nothing, for it would be altogether irrational of me to compare the expenditure of private persons with that of an Emperor; but when I was myself still a private person I know that this happened to me many times. My grandmother’s estate for instance was kept for me untouched, though others had taken possession of it by violence, because from the little that I had I spent money on those in need and gave them a share.) Κοινωνητέον οὖν τῶν χρημάτων ἅπασιν ἀνθρώποις, ἀλλὰ τοῖς μὲν ἐπιεικέσιν ἐλευθεριώτερον, τοῖς δὲ ἀπόροις καὶ πένησιν ὅσον ἐπαρκέσαι τῇ χρείᾳ. φαίνη δ᾽ ἄν, εἰ καὶ παράδοξον εἰπεῖν, ὅτι καὶ τοῖς πονηροῖς(499) ἐσθῆτος καὶ τροφῆς ὅσιον ἂν εἴη μεταδιδόναι· [291] τῷ γὰρ ἀνθρωπίνῳ καὶ οὐ τῷ τρόπῳ δίδομεν. διόπερ οἶμαι καὶ τοὺς ὲν δεσμωτηρίῳ καθειργμένους ἀξιωτέον τῆς τοιαύτης ἐπιμελείας. οὐδὲν γὰρ κωλύσει τὴν δίκην ἡ τοιαύτη φιλανθρωπία. χαλεπὸν γὰρ ἂν εἴη, πολλῶν ἀποκεκλεισμένων ἐπὶ κρίσει, καὶ τῶν μὲν ὀφλησόντων, τῶν δὲ ἀθῴων ἀποφανθησομένων, μὴ διὰ τοὺς ἀναιτίους οἶκτόν τινα νέμειν καὶ τοῖς πονηροὶς, ἀλλὰ τῶν πονηρῶν [B] ἕνεκα καὶ περὶ τοὺς οὐδὲν ἠδικηκότας ἀνηλεῶς καὶ ἀπανθρώπως διακεῖσθαι. ἐκεῖνο δὲ ἐννοοῦντί μοι παντάπασιν ἄδικον καταφαίνεται· Ξένιον ὀνομάζομεν Δία, καὶ γιγνόμεθα τῶν Σκυθῶν κακοξενώτεροι. πῶς οὖν ὁ βουλόμενος τῷ Ξενίῳ θῦσαι Διὶ φοιτᾷ πρὸς τὸν νεών; μετὰ ποταποῦ συνειδότος, ἐπιλαθόμενος τοῦ (We ought then to share our money with all men, but more generously with the good, and with the helpless and poor so as to suffice for their need. And I will assert, even though it be paradoxical to say so, that it would be a pious act to share our clothes and food even with the wicked. For it is to the humanity in a man that we give, and not to his moral character. Hence I think that even those who are shut up in prison have a right to the same sort of care; since this kind of philanthropy will not hinder justice. For when many have been shut up in prison to await trial, of whom some will be found guilty, while others will prove to be innocent, it would be harsh indeed if out of regard for the guiltless we should not bestow some pity on the guilty also, or again, if on account of the guilty we should behave ruthlessly and inhumanly to those also who have done no wrong. This too, when I consider it, seems to me altogether wrong; I mean that we call Zeus by the title “God of Strangers,” while we show ourselves more inhospitable to strangers than are the very Scythians. How, I ask, can one who wishes to sacrifice to Zeus, the God of Strangers, even approach his temple? With what conscience can he do so, when he has forgotten the saying) πρὸς γὰρ Διός εἰσιν ἅπαντες Πτωχοί τε ξεῖνοί τε· δόσις δ᾽ ὀλίγη τε φίλη τε; (“From Zeus come all beggars and strangers; and a gift is precious though small”?(500))