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

Read here “Greek Prefecture” (Performance in the new Greek – -Incomplete !)

Anonymous of Greek


Itoi Reason on

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
In Italia. 1806.


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.


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

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

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, I'm going to take her in., And as a mortal, it's a true fellow citizen, to restore benefit and the same end of my life. The victory, Or death, if you were to stand up to me., And if he were to go away from me, every cowardly reflection. Yes, my father's priest, I'm running towards you., to be grateful to your graces and to be included in the list of your people.".


Thus, My ἀdelfoi, speaks the free, When he is in the middle of his father's father's, and so the free men fulfilled their debt to their fellow citizens., 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, It is one of the main means of human bliss..

Tyranny, My Ellines, between the good things, which is the last of humanity, and the friendship of an estate that is at risk.. Friendship, My ἀdelfoi, is born of the likeness of the morals and of the two subjects, And this is followed by the other, and by the other,, in a way that one would like to,What does the other one want?, they love you, And such love is not a means of breaking it up., nor can the same tyranny reduce its power, But it's a strange, and the time and the absence more of the solidity, And it's safe to restore it..

One friend's misfortunes are counted as the same as the other's., and both rejoice in the specials of happiness. One is in danger of his life, for to free her from her friend, The other spends all his property, to guard his friend, and in going through, eni, to two true friends everything is common, according to the words of the great Pythagoras.

w, how many examples the story shows us in honor of friendship, from which I can't keep the follow-up. King Dionysius of Tyrant in Syracuse, He was slandered to him by the traitor of a virtuous man., United with the two-year-olds of friendship. The tyrant, then,, according to the habit of the throne seated, condemns the immortal to death, And he will not accept it, nor will he accept it., But not to hear it. I'm sorry, but I'm sorry., no surprise, as he knew, that the doilers are to lose their lives at every moment, And according to the tyrant's appetite. He does not regret any other, eImi only, That he left his cases to the extreme disorder.. He's running towards the tyrant., And with tears, he begs him, to postpone the time of his death for a few days, And to give him the permission to go to his country, to correct the cases of his home, And then, with a vow, he would come back., for to receive death. • Tyrant, λοιπόν, he was answered, That he wanted to do this for the sake of, I'm not going to let you get away with it., But did he want to come back?, And for this reason, if he wanted to offer him a guaranteed – who he wanted to sacrifice, If he wanted to step on it – Then he wanted to give him the license.. And you heard his friend., They run to the tyrant, And with joy he says, showing himself: "Behold, his guarantor. I'm staying in prison., Until my friend's faith, And I am ready to sacrifice y'all.".

Then the tyrant took over the day., until he wanted to stay with him., And the first time he left, The other one was put in prison.. Everyone can see the joy of gratitude and gratitude., which both of them were. It's been a long time since I've, λοιπόν, in his house, and after all his studies, he corrected his cases., And by giving the last spasm to his wife and children, quickly returned to the tyrant, And he arrived before the end of the day. But the tyrant, seeing so much trust, so that he was in a state of confusion, and he freeed them both..

Idoy, My dears, whether friendship can be done, When it is indeed rooted in the hearts of two subjects. You're in the think, Maybe it's, If they were the two friends of slaves' hearts; No, no, My Ellines! They were free to take care of them., And only he was subject to the tyrant., as today it is followed by most of our genus. How is it possible to develop such a friendship with a slave and a slave soul?; The doers, My Ellines, And if they were to agree on some of the idea of the, And they can agree on the most important purpose of man., i.e. at the beginning of the success of the, as if every one of them, being in an everlasting uncertainty, he keeps every special way in which he can live., and then he tries in a long time to corrupt his conduct., and liken it to the will of the tyrant, Because it's all hanging from this stinking monster..

Othen, Whoever's happy, He's ignoring the point., as well as anyone who is unhappy. in spite of a copper. But they are all longing for one and the same thing., the precise maintenance of the laws, The success of all things comes from., and by it, If they are any other than the idea, they will be, But for the most necessary purpose, all of them. If we come to the present.

All free men have the same warmth and love in their administration., When the need for the good, All the same-natured people run in the management of the fatherland of the, of the laws of the. And the slaves are always incompatible., And no one can take over their country., and with desire, you think of the one other estate, And for this they are always defeated. To them, My ἀgapitoi, missing the main instrument for victory, They're missing them., I say, the same, epeidi, as a pre-destination, But they all have the same purpose., And in a time of violence, the slave is not targeted by another, but only for himself, And to himself only there is a homeland, and relatives, and friends, And anyway, his happiness.. And not being able to hope for anything else, nor for what else does he have to do with it?, but for himself, And so it followes: Where do you, And there's a discrepancy., Where, however, there is a discrepancy between the, And there's a man of the people..

The tyrants, My Ellines, and to know the weakness of them, have always tried through the inconsistency, to possess and tyrannize the evil humanity, and always through it achieved the purpose of the. The discrepancy, βέβαια, It's an unmistakable predictor of slavery.. A lot of things., My Ellines, an incompatible enemy is defeated. As strong as it may be, because she divides it, to eIpw by oytws, to so many little enemies, and his power is then. As the fingers of the hand, for example,, who all move together, they have incomparably great power, But from the very beginning,what each one wanted in part.

The homonym, λοιπόν, And this is a continuation of freedom., as well as the father's love, and always the wonderful and useful works. To though., to the free state, Only, the truth and sweetness of the marriage is kept safe., which in the natural life was missing, And in slavery, the most necessary thing in the world was made.. Fathers doubt the children's own, And they are the true birther of the. Who, in fact, do the women have the protection of men?, and that the men are unsy been tormented by the wives of the, where the marriage takes place the last, and who are two, And they spoke together..

Ἀlla, But I didn't want it to end., If I had wanted to describe in the minutes of the various enslaved peoples the insearned and evil acts, which are of other people's interests, as the tyrannies are restored by the circumstances, i.e. from the first words of the enslaved people, from the cage, from the quantity of inhabitants, from the majesty of the state, And from a million other things, which I refer to, for the sake of brevity. The doers, However, the, or from an extreme indifference, or from a dishonest purpose, or from violence, or from philandering, or from the only friendship, they are motivated and they are, And of course, And no one of them receives a woman., and the same end, which our forefams have done.

The free parents were happy to restore the happiness of their children., and the young people received the new ones for the husbands of the, in age, which nature determines. But this year! the slave, I call him a slave., takes for a woman a fifteen-year-old daughter, or a old man is a neon, and so begins the misery of the and the suffering of the, from the day of the wedding, to the end of the life of the. The Greeks, to the over-the-world, they tried to achieve, to the bridegrooms, in agreement with the reflections of the, the idea of, the idioms of the, and the age of the, and the Greeks of the present ages, in the money only, or only in the good, and many of them in other land, and other peoples receive for women – about the following is said. Then the children were sweet in the hope of the birthers., And now he is consul of suffering and suffering. (9). In fact, in Greece, 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, which, d of them, received, The need for them sets them apart, And many times for all, from the birther of the, their relatives and friends, for he shall expose them to the commandos of fortune, to the control of the barbarians, And anyway, in the insufferable evil land of another three earths.

Idoy, So here's the question., My Ellines, What did slavery bring us?, And in which we have become a state of unsyingness, we have become. Well, you can understand now., My Ellines, whether it is the duty of the free peoples to take over the homeland of the, and then whether I am happy to fulfill it. But if you crush your sins, then you want to be immortal, My ἀgapitoi, and more easily and better, the power, which freedom has in the hearts of men. I don't, silenced by any evidence of a narrative, I end with the following example.

Being a soldier, says the worthy Plutarch, in battle, And after they defeated the enemy, He ran to get the boat into a river., Where he wanted to go through the commander-in-chief of the, And when he reached it, he grabbed it with his right hand., for you to base it, until his fellow men come, But the people from his ship crushed her., And he went to the left, and he took the same. Τότε, as a lion, And he took it upon him to take it away from him., And they decapitated him.. w! Whether, how long did the father have been implanted in the heart of that man?! And whether he has in fact shown his gratitude to her!


(1) Do you consider, for a moment, the unidentified craftsman with one child, and the tyrant of Constantinople, And then you would not be swallowed, If you can.

(2) If a new great spirit. for the sake of, is born of slavery, the son of a copper, What else can be done?, in spite of a copper; But if his son were in a free state, Then, in the common care homes, he wanted a lamp bigger than his own., And then he wanted to be restored as far as he could be., And the father did not want to lose to him a, And he wanted a great man to die..

(3) The example of the scale is enough to swallow each.

(4) The War of Salamine, of the Marathon and the Square are sufficient proofs, for to swallow every human being.

(5) It's necessary, though., to be a geometer and a geographer, to know the mechanics, the physics and the rhetoric, for which he is always able to take victory from the hands of the enemy..

(6) Our forefasses between so many other lessons, who was forced to take, music, And the dance, numbered among the most necessary;, which has such continuity with the mental passions, Which confuses me, But it soothes, he wants to arouse the courage and excitement of the soldiers when he needs to, and he wants to arouse the courage and excitement of the soldiers., and for the dance, for which man is made to adapt the steps, in time, with the musical laly, or to say better, to measure with the feet the time of the word, in a way that so ten, As for a thousand, they move and walk together, And in this time the first as well as the last, by means of, I say, He wants to rape or slow down the walking of his soldiers..

(7) He has all the evils of all tyrants.: without conscience, I'm not going to be able to do that., killer, papillomane, arsenkoite, ruthless, the heart, thief awesome, I'm not going to be able to do that., unfair anyway, And unsympied as no one else. His cunning and shamelessness motivate his inhuman colas., to think of him as witty and worthy.

(8) The children, for example, I remembered the common care homes, in which all the masses were taught the virtues, with common pleasure, remembered the sweets and the right advice of the teachers of the, I remembered the awards., which were received in the useful works of the, and the crowns in the fore, the love and the care of the elders, the wanderings of the, and anyway, and with the word of the Patriarch, he remembered the true happiness of the. The young men added to the words of the war-loving, the glory of the sins, the supreme joy of the common, the hope of their high numbering in the list of fellow citizens and the people of the fatherland, and the unexpressed joy of friendship. The men, Same to you, in the light of what has been said, I remembered the trust of the great symbols of the, the sweet fruits of the marriage of, and such things. The elders, Anyway, remembering justice, they took it to the laws and the respect to them.. All the good things of their lives, for a word, it was in the eyes of the, and the sure immortalization of their name expressed the hearts of the.

(9) The free mother breastmed her own children on her own, and with extreme joy, but the corrupt slave of France, or Italy, and some of constantinople's pseudo-authoritarians, as soon as they agree to speak to them, And they hate to break them.. Many of them do not even know the children of the, epeidi, The people who give birth to them, It's taken by a foreign slave., And from her they carry them to the care homes, Or, more like hell, hell., from which they come out, after fifteen years. How well, not to cease to the young or to the parents of love, which is born only from the well-being of the; Such mothers, when only the names and gender of the children of the children of the, It's sufficient., even more.


It seems to me, My ἀgapitoi, Now, who understands the duty of the free man to run his country, and how happy he is to do it, I'll show you in a short time., in this way, and the free people are enslaved, and how difficult it is to repair them, and whether it is easy for others to. Ἀlla, for we should understand the case better, If we are to research the cause of such a metabolism before, And of course, She wants us to take her down..

Course, it seems to be a necessity to follow the existence of all this everlasting metabolism and clutter of all human works, which proves to us our integrity, And it is obvious the cause! How can he get out of the end of the world?; How can our impossible and limited mind, to leave and to achieve things firmly and completely; Aphephus, λοιπόν, it is the insemina and clutter in human things, for it, as to us, As little unfinished work as you can keep, as they end up thinking, And on the contrary, I don't think it's a good thing that you're going to be a good man., And then there is a long way to go., As good as it may be, which is not to be assumed to be better than this, And as far as it turns out,, not to be found in him of various faults.

So the prefecture, and be, as it was, the best administration, and the only consul of our happiness, with all this, And she has her sins., as an imperfect poem, i.e. as a human being, and oytws, after going through the infertility, youth, manness, Anyway, he's getting old and dying.. This administration can be likened to a tower that is high and famous., • dositheos, When it was built by an architect worthy of course, he is, and he remains in you for many years., But he must also succumb to the unfrosted law of the time., And he must be torn down by himself.. Ἀlla, Oftentimes, the symbiotic prevents. An earthquake, for example, In the sight of the eye, it suddenly destroys the most solid building! or the fall of another tower, And he's tearing him down., or anyway the fire. Outōs, My ἀdelfoi, And the prefecture is under-worked by its neighbors., When they were first enslaved, or by any tyrant, who will come with great powers to take over her. Τότε, My ἀgapitoi, as the tower becomes a piles of rubble, And so the prefecture changes into a monarchy., Tyranny (1).

So now., which we have been assured by the inesseable metabolism of the administrations, You heard first, please, when it is difficult to repair a sub-working prefecture, And then I want to show you when it's easy..

The first fatal symptom, to eIpw by oytws, of a free state, which is nearing the end of the, I'm not going to do that., from which it is difficult to get out again, it is the corruption of morals, After, I say, the time and luxury make the act of the laws, then the great building begins to tremble, And the state is marching to death.

Ceases, over-use, That brotherly love, who before that he was one of all the fellow citizens., and the discord comes into its place, a parallel distrust, Fear anyway. They are born in the souls of the fellow citizens a general desire of the beginning. They're no longer targeting a homeland., nor glory, neither honor, But everyone, afraid not to be strong,, He wants to be strong., And then the rulers, by law-enforcement in the hands of the, Maybe without them not understanding it., the people become a slave, And these tyrants. And behold, the oligarchy. But between them, the lord is one., the most cunning, • dositheos, by making the others, Rises to the throne and becomes monarch, The tyrant, And behold the monarchy, Tyranny.

Tyranny, My ἀgapitoi, But it's not the other, for one independent and unscathed beginning of one to the other, And for this reason, the monarchy is no different from tyranny.. Ἀlla, today, which the new tenths of the world is a slave, And under tyranny they are tortured, But I find it so necessary to describe its specificity in detail., even to you, My Ellines, I want him to speak for a moment about the Ottomans.. Othen, only in a short time, I want him to say what's going on with them., who nowadays call the king of the dead and the most.

They're the ones who've been here, My Ellines, through religion and laws, to do what their wickedness teaches them, And in another, it is no other way than the thomanic tyranny., but only because they pretend to be. They're the ones who've been here, My ἀdelfoi, i'm not going to let you get, stealing, I'm sorry, I'm sorry, I'm sorry., and death, but everything refers to the laws, of which they themselves make up, They're the ones who work., And they are not listening.. w, whether it is certain, that the independent power disappears, and the most inditable man (2)!

If you, in the contract, My ἀgapitoi, and none of them were the kings., And I say fair and virtuous., Because he wanted to come down from the throne., but that there is a good disposition, For a short time, however, he answered his questions in his own words., he, too, is restored to the likes of the rest of the. The throne, My ἀdelfoi, changes nature, to eIpw by oytws, of the seated, And remember it, that anyone who listens to the, rarely does the yes happen to him?. And every tyrant thinks, for the duty of his slaves, that he should be listened to..

The history, better than any other, He's a fan of what tyrants are.. • Dionysios, tyrant of Syracuse, He's been a citizen., for he did not see in his dream, That he intended to kill the tyrant., And now the tyrants, the so-called kings, killing them, of which the figure did not want them to like! Don't let some people admire him., who loves to be the one who's going to take them on., But if you were to be able to do so before, for all that every moment is followed in the kingdoms, And then., If they doubt, If they can, to the misdemeanours and ind justice of these monsters.

They're the ones who've been here, for the slightest reason, And often for a barbarian of theirs, decide the death of so many thousands of subjects, preaching the war between the. And they vote, and they don't vote for friendship., neither kinship nor kinship, And rarely does a king ascend to the throne, without pressing before the remains of his relatives or his ancestors (3).

w, I don't know if he wanted to scare every human being., who sees the royal palaces, which from the outside look so bright and painted, If they wanted to see the same thing, they would be easy to see., where the inhabitants, to the true state of the heart and the availableness of the. w, whether he wanted to cry for the misery of the human race, seeing so many people, to look forward to the success of some monsters, which, in other things, are, but only in order to thank the carnal desires and the unlogous appetites of the! How much did they want to repent?, those who think, for the kings are to be taken for the good of the peoples of the, considering them to be given to forever!

But why are the monarchs being targeted?, for, and in a natural way, it is not possible for a king to be able to take everything in his own right.; How so, My ἀgapitoi, A learned man, and an eight-year-old, to perform all of them., which in the free state so many virtuous and worthy are polarized, trying all together for the common benefit, and for the precise maintenance of the laws, Not a little bit of a sling; How can he listen to the laws of him?, which defines, before he was born; And how can the violator of the laws be rightly commanded?; How to know his debt, who was brought back to the vagina of the 8th and the flattery; What's left of the monarch's time?, to think of the happiness of his people (4);

How well, How did you have to run him?, which is not in the administration of the; ., I'm not going to let you get that much of it., My ἀdelfoi. He chooses, Or there's another coke parasite., which gives all the power. But he, too,, Having double the, as a slave, and as a master, And he can't even run it on his own.. Othen, according to the example of his master, He also elects his own subjects., and so the beginning is divided into so many slave employees, who are, for they will earn the naughty and innumerable expenses, who need them, selling justice, And tyrannize the evil people, as much as they can.

It's impossible., λοιπόν, A people to love his tyrant, But the tyrant, My ἀdelfoi, Out of necessity, he must hate his slaves., because he knows enough, for the doilers could not love the thief., the obvious snatch of the freedom of the. But why, And how can only one man, many of the time unlearned and undying, and always ferocious, unspoiled, and cruel, as he is the tyrant, to be based on his will, so many thousands of people, without any other power, no more tanks, but only those of tyranny, and so many of the people, who hates him, Wishes his death, And he is, after all, his enemy., to be subject to, to listen, And he's feeling like he's fighting., for he may have his slavery, without anyone daring, to kill a monster, A baby, A man, and a, as well as, out of necessity, Must be the tyrant; I'm not going to be, Anyway, And the heavy balance of the slavery of the;

., Greek! the particular burden is the fact of the weakness of the, And the other is to the people., who wanted to be irritated by such tyranny. He's so upset., who loses the power of the think. Othen, And it's hard to free himself., for he knows his misery, And only time can get them ready for their freedom..

Such peoples, My ἀdelfoi, If, by chance, they put out one, To another tyrant, they are subject to, And they always stay slave. These are the tyrannies, My Ellines, are made up of theocracy and oligarchy. The tyrant is a statue of a man, and he is a statue of a man., And the people remember him., for when he asked for his most worthy and righteous fellow citizens, And yet he found them.. The oligarchy consists of the anti-tyrant and his, and with a class of some of the unlearned and unlearned subjects, which, for the sake of the anger and the, to those who live, And yet they are fed by strangers, and, They wanted to be named. And the theocracy is the (5).

The priests, My ἀgapitoi, guarding a purpose not at all different, from the rest of the fellow citizens, have always tried, with the means of god, to destroy the fellow citizens of the, as to this day, and they learned and spoiled the purpose of the. They're the ones who've been here, covered with the title of sanctity the most obvious lies, they filled the weak mind of the people with such superstition, so that where, instead of lysing a lie about the impossible, They call it saintly., And so they are insecorably believed in all their speeches., nor dare I examine the slightest, In fact, they are prevented from.

But what was to be said by this class, the brevity of my present speech is preventing them. And I only let you think of every one of them., that so many of the people who are angry and unlearned, where you live, truffle, And they get rich from the labors of others., how much bigger it is, of all the burdens of a enslaved state, and whether it helps the tyranny of such a class, So you are both forces, and they are not there, and they are not..

Ἀlla, What can I tell you about the other class?, of the oligarchs I say, of the so-called; They think of themselves as so different from other people., who as soon as they accept to hear them, without answering them, And they don't even have to socialize with them.. They're the ones who've been here, My Ellines, possess in the hands of all the universal and true riches of the state, The fields, vines, and whole passages, which they rent to the people, in a way, which the people are almost a slave employed by them, And it works for their profit..

Leaving in part the richness of the faults, which characterizes this one-of-a-time class, the toughness, βέβαια, to them it is general, which they inherit by genealogy, for to eIpw etzi, as the titles of the. They're the ones on the edge., and the slaves of the votes far less than the same life of the (6).

But what is this kindness?, you're looking at, My Ellines; Perhaps in the good of the; To the great feats, to the worthy. Perhaps in the love and in the righteousness, as our ancestors were; ., No, No! The gods are the sons of the rich., And they were so burdened by slavery., where in many places the title of the family is sold, And as for the most part, it is bought by the most unsying of the citizens.. He's indescribable., My ἀgapitoi, the anesthesia and the ignorance of these false nobles, And when he was aroused between a thousand and a few human shareholders, It is, of course, worthy of admiration..

How can they study and learn the debts of the true citizen?; How to honor love; The parents of the other men did not understand, yet to teach them how to flatter each other and how to be insulted by beautiful words. The approach to them is the first and most necessary lesson (7). w! of the baby of the! w! the shame of human reason, and the disappearing of the world.

The camomas, My Ellines, of this class is so childish and low, where, βέβαια, And they must have a place in this matter., And I don't want to mention them anymore either., But I shall end with the word of the Plutarch., What he says: "Cresson becomes brilliant, or be born", And again, "kindness of good men, ancestors, and good".

When, λοιπόν, My Ellines, a free state, to work for herself., i.e. from the corruption of morals, and in the manner in which he was told, τότε, My ἀgapitoi, It is very difficult to retake her freedom on her own., As it is obvious to us, it is the most wonderful Rome in the world., which, for so many centuries, is an iron-and-steel under the unheard of tyrannical theocracy., And of course, for many others, he still wants to stay.. But when a free city loses its freedom from the mastery of a tyrant, τότε, Not only is it difficult to get it back, But there's a lot of work to be done., And in fact, it is necessary to. And this is what he's going to do., Because they're left with them., and the state is only subject to the power of, And then freedom is always in battle with tyranny..

Such a people can be likened to one year, When he's tied up, • dositheos, and who crushes his bonds, being from the self of the body, He's leaving., And it stays as before.. Outōs, My ἀdelfoi, There is also Greece today, which would still have crushed the saints of the, There's a lot of them., as below is shown. This is what history assures us, with the story of many such events.. Several small cities were free to succumb to higher tyrannical forces., But they soon crushed the shackles of slavery., And I'm free., as before.

Athens, says the historical Greek, He was born from the Lacons., they obliged her to accept by the rule of the thirty-year-old, who they wanted to choose. And so they followed. But these thirty are ruled, in a short period of time, 30 tyrants have been restored, from the most cruel and bloodthirsty, So that in the eight of you, only, who have strengthened, They've feared up to a thousand and five hundred citizens., the most just and the most. But in the eight of you, βέβαια, a free state does not become a slave. And if they were the Thirty Tyrants, they would be able to exterminate all the free and the free., And they had to leave alive no one. Anyway, the necessary de-disappearing of the pre-eminent glory of the great Thrasyvoulou.

He's the one who's going to be the one who's going to be the one who', seeing the undying state of his homeland, and predicting the future of this extinction, he decided to sacrifice himself for her salvation., And so he leaves his homeland., he wanders around for a short time, and he's in a bad way., ask for helpers and subscribers, and in going through, eni, In a little while, he's preparing everything.. He's coming in., Night, to his beloved country, with the men of victory and justice., Awakens his countrymen from the lethargy of tyranny, Shouts to those who have already been taken from slavery: "See, co-monitors, see, My ἀdelfoi, to take care of our former happiness. All the gods are to our help.! If we put out the deadly disease of the mastery, If we become worthy of our name, If we can show true people, And let us eliminate the tyrants.".

Τότε, Almost everyone, coming to himself as if he were drunk, I saw their undying situation., have met the debt of the, And they received the men of justice., as lions against the enemies of the, who, in the sight of their eyes, have, And so they freed their country from the dynasty of the thirty tyrants., who are, after they heard the sacred name of freedom and fatherly, trembling, the unworthy things of the people in front of the gods, And with the usual cowardice, and the ness of the parents, they asked for mercy.. Your anesthesia, barbarians and baby people! They're the ones who've been here, My ἀdelfoi, They're like that., who want to be a decision-making, or tyrants or slaves.

Idoy, λοιπόν, My Ellines, whether or not a state receives its freedom again, When he loses it to a tyrant, And when she guards her words. How else is Greece to this day in slavery?; And she may not have lost her freedom from the romans' sin.; And she may not have kept her own things.; He does not keep them until this day.; Because there is always a slave; And why have they crushed the saints so far?, which the state of slavery so unjustly; This ex-examination, My Ellines, It's a lot of necessity for us., first of all,, for we shall eliminate the, After we know them, which is, and secondly, for each of us to be able to, to prove to the barbarians and ungrateful allogenes, who so little of us vote, for the Greek genus was born by slavery. The rest of them, I want to try to be, As soon as possible, And then I shall enter the most necessary part of my speech., for I shall prove, how easy it is to be free now, And how quickly he wants to follow.

Greece, My dears, Eight hundred times before Christ began, And he was at the highest level of her happiness.. But to them 375 to Christ, Filippos, The Father of Alexander the Great, He took the Macedonian skeptron., for the first time, It's started., feus! to free the land of Greece with its independent beginnings.. He's very ambitious., And in him, he was a friend and a righteous man., But when it was to his detriment, or to say better when it was to his advantage, He was a little too close to his friendship with most of the rulers of the greek cities at the time., And so they prepared for the son of the great nika., And in his homeland, and all of Greece, there was an imminent and avoidable extinction.. For his sake, I'm not going to let you do that., The war between the, The divisions have not, And the freedom of Greece was a little worn out., until to them 146 to Christ, which was completely appeared by the Roman majesty.

The Romans, in that time, I'm not going to be able to do that.. They're the ones who've been here, from the beginning, There were a few fugitives., but after that, taught by the Greeks of all kinds of faiths, and laws in the hands of those who have received, the most worthy armies have been set up, and the world is. Greece, however,, in that way, from the worthy soldiers, where, as a pre-destination, the vanity of Philip and Alexander had sacrificed, and the wars between the, As well as from worthy subjects, that envy and luxury had worn out, I'm not going to let you get away with it., who pretend to help the Greek forces, they came to Greece and brought with them their own extinction., after they were plundered, After they've destroyed cities, Anyway, I don't know., the whole thing seemed, declared Greece a Roman province.

Since then, λοιπόν, until to them 364 with Christ, which shared the Roman kingdom in the east and west, The Greeks were subject to terrible tyranny., And I have been suffering and suffering from the various hard-nosed Iberatoras., that Rome had told them. And they could not be free from this yoke. – and the things of them were not always corrupt, and that they were subject to a foreign authority. – because the state was the greatest, And yet all of them were suffering from misery., and exakoloythws, And they could all come together., to exterminate the tyrants of the (8).

Since then, λοιπόν, which Christianity has been, until to them 1453, instead of the means of freedom of the, feus! small. The superstition and the false and futile life of the priests and patriarchs, conquered the souls of the kings, who are, instead of being in the administration of the people, as it should have been, But there was another thing to think about., in spite of the quarrel, And to build a church. Then, in Greece, three mains appeared;, the priesthood, And the kindness, which are for almost eleven centuries, they destroyed the Greeks and destroyed Greece. The vanity of the patriarchs, And the fathers caused the schism between us and the Latins., And superstition has come to him as a terrible man to this day..

Aofos, I say, The priest wanted to bring the ecclesiastical commandments with the political laws., for he shall be honored in him and to define without difficulty, I don't know., for it was necessary for him to blind the people with the ignorance, for it to better solidify its purpose, And so he tried to put out every study in Greece., And he defended the ignorance..

I believe, which was previously, They're starting to wilt., the schools were wrong, the teachers were, And the truth with philosophy has come to an end.. But there was another book., But the pains of the priests. Every philologist else could not read, but the miracles and the lives of the saints, And the so-of-a-while Greeks, hugs and liberals, but deprived of the light of philosophy, They became almost a slave to habit., and drunk from the ignorance and superstition, and feared the tyrants of the, without knowing the. A reference to the high priest scared so many people's miles.. I'm sorry, I'm sorry, I'm sorry, I'm sorry., How terrible you are between human passions, And if you don't like humanity, When you possess the souls of the simple and unlearned peoples, who are so repulsed, who tremble in your false lalian, as infants are afraid of a wooden, or a copper lion!

In this situation, My ἀdelfoi, There was Greece, When you 453 years from the present day, This superstition and ignorance had brought an Athion to the highest throne., who, with the words of falsehood and fallacy,, And he took over almost the fourth part of the earth.. Greece, of course, could not avoid its yoke., so pre-prepared. Othen, And in the short space of time, he bowed himself to the tyrannical rod of Muhammad.. The fruit of the land of Greece was filled with barbarians of other horizons, and such a reason, The throne of the Ottomans was raised in Constantinople., and it is up to this day, and be at the end of the nearest.

w! whether the Greeks cried afterwards! But in vain. The enemy of the great. They're the ones who've been here, And there were troops working out., nor war was taught by the masters of the most. They're the ones who've been here, Ruled by shadows and ghosts, And after they went beyond the tyranny of the Romans and then of the Priests, They've made, Anyway, to succumb to the most disgusting and barbaric property, I say, to the tyranny of the Ottomans. The words of the, and if he were not always corrupt, But they were able to free them from the Dynasty of the Romans., for the enemies of them were strong, and many, And superstition and ignorance for many people for the glory of the evil Muhammad, And so the tyranny of the Ottomans, over a period of four centuries, He brought Greece into such a bad state., where no one, βέβαια, And no one wanted to believe it., If all of us, My Ellines, And we knew it., as we know it and suffer it every day.

Two of them got me in the way., My dear Greeks, and which, however, was told in detail about the cause of the, who brought Greece into the slavery of the Romans. First of all, I'm going to have to go to the, that the argument needed a detailed description of the, for it is not to be left incomplete, and secondly, with the aim of speaking more broadly for the sake of, which until this day is guarded by the slave of the Ottomans, I thought, for they, and for their sakes,, If the whole thing is to look like it, it would look like it., βέβαια, in part of them, They can be reported with all their ness., And the reader can easily see from the present past.


(1) From this example, you can, against the present, to admire less of them, who ask, because the monarchies have been going on longer, from the states; Διότι, The prefecture is like a tower, which, or in the course of the, or from a long time must fall, but the monarchy, I was like the whole of the cliffs., Of course, she always wanted to stay, And if they can get it back, they're going to have to do it again., as well as, And if they rebuild the tower, always stays the pile.

(2) The peoples of this age have become so accustomed to being slave-like, who without scaring into the find, that the monarch can do what,τι θέλει, they are only happy to praise them, who do all the evil things they can.

(3) Who kills his brother?, for he shall take away the syptron. Who's killed by his wife?, who wants to reign alone. Another is medicated by his father., And another of her own children kills.

(4) He's up at noon., he gets up in one of them., spends another one for the sake of, Another one is needed for them to put him in., In the three, they bring him into the walker., At five, he returns to the meal., And he stays until the seven. Another one of them., βέβαια, He spends it to take the coffee., And let's say a few beatings., In the eight, he comes out again in a wandering, In the new, he's going into the theater., In the twelve he returns to the palace, And he dines until he's two., Then he sleeps until noon.. Maybe I'll answer it., for every day they follow, But if you were to think before, For I, however, have brought up the sins of the still: Where are the games?; Where's the man?; Where's the hunt?; Where do the dances; Where are the academy of music?; Where are the incorked encounters?; How many and so many other resorts of boredom and barbarity; Where are the frequent banquets?; And how is it possible for him to give up so much and so much good?, for the incrimining and heavy reflection of the administration; I leave to all reflections, though., who, as a man, must have for his wife and as his father for his children, because such cases are very small., And his majesty appoints him to elect an adulterer through her., And an illegitimate father through them.

(5) Religion, My Ellines, which consists of man glorifying the side of everything., of course it is one of the oldest systems of men. And then the first kings stood as priests.. But the idea of men, they decided to honor the building of all, No longer with the simplicity and honesty, But with a procession and a luxury gift. Ethys, λοιπόν, built temples, And in his service, not a few. But they are the ones who, From a little while to a little, they were so, And so ungratefully, they met the unlearned, and easily fell in the way of the people., so that the evils are inseessed, which they brought into the world, And of course the hardest-hearted must cry, When he reads the history of the.

(6) If they were to be made of a rich man, they would be able to do so., to kill him or a horse, or two slaves, of course, My Ellines, He wanted to lose the slaves., For there were others, and not the horse., who, unfortunately, wanted to achieve another similar.

(7) w! whether worthy of a laugh is, I'm not going to let you get out of here., When he sees them in the meetings of the! As for most of them, and the idols of the dishonesty of the. The kindness of the people, however, is a good thing., to accompany or to converse with his wife., but they make a change between them. The conversation of the, to tell one of the other, And with an unexpressed, the ness of his garment, or the ignorance of his grandfather, or the integrity of his reasons, And now he's silent., for when none of the, I'm not going to let you get away with it., And with metaphysical preparation, it is accepted that there should be no absurdity., And then, each of them, He's in a hurry to say the first thing., because, They are targeted by vulgar things., to be against the definitions of women, which they are the krazusi of the lady of the.

(8) In a state, for example, a governor of good will and fairness, And he, the people, thanked him., And to another, where the people were, And the inhabitants dared to march against the enemies of the, because of the great difference in the quantity of the state and the other states.


But before I came into it, they said,, o loveless, I think it's necessary to tell the story., in the short, of the present age of the Greek state of, of which, my later homogeneous, to rest and cry, And now they will wake up once from the slave-like lethargy., for the future to be able to glorify them and thank them with the tears of joy and gratitude.

Ottoman administration is tyrannical. The laws of the are imperfect, hard and few. The first order of the laws of the, to think of the tyrant's reasons as laws that are in violation. The religion of them consists in glorifying a god, And a few prophets, For the first is Muhammad.. But they are full of superstitions, and they believe many ridiculous things. (1). The words of the barbarians. The character of the serious and proud. The inducness of the extremes and general (2).

The tyrant is always free from any think about the administration., and it is as if they are not;, because of the apotheus, for this reason it is for the forgiveness to receive a woman as a husband, As a thing of the past, he is not a man of his majesty. (3). He comes out once a week from his palace and goes to worship the building of Pantos in his temple..

Esau, But it is in the duty to know another, I don't want you to eat., to sleep and stand on the horse. As for our faiths or foreign language, the study of the laws of the, And if they wanted to say ten words from his own language, he would have to say ten words., Of course, he wanted it to be enough., As if he had no need to speak, And when he speaks, only order them to kill one and the other. His word is a law that is inviolable., And his slaves think it's a great sin to attend to his commandments., For they wanted to do the most terrible ini judicatia. (4). Othen, And there is not one, who can live for sure under his dynasty, And I say for one day, but not for one reason (5).

He is also thought of by the Ottomans as a cardio connoisseur.. Othen, And the character who wanted to like it., And then a young man throws his head in the head.. In one reason, He condemns to death anyone who will, And no one can answer him.. The "dia;» it is a sin of this as to him, who if he wanted to have one who wanted to pronounce it ten animals, Of course, he wanted to give him ten deaths. (6). There is no such thing as a, which the laws of the tyrant, out of the house. But he's the one who's going to be the one, who is accustomed not to listen, When he remembers muhammad's definition, he's looking forward to it., And yet he's out of his way., and by pouring the blood of the subjects. That's what I'm going to do., λοιπόν, No, My dears, The Greek tyrant, And of course much worse than,What I described to you, as you all know him.

That's what I'm, λοιπόν, the statue of the baby elects one of the pre-in-the-way slaves of his insauma., And of course the worst, And he preaches it on his own., I'm not going to be able to do that., and by giving him the seal of ownership, Everything he does, They're well burned.. Behold, another tyrant of the hands of the first. Esau, λοιπόν, It's him., which, in his hands, is the heavy bridle of administration and justice., And so many millins are in the will of an unlearned monster., who was born and raised in the bay of slavery and insocorableness, Not only is he worthy of command, But he did not want to be the most important of the subjects.. w! but only to the Greeks, who listen to him!

Now listen to the way, and who he commands. • First, and most importantly, And an inviolable law is his will.. Othen, If we were to take out some of the commandments of the religion of the, every other law disappears its. His insauma rapes him to elect a judge., of which gives the title of Sophotatus, who else does not know, I'm not going to let him write, and he's going to, with some of Muhammad's capital orders, who can hear them, it's a laugher. Most of these commandments refer to the preservation of religion and indeed to the preservation of learning..

The decision of this critic is undeniable.. The cox of his punishments is short-lived., And it contains, I'm only going to have three punishments. – I say the prison., the baring, And death, which are always united with the financial education of the. The way, and he is judged and decided by the baby critic., He's so childish and foolish., that two false witnesses and a villain, they are able to eliminate the most served citizen (7). And the critic of every day is civilized, And he decides like that., Nor does he have the conscience because of such illegality. (8).

For the guarding and order of the city, The regent gives the absolute power of one of his slaves, to do all,What's the look of it?. Esau, I don't know how to handle his time., And if it does, it becomes, but to know all the traitors and villains of the city., and to avoid ways in which one or the other is to be (9). When they wanted to answer to them the slightest reason, It's the same thing., As if he wanted to sign the decision of his death, for they are slandering, And with two false witnesses in front of the critic of the certain, that he cursed the religion, And the death toll (10). Idoy, My ἀgapitoi, how the Othomanic dynasty is now run. Management, as tyrannical as, so easy, And that's what I'm, But he can't put a worse one on her..

Esau, λοιπόν, The regent always elects who he will, most of the time, however, she gives this honor., or his cook's, or his slave, And he votes for governor, and he is the master of a city of the state., in a way that every city of the Thoman power is run by a cook or a slave. (11).

The Othomanic army does not guard salaried troops., as the heterogeneous kingdoms, For all that is common to the public, it is necessary for the king to. Othen, When it's needed, the rulers of the various cities are in debt, and pay them for their part., each according to the analogy of his or her state.

The meagerness of their state of government, before I receive the serp of the force, enough of us to declare the bankruptcy of the, And most of them you wear, when they go to the states of the, they are in debt, for the gifts which are in a state of, And for the extreme luxury, who are guarded. Ethys, λοιπόν, who receives the scyth of the mastery of any of them, He's coming into that city., And first of all, the thought is to take away as much as he can., for he to pay his debt and to get rich (12). But in what way does it get richer?; ., It's a lot of easy for him.. Ethys, who enter the city, It's the richest of people., And he says to them, that the king of the need of troops, and that he is in a duty to foresee, as a result, his power.. Othen, follow-up, it is necessary so much money, and that in two days to bring it to him, but they want to be punished with death.

The weedy Christians, If you love the lives of, I have to get ready, and before, and more, they asked for it., And if no one were to die, they would not be able to do so., They are killed.. Then he's going to take them to the same people., I'm going to get him prepared., each of them, so much of each kind of feed, for those who have with him and for dresses of the same, From what the little tyrants of him are, they are taken away and stolen from the subjects. (13) and oytws, in a little while, enriches with no difficulty or danger.

I beg the reader not to admire for this story. I wrote it., But I don't know., That he is a part of my Greek family., But if, by chance, this booklet were to fall into the sight of the, who have the right to confess, that they like the Othomanic administration, to understand, If it is possible, once the error of the, and to be frightened into the anesthesia of the.


Τώρα, My ἀgapitoi, which told the intolerable way of administering the tyrants of Greece, Not, of course, as far as it was supposed to be., but as far as this matter is and my purpose has forgave it, Now, I say, where the only story, He proved to us that he was the only one who could help us., whether this is the way tyrannical and intolerable, And with this brevity, I want to remind you how sad the afflicted Greeks are to make up for the life they need., and how many burdens they suffer. After that, I want to research the cause of our so far insinator patience..

For more clarity, however, I consider it necessary to speak first of all about the number of Greeks and their tyrants.. But because, My dears, The facts have kept me from carrying out my will., And to walk around Greece and all the Othomanic territories, for I shall count on my own, and as I must, them in it by inhabiting, for this I come to the youngest and most worthy geographers, I'll draw from them., but on my own I was able to enjoy.

Aofos, λοιπόν, And if I had done so, I had many writings., most of them who do not agree with each other's, And almost all are extended to excrement, and leave in darkness the most necessary things of geography., It is true, or closer to the truth, that the following is true., to which, βέβαια, Nor do I dare to go down with doubt., But he doesn't seem to be unsym to me at all.. Othen, And I'm the one who's going to put it on the back of it., But who is more certain, If you can fix it, And I want him to be happy..


The Thomasan kingdom in Europe is divided into the following thirteen provinces., i.e. Vlachan, Moldova, Bulgaria, Serbia, Bosnan, Dalmatian, Albanian, I'm not going to be able to do that., Thessaly, Levivadia, Peloponnese, Macedonia and Rumelin. The inhabitants, however, are about ten eight milli miles., together with the islanders of the Archipelagos. And the Christians as to the Ottomans, It's like the 115 to the 29. For the foreigners, who dwelled in the Othomanic, And allogeneies, In many words, there are very few, And I mention them. (14). So many Greeks, o loveless, How can I live?; So this one., I want you to look out now and listen..

We're going to have to take a look at this., for the most, the inhabitants of the Othomanic State in Europe 100. As a reason, λοιπόν, in the present, Christians must be 80, And the Ottomans 20. From them the hundred, to the cities (15) as soon as the 3/10, And the rest of them dwell in the villages (16). Of the Ottomans, then, most of them live from time-outs., gathered by the crowds of the, And the rest of them, by trade and art,, However, as insuessible, win enough, And they live well. But the Christians of Greece, feus! My sweet, homogeneous and homo-religious, It is now the saddest spectacle in the theatre of the world.

Starting with the farmers, The villagers, It's freaking out my spirit., to tell their lives. They're the talas., they work through the whole year and suffer undying suffering, And the fruit of the sweats of the, for they should rest not for a day, and almost always find them distressed to sell part of the dresses of the, for they are to be kept alive.

That's how big the weights are., who suffer, And so much so that the soul of the Ottomans (17). The way in which the agreement between the gentlemen of the, He is a tyrannical man., is, to though, and messy and illegal (18). How do you live?; .! My ἀdelfoi, my greek friends, You know it., without you. Farmers, the most venerable class of a state, the most stable part of political happiness, live worse than the same life. Course, The rich Ottoman feeds his horses with much better food than he does., who are kept in the life and in the sorrows of the god and the righteous peasants.

Ἀlla, lest it end in them only his misery; He's the one who's going to have to go to the end of the day. – I'm sorry, I'm sorry, I'm sorry, but I'm sorry.! – Need, I say, to fill the solution and the robbery of the church, Of the Archbishop, as below is used, in a way that the peasants, by exasuing those traitors and evil men, who, for not thirsty, drink the blood of the colleagues of the, and they become accomplices of the tyrannical orders, After they lose what the Ottomans are able to do, and what they give to the well-being., as soon as I can live from what is left (19).

Ἀlla, how to give up the daily angels who suffer! I'm not going to be able to do that., How come you're so damned by your thunder monsters?, which one and disappear the human race! It's not a village., o loveless, And indeed, in the hands of the tyrant of Ioannina, which, in each case, does not give a third of the inhabitants of the, for he to work in the useless and expensive buildings of the tyrant, without any other reward, I'm a wand and a lot of death. (20). Such a sad and unbearable life is the villages of the Greek land., and, βέβαια, much worse than that,What was presented to you by my story?.

Ἀlla, What can I say?, for the citizens; ., they have little trouble and toil than the peasants., They have the suffering, and more and more, from them. The craftsmen, λοιπόν, they work almost 18 At the end of the day, And they could not make up for the necessities of the. The forees with the ine entitled, who are in charge of them, I'm sorry, I'm sorry, I'm sorry, but I'm sorry., from the one place, the little fruit of the sweats of the, the crowd of the feasts, and the angels of the, from the other place, any more profit, who wanted to be able to do, And between so many thousands, When he arrives to make up for his needs with as much profit as he has left, you think a lot of luck.

You've even been adding the unbearable evils., which are tested every day by the depraved of the tyrant, who are, And I'm not going to let you get out of here., And without conscience, to the others the burdens of the part of the, And they remain unconssided.. They're the ones who've been here., I say, The wise men and the baby men, who are among the foremen and lords, oytines, from the stinking habit, they lost almost the shame of men and the fear of God., And with the extremes, they were not hesitated by the, I'm not going to be a, the quantity of payments, And I don't know., to ask for it again, who have already received, And the worst thing to brag about, In order to show the faithful followers and the masters of the tyrant,. ., cruel and undying people, fast you want repent, yes, you want to repent and you want to cry bitterly for your evils.

Where do you think, My dear Greeks, to send, for I to dwell, these people, and the undying lords of those west and stinking Albanians, or of other Ottomans., which every tyrant is based on for his guard, and indeed in Thettalyan and Epirus; Maybe in the houses of the burned-out, Perhaps in the spacious part of the monasteries, perhaps in the great palaces of the, Maybe I'll get out of the city., or in the form of buildings, I'm not going to be able, Anyway, to the monasteries; No, no, No, My ἀgapitoi, do not expect so much judgment from their drunken slave mind;, Where there are women and girls.

You're sitting down., My dears, every one of you can easily understand the terrible afterthings.. I don't, from my right to be indered, My hand trembles, and my vision is trembling., I can no longer count the misery of the Johns and all the Thetals., without my anger to say, βέβαια, Less than,what they hear of the baby lords, but perhaps more than,what goodness and homogeneousness teach me.

If I, However, it is not the first time that the, I'm silent., And they want the frightened mothers to be silenced., which, with tears and gonads in front of them, the evil monsters are vainly tied to each other., and rarely do they accept to listen to them, And many of the time, Instead of comforting them, and they were violent, and they were the ones who, without giving them the slightest help (21). If I'm silent, βέβαια, the hanging house of the evil Thetals and the Continents, the torn ornaments of the houses of the, The blood-sized streets and walls of the cities speak to the visions, not only of the Greeks, but also the own foreigners. If I'm silent, But the sighs of the unhappy fathers are heard., oytines, but they can not win the feed of the, nor to be clothed with the fruit of the, They are forced to leave in the family of the ten Ottomans and so many other horses., And they should go to prison., And not a little wear, to death. If I'm silent, He wants the mouths of frightened girls and frightened women to crow.. And if I, Anyway, And I declare them the end of the, the examples and the history of the whole world with great clarity the fore, And they were able to do so on their own., If such monsters were worthy of judgment and reasoning, they would be.

Idoy, My Ellines, the craftsmen how to live, And don't think that I mean only the Ioannitas.. But they are unhappy., eImi only, that the tyrant of them is malignant. But in all the states of the Othomanic State there is this administration., this way, The same cause, and these results. Let us now come to the class of the people, I say, of them, which sell various items in the works of the, because, as for the travellers, it is further. But what can I say to them?, without ever again mentioning the same things that were chosen by the craftsmen;

They are tormented by their own bad luck., in fact, the misery of the people is due to the cases of the. They each give the tyrant so much of each kind of treatise., who have, They pay very heavy donations, They suffer with great damage to the house of the always stinking Albanians. (22). They're in prison., They're in love with them. (23). They are, after all, subject to all the worst evils., who can think of them. Many of the time, their luck runs against them, and in their commercial business., And many of them go to prison..

Who goes to a state in Greece, And there is a coldness in his heart., listening to all the things that come out of the world and the other! What else does a stranger hear?, take a sigh; What else does the Greek see?, I'm in tears; What else is there?, Anyway, to the Greeks, I'm sorry., Fear, prison and death; A general murmur of regret, a silence of despair conquers all hearts. And many of them, the weakness of a right of trial, and the many insequisiveness of their hearts, wear down life and die in hope.. The bankruptcy, Anyway, as an uninterrupted little fervor, it's the most powerful body in the world.. Thus it pays for the bravery and stability of the unfortunate fathers and dazzles the spirit of the children.

How do you think now?, I'm sorry, I'm sorry, I'm sorry., to live our dear Greeks, These are our sweet brothers.; Maybe you don't know it., And perhaps with me you will be convened and in our common Greek misery. Full, with all this, And I don't want to be silenced., reminding you of the way of the unhappy and poor life of the Greeks, from the praise of the good heart and the charity of the workers of Greece.


I'm sorry, I'm sorry, I'm sorry., λοιπόν, All the priests, or more to tell the traitors, and all those depraved slaves and fathers of the tyrants of Greece, the rest of them all meet the needs of those of the few Greeks., and in the fatherland, And I'm going to take her away., when they are, And it ceases to help each of the compatriots of the, from comforting them with great gifts, and anyway, from the decorate the spirit with the schools, who, out of their very right, built and guarded.

Excuse me., My dear men, brave men, and liberals., If a great cause is preventing me from saying to me your glorious names;, And the debt of our comrades, In a little while they want to work, for they will draw with gold digits such a list in the temple of Greece, and now he is guarded in the hearts of the. There's no more class left now., I'm the one who's traveling., who should ask for an outing, but about them, as a pre-destination, I want to talk in the same way, And I shall end this sad story with a sweet remark., which I beg you to do in the Greek genus, for our common joy.

Tyranny, My Ellines – and which tyranny! – And he was able to eliminate from our genus the characteristics of the point, to eIpw by oytws. Stability and friendness are preserved in all Greeks, and the love shines between the vorvoron of tyranny. (24). I'm not going to be able to do that., My Lord and the Holy Doron! Sy, which soothes all the other passions. Sy, which you accompany for all with the soul in a quiet and peaceful rest. Sy, where you make a man of happiness, restoring him a little of the need;, And you make it indifferent to happiness.. Sy, which you raise the human being and make the man superior to him is his. Sy, which you characterize and make the. Yes, But your temple is safe in the enslaved Greece.! You are worshipped by the benefactors of the genus..

And they are honored with the daily gifts, which they offer to the Greeks, And I share it with them for our glory.. But to you, I'm sorry, I'm sorry, I'm sorry., do you think that your debt will be fulfilled by your own work only; No, no, My ἀgapitoi, And I'm a colax., to silence what you must do, And you love enough of the love, for the truth to be evil to you, and for you to be left to your mistake. The Areti, my my ἀdelfoi, so different from evil, as life from death. As well as the rest between life and death, But there is no average, nor between love and wickedness can be, And then he could go on to say that he was going to be the one who, nor that the one is more dead than the dead, nor that one was more liked than the other (25).


Inaretos, I'm sorry, I'm sorry, I'm sorry, but I'm sorry., It's just him., who want to live in many – i.e. benefiting his colleagues, to immortalize his name, And for I say so, to live and die – Does not do as much as he wants, but as far as you have to, And not one who does not touch him. (26), But that's what I'm going to do., which is necessary, always pre-judging the common benefit, without twisting his eyes into the small or great damage, who wanted to cause him one of his works to be.

To the legal administrations, in which the love is the main basis and the foundation of the whole political process, The virtuous man does what he has to do, And he is not harmed., For it is not for the right administration to stand out from the few in the common cases., as at the beginning of my present speech, it was. And then., the virtuous doing what,what the love teaches him, first of all, he does his duty as a citizen., and secondly, benefiting the others;, which is in the hands of all the citizens, it makes a good benefit, and the same.

But it is very different from the tyrannical administrations., When there is no time when the love of love – which, hugs and rarely, It's all the same., And in every now and then there are some who are virtuous for the honor of humanity, and for the great hope of a high-rise of that genus., who are tormented (27) – as tyranny has on the basis and foundation of the insimirieness and the indity. As many as they are, so many divisions are found, And in the lexicon of the despot, the word "one" is not. Othen, It's obvious, that a virtuous man from slavery must, out of necessity, suffer, and exakoloythws, Who suffers from slavery, And he's not virtuous..

He wanted to be a good man., My Ellines, If the people of Greece do not willingly, but, the debt of the, Willingly benefit the others and themselves. But it is impossible for him to be considered, until Greece is under tyranny. You suffer from others as pro-generals and liberals., And you will know that, anyone who can benefit the most, benefits less, And he's not virtuous..

I have received the pleasure of meeting all the Greeks and the greeks of Greece., of which the philysplagness and the good heart, And I forgive them, but I don't want them to cry., being sure that, If they were to go to Greece as much as they should and as far as they could, The only reason is, and who know him, who had to do, epeidi, My Ellines, But it is difficult for a good man to make a good man so good, As long as it is difficult to do it well, and as it must be. Othen, in-between, I want him to show the people of Greece what to do., And I hope that as virtuous, where it is, to make the debt of the, as it happens, for the restoration of the worthy of the.

The work is undeniably the most useful work of a wealthy man., but, my dear Greeks, which it is of benefit to the Greeks today; If he had so far benefited them, he would have benefited them., feus! now this useful work, instead of benefiting, Hurt, And another is to make it to the Greeks, but only one sought comfort, and it makes them always remain unmoved by tyranny.. The needy have, I'm not going to let you get out of here., suffer more, And the more they work, the less they are burdened by tyranny. And behold, that one good, which takes place in the place of a greater good, causes the worst evil, who was able to cause Greece (28).

The workers of Greece, λοιπόν, I don't think so., that they benefit, As far as the homeland of the, working for the Greeks. Greece is harmed, the common hope is less, and others in the Greek genus, If his work were to change the purpose of the, and to treat in another way the work of the (29). Below, I want to prove, as a pre-destination, what to do, to eliminate the needs of the Greeks, and to restore their work with their own honesty., that the love of my genus and the divine love of the fatherland teach me.


(1) The lunars think of them as saints..

(2) The laws of them prevent them from studying our faith., And the philosophers of the, but to read with easyness the commandments of Muhammad.

(3) To make up for such a lack of, he keeps a quarter or five hundred concubine in his palace., which is taken from the parts of Asia and from Greece. To though., his soul and the barbarian laws of forgiveness to dishonor nature and humanity, And so he guards in another palace up to two hundred young people., in this use identified.

(4) When he appoints a meeting in his palace, then he is not revealed, for he is afraid not to blind the bystanders with the glow of his kingdom.. Othen, hanging from the window the sleeve of his dress, And he stays inside to chop a few sticks, so that he can get his hands on them.. When, Palin, He's going out on a tour., for it is not to be unsymed by the ness of other people, who he thinks is inferior in nature, and that they were born out of the way because they listen to him., changes form, And there are common dresses, which is set by the laws. But when he's wandering around the state, he's going to have to go to the state., or two or three, always, he's ordering them to be killed., before you believe, And the executioner's over-use, who follow him, He decapitates them on the way.

(5) If he wanted to write the names of only those who were now an Ottoman tyrant, he would have been unjustly intimidated., I wanted to go beyond this record of my present speech in the quantity of pages.

(6) Every famelite, When he comes out of his house, for he should go to the agoran, to consider his cases, He thinks the same thing as if he went to war., But he's not sure., If he were to return now, when he came back, he would have to return., 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) If a villain is envious of a rich man, he runs to the judge and says that he will be in debt to him so much. • Reviewer, First of all, he glorifies luck for his unthinged future gain., He's the one who's going to be the one who's going to ask him, and he's going to ask him, and he's going to ask him, If it is true that the plaintiff is in debt to him, the quantity he is asked to, And in response to him, he did not, then ask the plaintiff if he has a witness, who says the yes, And the baby critic gives him three days., to bring the witnesses, And the defendant puts him in prison.. After three days, the plaintiff will come and pretend to be two false witnesses., The defendant is in debt to pay those who falsely complain that he is in debt., And if he did, he would bring them, then the critic frees the condemned, he receives, however, the tenth in the quantity wrongly requested of him., without how much to punish the liar. Once again, the courteesan swears that he does not have to, then the witnesses do not serve, And he pays no more than the tenth., in a way that, If he's true, he's a debtor., and the same instrument of the vow does not pay its debt.

(8) After washing his hands, he sprays his feet and his head with a little water., He believes, according to his religion, that he remains pasty and unscathed from every sin.

(9) Wandering through the market and into the roads, He has every power and power to spank and imprison anyone who wills from the citizens., many of the time, and he kills, and he always remains unexplored. His barbarians, with their extremes, were in a state of shock, and they were in a state of shock., who's banging, whose money they're making, other dresses, other things, 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., And from two Suliotas, who were for the sake of the, And one of them took over, and they skinned him alive., And then they cooked alive..

(11) They are the rulers, and they are almost all illiterate., And when it happens that a city is to be taken over by a government, none of them young people, who have served in the rescue of the tyrant, then that city thinks it's lucky, for this honor, and the governor receives, with the title, And three of them are a gift from the king., for the sake of majesty.

(12) Two of them are in a hurry., to eIpw by oytws, to get rich with unjustness;, is the example of those to him, and the second, the ines suspicious and the tachy-so. And he tries to, As long as it's as fast as it can be, to raise more money.

(13) The Ioannina tyrant, for he exceeded his likes in evil, agorasen stanics, And without paying, All the things around the inhabitants. And so it is., he only reaps the fruits of the whole empire., leaving farmers as soon as they need to live. But between the various ways, who is in the business of, for he may have his subjects, the most common is the follow-up: He elects none of his slaves., and makes him commander in one or more passages, 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, And then., 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, who suffer, πρὸς τούτοις ἀπ᾿ ὅσα ξύλα, τυρί, βούτυρον, λάδι καὶ κάθε ἄλλον εἶδος ἔχουσι, τὰ 9/10 the goings of the tyrant and of the tyrants.

(21) I remember once, which I have been present, 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, But Greece does not want to stay for a long time under tyranny., but she quickly wants to crush her sins.".

(28) But what how so, Maybe they wanted to say, It is possible for a useful man to harm; ., dear! And it is not the work of the, which causes the damage, but the situation. • Benefactor, as long as it works, He thinks he's doing what he has to do., And he's still.. The worker is not, 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. If, for example, a commander-in-chief at the time of the battle wanted to command, philysplachnius moving, to take care of the wounded and to put up the dead, Of course, he wanted to be defeated by an enemy., and who wanted him to look like him, and his friendness, badly worked and out of time, causes the misery of a whole genus.

(29) Don't let the reader dare, And for this I swear him before justice, and in the temple of love., If you don't dare, I say, Who's who he is., I'm not going to let you get away with it.. I am in need of the work of Greece, not a little, I am grateful to the graces of the, with all the Greeks. But how much did he want to be the best?, not to be willing to have any need of the work of the. Anyone who is cured of a disease, He is grateful to his son., But everyone begs not to receive any need from the.


It's two of them., My Greek expensive, which to this day keep us tied to the sins of tyranny, And it is the unlearned priesthood and the absence of the excellent fellow citizens.. In the story of the second cause, which includes the class of the workers of Greece, I want to reveal the debt of, As I ordered. And the fore sakes of their virtue serve as a foreage in the examination of the, I'm coming in now., for I shall prove, For it is neither cowardice nor cowardice., nor the aim of the Greeks, which to this day guards us from the thomanic tyranny, And to send out the envy and the language of the other sexes..

Ἀlla, whether he wants to confuse, the follow-up story of the first cause of some archbishops, or any other order of priests, If, by chance, my present reason were to be read – which seems difficult to me – seeing uncovered the falsehoods of the virtues.

w, How quickly does he want to throw this book at me?, those who fear the light of truth! For this reason, I consider it necessary to warn them., for my patriotic duty is to order me to speak the truth, And I'm not afraid of the unlearned., neither the great nor the good (1). The first, For they are worthy of fear., and the latter, because the truth is not to be. But the greats want to confirm my reasons with the name of the confirmed, and they want to try, As far as the est power is to be, to correct, however, the terrible and evil abuses of this holy order., for Greece to take over its fore time, and to be fortunate..

For this reason,, other, With tears, please the wise men and the men of the world., who carry the venerable garment of the priesthood, to forgive me, If I dare to do so, I shall decide to control the worthy and the unlearned well-to-do., And to prove with geometric certainty whether it is a bad match today in Greece..

Don't think I'm inseotied., If I were to listen to the today's good-natured system and conduct,, but as jealous of the revolution and glory of our common homeland of Greece, to think, If it's easy, to take back our genus of freedom, in which her family's enemy is saved, ignorance, I say, superstition and the abuse of religion, or how much damage he wants to cause an aphnide resurrection, and to those who have wrongly and unjustly violated the ecclesiastical and moral laws, If in time they do not want to be corrected.

w, if I am to feel the flame of re-acquisition and shame in my heart, now that so despised I want to sing for the most honorable class of political conduct! How sorry I am, where, Instead of praiseing this holy order, My truth and patriotic duty is in a hurry to blame it.. Of course, it's my argument., But I have ordered that I make every sacrifice before the statue of Freedom., And I do not want to give up the necessity.

At the One Session of Constantinople, What do you look like?, I wanted to know from now on that I ask you, to what, I say, You look like the priests and uncles of the word of the wisdom of Jesus Christ.; Perhaps in the end, and for the sake of profit,, who preached to them; But you're full of money., which you steal from the poor Christians every day.. Perhaps in the state and reining in the passions; But in what great spree is part of your senate, And who of them worships two and three lords, and who loves them, and who worships (2);

Do you look like them if they were in their own right to religion?; But who knows your extreme reverence, and who knows how ridiculous and mocking the priesthoods are. (3); What else do you look like?; To charity; You're the one who's, and the poor do not accept them, nor will you accept them., But you can't help them.. Your rabies for money is indescribable. (4). You look like them, maybe in friendship., to the only one, to the other love; But who knows how much one tries to harm the other (5). What else do you look like?; Of course, if there's no. Your misery, Barbarians and baby men. Christ had to come back., for it will light you up, for you will not even think of opening a book, for you to brighten your killed mind.

Sy, λοιπόν, S. Synod, and bring the titles of sanctity and the signs of love., No, No, How much do you look like the subjects?, Who are you trying to pretend to be. You're a wolf pen., and you listen to your shepherd and eat the immortals and many sheep of the Orthodox church.. As this is what I want you to think in my present speech, And if the ignorance of the Greeks and their inexperience kept your insufferable state in bliss to this day,, the light of learning and the sun of truth will prove to you in the eyes of all, Not as you pretend to be, But as you are the one. And they want to teach you in the true way of love and priestly conduct..


You've heard now, my dear Greeks, those who, from you to the present day, have been ignoring it., you heard the sad story of the present situation of the priestly order of our common homeland., And see what tyranny becomes to men.. Stochastic and great man stood of course the law-giver Lykourgos, who forees the ineseable evils, who wanted to cause his countrymen the treatment of money, She was expelled from Sparta from the beginning., and made him the good-luck people so fortunate and, so that he who wants to be glorified and honored, until there are people. Because of the, λοιπόν, The present Greek clergy, on the rest of his system and on the general part of his conduct he has only the gold, But I don't think it's unnecessary., If and soon, to say what about his use and his abuse.

But it is not my purpose to bring down the gold-diggers., that they are being trampled, because it seems to me the same, If I wanted to be a man, For I'm going to go down a madman., That he's crazy.. Esau, When he's crazy, But he believes it to be, he even judges himself more wise than any other. So do the gold-diggers.. As with the golden furnace,,what they want, Of course, they do not think that the worship of. Othen, It is necessary for the first to be wise, and for the others for good administration.. And then they could understand that they were the people., And that's why they've made so much smoke., secured in iron chests. I speak only, other, because the subject is a value of strangeness, And because I don't think he's going to resent every one of these things., which are mentioned in the common good has.

The money, My Ellines, In other things, they serve, nor by any other end did the inventor treat them, but only by a number of points, by a measure of the generality of things and a declarable measure of the price of. That's the way it was from the beginning., to facilitate the borrowings and changes of the various necessities of things, The people made so many units of gold or copper., for which they have been and who have been. This invention in a little while made it easy for the reward to change., Not only from one subject to another, But also from the city to the city, and from genus to genus (6). In the little while, the golden units, and not being able to do the necessary things,, They have avoided the need for. And so luxury was born to men. (7).

Luxury, however, as the birth and effect of shadow and imaginary power, as it is the treatment of gold (8), and she saved her own power., And so it is to be accepted that it is not necessary to, honor of the idea, and of the indeterminate, And when the golden units come from the one place, and the various things from the other, 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, in a way that, 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.


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); I'm not going to be, 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; I'm not going to be, 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!…


So now., ὁποὺ ἐτελείωσεν καὶ ὁ διάλογος τοῦ ἐναντίου, What is to be said of the unknown; The unknown will decide, As the most obvious. A good administration, however, can correct the abuse of the rich., And if he could not eliminate all the evils, which is caused by the rest of the gold, And if he wants to mitigate them, epeidi, My ἀgapitoi, any power shadowy and false, The more they acted at the beginning of the, the more he despises the end, And after you've met. But this is an argument of a great man., for the good loyalist is brought to the people, As a master of the man to the sick. And as he, Before you give the medicine, first of all, it looks at the state of the patient, as many of the same medicine, who heals one, He can hurt another man., And so the lawmaker, After examining the words and the things of a genus and the bed of his residence, then gives analogs to the laws, because today, in some genera, gold is necessary., And he was in other, not only useless, But he's also a survivor. (18).

It was not, of course, the place to speak for them., because on these issues, or they must speak in detail, or with perfection, as the brevity eliminates the necessary proofs. I'm not the only one who's going to be the one who', If I had erred in this, I think I'm sympathetic., And I'm writing., Not for those who must be told all and in detail, but to men, who know the truth, And I'm sure he'll shout at me.: "I'm not going to be! If they were to be eliminated, Whatever it is, the cause of humanity's misfortunes.".


Let us now enter into the story of the Greek clergy, which does not want us to represent the evils, which causes the abuse of money. To Constantinople, λοιπόν, there is the patriarch and the Synod;. The first is called ecumenical. And if this is not the case, the ridiculous title with so many others which he receives, but it reveals, that the other three patriarchs are subject to him. He distributes to all the provinces of the Thoman state, And many of them, and they are Christians., so many hundred archbishops, for each one has four or five, to which he, too, has so many bishops. This is the system of the ecclesiastical authority., And the way of administration is the follow-up:

The Synod purchases the patriarchal throne from the Thomasan regent for a large amount of money, Then he's selling it, and he's giving it more profit., And the marketer calls him patriarch.. Esau, λοιπόν, for he will take back what he has done for the purchase of the throne., sell the provinces, I'm not going to be able to do that., This one give more quantity, And so it forms the archbishops, who sell and sell them to others in the eyes of the. And the people who sold the Christians, i.e. naked the people, for to take out what they have taken out. And this is the way, with which the various orders are elected, the subjects of the, i.e. gold.

The way in which, and who fulfilled their promises to the people and to the ecclesiastical laws, It's the follow-up.. • Patriarch, After he knew two things down from David's Psathry, he'd be able to find out., is considered worthy of such an authority by the Synod, And she knew more than he and the Acts of the Apostles. (19). To write, And he is asked if he will know, For it is necessary for him to. Indeed, His name is written with so many spinnings – in which he is imitated, and the archbishops, and the bishop, and some of the first-time chancellors. – which, if it were misspelled, would be, And it's possible that, And no one occupies it., And for this he keeps grammars, new pre-cut, And he has the first chancellor and the archmandrite., which, however, mitigate the savageness of the master's learning.

The patriarch's first concern, λοιπόν, is to have the friendship of the friends of the Synod, where, As for most of the, They are the women of the first lords., the rich learns of Fanari. And he does it for two words.: First of all, I'm going to have to go to the, for he could steal with more courage, and secondly, to steal for longer., As this Synod has all the means in the Thoman dynasty, and exakoloythws, When the patriarch, And she likes it., He's the one who's going to take him out.. And she always likes it., And when he likens himself to her, And when he signes, without knowing that,what letter he delivers.

The patriarch has a shadowy and false authority over the Synod., But no one dares to take any of it away from her., If all the righteous wanted to rape him, epeidi, τότε, The rest of them banish him., and they put another and call back the appointed companion of the. For this reason,, many of the time they happened to patriarch, who's eight years old?, Who's the one who's going to be the one who's going to be the, and who only two. The pride and twisted soul of these twelve children of the Synod prevent them from think of decay., which is to be done to the people with the greatest expenses of the frequent changes of the patriarchs., And they're not remembered., d.d. that, What they spend, They take them back from the young man., and always with their differences.

It is also possible for the reader to see what the archbishops are about., When the beginning is such. But you're going to find out., for they are above and above the unsasted, and in the evil works, and the Synod and the Patriarch. Because the Synod, who spends, for to make the patriarch what he wants, he receives from himself what he has done, and the patriarch takes them back from the archbishops twice and triple. But they, after taking part from the bishops, The rest must be taken from the Christians., and in it they imitate the Ottoman commanders of the archdiocese of, from which there is no other, I'm sure the archbishops are paying them., And they give them the permission to steal as much as they can..


The ignorance of the people sharpened both the archaic swords, and no one resists them.. With one down with a curse, which, of course, the most devil-like available, of course, did not want to be able to escape., which they call a reference, and rich and poor. And if I were to go down with another one, you'd have to go down with me., of grace and forgiveness, dissolve the, but at the end of the day, the, For it may be possible to put it back on.. Because the person who has been appointed cannot be re-appointed,, If, first of all, I forgive him. (20). After the tax, which is their first chariot, There are the saints and the memorials. (21). And anyway., the greatest gain of inheritances and gifts (22). If they were to rise up, they would be able to resist., Then he's going to be the one who's going to be the one who's going to be, And he gives the priests permission to baptize the infant born., nor bury the dead.

But where to tell, All that one of the souls invents! It's enough to find out what's going on., that, As much as it would be., the furnaces for money, And by paying them, he can receive forgiveness for every sin.. The class of the priesthood of the Greeks was so heavy, and so was it.! To this end, however, the archbishop is selling the parishes of the city., And then he'll make a fool of himself, or he'll take out anyone he wants from them., And he's reselling the company of another., for he should do the same thing later than a little. Every now and then he's asking them for loans., And then he returns them.. And no one dares to resist his reasons., Because he is the one who (23). And this is the way, and the work of Christ's heavenly commandments.

How did the archbishops live in their metropolises, and who are the virtues of the; Eating and drinking like pigs (24). They sleep fourteen at night and two hours after noon.. Operating twice a year, And when you eat, And I don't drink., And they're asleep., then they are working on the most shameless, and they are not working., who can think of them (25). And so, in the vorvoron of sin, and in the same extreme, they treasure money., And the sighs of the people are to them so many zephyr.

The dance of the bishops continues with the archbishops. They're the ones who've been here, Palin, They're other wolves., perhaps worse than the first, for they possess the peasants, and in their own right,. They are the name of the people, and the hardness of them permeates many of them in the same way.. They're the ones who've got so many bandits., for to eIpw etzi, in the passages of the diocese of the, and give them the title of either the proto-sycelous or the archimandrium or any other order, who are not the only ones who know, even if they write names (26) of the Christians with all the misspellings, And to pronounce "be cursed", "to have the blessing" and "see me".

They're the ones who've been here, λοιπόν, they roam through all the villages of the diocese, and with extreme inscrasting, they are the many innocent peasants., And even the women. But when you find them money, then whose dress they're wearing, of which one of the agricultural, whose one ornament of his wife, And they arrive to take them up to the food containers.. From others, they receive so many grains of wheat or so much wine.. In one reason, the naked, And then they're blessed, and they're out of here.. Many of the time, however, the same bishop comes into the villages., And then the worst is to follow.. This shameless and barbaric and unlearned man, After eating for as long as he stays in the village from the poor community, He's the one who's got as much as possible., then it's about one or two, And so many others make priests, And then he leaves..

The way in which, with which he deems worthy, A village, of the priesthood, It's the follow-up.. First of all, he's asking for one hundred., or more, or less grease, and receives them, Then ask him, If he knew letters, when he writes and reads, Then he brings him the Psalterion., And he's the one who's going down., And they make him a priest.. The ignorance of these priests is extreme., And from them, most of them, according to the convention, are restored., And then winning, buy an overview, And then they become archbishops, and not a few times they are patriarchs.. Othen, All the beginnings of the church come from the same despicability., And most of them are unlearned. (27).

After the Bishops, λοιπόν, Here come those first-time chancellors., the lords and the spiritual, who are sent from the monasteries – by the following is said to be – with some ubiquitous (28). They're innumerable., for there is no city or village, who should not guard either one or two of them., who are present to the high priest and buy in his hand the license of the theft, And then., And they're not going to be dead., starting from home to home, to ask for mercy, And they were out of the way of the women., As far as I can go.

The way, which are methodically, He's a worthy laugher, and he's in tears.. They have a box full of human bones and skulls intact., which are marked, And then they named, but with St. Charalambous and others with St. Gregory. In one reason, And they leave the holy, without having any part of his bones (29). Most of them, the bone-sellers, come out of the mountain of Athos., which they call St. Peter's, in which there is the source of these good old men.

And these monasteries have in every state the premises and the house., and their inhabitants are well-associated with them.. That's the measure of the money stolen., for they to receive half of them in secret, and the rest to take them to the monasteries of the (30). So these monsters., And when they come out of their mouths, a sigh of sigh, they are a little used to apathy., and they reach such a degree, where, the world, and if it breaks, And nothing is left of them.. But they're prosecutors on the edge., And if there were any state to be, or priest, or folk, to be so pre-cut, They have him by their enemy immortal. Then wandering around the house, And they are the ones who, the preaching of the unsy been reverent and the godly. The greatest reflection of them is to conceal the learnness of the, And for this reason, he always asked to talk to the women..

Sweet Jesus! The righteous Apostles! The Philosophers Fathers! Where are you today?, to see your descendants, And to be convened, and all those who know the truth, for their wretchedness; You order fasting., for you to rein in the gastronomus as well as the gastronomos., They are the ones who, When it's meat-and-cream. You have made the mercy, for you to fasten the, And they are taken away from the rich and from the poor., As much as possible. You're the one who's the one who's going to be, for comfort the sad and tortured, for to admonth them, having and learning, And they are the only ones who are curious about learning foreign things., And then the communies, Not only when they benefit, But when he harms them (31). You have made the only one., the sisterness, the likeness and freedom, And they teach with their examples on the contrary.. Eseis, Anyway, If you have the love of the road, They have the money..

What did they want to say?, you're looking at, My Ellines, The Word of Wisdom, The Most Reverend Christ, to them his servants; w ! his decision is obvious, And the people who are induse can be corrected, as they are, to avoid the avoidable penalty of the misdemeanours of the. Who sees, My Ellines, the extinction, which in Greece today causes the priesthood;

100,000, And maybe more, black-and-white (32) and feed on the children of the poor and poor Greeks.. So many hundred monasteries, wherever they are, There are so many wounds in the country., epeidi, without taking advantage of it in the slightest, eat her fruits and guard the wolves, for they shall take away and tear out the aths and the sheep of the temple of Christ. (33). Idoy, My Ellines, My dear brothers, today's unsy been a terrible and terrible situation in the Greek priesthood., and the first cause which is slowing the freedom of Greece.

These unlearned, After listening to freedom, It seems to them an immortal sin.. What else do they teach the rich people?; What do you think the preachers in the church should say?; Perhaps they bring the parabols of the Gospel, for to motivate the people to be alone.; Perhaps the first and great commandment of "Love your neighbor, as himself"; Say maybe never, who is the neighbor and who the stranger is; And they mention the saying.: "Machu of faith and fatherland"; I'm not going to let you get out of here.; They say how and when and who first should help her; Bring the examples of Themistokleus, of Aristides, of The Sokratus and of the other myriads and wise men; I told us who he was., And where they come from; We are told how the world is run and which is the best administration; And they've told us what they're all about., And which are the means to get it, And when does the love shine?; And who's going to tell us what we're going to do?, If they were to say so, they would be the only ones who would be able to do so.;

Feu! and our misery! The preachers begin from the mercy and end in fasting. (34). How do you want the Greeks to wake up from the same tyranny?; The preachers, who were in debt to prove to them the truth, And the camnusi. But what do the animal-friendly and self-proclaimed pseudo-preachers respond to?: "God, Brothers, He gave us the tyranny of our sins., And you have to, Brothers, to suffer it with a good heart and without a turnip, And let us be pleased to see that,what God does". And then from such beatings they say the saying "who loves the Lord, it's a good time.'.

People, Indeed barbarians, vulgar and vulgar, manifests of our fatherland and of Christ's own, How do you mean this saying?, And do with your lesson and what to blasphemy; You don't get it., fools, That I'm "struggling" it., In the Greek language, they said, "I teach", And then the "punisher", and that in this the word out of necessity must be understood as "teaching"; And so the father, because he loves his son, teaches him, They're the only people who've been a little him.. But if we could take it out according to the lexicon of learning, And let us say, that he punishes anyone who loves. Ἀlla, because it punishes him; Course, to correct him from his faults, and to make him useful, and to make him. How else can tyranny be paid for the good?, the registered, as above it was, He is an enemy of all virtues and consuls of all wickedness.; How so, vulgar, And you can see it., only say that,What comes to you in the memory, without think, for in such cases the slightest misexecised brings inexasable and numerous evils to the people;

But maybe you're saying it for comfort.; w, bad time to have and you and your comfort! This is worse than the cause of the sorrow., And if it is not, it is useful., but in order to make the Greeks always worthy of comfort. You shout with extreme silence, and you say: "Dear, God gave us the Othomanic tyranny., for to punish us for our sins, And by teaching us in the present life, to free us after death from the eternal colasin.". The people of truth, at least Jesus Christ! You don't see, where, And this is your evil, and it is so comforting., you are obliged to the Greeks, instead of hating tyranny and trying to free themselves, on the contrary, to love her, And indeed, I think they're happy., believers from the simplicity of the, that they are being ed in the present life, for they will conquer heaven; Who Escariotis put you in the mind, to pronounce such comfort, And when you know how to get it out of the way, you're going to have to take it out., I'm sorry, I'm sorry, I'm sorry, but I'm sorry; The sins, Maybe it's, they are treated with other sins, I'm sorry, I'm sorry, I'm sorry.; Don't think, whether you dishonor yourself and the Church with your absurdities;

For tyranny is hateful from god and from men, and that it is evil, Who knew it?; How do you almost see the rest of it? – almost, as a good one to the Greeks; What friend comforts his friend with the death of his father, before he dies; And you, and friends of humanity., comfort the Greeks, as if they had lost their homeland, And you think of them as the Jews.; What else do the friends of a son say?, who has his father sick, I'm sure he'll hope that he'll be able to do that., I'm not going to let you get away with it., And try to heal him.; For you, for you, say the same thing to the Greeks for the weak homeland of the, but you advise all the contrary from the,what the gospel orders; You don't., No! And you are shepherds., nor the instructions of light, but wolves, And the seat of darkness you are, I'm sorry, I'm sorry, I'm sorry, but I'm sorry.. Until when learning wants to cover your soul with the garment of hypocrisy;

Feu! Maybe they're going to answer them again., that "how can we declare such things in the pulpit?; I can't help it., we are afraid". .! give unfaithful of the church, But perhaps in the world, When you undressed the dress of the priesthood; You didn't even make it., false, and they're going to, to sacrifice your soul for the salvation of your sheep; But I ask so much of your cowardly soul.! And because you dare, in the pulpit, to take the truth, as you pretend, If she were to be alone with so many and so many, which you confess, teach them the human being is, teach them the true faith of Christians, teach them who are descendants, proof of how evil consul tyranny is, And once after the monotony and the identity of the.

Don't always say the same thing., always fasting and mercy. Don't look like those learned men., which, in every sick person, appoint the same medical. Remember once and for all, for Christ orders you to heal the souls of the people., but he appoints the same means for all. And if he were to give mercy to the people of the world, he would be able to do so., But if the poor man, That poverty is not dishonest.. Don't give up the simple souls of my sweet Greeks with your baby's.. And because our bad luck has changed you, And you are so unlearned, try not to harm, But if you can benefit, the poor Christians.

You've ceased, Anyway, from the solution of the philandering, for to be worthy of eternal bliss, on the contrary,, the same gospel, and all your Fathers foreshadow the eternal colasin, And the other is to you., and to so many who, for your sake, are punished in the earth. But maybe it's not long., He wants them to give you the arab of your future hell., and the trial which against you wants to do it alone.

My greek brothers, Perhaps you will understand how much power the words of the well-to-do and the spiritual have in the souls of the rich.. How much later did we want to be free from the Ottoman yoke?, If the spirituals were to learn, as it is, And if they were to be taught in the confession with sweet words, the truth and the truth, freedom and the same, and all the means of human happiness. But how can the killed light up and teach the unlearned?; So let's keep it quiet., But if they know what to do.

And you, Squires and archbishops, ceased, by the name of God, you have ceased to ordain priests, And don't, fearing that the church of Christ will be bankrupt by the service of the, You fill it with unworthy slaves.. You've ceased to be a sinner., for all you have is enough for you to live as Christ loves. In fact, you, My Lord Patriarch, who, as the head of the church, you respect and honor, try to correct the evils, where your negligenth has caused. The wise men and the wise are the ones who, all monasteries, for you to little the burdens of the people, correct some of the religion's synesthicity, which, in this day and age, is clearly harming many Christians. (35). He obliged all the good-willed, to study in schools and to be treated in that time., who spends their time wandering from home to home, in the study of the wise men of the church and in the right reason. Order the remains of the saints to remain in the church and not to restore any kind of trade.. He's done the miracles., for you to eliminate superstition (36). Don't think of being reverent to God for this., for His majesty is extreme and incomprehensible;, without the need for the false words of the well-to-do (37). I'M NOT GOING TO DO THAT, Anyway, If you can always do it, you can eliminate them., and the number of them, and the shameless and barbaric abuse., which the good old men of the monasteries did (38).

He took out of the service of the church the women, I'm not going to be able to do that., for the sins of the good old men to be shortened (39). And we're going to, Anyway, once your debt, for he is a faithful slave, and a commissioner of Christ's truth.. Then the priesthood, which today the philosopher and virtuous accuses and turns away, he wants to respect and he's. Τότε, wants the happiness and comfort of the faithful restored, But not the scourge and the sadness. And then anyway. – which is the most necessary – Tyranny wants to be, And much more easily he wants to shine in Greece the star of freedom..

Yes, patriarch, archbishops, bishop, spiritual and sinful Greek darlings, which the garment of priesthood brings, Don't be looking forward to my reasons., that my truth and patriotic love dictated to me. Forgive me though., If that's the way it is, it's going to be a good thing., for courage and courage, And what I said to you, And do with your example, to silence every Christian from advising you. Don't let them make you cry out for traitors and people anymore.. 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, And today's state of the Greeks wrote it through me.. I'm the one who's, βέβαια, And if I knew, and indirectly, many of the wise priests and true apostles of Christ., But I didn't want to start writing.. I wrote, διότι ἐλπίζω τὸ περισσότερον ἀπὸ ἐσᾶς. I wrote, ἐπειδὴ ὅλος μου ὁ σκοπὸς εἶναι πρὸς τὸ καλὸν τῆς Ἑλλάδος, the registered, ἀγκαλὰ καὶ βεβυθισμένη εἰς τόσα κακά, But she always keeps precious treasures in her vagina., And you are them..

Yes, venerable fathers, do not hope for the salvation of Greece. Don't let the media scare you.. The time has come, And Greece is asking the priest for the beginning of her freedom.. You prepared the souls of the Christians to rise from the vorvoron of slavery., for you to glorify in Greece and in heaven. Don't think, to though, as the end, but as the beginning of my purpose, this booklet.

Ἐσεῖς δέ, I'm sorry, I'm sorry, I'm sorry, but I'm sorry., and the precious dress of the teaching you have, And in the schools you teach young people, μὴν ἀμελήσητε καὶ διὰ φωνῆς, καὶ διὰ γραμμάτων, ἀπὸ τὸ νὰ ἀνοίξητε τοὺς ὀφθαλμοὺς τῶν Ἑλλήνων. Ἐσεῖς ἔχετε διὰ τοιοῦτον τέλος τὰ ἀναγκαιότερα μέσα, I say the love and the wisdom. You wrote the truth more broadly and more clearly than you did.,what I've done, And don't doubt, For in a little while our father wants to glorify your names, And the Greeks do not want to be ungrateful in your graces..

Listen to the advice of the new Hippocrates, 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. You've uprooted superstition, and you've been learning it together., And you sacrificed, If the need for the good, every part of you good for the good of the community.

Ἀlla, to what my patriotic excitement motivates me! I'm going to admonth your subjects.; ., not born! You know your debt very well., And I hope that I will be able to confirm it in practice..

So Lo, My Ellines, which has been, whether today's Greek priesthood is blocking and hiding the way of the freedom of the Greeks, And this is the first and largest cause of the, which to this day we are under the thomanic tyranny. And then the second cause followed., 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, the absence of the most worthy subjects of Greece.


w, whether my heart trembles in this moment, I want him to talk about them., afraid that they might be displeased by the truth of my words, And then I was swallowed up.. Τώρα, I say, who I must reveal to them, as I ordered, what the workers of Greece should do, 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, All the Greeks who are outside our common homeland, And to you, the same people are working for her., The truth was naked.. And don't expect from my fund, nor flattery., I don't think you're going to be able to do that.. For this reason,, Please, please, Don't look forward to it., but to understand your debt and to carry it out.

Greek, believe them in your country. Greece's workers, hate too much money for your country. Behold your debt, Behold the,what to do, Behold the,What did I ask you to tell you?. Since I was the one who, 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, That's about twenty thousand. (40). From them, the other twenty thousand, If we take the fifth part, I'm not going to be able, Anyway, the tenth for the sake of the rich from money and from the righteous idea. Othen, I see two thousand Greeks who have been promoted and who are undoubtedly worthy of handling every case with a happy result., and, Dwelt in Eni follow, so many of them, and so many of. But they are unlearned., They were enlightened by the necessities of study., And they could do so with their presence., to make it easy for our country to come to our country..

To this day, Maybe it's, 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; I'm not going to be, ἀστοχάστως θαυμάζοντες, λέγετε: "How could he not have been in Greece until now a worthy subject?, for to free her;"And in him you stay far from her;

How so, λοιπόν, Not to be tolerated by the father against you, And who do you expect from your family?; You're in the think, Maybe it's, as you are the one who is, to pay off your debt, fifths of your wealth; The father accepts them, yes, With a holy name, But only he accepts them, and he hopes to give you away from them.. Otherwise, he doesn't want to think of them., but as a payment of bad work. 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; Maybe we're trying to shed some light on our genus.; Believe, Maybe it's, how they deal with the purpose of sacrificing their profits for the salvation of the fatherland of the; w, whether you're stranded, If that's what you think.!

Most of them don't even remember you., I don't want to ask you any questions., If Greece were to exist now. Their father is a whore., 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.

And so many of them are for our country., so that most of them try with every effort to imitate the malignancy of the other, for they do not know that they are Greek. And if it were the way to change their homeland, Willingly buy a stranger with one of their eyes. The true enemies and the worst of the same Ottoman tyrants of Greece! The shame of our genus and the fatal wound of our fatherland!

You can't., My Ellines, to understand, 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.

Ethys, 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, They are the ones who, In the midst of the extreme indifference, and the indifference of the. Where's the father?! How greeks through them! But they know, in spite of the residence of the concubide of the, And Greece may think of it as one of the islands of India.. If any of them take over the language of the other., 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.

Run at all speeds into the theater., to hear the tragedy of a woman, or a man, or other self-help, And they're famous. – but anyone who tells them the sufferings of the fatherland, It's the same as if he'd beat them up., And they're leaving right away.. They stand with extreme ness, And many of the time without thanks, 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. And that's how they get lost., in a way, which become worthy of sympathy. They are disappearing their health with the extreme, and wear out the things of the people who have been rescued., And they become pigs., And worse still.

Some young people even, those who change the dresses of the fatherland, θέλουσιν ἐξ ἀποφάσεως νὰ φανῶσιν ἀλλογενεῖς καὶ σχεδὸν δὲν καταδέχονται οὔτε κἂν νὰ συναναστρέφωνται εἰς τὴν ὁδὸν μὲ τοὺς ὁμογενεῖς των. What do you think most of those young people are studying?, which the sody parents of the fifths in the academies of Italy and France, and they are out of the way for the sake of; Maybe politics, the legal, tactics, Anyway, the necessities of our faith for our genus; No, no, My ἀdelfoi! They, or the child, are studying, ἢ τὰ μυθολογικὰ ποιήματα ἀναγινώσκοσι, ἀπὸ τὰ ὁποῖα εἶναι περισσότεροι τόμοι εἰς τὴν Γαλλίαν καὶ Ἰταλίαν παρὰ κολοκύνθια εἰς ὅλην την Πελοπόννησον.

Iatriki teaches how to heal the body, but the Greeks need teachers of. The mythological, I'm sorry, but I'm sorry., But it's not another thing to teach., I'm not going to let you get away with it., how to slide (42), how to talk, how to walk, And how to eat (43). They're the ones who've been here, After learning to dance and sing, they are now thought to be perfect. Greece should expect help, They, however, try to flatter, without resisting, no, I'm not going to be able, I shall say as they say, to have the friendship of any authority, And now there is more to them..

What can I say for them again?, which, in other things, are unsym been, But in order to get a lot of money; They worship only the riches. For these sales and honor and country. I don't care to know anything else., When I know how to write a script, which, many of a time, must be prophesied by what the author means., for many few people know how to write to those who speak (44).

These gold-diggers are, in fact, the ones who are, and the books of the study are the newspapers (45), about the fatherland, nor would it mention its name (46). Who dares to bring them freedom and redemption of Greece?; And the young people listen to you., The gold-diggers think you're crazy.. The response of the, When he's projecting it: "But it is not possible to!». "But because;»ask them again. "It is not possible" of the answer. 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, who are, 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! Don't think, 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, Maybe it's, 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, Maybe it's, ἀπὸ κοράσια; Ἔφυγεν, Maybe it's, 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, Maybe it's, 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; But to you, 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, My Greek expensive, 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, Maybe it's, νὰ νομίσω ὅλους τοὺς ξενιτευμένους τόσον ἀναξίους τοῦ ὀνόματός των; ., not born! 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;

You're in the think, 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, whether you're stranded, 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;

If you, 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.

The Greeks – You know it. – δὲν 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, Maybe it's, 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, Please, please, τὴν ἐλευθερίαν; Νὰ σᾶς ἔλθῃ, Maybe it's, 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; Why don't we turn our eyes once to the lost, for we can understand more easily the future; Who's ignoring, for the main thought of the other powers is to try to do the same of the benefits with the damage of others;

And what thoughtful man can believe, for any of the other-born forces who wanted to defeat the Ottoman, He wanted to let us go free.; w, I'm not going to let you get away with it.! Don't be, My ἀdelfoi, so easy to trust. Read the history and learn, that the Romans ordered the Greeks, and they were in the midst of freedom, and they were free., But after they went to Greece, They declared it their province.. See also the current examples, which the varied turn of the French attitude is. The power of the big taxis, and with such means, he has acquired what he has, And how do you think you will be given freedom by other peoples?; How can it not be said?, That you're dreaming smart.; And to what, Please, please, you build on your hopes; In the love of the other-born forces, perhaps; You hope that they will move in a slag for the misery of our own.;

Δὲν ἠξεύρετε, My Ellines, for the virtue of the present day is not in the thrones; Δὲν ἠξεύρετε, that the Greeks hate slave, 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, For he alone can do nothing., and that his commissioners are either our enemies, or are indifferent, I'm not going to be able, Anyway, unspoiled and corrupt; Τί στοχάζεσθε, Anyway, If Greece were to be free from the Ottoman yoke by the hand of another power, to be truly fortunate; It's true., it's true! And why do you take this away from the Greeks?; And why are you manthing them?, for those who step on the throne are all tyrants;

I'm not going to be, My ἀdelfoi, We want to change, sir., When we alone can be free; Do you think the balance of a foreign dynasty is more light?; Don't think, That he's still a yoke.; You turned your eyes and your eyes to Italy., And you heard her turnips., And you saw her tears, for you to understand what he wants to be free from strangers. Do you accept that you are in debt to others of your freedom?; Don't, λοιπόν, Don't be my dear brothers., do not be so demented in the necessary reasoning, to you, which you so falsely foresee in your commercial business the future, And they are forced to do so by the same people., who hate us, to admire you. Don't let go, And do not feed any of the hopes, but you foresee the most obvious from every future, the necessity, I say, of our genus from himself, And don't let her get away with your absence..

Ἐσεῖς δέ, φίλοι μου καὶ σύγχρονοι νέοι, my dear Greeks, 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, to you, 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, And then you want to see if a few times Greece wants to take back its former glow.. Let's get out of here., My ἀdelfoi, I'm sorry, I'm sorry, I'm sorry., for we shall see the smell of the men. The means of the present day are sufficient;, Anyway, It's finished.. But he's not missing., but to move it, And then she wants to work on her own..


(1) There are, of course, few who are worthy of the priesthood and the honour of the priests., As for example, the venerable and virtuous man, ὁ σοφώτατος λέγω οἰκονόμος τῶν Ἰωαννίνων κὺρ Κοσμᾶς Μπαλάνου, ὁ ὁσιώτατος καὶ ἐλλογιμώτατος διδάσκαλος εἰς Κερκύραν κὺρ Ἀνδρέας ἱερεύς, καὶ ἄλλοι πολλοί.

(2) The priests of Ioannina are adulterers and aarsenokoitis., without the slightest contraction.

(3) I saw many of the archbishops in the middle of the operation., I'm going to have to take a look at this., I'm going to have to take a look at this., And not to beat the priests a little., And as for most of the deacons.

(4) I've met a good-looking man so friendly., who, with some money, were stolen from him., Then, from one of them, he died from his misery..

(5) The death of a bishop clearly demonstrates the stinking character of the Synod.. Because then there is a one-way between the, treating each of the most important means, where it may be, for he would have to take over that province., which is followed by anyone who donates more money.

(6) The kings of the present dynasties of the whole earth, and the commercial and cities, by means of gold, and the other of the everlasting loan, but they are no longer separated between the, 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. Then they wanted to give an idea of their honor to the two children., And I said,, τὸ ἓν κιλὸν σιτάρι νὰ ἀξίζῃ ὣς δύο, καὶ τὸ μαλλὶ ἑνὸς προβάτου ὣς τρία. Then they gave the existence of the two and the three with so many metal units.. Then C. and he was the one who was dug up in his field., for he to get the wheat, seeing that he was able to give a unit and receive wheat, it seemed to be more easy for him to make from them than to dig. • D. And they didn't want to dig., nor to want the metal, He was able to bring in a new one., And then he finished it., I'm not going to be able to do that.. who had many units, And they changed them with it.. 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, As if man does not eat, but the units have not been able to. When they had to buy and other, out of the way to the life of necessities, as they followed;, which people treat, for the states of the whole earth.

(8) The people, As for most of the, εὐχαριστοῦνται περισσότερον νὰ ἀκούωσι πράγματα ἰδεαστικά, παρὰ ἀληθῆ, ὡσὰν ὁποὺ τὰ μὴ ἀληθῆ μὲν ἐπιδέχονται κάθε αὔξησιν καὶ ἐλάττωσιν, whom everyone wanted to give them according to their liking, But the truth can't be thought of by others., I am not as it is. Othen, And in general, a truth causes less click., in spite of a lie, When it is believed as a truth, as we see that he has followed in the invention of gold.

(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, and the circumstances of my forgiveness to speak of the trade. Maybe no one else will fulfill my wish.. The new Sophocles of Italy, in one of his satirical speeches about the trade and dealings, For many things, he says, "I'm not going to do this.":

»Questi in cifre numeriche si alteri,
»Ad onta nostra, dall’ Età future
»Faran chiamarci, i popoli de’ zeri.
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, or he is subject to it himself., that three units of gold are one-grain wheat, And ten units are a good one., so that, in order to get many of them, But he needs it., 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, He was forced to work for the work of the.

(14) The poverty, feus, it irritates and strengthens the most stable and heroic souls, whether the simple and innocent are now Greek, who suffers it. Father of ten children, do not have the necessary government, which can be, or where he has time left to think for the future of good, 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) The elders do not have and say of the young: "He tried, my child, to become a man.", I mean, I don't know., to get money. And again they say: "For three years, there was nothing, 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., However, it is not the first time that the, ὁποὺ εὐτυχοῦσι διὰ τῶν χρημάτων, ὡς πρὸς τοὺς λοιπούς, ὁποὺ δυστυχοῦσι, εἶναι ὡς ἡ γῆ μας πρὸς τὸ πᾶν. The money, 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, Need, 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, today, 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, I'm not going to let you get out of here., 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, I'm not going to let you get out of here., 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) The Greeks, 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.!


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. To though., 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, as it is, 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., Maybe it's, 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, Maybe it's, 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., And then., in the short, 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.; Who sees, 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,.

In one reason, for to receive all the longing end, But they're not missing them., I'm the freedom. The anxiety of them is unmiteable. The Greeks, 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, in a way that, 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, in the short, 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.

To though., 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. First of all, I'm going to have to go to the, ἐπειδὴ οἱ ὀθωμανοὶ εἶναι ἑτερόθρησκοι, and secondly, 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, Maybe it's, 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, for example, 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, Please, please, 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, Brothers, 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, Palin, ἀλευθέρωτοι διὰ πολλοὺς αἰῶνας.

Διὰ τὴν ἀγάπην τῆς τιμῆς μας, στοχασθῆτε το μὲ προσοχήν. Μὴν σᾶς πλανήσουν τὰ ταξίματα τῶν ἐπιτροπῶν καὶ ἀποστολῶν τῶν ξένων βασιλειῶν. Αὐτοὶ εἶναι τόσοι σκλάβοι, καὶ διὰ νὰ μετριάσουν τὴν ἐντροπήν των, προσπαθοῦν νὰ αὐξήσουν τὸν ἀριθμόν των. Αὐτοὶ δὲν προσκυνοῦσι, εἰμὴ τὸν βασιλέα των καὶ τὸν χρυσόν. Μὴν στοχάζεσθε, my my ἀdelfoi, ὅτι κανεὶς ἀπὸ αὐτοὺς θέλει θυσιάσει καὶ χρυσὸν καὶ στρατιῶτας, διὰ νὰ διώξῃ τὸν ὀθωμανὸν καὶ νὰ μᾶς ἀφήσῃ ἔπειτα ἐλευθέρους! w, κάλλιον ἕνας σεισμὸς ἢ ἕνας κατακλυσμὸς νὰ μᾶς ἀφανίσῃ ὅλους τοὺς Ἕλληνας, παρὰ νὰ ὑποκύψωμεν πλέον εἰς ξένον σκῆπτρον.

I'm not going to be, ὦ Ἕλληνες ἀγαπητοί μου, νὰ προσμείνωμεν νὰ μᾶς δανείσῃ ἄλλος ἐκεῖνο, ὁποὺ ἡμεῖς ἔχομεν; Χίλιας φορὰς περισσότερον αἷμα ἤθελεν ἐκχυθῆ, ἂν ἤθελεν εἰσέλθει ξένον σπαθὶ εἰς τὴν Ἑλλάδα, παρὰ ἂν ἠθέλαμεν ἐλευθερωθῆ μόνοι μας. Μὴν σᾶς δειλιάσῃ πρὸς τούτοις ἡ ἀπειρία μας, ἀλλ᾿ ἴδατε τοὺς Σέρβους (12). Ἴδατε ἐνταυτῷ τοὺς νῦν ναύτας τοῦ γένους μας, How, ἀγκαλὰ καὶ ἀγράμματοι, ταξιδεύουν μὲ μεγαλωτάτην εὐκολίαν εἰς ὅλας τὰς θαλάσσας, μάλιστα δὲ κάμνουσι μόνοι τους τὰ πλέον ὡραιότατα καὶ ταχύτερα καράβια.

Μὴν στοχάζεσθε λοιπόν, ὅτι χρειάζονται αἰῶνες, διὰ νὰ καλλωπισθῇ τὸ γένος μας καθὼς πρέπει. No, no, My Ellines! Τὸ νὰ ἐλευθερωθῇ καὶ νὰ καλλωπισθῇ εἶναι τὸ αὐτό, καὶ θέλει ἀκολουθήσει εἰς τὸν ἴδιον καιρόν. Μὴν σᾶς φοβίσουν τὰ μέσα, ,τι λογῆς καὶ ἂν εἶναι· ἀποβλέψατε μόνον εἰς τὸ χρηστὸν τέλος. Ὁ καλὸς ναύτης ταξιδεύει μὲ ὅλους τοὺς ἀνέμους. Οὕτως καὶ ὁ ἐλευθερωτὴς τῆς Ἑλλάδος, εἰς κάθε περίστασιν, ὁποὺ τὸ τυχὸν διορίσῃ, ἠμπορεῖ πάντοτε νὰ διοικήσῃ καλῶς, ὡσὰν ὁποὺ ὁ σκοπός του εἶναι ἕνας, ἓν τὸ τέλος του, λέγω τὸ κοινὸν ὄφελος.

Ἡ τυραννία τῶν ὀθωμανῶν ηὔξησεν τόσον, ὁποὺ μόνη της προδεικνύει τὸν ἀφανισμόν της. Ἡ Ἐλευθερία ἐπλησίασεν εἰς τὴν προτέραν της κατοικίαν. Ὁ ἦχος τῆς σάλπιγγος τοῦ Ἄρεως ἐξύπνησεν ἀπὸ τοὺς τάφους των τῶν προγόνων μας τοὺς ἥρωας. Ἰδοὺ ὁ Δημοσθένης, from the one place, θεωρεῖ δεύτερον Φίλιππον εἰς τὸν τύραννον τῆς Ἠπείρου. Ἰδοὺ ὁ Λυκοῦργος βλέπει ἄλλους Σπαρτιάτας εἰς τοὺς Σουλιῶτας καὶ Μανιάτας. Ὁ μέγας Λεωνίδας ἀκούει τὰ τύμπανα τῆς νίκης καὶ εὐφραίνεται. Ὁ τύραννος τῆς Συρακούζης Διονύσιος βλέπει καὶ αὐτὸς μακρόθεν τὸν τύραννον τῶν ὀθωμανῶν καὶ προβλέπει τὸ τέλος του. Ἤγγικεν ἡ ὥρα, My Ellines, τῆς ἐλευθερώσεως τῆς πατρίδος μας! Τὸ τέλος τῶν τυράννων εἶναι, My ἀdelfoi, πασίδηλον! Ὅλοι ἀπὸ τὸν θρόνον μετέρχονται εἰς τὸν ᾍδην μὲ βίαιον θάνατον καὶ δὲν μένει ἀπὸ αὐτοὺς ἄλλο, εἰμὴ τὸ βρωμερὸν ὄνομά των διὰ κατάραν εἰς τὰ στόματα τῶν μεταγενεστέρων.

My Ellines! Οἱ ποταμοὶ αἵματος τῶν συγγενῶν μας καὶ φίλων μας, ὁποὺ ἐχύθησαν ἀπὸ τὸ ὀθωμανικὸν σπαθί, ζητοῦσιν ἐκδίκησιν. Τόσοι ἄλλοι, ὁποὺ μέλλουσι νὰ χυθῇ, ζητοῦν βοήθειαν. Ἀλλοίμονον λοιπὸν εἰς τὰ ἀπρόσεκτα πνεύματα, καὶ μακάριοι οἱ συνδρομηταί!

Yes, My dear brothers, ἀκόμη μίαν φορὰν διὰ πάντα σᾶς τὸ ἐνθυμῶ, ὅτι καιρὸς τῆς δόξης ἔφθασεν, καὶ κάθε μικρὰ ἀναβολὴ εἶναι ἐπιζήμιος καταπολλὰ εἰς ἡμᾶς. Ἂς τρέξωμεν λοιπὸν ὅλοι μας, yes, ὅλοι μας, to the common benefit. And I'm not going to be able to do that., to the rest of my friends, νὰ ἀξιωθῶ ὀγλήγορα νὰ χύσω τὸ αἷμα μου διὰ τὴν σωτηρίαν τῆς γλυκυτάτης μου πατρίδος καὶ νὰ αἰσθανθῶμεν ὅλοι μας ἢ τὴν χαρὰν τοῦ Θεμιστοκλέους ἢ τοῦ Ἐπαμεινώντα.

.! πόσον γλυκὺ πρᾶγμα εἶναι νὰ ὁμιλῇ τινὰς τὴν ἀλήθειαν! Γλυκύτερον ὅμως καταπολλὰ εἶναι νὰ ἐκφέρῃ εἰς φῶς ἀληθείας ἐπωφελεῖς. Αὐτὸ ἐγὼ ἐπροσπάθησα, My ἀgapitoi, νὰ ἐκτελέσω καὶ ἐλπίζω νὰ ἐπέτυχον τοῦ σκοποῦ μου. Ἄχρηστον ἤθελεν εἶναι εἰς ἕνα ἄρρωστον, ἂν ὁ ἰατρός, ἀφίνοντας κατὰ μέρος τὸ πάθος του, ἤθελε τοῦ ὁμιλήσει περὶ ἄλλων παθῶν. Διὰ τοῦτο κἀγώ, γνωρίζοντας τὴν ἀληθῆ ἀσθένειαν τῆς Ἑλλάδος, περὶ αὐτῆς μόνον ἀπεφάσισα καὶ ὡμίλησα τῶν ἀδελφῶν μου Ἑλλήνων.

Ἀπέδειξα τί ἐστὶ ἐλευθερία. Ἔπειτα ἐφανέρωσα πόσον ἀναγκαῖον ἀπόκτημα εἶναι εἰς τὸν ἄνθρωπον· ὅτι μόνον αὕτη τὸν ἀποκαταστεῖ ἄξιον τοῦ ὀνόματός του, ὄντας ὁ δοῦλος ποταπότερος καὶ ἀπὸ τὰ ἴδια ἄλογα ζῶα.

Τὰ ὀλίγα παραδείγματα ὁποὺ ἀνέφερα ἀπὸ τὴν ἀναρίθμητον ποσότητα, ὁποὺ ἡ ἱστορία μᾶς διηγεῖται, ἀπέδειξαν ὁπόσων μεγάλων κατορθωμάτων εἶναι πρόξενος ἡ ἐλευθερία. Δὲν ἔλειψα ἀπὸ τὸ νὰ σᾶς ἐνθυμίσω τὸ χρέος, ὁποὺ ὁ ἄνθρωπος ἔχει νὰ διαυθεντεύσῃ τὴν Πατρίδα του καὶ τὴν Ἐλευθερίαν του. Anyway, My ἀgapitoi, ἐπροσπάθησα νὰ σᾶς ἀποδείξω, πόσον εὔκολος εἶναι ἡ ἐπανόρθωσις τῆς Ἑλλάδος.

Ὁ χαρακτήρ μας, ἡ ποσότης μας, τὰ ἤθη μας, τὸ γῆρας τῆς τυραννίας, τὸ πλῆθος τῶν συνδρομητῶν καὶ ἡ φυγὴ τῆς ἀμαθείας, ἐστάθησαν τὰ ἀναντίρρητα δικαιολογήματά μου. In one reason, ἔδειξα τοῦ καθενὸς ποῦ εὑρίσκεται ἡ εὐτυχία του. Ἄmpotes, λοιπόν, ὅλοι μας νὰ κινήσωμεν πρὸς ἀπάντησίν της, καὶ νὰ ἀξιωθῶμεν ταχέως νὰ δοξάσωμεν τὸ ὄνομα τῆς Ἑλλάδος, καὶ σκιρτίζοντες νὰ ἀλαλάξωμεν: Ζήτω ἡ Ἐλευθερία τῶν Ἑλλήνων εἰς αἰῶνας αἰώνων! Γένοιτο, γένοιτο!


(1) Οἱ τοιοῦτοι ἠμποροῦν νὰ παρομοιασθοῦν εἰς τὰς γραίας γυναῖκας, αἱ ὁποῖαι, As for most of the, θέλουσι νὰ ἔχωσι πάντοτε τὸ δίκαιον, καὶ ὅταν τινὰς τῶν ἀποδείξῃ τὸ ἄδικόν των, αὐταί, εὐθὺς ἀλλάζουσι ὁμιλίαν, καὶ εἶναι ἀδύνατον νὰ ἠμπορέσῃ τινὰς νὰ τὰς καταπείσῃ.

(2) Ἕνας ἐχθρὸς τῆς Ἑλλάδος, ἕνας βρωμοάρχων τοῦ Φαναρίου, ἤκουσα ὅτι ἐμεσίτευσε καὶ ἐπροσπάθησε νὰ ἀρχίσῃ νὰ βάλῃ τάξιν εἰς τὰ ὀθωμανικὰ στρατεύματα, καὶ ἤρχισε νὰ τοὺς διδάξῃ καὶ τακτικήν. Ὢ τῆς ἀναισχυντίας του καὶ τῆς κακίας του!

(3) Εὑρίσκονται μερικοὶ ὀθωμανοί, I'm not going to be able, διὰ νὰ εἰπῶ καλλίτερα, ὅσοι ἀπὸ αὐτοὺς εἶναι ὁπωσοῦν ἄνθρωποι, ὁποὺ δὲν παύουν, ἀπὸ τὸ νὰ λέγωσι ἐν παρρησίᾳ, ὅτι ἔφθασεν τὸ βασίλειόν των εἰς τὸ τέλος του. Οἱ ἴδιοι ἀλλογενεῖς, τὸ βλέπουσι, καὶ ἄλλοι μὲν χαίρονται, ὅσοι τοὺς Ἕλληνας δὲν μισοῦσι, οἱ περισσότεροι ὅμως λυποῦνται.

(4) w, πόσον ταχύτερα καὶ εὐκολώτερα ἤθελε φωτισθῶσιν οἱ παῖδες τῶν Ἑλλήνων, ἂν αἱ παραδόσεις τῶν ἐπιστημῶν ἐγίνοντο εἰς τὴν ἁπλῆν μας διάλεκτον! Ἄμποτες λοιπόν, νέοι συγγραφεῖς νὰ πλουτίσωσι καὶ τιμήσωσι τὴν γλῶσσαν μας μὲ τὰ πονήματά των, καὶ ἡ Ἑλληνικὴ νὰ μείνῃ μία μάθησις ξεχωριστή, καὶ νὰ νομίζηται ὡς ἕνας στολισμὸς κατὰ μέρος ἑνὸς μαθητοῦ, καὶ ὄχι ποτὲ ἀναγκαῖον μέσον, καθὼς ἦτον, ἕως τὴν σήμερον, to study our faiths. And why should the old man lose three and four years in the study of a language, and almost not to learn it?!- In time and time, ὁποὺ ἠμποροῦσε μὲ ὀλιγοτέρους κόπους- οὖσα ἡ σπουδὴ μιᾶς γλώσσης ἡ πλέον ἐνοχλητικὴκαὶ εἰς ὀλιγότερον καιρὸν νὰ σπουδάσῃ καὶ νὰ μάθῃ ἐντελῶς τὰς ἀναγκαιοτέρας τῶν ἐπιστημῶν; Ἂς ἀποδώσωμεν, λοιπόν, αὐτὴν τὴν τυφλότητά μας, μαζὶ μὲ τόσας ἄλλας, εἰς τὴν τυραννίαν, ἡ ὁποία εἶναι ὁ ὄλεθρος τοῦ ὀρθῶς νοεῖν, καὶ ἂς ἐλπίσωμεν εἰς τὸ ἑξῆς αὐτὴν τὴν διόρθωσιν ἀπὸ ἐκεῖνα τὰ ἄξια ὑποκείμενα, ὁποὺ ἠμποροῦν, ἀφοῦ τὸ εἰπῶσι, νὰ τὸ κάμωσιν ἐνταυτῷ, ἐγὼ δὲ σιωπῶ ἐξ αἰτίας τῆς συντομίας, ὁποὺ εἶμαι στενοχωρημένος νὰ φυλάξω. Τὸ κοινὸν ὄφελος πρέπει νὰ προκρίνεται ἀπὸ τὸ μερικόν, καὶ ἡ ἑλληνικὴ νεολαία δὲν πρέπει νὰ ὑποφέρῃ πλέον τοιαύτην ἀνόητον συνήθειαν, ὁποὺ νὰ ζητῇ τὰ ἀφανῆ διὰ τῶν ἀφανῶν, οὔτε μερικοὶ διδάσκαλοι νὰ καυχῶνται παραπολὺ διὰ τὸ ὅτι ἠξεύρουσι τὴν ἑλληνικὴν γλῶσσαν, who are, I'm not going to let you get out of here., ἠμποροῦν νὰ παρομοιασθοῦν μὲ τινάς, οἵτινες ὄντες γυμνοὶ εἰς τὸ σῶμα, φέροσι πολύτιμα καλύμματα εἰς τὴν κεφαλήν. Ἐγὼ ἐγνώρισα ἕνα νέον ὁποὺ εἶχε σπουδάξει δέκα ἓξ χρόνους εἰς τὸ σχολεῖον τῆς Πάτμου, καὶ ἦτον εἴκοσι ἓξ χρόνων, ὅταν ἐβγῆκεν μὲ τὸ τίτλον τοῦ λογιωτάτου, μ᾿ ὅλον τοῦτο δὲν ἤξευρε νὰ παραστήσῃ πῶς γίνεται ἡ ἔκλειψις τῆς σελήνης. Ἤξευρεν ὅμως ἐκ στήθους ὅλον σχεδὸν τὸ τρίτον τοῦ Γαζῆ.

(5) Ἡ Ἑλλὰς χρεωστεῖ αὐτὴν τὴν χάριν ἐκείνων τῶν ὀλίγων φιλοπάτριδων, οἱ ὁποῖοι ἐθυσίασαν μέρος τῆς περιουσίας των καὶ ἔκτισαν σχολεῖα, πληρώνοντες ὄχι μόνον τοὺς διδασκάλους, ἀλλὰ καὶ τοὺς ἰδίους μαθητάς, ὅταν εἶναι πτωχοί. Ἐπλούτισαν τὰ σχολεῖα μὲ τὰ ἀναγκαιότερα βιβλία, τόσον ἐπιστημονικὰ καθὼς καὶ ἠθικά, ὁποὺ ἔκδωσαν εἰς τύπον, μὲ τὰ ἀναγκαῖα ὄργανα τῆς μαθηματικῆς καὶ φυσικῆς, and, Dwelt in Eni follow, τὰ πάντα ἐπρόβλεψαν.

(6) Εἶναι ἄξιον θαυμασμοῦ, ὁποὺ ἕνας ἀπὸ αὐτοὺς τοὺς ἥρωας μὲ μόνον δέκα ἓξ συντρόφους ἐφυλάχθη πολλοὺς χρόνους ἐλεύθερος εἰς τὰ μέρη τοῦ Ξηρομεριοῦ, καὶ συνεκρότησεν μυρίους πολέμους ἐναντίον πολλῶν ἑκατοντάδων ἐχθρῶν.

(7) Οἱ νῦν ἀρχιστράτηγοι τῶν ἀλλογενῶν, ἀφοῦ κατὰ συνήθειαν προστάξωσιν ὅσα ἔμαθον νὰ λέγωσι, τότε ἐπιστρέφουσιν εἰς τὰ ὄπισθεν, μὲ πρόφασιν διὰ νὰ μὴν βάλουν εἰς κίνδυνον τὰ στρατεύματα μὲ τὸν χαμὸν τῆς ζωῆς των, καὶ οὕτως πολλάκις κλέπτουσι τὴν τιμὴν μιᾶς νίκης, εἰς τὴν ὁποίαν αὐτοὶ δὲν ἔλαβον ἴσως τὸ παραμικρὸν μέρος, καὶ πάντοτε μὲ τὴν ἀπουσίαν τους προξενοῦσι τὴν σύγχυσιν, ὁποὺ εἶναι πρόδρομος τῆς ἥττας.

(8) Τὸ μικρὸν παιδάριον ἑνὸς ἥρωος Σουλιώτου, ὁποὺ ὁ τύραννος Ἀλῆς ὡς αἰχμάλωτον ἐφύλαττε εἰς τὴν μητρόπολιν τῶν Ἰωαννίνων μαζὶ μὲ τὴν μητέρα του καὶ ἀδελφάς του, δὲν ὑπέφερνε τοιαύτην φυλακήν, καὶ ἀλλέως δὲν ἠμπόρεσαν νὰ τὸ ἡμερώσουν, παρὰ δίδοντάς του τὰ πολεμικὰ ἄρματα, μὲ τὰ ὁποῖα παίζοντας ἡσύχασεν.

(9) Πολλοὶ χωριάτες, μάλιστα δὲ οἱ Σουλιῶτες, τόσον εἶναι ἐπιτήδειοι εἰς τὸ νὰ σημαδεύουσιν μὲ τὸ βόλι, ὁποὺ πολλάκις τὸ περνοῦσι ἀπὸ ἓν δακτυλίδι. Ἔχουσι δὲ καὶ τὴν ὅρασιν τόσον ὀξεῖαν καὶ καθαράν, ὁποὺ βλέπουσι τὴν νύκτα περισσότερον ἀπ᾿ ὅ,τι βλέπουσιν οἱ ἀκαδημικοὶ τῆς Κρούσκας τὴν ἡμέραν.

(10) Σχεδὸν εἰς ὅλα τὰ χωρία τῆς Ἑλλάδος δὲν εὑρίσκεται ἰατρός· ἢ, διὰ νὰ εἰπῶ καλλίτερα, δὲν εὑρίσκεται ἄρρωστος.

(11) Ὅποιος παρατηρήσῃ τὰ παιγνίδια τῶν παίδων καὶ νέων εἰς τὴν Ἑλλάδα, εὐκόλως ἠμπορεῖ νὰ ἐννοήσῃ τὸ ἡρωϊκὸν πνεῦμα των, ὡσὰν ὁποὺ ἡ τύχη δὲν ἔχει τὸ παραμικρὸν μέρος εἰς αὐτά, ἀλλὰ μόνον ἡ ἀνδρεία, καὶ μᾶλλον ἡ ἀγχίνοια. Πρὸς τούτοις τὰ παιδάρια συγκροτοῦν πολέμους ἀναμεταξύ των, τόσον εἰς ὅλα τὰ χωρία σχεδόν, καθὼς καὶ εἰς διαφόρους πόλεις (εἰς τὰς ὁποίας τῶν ὀθωμανῶν τὰ παιδία εἶναι διὰ παραπλήρωσιν καὶ φεύγουν τὰ πρῶτα εἰς τὴν παραμικρὰν στενοχωρίαν). Τὰ ἅρματά των εἶναι τόσα ξύλα, καὶ πολλάκις μεταχειρίζονται καὶ πέτρας. Τόσον τακτικὰ καὶ στοχαστικὰ διαυθεντεύονται καὶ πολεμοῦσι, ὁποὺ εἶναι ὄντως ἄξια θαυμασμοῦ. Πολλάκις ὁ πόλεμος καὶ ἡ ἀδιάκοπος συγκρότησις βαστᾶ ἕως τρεῖς ὥρας. Φυλάττουσι μὲ πᾶσαν ἀκρίβειαν τοὺς πολεμικούς των νόμους, καὶ ἂν κανένας δὲν ὑπακούσῃ, εὐθὺς οἱ λοιποὶ τὸν ἐκβάλλουν ἀπὸ τὸν κατάλογον τῶν πολεμούντων. Ὑποδέχονται τοὺς αἰχμαλώτους μὲ κάθε καλωσύνην, ἀγκαλὰ καὶ νὰ τοὺς παρηγοροῦσιν εἰρωνικῶς. Αὐταὶ αἱ γυμνάσεις ἀκολουθοῦν εἰς τὰς ἑορτάς, καὶ πάντοτε κρυφίως, ἐπειδὴ ὁ ὀθωμανὸς κυβερνητὴς δὲν τοὺς τὸ συγχωρεῖ ἢ ἀπὸ ἀμάθειαν ἢ ἀπὸ φθόνον. Πολλάκις ἀκολουθεῖ καὶ θάνατος εἰς αὐτὰς τὰς γυμνάσεις. Μ᾿ ὁλον τοῦτο ἡ φυσικὴ κλίσις τῶν νέων εἰς τὰ ἄρματα δὲν ψηφεῖ οὔτε φοβερισμούς, οὔτε κίνδυνον, καὶ σχεδὸν εἰς ὅλην τὴν Ἑλλάδα εὑρίσκεται αὐτὴ ἡ συνήθεια.

(12) Ὁ ἀγαλματοποιὸς προτιμεῖ ἓν μάρμαρον ἀκέραιον καὶ ἀδούλευτον, παρὰ ἓν μισοδουλευμένον. Ἐπειδὴ μὲ τὸ πρῶτον ἠμπορεῖ νὰ κάμῃ ὅ,τι λογῆς ἄγαλμα θελήσῃ, ἀλλὰ μὲ τὸ δεύτερον πρέπει νὰ κάμῃ ὄχι ἐκεῖνο ὁποὺ θέλει, ἀλλ᾿ ἐκεῖνο ὁποὺ ἠμπορεῖ νὰ γίνῃ. Οὕτω καὶ οἱ νῦν Ἕλληνες, μὴ ὄντες γενικῶς πεπαιδευμένοι, εἶναι εὐκολώτερον νὰ καλοπαιδευθῶσιν, παρὰ ἂν ἦτον κακῶς πεπαιδευμένοι. Ἡ ἐλευθερία εἶναι σχολεῖον εὐρυχωρότατον καὶ ἡ θέλησις ὁ πλέον ἐπιτήδειος διδάσκαλος.


S.. ΚΑΙ Κ.
Ο ΣΥΓ(ΓΡΑΦΕΥ)S.. Ἀδελφοί μου, χαίρετε! (τοὺς ἀσπάζεται).

Ο Σ. Δὲν ἠξεύρω πότε θέλει ἀλλάξεις ἰδιώματα. Αὐτὰ τὰ φιλιά σου!..

Ο Κ. Τῇ ἀληθείᾳ εἶναι παράξενος· (λέγει πρὸς τὸν Σ.) Εἰς ὅποιον μέρος μὲ ἀπαντήσῃ, εὐθὺς ὁρμεῖ νὰ μὲ φιλήσῃ. Ἐγὼ ὅμως δὲν τὸν ἀφήνω, And many of the time…

Ο ΣΥΓ. I'm not going to be, My ἀdelfoi, σᾶς κακοφαίνεται; Ἐσεῖς γνωρίζετε τὴν καρδίαν μου πόσον εἶναι καταπικραμένη ἀπὸ τὰς καταδρομὰς τῆς τύχης, καὶ θέλετε νὰ μὲ ὑστερήσητε ἀκόμη ἀπὸ αὐτὸ τὸ μόνον καλὸν ὁποὺ μοῦ ἔμεινε! Ἐγὼ σᾶς βεβαιῶ ὅτι, ὅταν σᾶς φιλῶ, αἰσθάνομαι μίαν ἡδύτητα ἀνέκφραστον, καὶἈλλ᾿ ἂς ἀφήσωμεν τὰ τοιαῦτα. Εἰπέτε μοι, please, ἀναγνώσατε τὸ βιβλίον, ὁποὺ πρὸ ἡμερῶν σᾶς ἔδωσα;

Ο Σ. Τὸ θαυμαστὸν πόνημά σου; (εἰρωνικῶς).

Ο Κ. Τὴν Ἑλληνικὴν Νομαρχίαν; (εἰρωνικῶς).

Ο ΣΥΓ. Yes.

Ο Σ. [Τὸ ἀναγνώσαμεν].

Ο Κ. [Τὸ ἀναγνώσαμεν].

Ο Σ. Τί λωλαμάδα! Ἠθέλησες καὶ σὺ νὰ δείξῃς τὴν ἀξιότητά σου, and, for to eIpw etzi, ἡ ὑπερηφάνειά σου σ᾿ ἐτύφλωσε τόσον, ὁποὺ μὲ τοὺς ἰδίους σου κόπους καὶ μὲ ἔξοδά σου ἠθέλησες νὰ ἀποκτήσῃς βάσανα. Καὶ ἐνθυμήσου τοὺς λόγους μου.

Ο Κ. Τῇ ἀληθείᾳ, ἂν κανένας ἀπὸ ἐκείνους ὁποὺ ὀνειδίζεις, κατὰ δυστυχίαν, γνωρίσῃ ὁποῖος εἶσαι, ἠμπορεῖ νὰ σὲ βλάψῃ, καὶ ἴσως περισσότερον ἀπ᾿ ὅ,τι φοβεῖσαι.

Ο Σ. Καὶ ποῖον ἄφησε ἄβριστον; Βασιλεῖς, ἀρχιεπισκόπους, εὐγενεῖς, πλουσίους

Ο Κ. Ἠθέλησες πρὸς τούτοις, φίλε μου, νὰ ὁμιλήσῃς διὰ πολλὰ πράγματα· καὶ εἰς τόσον μικρὸν βιβλίον, βέβαια, δὲν ἠμπορεῖ τινὰς νὰ εἰπῇ ὅσα χρειάζονται.

Ο Σ. ., κάψε τα, κάψε τα, ἀγαπητέ μου, ὅσα σώματα καὶ ἂν ἐτύπωσες, κάψε καὶ τὸ χειρόγραφον, διὰ νὰ μὴν εὕρῃς βάσανα.

Ο ΣΥΓ. Νὰ τὰ κάψω! (μὲ ἐνθουσιασμὸν καὶ μεγαλοφώνως). Ὦ Πατρίς! Ὦ Ἑλλάς! My Ellines! Ὦ φίλοι μου γλυκύτατοι! (πίπτει λιποθυμισμένος).

Ο Σ. Πῶς ἔμεινεν ἄλαλος! (λέγει πρὸς τὸν Κ.).

Ο Κ. Πῶς ἐκιτρίνισε!

Ο Σ. Μοὶ φαίνεται νὰ δακρύζῃ.

(Ὁ Κ. τὸν ἀνασηκώνει καὶ μετ᾿ ὀλίγου, ἀναλαμβάνων ὁ συγγραφεύς, Legei:)

Ο ΣΥΓ. Ὦ Θεέ μου! Εἶσθε ἐσεῖς, ὁποὺ μοῦ λέγετε τοιαῦτα λόγια; ., My ἀdelfoi, ἐσεῖς βέβαια δὲν εὑρίσκεσθε εἰς τὰς ἰδίας περιστάσεις ὁποὺ εὑρίσκομαι ἐγώ, οὔτε αἰσθάνεσθε ὅλον τὸ βάρος τῆς τυραννίας καὶ ὅλας τὰς δυστυχίας τῆς Ἑλλάδος ὅσον ἐγὼ τὰς αἰσθάνομαι. I'm the one who's, yes! Ἐγὼ δὲν ζῶ, εἰμὴ ὡς Ἕλλην οὔτε ἄλλο τι ἠμπορεῖ νὰ μοῦ καταστήσῃ ποθητὴν τὴν ζωήν μου, εἰμὴ ἡ Ἑλλάς. Ἡ καρδία μου εὐθὺς ἀρχίζει νὰ ταράττεται βιαίως, ὅταν ἀκούω τὸ ὄνομα τῆς πατρίδος μου.

., φίλοι μου, εἶναι ἀδύνατον νὰ σᾶς παραστήσω τὴν ταλαιπωρίαν τοῦ γένους μας· οὔτε ὅλοι ὑποφέρουσιν ἐξ ἴσου, διὰ νὰ ἠμπορέσουν νὰ αἰσθανθῶσι μὲ τὴν ἰδίαν δύναμιν ὅλοι οἱ Ἕλληνες τὰ ἀνυπόφορα κεντήματα τῆς ἀγανακτήσεως ἐναντίον τῶν τυράννων τῆς Ἑλλάδος. For this reason,… (οἱ φίλοι του θέλουσι νὰ τὸν ἀντισκόψωσι ἀπὸ τὴν ὁμιλίαν, καὶ ὁ συγγραφεὺς ἐξακολουθεῖ οὕτως:) Ἐγὼ προβλέπω τί θέλετε νὰ μ᾿ ἐρωτήσητε, My dears, καὶ ἰδοὺ ὁποὺ σᾶς προλαμβάνω. Ἀκούσατε λοιπὸν μὲ πᾶσαν εἰλικρίνειαν τὸ πῶς καὶ διατί ἐσύνθεσα αὐτὸν τὸν λόγον μου, And I hope to enjoy your apologies for my uns hearable faults and your pleasure in my argument..

Needless to say, I seem to be giving you my character., because no one better than you knows me. You don't know, though., that the misery of Greece from one place, and the commando of fortune from the other, They have made my own misery in the infinite. Over the years, λοιπόν, I've been tormented by an uninterrupted doubt., which has always left me submerged in sad reflections..

My mental passions were almost neke., And in another, my every reflection was over., for in the uninterrupted end of me. Nothing else was in the way., But for how can the general and misery of our genus cease?, which will cease to follow, and my rights, So you are so united in each other's, so that it is impossible for your friend to rest, in which the tyranny of Greece is saved. Othen, only the hero of the fatherland, only he was the only one who had my soul;, of this being, I'm the god of friendship.. And so your sweet association and the reading of the writings have made me so.

Ἀlla, feus! When in my memory came the present-day havoc of Greece and the unheard and almost undying sufferings of my country, I was struck by a strange terror of induation., where, I'm sure you'll be, My friends, But I couldn't even write, I don't want to know., I don't want to talk.. And I was the only one who said to myself: "I'm not going to be, because the Greeks are slave-like! Why not be free until this day! It is possible, It's either easy or not.; And if it's possible, which are the cause of which it is prevented;»

And between the labyrinth of such sad thoughts, All excited, I'd take the budget and a little paper., And I was writing that,what my excitement and the truth of my thing forbade in that moment. And then I finished it., In one box, the written paper was in a box., And so it rested as my soul.

Thus, o loveless, I followed for a long time, when, Anyway, the amount of these paper made me curious to read them.. I started to make them up and put them in order., epeidi, as you can easily understand, And they had the slightest thing to do.. But I've been written in Italian., other French, But in our language, And all so badly written, I've just been able to read them.. I remember that in one of them, the whole thing was written., 10 000: "And he was a bad man, and he was a cruel tyrant.!». Anyway, from this ugly whole, I have come to the fore, and I have made up this word., And here's how his composition followed..

Ο Σ. For it is for this reason that it is necessary to follow the meanings of the.

Ο ΣΥΓ. Of course, it is not as it should have been..

Ο Κ. But brevity agrees with the big issues..

Ο ΣΥΓ. This brevity forced me to put a lot of things in the notes., who had to speak to them in various separate chapters through them. And the brevity, Anyway, forcing me to violently bring various issues into one, He gave some of them a great deal of energy., And in other extreme dryness. So, since I'm not going to be here,, My dears, I made it up., You heard why I wanted to print it.. First of all, I'm going to have to go to the, for the benefit of some who wanted to know him with that love and the availability of the soul., And I made it up.. Secondly, it is not, to motivate the people of our genus to compose in the same matter more worthy pains.

Ο Κ. Τῇ ἀληθείᾳ, It's worthy of admiration., how some of the pains they have given to them in the light, And he spoke as he should about the freedom of Greece..

Ο ΣΥΓ. I hope so., My brother., to the six, And I'm not going to let you get away with it., to pay for our desire.

Ο Σ. Tell us, Oh, man., only two of them motivated you to print your point., Or do you have any more?;

Ο ΣΥΓ. Yes, I'm sorry, friends., I've got the third, and then I've got the third, and, the…

Ο Σ. Which is because you wanted to show your worth.;

Ο ΣΥΓ. No, no, brother, because I wanted to prove, on the contrary, my maturity. In fact, you can see that I didn't even put my name in the title..

Ο Κ. Some of them put their name on it., to avoid the criticisms that happen to them.

Ο Σ. No, no, I'm sorry, I'm sorry.. But our friend put it on., for the cause we know.

Ο ΣΥΓ. I assure you as a brother, For the cause, which you say, if he did not want to be, But I didn't want to put it on., As if you don't have to. But if he wanted to write the opposing…

Ο Σ. ., But I hope that the Greek will be, to write against Greece. Tell us now the third.

Ο ΣΥΓ. The third is, Brothers and sisters, where, If death in misery would prevent me from benefiting Greece, And if my reasons to prove my gratitude to her. Kai therefore unrighteous, Please, please, don't…

Ο Κ. I'm not going to be there., I'm not going to be, And please., I don't want to let it go.. Why did you put in the title "Greek Prefecture", And when it is in itself, it is another, I don't have a reason.…

Ο Σ. That's what I'm, I'm not going to let you get out of here., It's an unforgivable mistake.. I'm the one who's making the title., I thought I'd find the way in which this administration was set up., and, on the contrary, I've been there for a while..

Ο ΣΥΓ. You're right about that., My brothers and sisters, And I know my mistake., But I put it on because…

Ο Κ. silence, approaching the…

Ο Σ. ., Let the curse take him!

Ο ΣΥΓ.! I would like you to give me your opinion on many of my questions.. He's sick..



Text – Comments – INTRODUCTION