰ τὴν κατοικίαν τῆς παλλακίδος των, καὶ τὴν Ἑλλάδα ἴσως τὴν νομίζουσι ἀνάμεσα εἰς τὰ νησία τῆς Ἰνδίας. Ἂν κανεὶς ἀπὸ αὐτοὺς καταλαμβάνῃ τὴν γλῶσσαν τὴν ἀλλογενῆ, τότε ἀναγινώσκει μὲ εὐχαρίστησιν τὰ δράματα τοῦ θεάτρου, or to say better, τὰ ποιήματα χωρὶς νόημα, ἀλλὰ τὸν Πλούταρχον καὶ τὸν Ξενοφῶντα ἴσως τοὺς νομίζουσιν Ἀμερικάνους.

Τρέχουσι μὲ κάθε ταχύτητα εἰς τὸ θέατρον, νὰ ἀκούσωσι τὸ τραγώδιον μιᾶς γυναικός, ἢ ἑνὸς ἀνδρός, ἢ ἄλλου τινὸς εὐνούχου, καὶ τοὺς ἐφημίζουσιἀλλ᾿ ὅποιος τοὺς διηγηθῇ τὰ βάσανα τῆς πατρίδος, εἶναι τὸ ἴδιον ὡσὰν νὰ τοὺς ἔδερνε, καὶ φεύγουσι πάραυθα. Στέκονται μὲ ἄκραν ὑπομονήν, καὶ πολλάκις χωρὶς εὐχαρίστησιν, νὰ θεωρῶσι τοὺς χοροὺς εἰς τὸ θέατρον καὶ τὰ ἀγάλματα τῆς ἀσωτείας τριγύρωθεν, ἀλλ᾿ εἶναι ἀδύνατον νὰ ἐξοδεύσουν μίαν ὥραν εἰς ἀνάγνωσιν τῆς πατρικῆς μας ἱστορίας. Καὶ οὕτως κεχαυνώνονται, in a way, ὁποὺ καθίστανται ἄξιοι συμπονέσεως. Ἀφανίζουσι τὴν ὑγιείαν των μὲ τὴν ἀκρασίαν, φθείροσι τὰ ἤθη των μὲ τὴν ἀσωτείαν, καὶ γίνονται ὄντως χοῖροι, καὶ χειρότεροι ἀκόμη.

Μερικοὶ νέοι μάλιστα, εὐθὺς ὁποὺ ἀλλάξουν τὰ φορέματα τῆς πατρίδος, θέλουσιν ἐξ ἀποφάσεως νὰ φανῶσιν ἀλλογενεῖς καὶ σχεδὸν δὲν καταδέχονται οὔτε κἂν νὰ συναναστρέφωνται εἰς τὴν ὁδὸν μὲ τοὺς ὁμογενεῖς των. Τί στοχάζεσθε νὰ σπουδάζουν οἱ περισσότεροι ἀπὸ ἐκείνους τοὺς νέους, ὁποὺ οἱ ταλαίπωροι γονεῖς των πέμπουσιν εἰς τὰς ἀκαδημίας τῆς Ἰταλίας καὶ Γαλλίας, καὶ ἐξοδεύουσι διὰ τὴν προκοπήν των; Ἴσως τὴν πολιτικήν, τὰ νομικά, τὴν τακτικήν, Anyway, τὰς ἀναγκαίας ἐπιστήμας διὰ τὸ γένος μας; Οὐχί, My ἀdelfoi! Αὐτοὶ ἢ τὴν ἰατρικὴν σπουδάζουσι, ἢ τὰ μυθολογικὰ ποιήματα ἀναγινώσκοσι, ἀπὸ τὰ ὁποῖα εἶναι περισσότεροι τόμοι εἰς τὴν Γαλλίαν καὶ Ἰταλίαν παρὰ κολοκύνθια εἰς ὅλην την Πελοπόννησον.

Ἡ Ἰατρικὴ διδάσκει πῶς νὰ θεραπεύουν τὸ σῶμα, ἀλλ᾿ οἱ Ἕλληνες ἔχουν χρείαν ἀπὸ διδασκάλους ἐπιστημῶν. Τὰ μυθολογικὰ δέ, ἐξαιρῶντας πολλὰ ὀλίγα, ἄλλο δὲν διδάσκουσι, εἰμὴ τὸ πῶς νὰ ἐνδυθῶσι, πῶς νὰ στολισθῶσι (42), πῶς νὰ ὁμιλῶσι, πῶς νὰ περιπατῶσι, καὶ πῶς νὰ τρώγωσι (43). They're the ones who've been here, ἀφοῦ μάθουν νὰ χορεύουν καὶ νὰ τραγωδῶσι, νομίζονται πλέον τέλειοι πολῖται. Ἡ Ἑλλὰς ἂς προσμένῃ βοήθειαν, αὐτοὶ ὡστόσον προσπαθοῦν νὰ ἠμπορέσουν νὰ κολακεύσουν, χωρὶς ἀνθίστασιν, καμμίαν πόρνην, , νὰ εἰπῶ καθὼς αὐτοὶ λέγουσι, νὰ ἀποκτήσουν τὴν φιλίαν καμμίας ἀρχοντίσσης, καὶ πλέον ἄλλο δὲν τοὺς μέλει.

Τί νὰ εἰπῶ πάλιν διὰ ἐκείνους, ὁποὺ εἰς ἄλλο δὲν ἀτενίζουσι, παρὰ εἰς τὸ νὰ ἀποκτήσωσι πολλὰ χρήματα; Αὐτοὶ λατρεύουσι μόνον τὰ πλούτη. Δι᾿ αὐτὰ πωλῶσι καὶ τιμὴν καὶ πατρίδα. Δὲν φροντίζουσι νὰ μάθωσι τίποτες ἄλλο, ὅταν ἠξεύρουσι νὰ γράψωσι μίαν γραφήν, ὁποὺ πολλάκις πρέπει ὁ ἀναγινώσκων νὰ προφητεύῃ τὸ τί ἐννοοῦσεν ὁ γράψας, ἐπειδὴ πολλὰ ὀλίγοι ἠξεύρουσι νὰ γράψωσιν ἐκεῖνα ὁποὺ ὁμιλοῦσι (44).

Αὐτοὶ οἱ χρυσολάτραι εἶναι ὄντως αὐτόματοι, τὰ βιβλία δὲ τῆς μελέτης των εἶναι αἱ ἐφημερίδες (45), περὶ πατρίδος δέ, οὔτε κἂν ἀναφέρουσι τὸ ὄνομά της (46). Ποῖος τολμεῖ νὰ τοὺς ἀναφέρῃ ἐλευθερίαν καὶ λύτρωσιν τῆς Ἑλλάδος; Οἱ νέοι δὲν σὲ ἀκροάζονται, οἱ χρυσολάτραι σὲ νομίζουν τρελλόν. Ἡ ἀπόκρισίς των εἶναι, ὅταν τινὰς τοὺς τὸ προβάλλῃ: «δὲν εἶναι δυνατόν!». «Ἀλλὰ διατί;» τοὺς ἐρωτᾶ τινὰς πάλιν. «Δὲν εἶναι δυνατὸν» τοῦ ἀποκρίνονται. Καὶ ἂν χίλιας φορὰς τοὺς ξαναειπῇ τινὰς χίλια δικαιολογήματα, ἄλλας τόσας θέλει ἀκούσει τὴν ἰδίαν ἀπόκρισιν (47). Ὅταν αὐτοὶ ζῶσι καλά, ἡ πατρίς των οὐ μόνον, ἀλλὰ καὶ ὅλος ὁ κόσμος ἂν ἀφανισθῇ, δὲν τοὺς μέλει τίποτες (48). Ἀλλὰ τί νὰ εἰπῶ διὰ ἐκείνους, ὁποὺ κατὰ δυστυχίαν μας δὲν εἶναι ὀλίγοι, οἱ ὁποῖοι, διὰ νὰ ἀποξενωθῶσι παντάπασιν ἀπὸ τὴν Ἑλλάδα καὶ νὰ ἀλησμονήσουν ἕως καὶ τὸ ὄνομά της, ἀπεφάσισαν μὲ ἄκραν ἀφροσύνην καὶ ἔλαβον εἰς ξένην γῆν διὰ σύζυγον ἀλλογενῆ γυναῖκα; w, ἐντροπὴ ἀνυπόφορος! Δὲν στοχάζεσθε, ὦ ἀχάριστοι υἱοὶ τῆς δυστυχεστάτης πατρίδος μας, τὰ κακὰ ὁποὺ προξενεῖτε, ὄχι μόνον εἰς τὴν Ἑλλάδα, ἀλλὰ καὶ εἰς τὸν ἑαυτόν σας ἀκόμη; Πῶς εἶναι δυνατὸν νὰ ὁμογνωμήσῃς μὲ τὴν σύζυγόν σου, ὅταν εἰς τὸ κυριώτερον εἶσθε τόσον διάφοροι; Καὶ ποῦ εἶναι εὐτυχία, ὅπου δὲν εὑρίσκεται ἡ ὁμόνοια; Πῶς θέλεις νὰ σὲ ἀγαπήσῃ ἡ συμβία σου καὶ νὰ σὲ τιμήσῃ, ὅταν ἔμπροσθέν σου κατηγορῇ τὸ γένος σου, καὶ ἐσύ, ἀναίσχυντε, τὸ ἀκούῃς μὲ ἄκραν ἀδιαφορίαν (49); Πῶς θέλεις νὰ εὕρῃς τὴν ἀνάπαυσίν σου, ὅταν αὐτὴ πωλῇ τὴν τιμήν σου καί, τὸ χειρότερον, ὁποὺ πολλάκις ἐσὺ δὲν τὸ ἀγνοεῖς; Καὶ πῶς ἠμπορεῖ τινὰς νὰ ἀμφιβάλλῃ μὲ τόσα συχνὰ καὶ καθημερινὰ παραδείγματα, ὁποὺ ἔχει πρὸ ὀφθαλμῶν του;

Ποῦ νομίζεις ἐσὺ νὰ εὕρῃς ἀγάπην εἰς καρδίας διεφθαρμένας; Δέν ἠξεύρεις, ἴσως, ὁποὺ ἀπὸ πολὺν καιρὸν αἱ γυναῖκες τῶν ἀλλογενῶν προσπαθοῦσι νὰ καταστήσωσι τὴν ἀγάπην μίαν τεχνικὴν τρυφήν, καὶ ὅτι ἐπέτυχον σχεδόνσχεδὸν τοῦ σκοποῦ των; Ποῦ νὰ δώσῃς ἀκρόασιν καὶ πίστιν, ὦ τυφλὲ καὶ ἀνόητε ἄνθρωπε, εἰς τοὺς πλαστοὺς λόγους της γυναικός σου, ἡ ὁποία ἀφοῦ ὑπανδρευθῇ μαζί σου, ἄλλο δὲν προσμένει, παρὰ νὰ ἀπεθάνῃς, διὰ νὰ σὲ κληρονομήσῃ καὶ νὰ λάβῃ ἄλλον ἄνδρα (50); Πῶς νὰ γεννηθῇ ἀνάμεσόν σας ἐκείνη ἡ θεία ἀλλεπάλληλος κλίσις καὶ φιλία, ὁποὺ στερεοῖ τὴν εὐτυχίαν τοῦ γάμου, εἰς καιρὸν ὁπού, ἂν ἐσὺ ἀρρωστήσῃς, σὲ παραιτεῖ εἰς τὸ κρεβάτι, καὶ αὐτὴ πηγαίνει εἰς τὸ θέατρον;

Ἀλλὰ τί, τί τάχατες σὲ παρακινεῖ νὰ λάβῃς διὰ γυναῖκα μίαν ἀλλογενῆ; Ὑστερεῖται ἡ Ἑλλάς, ἴσως, ἀπὸ κοράσια; Ἔφυγεν, ἴσως, ἡ Ἀφροδίτη ἀπὸ τὸν πρῶτον της ναόν; Τί σὲ ἀποτύφλωσε τόσον, ὁποὺ σοῦ φαίνονται ὡραιότερα τὰ ζωγραφισμένα ἀναιδέστατα πρόσωπα τῶν κακοηθεστάτων ἀλλογενῶν (51), ὦ ἀναίσχυντε καὶ ὄντως γιδοκέφαλε ἀποστάτα τῆς πατρίδος; Νομίζεις, ἴσως, νὰ σὲ ἐπαινέσουν οἱ ἄλλοι ἀλλογενεῖς; Ἀπατᾶσαι, δύστυχε, πάλιν εἰς τὴν ἰδίαν σου ἀπάτην.

Αὐτοὶ σὲ μισοῦν, σὲ καταφρονοῦν καὶ σὲ περιγελοῦν παντοτινά. Καθεὶς ἀπὸ αὐτοὺς λέγει· «ἰδὲ τὸν χοῖρον, τὸν χυδαῖον Ἕλληνα, διὰ νὰ μετριάσῃ τὴν οὐτιδανότητά του, ἠθέλησε νὰ λάβῃ σύζυγον ἀπὸ τὸ γένος μας. Ἀλλ᾿ αὐτὸς εἶναι πάντοτε ὁ ἴδιος· τὰ βάρβαρα ἤθη τῆς πατρίδος του δὲν τὰ ἄλλαξεν (52)». Τί στοχάζεσαι, ὦ ἀληθῆ κακότυχε, πὼς σὲ ἀγαπᾶ ἡ γυναῖκα σου; Μὴν ἀπατᾶσαι, σοῦ τὸ ξαναλέγω! Αὐτὴ σὲ περιγελᾶ, σὲ ἀτιμάζει, σὲ κλέπτει, καὶ πολλάκις σοῦ ἑτοιμάζει τὸν θάνατον παράκαιρα.

Ἀλλὰ τί ἀποκρίνονται μερικοὶ ἀπὸ αὐτοὺς τοὺς ὄντως ἀνοήτους; «Ὁ ἔρως μ᾿ ἐπλήγωσε, τὰ θέλγητρά της μ᾿ ἐσκλάβωσαν, ἡ αἰσθαντική μου καρδία δὲν ἠμπόρεσε πλέον νὰ ἀντισταθῇ». Ὦ ἀναίσχυντοι καὶ ὄντως μωροί! I'm the one who's, ὁποὺ περὶ πατρίδος καὶ περὶ τῆς ἐλευθερώσεώς της σήμερον γράφω, ἔπρεπε νὰ σᾶς ἀποκριθῶ, ὅτι τὴν σήμερον εἰς τοὺς Ἕλληνας, ὁποὺ εὑρίσκονται ἔξω ἀπὸ τὴν πατρίδα τους, ὁ ἔρως εἶναι τὸ μεγαλείτερόν τους ἁμάρτημα. Ἐγὼ ἔπρεπε νὰ σᾶς ἀποκριθῶ, ὅτι νὰ μὴν ἀγαπᾶτε, παρὰ τὴν Ἑλλάδα, διὰ νὰ ἀγαπήσητε ὅ,τι τυχαίνει. I'm the one who's, Anyway, ἔπρεπε πρῶτον νὰ ζητήσω τὴν ὠφέλειαν, ὁποὺ ἐκάματε εἰς τὴν πατρίδα σας, καὶ νὰ σᾶς ἀποδείξω ἔπειτα, εἰς τί θέλει σᾶς φέρει ὁ ἔρως σας.

Ἀλλὰ τοιαῦτα λόγια δὲν εἶναι διὰ τὰς ἀκοάς σας, οὔτε ἐγὼ θέλω κοπιάσει ματαίως νὰ σᾶς τὰ εἰπῶ, καὶ μόνον σᾶς λέγω, ὅτι ὁ ἔρως γεννᾶται ἀπὸ ἀμοιβαίαν κλίσιν καὶ ἀπὸ μίαν συμπάθειαν καὶ συμφωνίαν εἰς τὰς ἰδέας ἀμφοτέρων. Othen, ὁ ἐδικός σας δὲν εἶναι ἔρως, ἀλλὰ μία ἄλογος ἐπιθυμία, ὡσὰν ὁποὺ τόσον δύσκολα εἶναι νὰ συμφωνήσουν τὰ ἤθη τῶν Ἑλλήνων μ᾿ ἐκεῖνα τῶν ἀλλογενῶν, ὅσον φανερὸν εἶναι, ὁποὺ ὅσοι ἀλλογενεῖς συζύγους ἔχουσι, ἐξ ἀνάγκης χάνουσι τὰ ἤθη των καὶ δὲν τοὺς μένει ἄλλο ἀπὸ τοὺς Ἕλληνας, εἰμὴ ἡ ὀνομασία.

Ἐσὺ λοιπόν, τυφλέ, νομίζεις ἔρωτα τὴν ὄρεξιν, ὁποὺ σοῦ ἐξυπνᾶ τὸ χρωματισμένον πρόσωπον μιᾶς παλλακίδος; Δὲν ἠξεύρεις, πὼς ὁ ἔρως εἶναι ὁ πρῶτος ἐχθρὸς τῆς ἀσωτείας, καὶ ἐξακολούθως εἰς τοὺς νῦν εὐγενεῖς τῶν ἀλλογενῶν δὲν εὑρίσκεται, εἰμὴ ἡ εἰκών του; Ἀγνοεῖς ὅτι ὁ γάμος, ὁποὺ ἀποκαταστεῖ ἐντελῶς εὐτυχῆ τὸν ἄνθρωπον, εἰς ἄλλο δὲν συντείνει, εἰμὴ εἰς τὸ νὰ ἐκδώσῃ τόσους πολίτας εἰς τὴν πατρίδα καὶ διαυθεντευτάς; Ἀλλ᾿ ἐσεῖς, ἀναίσθητοι, τί δίδετε εἰς τὴν πατρίδα σας; Feu, τόσους ἐχθρούς! Οἱ υἱοί σας σᾶς ἀναθεματίζουν καὶ σᾶς νομίζουν ὡς μίαν τους ἐντροπήν (53).

Ὦ θανατηφόρος ἔλλειψις τῆς πατρίδος! Πόσους καὶ πόσους διαυθεντευτάς της καὶ ὑπερασπιστάς της ἡ ἀσωτεία καὶ κακοήθεια τῶν ἀλλογενῶν τῆς κλέπτει! Πόσων ποτίζει τὸ βρωμερὸν ὕδωρ τῆς λήθης! Allemon, ἀλλοίμονον, ὦ Ἕλληνές μου ἀκριβοί, ἂν οἱ ξενιτευμένοι δὲν ἀλλάξουν γνώμην καὶ δὲν ἐνθυμηθοῦν, that, ὅπου εἶναι ἡ πατρίς, ἐκεῖ καὶ ἡ εὐτυχία, καὶ νὰ ἀποδειχθοῦν ἀληθεῖς υἱοὶ τῆς Ἑλλάδος. Ἀλλὰ τί; Πρέπει νὰ ἀπελπισθῶ ἴσως; Need, ἴσως, νὰ νομίσω ὅλους τοὺς ξενιτευμένους τόσον ἀναξίους τοῦ ὀνόματός των; ., μὴ γένοιτο! Ἐγὼ σᾶς γνωρίζω, My ἀgapitoi. Δὲν εἶσθε ὀλίγοι ἐσεῖς, ὁποὺ ἐξ ἀνάγκης, διὰ νὰ κερδίσητε τὴν ζωοτροφίαν τῶν φαμελίων σας, ἐξενιτεύθητε, καὶ ὅσα κερδίζετε πέμπετε εἰς τὴν πατρίδα σας. Δὲν εἶσθε ὀλίγοι ἐσεῖς, ὁποὺ ἀφοῦ μὲ τοὺς ἵδρωτάς σας καὶ ἀγχίνοιάν σας ἐκερδίσατε καὶ περισσότερα, ἀποφεύγοντες δὲ τὸ βρωμερὸν παράδειγμα τῶν φιλαργύρων, δαψιλῶς εὐεργετήσατε τὴν Ἑλλάδα καὶ τὴν ἐπαρηγορήσατε μὲ τὰ φιλάνθρωπα ἔργα σας.

Ὅλοι σας, λοιπόν, οἱ φιλοπάτριδες, καὶ ἐσεῖς ἀκόμη ὁποὺ μέχρι τῆς σήμερον ἐφανήκατε ἀχάριστοι εἰς τὴν πατρίδα, ἀκούσετε δι᾿ ἀγάπην της καὶ διὰ τιμὴν τοῦ ἑαυτοῦ σας, ἀκούσατε προσεκτικῶς τὴν γλυκεῖαν φωνήν της. Ἀνοίξατε τὰ ὦτα τοῦ νοός σας καὶ προσέξετε εἰς τοὺς λόγους τῆς Ἑλλάδος, ἡ ὁποία ἀσθενὴς καὶ γεμάτη ἀπὸ πληγάς, μὲ θλιβερὰν φωνὴν σᾶς ὁμιλεῖ λέγουσα:

«Ὦ Ἕλληνες! Ὦ τέκνα μου! Ποῦ μὲ ἀφήσετε; Πῶς δὲν σᾶς πονεῖ δι᾿ ἐμέ; Διατί μ᾿ ἐπαρατήσατε; Διατί φεύγετε καὶ δὲν ἐπιστρέφετε πλέον; Τί σᾶς ἔκαμα καὶ δὲν μ᾿ ἐνθυμεῖσθε; Εἰς τί σᾶς ἔβλαψα καὶ δὲν μὲ ἀγαπᾶτε; Ποία μήτηρ ἐστάθη δυστυχεστέρα ἀπὸ ἐμένα; Τί οὖν, ἀγαπητοί; Τί στοχάζεσθε; Τί ἀποφασίζετε

Εἶναι ἡ πατρὶς ὁποὺ φωνάζει εἰς τέτοιον τρόπον. Αὐτὴ εἶναι ὁποὺ κλαίει καὶ ὀδύρεται. Ἡ ἀπουσία σας ποτὲ δὲν τὴν ὠφέλησεν, τώρα ὅμως τὴν ἀφανίζει. Ποῖος ἀπὸ ἐσᾶς δὲν γνωρίζει καλότατα εἰς τίνων χεῖρας εὑρίσκεται ἡ οἰκονομία τῆς κάθε πόλεως κατὰ μέρος εἰς τὴν Ἑλλάδα τὴν σήμερον; Ὅποιος ἔχει περισσότερα χρήματα ἢ περισσότερα μέσα εἰς τὸν τύραννον, ἐκεῖνος οἰκονομεῖ καὶ διοικεῖ τοὺς λοιπούς. Ἀλλ᾿ οἱ τοιοῦτοι εἶναι τόσον βάρβαροι καὶ ἀνάξιοι, ὁποὺ μόλις ἠξεύρουν νὰ ζήσουν αὐτοί, ὄχι δὲ νὰ εὐτυχίσουν τὴν ζωὴν τῶν λοιπῶν.

Μὴν στοχάζεσθε λοιπόν, again we τὸ retell, ὅτι ἐκτελεῖτε τὸ πρὸς τὴν πατρίδα σας χρέος ὅταν πέμπετε μερικὰ χρήματα τῶν συμπατριώτων σας. Ἡ ἀρετή σας εἶναι καλή, ἀλλ᾿ οἱ Ἕλληνες ἔχουσι χρείαν ἀπὸ τὴν παρουσίαν σας. Μὴν δίδετε κακὸν παράδειγμα καὶ τῶν ἄλλων, δι᾿ ἀγάπην τῆς πατρίδος, καὶ νὰ φθάσητε ὕστερον νὰ ἰδῆτεὃ μὴ γένοιτο, Θεέ μου! – τὴν Ἑλλάδα ἔρημον. Ἐνθυμηθῆτε, ὅτι τὸ καλὸν δὲν εἶναι δύσκολον νὰ γίνῃ, ἀλλ᾿ ἡ ἀληθὴς ἀξιότης μόνον διδάσκει νὰ γίνεται καθὼς πρέπει. Αἱ εὐεργεσίαι σας εἶναι ἔργον χρηστότατον, ἀλλὰ τί ἄλλο κάμνουσι, εἰμὴ νὰ παρηγορῶσι μόνον τοὺς δυστυχεῖς Ἕλληνας ὁπωσοῦν, καὶ νὰ τοὺς φυλάττωσιν ὀλίγον ξέμακρα ἀπὸ τὴν ἀπελπισίαν, ἡ ὁποία ἤθελεν σταθῆ ἀληθῶς βιαία, ἀλλὰ ἄφευκτος καὶ βεβαία ὁδὸς τῆς ἐλευθερώσεως τῆς Ἑλλάδος;

Στοχάζεσθε, μήπως καὶ δὲν κερδίσετε εἰς τὴν πατρίδα, ὅσα κερδίζετε μακρὰ ἀπ᾿ αὐτήν; Ἀλλ᾿ ὅσα ἂν κερδίσητε εἰς τί σᾶς ὠφελῶσι, ἂν εἶσθε ὀρφανοὶ ἀπὸ πατρίδα (54); Μήπως δὲν ἠθέλατε ἀποκτήσει καὶ εἰς τὴν πατρίδα σας τὰ πρὸς τὸ ζῆν ἀναγκαῖα, ἂν ὄντως ἠθέλατε προσπαθήσει διὰ τὸ καλόν της καὶ διὰ τὸ καλόν σας; Διατί λοιπὸν τόσας ἀποικίας καὶ αἰωνίους ξεχωρισμοὺς ἀπὸ τοὺς συγγενεῖς σας καὶ φίλους σας (55);

Ἴσως δὲν σᾶς καλοφαίνεται νὰ τυραννῆσθε, my my ἀdelfoi, καὶ καταδέχεσθε νὰ τυραννῶνται οἱ συγγενεῖς σας, καὶ ἐσεῖς νὰ τρυφῆτε καὶ νὰ σπαταλᾶτε μακρὰ ἀπὸ αὐτούς; Πῶς ἠμπορεῖτε νὰ σφαλίζετε τοὺς ὀφθαλμούς σας, χωρὶς νὰ σᾶς τρομάζῃ κάθε στιγμὴ ἡ θλιβερὰ εἰκὼν τῆς Ἑλλάδος μὲ τὸ μέσον τῶν ὀνείρων; Ἴσως νομίζετε πὼς ἀπὸ μακρόθεν ὠφελεῖτε περισσότερον, παρὰ ἂν εἶσθαν παρόντες; w, πόσον λανθάνεσθε, My ἀgapitoi. Δὲν ἠξεύρετε, ὅτι μία συμβουλή, μία μόνη λέξις πολλάκις, ἐκφωνουμένη ἀπὸ ἄνδρας πεπαιδευμένους, ἐνεργεῖ περισσότερον, παρὰ δέκα διδαχαὶ γεγραμμέναι;

Ἡ κατάπεισις γεννᾶται, βέβαια, ἀπὸ τὴν ἀλήθειαν, ἀλλ᾿ αὐτὴν τὴν ἀλήθειαν, πρέπει τινὰς νὰ τὴν ἐκφωνήσῃ ἐν καιρῷ τῷ δέοντι καὶ πρὸς ἐκείνους, ὁποὺ περισσοτέραν χρείαν ἔχουσι (56). Καὶ ποῖος νὰ ἐκτελέσῃ αὐτὸ τὸ χρηστὸν ἔργον, ὅταν ἐσεῖς λείπετε; Ποῖος νὰ ὁμιλήσῃ εἰς τὰς συνελεύσεις, ὁποὺ τὴν σήμερον συνηθίζουν εἰς τὴν Ἑλλάδα νὰ κάμνουσιν οἱ προεστοὶ τῆς κάθε πολιτείας, ὡς ἐπὶ τὸ πλεῖστον εἰς τὴν μητρόπολιν, καὶ νὰ διορθώσῃ ὁπωσοῦν τὰς τόσας καὶ τόσας ἀδικίας, ὁποὺ κάμνουσι; Poios, I say, νὰ ἀποκριθῇ τοῦ μητροπολίτου, ὅταν ἐξαπλωμένος εἰς τὴν κορυφὴν τοῦ οἰκίσκου καὶ χαϊδεύοντας τὸ γένειόν του, ἐκφωνῇ κανένα ἀρχιεπισκοπικὸν παραλογισμόν, καὶ οἱ λοιποὶ ὁμοφώνως λέγουσι εὐθὺς τὸ ναί, ἂν ἐσεῖς λείπετε; Ὦ ἀγαπητοί, διατί δὲν τὸ στοχάζεσθε;

Ἄν, λοιπόν, ἕως τὴν σήμερον, ὦ ἀκριβοί μου Ἕλληνες, ἢ ἀπὸ ἄγνοιάν σας ἢ ἀπὸ ἀδιαφορίαν σας ἤ, Anyway, ἀπὸ μόνην ἀστοχασίαν σας ἐμείνατε ἔξω ἀπὸ τὴν πατρίδα σας, μὴν μένετε περισσότερον, ἂν θέλετε ὁποὺ αἱ μέχρι τοῦ νῦν εὐεργεσίαι σας πρὸς αὐτὴν νὰ μὴν κατασταθῶσι σημεῖα κατακρίσεώς σας.

Μὴν καυχᾶσθε, to though, διὰ τὰς εὐεργεσίας ὁποὺ τῆς ἐκάματε, ἐπειδὴ τὸ χρέος σας ζητεῖ περισσότερον, παρὰ τὰ περισσεύματα τῶν πλούτων σας. Τὴν παρουσίαν σας, τὴν συνέργειάν σας ζητεῖ, My Ellines, καὶ ὄχι ἄλλην βοήθειαν. Μὴν ἀμφιβάλλετε δὲ διὰ τὸ καλὸν τέλος. Ὑπάγετε εἰς τὴν Ἑλλάδα, καὶ εἰς ὀλίγον καιρὸν θέλετε αἰσθανθῆ τὴν διαφοράν, ὁποὺ θέλει προξενήσει ἡ παρουσία σας εἰς τὴν κατάστασίν της. Αἱ ἑρμηνεῖαι σας καὶ οἱ ὀρθοὶ στοχασμοί σας θέλουν ξεμακρύνει ἀπὸ τὰς κεφαλὰς τῶν Ἑλλήνων τὴν δεισιδαιμονίαν, αἱ συμβουλαί σας θέλουν ἀποδείξει εἰς τοὺς συμπατριῶτας μας τὸ εἶναι των.

Οἱ Ἕλληνεςἐσεῖς τὸ ἠξεύρετεδὲν εἶναι οὔτε Σκῦθαι, οὔτε βάρβαροι, ὁποὺ νὰ χρειασθοῦν πολλοὺς χρόνους, διὰ νὰ καταλάβουν τὸ εἶναι τους. Ἀρκεῖ μόνον, νὰ τοὺς δείξῃ τινὰς τὸ χρέος των, καὶ εὐθὺς τὸ ἐκτελοῦσι. Ἀλλ᾿ ἔχουν χρείαν ἀπὸ διδασκάλους, ἀληθεῖς φιλέλληνας, ἀπὸ ἀνθρώπους προκομμένους, Anyway, καὶ ἐσεῖς μόνον εἶσθε ἐκεῖνοι. Μήπως, My ἀdelfoi, προσμένετε νὰ ἐλευθερωθῇ πρῶτον ἡ Ἑλλάς, καὶ ἔπειτα νὰ ὑπάγητε ἐσεῖς; Τότε εἶναι τὸ ἴδιον, ὡσὰν νὰ ἐλέγετε, ὅτι δὲν θέλομεν νὰ ἐλευθερωθῇ ποτέ (57). Θέλετε, ἴσως, νὰ κτίσητε πύργον χωρὶς θεμέλια; Καὶ ποῖος θέλετε νὰ σᾶς ἐλευθερώσῃ τὴν πατρίδα, καὶ ἐσεῖς νὰ λείπητε;

Δὲν ἐντρέπεσθε κἂν ἀπὸ τοὺς ἀλλογενεῖς, ὁποὺ σᾶς ἀκούουν νὰ λέγητε τὰ τοιαῦτα; Ἀλλ᾿ ἂν οἱ ἀλλογενεῖς, ὑστερημένοι ἀπὸ πατρίδος ἔρωτα, δὲν σᾶς καταφρονοῦν, ὄχι ὅμως οἱ ἴδιοι Ἕλληνες τοὺς μιμοῦνται. Αὐτοὶ θέλει σᾶς ἀναθεματίζουν ἀπὸ τὸ νῦν καὶ εἰς τὸ ἑξῆς, καὶ θέλει σᾶς νομίζουν μὲ κάθε δίκαιον τόσους ἐχθροὺς τῆς πατρίδος. Ὢ τῆς ἀναισχυντίας σας, ἀχάριστα τέκνα τῆς πατρίδος! Καὶ ἀπὸ ποῖον προσμένετε, παρακαλῶ σας, τὴν ἐλευθερίαν; Νὰ σᾶς ἔλθῃ, ἴσως, φορτωμένη ἀπὸ τὸν ὠκεανὸν μὲ κανένα ἐμπορικὸν πλοῖον, καὶ νὰ τὴν ἐκστρατεύσητε εἰς τὴν Ἑλλάδα; Ἢ προσμένετε νὰ ἐλευθερωθοῦν μόνοι τους, καὶ ἔπειτα νὰ ὑπάγητε ἐσεῖς, νὰ εὕρητε ἕτοιμα τὰ ἀγαθά, καὶ νὰ χαρῆτε πάλιν, κατὰ τὸ συνηθισμένον σας, εἰς τοὺς ἱδρῶτας τῶν ἄλλων;

Feu! Τὸ πρῶτον εἶναι ἀδύνατον, καὶ ἂν πάλιν, κατὰ τὸν δεύτερον στοχασμόν σας, δὲν συνεργήσετε καὶ ἐσεῖς εἰς τὴν ἐπανόρθωσιν τοῦ γένους μας, θέλουσιν ἐκχυθῆ ποταμοὶ αἵματος περισσότερον, παρὰ ἂν εἶσθαν παρόντες. Ἡ ἐλπίδα σας ὅμως εἶναι ματαία. Ἐσεῖς δὲν θέλετε ἀπολαύσει, βέβαια, τὴν πατρίδα σας ἐλευθέραν, καθὼς τώρα δούλην τὴν ἀλησμονήσατε, ἀλλ᾿ ἐξωρισμένοι διὰ παντὸς εἰς βαρβάρους γαίας, δὲν θέλετε ἀναπνεύσει πλέον τὸν ζωηρότατον ἑλληνικὸν ζέφυρα, καὶ τὰ ὀνόματά σας θέλουσι κατασταθῆ λέξεις ἀτιμίας καὶ μίσους εἰς τὰς ἀκοὰς καὶ στόματα τῶν ἐλευθέρων Ἑλλήνων.

Maybe it's, Anyway, προσμένετε νὰ μᾶς δώσῃ τὴν ἐλευθερίαν κανένας ἀπὸ τοὺς ἀλλογενεῖς δυνάστας; Ὦ Θεέ μου! Ἕως πότε, My Ellines, νὰ πλανώμεθα τόσον ἀστοχάστως; Διατί νὰ μὴν στρέψωμεν καὶ μίαν φορὰν τοὺς ὀφθαλμούς μας εἰς τὰ ἀπελθόντα, διὰ νὰ καταλάβωμεν εὐκολώτερα καὶ τὰ μέλλοντα; Ποῖος ἀγνοεῖ, ὅτι ὁ κύριος στοχασμὸς τῶν ἀλλογενῶν δυνάστων εἶναι εἰς τὸ νὰ προσπαθήσουν νὰ κάμουν τὸ ἴδιόν των ὄφελος μὲ τὴν ζημίαν τῶν ἄλλων;

Καὶ ποῖος στοχαστικὸς ἄνθρωπος ἠμπορεῖ νὰ πιστεύσῃ, ὅτι ὅποιος ἀπὸ τοὺς ἀλλογενεῖς δυνάστας ἤθελε κατατροπώσει τὸν ὀθωμανόν, ἤθελε μᾶς ἀφήσει ἐλευθέρους; w, ἀπάτη ἐπιζήμιος! Μὴν εἶσθε, My ἀdelfoi, τόσον εὐκολόπιστοι. Ἀναγνώσετε τὴν ἱστορίαν καὶ μάθατε, ὅτι οἱ Ρωμαῖοι ἔταξαν τῶν Ἑλλήνων καὶ διαυθέντευσιν καὶ ἐλευθερίαν, ἀλλ᾿ ἀφοῦ ἐμβῆκαν εἰς τὴν Ἑλλάδα, εὐθὺς τὴν ἐκήρυξαν ἐπαρχίαν τους. Ἴδετε καὶ τὰ τωρινὰ παραδείγματα, ὁποὺ ἡ πολυποίκιλος στροφὴ τῆς γαλλικῆς στάσεως μᾶς παρασταίνει. Ὁ δυνάστης των μὲ ταξίματα μεγάλα καὶ μὲ τοιαῦτα μέσα, ἀπόκτησεν ὅσα κατὰ τὸ παρὸν ἔχει, καὶ πῶς ἐσεῖς νομίζετε νὰ σᾶς δοθῇ ἡ ἐλευθερία ἀπὸ ἀλλογενεῖς; Πῶς νὰ μὴν εἰπῇ τινάς, ὅτι ὀνειρεύεσθε ἔξυπνοι; Καὶ εἰς τί, παρακαλῶ σας, θεμελιώνετε τὰς ἐλπίδας σας; Εἰς τὴν ἀρετὴν τῶν ἀλλογενῶν δυνάστων ἴσως; Ἐλπίζετε νὰ κινηθοῦν εἰς σπλάγχνος ἐκεῖνοι διὰ τὰς δυστυχίας τὰς ἐδικάς μας;

Δὲν ἠξεύρετε, My Ellines, ὅτι ἡ ἀρετὴ τὴν σήμερον δὲν εὑρίσκεται εἰς τοὺς θρόνους; Δὲν ἠξεύρετε, ὅτι οἱ Ἕλληνες μισοῦνται δοῦλοι, ἐπειδὴ ἤθελε τοὺς φθονήσει ἐλευθέρους κάθε μεγάλη δυναστεία ἀπὸ τὰς παρούσας τῶν ἀλλογενῶν; Ἀlla, Anyway, ὑποθέτοντας κανένα ἀπὸ αὐτοὺς τοὺς δυνάστας ὁπωσοῦν φιλέλληνα, δὲν ἠξεύρετε, ὅτι μόνος του δὲν ἠμπορεῖ νὰ κάμῃ τὸ οὐδέν, καὶ ὅτι οἱ ἐπίτροποί του ἢ εἶναι ἐχθροί μας, ἢ εἶναι ἀδιάφοροι, , Anyway, ἄσωτοι καὶ διεφθαρμένοι τὰ ἤθη; Τί στοχάζεσθε, Anyway, ἂν ἡ Ἑλλὰς ἐλευθερωθῇ ἀπὸ τὸν ὀθωμανικὸν ζυγὸν διὰ χειρὸς ἄλλου δυνάστου, νὰ γίνῃ ἀληθῶς εὐτυχής; Ὦ ἀλήθεια, ἀλήθεια! Διατί δὲν ἀπομακραίνεις τοιαύτην ἀπάτην ἀπὸ τοὺς Ἕλληνας; Διατί δὲν τοὺς μανθάνεις, ὅτι ὅσοι πατῶσιν εἰς θρόνον εἶναι ὅλοι τύραννοι;

Διατί, My ἀdelfoi, νὰ θέλωμεν νὰ ἀλλάξωμεν κύριον, ὅταν μόνοι μας ἠμποροῦμεν νὰ ἐλευθερωθῶμεν; Νομίζετε νὰ εἶναι ἐλαφρότερος ὁ ζυγὸς μιᾶς ξένης δυναστείας; Δὲν στοχάζεσθε, ὅτι πάλιν ζυγὸς εἶναι; Στρέψατε τὰ ὦτα σας καὶ τοὺς ὀφθαλμούς σας εἰς τὴν Ἰταλίαν, καὶ ἀκούσατε τοὺς γογγυσμούς της, καὶ ἴδατε τὰ δάκρυά της, διὰ νὰ καταλάβητε τί θέλει νὰ εἰπῇ ἐλευθέρωσις ἀπὸ ξένους. Καταδέχεσθε ἐσεῖς νὰ ὁμολογῆσθε χρεῶσται ἀλλογενῶν τῆς ἐλευθερώσεώς σας; Μή, λοιπόν, μὴ ἀγαπητοί μου ἀδελφοί, μὴ δεικνύεσθε τόσον παράφρονες εἰς τὸν ἀναγκαιότερον συλλογισμόν, ἐσεῖς, ὁποὺ τόσον ἀψευδῶς προβλέπετε εἰς τὰς ἐμπορικάς σας ἐπιχειρήσεις τὸ μέλλον, καὶ ἀναγκάζονται οἱ ἴδιοι ἀλλογενεῖς, ὁποὺ μᾶς μισοῦσι, νὰ σᾶς θαυμάζουσι. Μὴν ἀπατᾶσθε, καὶ μὴν τρέφετε καμμίαν ἀπὸ τὰς εἰρημένας ἐλπίδας, ἀλλὰ προβλέπετε τὸ πλέον φανερὸν ἀπὸ κάθε μέλλον, τὴν ἀναγκαίαν, I say, ἐπανόρθωσιν τοῦ γένους μας ἀφ᾿ ἑαυτοῦ του, καὶ μὴν ἀργοπορῆτε αὐτὴν μὲ τὴν ἀπουσίαν σας.

Ἐσεῖς δέ, φίλοι μου καὶ σύγχρονοι νέοι, ἀγαπητοί μου Ἕλληνες, ὁποὺ μὲ τόσους κόπους καὶ ἀγρυπνίας διδάσκεσθε τὰς ἐπιστήμας εἰς τὰς ἀκαδημίας τῶν ἀλλογενῶν, καὶ ὁποὺ ἐξ ἀνάγκης ἐγνωρίσατε τί ἐστὶ πατρίς, τῆς ὁποίας ὁ ἔρως σᾶς ἐνθουσιάζει, καὶ ἤδη ἀρχίσατε παντοίοις τρόποις νὰ ξαναδώσητε εἰς τὸ ἑλληνικὸν ὄνομα τὸ παλαιὸν σέβας, ὁποὺ εἶχεν καὶ ἔχασεν, ἐσεῖς, I say, ὁποὺ μὲ τὴν φυσικήν σας ἀγχίνοιαν ἀποδεικνύετε φανερῶς τῶν ἀλλογενῶν συμμαθητῶν σας τὸ ἑλληνικὸν πνεῦμα ὁποῖον εἶναι, μὴν βραδύνετε πλέον τὸν μισευμόν σας διὰ τὴν Ἑλλάδα.

Ὑπάγετε νὰ προητοιμάσητε τὴν ἐπανόρθωσιν τῶν συμπατριώτων μας. Ἡ δόξα σᾶς προσμένει μὲ τοὺς στεφάνους τῆς νίκης εἰς τὰς χεῖρας καὶ μὲ τὰς ἀγκάλας ἀνοικτάς. Μὴν ξεχάσετε, ὅτι ἡ ἀρετὴ καὶ ἡ ἀληθὴς φιλοσοφία εἶναι τὸ νὰ ζῇ τινὰς εἰς πολλούς, καὶ αὐτὸ ἀποκτᾶται ὠφελῶντας τους. Σπουδάσατε μὲ ταχύτητα, ὅσοι μέχρι τοῦ νῦν δὲν τὸ ἐπράξατε, τὴν πολεμικὴν τέχνην καὶ μεταχείρισιν τῶν ἀρμάτων. Ἐσεῖς ἔχετε τὴν διάθεσιν ἐξαίρετον. Ἂς διώξωμεν μίαν φορὰν τὸν ὀθωμανὸν εἰς τὴν Ἀφρικήν, ὦ Ἕλληνές μου, καὶ ἔπειτα θέλετε ἰδεῖ εἰς πόσον ὀλίγους χρόνους ἡ Ἑλλὰς θέλει ξαναλάβει τὴν προτέραν της λάμψιν. Ἂς ἐβγάλωμεν, My ἀdelfoi, τὴν βρῶμαν, διὰ νὰ αἰσθανθῶμεν τὴν μυρωδίαν τῶν ἀνθῶν. Τὰ μέσα τὴν σήμερον εἶναι ἀρκετά· ἡ μηχανή, Anyway, εἶναι τελειωμένη. Ἄλλο δὲν λείπει, παρὰ νὰ τὴν κινήσῃ τινάς, καὶ ἔπειτα μόνη της θέλει δουλεύσει.

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(1) Δὲν εἶναι ὀλίγοι βέβαια οἱ ὄντως ἄξιοι εὐλαβείας καὶ τιμῆς ἱερεῖς, ὡς ἐπὶ παραδείγματι ὁ σεβασμιώτατος καὶ ἐνάρετος ἀνήρ, ὁ σοφώτατος λέγω οἰκονόμος τῶν Ἰωαννίνων κὺρ Κοσμᾶς Μπαλάνου, ὁ ὁσιώτατος καὶ ἐλλογιμώτατος διδάσκαλος εἰς Κερκύραν κὺρ Ἀνδρέας ἱερεύς, καὶ ἄλλοι πολλοί.

(2) Ὁ νῦν ἀρχιερεὺς τῶν Ἰωαννίνων εἶναι μοιχὸς καὶ ἀρσενοκοίτης, χωρὶς τὴν παραμικρὰν συστολήν.

(3) Ἐγὼ εἶδα πολλάκις ἕνα ἀρχιεπίσκοπον εἰς τὴν μέσην τῆς λειτουργίας, νὰ ὑβρίζῃ, νὰ ἀναθεματίζῃ, καὶ νὰ δέρνῃ οὐκ ὀλίγας φορὰς τοὺς παπάδες, καὶ ὡς ἐπὶ τὸ πλεῖστο τοὺς διακόνους.

(4) Ἐγὼ ἐγνώρισα ἕνα καλόγηρον τόσον φιλάργυρον, ὁποὺ μὲ τὸ νὰ τοῦ ἐκλέφθησαν μερικὰ χρήματα, ὕστερα ἀπὸ ἕνα μῆνα ἀπέθανεν ἀπὸ τὴν θλῖψιν του.

(5) Ὁ θάνατος κανενὸς ἀριχεπισκόπου ἀποδεικνύει φανερώτατα τὸν βρωμερὸν χαρακτῆρα τῆς Συνόδου. Ἐπειδὴ τότε γεννᾶται ἓν μῖσος ἀναμεταξύ των, μεταχειριζόμενος καθεὶς κάθε οὐτιδανώτερον μέσον, ὁποὺ δυνηθῇ, διὰ νὰ ἀποκτήσῃ ἐκείνην τὴν ἐπαρχίαν, τὸ ὁποῖον ἀκολουθεῖ εἰς ὅποιον δώσῃ περισσότερα χρήματα.

(6) Αἱ βασιλεύουσαι τῶν νῦν δυναστειῶν ὅλης τῆς γῆς, καὶ αἱ ἐμπορικαὶ πόλεις, διὰ μέσου τοῦ χρυσίου, καὶ τοῦ ἀλλεπαλλήλου παντοτινοῦ δανείσματος, δὲν ξεχωρίζονται πλέον ἀνάμεσόν των, ἐπειδὴ ὅσα εἴδη ἐκφέρει ἡ Αἴγυπτος, εὑρίσκονται εἰς τὴν Ἀμερικήν, καὶ ὅσα ἡ Γαλλία τεχνεύεται, πωλῶνται εἰς τὴν Πετρούπολιν καὶ καθεξῆς.

(7) Ὁ Α. ἐπὶ παραδείγματι εἶχεν ἓν χωράφιον καὶ ὁ Β. ἑκατὸν πρόβατα. Othen, ὁ ἕνας ἄλλαζεν μέρος σιταρίου μὲ μέρος μαλλίου τοῦ ἄλλου καὶ ἔζουν ἀμφότεροι εὐχαριστημένοι. Ἔπειτα ἠθέλησαν νὰ δώσουν μίαν ἰδεαστικὴν τιμὴν αὐτῶν τῶν δύο εἰδῶν, καὶ εἶπον, τὸ ἓν κιλὸν σιτάρι νὰ ἀξίζῃ ὣς δύο, καὶ τὸ μαλλὶ ἑνὸς προβάτου ὣς τρία. Ἔπειτα ἔδωσαν τὴν ὕπαρξιν αὐτῶν τῶν δύο καὶ τῶν τριῶν μὲ τόσας μεταλλένιας μονάδας. Τότε ὁ Γ. ὁποὺ καὶ αὐτὸς ἔσκαπτε τὸ χωράφιόν του, διὰ νὰ ἀποκτήσῃ τὸ σιτάρι, βλέποντας ὅτι ἠμποροῦσε νὰ δώσῃ μονάδας καὶ νὰ λάβῃ σιτάρι, τοῦ ἐφάνη εὐκολώτερον νὰ πλάσῃ ἀπὸ αὐτὰς παρὰ νὰ σκάψῃ. Ὁ Δ. ὁποὺ δὲν ἤθελεν οὔτε νὰ σκάψῃ, οὔτε νὰ ζητήσῃ τὸ μέταλλον, ἐπιτηδεύθη νὰ ἐφεύρῃ ἓν εἶδος καινούργιον, καὶ ἀφοῦ τὸ ἐτελείωσεν, ἤρεσεν τοῦ Ε. ὁποὺ εἶχεν πολλὰς μονάδας, καὶ εὐθὺς τὰς ἄλλαξεν μ᾿ ἐκεῖνο. Ἰδοὺ λοιπὸν πῶς ἤρχισαν νὰ πληθύνουν τὰ μὴ ἀναγκαῖα πράγματα, τὸ ὁποῖον ἔπρεπε νὰ ἀκολουθήσῃ ἐξ ἀνάγκης, ἐπειδὴ τὸ περισσότερον σιτάρι, for example, δὲν ἦτον ἀναγκαῖον εἰς κανένα, ὡσὰν ὁποὺ ὁ ἄνθρωπος δὲν τρώγει, ἀφοῦ χορτάσῃ· ἀλλ᾿ αἱ μονάδες ηὔξησαν εἰς ἄκρον. Ὅθεν ἔπρεπε νὰ ἀγοράσουν καὶ ἄλλα εἴδη, ἐκτὸς τῶν πρὸς τὸ ζῆν ἀναγκαίων, καθὼς ἠκολούθησεν· καὶ τὴν σήμερον εἶναι περισσότερα τὰ μὴ ἀναγκαῖα εἴδη, ὁποὺ μεταχειρίζονται οἱ ἄνθρωποι, παρὰ αἱ πολιτεῖαι ὅλης τῆς γῆς.

(8) Οἱ ἄνθρωποι, ὡς ἐπὶ τὸ πλεῖστον, εὐχαριστοῦνται περισσότερον νὰ ἀκούωσι πράγματα ἰδεαστικά, παρὰ ἀληθῆ, ὡσὰν ὁποὺ τὰ μὴ ἀληθῆ μὲν ἐπιδέχονται κάθε αὔξησιν καὶ ἐλάττωσιν, ὁποὺ ὁ καθεὶς ἤθελε τοὺς δώσει κατὰ τὴν ἀρέσκειάν του, τὰ δὲ ἀληθῆ δὲν ἠμπορεῖ νὰ τὰ νομίσῃ ἀλλέως, εἰμὴ καθὼς εἶναι. Othen, καὶ γενικῶς μία ἀλήθεια προξενεῖ ὀλιγότερον κρότον, παρὰ ἓν ψεῦμα, ὅταν πιστεύεται ὡς μία ἀλήθεια, καθὼς βλέπομεν νὰ ἠκολούθησεν εἰς τὴν ἐφεύρεσιν τοῦ χρυσοῦ.

(9) Τὸ ἐμπόριον ἀποδεικνύει φανερῶς τὴν ἰδεαστικὴν ὑπόληψιν τῶν χρημάτων μὲ τὴν ἐφεύρεσιν τῶν ἀριθμητικῶν χαρτίων, διὰ μέσου τῶν ὁποίων μὲ μίαν κονδυλίαν μελάνι ἠμπορεῖ τινὰς νὰ μετρήσῃ ὅλα τὰ πλούτη τῆς γῆς. Πολλὰ μὲ λυπεῖ, ὁποὺ αἱ περιστάσεις δὲν μοῦ τὸ συγχωροῦσι νὰ ὁμιλήσω τι περὶ ἐμπορίου. Ἴσως ἄλλος τις ἐκπληρώσῃ τὴν ἐπιθυμίαν μου. Ὁ νέος Σοφοκλῆς τῆς Ἰταλίας, εἰς ἓν σατιρικόν του ἐγχειρίδιον ὁμιλῶντας περὶ τοῦ ἐμπορίου καὶ πραγματευτῶν, κατὰ πολλὰ νουνεχῶς τε καὶ ἀστείως λέγει:

»Questi in cifre numeriche si alteri,
»Ad onta nostra, dallEtà future
»Faran chiamarci, i popoli dezeri.
Vitt. Alfieri

(10) First of all, they said one-year-old wheat is three units of gold.. After a while, he said that a virtue is also ten units., and, anyway now, or so to say, ἢ ὑπονοεῖται ἀφ᾿ ἑαυτοῦ του, ὅτι τρεῖς μονάδες χρυσίου ἀξίζουν ἓν κιλὸν σιτάρι, καὶ δέκα μονάδες ἀξίζουν μίαν ἀρετήν, ὥστε ὁποὺ διὰ νὰ ἀποκτήσῃ τινὰς πολλὰς ἀρετάς, ἄλλο δὲν τοῦ χρειάζεται, εἰμὴ νὰ ἔχῃ πολλὰς μονάδας χρυσίου.

(11) Ἡ Ἀφρικὴ κάθε χρόνον θυσιάζει πλῆθος ἀνθρώπων, ὁποὺ ἡ ἀχόρταγος λύσσσα τῶν ὑπερηφάνων Βρεττανῶν καὶ ἄλλων ἁρπάζει καὶ πέμπει εἰς τὴν Ἀμερικήν, διὰ νὰ σκάπτουν καὶ νὰ ἐβγάζουν αὐτὰ τὰ μέταλλα ἀπὸ τὰ βαθύτατα ἐντόσθια τῆς γῆς. Οἱ ταλαίπωροι, ὅταν ἐλευθερωθοῦν ἀπὸ τὸν θάνατον δέκα ἀπὸ τοὺς ἑκατὸν εἰς ἕνα χρόνον, νομίζονται κατὰ πολλὰ εὐτυχεῖς. Τόσον μεγάλους κόπους, ραβδίσματα, φόνους καὶ πεῖναν ὑποφέρουν. Indeed, πολλάκις εὑρισκόμενοι εἰς τὰ βάθη τῆς γῆς, κρεμνίζεται τὸ χῶμα καὶ θάπτει ζωντανοὺς πολλὰς ἑκατοντάδας.

(12) Εἶναι πασίδηλον πόσον νομίζονται ἀξιώτεροι οἱ ἀνάξιοι πλούσιοι ἀπὸ τοὺς ἀξιωτάτους πτωχούς.

(13) Ἡ πολυτέλεια ἐδίδαξεν ὅποιον εἶχεν πολλὰς μονάδας, ὄχι μόνον νὰ μὴν δουλεύῃ πλέον τὴν γῆν καὶ νὰ μὴν φυλάττῃ τὰ πρόβατα, ἀλλ᾿ οὔτε νὰ κοιμᾶται, χωρὶς νὰ τοῦ ἑτοιμάσουν τὴν κοίτην, οὔτε νὰ τρώγῃ, χωρὶς νὰ τοῦ ἑτοιμάσουν τὸ φαγὶ καὶ τὰ ἑξῆς. Ὁ δὲ μὴ ἔχων μονάδας, διὰ νὰ ἀποκτήσῃ, ἠναγκάσθη νὰ ὑπάγῃ εἰς δούλευσιν τοῦ ἔχοντος.

(14) Ἡ πτώχεια, feus, ἐκνευρώνει καὶ ἀδυνατίζει τὰς πλέον σταθερὰς καὶ ἡρωικὰς ψυχάς, πόσον μᾶλλον τοὺς ἁπλοῦς καὶ ἀθώους νῦν Ἕλληνας, ὁποὺ τὴν ὑποφέρουσι. Ἕνας πατὴρ δέκα τέκνων, μὴν ἔχων τὴν ἀναγκαίαν κυβέρνησιν, ποῦ δύναται, ἢ ποῦ τοῦ μένει καιρὸς νὰ στοχασθῇ διὰ τὸ μέλλον καλόν, ὅταν τὰ τέκνα του παντοτινὰ τοῦ ζητοῦσι τὸν ἐπιούσιον ἄρτον;

(15) w, πόσον ἄξιον γέλωτος θέαμα ἤθελεν σταθῆ, ἂν καθ᾿ ὑπόθεσιν ἤρχετο μία γενικὴ θέλησις τῶν ὅσων δὲν ἔχουν χρυσάφι, νὰ σηκώσουν τὴν ὑπόληψιν ἀπὸ αὐτὸ δι᾿ ὀλίγον καιρόν! w, τῆς ταλαιπωρίας τῶν πλουσίων! Πόσοι ἀπὸ αὐτοὺς ἤθελον μείνει πάντοτε εἰς τὸ κρεβάτι, μὴ ἔχοντας τὸν δοῦλον, ἢ τὴν δούλην νὰ τοὺς σηκώσῃ! Πόσοι ἤθελον κατακοπρισθῆ ἐπάνω των, μὴν ἠξεύροντες πῶς νὰ λύσουν τὰ δεσίματα τῶν φορεμάτων των! Πόσοι ἤθελον σκωληκιάσει καθήμενοι, μὴν ἠξεύροντες νὰ περιπατήσουν! Πόσοι ἄλλοι ἤθελον μείνει γυμνοὶ μὴν ἠξεύροντες πῶς νὰ ἐνδυθῶσι! Καὶ ἀναμφιβόλως ἤθελον ἀπεθάνει οἱ περισσότεροι ἀπὸ πεῖναν, μὴν ἔχοντες ποῖον νὰ τοὺς μαγειρεύσῃ. w, πρᾶγμα γελοιῶδες, ὁποὺ ἤθελεν σταθῆ! Ἀνθρωπότης, ἀνθρωπότης, ἕως πότε νὰ μὴν βλέπῃς μὲ τὰ ὀμμάτια ἀνοικτά!

(16) Οἱ γέροντες εὔχονται καὶ λέγουσι τῶν νέων: «Προσπάθησε, τέκνον μου, νὰ γίνῃς ἄνθρωπος», ἐννοοῦντες, νὰ ἀποκτήσῃ χρήματα. Καὶ πάλιν λέγουσι: «Ὁ δεῖνας πρὸ τριῶν χρόνων δὲν ἦτον τίποτες, τώρα ἔγινεν ἄνθρωπος», δηλαδὴ ἀπόκτησε χρυσάφι, in a way, ὁποὺ οἱ μὴ ἔχοντες χρυσίον, δὲν νομίζονται παρ᾿ αὐτῶν ἄνθρωποι.

(17) Οἱ μὴ ἔχοντες χρυσίον προσπαθοῦσι νὰ ἀπολαύσωσι, καὶ μὴ δυνάμενοι νὰ ἐπιτύχουσι τοῦ σκοποῦ των ταχέως διὰ τῆς ὀρθῆς ὁδοῦ, ποῖος γίνεται φονεύς, ποῖος προδότης καὶ σχεδὸν ὅλοι κόλακες καὶ κλέπται.

(18) Ἀγκαλὰ καὶ κοινῶς μία ψευδὴς δύναμις νὰ μὴν ὠφελῇ, μ᾿ ὅλον τοῦτο ἡ συνήθεια πολλάκις κατασταίνει ἀναγκαῖα τὰ πλέον ἄχρηστα πράγματα. They're the ones who've been here., ὅμως, ὁποὺ εὐτυχοῦσι διὰ τῶν χρημάτων, ὡς πρὸς τοὺς λοιπούς, ὁποὺ δυστυχοῦσι, εἶναι ὡς ἡ γῆ μας πρὸς τὸ πᾶν. Τὰ χρήματα, Anyway, ἠμποροῦν νὰ παρομοιασθοῦν εἰς μίαν ράβδον, αἱ δὲ νῦν δυναστεῖαι εἰς τόσους ποδαλγούς. And., καθὼς ἐτοῦτοι βαδίζουσιν ὁπωσοῦν μὲ τὴν βοήθειαν τῶν βακτηριῶν, οὕτως καὶ τὰ νῦν βασίλεια, ὡς διοικήσεις ἀτελεῖς καὶ κακῶς κυβερνημέναι, μόλις βαστῶνται διὰ μέσου τῶν χρημάτων. Ἀλλ᾿ ἀνίσως ὁ ποδαλγὸς ἰατρευθῇ, δὲν ἔχει πλέον χρείαν ἀπὸ ράβδον, διὰ νὰ ἀκουμβήσῃ· οὕτως καὶ αἱ διοικήσεις, ὅταν διορθωθοῦν, δὲν θέλουν ἔχει πλέον χρείαν ἀπὸ χρήματα.

(19) Ἂς μὲ συμπαθήσῃ ὁ ἀναγνώστης διὰ τὴν ὑπερβολὴν τοῦ λόγου, ὡσὰν ὁποὺ ὅλοι οἱ νῦν ἱερεῖς, ἐξαιρῶντας, as a pre-destination, τινάς, μόλις σπουδάζουν ὀλίγον τὰ γραμματικά, καὶ κανεὶς δὲν γνωρίζει οὔτε τὴν λέξιν «ἐπιστήμη».

(20) Οἱ ἀφορισμοὶ εἰς τὴν Ἑλλάδα, καὶ ἐξόχως εἰς τὰ Ἰωάννινα καὶ Πάτραν, ἤθελαν νομισθῇ εὐχαὶ τῆς λειτουργίας ἀπὸ κανένα ἀλλογενῆ. Τόσον εἶναι συχνοί, καὶ σχεδὸν κάθε Κυριακὴν εἰς κάθε ἐκκλησίαν ἀναγινώσκονται δύο καὶ τρεῖς ἀφορισμοί, πάντοτε δὲ διὰ οὐτιδανωτάτας διαφοράς, καὶ ὡς ἐπὶ τὸ πλεῖστον διὰ δύο ἢ τριῶν γροσίων ὑπόθεσιν.

(21) Αὐτοὶ οἱ ἀναιδέστατοι ἄνδρες, εὐθὺς ὁποὺ ἔλθουν εἰς τὴν ἀρχιεπισκοπήν των, ὑποχρεώνουν ὅλους τοὺς πολίτας, νὰ τοὺς δεχθῶσιν εἰς τὰ ὀσπίτιά των, διὰ νὰ τοὺς ψάλωσι τὸν ἁγιασμόν, καὶ οὕτως λαμβάνουσι τὴν πληρωμὴν ἀπὸ πενήντα ἕως δέκα γρόσια τὸ ὀλιγότερον. Τὰ δὲ μνημόσυνα συνίστανται εἰς τὸ νὰ λειτουργοῦν διὰ τὴν ψυχὴν τοῦ ἀποθανόντος, τοῦ ὁποίου ξεθάπτουν τὰ ὀστᾶ καὶ τὰ εὐλογοῦν.

(22) Ὅταν ἀπεθάνῃ κανένας πολίτης τῆς πρώτης ἢ δευτέρας κλάσεως καὶ τὸ ἀκούσῃ ὁ ἀρχιερεύς, εἶναι δι᾿ αὐτὸν μία ἀνεκδιήγητος χαρά, epeidi, διὰ νὰ ἠμπορέσουν νὰ τὸν θάψουν, πρέπει, ἀφοῦ πληρώσουν τὸν ὀθωμανὸν τύραννον, νὰ πληρώσουν καὶ τὸν ἀρχιερέα. Ἡ ποσότης ὅμως εἶναι ἀόριστος, πότε δέκα χιλιάδας γρόσια, πότε πέντε, καὶ τὸ ὀλιγότερον χίλια. Ὅταν πάλιν ὁ πολίτης μισεύῃ ἀπὸ τὴν πατρίδα του, πρέπει νὰ δώσῃ ἕνα χάρισμα τοῦ ἀρχιερέως. Ὅταν ἐπιστρέφῃ, πάλιν τοῦ χαρίζει. Ἀλλὰ τί λέγω τοῦ χαρίζει; Καὶ πῶς ἠμπορεῖ νὰ ὀνομασθῇ δῶρον ἐκεῖνο ὁποὺ ζητεῖται μὲ βίαν;

(23) Ὁ νῦν Ἰωαννίνων ἔλαβε τὴν αὐθάδειαν νὰ ἀφορίσῃ τὸν ἐνάρετον καὶ φιλόσοφον κὺρ Κοσμᾶ, For he could not swallow him in his evil desires..

(24) • Ioannina, as I heard from a witness, At breakfast, he eats two octets of yogurt., And in the cowardly half of the sardines, peeled off, which he eats with the hooligan.

(25) • Artis, Grevenon and John are the first betrayed of the tyrant, as everyone knows it. The last of them begged the tyrant, And he gave up his wife., as if he had become a nun. Artis trampled and betrayed the heroes of Souliotas;, unscathed in the acron, adultery, , and they are openly.

(26) Once I asked a priest in the village, up to six, where he had bought his fund, which was the minute, Like my biggest finger, And he answered me., that he had inherited it from his father., And because he had three sons, He intended to make it three pieces., and to leave one of his sons. Another one, with wide rasson, He wanted to come out to me., for the "birth" means the birth of the, And the "birthday" means death. The Greek reader should not laugh, But if you're going to cry.

(27) An archimandrite, by raising the gospel in the church, It happened at the end of the way down.. He's the one who's known the way he's going.- Where he was coming down, And then, turning the leaf, he made the, in a way that brought a general laugh to those present.

(28) They're the ones who're, That's what you're always called., There are some of them, and they are pleased, and they are pleased, and they are pleased, and they are pleased, and they are pleased, and they are pleased, and they are pleased, and they are pleased, who send them to the Christians, and they are written with different colors and with great elements.

(29) I'm the one who's, So far, of course., I saw up to four heads of St. Charalambous, epeidi, When the plague followed, then every state has one head of St. Charalambous.

(30) I met a spiritual Saint, who was so unlearned, As long as he was a hypocrite and a philanderer. Oftentimes, λοιπόν, boasting to me, That in twenty years we had a capitol of one hundred and fifty thousand greases., and he had given to his monastery two thirds, the rest had been divided into different dealings with the various. He had the caran of St. Theodore..

(31) It's not hidden., But everyone knew it., for in Ioannina the spirituals mention every case, who heard from the Christians to the high priest, And he makes a list with the addition and offers it of the tyrant., in a way that the confession, τὴν σήμερον, It's a means of treason..

(32) These, free from all think and care, they rejoice in health and eat for one hundred and fifty thousand.

(33) Anyone who wanted to compose a code in the crimes, And he wanted not to give up any human sin., If he wanted to go to St. Peter's, And maybe he wanted to look at them by inhabiting them., He wanted to make the most effective code out of those who have appeared to this day..

(34) But that's not what they're saying., or another, however, to know that, for the people not to eat oil from the Quads and to give money to the well-to-do.

(35) It was necessary for the patriarch to shorten the number of feasts and fasts., for the day and the profit is prevented by the work of the people., And the fasts are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who. Othen, the great feasts he was able to appoint them to all the Sundays and to the other feasts to give the permission to work, And for the Lents, to shrink them, And most of them will be. And then the poor man lived with less expense., and feeds better. Of course, the final economist of all people does not want to punish the Christians., for they have tried their good in the glory of.

(36) Whether, τῇ ἀληθείᾳ, Ignorance destroys human beings. The good old men think of miracles as doing god's honor., And they see the extreme dishonesty which they do, both in themselves and in religion.. I'm going to name you., When one thing seems to follow, which, in a natural way, was able to follow. Λοιπόν, If this were to follow, It is obvious that God is getting away from what we have done, and makes it different;, or he repented that we had done it, or the evil of it, for he would then do it better. But in both ways, it's a good thing to think.. According to the first, because God foresees the future, And repentance does not agree with the extreme wisdom and unmistakable meaning of the. And according to the second, But it is possible, for God has done all that he has done, We've done it well..

(37) Maybe the reader, If it's a good old man, Who has no bones, I'm not going to let you get out of here., And he thinks that I do not believe in the omnipotence of God., But my heart-knowing God knows better which of us he believes best., He who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is, Or I'm the one who exposes the lie..

(38) When no sick man is sick, The good old man is a miracle of his saint.. When a woman gives birth, And that's what he's going to call it.. When he came down the stairs, and he put his neck down, and he would wonder the krazusi.. But who dies without having two or three cases of relics all around him?; Who gives birth or dies without having so many icons around her?; They, the shameless, have come to name a man who is unlearned and excited by superstition at the feasts of the icon of the Saint in his hands., And to run from there, as if he were crazy..

(39) A well-known, That every night the archangel Gabriel went and spoke with her.. The other women, by a few, I gave it to her as a saint., But I don't know what you're, after a new day, a archangel was born, then the other women half-loved her., And she was always considered holy by her simplicity., And the wise man cried for the barbarity of humanity..

(40) The Hugestion, The Odessa, Nizna, and the other different cities, it is almost inhabited by only Greek.

(41) I know a few people., which is almost – they are almost ashamed to say that they are Greek.

(42) There are some young people., who paint their faces as if they were.

(43) Some boast of things so petty, and they don't., where, τῇ ἀληθείᾳ, They're worthy of a laugh., and so much, so that he may fall upon them in the face.

(44) The commercial response of those outside Greece is not in our language written, But it's a mixture of languages., which causes unbearable insufferable.

(45) w, how much it's a good match, Or if he's going to regret it, he's going to have to do it., When they socialize with each other and talk about trade; Who begs to follow the, who is looking forward to the war, Another the wreck of a ship, And another, no more misery.. But it's a worthy laugh., When speaking of political affairs and bearing the testimony of the newspapers;, and others do not believe in all that is written.

(46) The speech of the gold-diggers begins with the vampires and ends in the beans, And the young people start from the theatre and stop at the women..

(47) There are a few of them., where, instead of responding again "it is not possible to!», When he asked them "why is it possible to;», then they say "!»

(48) The irony, to though, is the first asset of the, And because of them, with their love, Others, however, are learning, it is preventing any anti-anti-anti-response, They think, that they are well said to be,What if they say. And most of the time, the mouths of the, without being pronounced, or a lie, or an absurdity.

(49) Οἱ Ἕλληνες, If they are rich and worthy, they are envious of the other, And if they are poor and unworthy, despised.

(50) You are other women who have received a Greek for a man, All of it was done out of necessity., because either they were homogeneous, or they were not the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the same, or they were the.

(51) Please the unknown, not to think of what is said in general, but as for the most;, where the same honor and wisdom dwells.

(52) This is what the other greeks call them, and even their attention to the preservation of the honour of the Greeks..

(53) Some births of this mixture receive the help of the mother of the, and so they accept that the sons of the Greeks will be.

(54) There are a few of them., who think you're a good man., for it is for them to be for the country of the, but in vain they try to trample on nature;, one difference with another, and a memory of the relatives, It is enough to prove to them the ness and need of a fatherland..

(55) There are some Greeks., who know their brothers and their father, And most of the foreigners are away from their homeland, or thirty or twenty or ten years at least..

(56) It's obvious., that most of them need to learn from the teachings of the, And I don't know the letters.. Othen, necessary is the presence of the speaker, for to swallow the deluded into the false.

(57) Most of the foreigners, He has this horse's reflection., And without shame they say that, "When Greece is free, We want them to hate him.". So much so that they were made up of the false happiness of the other people.!

BOOK THURSDAY
THE RESISTANCE OF THE GENERAL

Idoy, λοιπόν, My Ellines, and the second cause of Greece's obsession with tyranny..

But there's one thing left for me now., to prove the ness of her freedom, to finish my speech, And the truth and the need to swallow you, as I hope so, for we can prove in practice what has been said so far.

***

But I should like to go into the numbers of the means and the ways in which this argument is made., I want to put the thorns out of the wheels;, where, for more misery of our genus, the bad luck was made by a Greek, and only they were born in the Greek land, Not for another reason., But for the rest of our country's time under slavery.. They're all of them., who, by chance, have inherited enough money and more, And they're happy., without having to think about what for the others. They are the same, and they are the lords., the philanderers and the unlearned archbishops. They are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the. They are the ones who learn, who always want to respond to every problem. They're the ones who've been here., which, if necessary, always give advice to all. They're the ones who've been here., Anyway, which, with the extremeness of the soul,, after selling the tyrant and their life and their own and their honor, boast of being separate from the others, who are unsymed slaves.

These, my my ἀdelfoi, They don't have a good time., and knowing their own unworthy, judge the same and for the others. Πρὸς τούτοις, and the education of those who let them understand so many ways, which today's Greeks can use for their freedom, And by giving them the same from understanding the cause, who rape, to eIpw by oytws, today our genus will be restored by decision, restoring them to the heads of the subject so difficult, As long as it is impossible for them to cooperate. And the temporary good has them, he reins them in and connects them to slavery., which neither will they be, And he doesn't even resent them., And almost – almost some of them love, as if, Of the living, they are insufferable., as a pre-destination, And in a way, thank you., For the rest of them, there is nothing left..

What do they say?, λοιπόν, These stinking and vulgar people; "How is it possible to defeat such a great kingdom?; But we can't rule on our own.. How can there be another king so unsyming that he's not broken?, And so good; What is this freedom?; Freedom was neither, neither wants a stand. Where to spill so much blood! The Ottomans, those who understand, that we have such a purpose, They want to behead us all., like so many sheep, And then there is the last fallacy of the hands of the first… » and other similar, which to a thoughtful and good man, Look, καθὼς εἶναι, so many myths, But to the simple and easy there are so many oracles, And as infallible suggestions, And in the same way, which declares the man and indeed the Jewish of the hearts, And many others.

Did they think they could understand the law?, for they are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones (1); My brothers! They're so stupid., and sycurr thankful, all the Demosthenes of the world did not want to be able to swallow them.. To speak to them is the same., As if they wanted to be heard, And to answer them always the yes, even those who are the dirty rulers of Constantinople, which, as far as the water and the arrogant have been,, But they were so unsaved, and they were guarded over the, And yet they knew how to say, difficulty, apotry, and doubt of wealth. The soul of them is so small and undying, where the fleas in their eyes seem so many men.

What, λοιπόν, I can't say to them, For I'm going to convince them., When they occupy what is fair; I'm going to crush them., ἴσως, dishonorable; But they have it for the sake of it.. Let me remind them whether they are worthy of taking advantage of the country., And how can they do it to harm her?; But they brag to him.. Let them know., Anyway, as a man of the people, unjust and cruel; But who knows them?, And he knew it.; They're the ones who've been here, My ἀgapitoi, is, for it must be;, as freedom has its own, And so tyranny has its own, and they want to serve for examples of shame to the later.

This many incriminable and short prologue was much needed for the most important of us to do so., My Ellines, which I am now beginning to research, I say the cause, who are in a hurry, for to eIpw etzi, the freedom of Greece from the Ottoman yoke, And the most easy means of an undeniable.

***

I'm sorry, I'm sorry, I'm sorry, I'm sorry., Whoever you are, And please., to think long and long, first of all, you're on your own., And then you will know these things that have come down from my pain., to think, I say, that the thing is common, that your honor, Your happiness and your life hang in the face of your right reflection.. So be careful not to be trampled by your faith, and betray in the hands of enemies and country and relatives, and happiness, and honor and life..

w, whether the richness of the, who, at this moment in my moment, are present in the mind, I'm almost prevented from exhibiting them as it happens., And wanting me to write in a few words, What is necessary and what the father teaches me, But I don't want to be, ἴσως, I'm going to say the least part of it is going down a lot.. But my reflection, again we τὸ retell, But it is not for them to write, who have to listen to all others, And those who have the spirit are awake., to them, and to them, and to them, and to them, and to them, and to them, and to them, and to them, and to them, and to them, and to. We're talking about, λοιπόν, first of all, the cause, which made it impossible for our genus to be rectified., καὶ ἔπειτα, ἐν συντόμῳ, to expose the means and ways for this work.

The first, then, and most importantly, is the land of the thomanic tyranny.. But what do I say first?! This is the first and the last., Nor can any other place have a place, When it's her. If the reader remembers what was said about the various administrations, and, to eIpw by oytws, of the political bodies, that they are born, Auxanusi, aging, And anyway, he's still..

Τὸ ὀθωμανικὸν κράτος τὴν σήμερον εὑρίσκεται εἰς τὰ ὀλοίσθια τοῦ θανάτου, καὶ ἠμπορεῖ νὰ παρομοιασθῇ εἰς ἓν σῶμα ἀνθρώπινον, κατακρατημένον ἀπὸ ἀποπληξίαν καὶ μὴ ἔχον ἐλευθέραν, εἰμὴ τὴν κεφαλήν, the registered, μὴν λαμβάνουσα τὴν ἀναγκαίαν δύναμιν ἀπὸ τὴν κυκλοφορίαν τοῦ αἵματος, κατ᾿ ὀλίγον ὀλίγον ἀδυνατίζει καί, Anyway, θνήσκει. Οὕτως καὶ ἡ τυραννία τῶν ὀθωμανῶν τὴν σήμερον, εἰς ἄλλο δὲν γνωρίζεται ὅτι ὑπάρχει, εἰμὴ εἰς τὴν Βασιλεύουσαν. Ἔστω εἰς παράδειγμα ὁ πρώην Τζεζάρ, κυβερνητὴς εἰς τὸ Ἄκρι, who, not only did he go to his king, but also to his king., But he resisted all his orders., And many of the time, he was openly cursing at him., And by letters, he always made a smile at him.. In the example of Pasvanoglous, who declared war against his king, And he always won.. However, for example, the John tyrant, • dositheos, ἀγκαλὰ καὶ νὰ μὴν τὸ φανερώνῃ, ὅλοι ὅμως ἀρκετῶς τὸ ἠξεύρουσι ὅτι δὲν φοβεῖται, οὔτε ποτὲ ὑπακούει εἰς τὰς προσταγὰς τοῦ βασιλέως του.

Ποῖος ἀπὸ ἐσᾶς, My ἀdelfoi, ἀγνοεῖ ἴσως, for the commandments of this tyrant, Four of them came out of the King, And they're not going to be anything.; Who, however, knew the wealth of the astity?, who disappear the passages and the trekkers with ceaseable thefts and continuous murders, without being able to take them with his troops.; But what do I say, troops?; And that's another thing., for a gathering of so many barbarians, without class and without art;, but only in the dresses (2).

You've also been adding the unexealable message., which is among them;, a ignorance, which restores them worse than the same horses of life. In the Kingdom, the cooks of the ambassadors and commissioners of the foreign kingdoms are more like the cooks of the ambassadors and commissioners of the foreign kings., for the senates of the Othomanic. The Regents, And most of the time it is not heard. What else?, λοιπόν, reveal these, I am the land of tyranny, and its inescisive and gleamy pesimon.; Ποῖος δὲν βλέπει, that the first one who was present, wants to be the winner (3);

***

Now we're looking at the cause., which restores the greek revolution;, it is the preparation of our genus in the lessons. w, how different it is in Greece from ten years to the present day! Great, my my ἀdelfoi, Your Majesty, and each of them is brought to the cretin.. Now the Muses have ben to take over., And again, to return to the golden mountains of Greece. Apollo again appeared in the beginning of the palace. There is no city today., who does not have two and three schools.

In most places, the superstition of grammars has been eliminated., And the young began to treat the most valuable time of their lives in the knowledge of the beneficial., And not to spend it in the words of the. Logic and Physics have opened the eyes of most;, neither the disciples nor the disciples guarded the 8th, nor did they neglect, who had, but both, μὲ ἄκραν εὐχαρίστησιν καὶ ἐπιμέλειαν ἀντλίζουν ἀπὸ τὴν ἀνεξάντλητον πηγὴν τῆς μαθήσεως ἐκεῖνα τὰ φῶτα, who are tossing the human spirit and proving it worthy of its shape (4). The meds, Anyway, they expelled the two-year-old from most of them., and in going through, eni, There was no more indifference., who before so much were the poor young men, and they wanted to put an end to their thirst with the pure things of the study, and they almost dared.

Today the greats, If they are in debt, they are still received, and they are honoured., But they are not despised., nor are they being. And every one of the priests, instead of slapping his son in his house, And to leave him unlearned, After all the experience, he's sent to the schools., for it to be illuminated.

To them, I cry for the witness of all of you., My Ellines, and indeed those who have sons (5). The schools are no longer a question as they were before., but each one contains fifty and one student, The people of the world have become the most powerful Xenophon in the world., the new Plutarch and the other historical philosophers of our ancestors, they knew the vorvoron of tyranny, and weep bitterly for the misery of our country.. They no longer pronounce the name of freedom with fear, μήπως καὶ τοὺς ἀκούσωσιν οἱ προεστοὶ ἢ οἱ ἀρχιερεῖς καὶ τοὺς κηρύξουσιν ἀθέους, ὡς πρότερον ἔκαμνον, ἀλλὰ τὸ προφέρουσι μὲ ἐκεῖνο τὸ θάρρος, which the do not be able to have. And they cease to admonth the unlearned friends of the, And by their example, they have urged everyone to think once, as they must, which, to this day,.

Ἐν ἑνὶ λόγῳ, for to receive all the longing end, But they're not missing them., I'm the freedom. The anxiety of them is unmiteable. Οἱ Ἕλληνες, my my ἀdelfoi, have a natural availability, Not only in imitating, – ὁμιλῶντας γενικῶς – But even if it were to be. The meanings of the are genital in the, εἰς τρόπον ὁπού, after the return of our genus, two years, it is enough to return to us our fore beings..

How can I give up my friends?, which happen to those of the heros of Greece, who do not suffer the terrible tyranny of the Ottomans, ἐκλέγουσιν ἐκείνους ὁποὺ γνωρίζουσιν ἀξιωτέρους καὶ φεύγουσιν εἰς τὰ δάση, διὰ νὰ διαυθεντεύσουν τὴν ἐλευθερίαν των; Ποῦ ἐσπούδαξαν ἐκεῖνοι τακτικήν, for to resist the wealth of the enemies of the, And to defeat them always (6); Δὲν ἀποδεικνύουσιν αὐτοὶ φανερὰ καὶ τὴν ἄφευκτον πτῶσιν τῆς ὀθωμανικῆς δυναστείας καὶ τὴν εὐκολίαν τῆς ἐπανορθώσεώς μας; Ἢ μήπως εἶναι ὀλίγοι! Τὴν σήμερον εἰς ὅλην τὴν Ἑλλάδα εὑρίσκονται βέβαια ἀπὸ αὐτοὺς περισσότεροι ἀπὸ δέκα χιλιάδας, τῶν ὁποίων ἡ ἀνδρεία εἶναι ἀδιήγητος καὶ ἡ ἀγάπη διὰ τὴν ἐλευθερίαν τους ἀπερίγραπτος.

Αὐτοὶ οἱ ἥρωες πολλάκις, μὴν ἀπαντῶντες ἐχθρούς, διὰ νὰ λάβωσι μὲ τὴν νίκην τὰ ὅσα τοὺς εἶναι ἀναγκαῖα, ζῶσι δύο καὶ τρεῖς ἡμέρας μὲ νερὸν καὶ χόρτα, καὶ οὕτως δὲν ἐνοχλοῦσι τοὺς χωριάτας εἰς τὸ οὐδέν. Καθεὶς ἀπὸ αὐτοὺς ἀξίζει δέκα ἀρχιστρατήγους ἀλλογενεῖς διὰ τὴν ἐξυπνότητα τοῦ νοὸς καὶ διὰ τὰς πολεμικὰς ἐφευρέσεις, διὰ δὲ τὴν ἀγάπην τῆς ἐλευθερίας καὶ τὴν μεγαλοψυχίαν, δὲν εἶναι δυνατὸν νὰ τοὺς παρομοιάσῃ τινὰς μὲ κανένα ἀπὸ τοὺς τωρινοὺς ἀρχιστρατήγους (7).

Τὰ ἤθη τῶν Ἑλλήνων, to though, εἶναι ἄλλη μεγαλειτέρα αἰτία, ὅτι εὔκολος εἶναι ἡ ἐπανόρθωσίς των. Ὅλοι οἱ Ἕλληνες, καὶ μάλιστα οἱ χωρικοί, ἔχουσι μεγαλωτάτην κλίσιν εἰς τὰ ἄρματα (8). Σχεδὸν καθεὶς ἀπὸ αὐτοὺς ἔχει δύο καὶ τρία ἄρματα, καὶ εἶναι ἀξιοθαύμαστοι κυνηγοί (9). Εἶναι δὲ γενικῶς πεπροικισμένοι ἀπὸ τὴν φύσιν μ᾿ ἓν πνεῦμα γεννητικὸν καὶ ὀρθόν. Ἀνάμεσα δὲ εἰς τὰς φυσικάς των ἀρετάς, for to eIpw etzi, ἡ φιλοξενία εἶναι εἰς αὐτοὺς γενική. Τέλος πάντων φιλόθρησκοι καὶ εἰς τὸ ἄκρον ἐναντίοι τῶν ὀθωμανῶν.

Ἡ αὐτοϊδιότης τῆς τροφῆς των καὶ τὰ καθαρὰ ἀναβρυστικὰ νερὰ ὁποὺ πίουσι, τοὺς βαστᾶ ἀδιακόπως εἰς μίαν εὐρωστίαν καὶ δύναμιν ἐξαίσιον (10). Ἡ εἰλικρινότης καὶ εὐθύτης των εἶναι βέβαια ἀξίαι τοῦ χρυσοῦ αἰῶνος. Τὸ σέβας των πρὸς τοὺς γέροντας καὶ ἡ ἀγάπη των διὰ τὴν δόξαν εἶναι ὁμοῖαι μὲ τῶν Σπαρτιάτων. Εἶναι λίαν εὔστροφοι, ἀγαποῦσι καταπολλὰ νὰ ἐπιχειρίζωνται κάθε δύσκολον ὑπόθεσιν, καὶ εἶναι περισσότερον ριψοκίνδυνοι, παρὰ δειλοί (11).

Ἡ διαγωγή των εἶναι ἐνάρετος, καὶ μὲ τόσην σταθερότητα ὑποφέρουσι τὰ βάσανα τῆς ὀθωμανικῆς τυραννίας, ὁποὺ φανερὰ ἀποδεικνύεται ἡ ἀνότης τῆς ψυχῆς των· καταφρονοῦσι δὲ εἰς τὸ ἄκρον τοὺς τυράννους των, καὶ ἡ προθυμία των εἰς τὸ νὰ ἐλευθερωθῶσι εἶναι ἄκρα. Ἄλλο δὲν προσμένουν, παρὰ μόνον ἕνα ἀρχιστράτηγον, διὰ νὰ τοῦ γίνουν ὅλοι ὀπαδοί, καὶ νὰ ξαναποκτήσουν τὴν ἐλευθερίαν τους.

Ἴσως κανεὶς ἀπὸ τοὺς ἀναγνώστας, μάλιστα δὲ ἂν εἶναι ἀλλογενὴςδιὰ τοὺς ὁποίους ἐγὼ δὲν γράφωἤθελε μὲ κατακρίνει διὰ κόλακα πρὸς τοὺς ὁμογενεῖς μου, τοὺς ὁποίους τρόπον τινὰ φαίνεται νὰ ἐπαινῶ πολλά. Διὰ τοῦτο λοιπόν, θέλοντας νὰ ἐβγάλω ἀπὸ αὐτοὺς τοιαύτην ἀμφιβολίαν, θέλω προσπαθήσει νὰ ἀποδείξω ἐν συντόμῳ τὰς αἰτίας τοιούτου χαρακτῆρος.

Τὸ νὰ διαφέρωσιν οἱ ἄνθρωποι ἀναμεταξύ των, τόσον κατὰ τὸ σῶμα, καθὼς καὶ κατὰ τὸ πνεῦμα, οὐδεὶς βέβαια ἀμφιβάλλει. Τρεῖς εἶναι λοιπὸν αἱ αἰτίαι τοιούτου ἀποτελέσματος. Ἡ θέσις μιᾶς ἐπαρχίας ὡς πρὸς τὴν γηΐνην σφαῖραν, τὸ κλῖμα καὶ αἱ περιστάσεις. Ἡ μὲν πρώτη προξενεῖ τὴν διαφορὰν εἰς τὰ γένη, ὡς ἐπὶ παραδείγματι ὁ Ρῶσσος διαφέρει ἀπὸ τὸν Ἀφρικάνον. Ἡ δὲ δευτέρα ἐκτελεῖ τὸ αὐτὸ ἀπὸ πολίτην εἰς πολίτην, καὶ οὕτως ὁ Ἀθηναῖος διαφέρει ἀπὸ τὸν Λακεδαίμονα. Καὶ ἡ τρίτη, Anyway, εἰς τὴν ὁποίαν αἱ δύο πρῶται πολλὰ συνεισφέρουσι, ἀποκαταστεῖ μεγαλειτέραν τὴν διαφορὰν ἀνάμεσα εἰς τοὺς ἀνθρώπους, καὶ διὰ τοῦτο ὁ εἷς διαφέρει τοῦ ἄλλου.

Ἡ διοίκησις, ἡ θρησκεία, ὁ ἀριθμὸς τῶν κατοίκων, τὰ ἤθη, καὶ τέλος πάντων ἡ ἐξακολούθησις ἀγνώστων αἰτιῶν, ἤτοι τὸ συμβεβηκός, συνθέτουσι ταύτην τὴν τρίτην αἰτίαν, I say, τῶν περιστάσεων. Ὅθεν καὶ εἰς τὴν διαφορὰν τοῦ χαρακτῆρος τοῦ καθενὸς ἔχει τὸ μεγαλείτερον μέρος. Ἀδύνατον εἶναι τώρα νὰ ἐπαριθμήσῃ τινὰς ὅλα ἐκεῖνα, εἰς τὰ ὁποῖα συνίσταται ἡ διαφορὰ τῶν ἀνθρώπων. Φθάνει, ἐν συντόμῳ, νὰ ἠξεύρωμεν, ὅτι ἡ μὲν θέσις κατὰ μοίρας, ὡσαύτως καὶ τὸ κλῖμα, ἀποκαταστῶσι τοὺς ἀνθρώπους, ἢ μιᾶς κράσεως ὑγιεστάτης, ἢ ἀδυνάτου, ἐκ τῶν περιστάσεων δὲ ἡ μὲν νομαρχία καταστεῖ τὸν ἄνθρωπον ἄφοβον, εἰλικρινῆ καὶ ἐνάρετον, ἡ τυραννία δὲ δειλόν, πονηρὸν καὶ ὑποκριτήν. Ἡ θρησκεία ὡσαύτως, τὸ Εὐαγγέλιον τοῦ Χριστοῦ παραδείγματος χάριν, κατασταίνει τοὺς ὀπαδούς του φιλευσπλάγχνους, φιλοξένους καὶ συμπαθητικούς. Ἡ ἑβραϊκὴ θρησκεία κάμνει τὸν λαὸν μισάνθρωπον. Ἡ ὀθωμανική, Anyway, τὸν κάμνει αὐτόματον, καὶ οὕτως διὰ τὰς λοιπάς.

Πρὸς τούτοις, τὸ συμβεβηκὸς ἔχει δύναμιν πολλάκις νὰ χαρακτηρίσῃ ἕνα λαόν. Τυχαίνοντας, for example, ἓν γένος εἰς πόλεμον μὲ διάφορα ἄλλα γένη, καὶ νικῶντας τα δύο καὶ τρεῖς φοράς, λαμβάνει βαθμηδὸν ἓν θάρρος τοσοῦτον, ὥστε ὁποὺ μὲ τὸν καιρὸν τοῦ μένει ξεχωριστόν του κτῆμα. Οὕτως ἠκολούθησεν εἰς τοὺς Σπαρτιάτας καὶ τὸ ἴδιον μᾶς τὸ βεβαιοῦσιν οἱ Σπαρτιᾶτες τοῦ νῦν αἰῶνος, λέγω οἱ θαυμαστοὶ Σουλιῶτες, οἱ ὁποῖοι ποτὲ δὲν ἐκαταδέχθησαν νὰ πολεμήσουν τοὺς ἐχθρούς των, ἂν πρότερον δὲν τοὺς ἔβλεπον δεκαπλασίως περισσοτέρους των. Τὸ κλῖμα τῆς Ἑλλάδος καὶ ἡ κατὰ μοίρας θέσις αὐτῆς εἶναι ἐξαίρετα. Ὅλη σχεδὸν ἡ Ἑλλὰς εἶναι στολισμένη μὲ λόφους καὶ πεδιάδας θαυμασίας, τὰ περισσότερα χωρία εὑρίσκονται εἰς ὕψος, ἡ γῆ εἶναι καταπολλὰ καρποφόρος, τὰ νερὰ καθαρώτατα, ὁ ἀὴρ εὔκρατος, ὅθεν καὶ γενικῶς οἱ Ἕλληνες εἶναι ὑγιεῖς καὶ εὐφυεῖς. Αἱ περιστάσεις δὲ ὁποὺ εἰς τὸν παλαιὸν καιρὸν κατέστησαν τοὺς Ἕλληνας τόσον ἀξιωτέρους ἀπὸ τὰ ἄλλα γένη, τοὺς ἐχαρακτήρισαν διὰ φιλοξένους, μεγαλοψύχους, ζηλωτὰς τῆς πατρίδος των καὶ λατρευτὰς τῆς ἐλευθερίας.

Οἱ Ρωμαῖοι μετὰ τὸν Φίλιππον ὠλιγόστευσαν ὁπωσοῦν τὴν πρώτην των καθαρότητα, οἱ ὀθωμανοὶ δέ, φυλάττοντές τους ὑπὸ τῆς βαρβάρου τυραννίας των, δὲν ἠμπόρεσαν ποσῶς οὔτε νὰ τοὺς φθείρουν τὰ ἤθη, οὔτε νὰ τοὺς ἀλλάξουν τὸν παλαιὸν χαρακτῆρα τους, καὶ τοῦτο διὰ δύο αἴτια. Πρῶτον μέν, ἐπειδὴ οἱ ὀθωμανοὶ εἶναι ἑτερόθρησκοι, καὶ δεύτερον, ὁποὺ οἱ Ἕλληνες, μὴν ἔχοντες εἰς χεῖρας των τὴν διοίκησιν, πάντοτε ἔμειναν οἱ ἴδιοι. They're the ones who've been here, νομίζοντες τοὺς ὀθωμανοὺς τόσους ξένους τυράννους των, οὔτε εἰς τὰ ἤθη των τοὺς ἐμιμήθησαν, οὔτε εἰς τὸν χαρακτῆρα των. Καὶ ἂν ἡ τυραννία τῶν ὀθωμανῶν ἠφάνισεν τὴν Ἑλλάδα κατ᾿ ἄλλα μέρη, βέβαια δὲν ἠδυνήθη νὰ διαφθείρῃ τὰ ἤθη τῶν κατοίκων της, where, ἴσως, ἕνας μονάρχης, ἤτοι τύραννος τῆς αὐτῆς θρησκείας καὶ γένους, ἤθελεν κάμει.

Τὰ ἤθη, λοιπόν, καὶ ὁ χαρακτὴρ τῶν Ἑλλήνων προδεικνύει τὴν εὐκολίαν τῆς ἐλευθερώσεώς των. Ἀλλὰ ἂς στρέψωμεν, Anyway, τὰ ὄμματά μας εἰς τὰ παραδείγματα, διὰ νὰ καταπεισθῶμεν εὐκολώτερα. Ἐγὼ ἠμποροῦσα νὰ σᾶς ἀναφέρω χίλια παραδείγματα γενικῶν ἐπαναστάσεων, παλαιῶν τε καὶ νέων εἰς διάφορα μέρη τῆς γῆς, διὰ νὰ σᾶς ἀποδείξω ὅτι, ὅταν μία ἐπανάστασις ἔχει διὰ ὅρον καὶ τέλος τὴν ἐλευθερίαν, ὅταν δηλ. ἡ ὑπόθεσις ἐγγίζει τοὺς περισσοτέρους, πάντοτε εὐδοκιμεῖ. Ἀλλ᾿ ἡ διήγησίς των ἤθελεν σταθῆ πολλὰ διεξοδική, ὡσὰν ὁποὺ ἔπρεπε νὰ ἀναφέρω καὶ τὰς περιστάσεις καὶ τὰ ἐπίλοιπα.

Δόξα οὖν τῇ Ἐλευθερίᾳ, ἔχομεν ἓν παράδειγμα, καὶ μεγάλον καὶ νέον, τὸ ὁποῖον εἶναι ἀρκετόν, διὰ νὰ σᾶς καταπείσῃ, χωρὶς νὰ ἔχω χρείαν νὰ ἀντιγράψω τοὺς ἱστορικούς. Τοιοῦτον παράδειγμα τόσον εἶναι ἀξιοθαύμαστον εἰς τὴν ἰδιότητά του, ὅσον μεγαλειτέρα ἤθελε σταθῆ ἡ ἀνοησία ἐκείνων, ὁποὺ δὲν ἤθελον καταπεισθῆ. Οἱ Σέρβοι μᾶς δίδουν αὐτὸ τὸ μεγάλον παράδειγμα, My Ellines.

Αὐτοὶ ἦτον ὁ λαὸς ὁ πλέον ἁπλούστατος, καὶ βέβαια καθεὶς ἐστοχάζετο, ὅτι ἀργότερα ἤθελε λάμψει ἡ ἐλευθερία εἰς ἐκεῖνα τὰ μέρη, παρὰ εἰς τὰ ἄλλα. Μ᾿ ὅλον τοῦτο, ὁ θαυμαστὸς στρατηγός των καὶ ἐλευθερωτής των Γεώργιος ἐστάθη ἱκανὸς νὰ ἐπαναστατήσῃ ὅλους τοὺς συμπατριῶτας του, καὶ εἰς τὸ βραχύτατον διάστημα ἓξ μηνῶν νὰ ἐλευθερώσῃ τὴν πατρίδα του ἀπὸ τὸν ζυγὸν τῆς ὀθωμανικῆς τυραννίας. w, πόσα μαθήματα ἔδωσεν καὶ πόσας ἀμφιβολίας διέλυσεν μὲ τὰ ἔργα του ὁ ἀξιάγαστος Γεώργιος εἰς μεταχείρισιν τῶν Ἑλλήνων! w, πόσον ἀποστόμωσε τοὺς ἀνοήτους καὶ φλυάρους κατὰ τῶν Ἑλλήνων μὲ τὰ κατορθώματά του, καὶ ἐτρόμαξεν τοὺς ἀχρείους ὀθωμανοὺς μὲ τὰ ἄρματα τῆς νίκης καὶ τῆς ἐκδικήσεως!

My Ellines, μάθετέ το διὰ πάντοτε, τὰ ἄρματα τῆς δικαιοσύνης εἶναι ἀνίκητα, καὶ οἱ ὀθωμανοὶ θέλουν φύγει ἀπ᾿ ἔμπροσθεν τῶν ἀρματωμένων Ἑλλήνων. Μὴν ἀλησμονήσητε πρὸς τούτοις, please, τὸ παντοτινὸν παράδειγμα τῶν θαυμαστῶν Μανιάτων. Ἴδετε ὅτι οἱ ὀθωμανοὶ ποτὲ δὲν ἠμπόρεσαν νὰ τοὺς καταδαμάσουν, οὔτε κἂν νὰ πλησιάσωσι τολμοῦσι πλέον εἰς τὰ σύνορά των. Ἐνθυμηθῆτε, Anyway, ὅτι ἡ ἀρχὴ τῆς νίκης εἶναι ἡ ἀνθίστασις, καὶ ὅτι οἱ Ἕλληνες δὲν εἶναι οὔτε ἄγριοι, οὔτε οὐτιδανῆς ψυχῆς, καθὼς οἱ ἐχθροί των ὀθωμανοί.

Ἐγὼ δὲν ἠξεύρω, τί νὰ σᾶς εἰπῶ περισσότερα, χωρὶς νὰ σᾶς ξαναειπῶ τὰ ἴδια. Ἡ ὑπόθεσις εἶναι τόσον φανερά, ὁποὺ μοῦ κακοφαίνεται τῇ ἀληθείᾳ, νὰ ἠθέλησα νὰ σᾶς τὴν ἀποδείξω. Ἀλλ᾿ ἐπειδὴ ἀνάμεσα εἰς ἐκείνους ὁποὺ ἀμφιβάλλουν ἀπὸ ἱσχυρογνωμίαν, ἢ μᾶλλον εἰπεῖν κακογνωμίαν, εὑρίσκονται τινές, οἱ ὁποῖοι ἀμφιβάλλουσιν ἀπὸ ἀμάθειαν, διὰ τοῦτο καὶ μόνον ἀπεφάσισα νὰ παραστήσω τὰς αἰτίας, ὁποὺ βιάζουσιν ἐνταυτῷ καὶ εὐκολύνουν τὴν ἐπανόρθωσιν τοῦ γένους μας.

***

Ὕστερα λοιπὸν ἀπὸ τὰς προειρημένας αἰτίας, ὁποὺ ἀνέφερον, μένει ἀκόμη μία, ἡ ὁποία τόσον εἶναι μεγάλη καὶ εὐκολονόητος, ὁποὺ πρέπει νὰ καταπείσῃ καὶ τοὺς πλέον ἱσχυρογνώμονας: Ποῖος ἀμφιβάλλει, ἐπὶ παραδείγματι, ὅτι τὸ μέρος εἶναι μικρότερον ἀπὸ τὸ ὅλον; Ποῖος πρὸς τούτοις ἀμφιβάλλει, ὅτι μία δύναμις ὣς πέντε νικᾶ μίαν ἄλλην ὣς δύο; Βέβαια οὐδείς. Οἱ Ἕλληνες λοιπὸν πρὸς τοὺς ὀθωμανούς, εἶναι ὣς τὰ ἑπτὰ πρὸς τὸ ἕν, καθὼς ἀνωτέρω ἀπεδείχθη. Καὶ ποῖος, παρακαλῶ σας, τώρα δὲν θέλει καταπεισθῆ ἀπὸ αὐτὴν τὴν δεῖξιν, ὅτι οἱ Ἕλληνες πρέπει ἐξ ἀνάγκης νὰ νικήσωσι τοὺς ὀθωμανοὺς; Ποῖος εἶναι ἐκεῖνος, ὁποὺ νὰ ἀμφιβάλλῃ καὶ νὰ μὴν εἶναι ὁλοτελῶς ἀναίσθητος; Ἐγὼ θέλω νὰ ἐλπίσω, ὅτι δὲν θέλει εὑρεθῆ κανεὶς τόσον δύσνους καὶ ἀνόητος.

My Ellines! Ὦ ἀγαπητοί μου ἀδελφοί! Καὶ ὀλιγότεροι ἂν ἤμεθα ἀπὸ τοὺς ὀθωμανούς, ἀφεύκτως ἠθέλαμεν τοὺς νικήσει, διὰ τὰς τόσας αἰτίας ὁποὺ ἀνωτέρω εἶπον, πόσῳ μᾶλλον ὄντες ἑπτάκις ἀνώτεροι εἰς τὴν ποσότητα! Οἱ ἐχθροί μας δὲ ὄχι κατὰ τὸν ἀριθμὸν μόνον, ἀλλὰ καὶ κατὰ τὰ ἤθη, κατὰ τὴν ἀνδρείαν καὶ κατὰ τὴν μεγαλοψυχίαν, εἶναι ἑκατὸν φορὰς ὑποδεέστεροί μας. Πῶς λοιπὸν εἶναι δυνατὸν νὰ μὴν νικήσωμεν τοὺς ἐχθρούς μας;

Ἴσως πάλιν κανένας ἀπὸ ἐκείνους ὁποὺ συνηθίζουν νὰ ἐρωτῶσι, χωρὶς νὰ καταλαμβάνωσι, ἤθελεν ἀποκριθῆ: «Ἂν οὕτως ἔχει τὸ πρᾶγμα, διατί λοιπὸν μέχρι τῆς σήμερον δὲν τοὺς ἐνίκησαν;» Καὶ πότε ἐπολέμησαν, ἀνόητε ἄνθρωπε, καὶ δὲν τοὺς ἐνίκησαν; Αὐτοὶ οἱ ὀλίγοι φευγάτοι εἰς τὰ δάση, ὁποὺ καθημερινῶς πολεμοῦσι καὶ νικοῦσι, δὲν εἶναι ἱκανοὶ ἴσως νὰ σοῦ ἀποδείξουν τὴν ἀλήθειαν; Τὰ ἑλληνικὰ πλοῖα, καὶ μάλιστα τῶν Ὑδριώτων, ὁποὺ καθημερινῶς μὲ τοὺς ἀλλογενεῖς πειρατὰς ἐχθρούς των πολεμοῦσι, δὲν τοὺς νικοῦσιν ἴσως πάντοτε, ἀγκαλὰ καὶ ἀσυγκρίτως μεγαλειτέρους των; Ὁ Γεώργιος δὲν ἐλευθέρωσεν ἴσως τοὺς Σέρβους; Καὶ ποῖος ἀμφιβάλλει, ὅτι ὁ Ρήγας ἤθελεν ἐλευθερώσει τὴν Ἑλλάδα, ἂν ἡ φθονερὰ τύχη μας δὲν ἤθελεν δανείσει τῆς προδοσίας τὸ μιαρὸν ξίφος εἰς τὰς χεῖρας τοῦ σκληροῦ Οἰκονόμου;

Ἀλλ᾿ ἰδοὺ πάλιν ἄλλος, ἀπ᾿ ἐκείνους ὁποὺ κρίνουν τὰ πράγματα καθὼς τὰ βλέπουν, καὶ ὄχι καθὼς εἶναι, νὰ λέγῃ: "I'm not going to be! ἕνας ἦτον ὁ Ρήγας, καὶ ἄλλος δὲν εὑρίσκεται». w, πόσον λανθάνεται, ὅποιος ἔτζι στοχάζεται! Ἐγὼ δὲν θέλω νὰ κάμω τοιαύτην ἀτιμίαν τῆς ἀνθρωπότητος, καὶ μάλιστα τοῦ γένους μας, πιστεύοντάς το. Καὶ ἂν μέχρι τοῦ νῦν δὲν ἐφάνη, ὄχι διὰ τοῦτο δὲν ἠμπορεῖ νὰ ἐμφανισθῇ ἐντὸς ὀλίγου; Μόνον οἱ ἀκατάπειστοι ἂς προσμείνουν νὰ ἰδοῦν εἰς τὸν ἴδιον καιρὸν τὴν ἐλευθερίαν τῆς Ἑλλάδος καὶ τὴν ἐντροπήν τους.

Ἐσεῖς δέ, ὦ μιμηταὶ τοῦ μεγάλου Ρήγα, ἀκούσατε μερικὰς ἐνθυμήσεις, ὁποὺ τώρα θέλω σᾶς καταγράψει, διὰ νὰ δώσω τέλος τοῦ λόγου μου, καὶ ἐνταυτῷ νὰ ἀποδείξω τὰ μέσα μιᾶς ἐπαναστάσεως καὶ ἐπανορθώσεως τοῦ γένους μας.

Ἐγὼ δὲν νομίζω μ᾿ ἐτοῦτο νὰ σᾶς συμβουλεύσω, My dears, ἐπειδὴ ἠξεύρω, ὅτι ὁ μεγαλείτερος διδάσκαλος εἶναι ὁ ἔρως τῆς πατρίδος, καὶ ἐσεῖς τὸν αἰσθάνεσθε, ὅσον χρειάζεται. Τὸ θέμα ὅμως τὸ καλεῖ, καὶ διὰ τοῦτο σᾶς λέγω, ὅτι ἡ ἀρετὴ πρέπει νὰ εἶναι ὁ ὁδηγὸς τῶν ἐπιχειρημάτων σας. Ὁ σκοπός σας πρὸς τὸ καλὸν τὸ γενικόν, καὶ ὄχι τὸ μερικόν, νὰ ἀποβλέπῃ πάντοτε.

Ἡ φρόνησίς σας θέλει σᾶς διδάξει, πῶς νὰ φυλάξητε τὸ μυστικόν. Ἐγὼ σᾶς ἐνθυμῶ μόνον, ὅτι οἱ προδόται εὑρίσκονται πανταχόθεν. Ἡ ἐμπειρία σας θέλει σᾶς δείξει τὰ εὐκολοφύλακτα χωρία καὶ τοὺς φιλοπάτριδας καὶ ἐναρέτους ἄνδρας, ἐγὼ δὲ σᾶς ἐνθυμῶ πόσον συμφέρουν εἰς τὴν ἐπιχείρησίν σας. Ἐσεῖς δὲν εἶσθε χρυσολάτραι, ἐγὼ δὲ σᾶς ἐνθυμῶ, ὁπόσον οὐτιδανώνει ἡ φιλαργυρία μίαν ἡρωϊκὴν ψυχήν. Eseis, Anyway, ἠξεύρετε πῶς νὰ νικήσητε, ἐγὼ δὲ σᾶς λέγω νὰ καλομεταχειρισθῆτε τὰς νίκας σας.

Μὴν ἀλησμονήσητε τὴν ταχύτητα τοῦ καιροῦ, διὰ νὰ μὴν ἀπερνᾶ οὔτε μία στιγμή, ὁποὺ νὰ μὴν εἶναι στεφανωμένη ἀπὸ τὰ χρηστὰ κατορθώματά σας. Εἶσθε προβλεπτικοί. Βραβεύσατε τὴν ἀξιότητα εἰς ὅποιον ὑποκείμενον τὴν εὕρετε, τιμωρήσετε τὰ ἁμαρτήματα ὁμοίως. And., Anyway, κράξατε πρὸς τοὺς συναδελφούς μας Ἕλληνας καὶ εἴπατε αὐτῶν:

Idoy, ἀδελφοί, καιρὸς σωτηρίας. Μὴν σᾶς λυπήσῃ ὀλίγον αἷμα διὰ τὴν ἐλευθερίαν σας καὶ τὴν εὐτυχίαν σας. Ποῖος δὲν κόπτει τὸν δάκτυλον, διὰ νὰ ἰατρεύσῃ τὴν χεῖρα του; Λάβετε τὰ σπαθία τῆς δικαιοσύνης, καὶ ἂς ὁρμήσωμεν κατὰ τῶν δειλῶν ὀθωμανῶν, διὰ νὰ συνθλάσωμεν τὰς ἁλύσους μας. Ἂς εὐχαριστήσωμεν τὸν Θεόν, ὁποὺ δὲν ἐγεννήθημεν ἕνα αἰῶνα πρωτύτερα, ἀλλ᾿ ἐγεννήθημεν εἰς καιρὸν ἐπιτηδειότατον εἰς τὸ νὰ ἐλευθερώσωμεν τὴν πατρίδα μας. Ποία μεγαλειτέρα εὐχαρίστησις διὰ ἕνα ἄνθρωπον ἀπὸ αὐτὴν! Μὴν βραδύνετε λοιπόν, o loveless, τὴν ὑπόθεσιν. Ἂς ξεσπαθώσωμεν μίαν φοράν, καὶ τὸ πρᾶγμα θέλει ἔλθει μόνον του εἰς τὸ τέλος.

Τὸ ὀθωμανικὸν κράτος, again we τὸ retell, πρέπει νὰ πέσῃ ἐξ ἀποφάσεως, ἢ οὕτως ἢ οὕτως. Ἀλλοίμονον λοιπὸν εἰς τὸ γένος μας, ἂν κυριευθῇ ἀπὸ ἑτερογενὲς βασίλειον. Τότε οἱ Ἕλληνες δὲν θέλουν μείνει πλέον Ἕλληνες, ἀλλὰ κατ᾿ ὀλίγον ὀλίγον θέλουν διαφθαρῆ τὰ ἤθη των, καὶ θέλομεν μείνει πάλιν δοῦλοι, καὶ δοῦλοι ἴσως, πάλιν, ἀλευθέρωτοι διὰ πολλοὺς αἰῶνας.

Διὰ τὴν ἀγάπην τῆς τιμῆς μας,