Herod's Compromise
The king's vow to grant the girl's request was a reckless promise, for he was bound by his own oath and the presence of his guests.
Everyone knew that he was a slave to the adulteress and a captive of the dancer, as evidenced by the drinking party, the wine, the intoxication, the agreement of the oaths, and the king's unbridled promise.
He had sworn to grant whatever she asked of him, thinking that she would request something like bridal pearls, a field of ten thousand plants, or a city that he held as an exception in his kingdom.
However, she did not ask for anything that belonged to him, but instead sought the head of a prophet, which was something he was unable to provide.
The king wondered how he could possibly provide what she asked for, and noted that even if she had asked for heaven, he would not have been responsible for granting it, nor could he have given her the earth or the sea, for these things were beyond his authority and exceeded his power.
She said, 'Give me John the Baptist's head on a platter, for I thirst to drink his blood and gnaw on his limbs, and to see the head of the one who insults the kingdom with the royal dishes.'
She also stated that she must bring this dancing girl as a foreigner to her mother from the royal table, since Herodias awaits her share of the dinner from your own birthday.
If Herodias had demanded the tyrant's eyes, the king would not have become blind and sat on the throne, and similarly, if she had wanted to cut off his ear and nose, he would not have suddenly become a monster, and if she had ordered his hands to be cut off, the scepter would not have fallen from his fingers.
One might ask whether we should pity Herod's grief and ask the tyrant for forgiveness, for it was possible for him to dissuade the dancer and renounce the oath if he had wished to do so.
The natural law within him troubled him, and he was also afraid of the crowd and the multitude, for many people held the baptist in wonder.
Nevertheless, since he was eager for the murder and thirsty for the slaughter and considered the death of the prophet his own freedom, being persuaded by them…
Greek
25 «∆ός μοι τοίνυν τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ.» «∆ός»· εἰ γὰρ σὺ μὴ δώσεις, ἡμεῖς λαβεῖν οὐ χρῄζομεν· αὐ τομολήσει δὲ πρὸς τὸν φόνον ὁ δήμιος παρ' ἡμῶν ἐπιτραπείς. ∆οῦλόν σε πάντες τῆς μοιχαλίδος, αἰχμάλωτον τῆς ὀρχηστρίδος ἴσασιν. Μαρτυρεῖ τούτοις ἡ στιβάς, μαρτυρεῖ τὸ συμπόσιον, ὁ οἶνος, ἡ μέθη, τῶν ὅρκων ἡ συνθήκη, ἡ ἀχαλίνωτος τοῦ βασιλέως ὑπόσχεσις. «∆ός μοι τοίνυν ὧδε ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάν νου τοῦ βαπτιστοῦ»· διψῶ γὰρ αὐτοῦ τὸ αἷμα πιεῖν καὶ τὰ μέλη μασήσασθαι, ἰδεῖν μετὰ τῶν βασιλικῶν ὄψων τὴν κεφαλὴν τοῦ λοιδοροῦντος τὰ βασίλεια. Σπαίρουσαν ταύτην χρή με τῇ μητρὶ προσαγαγεῖν ἀπὸ τῆς τραπέζης τῆς βασιλικῆς ξένιον, ἐπειδὴ ταύτην τοῦ δείπνου μερίδα ἀπὸ τῶν σῶν γενεσίων Ἡρῳδιὰς ἐκδέχεται.» Καὶ ταῦτα μὲν ἡ κόρη. 26 «Λυπηθεὶς δὲ ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους, ἐκέλευσε δοθῆναι.» Μὴ ἀποδέξει τοῦ Ἡρῴδου τὴν λύπην; Μηδὲ συγγνώμης ἀξιώσεις τὸν τύραννον; Ἐξῆν γὰρ εἴπερ ἐβούλετο τὴν ὀρχηστρίδα τροπώσασθαι. Ἐξῆν εἰ ἠθέλει τὸν ὅρκον παραιτήσασθαι. Τί γάρ; Εἰ τοὺς ὀφθαλμοὺς ἔτυχεν Ἡρῳδιὰς ἀπαιτοῦσα τὸν τύραννον, ἆρα τυφλὸς ἔμελλεν ὁ βασιλεὺς εἰς τὸν θρόνον καθέζεσθαι; Τί δέ; Εἰ κολοβῶσαι τὸ οὖς καὶ τὰς ῥῖνας ἀποτεμεῖν ἐβούλετο, ἆρα ἐγένετο τέρας ἐξαπίνης ὁ τύραννος; Καὶ τί πάλιν; Εἰ τὰς χεῖρας ἀποτεμεῖν ἐπέταττεν, ἆρα τῶν δακτύλων καὶ τὸ σκῆπτρον ἐξέπιπτεν; Οὐδαμῶς. 27 Ἀλλὰ πρὸς τὴν κόρην ὥσπερ ἦν εἰκὸς λέγειν· «Ὤμοσα παρασχεῖν ὅπερ αἰτήσεις ἐμόν· ᾤμην γὰρ νυμφικοὺς μαργαρίτας ἐκδέχεσθαι, ἢ ὡς ὅτι ἀγρὸν αἰτήσεις μυριόφυτον, ἢ ποθήσεις πόλιν ἥνπερ ἔχω τῆς βασιλείας μου ἐξαίρετον. Νῦν δὲ ἐμὸν οὐδὲν αἰτεῖς, ἐπιζητεῖς δὲ ὃ παρασχεῖν οὐ δύναμαι, προφήτου κεφαλὴν ἐπιζητεῖς. Καὶ πῶς σοι παρασχεῖν ὁ βασιλεὺς τὰ τοῦ ποιητοῦ δύναται; Εἰ τὸν οὐρανὸν ᾔτησας, μὴ τοῖς ὅρκοις ὁ βασιλεὺς ὑπεύθυνος, ἢ τὴν γῆν ἢ τὴν θάλασσαν; Οὐδαμῶς· οὐ γὰρ ἐν ἐμοὶ δοῦναι τὰ ὑπὲρ ἐμέ, ἃ τῆς ἐμῆς ἐξουσίας οὐχ ὑπάρχει καὶ ταῖς ἐμαῖς χερσὶν ὑπέρκειται». Τούτων οὐδὲν ὁ Ἡρῴδης φθέγγεται, ἀλλὰ λυπεῖται μέν· τὸ συνειδὸς γὰρ αὐτὸν ἐκέντα. Ὁ νόμος δὲ ἔνδοθεν ὁ φυσικὸς ἐτάραττεν. Ἠγωνία πρὸς τούτοις τὸν ὄχλον καὶ τὸ πλῆθος πεφόβητο· πολλῶν γὰρ ἕνεκεν ἔχοντες ὑπῆρχον τὸν βαπτιστὴν ἐν θαύματι. Ἀλλ' ὅμως, ἐπειδὴ τὸν φόνον ὤδινε καὶ τὴν σφαγὴν ἐδίψη καὶ τὸν τοῦ προφήτου θάνατον οἰκείαν ἐλευθερίαν ἐνόμιζεν, δυσωπηθεὶς τοὺς
About this text
Hesychius of Jerusalem, In conceptionem venerabilis praecursoris (Greek).
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG 93 (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.