Life of Gregory Thaumaturgus 949–957
Greek text: PG 46 (OCR by the Bavarian State Library / Google Books; lines extracted for this site).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 949
949PG 46:949–950
Ἔνθα δὴ καὶ μᾶλλον πᾶσι κατάδηλον γίνεται, τὸ μηδὲν ἀθεεὶ τὸν μέγαν ἐκεῖνον βουλεύεσθαι. Φυλάξας γὰρ ἑαυτὸν διὰ τῆς φυγῆς τῷ λαῷ, κοινὴ συμμαχία τοῖς ὑπὲρ τῆς πίστεως ἀγωνιζομένοις ἅπασιν ἦν. Καθάπερ γὰρ περὶ τοῦ Μωϋσέως ἀκούομεν, ὅτι πόρῥωθεν ἀφεστηκὼς τῆς τῶν Ἀμαληκιτῶν παρατάξεως, διὰ προσευχῆς ἐνετίθει τοῖς ὁμοφύλοις κατὰ τῶν ὑπεναντίων τὴν δύναμιν κατὰ τὸν αὐτὸν τρόπον κἀκεῖνος, οἷον ἐφορῶν τῷ ὀφθαλμῷ τῆς ψυχῆς τὰ γινόμενα, τὴν θείαν ἐπεκαλεῖτο συμμαχίαν ὑπὲρ τῶν ἐναθλούντων τῇ ὁμολογίᾳ τῆς πίστεως. Καί πότε μετὰ τῶν συνόντων κατὰ τὸ σύνηθες τῷ Θεῷ προσευχόμενος, ἀθρόως ἀγῶνός τε καὶ θορύβου καταπλησθεὶς, ἔνδηλος ἦν ἐν τοῖς παροῦσιν οἷον ξενιζόμενος, καὶ ἐναγωνιῶν τῷ θεάματι, καὶ τὴν ἀκοὴν ἐπέχων, καθάπερ ἤχου τινὸς πρὸς αὐτὸν διαβαίνοντος. Καὶ διαγενομένου διαστήματος οὐκ ὀλίγου, μείνας πάντα τὸν ἐν τῷ μέσῳ χρόνον, ἀκλινὴς καὶ ἀκίνητος, εἶθ' ὥσπερ τοῦ προκειμένου θεάματος εἰς ἀγαθὸν καταλήξαντος, πάλιν ἐπανῆλθέ τε πρὸς τὸ σύνηθες, καὶ ἀνευφήμησε τὸν Θεὸν ἐν λαμπροτάτῃ φωνῇ, τὸν ἐπινίκιὸν τε καὶ εὐχαριστήριον ὕμνον ἐπιφθεγξάμενος, ὃν πολλαχή τῆς ψαλμῳδίας τοῦ Δαβὶδ ἀκούομεν λέγοντος, τὸ Εὐλογητὸς ὁ Θεὸς, ὃς οὐκ ἔδωκεν ἡμᾶς εἰς θήραν τοῖς ὀδοῦσιν αὐτῶν. Τῶν δὲ περὶ αὐτὸν θαυμαστικῶς διατεθέντων, καὶ μαθεῖν ἀξιούντων, ὅ τί ποτε εἴη τὸ ἐν ὀφθαλμοῖς αὐτοῦ γενόμενον θέαμα, εἰπεῖν λέγεται, μέγα πτῶμα κατὰ τὴν ὥραν ἐκείνην ἑωρακέναι, καταπαλαισθέντος τοῦ διαβόλου ὑπὸ νεανίου τινὸς ἐν τοῖς ὑπὲρ εὐσεβείας ἀγῶσι. Τῶν δὲ ἀγνοούντων ἔτι τὸ εἰρημένον, σαφέστερον αὐτοῖς διηγεῖται, ὅτι συμμαχίᾳ κρείττονι κατὰ τὴν ὥραν ἐκείνην νεανίας τις τῶν εὐπατριδῶν, τοῖς ἰδρῶσι τῆς πίστεως ἐνηγωνίσατο, προσαχθεὶς ὑπὸ τῶν δημίων τῷ ἄρχοντι. Προσέθηκε δὲ καὶ τὸ ὄνομα, Τρωάδιον αὐτὸν ὀνομάσας· καὶ ὅτι μετὰ πολλὰς βασάνους, αἷς γενναίως ἐνεκαρτέρησε, τὸν διὰ τῆς μαρτυρίας ἀνεδήσατο στέφανον. Ἐκπλαγεὶς δὲ πρὸς τὴν ἀκοὴν ὁ διάκονος, καὶ οὔτε ἀπιστεῖν τινι τῶν λεγομένων τολμῶν· καὶ ἅμα κρεῖττον τῆς ἀνθρωπίνης φύσεως εἶναι νομίσας, τὸ πόῤῥωθεν ὄντα τῆς πόλεως, μηδενὸς ἀνθρώπου τὰ κατ᾿ αὐτὸν διαγγείλαντος, ὡς ἐφεστῶτα τοῖς πράγμασι λέγειν πρὸς τοὺς συνόντας περὶ τῶν ἐκεῖ γενομένων, ἱκέτης γίνεται τοῦ διδασκάλου ὀφθαλμοῖς ἐπιτραπῆναι καὶ γνῶναι τὰ πεπραγμένα καὶ μὴ κωλυθῆναι παρ' αὐτοῦ γενέσθαι μέχρι τῶν τόπων αὐτῶν, ἐν οἷς τὸ θαῦμα ἐγένετο. Τοῦ δὲ φοβερὸν εἶναι λέγοντος, τὸ ἐν μέσῳ τῶν φονευτῶν γενέσθαι, καὶ πολλάκις ἐξ ἐπηρείας τοῦ ἀντικειμένου τι τῶν ἀβουλήτων παθεῖν, ἐπιθαρσεῖν ἔλεγεν ὁ διάκονος τῇ τῶν εὐχῶν αὐτοῦ συμμαχίᾳ, φθεγξάμενος ταύτην πρὸς αὐτὸν τὴν φωνήν· Σύ με παράθου τῷ Θεῷ, καὶ οὐδείς μοι φόβος καὶ τῶν πολεμίων καθάψεται. Τοῦ δὲ καθάπερ συνέμπορον αὐτῷ τὴν τοῦ Θεοῦ βοήθειαν διὰ τῆς εὐχῆς συνεκπέμψαντος, πεποιθώς τὴν ὁδὸν διῄει, πρὸς οὐδένα τῶν ἀπαντώντων ἐπιστρεφόμενος. Ἑσπέριος δὲ τῆς πόλεως ἐντὸς γεγονὼς, καὶ κοπώδης ἐκ τῆς
Entha dē kai mallon pasi katadēlon ginetai, to mēden atheei ton megan ekeinon bouleuesthai. Phylaxas gar heauton dia tēs phygēs tǭ laǭ, koinē symmachia tois hyper tēs pisteōs agōnizomenois hapasin ēn. Kathaper gar peri tou Mōÿseōs akouomen, hoti porrhōthen aphestēkōs tēs tōn Amalēkitōn parataxeōs, dia proseuchēs enetithei tois homophylois kata tōn hypenantiōn tēn dynamin kata ton auton tropon kakeinos, hoion ephorōn tǭ ophthalmǭ tēs psychēs ta ginomena, tēn theian epekaleito symmachian hyper tōn enathlountōn tę̄ homologią tēs pisteōs. Kai pote meta tōn synontōn kata to synēthes tǭ Theǭ proseuchomenos, athroōs agōnos te kai thorybou kataplēstheis, endēlos ēn en tois parousin hoion xenizomenos, kai enagōniōn tǭ theamati, kai tēn akoēn epechōn, kathaper ēchou tinos pros auton diabainontos. Kai diagenomenou diastēmatos ouk oligou, meinas panta ton en tǭ mesǭ chronon, aklinēs kai akinētos, eith' hōsper tou prokeimenou theamatos eis agathon katalēxantos, palin epanēlthe te pros to synēthes, kai aneuphēmēse ton Theon en lamprotatę̄ phōnę̄, ton epinikion te kai eucharistērion hymnon epiphthenxamenos, hon pollachē tēs psalmǭdias tou Dabid akouomen legontos, to Eulogētos ho Theos, hos ouk edōken hēmas eis thēran tois odousin autōn. Tōn de peri auton thaumastikōs diatethentōn, kai mathein axiountōn, ho ti pote eiē to en ophthalmois autou genomenon theama, eipein legetai, mega ptōma kata tēn hōran ekeinēn heōrakenai, katapalaisthentos tou diabolou hypo neaniou tinos en tois hyper eusebeias agōsi. Tōn de agnoountōn eti to eirēmenon, saphesteron autois diēgeitai, hoti symmachią kreittoni kata tēn hōran ekeinēn neanias tis tōn eupatridōn, tois idrōsi tēs pisteōs enēgōnisato, prosachtheis hypo tōn dēmiōn tǭ archonti. Prosethēke de kai to onoma, Trōadion auton onomasas; kai hoti meta pollas basanous, hais gennaiōs enekarterēse, ton dia tēs martyrias anedēsato stephanon. Ekplageis de pros tēn akoēn ho diakonos, kai oute apistein tini tōn legomenōn tolmōn; kai hama kreitton tēs anthrōpinēs physeōs einai nomisas, to porrhōthen onta tēs poleōs, mēdenos anthrōpou ta kat᾿ auton diangeilantos, hōs ephestōta tois pragmasi legein pros tous synontas peri tōn ekei genomenōn, hiketēs ginetai tou didaskalou ophthalmois epitrapēnai kai gnōnai ta pepragmena kai mē kōlythēnai par' autou genesthai mechri tōn topōn autōn, en hois to thauma egeneto. Tou de phoberon einai legontos, to en mesǭ tōn phoneutōn genesthai, kai pollakis ex epēreias tou antikeimenou ti tōn aboulētōn pathein, epitharsein elegen ho diakonos tę̄ tōn euchōn autou symmachią, phthenxamenos tautēn pros auton tēn phōnēn; Sy me parathou tǭ Theǭ, kai oudeis moi phobos kai tōn polemiōn kathapsetai. Tou de kathaper synemporon autǭ tēn tou Theou boētheian dia tēs euchēs synekpempsantos, pepoithōs tēn hodon dię̄ei, pros oudena tōn apantōntōn epistrephomenos. Hesperios de tēs poleōs entos gegonōs, kai kopōdēs ek tēs
Then indeed it became still clearer to all that that great man planned nothing without God. For having kept himself safe for the people by flight, he was a common ally for all who were contending for the faith. For just as we hear of Moses that, standing far off from the battle line of the Amalekites, he put strength into his countrymen against their enemies by prayer, in the same way he too, as if watching events with the eye of the soul, called down divine help on behalf of those contending in the confession of the faith. Once, as he was praying to God with his companions as usual, he was suddenly filled with agitation and disturbance, and it was plain to those present that he was as if struck by something strange, in anguish at a sight, and listening as though some sound were reaching him. After no small interval, during which he remained the whole time unbending and unmoving, then, as if the sight before him had come to a good end, he returned to his usual state and praised God in a very clear voice, uttering the hymn of victory and thanksgiving that we often hear David say in his psalmody: “Blessed be God, who has not given us as prey to their teeth.” When those around him were struck with wonder and asked to learn what the sight before his eyes had been, he is said to have told them that at that hour he had seen a great fall, the devil being thrown down by a young man in the contests for godliness. As they still did not understand what was said, he told them more clearly that at that hour a young man of noble family, with a stronger help, had contended in the sweat of the faith, having been brought by the executioners before the governor. He added the name too, calling him Troadius, and said that after many tortures, which he endured nobly, he had bound on the crown of martyrdom. The deacon was astonished at what he heard; he did not dare to disbelieve any of it, and at the same time he thought it beyond human nature that one who was far from the city, with no one reporting events to him, should speak to his companions about what happened there as if he were present at the events. He becomes a suppliant of his teacher, asking to be allowed to know what had been done with his own eyes, and not to be prevented by him from going to the very places in which the wonder had happened. When Gregory said that it was dangerous to be among murderers, and that one often suffers something unwanted from the malice of the adversary, the deacon said he took courage from the help of his prayers, and spoke to him these words: “You commend me to God, and no fear of the enemies will touch me.” And when Gregory had sent God's help with him by prayer as a fellow traveller, he went his way confidently, turning to none of those he met. Toward evening he came inside the city, and tired from
Exod 17:8–13 (allusion, high confidence) · Ps 124:6 (123:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Like Moses praying against Amalek, Gregory in hiding saw in spirit the martyrdom of the young Troadius in the city; his deacon, trusting his prayers, went there to see.
- Allusion: Exod 17:8–13 (Moses' prayer against Amalek). Quotation: Ps 124:6 (123:6 LXX).
- Troadius is a martyr of Neocaesarea known chiefly from this account.
Notes on the original text
- Digital text corrected (OCR digit for β): φό6ος → φόβος.
Cite (SBL): Gregory of Nyssa, Vit. Thaum. 949 (PG 46:949–950; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nyssa-vita-thaumaturgi/949). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nyssa-vita-thaumaturgi/949
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 46 (Bavarian State Library OCR); compared afterwards with FOTC 58 (private check) where it exists, otherwise re-read against the Greek.
Chapter 951
951PG 46:951–952
ὁδοιπορίας γενόμενος, λουτρῷ θεραπεῦσαι τὸν κόπον ἀναγκαῖον ᾠήθη. Ἐπεκράτει δὲ κατὰ τὸν τόπον ἐκεῖνον δαίμων τις ἀνθρωποκτόνος ἐπιχωριάζων τῷ λουτρῷ, οὗ ἡ φθοροποιὸς δύναμις ἐνεργὸς μετὰ σκότος κατὰ τῶν προσεγγιζόντων ἐγίνετο, καὶ τούτου χάριν ἄβατον τὸ λουτρὸν ἦν ἐκεῖνο μετὰ τὰς ἡλίου δυσμὰς καὶ ἀνενέργητον ᾧ παραστὰς ἡξίου τὸν ἐπιτεταγμένον ἀνοῖξαι τὴν θύραν, δοῦναί τε τὴν εἴσοδον αὐτῷ καὶ μὴ φθονῆσαι τῆς ἐκ τοῦ λουτροῦ θεραπείας. Τοῦ δὲ μαρτυρουμένου μηδένα τῶν κατὰ τὴν ὥραν ἐκείνην κατατολμώντων τοῦ ὕδατος ἰδίοις ὑποστρέψαι ποσὶν, ἀλλὰ πάντων μετὰ τὴν ἑσπέραν κατακρατεῖν τὸ δαιμόνιον, καὶ πολλοὺς ὑπ' ἀγνοίας ἤδη παθεῖν τὰ ἀνήκεστα, οὓς ἀντὶ τῆς ἐλπισθείσης ἀνέσεως θρῆνοι καὶ οἰμωγαὶ διεδέξαντο ταῦτα καὶ τὰ τοιαῦτα διεξιόντος, οὐδὲν μᾶλλον ἐκεῖνος ὑφίει τῆς ἐπιθυμίας, ἀλλ᾽ ἐνέκειτο παντὶ τρόπῳ καταναγκάζων αὐτὸν, εἰς τὰ ἐντὸς παραδέξασθαι. Ὁ δὲ τὸ μὴ συγκινδυνεῦσαι τῇ ἀγνοίᾳ τοῦ ξένου, κέρδος ποιούμενος, τὴν κλεῖν ἐπ᾿ αὐτῷ ποιησάμενος, πόῤῥω τοῦ λουτροῦ ἀπαλλάσσεται. Ἐπειδὴ δὲ γυμνωθεὶς ἐντὸς ἦν, πολύτροποί τινες φόβων καὶ καταπλήξεων ἀφορμαὶ παρὰ τοῦ δαιμονίου συνεσκευάζοντο, φάσματα παντοδαπὰ πυρὶ καὶ καπνῷ μεμιγμένην τὴν φύσιν ἐπιδεικνύμενα, ἐν ἀνθρώπων καὶ θηρίων μορφῇ τοῖς ὀφθαλμοῖς ἐμπίπτοντα, ταῖς ἀκοαῖς ἐνηχοῦντα, τῷ ἄσθματι προσεγγίζοντα, κύκλῳ περὶ τὸ σῶμα χεόμενα. Ὁ δὲ τὴν σφραγίδα ἑαυτοῦ προβαλλόμενος, καὶ τὸ τοῦ Χριστοῦ ἀνακαλῶν ὅνομα, ἀπαθὴς τὸν πρῶτον διεξῆλθε τὸν οἶκον. Ἐπὶ δὲ τὸ ἐνδότερον χωρήσας, χαλεπωτέροις ἐνέτυχε τοῖς θεάμασιν, εἰς φοβερωτέραν μετασκευασθέντος τοῦ δαιμονίου τὴν ὄψιν καὶ ἅμα σεισμῷ κατακλονεῖσθαι τὸν οἶκον ᾤετο, καὶ τὸ ἔδαφος ὑποῤῥηγνύμενον γυμνὴν ὑποδεικνύειν τὴν κάτω φλόγα, σπινθῆράς τε φλογώδεις ἀπὸ τῶν ὑδάτων ἐκπέμπεσθαι, καὶ πάλιν αὐτῷ τὸ ἴσον ὅπλον ἡ σφραγὶς, καὶ τὸ τοῦ Χριστοῦ ὄνομα, καὶ ἡ διὰ τῶν εὐχῶν τοῦ διδασκάλου βοήθεια, τὰ φοβερὰ τῶν φαινομένων τε καὶ γινομένων διέχεεν. ᾿Ανεθεὶς δὲ ἤδη τῷ ὕδατι, καὶ πρὸς τὴν ἔξοδον σπεύδων, πάλιν ἐκωλύετο, τοῦ δαιμονίου τῆς θύρας ἀντειλημμένου. Ἀλλὰ καὶ τοῦτο πάλιν τὸ κώλυμα διὰ τῆς ἴσης δυνάμεως αὐτομάτως ἐλύετο, τῇ σφραγίδι τῆς θύρας ὑποχωρούσης. Ἐπεὶ δὲ κατὰ νοῦν αὐτῷ προὐκεχωρήκει τὰ πάντα, ἐκβοῆσαι λέγεται πρὸς αὐτὸν ἀνθρωπίνῃ φωνῇ τὸ δαιμόνιον, μὴ ἐπ' αὐτῷ τὴν δύναμιν ἐκείνην λογίσασθαι, δι' ἧς τὸν ὄλεθρον ἔφυγεν ἡ γὰρ φωνὴ τοῦ παραθεμένου αὐτὸν τῷ φυλάσσοντι τὸ ἀπαθὲς ἐχαρίσατο. Διασωθεὶς τοίνυν κατὰ τὸν εἰρημένον τρόπον, ἔκπληξιν παρείχε τοῖς ἐπιστατοῦσι τοῦ τόπου, οὐδενὸς τῶν πώποτε κατὰ τὴν ὥραν ἐκείνην κατατολμησάντων τοῦ ὕδατος ἐν τοῖς ζῶσι φανέντος. Ἐπεὶ δὲ τούτοις τὰ καθ' ἑαυτὸν διηγήσατο, καὶ τὰ κατὰ τὴν πόλιν τῶν μαρτύρων ἀνδραγαθήματα τοῦτον ἔγνω γεγενημένα τὸν τρόπον, ὃν ἐπὶ τῆς ἐρημίας ὁ μέγας διάγων προδιηγήσατο, προσθεὶς τοῖς περὶ αὐτοῦ διηγήμα
hodoiporias genomenos, loutrǭ therapeusai ton kopon anankaion ǭēthē. Epekratei de kata ton topon ekeinon daimōn tis anthrōpoktonos epichōriazōn tǭ loutrǭ, hou hē phthoropoios dynamis energos meta skotos kata tōn prosengizontōn egineto, kai toutou charin abaton to loutron ēn ekeino meta tas hēliou dysmas kai anenergēton hǭ parastas hēxiou ton epitetagmenon anoixai tēn thyran, dounai te tēn eisodon autǭ kai mē phthonēsai tēs ek tou loutrou therapeias. Tou de martyroumenou mēdena tōn kata tēn hōran ekeinēn katatolmōntōn tou hydatos idiois hypostrepsai posin, alla pantōn meta tēn hesperan katakratein to daimonion, kai pollous hyp' agnoias ēdē pathein ta anēkesta, hous anti tēs elpistheisēs aneseōs thrēnoi kai oimōgai diedexanto tauta kai ta toiauta diexiontos, ouden mallon ekeinos hyphiei tēs epithymias, all᾽ enekeito panti tropǭ katanankazōn auton, eis ta entos paradexasthai. Ho de to mē synkindyneusai tę̄ agnoią tou xenou, kerdos poioumenos, tēn klein ep᾿ autǭ poiēsamenos, porrhō tou loutrou apallassetai. Epeidē de gymnōtheis entos ēn, polytropoi tines phobōn kai kataplēxeōn aphormai para tou daimoniou syneskeuazonto, phasmata pantodapa pyri kai kapnǭ memigmenēn tēn physin epideiknymena, en anthrōpōn kai thēriōn morphę̄ tois ophthalmois empiptonta, tais akoais enēchounta, tǭ asthmati prosengizonta, kyklǭ peri to sōma cheomena. Ho de tēn sphragida heautou proballomenos, kai to tou Christou anakalōn honoma, apathēs ton prōton diexēlthe ton oikon. Epi de to endoteron chōrēsas, chalepōterois enetyche tois theamasin, eis phoberōteran metaskeuasthentos tou daimoniou tēn opsin kai hama seismǭ katakloneisthai ton oikon ǭeto, kai to edaphos hyporrhēgnymenon gymnēn hypodeiknyein tēn katō phloga, spinthēras te phlogōdeis apo tōn hydatōn ekpempesthai, kai palin autǭ to ison hoplon hē sphragis, kai to tou Christou onoma, kai hē dia tōn euchōn tou didaskalou boētheia, ta phobera tōn phainomenōn te kai ginomenōn diecheen. ᾿Anetheis de ēdē tǭ hydati, kai pros tēn exodon speudōn, palin ekōlyeto, tou daimoniou tēs thyras anteilēmmenou. Alla kai touto palin to kōlyma dia tēs isēs dynameōs automatōs elyeto, tę̄ sphragidi tēs thyras hypochōrousēs. Epei de kata noun autǭ proukechōrēkei ta panta, ekboēsai legetai pros auton anthrōpinę̄ phōnę̄ to daimonion, mē ep' autǭ tēn dynamin ekeinēn logisasthai, di' hēs ton olethron ephygen hē gar phōnē tou parathemenou auton tǭ phylassonti to apathes echarisato. Diasōtheis toinyn kata ton eirēmenon tropon, ekplēxin pareiche tois epistatousi tou topou, oudenos tōn pōpote kata tēn hōran ekeinēn katatolmēsantōn tou hydatos en tois zōsi phanentos. Epei de toutois ta kath' heauton diēgēsato, kai ta kata tēn polin tōn martyrōn andragathēmata touton egnō gegenēmena ton tropon, hon epi tēs erēmias ho megas diagōn prodiēgēsato, prostheis tois peri autou diēgēma
the journey, he thought it necessary to relieve his fatigue with a bath. But in that place a murderous demon held sway, haunting the bath, whose destructive power became active after dark against those who came near; for this reason that bath was not to be entered after sunset and stood unused. Standing before it, he asked the attendant to open the door, to give him entry, and not to begrudge him the relief of the bath. The attendant protested that none of those who ventured into the water at that hour had come back on their own feet, but that after evening the demon overpowered everyone, and that many in their ignorance had already suffered fatal harm, and for them lamentations and wailing had taken the place of the relief they had hoped for. While he went through these and similar things, the deacon no more slackened his desire, but pressed him in every way, forcing him to let him inside. The attendant, counting it a gain not to share the danger of the stranger's ignorance, gave him the key and went off far from the bath. When the deacon had undressed and was inside, varied occasions of fear and terror were contrived by the demon: apparitions of every kind, showing a nature mixed of fire and smoke, falling upon his eyes in the form of men and beasts, sounding in his ears, coming close to his breath, swirling around his body. But he, holding out the seal before himself and calling on the name of Christ, passed through the first room unharmed. Going on to the inner room, he met more terrible sights, the demon having changed into a more fearful appearance; and at the same time he thought the building was shaken by an earthquake, and that the floor, breaking open beneath, showed the flame below laid bare, and that fiery sparks were sent out from the waters. And again the same weapon, the seal and the name of Christ and the help that came through his teacher's prayers, dispersed the terrors of what appeared and happened. When he had already relaxed in the water and was hurrying to get out, he was hindered again, the demon having seized the door. But this hindrance too was undone of itself by the same power, the door giving way to the seal. When everything had gone as he wished, the demon is said to have cried out to him in a human voice not to credit to himself the power by which he had escaped destruction; for the voice of the one who had commended him to the One who guards had granted him safety. So, having been saved in the way described, he caused astonishment to those in charge of the place, since none of those who had ever ventured into the water at that hour had been seen among the living. When he had told them what had happened to him, and had learned that the brave deeds of the martyrs in the city had happened in the very way the great man, staying in the desert, had described beforehand, he added to the stories
Notes and citation
Summary: In the city the deacon insisted on bathing at night in a bath haunted by a murderous demon; protected by the sign of the cross, the name of Christ, and Gregory's prayer, he came out unharmed and confirmed Troadius's martyrdom.
- “The seal” (σφραγίς) is the sign of the cross.
Notes on the original text
- Digital text corrected (OCR letter error; OCR split word): ψήθη → ᾠήθη; ποιη σάμενος → ποιησάμενος; συνεσκευά ζοντο → συνεσκευάζοντο; σπεύ δων → σπεύδων; τού τοις → τούτοις.
Topics: Prayer
Cite (SBL): Gregory of Nyssa, Vit. Thaum. 951 (PG 46:951–952; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nyssa-vita-thaumaturgi/951). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nyssa-vita-thaumaturgi/951
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 46 (Bavarian State Library OCR); compared afterwards with FOTC 58 (private check) where it exists, otherwise re-read against the Greek.
Chapter 953
953PG 46:953–954
τε καὶ θαύμασι, δι' ὧν τε εἶδε, καὶ δι' ὧν ἤκουσε, καὶ δι᾽ ὧν τῇ ἑαυτοῦ πείρᾳ τῆς τοῦ μεγάλου πίστεως ἐδιδάχθη τὴν δύναμιν, ᾗ προσεμαρτύρησε τὸ δαιμόνιον, πάλιν ἀνατρέχει πρὸς τὸν διδάσκαλον· τοῖς τε κατ᾿ αὐτὸν, καὶ τοῖς μετὰ ταῦτα κοινὸν ἀφεὶς φυλακτήριον, τὸ διὰ τῶν ἱερέων ἕκαστον ἑαυτὸν τῷ Θεῷ παρατίθεσθαι. Καὶ νῦν ἐστι μὲν κατὰ πᾶσαν τὴν Ἐκκλησίαν, ἐξαιρέτως δὲ παρ᾽ ἐκείνοις ἡ τοιαύτη φωνὴ, τῆς τότε γεγενημένης τῷ ἀνδρὶ παρὰ τοῦ Γρηγορίου βοηθείας μνημόσυνον. Τῆς δὲ τυραννίδος ἐκείνης ἤδη κατὰ θείαν συμμαχίαν διαλυθείσης, καὶ πάλιν εἰρήνης τὴν ἀνθρωπίνην ζωὴν διαδεξαμένης, καθ᾽ ἣν ἄνετος ἦν κατ᾿ ἐξουσίαν προκειμένη πᾶσιν ἡ περὶ τὸ θεῖον σπουδή, καταβὰς πάλιν ἐπὶ τὴν πόλιν, καὶ πᾶσαν περινοστήσας ἐν κύκλῳ τὴν χώραν, προσθήκην ἐποιεῖτο τοῖς ἁπανταχοῦ λαοῖς τῆς περὶ τὸ Θεῖον σπουδῆς, τὰς ὑπὲρ τῶν ἐνηθληκότων τῇ πίστει πανηγύρεις νομοθετήσας. Καὶ διαλαβόντες ἄλλος ἀλλαχῆ τῶν μαρτύρων τὰ σώματα, κατὰ τὴν ἐτήσιον τοῦ ἐνιαυσιαίου κύκλου περίοδον συνιόντες, ἠγάλλοντο τῇ τιμῇ τῶν μαρτύρων πανηγυρίζοντες. Καὶ γὰρ δὴ καὶ τοῦτο τῆς μεγάλης αὐτοῦ σοφίας ἀπόδειξις ἦν, ὅτι πρὸς καινὸν βίον μεταῤῥυθμίζων πᾶσαν ἀθρόως τὴν κατ᾿ αὐτὸν γενεὰν, οἷόν τις ἡνίοχος ἐπιστὰς τῇ φύσει, καὶ τοῖς τῆς πίστεως καὶ θεογνωσίας χαλινοῖς ἀσφαλῶς αὐτοὺς ὑποζεύξας, ἐνεδίδου τι μικρὸν τῷ ζυγῷ τῆς πίστεως δι' εὐφροσύνης ὑποσκιρτᾶν τὸ ὑπήκοον. Συνιδὼν γὰρ ὅτι ταῖς σωματικαῖς θυμηδίαις τῇ περὶ τὰ εἴδωλα πλάνῃ παραμένει τὸ νηπιῶδες τῶν πολλῶν καὶ ἀπαίδευτον· ὡς ἂν τὸ προηγούμενον τέως ἐν αὐτοῖς μάλιστα κατορθωθείη, τὸ πρὸς Θεὸν ἀντὶ τῶν ματαίων σεβασμάτων βλέπειν, ἐπαφῆκεν αὐτοῖς ταῖς τῶν ἁγίων μαρτύρων ἐμφαιδρύνεσθαι μνήμαις, καὶ εὐπαθεῖν, καὶ ἀγάλλεσθαι, ὡς χρόνῳ ποτὲ κατὰ τὸ αὐτόματον πρὸς σεμνότερόν τε καὶ ἀκριβέστερον μετατεθησομένου τοῦ βίου, καὶ πρὸς ἐκεῖνο καθηγουμένης τῆς πίστεως, ὅπερ δὴ καὶ ἐν τοῖς πολλοῖς ἤδη κατωρθώθη, πάσης θυμηδίας ἀπὸ τῶν τοῦ σώματος ἡδέων πρὸς τὸ πνευματικὸν τῆς εὐφροσύνης εἶδος μετατεθείσης. Τοῦτον δὲ τὸν τρόπον ἐμπολιτευόμενος τῇ Ἐκκλησίᾳ, καὶ σπουδὴν ἔχων πρὸ τῆς ἐκ τοῦ βίου μεταστάσεως πάντας ἰδεῖν πρὸς τὴν σωτήριον πίστιν ἀπὸ τῶν εἰδώλων μεταθέντας· ἐπειδὴ προέγνω ἑαυτοῦ τὴν μετάστασιν, σπουδῇ πᾶσάν τε τὴν περιοικίδα διηρευνήσατο, μαθεῖν θέλων εἴ τινες εἶεν οἱ περιλειφθέντες ἔξω τῆς πίστεως. Ἐπεὶ οὖν ἔγνω τοὺς παραμεμενηκότας τῇ ἀρχαίᾳ πλάνῃ μὴ πλείους εἶναι τῶν ἑπτακαίδεκα, Σκυθρωπὸν μὲν καὶ τοῦτο, φησὶ πρὸς τὸν Θεὸν ἀποβλέψας, τὸ λιπεῖν τι τῷ τῶν σωζομένων πληρώματι. Πλὴν ἀλλὰ μεγάλης εὐχαριστίας ἄξιον, ὅτι τοσούτους καταλείπει τοὺς εἰδωλολάτρας τῷ μετ᾿ αὐτὸν ἐκδεχομένῳ τὴν Ἐκκλησίαν, ὅσους αὐτὸς Χριστιανοὺς ὑπεδέξατο. Ἐπευξάμενος δὲ τοῖς τε πεπιστευκόσιν ἤδη τὴν εἰς τὸ τέλειον αὔξησιν, καὶ τὴν ἐπιστροφὴν τοῖς ἀπίστοις, οὕτω τοῦ ἀνθρω-
te kai thaumasi, di' hōn te eide, kai di' hōn ēkouse, kai di᾽ hōn tę̄ heautou peirą tēs tou megalou pisteōs edidachthē tēn dynamin, hę̄ prosemartyrēse to daimonion, palin anatrechei pros ton didaskalon; tois te kat᾿ auton, kai tois meta tauta koinon apheis phylaktērion, to dia tōn hiereōn hekaston heauton tǭ Theǭ paratithesthai. Kai nyn esti men kata pasan tēn Ekklēsian, exairetōs de par᾽ ekeinois hē toiautē phōnē, tēs tote gegenēmenēs tǭ andri para tou Grēgoriou boētheias mnēmosynon. Tēs de tyrannidos ekeinēs ēdē kata theian symmachian dialytheisēs, kai palin eirēnēs tēn anthrōpinēn zōēn diadexamenēs, kath᾽ hēn anetos ēn kat᾿ exousian prokeimenē pasin hē peri to theion spoudē, katabas palin epi tēn polin, kai pasan perinostēsas en kyklǭ tēn chōran, prosthēkēn epoieito tois hapantachou laois tēs peri to Theion spoudēs, tas hyper tōn enēthlēkotōn tę̄ pistei panēgyreis nomothetēsas. Kai dialabontes allos allachē tōn martyrōn ta sōmata, kata tēn etēsion tou eniausiaiou kyklou periodon syniontes, ēgallonto tę̄ timę̄ tōn martyrōn panēgyrizontes. Kai gar dē kai touto tēs megalēs autou sophias apodeixis ēn, hoti pros kainon bion metarrhythmizōn pasan athroōs tēn kat᾿ auton genean, hoion tis hēniochos epistas tę̄ physei, kai tois tēs pisteōs kai theognōsias chalinois asphalōs autous hypozeuxas, enedidou ti mikron tǭ zygǭ tēs pisteōs di' euphrosynēs hyposkirtan to hypēkoon. Synidōn gar hoti tais sōmatikais thymēdiais tę̄ peri ta eidōla planę̄ paramenei to nēpiōdes tōn pollōn kai apaideuton; hōs an to proēgoumenon teōs en autois malista katorthōtheiē, to pros Theon anti tōn mataiōn sebasmatōn blepein, epaphēken autois tais tōn hagiōn martyrōn emphaidrynesthai mnēmais, kai eupathein, kai agallesthai, hōs chronǭ pote kata to automaton pros semnoteron te kai akribesteron metatethēsomenou tou biou, kai pros ekeino kathēgoumenēs tēs pisteōs, hoper dē kai en tois pollois ēdē katōrthōthē, pasēs thymēdias apo tōn tou sōmatos hēdeōn pros to pneumatikon tēs euphrosynēs eidos metatetheisēs. Touton de ton tropon empoliteuomenos tę̄ Ekklēsią, kai spoudēn echōn pro tēs ek tou biou metastaseōs pantas idein pros tēn sōtērion pistin apo tōn eidōlōn metathentas; epeidē proegnō heautou tēn metastasin, spoudę̄ pasan te tēn perioikida diēreunēsato, mathein thelōn ei tines eien hoi perileiphthentes exō tēs pisteōs. Epei oun egnō tous paramemenēkotas tę̄ archaią planę̄ mē pleious einai tōn heptakaideka, Skythrōpon men kai touto, phēsi pros ton Theon apoblepsas, to lipein ti tǭ tōn sōzomenōn plērōmati. Plēn alla megalēs eucharistias axion, hoti tosoutous kataleipei tous eidōlolatras tǭ met᾿ auton ekdechomenǭ tēn Ekklēsian, hosous autos Christianous hypedexato. Epeuxamenos de tois te pepisteukosin ēdē tēn eis to teleion auxēsin, kai tēn epistrophēn tois apistois, houtō tou anthrō-
and wonders about him what he had seen and heard and had learned by his own experience of the power of the great man's faith, to which the demon too bore witness, and he hurried back to his teacher. He left to his contemporaries and to those after them a common safeguard: that each should commend himself to God through the priests. And even now this formula is used throughout the church, but especially among them, as a memorial of the help that came to that man from Gregory. When that tyranny had already been dissolved by divine help, and peace had again taken over human life, a peace in which zeal for the divine lay open and free to all at will, he came down again to the city, and travelling around the whole country he increased the zeal for the divine among the peoples everywhere by instituting festivals in honour of those who had contended for the faith. And people, distributing the bodies of the martyrs among themselves in different places, gathered at the yearly return of the annual cycle and rejoiced, holding festival in honour of the martyrs. This too was a proof of his great wisdom: when he was reshaping the whole generation of his day at once to a new life, like a charioteer set over their nature, having securely yoked them with the bridles of faith and the knowledge of God, he allowed the subject people to frisk a little under the yoke of faith through enjoyment. For he perceived that the childish and uneducated among the many remained in the error of idols because of bodily pleasures; so that the main thing might meanwhile be achieved in them above all, that they should look to God instead of vain objects of worship, he allowed them to make merry at the memorials of the holy martyrs, to enjoy themselves and rejoice, since in time life would of its own accord change to something more dignified and exact, faith leading the way to it. This has in fact already been achieved in most of them, all their delight having been changed from the pleasures of the body to the spiritual kind of joy. Governing the church in this way, and eager before his departure from life to see all converted from idols to the saving faith, when he foresaw his departure he diligently searched through the whole surrounding region, wishing to learn whether any were left outside the faith. When he learned that those who remained in the ancient error were no more than seventeen, he said, looking to God: “This too is grievous, that anything should be lacking to the full number of those being saved. Yet it is worthy of great thanksgiving that he leaves to the one who receives the church after him as many idolaters as he himself received Christians.” Having prayed for growth to perfection for those who had already believed and for conversion for the unbelievers, he thus passes from human
Notes and citation
Summary: After the persecution Gregory instituted martyrs' festivals, allowing the new converts some festive enjoyment; before his death he found only seventeen pagans left, as many as there had been Christians at his coming.
- Gregory of Nyssa presents the martyrs' feasts as a deliberate concession to converts accustomed to pagan festivals, which in time would give way to spiritual joy.
Notes on the original text
- Digital text corrected (OCR split word): ἀγάλλε σθαι → ἀγάλλεσθαι.
Topics: Martyrdom
Cite (SBL): Gregory of Nyssa, Vit. Thaum. 953 (PG 46:953–954; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nyssa-vita-thaumaturgi/953). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nyssa-vita-thaumaturgi/953
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-gregory-nyssa-vita-thaumaturgi-953) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 46 (Bavarian State Library OCR); compared afterwards with FOTC 58 (private check) where it exists, otherwise re-read against the Greek.
Chapter 955
955PG 46:955–956
πίνου βίου πρὸς τὸν Θεὸν μετανίσταται, ἐπισκηψας τοῖς ἐπιτηδείοις, μὴ κτήσασθαι τόπον αὐτῷ πρὸς ταφὴν ἰδιάζοντα. Εἰ γὰρ ζῶν, κύριος κληθῆναι τόπου τινὸς οὐκ ἐδέξατο, ἀλλὰ παροικῶν ἐν ἀλλοτρίοις τὸν βίον διήγαγεν, οὐδὲ μετὰ θάνατον τῇ παροικία πάντως ἐπαισχυνθήσεται Ἀλλ᾽ ἔστω, φησὶ, τῷ μετὰ ταῦτα βίῳ διήγημα, ὅτι Γρηγόριος οὔτε ζῶν ἐπωνομάσθη τόπῳ τινὶ, καὶ μετὰ θάνατον ἀλλοτρίων τάφων ἐγένετο πάροικος, πάσης τῆς ἐν τῇ γῇ κτήσεως ἑαυτὸν ἀποστήσας, ὡς μηδὲ ἐνταφῆναι ἰδίῳ καταδέξασθαι τόπῳ· μόνην γὰρ αὐτῷ κτῆσιν τιμίαν εἶναι ἔκρινεν ἐκείνην, ἢ πλεονεξίας ἐφ᾿ ἑαυτῆς ἴχνος οὐ δέχεται. Τὴν δὲ ἀθρόαν παντὸς τοῦ ἔθνους μετάστασιν ἀπὸ τῆς Ἑλληνικῆς ματαιότητος εἰς τὴν ἐπίγνωσιν τῆς ἀληθείας θαυμαζέτω ἕκαστος τῶν ἐντυγχανόντων τῷ λόγῳ, καὶ μηδεὶς ἀπιστείτω πρὸς τὴν οἰκονομίαν βλέπων, δι' ἧς γέγονεν ἡ τοσαύτη μεταβολὴ τῶν μετατιθεμένων ἀπὸ τοῦ ψεύδους πρὸς τὴν ἀλήθειαν. Τὸ γὰρ ἐν τοῖς πρώτοις αὐτοῦ τῆς ἱερωσύνης γεγενημένον χρόνοις, ὅπερ πρὸς τὰ λοιπὰ τῶν θαυμάτων ἐπειγόμενος ὁ λόγος παρέδραμε, νῦν ἐπαναλαβὼν διηγήσομαι. Ἑορτή τις ἦν πάνδημος ἐν τῇ πόλει, δαίμονί τινι τῶν ἐγχωρίων κατά τι πάτριον ἀγομένη. Πρὸς ταύτην ἅπαν σχεδόν συνέῤῥει τὸ ἔθνος, τῆς χώρας πάσης συνεορταζούσης τῇ πόλει. Ἐπεπλήρωτο δὲ τῶν συνδεδραμηκότων τὸ θέατρον, καὶ ὑπερεχεῖτο πανταχόθεν ὑπὲρ τὰς καθέδρας τῶν ἐπιῤῥυέντων τὸ πλῆθος, καὶ πάντων περὶ τὰ θεάματά τε καὶ ἀκροάματα πρὸς τὴν ὀρχήστραν ἀποβλέπειν προθυμουμένων, θορύβου πλήρης ἦν ἡ σκηνή, καὶ ἄπρακτος ἐγίνετο τοῖς θαυματοποιοῖς ἡ ἐπίδειξις, τῆς ταραχῆς τῶν στενοχωρουμένων οὐ μόνον τὴν ἀπόλαυσιν τῆς μουσικῆς ἐπικοπτούσης, ἀλλ᾿ οὔτε τοῖς θαυματοποιοῖς ἐνδιδούσης καιρὸν τὰ ἑαυτῶν ἐπιδείκνυσθαι. Ἔνθα δὲ κοινὴ παρὰ παντὸς ἐκρήγνυται τοῦ δήμου φωνὴ, τὸν δαίμονα, ᾧ τὴν ἑορτὴν ἦγον, ἀνακαλούντων, καὶ παρ' ἐκείνου τὴν εὐρυχωρίαν αὐτοῖς ἀξιούντων γενέσθαι. Ἐπειδὴ δὲ πάντων ἀλλήλοις συμφθεγγομένων, εἰς ὕψος ἤρετο ἡ φωνὴ, καὶ πάσης ἐδόκει τῆς πόλεως καθάπερ ἑνός τινος στόματος ὁ λόγος εἶναι, ὁ τὴν εὐχὴν ταύτην προσάγων τῷ δαίμονι (ἦν δὲ ἡ εὐχὴ, ὡς ἐπ᾿ αὐτῆς ἀκοῦσαι τῆς λέξεως Ζεῦ, ποίησον ἡμῖν τόπον)· ἀκούσας δὲ ὁ μέγας ἐκεῖνος τοῦ ἤχου τῶν ὀνομαστὶ ἐπιβοωμένων τὸν δαίμονα, παρ' οὗ τὴν εὐρυχωρίαν ᾔτουν γενέσθαι τῇ πόλει, φησὶ πρὸς αὐτοὺς, πέμψας τινὰ τῶν παρεστηκότων, δοθήσεσθαι αὐτοῖς ὅσον οὐδέπω πλείονα τῆς εὐχῆς τὴν εὐρυχωρίαν. Ταύτης δὲ παρ' αὐτοῦ τῆς φωνῆς οἷόν τινος σκυθρωπῆς ἀποφάσεως ἐξενεχθείσης, λοιμὸς τὴν πάνδημον ἐκείνην ἱερομηνίαν ἐκδέχεται. Καὶ παραχρήμα κατεμίγνυτο ταῖς χοροστασίαις ὁ θρῆνος, ὥστε αὐτοῖς εἰς πένθη καὶ συμφορὰς μεταστραφῆναι τὰς θυμηδίας, ἀντὶ αὐλῶν καὶ κρότων τῆς ἐπαλλήλου θρηνωδίας διαλαβούσης τὴν πόλιν. Ἐνσκῆψαν γὰρ ἅπαξ τοῖς ἀνθρώποις τὸ πάθος, θᾶττον ἢ κατ' ἐλπίδας διεξῄει πυρὸς δίκην τοὺς οἴκους ἐπιβοσκόμενον, ὥσ
pinou biou pros ton Theon metanistatai, episkēpsas tois epitēdeiois, mē ktēsasthai topon autǭ pros taphēn idiazonta. Ei gar zōn, kyrios klēthēnai topou tinos ouk edexato, alla paroikōn en allotriois ton bion diēgagen, oude meta thanaton tę̄ paroikia pantōs epaischynthēsetai All᾽ estō, phēsi, tǭ meta tauta biǭ diēgēma, hoti Grēgorios oute zōn epōnomasthē topǭ tini, kai meta thanaton allotriōn taphōn egeneto paroikos, pasēs tēs en tę̄ gę̄ ktēseōs heauton apostēsas, hōs mēde entaphēnai idiǭ katadexasthai topǭ; monēn gar autǭ ktēsin timian einai ekrinen ekeinēn, ē pleonexias eph᾿ heautēs ichnos ou dechetai. Tēn de athroan pantos tou ethnous metastasin apo tēs Hellēnikēs mataiotētos eis tēn epignōsin tēs alētheias thaumazetō hekastos tōn entynchanontōn tǭ logǭ, kai mēdeis apisteitō pros tēn oikonomian blepōn, di' hēs gegonen hē tosautē metabolē tōn metatithemenōn apo tou pseudous pros tēn alētheian. To gar en tois prōtois autou tēs hierōsynēs gegenēmenon chronois, hoper pros ta loipa tōn thaumatōn epeigomenos ho logos paredrame, nyn epanalabōn diēgēsomai. Heortē tis ēn pandēmos en tę̄ polei, daimoni tini tōn enchōriōn kata ti patrion agomenē. Pros tautēn hapan schedon synerrhei to ethnos, tēs chōras pasēs syneortazousēs tę̄ polei. Epeplērōto de tōn syndedramēkotōn to theatron, kai hyperecheito pantachothen hyper tas kathedras tōn epirrhyentōn to plēthos, kai pantōn peri ta theamata te kai akroamata pros tēn orchēstran apoblepein prothymoumenōn, thorybou plērēs ēn hē skēnē, kai apraktos egineto tois thaumatopoiois hē epideixis, tēs tarachēs tōn stenochōroumenōn ou monon tēn apolausin tēs mousikēs epikoptousēs, all᾿ oute tois thaumatopoiois endidousēs kairon ta heautōn epideiknysthai. Entha de koinē para pantos ekrēgnytai tou dēmou phōnē, ton daimona, hǭ tēn heortēn ēgon, anakalountōn, kai par' ekeinou tēn eurychōrian autois axiountōn genesthai. Epeidē de pantōn allēlois symphthengomenōn, eis hypsos ēreto hē phōnē, kai pasēs edokei tēs poleōs kathaper henos tinos stomatos ho logos einai, ho tēn euchēn tautēn prosagōn tǭ daimoni (ēn de hē euchē, hōs ep᾿ autēs akousai tēs lexeōs Zeu, poiēson hēmin topon); akousas de ho megas ekeinos tou ēchou tōn onomasti epiboōmenōn ton daimona, par' hou tēn eurychōrian ę̄toun genesthai tę̄ polei, phēsi pros autous, pempsas tina tōn parestēkotōn, dothēsesthai autois hoson oudepō pleiona tēs euchēs tēn eurychōrian. Tautēs de par' autou tēs phōnēs hoion tinos skythrōpēs apophaseōs exenechtheisēs, loimos tēn pandēmon ekeinēn hieromēnian ekdechetai. Kai parachrēma katemignyto tais chorostasiais ho thrēnos, hōste autois eis penthē kai symphoras metastraphēnai tas thymēdias, anti aulōn kai krotōn tēs epallēlou thrēnōdias dialabousēs tēn polin. Enskēpsan gar hapax tois anthrōpois to pathos, thatton ē kat' elpidas diexę̄ei pyros dikēn tous oikous epiboskomenon, hōs
life to God, having charged his friends not to acquire a place of his own for his burial. For if while living he had not accepted to be called owner of any place, but had passed his life as a sojourner on what belonged to others, neither would he be ashamed of sojourning after death. “But let it be a story for later life,” he said, “that Gregory was not named after any place while he lived, and after death became a sojourner in others' tombs, having withdrawn himself from all possession on earth, so that he did not accept burial in a place of his own.” For he judged that the only possession precious to him was the one that admits in itself no trace of greed. Let each one who comes upon this speech admire the sudden conversion of the whole nation from Greek vanity to the knowledge of the truth, and let no one disbelieve it, looking to the dispensation through which so great a change came about in those who were converted from falsehood to truth. For I will now take up again and recount what happened in the first years of his priesthood, which my speech passed over in its haste toward the rest of his wonders. There was a public festival in the city, celebrated by an ancestral custom in honour of one of the local demons. Almost the whole nation streamed together to it, the whole country joining the city in the feast. The theatre was filled with those who had flocked to it, and the crowd of those streaming in overflowed on every side above the seats; and as all were eager to look toward the orchestra for the spectacles and performances, the stage was full of uproar, and the display of the performers came to nothing, since the commotion of the crowded people not only interrupted the enjoyment of the music but gave the performers no opportunity to show their skills. Then a common cry broke out from the whole populace, calling on the demon in whose honour they were holding the feast and asking that room be made for them by him. When, with all crying out together, the cry rose high, and the words seemed to be those of the whole city as from one mouth, offering this prayer to the demon (the prayer was, word for word, “Zeus, make room for us”), that great man heard the noise of those calling on the demon by name and asking him to make room for the city, and sending one of those standing by, he says to them that they would soon be given more room than they prayed for. When this saying had been uttered by him like a grim sentence, a plague succeeds that public holy season. At once lamentation was mixed with the dances, so that their merriment was turned into mourning and calamity, and in place of pipes and applause continuous dirges filled the city. For once the disease had fallen on the people, it went through the houses faster than one could expect, devouring them like fire, so
Notes and citation
Summary: Gregory died leaving orders that he be buried in a borrowed tomb; Gregory of Nyssa then tells how, early in his episcopate, a festival crowd cried “Zeus, make room for us,” and a plague followed his warning.
Notes on the original text
- Digital text corrected (OCR split word): μό νον → μόνον; θρη νωδίας → θρηνωδίας.
Cite (SBL): Gregory of Nyssa, Vit. Thaum. 955 (PG 46:955–956; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nyssa-vita-thaumaturgi/955). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nyssa-vita-thaumaturgi/955
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 46 (Bavarian State Library OCR); compared afterwards with FOTC 58 (private check) where it exists, otherwise re-read against the Greek.
Chapter 957
957PG 46:957–958
πληροῦσθαι μὲν τῶν τῇ νόσῳ καταφθειρομένων τὰ ἱερὰ τῶν ἐλπίδι θεραπείας προσφευγόντων γέμειν δὲ πηγὰς, καὶ κρουνοὺς, καὶ φρέατα, τῶν ὑπὸ τῆς τοῦ νοσήματος ἀμηχανίας διακαιομένων ἐν τῇ δίψῃ (ἐφ' ὧν ἡτόνει τὸ ὕδωρ τὸν ἐκ τοῦ πάθους κατασβέσαι φλογμὸν, ὁμοίως ἐχόντων καὶ μετὰ τὸ ὕδωρ, καὶ πρὸ τοῦ ὕδατος, τῶν ἅπαξ κατασχεθέντων τῷ πάθει)· πολλοὺς δὲ αὐτομολεῖν πρὸς τοὺς τάφους, καὶ μηκέτι τοὺς περιόντας ἐξαρκεῖν ταῖς τῶν κατοιχομένων ταφαῖς. Γενέσθαι δὲ οὐκ ἀδόκητον τοῦ κακοῦ τὴν προσβολὴν τοῖς ἀνθρώποις· ἀλλά τινος φάσματος ἐπιγινομένου τῇ μελλούσῃ καταφθείρεσθαι οἰκίᾳ, οὕτως ἐπακολουθεῖν τὴν φθοράν. Ἐπεὶ οὖν πᾶσι καταφανής ἐγένετο ἡ αἰτία τῆς νόσου, ὅτι τὸ ἐπικληθὲν παρ' αὐτῶν δαιμόνιον κακῶς ἐπλήρου τὴν εὐχὴν τῶν ματαίων, τὴν πονηρὰν ταύτην ἐκ τοῦ πάθους εὐρυχωρίαν ἐμποιοῦν τῇ πόλει· ἔνθα ἱκέται γίνονται τοῦ μεγάλου, στῆσαι δεόμενοι τοῦ κακοῦ τὴν φορὰν διὰ τοῦ παρ᾿ αὐτοῦ γινωσκομένου τε καὶ κηρυττομένου Θεοῦ, ὃν μόνον ὡμολόγουν ἀληθῶς εἶναι Θεὸν, καὶ κατὰ πάντων τὸ κράτος ἔχειν. Τοῦ γὰρ φάσματος ἐκείνου πρὸ τῆς ἐσομένης τῷ οἴκῳ διαφθορᾶς προφαινομένου, καὶ παραχρῆμα τὴν ἀπόγνωσιν τῆς ζωῆς ἐμποιοῦντος, εἷς ἐγίνετο τοῖς κινδυνεύουσι σωτήριος τρόπος, τὸ ἐντὸς ἐκείνου γενέσθαι τοῦ οἴκου τὸν μέγαν Γρηγόριον, καὶ δι᾽ εὐχῆς τὸ ἐνσκῆψαν τῷ οἴκῳ πάθος ἀπώσασθαι. Ταχείας δὲ διὰ τῶν τετυχηκότων ἐν πρώτοις τῆς τοιαύτης σωτηρίας ἐπὶ πάντας τῆς φήμης διαδραμούσης, πάντα ἀργὰ ἦν, ἃ πρότερον ὑπὸ ματαιότητος αὐτοῖς ἐσπουδάζετο, χρηστήριά τε καὶ καθάρσια, καὶ ἡ ἐν τοῖς εἰδώλοις διατριβή, πάντων πρὸς τὸν μέγαν ἱερέα βλεπόντων, καὶ ἑκάστου πρὸς ἑαυτὸν ἐπὶ σωτηρίᾳ παντὸς τοῦ γένους ἐφελκομένου. Μισθὸς δὲ ἦν αὐτῷ παρὰ τῶν σωζομένων ἡ τῶν ψυχῶν σωτηρία. Τῇ γὰρ τοιαύτῃ πείρᾳ τῆς εὐσεβείας τοῦ ἱερέως φανερουμένης, οὐκέτι ἦν ἀναβολή πρὸς τὴν συγκατάθεσιν τοῦ μυστηρίου, τοῖς διὰ τῶν ἔργων διδασκομένοις τὴν τῆς πίστεως δύναμιν. Οῦτως ἐγένετο τοῖς ἀνθρώποις ἐκείνοις ἰσχυροτέρα τῆς ὑγείας ἡ νόσος. Ὅσον γὰρ ἐν τῇ ὑγιείᾳ πρὸς τὴν τοῦ μυστηρίου παραδοχὴν τοῖς λογισμοῖς ἀσθενοῦντες ἦσαν, τοσοῦτον τῇ σωματικῇ νόσῳ πρὸς τὴν πίστιν ἐῤῥώσθησαν. Καὶ οὕτω τῆς περὶ τὰ εἴδωλα πλάνης ἐλεγχθείσης, πάντες πρὸς τὸ ὄνομα τοῦ Χριστοῦ μετετίθεντο, οἱ μὲν διὰ τῆς ἐπιγενομένης νόσου χειραγωγηθέντες πρὸς τὴν ἀλήθειαν· οἱ δὲ καὶ προφυλακὴν τοῦ λοιμοῦ, τὴν πίστιν τὴν εἰς τὸν Χριστὸν προβαλλόμενοι. Ἔστι δὲ καὶ ἄλλα τῇ μνήμῃ μέχρι τοῦ δεῦρο διασωζόμενα τοῦ μεγάλου Γρηγορίου θαύματα, ἅπερ φειδόμενοι τῆς ἀπιστούσης ἀκοῆς, ὡς ἂν μὴ βλαβεῖεν οἱ τὸ ἀληθὲς ἐν τῷ μεγέθει τῶν λεγομένων ψεῦδος οἰόμενοι, τοῖς γεγραμμένοις οὐ προσεθήκαμεν. Χριστῷ δὲ τῷ τοιαῦτα διὰ τῶν δούλων αὐτοῦ τερατουργοῦντι πρέπει δόξα, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώ-
plērousthai men tōn tę̄ nosǭ kataphtheiromenōn ta hiera tōn elpidi therapeias prospheugontōn gemein de pēgas, kai krounous, kai phreata, tōn hypo tēs tou nosēmatos amēchanias diakaiomenōn en tę̄ dipsę̄ (eph' hōn hētonei to hydōr ton ek tou pathous katasbesai phlogmon, homoiōs echontōn kai meta to hydōr, kai pro tou hydatos, tōn hapax kataschethentōn tǭ pathei); pollous de automolein pros tous taphous, kai mēketi tous periontas exarkein tais tōn katoichomenōn taphais. Genesthai de ouk adokēton tou kakou tēn prosbolēn tois anthrōpois; alla tinos phasmatos epiginomenou tę̄ mellousę̄ kataphtheiresthai oikią, houtōs epakolouthein tēn phthoran. Epei oun pasi kataphanēs egeneto hē aitia tēs nosou, hoti to epiklēthen par' autōn daimonion kakōs eplērou tēn euchēn tōn mataiōn, tēn ponēran tautēn ek tou pathous eurychōrian empoioun tę̄ polei; entha hiketai ginontai tou megalou, stēsai deomenoi tou kakou tēn phoran dia tou par᾿ autou ginōskomenou te kai kēryttomenou Theou, hon monon hōmologoun alēthōs einai Theon, kai kata pantōn to kratos echein. Tou gar phasmatos ekeinou pro tēs esomenēs tǭ oikǭ diaphthoras prophainomenou, kai parachrēma tēn apognōsin tēs zōēs empoiountos, heis egineto tois kindyneuousi sōtērios tropos, to entos ekeinou genesthai tou oikou ton megan Grēgorion, kai di᾽ euchēs to enskēpsan tǭ oikǭ pathos apōsasthai. Tacheias de dia tōn tetychēkotōn en prōtois tēs toiautēs sōtērias epi pantas tēs phēmēs diadramousēs, panta arga ēn, ha proteron hypo mataiotētos autois espoudazeto, chrēstēria te kai katharsia, kai hē en tois eidōlois diatribē, pantōn pros ton megan hierea blepontōn, kai hekastou pros heauton epi sōtērią pantos tou genous ephelkomenou. Misthos de ēn autǭ para tōn sōzomenōn hē tōn psychōn sōtēria. Tę̄ gar toiautę̄ peirą tēs eusebeias tou hiereōs phaneroumenēs, ouketi ēn anabolē pros tēn synkatathesin tou mystēriou, tois dia tōn ergōn didaskomenois tēn tēs pisteōs dynamin. Outōs egeneto tois anthrōpois ekeinois ischyrotera tēs hygeias hē nosos. Hoson gar en tę̄ hygieią pros tēn tou mystēriou paradochēn tois logismois asthenountes ēsan, tosouton tę̄ sōmatikę̄ nosǭ pros tēn pistin errhōsthēsan. Kai houtō tēs peri ta eidōla planēs elenchtheisēs, pantes pros to onoma tou Christou metetithento, hoi men dia tēs epigenomenēs nosou cheiragōgēthentes pros tēn alētheian; hoi de kai prophylakēn tou loimou, tēn pistin tēn eis ton Christon proballomenoi. Esti de kai alla tę̄ mnēmę̄ mechri tou deuro diasōzomena tou megalou Grēgoriou thaumata, haper pheidomenoi tēs apistousēs akoēs, hōs an mē blabeien hoi to alēthes en tǭ megethei tōn legomenōn pseudos oiomenoi, tois gegrammenois ou prosethēkamen. Christǭ de tǭ toiauta dia tōn doulōn autou teratourgounti prepei doxa, timē kai proskynēsis, nyn kai aei, kai eis tous aiōnas tōn aiō-
that the temples were filled with those wasted by the disease who fled there in hope of healing, and springs and fountains and wells were crowded with those burning with thirst in the helplessness of the illness (in their case the water was too weak to quench the burning of the disease, since those once seized by it were the same after water as before it); and many went off to the tombs of their own accord, and the survivors were no longer sufficient to bury the dead. The onset of the evil did not come upon people unexpectedly; but an apparition appeared to the house that was about to be destroyed, and so the destruction followed. When the cause of the disease became plain to all, that the demon they had called on was wickedly fulfilling the prayer of the foolish, producing this evil “room” in the city through the disease, they became suppliants of the great man, begging him to stop the course of the evil through the God he knew and preached, whom they confessed alone to be truly God and to have power over all. For when that apparition appeared beforehand, before the destruction that was to come on a house, and at once produced despair of life, there was one way of safety for those in danger: that the great Gregory should come inside that house and drive off by prayer the disease that had fallen upon it. As the report quickly spread to all through those who were the first to obtain such salvation, everything they had formerly pursued in their vanity, oracles and purifications and attendance on the idols, was idle; all looked to the great priest, and each drew his whole family to him for salvation. And his reward from those saved was the salvation of their souls. For when the godliness of the priest had been made manifest by such a proof, there was no more delay in assenting to the mystery for those taught the power of the faith by deeds. So for those people the disease proved stronger than health. For as much as in health they were weak in their reasonings toward receiving the mystery, so much were they strengthened toward faith by bodily disease. And so, the error about idols having been refuted, all went over to the name of Christ, some led by the hand to the truth through the disease that had come upon them, others putting forward faith in Christ as a safeguard against the plague. There are other wonders of the great Gregory still preserved in memory to this day, which we have not added to what has been written, sparing unbelieving ears, so that those who think the truth a falsehood because of the greatness of what is told may not be harmed. To Christ, who works such wonders through his servants, belong glory, honour, and worship, now and always, and to the ages of the ages.
Notes and citation
Summary: During the plague only Gregory's prayer saved the houses marked by an apparition, and the people turned to Christ; Gregory of Nyssa omits other wonders lest they be disbelieved and ends with a doxology.
- The scan text breaks off in the last word (“αἰώ-”); the doxology is translated as the sense completes it.
Cite (SBL): Gregory of Nyssa, Vit. Thaum. 957 (PG 46:957–958; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nyssa-vita-thaumaturgi/957). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nyssa-vita-thaumaturgi/957
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 46 (Bavarian State Library OCR); compared afterwards with FOTC 58 (private check) where it exists, otherwise re-read against the Greek.