ℹ️ This corpus has no verse-level morphological tagging. Lemmas come mainly from word-level tagging of other books in the same language (not from this verse), falling back to dictionary form-matching for the rest. Rare homographs can still be misread; verify against the original and a specialist lexicon where precision matters.
ℹ️ The Chinese and English alongside are this site's own translation, made directly from the original text on this page (not the CUV or the WEB, which follow the Masoretic Text and a different textual tradition).
Concerning the sympathies and antipathies according to Democritus, what can we say, except this—that, according to the common saying, the man from Abdera is an Abderite babbler? For just as the man who gave the city its name, being a friend of Heracles as they say, was devoured by the horses of Diomedes, in the same way the man who boasts of the magician Ostanes will, on the day of consummation, be handed over as fodder for the eternal fire. And you too, if you do not cease from your mockery, will enjoy the same punishments as the sorcerers. Therefore, O men of Greece, listen to me as I cry out, as it were, from on high, and do not, by jeering at your own irrationality, transfer it onto the herald of the truth. There is no passion that is destroyed through an antipathy, nor is the madman healed by appendages of leather strips. These are visitations of demons; and the sick man, and the man who says he is in love, and the hater, and the one wishing to take vengeance—these take the demons as helpers. And this is the manner of their device. For just as the characters of letters, and the lines composed from them, are not in themselves able to signify what is being arranged, but men have made for themselves signs of their conceptions, knowing by the particular composition of them how the order of the letters has been ordained—in like manner the varieties of roots also, and the applications of sinews and bones, are not in themselves anything active, but are the elements of the demons' malignity, who have set bounds upon the things over which each of them has power. Whenever they behold the service rendered through these things being employed by men, they take them and make men slaves to themselves. How could it be good to serve adulteries? How could it be earnest to assist those who pass by in hating certain people? Or how is it fair to attach to matter the help given to madmen, and not to God? For by an art they pervert men from the worship of God, persuading them to put their trust in herbs and roots. But God, if he had indeed contrived these things for doing whatever men wish, would be the maker of wicked deeds; whereas he himself fashioned everything that is in some good state, but the dissoluteness of the demons used the things in the world for doing evil, and these belong to the kind of their wickedness and not of the Perfect One. For how, while I am living, should I least be wicked, but when I am dead, the remnant in me—I doing nothing, the thing neither moving nor perceiving—will produce some perceptible effect? And how will the man who has died a most pitiable death be able to render service for someone's vengeance? For if this were so, far more would he avenge himself on his own enemy; since, if able to help even others, far more would he set himself up as avenger of himself.