Life of Syncletica 1–32
Pseudonymous: Transmitted among the works of Athanasius and ascribed to him in the manuscripts, but not by him: it describes a monastic movement of the fifth or sixth century.
Greek text: PG 28 (Greek text: Migne, PG 28 (1857), from library-scan OCR (public domain)).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1PG 28:1488a–1488b
Ἔδει πάντας ἀνθρώπους τῶν καλῶν μὴ ἀμυήτους ὑπάρχειν. Οὕτω γάρ ἂν ἐγγεγυμνασμένοι toi; σιν εί εἶεν, τὸ ἀζήμιον εἶχον ὲν βίῳ· καὶ γοῦν τοὺς ἀκεραιοτὲρους τά πολλά τῶν χρηστῶν διέλαθεν. Τοῦτο δὲ πεπόνθασιν ἐκ τοῦ τὴν διάνοιαν αὐτοῖς ἀμβλυωτέραν καθεστάναι ὑπὸ τῆς ἀμελείας. Πολλάκις γάρ καὶ μαργαρῖται πολύτιμοι είς πένητας παρῆλθον ἄνδρας. Οἱ δὲ ἀδοκίμαστον τὴν περὶ τούτων τέχνην ἔχοντες, ὡς μικρῶν τινων καὶ οὖδαμινῶν κατεφρόνησαν. Ἡμεῖς γοῦν, νηπίαν καὶ ἀνάσκητον ψυχὴν ἔχοντες, τῷ παρόντι ἐντυγχάνοντες μαργαρίτῃ, οὐδὲν μέγα τοῦτον θεωροῦμεν, τῷ σχήματι μόνῳ ἐνατενίζοντες, τῆς δὲ φύσεως αὐτοῦ, ὅσον πρὸς γνῶσιν, μακράν τυγχάνοντες. Ὠς δὲ κατʼ ὀλίγον ἐκ τῶν πέλας ὲδιδασκόμεθα τὸ κάλλος αὑτοῦ, Θεῖος ἔρως καὶ ἡμῖν ἐνεγεννᾶτο πρὸς τὸ όφθέν · καὶ γάρ αὑτά τά πράγματα ἐξωπύρει ἡμῶν πρὸς τὸν πόθον τὴν διάνοιαν.
Edei pantas anthrōpous tōn kalōn mē amyētous hyparchein. Houtō gar an engegymnasmenoi toi? sin ei eien, to azēmion eichon en biǭ; kai goun tous akeraioterous ta polla tōn chrēstōn dielathen. Touto de peponthasin ek tou tēn dianoian autois amblyōteran kathestanai hypo tēs ameleias. Pollakis gar kai margaritai polytimoi eis penētas parēlthon andras. Hoi de adokimaston tēn peri toutōn technēn echontes, hōs mikrōn tinōn kai oudaminōn katephronēsan. Hēmeis goun, nēpian kai anaskēton psychēn echontes, tǭ paronti entynchanontes margaritę̄, ouden mega touton theōroumen, tǭ schēmati monǭ enatenizontes, tēs de physeōs autou, hoson pros gnōsin, makran tynchanontes. Ōs de katʼ oligon ek tōn pelas edidaskometha to kallos hautou, Theios erōs kai hēmin enegennato pros to ophthen ; kai gar hauta ta pragmata exōpyrei hēmōn pros ton pothon tēn dianoian.
All people ought not to be uninitiated in good things. For if they were trained in them, they would live their lives without loss; but in fact many good things escape the more simple, and this happens to them because their understanding has been dulled by negligence. Often precious pearls have passed into the hands of poor men, who, having no tested skill concerning them, despised them as small and worthless things. So we too, having an infant and untrained soul, when we come upon the pearl now before us, think it nothing great, looking only at its outward shape and being far, as regards knowledge, from its nature. But as little by little we were taught its beauty by those near it, a divine love was born in us too for what we had seen; for the facts themselves kindled our mind to longing.
Matt 13:46 (allusion, low confidence)
Notes and citation
Summary: The writer compares Syncletica to a pearl whose worth he did not at first recognize, until others taught him its beauty.
- The words after “trained” are damaged in the scan (“toi; σιν εί εἶεν”); translated by the evident sense.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); leaked chapter numeral): Ι. Ἔδει → Ἔδει; ἷιπάρχειν → ὑπάρχειν; lii δὲ → Οἱ δὲ; Ἦμεξ → Ἡμεῖς.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 1 (PG 28:1488a–1488b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/1
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 2
2PG 28:1488b–1488c
Τί δὲλέγω τοὺς παρόντας, ἢ καὶ ἑαυτὸν συγκιταριθμῶ τούτοις, ὥς τι εἰδότων ἡμῶν καὶ λεγόντων περὶ τῆς ἀοιδίμου καὶ μακαρίας Συγκλητικῆς; Οἶμαι γὰρ πᾶσαν ἀνθρώπων φύσιν λείπεσθαι πρὸς διήγησιν τῶν ἀγαθῶν αὐτῆς πράξεων. Είδὲ καί τις ἐπιχειρήσειε λέγειν τι περὶ αὐτῆς, πολὺ μὲν καὶ ἄπειρον ἀπολειφθήσεται τῶν ζητουμένων, κᾶν σοφὸς, κᾶν ἐπιστήμων τυγχάνῃ. Ὠσπερ γάρ οἱ τῷ ἡλίῳ ἀτενίσαι βουλόμενοι τὰς ὄψεις βλάπτονται, οὕτω καὶ οἱ κατοπτρίζεσθαι τῷ βίῳ ταύτης πειρώμενοι, ὑπὸ τοῦ μεγέθους τῶν κατορθωμάτων ἰλιγγιάσαντες, ὐπενδόντες ἢ καὶ άτονήσαντες, σύγχυσιν ὑφίστανται τῇ διανοίᾳ.
Ti delegō tous parontas, ē kai heauton synkitarithmō toutois, hōs ti eidotōn hēmōn kai legontōn peri tēs aoidimou kai makarias Synklētikēs? Oimai gar pasan anthrōpōn physin leipesthai pros diēgēsin tōn agathōn autēs praxeōn. Eide kai tis epicheirēseie legein ti peri autēs, poly men kai apeiron apoleiphthēsetai tōn zētoumenōn, kan sophos, kan epistēmōn tynchanę̄. Ōsper gar hoi tǭ hēliǭ atenisai boulomenoi tas opseis blaptontai, houtō kai hoi katoptrizesthai tǭ biǭ tautēs peirōmenoi, hypo tou megethous tōn katorthōmatōn ilingiasantes, ypendontes ē kai atonēsantes, synchysin hyphistantai tę̄ dianoią.
But why do I speak of those present, or count myself among them, as though we knew and could say anything about the celebrated and blessed Syncletica? For I think that all human nature falls short of telling her good deeds. And if anyone should try to say something about her, he will fall very far, infinitely far, short of what is sought, even if he is wise, even if he is learned. For as those who wish to gaze at the sun damage their sight, so those who try to look into her life as into a mirror grow dizzy at the greatness of her achievements, give way or grow faint, and suffer confusion in their minds.
Notes and citation
Summary: No one can adequately describe Syncletica’s life, as no one can look straight at the sun.
Notes on the original text
- Digital text corrected (OCR (Latin letters); OCR (question mark read as ς); OCR lost letter; OCR, split word): Συγκλητικῆςς → Συγκλητικῆς;; λείπσθαι → λείπεσθαι; mp}. αὐτῆς → περὶ αὐτῆς; Emori.μων → ἐπιστήμων; βουο λόμενοι → βουλόμενοι.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 2 (PG 28:1488b–1488c; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/2
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 3
3PG 28:1488c–1488d
Ἡμεῖς δὲ κατά τὴν ἰδίαν δύναμιν [pnis-miras; τὰ κατʼ αὐτὴν, καὶ ὲκ τῶν συνηλίκων δὲ αὐτῆς τὰ κατά τὸν πρῶτον βίον ἀκροθιγῶς ἀκούσαντες, καὶ ἐξ αὐτῶν δὲ τῶν πραγμάτων ἀμυδρῶς καταυγασθέντες, ἐπὶ τὸ γράφειν ἥκομεν, ἑαυτοῖς τροφὰς σωτηριὼδεις ἀποθησαυρίζοντες. Τὸ μὲν γάρ κατʼ ἀξίαν αὐτῆς λέγειν οὐ μόνον ἡμῖν ἀδύνατον, ἀλλὰ καὶ τοῖς πολλοῖς δυσχερές.
Hēmeis de kata tēn idian dynamin [pnis-miras? ta katʼ autēn, kai ek tōn synēlikōn de autēs ta kata ton prōton bion akrothigōs akousantes, kai ex autōn de tōn pragmatōn amydrōs kataugasthentes, epi to graphein hēkomen, heautois trophas sōtēriōdeis apothēsaurizontes. To men gar katʼ axian autēs legein ou monon hēmin adynaton, alla kai tois pollois dyscheres.
But we, according to our own ability, having learned [the things] concerning her, and having heard in passing from women of her own age the facts of her early life, and having been dimly enlightened by the facts themselves, have come to write, storing up saving nourishment for ourselves. For to speak of her as she deserves is not only impossible for us but difficult even for the many.
Notes and citation
Summary: The writer explains his sources: what he learned of her, and what her contemporaries told him of her early life.
- A word after “according to our own ability” is garbled in the scan (“[pnis-miras;”); “having learned” is supplied by sense.
Notes on the original text
- Digital text corrected (stray period): καταυγασθέντες. ἐπὶ → καταυγασθέντες, ἐπὶ.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 3 (PG 28:1488c–1488d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/3
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 4
4PG 28:1488d–1489a
Ἢ τῆς οὐρανίου συγκλήτου ἐπώνυμος, χώρας τῆς Μακεδονίας τυγχάνει. Ἀκηκοότων γάρ τῶν emam αὐτῆς τὸ φιλόθεον καὶ φιλόχριστον τῶν Ἀλεξανδρέων. κατελάμβανον ὲκ Μακεδονίας τὴν τοῦ Μακεδόνος πόλιν. Ἐπιβάντων δὲ αὐτῶν τῇ χώρᾳ, καὶ μείζω εὑρόντες τῆς φήμης τά πράγματα, φιλοφρόνως ᾤκουν αύτήν. Οὐ πλήθει δὲ δήμων συνέχαιρον, οὔτε μὴν οἰκημάτων έθαύμαζον μέγεθος · πίστιν δὲ μονότροπον εὑρόντες σὺν εἰλικρινεῖ ἀγάπῃ, δευτέραν ἔθεντο τὴν οἰκείαν τῆς μετοικίας.
Ē tēs ouraniou synklētou epōnymos, chōras tēs Makedonias tynchanei. Akēkootōn gar tōn emam autēs to philotheon kai philochriston tōn Alexandreōn. katelambanon ek Makedonias tēn tou Makedonos polin. Epibantōn de autōn tę̄ chōrą, kai meizō heurontes tēs phēmēs ta pragmata, philophronōs ǭkoun autēn. Ou plēthei de dēmōn synechairon, oute mēn oikēmatōn ethaumazon megethos ; pistin de monotropon heurontes syn eilikrinei agapę̄, deuteran ethento tēn oikeian tēs metoikias.
She who bears the name of the heavenly senate (synkletos) came from the region of Macedonia. For her forebears, having heard of the love of God and love of Christ of the Alexandrians, came from Macedonia to the city of the Macedonian. When they arrived in the country and found the reality greater than the report, they gladly settled in it. They did not rejoice in the great number of its people, nor did they admire the size of its buildings; but finding a faith of one mind together with sincere love, they made their new home their second fatherland.
Notes and citation
Summary: Syncletica’s family came from Macedonia and settled in Alexandria, drawn by the faith of its Christians.
- The name Syncletica is played on: synkletos means “senate.” “The city of the Macedonian” is Alexandria, founded by Alexander. “Forebears” renders a garbled word (“emam”), probably πρόγονοι or γονέων.
Notes on the original text
- Digital text corrected (OCR): Ἐπιῖβαππων → Ἐπιβάντων.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 4 (PG 28:1488d–1489a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/4
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 5
5PG 28:1489a–1489b
Ἦν δὲ καὶ τῷ γένει περίβλεπτος ἡ μακαρία Συγκλητικὴ, καὶ τοῖς ἄλλοις δὲ τοῖς κατά τὸν κόσμον τερπνοῖς νομιζομένοις ἐκεκόσμητο. Παρῆν δὲ αὐτῇ καὶ ἀδελφὴ ὁμόφρων ἅμα, καὶ ἀδελφοὶ δύο, σεμνοτάτῳ καὶ αὐτοὶ ἀναχθέντες βίῳ· ὧν ὁ μὲν εἷς, ὲν τῇ παιδικῇ ἡλικίᾳ τυγχάνων, ἀπεγένετο · ὁ δὲ ἕτερος, emet; πέμπτῳ καὶ εἰκοστῷ ἔτει, παρὰ τῶν γονέων είς γάμον παρεκαλεῖτο· καὶ πάντων πρὸς τὸ ζητούμενον εὐτρεπισθέντων, καὶ τῶν ἐξ ἔθνους συμβολιη κῶν ὲκτελουμένων, ἀπέπτη ὁ νέος ὥσπερ ὄρνεον ὲκ βρόχων, ἀνταλλαγὴν ποιησάμενος τῆς ἐπιγείου νύμφης, τὴν ἄμωμον καὶ ἐλευθέραν τῶν ἁγίων σύνοδον.
Ēn de kai tǭ genei peribleptos hē makaria Synklētikē, kai tois allois de tois kata ton kosmon terpnois nomizomenois ekekosmēto. Parēn de autę̄ kai adelphē homophrōn hama, kai adelphoi dyo, semnotatǭ kai autoi anachthentes biǭ; hōn ho men heis, en tę̄ paidikę̄ hēlikią tynchanōn, apegeneto ; ho de heteros, emet? pemptǭ kai eikostǭ etei, para tōn goneōn eis gamon parekaleito; kai pantōn pros to zētoumenon eutrepisthentōn, kai tōn ex ethnous symboliē kōn ekteloumenōn, apeptē ho neos hōsper orneon ek brochōn, antallagēn poiēsamenos tēs epigeiou nymphēs, tēn amōmon kai eleutheran tōn hagiōn synodon.
The blessed Syncletica was distinguished in family and was adorned with the other things thought pleasant in the world. She had also a sister of one mind with her, and two brothers, who were themselves brought up in a most dignified life. Of these one died in childhood; the other, in his twenty-fifth year, was urged by his parents toward marriage. When everything had been prepared for what was sought and the customary contracts were being completed, the young man flew away like a bird out of the snares, exchanging his earthly bride for the blameless and free company of the saints.
Ps 124:7 (123:7 LXX) (allusion, medium confidence)
Notes and citation
Summary: Syncletica had a sister and two brothers; one brother died young, and the other fled on the eve of his wedding to join the company of ascetics.
- A word before “twenty-fifth year” is garbled (“emet;”); the sense is clear. The flight “like a bird out of the snares” echoes Ps 124:7 (LXX 123:7).
Notes on the original text
- Digital text corrected (OCR; OCR: 6 for ὁ; joined words): καὶτῷ γένει → καὶ τῷ γένει; καλ τοῖς → καὶ τοῖς; ὧν 6 μὲν → ὧν ὁ μὲν; · 6 δὲ ἕτερος → · ὁ δὲ ἕτερος; ἀπέπτη 6 νέος → ἀπέπτη ὁ νέος.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 5 (PG 28:1489a–1489b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/5
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 6
6PG 28:1489b
Αὕτη δὲ ἔτι ὲν ταῖς πατρῴαις ἀγκάλαις τυγχάνουσα, φιλοθεῒᾳ μὲν τὸ πρῶτον τὴν ψυχὴν ἠσκεῖτο · καὶ οὐχ οὕτω τὰς τοῦ σώματος ἐπιμελείας ἐποιεῖτο, ὡς τὰς τῆς φύσεως ὁρμὰς ἐπετήρει.
Hautē de eti en tais patrǭais ankalais tynchanousa, philotheïą men to prōton tēn psychēn ēskeito ; kai ouch houtō tas tou sōmatos epimeleias epoieito, hōs tas tēs physeōs hormas epetērei.
While she was still in her father’s arms, she first trained her soul in love of God; and she did not take such care of her body as she kept watch over the impulses of nature.
Notes and citation
Summary: From childhood she trained her soul in love of God and watched over her natural impulses.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 6 (PG 28:1489b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/6
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 7
7PG 28:1489b–1489c
Ἦν γὰρ καὶ κατά τὸ σῶμα περικαλλεστάτη, ὡςʼ καὶ πολλοὺς αὐτῇ μνηστῆρας προσιέναι κατὰ τὴν πρώτην ἡλικίαν· τοῦτο μὲν ὑπὸ τῆς περιουσίας δελεαζομένους, τοῦτο δὲ καὶ ὑπὸ τῆς τῶν γονέων κοσμιότητος, καὶ πρὸς ἐπὶ τούτοις ὑπʼ αὐτῆς τῆς κόρης τοῦ κάλλους έξαπτομένους. Καὶ γοῦν οἱ γονεῖς ἀσμένως προετρέποντο τὴν νέαν είς γάμον, αὐτὸ τοῦτο ὲπείγοντες, ὼς ἐξ αὐτῆς τὴν τοῦ γένους διαδοχὴν αὐτοῖς φυλαχθῆναι. Ἦ δὲ σώφρων καὶ γενναία τῷ φρονήματι, ούδόλως συνετίθετο ταῖς τοιαύταις τῶν γονέων συμβουλίαις· ἀλλά γάμον ἀκούουσα κοσμικόν, γάμον θεῖον ἐφαντάζετο · καὶ πολλοὺς μνηστῆρας παρορῶσα, είς μόνον τὸν οὐράνιον νυμφίον εἶχε τὸ νεῦμα.
Ēn gar kai kata to sōma perikallestatē, hōsʼ kai pollous autę̄ mnēstēras prosienai kata tēn prōtēn hēlikian; touto men hypo tēs periousias deleazomenous, touto de kai hypo tēs tōn goneōn kosmiotētos, kai pros epi toutois hypʼ autēs tēs korēs tou kallous exaptomenous. Kai goun hoi goneis asmenōs proetreponto tēn nean eis gamon, auto touto epeigontes, ōs ex autēs tēn tou genous diadochēn autois phylachthēnai. Ē de sōphrōn kai gennaia tǭ phronēmati, oudolōs synetitheto tais toiautais tōn goneōn symbouliais; alla gamon akouousa kosmikon, gamon theion ephantazeto ; kai pollous mnēstēras parorōsa, eis monon ton ouranion nymphion eiche to neuma.
For she was also most beautiful in body, so that many suitors came to her in her early youth, some lured by her wealth, some by the good standing of her parents, and besides these some inflamed by the beauty of the girl herself. Her parents gladly urged the young woman toward marriage, pressing for this very thing, so that the succession of the family might be preserved for them through her. But she, chaste and noble in mind, did not agree at all to such counsels of her parents; hearing of worldly marriage, she imagined divine marriage, and passing over many suitors she turned her gaze to the heavenly Bridegroom alone.
Notes and citation
Summary: Though beautiful and sought by many suitors, she refused her parents’ plans for marriage, devoted to Christ as her Bridegroom.
- The passage values virginity above marriage, as the work does throughout; translated as written.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); doubled period): Kal γοῦν → Καὶ γοῦν; αύτεῖς → αὐτοῖς; τὸ νεῦμα.. → τὸ νεῦμα..
Topics: Marriage
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 7 (PG 28:1489b–1489c; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/7
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 8
8PG 28:1489c–1492a
Καὶ ἦν ἰδεῖν τῆς μακαρίας Θέκλης γνησίαν μαθήτριαν, τοῖς αὐτοῖς αὐτὴν ἑπομένην διδάγμασι. Καὶ γὰρ τῶν δύο εἷς μνηστήρ ἦν ὁ Χριστὸς, καὶ αὐτὸς ἦν τῶν ἀμφοτέρων νυμφαγωγὸς Παῦλος· οἶμαι δὲ καὶ τὸν θάλαμον αὐταῖς μὴ ἐναλλάττειν· εἷς γὰρ αὐταῖς παστὸς ἡ Ἐκκλησία, καὶ ὁ αὐτὸς Δαβὶδ μελῳδεῖ ἐπʼ ἀμφοτέρων τὰ σεμνά καὶ θεῖα ᾄσματα. Καὶ γὰρ ἐν κυμβάλοις εύήχοις τέρπει τὰς Θεῷ ἀνατεθείσας ψυχάς, καὶ ἐν τυμπάνοις καὶ ἐν δεκαχόρδοις ψαλτηρίοις τὴν τελειοτάτην ᾠδὴν ἀναπέμπει. Μαριάμ δὲ τοῖς ἱεροῖς τούτοις γάμοις τὰς χορευτρίας εἰσάγει, λέγουσα· ’ᾼσωμεν τῷ Κυρίῳ· ἐνδόξως γὰρ δεδόξασται. Καὶ τὰ ὄψα δὲ τοῦ θείου δείπνου κοινά τοῖς ἑστιωμένοις· Γεύσασθε γὰρ, καὶ ἴδετε, ὅτι χρηστὸς ὀ Κύριος. Καὶ ἡ τῶν νυμφικῶν δὲ αὐταῖς περιβλημάτων μία τις ὑφή· Ὅσοι γὰρ είς Χριστόν ἐβαπτίσθησαν, Χριστὸν ἐνεδύσαντο. Ὀμότροπος οὖν αὐταῖς ἦν ἡ πρὸς Κύριον ἀγάπη · τῶν γὰρ αὐτῶν ἠξιοῦντο δωρεῶν · ἀλλὰ καὶ τοῖς αὐτοῖς ἀγῶσιν ἡμιλλῶντο. Τά μὲν γὰρ τῆς μακαρίας Θέκλης οὐδενὶ ἠγνόηται μαρτύρια, ὡς διὰ πυρὸς καὶ θηρίων ἀτιθάσσων αὐτὴν ὲνηθληκέναιʼ καὶ ταύτης τοὺς ἐναρετους πόνους τε καὶ ἱδρῶτας οἶμαι τοὺς πολλοὺς μὴ λανθάνειν. Εί γὰρ εἷς Σωτὴρ ἦν αὐταῖς ὁ ποθούμενος, ἀναγκαίως καὶ εἷς αὐταῖς ὁ ἀντιτασσόμενος. Καὶ τῇ μὲν Θέκλῃ πραῢτέρους ὑπολαμβάνω τοὺς πόνους· καθῄρητο γὰρ ἡ τοῦ ἐχθροῦ κακία, διά τῶν ἐκτὸς αὐτῇ προσομιλοῦντος· ἐνταῦθα δὲ δριμυτέραν ἑαυτοῦ τὴν κακίαν ἁπιδείκνυται, ὲκ τῶν ἔνδον διὰ τῶν ἐναντίων καὶ ὀλεθρίων ἑαυτοῦ λογισμῶν κινούμενος.
Kai ēn idein tēs makarias Theklēs gnēsian mathētrian, tois autois autēn hepomenēn didagmasi. Kai gar tōn dyo heis mnēstēr ēn ho Christos, kai autos ēn tōn amphoterōn nymphagōgos Paulos; oimai de kai ton thalamon autais mē enallattein; heis gar autais pastos hē Ekklēsia, kai ho autos Dabid melǭdei epʼ amphoterōn ta semna kai theia ąsmata. Kai gar en kymbalois euēchois terpei tas Theǭ anatetheisas psychas, kai en tympanois kai en dekachordois psaltēriois tēn teleiotatēn ǭdēn anapempei. Mariam de tois hierois toutois gamois tas choreutrias eisagei, legousa; ’Ąsōmen tǭ Kyriǭ; endoxōs gar dedoxastai. Kai ta opsa de tou theiou deipnou koina tois hestiōmenois; Geusasthe gar, kai idete, hoti chrēstos o Kyrios. Kai hē tōn nymphikōn de autais periblēmatōn mia tis hyphē; Hosoi gar eis Christon ebaptisthēsan, Christon enedysanto. Omotropos oun autais ēn hē pros Kyrion agapē ; tōn gar autōn ēxiounto dōreōn ; alla kai tois autois agōsin hēmillōnto. Ta men gar tēs makarias Theklēs oudeni ēgnoētai martyria, hōs dia pyros kai thēriōn atithassōn autēn enēthlēkenaiʼ kai tautēs tous enaretous ponous te kai hidrōtas oimai tous pollous mē lanthanein. Ei gar heis Sōtēr ēn autais ho pothoumenos, anankaiōs kai heis autais ho antitassomenos. Kai tę̄ men Theklę̄ praÿterous hypolambanō tous ponous; kathę̄rēto gar hē tou echthrou kakia, dia tōn ektos autę̄ prosomilountos; entautha de drimyteran heautou tēn kakian hapideiknytai, ek tōn endon dia tōn enantiōn kai olethriōn heautou logismōn kinoumenos.
One could see in her a true disciple of the blessed Thecla, following the same teachings. For the two had one Bridegroom, Christ, and the same Paul led both as bride-escort; and I think their bridal chamber was not different either, for their one bridal bed is the Church, and the same David sings over both the solemn and divine songs. For with well-sounding cymbals he delights the souls dedicated to God, and with timbrels and ten-stringed psalteries he sends up the most perfect song. Miriam brings in the dancing women to these holy weddings, saying: “Let us sing to the Lord, for he has been gloriously glorified.” The dishes of the divine banquet are common to those who feast: “Taste and see that the Lord is good.” And their bridal garments are of one weaving: “For as many as were baptized into Christ have put on Christ.” Their love for the Lord, then, was alike, for they were counted worthy of the same gifts; and they strove in the same contests. For the martyr-contests of the blessed Thecla are unknown to no one, how she struggled through fire and untamed beasts; and I think the virtuous labors and sweat of this one too are not hidden from most. For if they had one Savior whom they longed for, they necessarily had one adversary too. And I take Thecla’s labors to have been gentler; for the wickedness of the enemy was brought down in her case by his attacking her from outside; but here he shows his wickedness more bitter, moving from within through his own hostile and destructive thoughts.
Ps 150:5 (allusion, high confidence) · Ps 150:4 (allusion, high confidence) · Ps 144:9 (143:9 LXX) (allusion, medium confidence) · Exod 15:20 (allusion, high confidence) · Exod 15:21 (quotation, high confidence) · Ps 34:8 (33:9 LXX) (quotation, high confidence) · Gal 3:27 (quotation, high confidence)
Notes and citation
Summary: Syncletica is likened to Thecla, Paul’s disciple: both brides of Christ in the Church; Thecla fought beasts and fire, Syncletica a harder battle against inward thoughts.
- Thecla is the heroine of the Acts of Paul and Thecla. Exod 15:21 (Miriam’s song) is quoted from the Greek.
Notes on the original text
- Digital text corrected (OCR; OCR: 6 for ὁ; OCR: o for high dot; joined words; stray mark): Kal ἦν ίδεῖν → Καὶ ἦν ἰδεῖν; Kal γὰρ τῶν δύο → Καὶ γὰρ τῶν δύο; ἦν 6 Χριστὸς → ἦν ὁ Χριστὸς; καὶ 6 αὐτὸς Δαβὶδ → καὶ ὁ αὐτὸς Δαβὶδ; Kal γὰρ έν κυμβάλοις → Καὶ γὰρ ἐν κυμβάλοις; λέ·γουσα → λέγουσα; 636dξασται → δεδόξασται; Kal τὰ ὄψα → Καὶ τὰ ὄψα; Γεύοεασθε → Γεύσασθε; Kal ἡ τῶν νυμφικῶν δὲ αὐταῖς πε·ριόλημάτων ’μία → Καὶ ἡ τῶν νυμφικῶν δὲ αὐταῖς περιβλημάτων μία; ἀλλά καὶτοῖς → ἀλλὰ καὶ τοῖς; ὡςδιά → ὡς διὰ; αὑταίςὸ → αὐταῖς ὁ; πόνους ο καθῄρητο → πόνους· καθῄρητο.
Extrabiblical texts: Acts Paul (Acts of Paul; allusion)
Topics: Martyrdom
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 8 (PG 28:1489c–1492a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/8
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 9
9PG 28:1492a–1492b
Οὐκ ὲγοήτευσεν αὐτῆς τὸ ὄμμα ποικίλης ἐσθῆτος ὑφὴ, οὐδὲ λίθων πολυτελῶν διάφορα χρώματα ο οὐκ ἠπάτησεν αὐτῆς τὴν ἀκοὴν κύμβαλον, οὐδʼ nam διαλῦσαι δεδύνηται τὸν τῆς ψυχῆς αὐτῆς τόνον. Οὐκ ἐμάλαξεν αὐτὴν γονέων δάκρυα, οὐδὲ ἑτέρα τις συγγενῶν παραίνεσις · ἀλλʼ ῶσπερ ἀδάμαντα τὸν λογισμὸν ἔχουσα, οὐ παρετράπη τὸν νοῦν ο καὶ ὅπερ θυρίδας τὰς πάσας αἰσθήσεις αὐτῆς ἀποκλείουσα, τῷ ἑαυτῆς νυμφίῳ καταμόνας προσωμίλει, τὸ γραφικὸν έκεῖνο λέγουσα ο Ὠς ἐγὼ τῷ ἀδελφιδῷ μου, καί ὁ ἀδελφιδός μου ἐμοί. Καὶ εί μὲν καπνώδεις καὶ σκοτειναῖ ὁμιλίαι παρῆσαν, ταύτας ἀπέφευγε, τοῖς ἔνδον ταμείοις τῆς ψυχῆς ἑαυτὴν συνάγουσα· ὅπου δὲ φωτειναὶ καὶ ὲπωφελεῖς παραινέσεις ἐτύγχανον, πᾶσαν ἑαυτῆς τὴν διάνοιαν ἔτεινε πρὸς προσοχὴν τῶν λεγομένων.
Ouk egoēteusen autēs to omma poikilēs esthētos hyphē, oude lithōn polytelōn diaphora chrōmata o ouk ēpatēsen autēs tēn akoēn kymbalon, oudʼ nam dialysai dedynētai ton tēs psychēs autēs tonon. Ouk emalaxen autēn goneōn dakrya, oude hetera tis syngenōn parainesis ; allʼ ōsper adamanta ton logismon echousa, ou paretrapē ton noun o kai hoper thyridas tas pasas aisthēseis autēs apokleiousa, tǭ heautēs nymphiǭ katamonas prosōmilei, to graphikon ekeino legousa o Ōs egō tǭ adelphidǭ mou, kai ho adelphidos mou emoi. Kai ei men kapnōdeis kai skoteinai homiliai parēsan, tautas apepheuge, tois endon tameiois tēs psychēs heautēn synagousa; hopou de phōteinai kai epōpheleis paraineseis etynchanon, pasan heautēs tēn dianoian eteine pros prosochēn tōn legomenōn.
No weaving of embroidered clothing bewitched her eye, nor did the varied colors of precious stones deceive her; no cymbal deceived her hearing, nor could any [music] loosen the tension of her soul. Her parents’ tears did not soften her, nor any other exhortation of her relatives; but, having her mind like adamant, she was not turned aside in thought; and, shutting all her senses like windows, she conversed with her Bridegroom alone, saying that word of Scripture: “I am my beloved’s, and my beloved is mine.” If smoky and dark conversations were present, she fled them, gathering herself into the inner chambers of her soul; but where bright and helpful exhortations were found, she stretched her whole mind to attend to what was said.
Song 6:3 (quotation, high confidence) · Matt 6:6 (allusion, low confidence)
Notes and citation
Summary: Unmoved by finery, music or family pleas, she shut her senses and conversed with Christ, avoiding idle talk and attending to edifying words.
- A word after “nor could any” is garbled (“nam”), perhaps “flute”; translated loosely.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); OCR, joined words): τὸ βμμα → τὸ ὄμμα; λογισμδνεχουσα → λογισμὸν ἔχουσα; ἀδελφιόός → ἀδελφιδός; συνάγθυσα → συνάγουσα; πρὸς areaeχὴν → πρὸς προσοχὴν.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 9 (PG 28:1492a–1492b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/9
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 10
10PG 28:1492b–1492d
Οὐκ ἠμέλει δὲ καὶ τοῦ κατὰ τὸ σῶμα σωτηρίου φαρμάκου τήν τε γάρ νηστείαν οὕτως εἶχε atλην, ὡς μηδένα αὐτῇ τῶν παρόντων ίσον τυγχάνειν. Φυλακὴν γὰρ καὶ θεμέλιον ταύτην ἡγεῖτο τῶν ἄλλων. Καὶ εί ποτε ἀνάγκης γενομένης παρά τὸν συνήθη καιρὸν ἐτράφη, τὸ ἐναντίον ὑφίστατο τοῖς ἐσθίουσιν ο ὠχρία γὰρ αὐτῆς τὸ πρόσωπον, καὶ συνέπιπτεν ὁ τοῦ σώματος ὄγκος· τοῦ γάρ κινοῦντος ἀηδισθέντος, συναλλοιοῦται καὶ τὸ κινούμενον. Ὅπως γάρ ἂν ἡ ἀρχὴ διατεθῇ, ὡς ἐπίπαν ἀκολουθεῖ ταύτῃ καὶ τά ὲκ ταύτης ἠρτημένα. Οἷς μὲν γάρ η τροφὴ καὶ ἡδονὴν γίνεται καὶ προσφέρεται, εὐθαλὴς ὁ τοῦ σώματος ὄγκος ἐστίν · οἷς δὲ τὸ ἐναντίον συμβαίνει, ἄτροφος καὶ λεπτὴ ἢ σὰρξ τυγχάνει. Μαρτυροῦσι δέ μου τῷ λόγῳ οἱ ἄρρωστοι. Ἡ γοῦν μακαρία αὕτη, νοσηλεύειν πειρωμένη τὸ σῶμα, τῇ ψυχῇ τὸ εὐανθὲς ἔφερε· κατὰ γὰρ τὸν Ἀπόστολον λέγοντα ἔπραττεν · Ὀσῳ γάρ ὁ ἔξωθεν ἡμῶν ἅνθρωπος φθείρεται, φησιν, τοσοῦτον ό ἔνδον ἀνακαινοῦται. Οὕτω μὲν οὖν ὲνήθλει λανθάνουσα τοὺς πολλούς.
Ouk ēmelei de kai tou kata to sōma sōtēriou pharmakou tēn te gar nēsteian houtōs eiche atlēn, hōs mēdena autę̄ tōn parontōn ison tynchanein. Phylakēn gar kai themelion tautēn hēgeito tōn allōn. Kai ei pote anankēs genomenēs para ton synēthē kairon etraphē, to enantion hyphistato tois esthiousin o ōchria gar autēs to prosōpon, kai synepipten ho tou sōmatos onkos; tou gar kinountos aēdisthentos, synalloioutai kai to kinoumenon. Hopōs gar an hē archē diatethę̄, hōs epipan akolouthei tautę̄ kai ta ek tautēs ērtēmena. Hois men gar ē trophē kai hēdonēn ginetai kai prospheretai, euthalēs ho tou sōmatos onkos estin ; hois de to enantion symbainei, atrophos kai leptē ē sarx tynchanei. Martyrousi de mou tǭ logǭ hoi arrōstoi. Hē goun makaria hautē, nosēleuein peirōmenē to sōma, tę̄ psychę̄ to euanthes ephere; kata gar ton Apostolon legonta epratten ; Osǭ gar ho exōthen hēmōn hanthrōpos phtheiretai, phēsin, tosouton o endon anakainoutai. Houtō men oun enēthlei lanthanousa tous pollous.
Nor did she neglect the saving medicine of the body: she held fasting so dear that none of those around her was her equal. For she considered it the guard and foundation of the other virtues. And if ever, from necessity, she ate outside the usual time, she suffered the opposite of those who eat: her face grew pale, and the bulk of her body fell away; for when what moves is displeased, what is moved changes with it. For as the source is disposed, so for the most part are the things that depend on it. Those for whom food is a pleasure and is taken as such have a flourishing bodily bulk; those to whom the opposite happens have thin and wasted flesh. The sick bear witness to my word. This blessed woman, then, trying to discipline her body, bore the bloom in her soul; for she acted according to the apostle who says: “For though our outer man is perishing, yet the inner is being renewed.” So she struggled, unnoticed by most.
2 Cor 4:16 (quotation, high confidence)
Notes and citation
Summary: She loved fasting as the foundation of the virtues, so that eating out of season made her pale; her body wasted while her soul flourished.
- “So dear” renders a garbled word (“atλην”), probably φίλην. The sentence “trying to discipline (nursing?) her body” is uncertain in the scan (νοσηλεύειν πειρωμένη).
Notes on the original text
- Digital text corrected (OCR; joined words; leaked chapter numeral; split word): υύκ ἡμέλει → Οὐκ ἠμέλει; ήγεῖτοτῶν → ἡγεῖτο τῶν; τδ ἐναντίον → τὸ ἐναντίον; άῤῥωστοι.Ἦ,γοῦν → ἄρρωστοι. Ἡ γοῦν; τεειρωμένη → πειρωμένη; ’Λπόστολον → Ἀπόστολον; τοσοῦ τον → τοσοῦτον; τοὺς πολλούς. Η. → τοὺς πολλούς..
Topics: Fasting
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 10 (PG 28:1492b–1492d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/10
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 11
11PG 28:1492d–1493a
Ὅτε δὲ oi γονεῖς αὐτῆς τέλος ἔσχον τοῦ βίου, ἐπὶ πλεῖον θεοφορηθεῖσα τῷ θείῳ φρονήματι, λαμβάνει καὶ τὴν ἀδελφὴν μεθʼ ἑαυτῆς· ἦν γάρ στερηθεῖσα τῶν ὄψεων· καὶ τῶν μὲν πατρῴων οἴκων χωρίζεται · είς δέ τινος συγγενοῦς αὐτῆς ἡρωεῖον άπῳκισμένον τῆς πόλεως κατάγεται · καὶ διαπωλήσασα πᾶσαν τὴν καταλειφθεῖσαν αὐτῇ οὐσίαν, καὶ διανείμασα τοῖς πένησι, προσκαλεσαμένη τινὰ τῶν πρεσβυτέρων, ἀπέτεμεν ἑαυτῆς τοὺς πλοκάμους. Τότε τὴν πᾶσαν κοσμησιν ἀπέθετο ἔθος γάρ ταῖς γυναιξὶ κόσμον καλεῖν τὴν τρίχα. Σύμβολον δὲ ἦν τὸ γινόμενον τοῦ ἀπέριττον καὶ καθαράν τὴν ψυχὴν αὐτῆς γεγενῆσθαι. Τότε μὲν οῦν πρῶτον ἠξιώθη τῆς παρθενικῆς προσηγορίας.
Hote de oi goneis autēs telos eschon tou biou, epi pleion theophorētheisa tǭ theiǭ phronēmati, lambanei kai tēn adelphēn methʼ heautēs; ēn gar sterētheisa tōn opseōn; kai tōn men patrǭōn oikōn chōrizetai ; eis de tinos syngenous autēs hērōeion apǭkismenon tēs poleōs katagetai ; kai diapōlēsasa pasan tēn kataleiphtheisan autę̄ ousian, kai dianeimasa tois penēsi, proskalesamenē tina tōn presbyterōn, apetemen heautēs tous plokamous. Tote tēn pasan kosmēsin apetheto ethos gar tais gynaixi kosmon kalein tēn tricha. Symbolon de ēn to ginomenon tou aperitton kai katharan tēn psychēn autēs gegenēsthai. Tote men oun prōton ēxiōthē tēs parthenikēs prosēgorias.
When her parents came to the end of their life, she, carried along still more by divine purpose, took her sister with her, for she was deprived of sight; and she left her father’s house and went to live in the tomb-chapel of a relative, away from the city. Selling all the property left to her and distributing it to the poor, she called one of the presbyters and cut off her hair. Then she laid aside all adornment; for women are accustomed to call their hair an adornment. What was done was a sign that her soul had become simple and pure. Then first she was counted worthy of the name of virgin.
Matt 19:21 (allusion, medium confidence) · 1 Cor 11:15 (allusion, low confidence)
Notes and citation
Summary: After her parents died she moved with her blind sister to a family tomb outside the city, gave her property to the poor and had a presbyter cut her hair, becoming a consecrated virgin.
- “Then” (Τότε) is read for the garbled “Τίεε.” The hair as a woman’s glory recalls 1 Cor 11:15.
Notes on the original text
- Digital text corrected (OCR; OCR, joined words; hyphenation): τῶν ὅψεωνο → τῶν ὄψεων·; χω- · ρίζεται → χωρίζεται; ο καιδιαπωλήσασα → · καὶ διαπωλήσασα; Τίεε τὴν → Τότε τὴν.
Topics: Church office
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 11 (PG 28:1492d–1493a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/11
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 12
12PG 28:1493a–1493b
Πάσαν δὲ τὴν οὐσίαν αὐτῆς τοῖς πτωχοῖς διανείμασα, ἔλεγε· Μεγάλου μὲν ἧξίωμαι ὀνόματος· Τί δὲ ἀνταποδώσω ἐπάξιον τῷ δωρησαμένῳ, οὐκ ἔχω. Ei γάρ ἐπὶ τῶν ἐκτὸς πραγμάτων, ’ἐνεκεν ἀξιώματος φθαρτοῦ, πᾶσαν ἑαυτῶν τὴν οὐσίαν ἀποβάλλουσι· πόσῳ μᾶλλον ἐμὲ, τοσαύτης ἀξιωθεῖσαν χάριτος, οὐκ ἄρα ἔδει μετὰ τῶν νομιζομένων ὑπαρχόντων προδοῦναι καὶ τὸ σῶμα; Τί δὲ λέγω κτήματα ἢ σῶμα δοῦναι, πάντων αὐτοῦ ὑπαρχόντων; Τοῦ γὰρ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. Διά τούτων μὲν τῶν λόγων τὴν ταπεινοφροσύνην ὲγκομβωσαμὲνη, ἡσύχαζεν.
Pasan de tēn ousian autēs tois ptōchois dianeimasa, elege; Megalou men hēxiōmai onomatos; Ti de antapodōsō epaxion tǭ dōrēsamenǭ, ouk echō. Ei gar epi tōn ektos pragmatōn, ’eneken axiōmatos phthartou, pasan heautōn tēn ousian apoballousi; posǭ mallon eme, tosautēs axiōtheisan charitos, ouk ara edei meta tōn nomizomenōn hyparchontōn prodounai kai to sōma? Ti de legō ktēmata ē sōma dounai, pantōn autou hyparchontōn? Tou gar Kyriou hē gē kai to plērōma autēs. Dia toutōn men tōn logōn tēn tapeinophrosynēn enkombōsamenē, hēsychazen.
Having distributed all her property to the poor, she said: “I have been counted worthy of a great name, and I have nothing worthy to give back to the Giver. For if in outward affairs people throw away all their property for the sake of a perishable rank, how much more should I, counted worthy of such grace, have given up with what are thought possessions the body too? But why do I speak of giving possessions or a body, when all are his? For the earth is the Lord’s and its fullness.” With these words she clothed herself in humility and kept quiet.
Ps 116:12 (115:3 LXX) (allusion, medium confidence) · Ps 24:1 (23:1 LXX) (quotation, high confidence) · 1 Pet 5:5 (allusion, medium confidence)
Notes and citation
Summary: Having given away her wealth, she said she could never repay God, to whom all things belong, and she lived in humble quiet.
- “What shall I give back” echoes Ps 116:12 (LXX 115:3).
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); OCR: o for high dot): ἔλεγε ο Μεγάλου → ἔλεγε· Μεγάλου; ὀνόματος ο Τί → ὀνόματος· Τί; ἀποβάλλουσιο → ἀποβάλλουσι·; qau— χαζεν → ἡσύχαζεν.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 12 (PG 28:1493a–1493b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/12
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 13
13PG 28:1493b–1493c
Ἦν μὲν οῦν καὶ ὲν ταῖς πατρικαῖς αὐλαῖς ἱκανῶς προγυμνασθεῖσα τοῖς πόνοις· καὶ ὲν αὐτῇ δὲ τῇ ἀκμῇ τοῦ σταδίου ἀχθεῖσα, προέκοπτε ταῖς ἀρεταῖς. Ὅσοι μὲν οὖν ἀγυμνάστως καὶ ἀσκέπτως προσῆλθον τῷ θείῳ τούτῳ μυστηρίῳ, ἀπέτυχον τοῦ ζητουμένου, μὴ προθεωρήσαντες τά καθʼ ἕκαστον· ὥσπερ δὲ οῖ ὁδοιπορεῖν μέλλοντες τῶν ἐφοδίων πρῶτον φροντίζουσιν, οὕτως καὶ αῦτη, ὥσπερ ἐφοδίοις ἑαυτὴν, τοῖς πάλαι πόνοις εὐτρεπίσασα, ἀδεῶς τὴν ἐπὶ τὰ ἄνω πορείαν ἐποιήσατο· τά γὰρ είς τὸν ἀπαρτισμὸν τῆς οἰκίας προαποθεμένη, ὀχυρώτατον τὸν ἑαυτῆς ὲξετέλει πύργον. Καὶ τὸ μὲν καθʼ ἱστορίαν τῶν οἰκημάτων ποίημα ἐκ τῶν ἔξωθεν ὑλῶν κατασκευάζεται· αῦτη δὲ τὸ ἐναντίον πεποίηκεν· οὐ γάρ τάς ἔξωθεν ὕλας συνήγαγεν, ἀλλά μᾶλλον τὰς ἔσωθεν ὲκένωσε. Τά γάρ χρήματα ἑαυτῆς διοιδοῦσα τοῖς πένησι, καὶ καταλιποῦσα ὀργὴν καὶ μνησικακίαν, ἀπωσαμένη δὲ καὶ φθόνον καὶ φιλοδοξίαν, ᾠκοδόμησε τὴν οἰκίαν ἑαυτῆς ἐπὶ τὴν πέτραν, ἦς περιφανὴς ὁ πύργος καὶ ἀχείμαστος ή οῖκία.
Ēn men oun kai en tais patrikais aulais hikanōs progymnastheisa tois ponois; kai en autę̄ de tę̄ akmę̄ tou stadiou achtheisa, proekopte tais aretais. Hosoi men oun agymnastōs kai askeptōs prosēlthon tǭ theiǭ toutǭ mystēriǭ, apetychon tou zētoumenou, mē protheōrēsantes ta kathʼ hekaston; hōsper de oi hodoiporein mellontes tōn ephodiōn prōton phrontizousin, houtōs kai autē, hōsper ephodiois heautēn, tois palai ponois eutrepisasa, adeōs tēn epi ta anō poreian epoiēsato; ta gar eis ton apartismon tēs oikias proapothemenē, ochyrōtaton ton heautēs exetelei pyrgon. Kai to men kathʼ historian tōn oikēmatōn poiēma ek tōn exōthen hylōn kataskeuazetai; autē de to enantion pepoiēken; ou gar tas exōthen hylas synēgagen, alla mallon tas esōthen ekenōse. Ta gar chrēmata heautēs dioidousa tois penēsi, kai katalipousa orgēn kai mnēsikakian, apōsamenē de kai phthonon kai philodoxian, ǭkodomēse tēn oikian heautēs epi tēn petran, ēs periphanēs ho pyrgos kai acheimastos ē oikia.
She had been well trained beforehand in labors in her father’s house; and brought into the very prime of the race, she advanced in the virtues. Those who came to this divine mystery untrained and unthinking failed to obtain what they sought, not having first considered each thing; but as those about to travel first take care of provisions, so she too, having prepared herself with her former labors as with provisions, made her journey upward without fear. For she had laid down beforehand what was needed for the completing of the house, and she finished her own tower very strong. In the ordinary building of houses the work is prepared from materials outside; but she did the opposite: she did not gather materials from outside but rather emptied out those within. For giving her money to the poor and leaving behind anger and the remembrance of wrongs, and thrusting away envy and love of glory, she built her house upon the rock, whose tower is conspicuous and the house untroubled by storms.
Luke 14:28 (allusion, high confidence) · Matt 7:24 (allusion, high confidence) · Matt 7:25 (allusion, medium confidence)
Notes and citation
Summary: Prepared by earlier discipline, she built her spiritual house not by gathering but by emptying herself of wealth and passions, founding it on the rock.
Notes on the original text
- Digital text corrected (OCR; split word): ἕκαστονο ὥσπερ → ἕκαστον· ὥσπερ; πρῶο τον → πρῶτον.
Topics: Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 13 (PG 28:1493b–1493c; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/13
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 14
14PG 28:1493c–1493d
Καὶ τί πολλὰ λέγω; ὑπερέβαινε γάρ διὰ τῶν ἀρχῶν καὶ τὰς ὲν ἔξει τοῦ μονήρους βίου τυγχανούσας. Ὠσπερ γάρ τὰ εὐφυέστατα τῶν παιδίων, ἔτι ἐν ταῖς συλλαβαῖς ὄντα, ἁμιλλῶνται τοῖς ὲν ἡλικίᾳ καὶ πλείω χρόνον ἔχουσι παρά τοῖς διδασκάλοις· οὕτω καὶ αὕτη, ζέουσα τῷ πνεύματι, παρέτρεχε τὰς λοιπάς.
Kai ti polla legō? hyperebaine gar dia tōn archōn kai tas en exei tou monērous biou tynchanousas. Ōsper gar ta euphyestata tōn paidiōn, eti en tais syllabais onta, hamillōntai tois en hēlikią kai pleiō chronon echousi para tois didaskalois; houtō kai hautē, zeousa tǭ pneumati, paretreche tas loipas.
And why say much? Even at her beginnings she surpassed those who were long practiced in the solitary life. For as the most gifted children, while still at their syllables, rival those of age who have spent more time with teachers, so she too, fervent in spirit, outran the others.
Rom 12:11 (allusion, high confidence)
Notes and citation
Summary: Even as a beginner she surpassed experienced ascetics.
Notes on the original text
- Digital text corrected (OCR): διδασκάλοιςο οῦτω → διδασκάλοις· οὕτω.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 14 (PG 28:1493c–1493d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/14
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 15
15PG 28:1493d
Τὸν μὲν οὖν ἔμπρακτον αὐτῆς καὶ ἀσκητικὸν βίον λέγειν ἀδυνατοῦμεν, ἐπείπερ οὐδὲ συνεχώρει τινὰ τούτου θεατὴν γενέσθαι. Οὐδὲ γὰρ κήρυκας τῶν αὐτῆς ἀνδραγαθημάτων ἤθελεν εἶναι τοὺς παρόντας. Οὐχ οὕτως γὰρ τὸ εὖπράττειν ἐφρόντιζεν, ὅσον τῆς τούτου φυλακῆς τε καὶ κρυβἦς. Τοῦτο δὲ ἐποίει οὐ φθόνῳ συνεχομένη, ἀλλά θείᾳ χάριτι συγκροτουμένη. Τδ γάρ κυριακὸν ὲκεῖνο κατὰ νοῦν ἔφερε ῥῆμα, τὸ λέγον, ὡς Εἴ τι ἐὰν ποιῇ ἡ δεξιά σου, μὴ γνώτω ἡ ἀριστερὰ σου. Οὕτως μὲν λανθάνουσα ὲξετέλει τά πρέποντα τῷ ὲπαγγέλματι.
Ton men oun emprakton autēs kai askētikon bion legein adynatoumen, epeiper oude synechōrei tina toutou theatēn genesthai. Oude gar kērykas tōn autēs andragathēmatōn ēthelen einai tous parontas. Ouch houtōs gar to euprattein ephrontizen, hoson tēs toutou phylakēs te kai krybēs. Touto de epoiei ou phthonǭ synechomenē, alla theią chariti synkrotoumenē. Td gar kyriakon ekeino kata noun ephere rhēma, to legon, hōs Ei ti ean poię̄ hē dexia sou, mē gnōtō hē aristera sou. Houtōs men lanthanousa exetelei ta preponta tǭ epangelmati.
We are not able to tell of her active and ascetic life, since she did not allow anyone to be a spectator of it. Nor did she want those present to be heralds of her good deeds. For she did not care so much about doing well as about guarding and hiding it. She did this not constrained by envy but strengthened by divine grace. For she kept in mind that word of the Lord which says: “Whatever your right hand does, let your left hand not know.” So she carried out, unnoticed, what befitted her profession.
Matt 6:3 (quotation, high confidence)
Notes and citation
Summary: She hid her ascetic practice from all, following Christ’s command that the left hand should not know what the right does.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 15 (PG 28:1493d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/15
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 16
16PG 28:1493a–1496a
Ἀπὸ δὲ τῆς πρώτης ἡλικίας, καὶ ἕως τῆς ἀκμαστικῆς, οὐ μόνον παντὸς ἀνδρὸς συντυχίαν ἀπέφευγεν, ἀλλά καὶ τὰς ὁμοφύλους τὰ πολλὰ mpmst δύο τούτων ἕνεκα, ἢ τοῦ μή ὼξασθῆναι τῇ augeam ἧς ἀσκήσεως, ή τοῦ μὴ ύποσυρῆναι τῆς ἀρετῆς διὰ τήν σωματικήν χρείαν.
Apo de tēs prōtēs hēlikias, kai heōs tēs akmastikēs, ou monon pantos andros syntychian apepheugen, alla kai tas homophylous ta polla mpmst dyo toutōn heneka, ē tou mē ōxasthēnai tę̄ augeam hēs askēseōs, ē tou mē yposyrēnai tēs aretēs dia tēn sōmatikēn chreian.
From her first youth to her prime she avoided not only meeting any man, but for the most part even women, for two reasons: either so as not to be glorified for her severe asceticism, or so as not to be drawn away from virtue through bodily need.
Textual problem in this passage: see the notes.
Notes and citation
Summary: In youth she avoided company, even of women, to escape praise and distraction.
- The text is damaged (“τὰ πολλὰ mpmst”, “ὼξασθῆναι τῇ augeam ἧς ἀσκήσεως”); “avoided” and “glorified for her severe asceticism” are supplied by sense.
Notes on the original text
- Digital text corrected (OCR; OCR lost letters; leaked chapter numeral): ἀπευγεν → ἀπέφευγεν; διιά → διὰ; χρείαν. l7. → χρείαν..
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 16 (PG 28:1493a–1496a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/16
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 17
17PG 28:1496a–1496b
Οὕτως μὲν οὖν τὰς πρώτας τῆς ψυχῆς ἐπιδοἀς παρετήρει, μὴ συγχωροῦσα αὑταῖς σνγκαθέλκεσθαι ταῖς σωματικαῖς ἐπιθυμίαις · ῶσπερ δὲ δένδρον καθυλομανοῦν περιετέμνετο τῶν ἀκάρπων κλάδων,τά βλαστήματα · τὰς μὲν γάρ ἀκανθώδεις τῆς διανοίας ἐκφύσεις ἀφῃρεῖτο διά τε τῆς νηστείας καὶ τῆς προσευχῆς. Καὶ εί βραχύ τι ἕκαστον τούτων προέκοπτε, ποικίλας αὐτοῖς τὰς τιμωρίας προσέφερε, διὰ παντοδαπῶν πόνων τὸ σῶμα κακουχοῦσα. Οὐ μόνον γάρ τῇ τοῦ ἄρτου λιμαγχονίᾳ ἠρκεῖτο, ἀλλά γε καὶ τῇ τοῦ ὓδατος ὀλιγοδεΐᾳ.
Houtōs men oun tas prōtas tēs psychēs epidoas paretērei, mē synchōrousa hautais snnkathelkesthai tais sōmatikais epithymiais ; ōsper de dendron kathylomanoun perietemneto tōn akarpōn kladōn,ta blastēmata ; tas men gar akanthōdeis tēs dianoias ekphyseis aphę̄reito dia te tēs nēsteias kai tēs proseuchēs. Kai ei brachy ti hekaston toutōn proekopte, poikilas autois tas timōrias prosephere, dia pantodapōn ponōn to sōma kakouchousa. Ou monon gar tę̄ tou artou limanchonią ērkeito, alla ge kai tę̄ tou hydatos oligodeïą.
So she watched over the first stirrings of the soul, not allowing them to be dragged down together with bodily desires; and as with an overgrown tree, she cut away the shoots of the fruitless branches. For she removed the thorny outgrowths of the mind through fasting and prayer. And if any of these made a little progress, she brought various punishments against them, afflicting her body with all kinds of labors. For she was not content with the starving of bread alone, but also with scanty water.
John 15:2 (allusion, medium confidence)
Notes and citation
Summary: She pruned her thoughts by fasting and prayer, and punished every stirring of desire by hard bodily discipline.
Notes on the original text
- Digital text corrected (OCR; leaked chapter numeral): κακουχοῖηα → κακουχοῦσα; όλιγοδεῖᾳ. ιε. → ὀλιγοδεΐᾳ..
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 17 (PG 28:1496a–1496b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/17
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 18
18PG 28:1496b–1496c
ὐπηνίκα μὲν πόλεμος τοῦ ἐχθροῦ πρὸς αὐτὴν συνεκροτεῖτο, προηγουμένως μὲν τὸν ἐαυτῆς Δεσπότην διʼ εὐχῆς ἐκάλει πρὸς συμμαχίαν· ού γάρ ἠρκεῖτο τὴν ὁρμὴν τοῦ λέοντος σβέσαι ψιλῇ ἀσκήσει. Καὶ παρά μὲν τῆς ἱκεσίας παρῆν ό Κύριος, καὶ ἀπεδίδρασκεν ὁ πολέμιος · πολλάκις δὲ καὶ ἐχρόνιζε πρὸς τὴν μάχην ὁ ἐχθρὸς, καὶ ὁ Κύριος οὐκ ἠμύνετο τὸν παλαμναῖον, αύτῷ τούτῳ τῆς ἐναρέτου ψυχῆς εἰσαύξων τὴν γυμνασίαν. Αὕτη δὲ ὥσπερ προσθήκῃ τῶν δώρων, ἐπὶ πλεῖον ἐκρατύνετο είς τὴν κατά τοῦ ἐχθροῦ νίκην. Ού μόνον γὰρ ἠρκεῖτο ταῖς ὀλιγοδεϊαις τῶν τροφῶν ἑαυτὴν νεκροῦσα, ἀλλά γε καὶ τῶν καθʼ ἡδονὴν διαιτημάτων ἐπειρᾶτο εἵργειν ἑαυτήν. Ἄρτον μὲν γὰρ πιτυρίαν ἢσθιεν· ὕδωρ δὲ πολλάκις οὑδόλως ἐλάμβανε· καὶ ἐχαμεύνει δὲ ἓως τινός. Ἕως μὲν οὖν συνεκροτεῖτο ὁ πόλεμος, τοιούτοις ὅπλοις ἐκέχρητο εὐχὴν μὲν ἐνδυομένη ἀντὶ ὅπλου καὶ θυρεοῦ ἐνδυομένη · ή δὲ περικεφαλαία αὐτῆς ἧν ἐκ πίστεως καὶ ἐλπίδος καὶ ἀγάπης συγκραθεῖσα. Ἦ γὰρ πίστις προηγεῖτο πάντων, ὅλους αύτῆς τοὺς ἀρμοὺς συσφίγγουσα. Παρῆν δὲ καὶ ἡ ἐλεημοσύνη, εί καὶ μὴ ή κατʼ ἐνέργειαν, ἀλλʼ οὖν γε ἡ κατὰ πρόθεσιν.
ypēnika men polemos tou echthrou pros autēn synekroteito, proēgoumenōs men ton eautēs Despotēn diʼ euchēs ekalei pros symmachian; ou gar ērkeito tēn hormēn tou leontos sbesai psilę̄ askēsei. Kai para men tēs hikesias parēn o Kyrios, kai apedidrasken ho polemios ; pollakis de kai echronize pros tēn machēn ho echthros, kai ho Kyrios ouk ēmyneto ton palamnaion, autǭ toutǭ tēs enaretou psychēs eisauxōn tēn gymnasian. Hautē de hōsper prosthēkę̄ tōn dōrōn, epi pleion ekratyneto eis tēn kata tou echthrou nikēn. Ou monon gar ērkeito tais oligodeïais tōn trophōn heautēn nekrousa, alla ge kai tōn kathʼ hēdonēn diaitēmatōn epeirato heirgein heautēn. Arton men gar pityrian ēsthien; hydōr de pollakis houdolōs elambane; kai echameunei de heōs tinos. Heōs men oun synekroteito ho polemos, toioutois hoplois ekechrēto euchēn men endyomenē anti hoplou kai thyreou endyomenē ; ē de perikephalaia autēs hēn ek pisteōs kai elpidos kai agapēs synkratheisa. Ē gar pistis proēgeito pantōn, holous autēs tous armous sysphingousa. Parēn de kai hē eleēmosynē, ei kai mē ē katʼ energeian, allʼ oun ge hē kata prothesin.
Whenever a war of the enemy was mounted against her, she first called her Master to her aid by prayer; for she was not satisfied to quench the lion’s attack by bare asceticism. At her supplication the Lord was present and the enemy fled; but often the enemy persisted in the battle and the Lord did not drive off the murderer, by this very thing increasing the training of the virtuous soul. And she, as by an addition of gifts, grew stronger still for victory over the enemy. For she was not content to mortify herself by scanty food, but also tried to keep herself from pleasant fare. She ate bran bread; often she took no water at all; and for a time she slept on the ground. As long as the war was being waged she used such weapons: putting on prayer instead of armor and shield; and her helmet was compounded of faith and hope and love. For faith led all, binding together all her joints. Almsgiving too was present, if not in act, at least in intention.
1 Pet 5:8 (allusion, high confidence) · Eph 6:16 (allusion, medium confidence) · 1 Thess 5:8 (allusion, high confidence)
Notes and citation
Summary: Against the devil’s attacks she prayed, fasted on bran bread and little water and slept on the ground, armed with prayer, faith, hope and love.
- “Weapons” renders a garbled word (“67:10:;”), probably ὅπλοις.
Notes on the original text
- Digital text corrected (OCR (probable); joined words; leaked chapter numeral): τοιούτοις 67:10:; ἐκέχρητο → τοιούτοις ὅπλοις ἐκέχρητο; καὶὴ ἐλεημοσύνη → καὶ ἡ ἐλεημοσύνη; γεὴ κατὰ → γε ἡ κατὰ; πρόθεσιν. l9. → πρόθεσιν..
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 18 (PG 28:1496b–1496c; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/18
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 19
19PG 28:1496c–1497b
Διά τούτων οὖν ἧτταν ὑπομένοντος τοῦ ἐχθροῦ, καὶ αύτὴ ἐπεκούφιζε τῆς δριμυτάτης ἀσκήσεως. Τοῦτο δὲ ἐποίει πρὸς τὺ μὴ ἀθρόως διαλυθῆναι τὰ τοῦ σώματος μέλη · ἥττης γὰρ ἦν τοῦτο τεκμήριον. Τῶν γάρ ὅπλων συμπεσόντων, ποία ἐλπίς ἐστι τῷ στρατιώτῃ εἱς πόλεμον; Τινὲς γοῦν, ἀμέτρως καὶ ἀνεξετάστως τῇ ἀσιτία ἑαυτοὺς καταδαπανήσαντες, καιρίαν ἑαυτοῖς τὴν πληγήν ἐπήγαγον · ῶσπερ δὲ ἐν παραιτήσει τοῦ ἀντιπάλου γενόμενοι, ἑαυτοὺς κατʼέφθειραν. Αὕτη δέ οὐχ οὕτως ἔπραττεν, ἀλλά πάντα μετὰ διακρίσεως ἐποίει · καὶ τῷ μὲν ἐχθρῷ σφοδρῶς διά τε τῶν εύχῶν καὶ τῆς ἀσκήσεως ἀπεμάχετο· πρὸς δὲ τὴν γαλήνην τῆς οἰκείας νηὸς ἐπεμελεῖτο τοῦ σώματος. Καὶ γὰρ οἱ ναυτιλλόμενοι, χειμῶνος καὶ κλύδωνος καταλαβόντος, ἄσιτοι διαμένουσι, πᾶσαν τὴν παρʼ ἑαυτῶν τέχνην τῷ πρὸ ὀφθαλμῶν κινδύνῳ ἀντιτιθέντες· ὁπηνίκα δέ τύχωσι τοῦ ζῇν, τότε τῆς δευτέρας σωτηρίας ποιοῦνται τὴν φροντίδα· καὶ οὐχ ἄπας αὐτῶν ὁ χρόνος πρὸς τὸν σάλον τῆς θαλάσσης καταναλίσκεται· ὥσπερ δέ ἀνάπαυλαν δέχονται τῶν πόνων τὴν βραχυτάτην γαλήνην · καὶ οὐδʼ οὕτως ἀμερίμνως διάγουσιν, οὔτε μὴν iiut/.9 βαθεῖ καθέλ mat, πεῖραν ἐσχηκότες τῶν ἀπελθόντων, καὶ ἔννοιαν λαμβάνοντες τῶν μελλόντων. El γάρ καὶ ὁ χειμὼν ἐκόπασεν, ἀλλʼ ἡ θάλασσα οὐ μεμείωται· εί παρῆλθε δεύτερον, ἀλλʼ ὅμως τὸ πρῶτον [τρίτον] μένει ’ εί καὶ τὸ γενόμενον κεχώρισται, ἀλλὰ τὸ ποιοῦν πάρεστιν. Οὕτως οῦν καὶ ἐπὶ τοῦ παρόντος, εἰ καὶ τὸ πνεῦμα τῆς ἐπιθυμίας άπήλασται, ἀλλʼ ὅμως ὁ ἐξουσιάζων τούτου οὑ μακράν τυγχάνει. Ὅθεν δεῖ ἀδιαλείπτως προσεύχεσθαι διὰ τὸ ἀβέβαιον τῆς θαλάσσης καὶ ἁλμυρὰν τοῦ ἐχθροῦ κακίαν. Ἦ οὖν μακαρία, ἀκριβῶς είδυία τὸ παρὸν ἐν τῷ βίῳ κλυδώνιον, καὶ προβλέπουσα τὰς τῶν πνευμάτων ζάλας, ἐπιμελῶς οἰακίζουσα τὸ ἴδιον σκάφος τῇ εἰς Θεὸν εὐσεβείᾳ· καὶ γὰρ ἀχείμαστον αὐτὸ τῷ σωτηρίῳ λιμένι προσώρμισεν, ἄγκυραν ἀσφαλεστάτην τὴν είς Θεὸν πίστιν ep. νη. εμενη.
Dia toutōn oun hēttan hypomenontos tou echthrou, kai autē epekouphize tēs drimytatēs askēseōs. Touto de epoiei pros ty mē athroōs dialythēnai ta tou sōmatos melē ; hēttēs gar ēn touto tekmērion. Tōn gar hoplōn sympesontōn, poia elpis esti tǭ stratiōtę̄ heis polemon? Tines goun, ametrōs kai anexetastōs tę̄ asitia heautous katadapanēsantes, kairian heautois tēn plēgēn epēgagon ; ōsper de en paraitēsei tou antipalou genomenoi, heautous katʼephtheiran. Hautē de ouch houtōs epratten, alla panta meta diakriseōs epoiei ; kai tǭ men echthrǭ sphodrōs dia te tōn euchōn kai tēs askēseōs apemacheto; pros de tēn galēnēn tēs oikeias nēos epemeleito tou sōmatos. Kai gar hoi nautillomenoi, cheimōnos kai klydōnos katalabontos, asitoi diamenousi, pasan tēn parʼ heautōn technēn tǭ pro ophthalmōn kindynǭ antitithentes; hopēnika de tychōsi tou zę̄n, tote tēs deuteras sōtērias poiountai tēn phrontida; kai ouch apas autōn ho chronos pros ton salon tēs thalassēs katanalisketai; hōsper de anapaulan dechontai tōn ponōn tēn brachytatēn galēnēn ; kai oudʼ houtōs amerimnōs diagousin, oute mēn iiut/.9 bathei kathel mat, peiran eschēkotes tōn apelthontōn, kai ennoian lambanontes tōn mellontōn. El gar kai ho cheimōn ekopasen, allʼ hē thalassa ou memeiōtai; ei parēlthe deuteron, allʼ homōs to prōton [triton] menei ’ ei kai to genomenon kechōristai, alla to poioun parestin. Houtōs oun kai epi tou parontos, ei kai to pneuma tēs epithymias apēlastai, allʼ homōs ho exousiazōn toutou hou makran tynchanei. Hothen dei adialeiptōs proseuchesthai dia to abebaion tēs thalassēs kai halmyran tou echthrou kakian. Ē oun makaria, akribōs eiduia to paron en tǭ biǭ klydōnion, kai problepousa tas tōn pneumatōn zalas, epimelōs oiakizousa to idion skaphos tę̄ eis Theon eusebeią; kai gar acheimaston auto tǭ sōtēriǭ limeni prosōrmisen, ankyran asphalestatēn tēn eis Theon pistin ep. nē. emenē.
When by these means the enemy suffered defeat, she too lightened her severe asceticism. She did this so that the members of her body should not be broken down all at once; for that would be a sign of defeat. For when the weapons have fallen, what hope has the soldier in war? Some, indeed, having consumed themselves without measure or examination by not eating, have dealt themselves a mortal blow, and, as if they had gone over to the adversary, destroyed themselves. She did not act so, but did everything with discernment: she fought the enemy vigorously by prayers and asceticism, but for the calm of her own ship she took care of her body. For sailors too, when storm and surge come upon them, stay without food, setting all their skill against the danger before their eyes; but when they have escaped with their lives, then they take care for their second safety; and not all their time is spent on the tossing of the sea, but they take the briefest calm as a rest from their labors. Even so they do not live carelessly, nor do they [sleep in] deep [sleep], having experience of what has passed and taking thought of what is to come. For if the storm has died down, the sea has not been lessened; if the second wave has passed, still the third remains; if what has happened is past, yet what causes it is present. So too in the present case: even if the spirit of desire has been driven off, still the one who rules it is not far away. Hence we must pray without ceasing because of the instability of the sea and the bitter wickedness of the enemy. The blessed woman, then, knowing well the surge in this life and foreseeing the squalls of the winds, carefully steered her own boat by piety toward God; and she brought it unharmed by storm to the harbor of salvation, holding faith in God as a most secure anchor.
Textual problem in this passage: see the notes.
1 Thess 5:17 (allusion, high confidence) · Heb 6:19 (allusion, medium confidence)
Notes and citation
Summary: When the attacks ceased she moderated her fasting, acting with discretion, like sailors who rest in a calm but stay watchful; she steered her soul safely to harbor by faith.
- Several words in this section are garbled in the scan (“iiut/.9 βαθεῖ καθέλ mat”, “ep. νη. εμενη”); the sense “sleep deeply” and “holding” is supplied. Migne prints “τὸ πρῶτον [τρίτον]”; the sense requires “the third,” which is translated.
Notes on the original text
- Digital text corrected (OCR; OCR (probable); OCR: 6 for ὁ; joined words; split word): ἐπεκούφιςε → ἐπεκούφιζε; ἐστιτῷ → ἐστι τῷ; πᾶν σαν → πᾶσαν; κινο δύνῳ → κινδύνῳ; ἐν νσιαν λαμδάνοντες → ἔννοιαν λαμβάνοντες; 6 xarμὼν → ὁ χειμὼν; o6 μεμείωται → οὐ μεμείωται; ἀλλάίῲ ποιοῦν → ἀλλὰ τὸ ποιοῦν; 6 ἐξουσιάζων → ὁ ἐξουσιάζων; προὸλέπουσα → προβλέπουσα; ἧνᾼοίακίζουσα → οἰακίζουσα; εὐσενβείᾳλ τεαὶ → εὐσεβείᾳ· καὶ; ἀχείμαπον → ἀχείμαστον; προσ-ι gippétcev → προσώρμισεν.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 19 (PG 28:1496c–1497b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/19
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 20
20PG 28:1497b
Ἀποστολικὸς μὲν οὖν αὐτῆς ὁ βίος, διὰ πίστεως καὶ ἀκτημοσόνης συσφιγγόμενος, ἔτι γε μὴν ἀγάπῃ καὶ ταπεινοφροσύνῃ διαλάμπων. Αὕτη τοῦ σωτηρίου λόγου τὴν πρᾶξιν ἐξετέλεσεν· Ἐπιβήσῃ γὰρ ἐπὶ ἀσπίδα καὶ βασιλίσκον, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Οἰκείως αὕτη ἤκουσε τό· Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ· ἐπὶ ὀλίγων ἧς πιστὸς, ἐπὶ πολλῶν σε καταστήσω. Τὸ δέ ῥητὸν, εἰ καὶ ἐπὶ τῶν δωρεῶν ἀνάγεται, ἀλλʼ ὅμως ἐνταῦθα νοείσθω, ὡς Ὅτι ἐνίκησας τὸν ἕνυλον πόλεμον, καὶ κατὰ τοῦ ἁθλου δὲ τρόπαιον πήξεις, ἐμοῦ ὑπερασπίζοντός σου. Γνὼτωσαν τὸ μέγεθος τῆς πίστεως αἱ ὑπὸ τοῦ θεράποντός μου Παύλου ρηθεῖσαι ἀρχαὶ καὶ ἐξουσίαι· νικήσας γὰρ τὰς ἐναντίας δυνάμεις, προσομιλήσεις καὶ ταῖς κρείττοσιν. ’
Apostolikos men oun autēs ho bios, dia pisteōs kai aktēmosonēs sysphingomenos, eti ge mēn agapę̄ kai tapeinophrosynę̄ dialampōn. Hautē tou sōtēriou logou tēn praxin exetelesen; Epibēsę̄ gar epi aspida kai basiliskon, kai epi pasan tēn dynamin tou echthrou. Oikeiōs hautē ēkouse to; Eu, doule agathe kai piste; epi oligōn hēs pistos, epi pollōn se katastēsō. To de rhēton, ei kai epi tōn dōreōn anagetai, allʼ homōs entautha noeisthō, hōs Hoti enikēsas ton henylon polemon, kai kata tou hathlou de tropaion pēxeis, emou hyperaspizontos sou. Gnōtōsan to megethos tēs pisteōs hai hypo tou therapontos mou Paulou rētheisai archai kai exousiai; nikēsas gar tas enantias dynameis, prosomilēseis kai tais kreittosin. ’
Her life, then, was apostolic, bound together by faith and poverty, and shining moreover with love and humility. She carried out in deed the saving word: “You will tread upon the asp and the basilisk, and upon all the power of the enemy.” She properly heard the word: “Well done, good and faithful servant; you were faithful over a few things, I will set you over many.” And though the saying refers to gifts, let it be understood here thus: “Since you have conquered in the material war and will set up a trophy over the contest, with me as your shield, let the principalities and powers spoken of by my servant Paul know the greatness of your faith; for having conquered the opposing powers, you will converse with the better ones.”
Ps 91:13 (90:13 LXX) (quotation, high confidence) · Luke 10:19 (quotation, high confidence) · Matt 25:21 (quotation, high confidence) · Eph 6:12 (allusion, high confidence) · Eph 3:10 (allusion, medium confidence)
Notes and citation
Summary: Her apostolic life of faith, poverty, love and humility fulfilled the promise of victory over the enemy and earned the master’s praise of the faithful servant.
- The words given to the Lord after “understood here thus” are the writer’s paraphrase. Ps 91:13 and Luke 10:19 are combined.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); OCR: 6 for ὁ): ’Δποστολικὸς → Ἀποστολικὸς; αὐτῆς 6 βίος → αὐτῆς ὁ βίος; ἐξετέλεσενο → ἐξετέλεσεν·; πιστέο → πιστέ·; ὡς "Or: ἐνίκησας → ὡς Ὅτι ἐνίκησας; al ὑπὸ → αἱ ὑπὸ.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 20 (PG 28:1497b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/20
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 21
21PG 28:1497b–1500b
Οὕτως μὲν οὗν καθʼ ἑαυτὴν ἀναχωροῦσα, τῶν ἀγαθῶν ἔργων τελεσιουργὸς ἐγίνετο. Τοῦ δὲ χρόνου προϊόντος, καὶ τῶν ἀρετῶν αὐτῆς άνθουσῶν, ἡ εὐωδία τῶν εὐκλεεστάτων αὐτῆς πόνων είς πολλοὺς διέβαινεν· Οὐδὲν γὰρ, φησὶ, κρυπτὸν ὃ οὐ φανερωθήσεται. οἶδε γὰρ ὁ Θεὸς τοὺς αὐτὸν ἀγαπῶντας καὶ διʼ ἑαυτοῦ κηρύττειν πρὸς διόρθωσιν τῶν ἀκουόντων. Τότε μὲν οὖν τῇ βουλήσει τοῦ κρείττονος ἧρξαντό τινες παραβάλλειν, καὶ πρὸς οἰκοδομὴν οἰκείαν τὰς ἐντεύξεις ποιεῖσθαι· καὶ γὰρ διὰ τῶν λόγων τά τοῦ βίου αὐτῆς ἐμπορευόμεναι ἐπὶ πλέον προσήγγιζον, ὠφελεῖσθαι βουλόμεναι. Κατὰ γὰρ τὴν συνήθη ἀκολουθίαν ἐπυνθάνοντο αὐτῆς λέγουσαι· Πῶς δεῖ σωθῆναι; ἡ δὲ, στενάξασα βαρὺ, καὶ δακρύων πλῆθος ἀφεῖσα, είς ἑαυτὴν ἐχώρει, καὶ ὥσπερ διὰ τῶν δακρύων τὴν ἀπόκρισιν ποιησαμένη, δευτέραν σιωπὴν ἧσκει. Αἱ δὲ, συνελθοῦσαι, ἐβιάζοντο λαλεῖν αὐτὴν τά μεγαλεῖα τοῦ Θεοῦ· καὶ γάρ ἐθαύμαζον ὑπὸ ’μόνης τῆς θέας καταπληττόμεναι· καὶ αὖθις παρεκάλουν αὐτὴν φθέγξασθαι. Ἐπὶ πολὺ δὲ τῆς μακαρίας ἐκβιαζομένης, μετὰ χρόνον ἱκανὸν, πολλῆς ἡσυχίας γενομένης, ταπεινῇ τῇ φωνῇ τὸ γραφικὸν ἐκεῖνο ἔφη ῥῆμα τό ’ Μὴ ἑκβιάζου πένητα· πτωχὸς γάρ ἐστιν. Αἱ δὲ παροῦσαι ἀσμένως τὸ ῥῆμα δεξάμεναι, ὥσπερ μέλιτος καὶ κηρίου ἀπογευσάμεναι, ἐπὶ πλεῖον τῆς ἐρωτήσεως εἴχοντο· καὶ λοιπὸν διὰ τῶν γραφικῶν αὐτὴν ῥημάτων ὲπεφόρτιζον · ἔλεγον γαρ πρὸς αὐτὴν, ὡς Δωρεὰν ἔλαβες, δωρεὰν δός. Καί φησιν · Ὅρα μὴ τὴν κρυψοτάλαντον ἀντὶ τοῦ δούλου drancis-1;; δίκην. Ἡ δὲ πρὸς αὐτὰς εἶπεν· Τί οὕτως περὶ ἐμοῦ τῆς ἁμαρτωλοῧ φαντάζεσθε, ὡς πραττούσης τι ἦ λεγούσης; Κοινὸν ἔχομεν διδάσκαλον τὸν Κύριον· ἐκ τῆς αὐτῆς πηγῆς ἀρυόμεθα τά πνευματικά νάματα· ἐκ τῶν αὐτῶν δὲ μαζῶν γαλακτοτροφούμεθα, τῆς τε Παλαιᾶς καὶ τῆς Καινῆς Διαθήκης. Αἱ δὲ πρὸς αὐτήν φασιν· Οἴδαμεν καὶ ἡμεῖς, ὅτι με, ἐστιν ἡμῶν παιδαγωγὸς, ή Γραφὴ, καὶ ὀ αὐτὸς διδάσκαλος · ἀλλʼ αὐτὴ ἐπαγρύπνῳ σπουδῇ προέκοψας ταῖς ἀρεταῖς· καὶ δέον τὰς ὲν ἕξει τῶν καλῶν γενομένας, ὡς δυνατωτέρας, ἐπιπράττειν τοῖς μειρακίοις · καὶ γὰρ ὁ κοινὸς ἡμῶν διδάσκαλος τοῦτο παρακελεύεται. Ἠ δὲ μακαρία, ταῦτα ἀκούσασα, ὥσπερ τὰ ὑποτίτθια βρέφη, ὲκλαυθμύριζεν. Αἱ δὲ συνελθοῦσαι ἐν δευτέρῳ θέμεναι τὴν ἐρώτησιν, παρεκάλουν αὐτὴν τοῦ κλαυθμοῦ παύσασθαι. Καὶ ὡς ἡσύχασεν, ἐπιπολὺ πάλιν ἡσυχία ἐγένετο. Ἤρξαντο δὲ αὖθις παρακαλεῖν αὐτὴν. 'H δὲ, σπλαγχνισθεῖσα, καὶ γνοῦσα, ὅτι τά λεγόμενα οὐ νέμει αὐτῇ ἔπαινον, ταῖς δὲ παρού…
Houtōs men houn kathʼ heautēn anachōrousa, tōn agathōn ergōn telesiourgos egineto. Tou de chronou proïontos, kai tōn aretōn autēs anthousōn, hē euōdia tōn eukleestatōn autēs ponōn eis pollous diebainen; Ouden gar, phēsi, krypton ho ou phanerōthēsetai. oide gar ho Theos tous auton agapōntas kai diʼ heautou kēryttein pros diorthōsin tōn akouontōn. Tote men oun tę̄ boulēsei tou kreittonos hērxanto tines paraballein, kai pros oikodomēn oikeian tas enteuxeis poieisthai; kai gar dia tōn logōn ta tou biou autēs emporeuomenai epi pleon prosēngizon, ōpheleisthai boulomenai. Kata gar tēn synēthē akolouthian epynthanonto autēs legousai; Pōs dei sōthēnai? hē de, stenaxasa bary, kai dakryōn plēthos apheisa, eis heautēn echōrei, kai hōsper dia tōn dakryōn tēn apokrisin poiēsamenē, deuteran siōpēn hēskei. Hai de, synelthousai, ebiazonto lalein autēn ta megaleia tou Theou; kai gar ethaumazon hypo ’monēs tēs theas kataplēttomenai; kai authis parekaloun autēn phthenxasthai. Epi poly de tēs makarias ekbiazomenēs, meta chronon hikanon, pollēs hēsychias genomenēs, tapeinę̄ tę̄ phōnę̄ to graphikon ekeino ephē rhēma to ’ Mē hekbiazou penēta; ptōchos gar estin. Hai de parousai asmenōs to rhēma dexamenai, hōsper melitos kai kēriou apogeusamenai, epi pleion tēs erōtēseōs eichonto; kai loipon dia tōn graphikōn autēn rhēmatōn epephortizon ; elegon gar pros autēn, hōs Dōrean elabes, dōrean dos. Kai phēsin ; Hora mē tēn krypsotalanton anti tou doulou drancis-1?? dikēn. Hē de pros autas eipen; Ti houtōs peri emou tēs hamartōloÿ phantazesthe, hōs prattousēs ti ē legousēs? Koinon echomen didaskalon ton Kyrion; ek tēs autēs pēgēs aryometha ta pneumatika namata; ek tōn autōn de mazōn galaktotrophoumetha, tēs te Palaias kai tēs Kainēs Diathēkēs. Hai de pros autēn phasin; Oidamen kai hēmeis, hoti me, estin hēmōn paidagōgos, ē Graphē, kai o autos didaskalos ; allʼ autē epagrypnǭ spoudę̄ proekopsas tais aretais; kai deon tas en hexei tōn kalōn genomenas, hōs dynatōteras, epiprattein tois meirakiois ; kai gar ho koinos hēmōn didaskalos touto parakeleuetai. Ē de makaria, tauta akousasa, hōsper ta hypotitthia brephē, eklauthmyrizen. Hai de synelthousai en deuterǭ themenai tēn erōtēsin, parekaloun autēn tou klauthmou pausasthai. Kai hōs hēsychasen, epipoly palin hēsychia egeneto. Ērxanto de authis parakalein autēn. 'H de, splanchnistheisa, kai gnousa, hoti ta legomena ou nemei autę̄ epainon, tais de parou…
So, living in retirement by herself, she became a doer of good works. As time went on and her virtues flourished, the fragrance of her most glorious labors spread to many; for “nothing,” it says, “is hidden that will not be made manifest.” For God knows how to proclaim through himself those who love him, for the correction of those who hear. Then, by the will of the One above, some women began to visit her and to hold conversations for their own edification; for, trading for the things of her life through her words, they drew nearer, wishing to be helped. According to the usual custom, they asked her, saying: “How must one be saved?” But she, groaning deeply and shedding a flood of tears, withdrew into herself, and, as if she had given her answer through her tears, kept a second silence. The women, gathering round, pressed her to speak of the great things of God; for they marveled, struck by the mere sight of her, and again they begged her to speak. When the blessed one had been pressed for a long time, after a considerable while, when there was much silence, she spoke in a lowly voice that word of Scripture: “Do not oppress a poor man, for he is needy.” The women present, gladly receiving the word as if they had tasted honey and the honeycomb, held all the more to their questioning; and then they burdened her with words of Scripture, saying to her: “Freely you have received, freely give.” And they said: “See that you do not [suffer] the penalty of the one who hid his talent, instead of the [good] servant.” She said to them: “Why do you imagine such things of me, a sinner, as though I did or said anything? We have a common Teacher, the Lord; we draw the spiritual streams from the same spring; we are nursed with milk from the same breasts, the Old and the New Testament.” They say to her: “We too know that Scripture is our tutor, and the same Teacher; but you, with wakeful zeal, have advanced in the virtues; and those who have come to a settled state of good things, as being stronger, ought to help the young; for our common Teacher commands this.” The blessed one, hearing this, wept like a nursing infant. The women gathering round set their question aside for a while and begged her to stop weeping. And when she had grown quiet, again there was silence for a long time. Then they began to beg her again. And she, moved with compassion and knowing that what was said would bring her no praise but to those present …
Luke 8:17 (quotation, high confidence) · Prov 22:22 (quotation, high confidence) · Ps 19:10 (18:11 LXX) (allusion, medium confidence) · Matt 10:8 (quotation, high confidence) · Matt 25:25 (allusion, high confidence) · Gal 3:24 (allusion, medium confidence) · Matt 23:8 (allusion, medium confidence)
Notes and citation
Summary: As her fame spread, women came to ask how to be saved; after long silence and tears, and protesting that all have one Teacher in Scripture, she yielded to their pleas to speak.
- The scan breaks off at the end of this section (“ταῖς δὲ παρού…”); the end of the sentence is lost. A clause about the hidden talent is garbled (“drancis-1;;”); “suffer the penalty” is supplied by sense. Prov 22:22 is quoted from the Greek.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); OCR and leaked note mark; OCR: 6 for ὁ; leaked chapter numeral; the rest of the sentence is lost in the scan): διέβαιο νεν ο Οὐδὲν → διέβαινεν· Οὐδὲν; φανερωθήσεrat. οἶδε γὰρ 6 Θεὸς → φανερωθήσεται. οἶδε γὰρ ὁ Θεὸς; ἐνο τεύξεις → ἐντεύξεις; σωθῆvat; → σωθῆναι;; άερεῖσα → ἀφεῖσα; καταπληττόμεναιο → καταπληττόμεναι·; ἐκδιαζομὲνης → ἐκβιαζομένης; Al δὲ παροῦσαι → Αἱ δὲ παροῦσαι; ιὺτὴν ῥημάτων → αὐτὴν ῥημάτων; Ἠ δὲ πῴςῖαὑτοὺς (a) εἶπεν → Ἡ δὲ πρὸς αὐτὰς εἶπεν; Κοινδν ἔχομεν διδάσκαλον τὸν Κύριονο → Κοινὸν ἔχομεν διδάσκαλον τὸν Κύριον·; Δί δὲ πρὸς αὖ· τήν φασιν ' → Αἱ δὲ πρὸς αὐτήν φασιν·; αὐτῇ (b) ὲπαγρύπνῳ → αὐτὴ ἐπαγρύπνῳ; καὶ γὰρ 6 κοινὸς → καὶ γὰρ ὁ κοινὸς; Al δὲ συνελθοῦσαι ‘ ὲν → Αἱ δὲ συνελθοῦσαι ἐν; ταῖς δὲ παρού- 2‘2. → ταῖς δὲ παρού….
Topics: Scripture and canon
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 21 (PG 28:1497b–1500b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/21
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 22
22PG 28:1500b–1500c
Τεκνία, πάντες καὶ πᾶσαι τὸ σωθῆναι θέλομεν, ἀλλά διά τῆς οἰκείας ἀμελείας τῆς σωτηρίας ἀπολειπόμεθα. Δεῖ γὰρ πρῶτον τά διά τῆς χάριτος τοῦ Κυρίου γνωρισθέντα φυλάττειν. Εἰσὶ δὲ ταῦτα· Ἀγαπήσεις τὸν Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς ψυχῆς σου, καὶ τὸν πλησίον σου ὡς ἑαυτόν. Ἐκ τούτων ἡ ἀρχὴ τοῦ νόμου φυλάττεται, καὶ ἐν τούτῳ τὸ πλήρωμα τῆς χάριτος ὲπαναπαύεται. Βραχεῖα μὲν τοῦ λόγου ὴ ὲκφώνησις, ἀλλά πολλὴ καὶ ἄπειρος ή ὲν τούτῳ τούτου δύναμις. Πάντα γὰρ τὰ ψυχωφελῆ ὲκ τούτων ἤρτηνται· καὶ μαρτυρεί Παῦλος, λέγων ὼς τέλος νόμου εἶναι τὴν ἀγάπην. Ὅσα μὲν οὖν οἱ ἄνθρωποι χρήσιμα κατά χάριν τοῦ Πνεύματος εἴπωσιν, ὲκ τῆς ἀγάπης ἐστὶ, καὶ είς αὖ
Teknia, pantes kai pasai to sōthēnai thelomen, alla dia tēs oikeias ameleias tēs sōtērias apoleipometha. Dei gar prōton ta dia tēs charitos tou Kyriou gnōristhenta phylattein. Eisi de tauta; Agapēseis ton Kyrion ton Theon sou ex holēs tēs psychēs sou, kai ton plēsion sou hōs heauton. Ek toutōn hē archē tou nomou phylattetai, kai en toutǭ to plērōma tēs charitos epanapauetai. Bracheia men tou logou ē ekphōnēsis, alla pollē kai apeiros ē en toutǭ toutou dynamis. Panta gar ta psychōphelē ek toutōn ērtēntai; kai martyrei Paulos, legōn ōs telos nomou einai tēn agapēn. Hosa men oun hoi anthrōpoi chrēsima kata charin tou Pneumatos eipōsin, ek tēs agapēs esti, kai eis au
“Children, all of us, men and women, want to be saved, but through our own negligence we fall short of salvation. For first we must keep what has been made known through the grace of the Lord. And these are: ‘You shall love the Lord your God with all your soul, and your neighbor as yourself.’ In these the beginning of the law is kept, and in this the fullness of grace rests. Brief is the utterance of the word, but great and boundless is the power in it. For all that profits the soul depends on these; and Paul bears witness, saying that the end of the law is love. Whatever useful things, then, people say by the grace of the Spirit come from love and [lead] to …”
Textual problem in this passage: see the notes.
Matt 22:37 (quotation, high confidence) · Matt 22:39 (quotation, high confidence) · Deut 6:5 (allusion, medium confidence) · Lev 19:18 (allusion, medium confidence) · Rom 13:10 (allusion, high confidence) · 1 Tim 1:5 (allusion, high confidence)
Notes and citation
Summary: Syncletica begins her teaching: salvation depends on keeping the two great commandments of love, on which all that profits the soul depends.
- The section breaks off at the end (“καὶ είς αὖ…”); text is lost in the scan. “The end of the law is love” combines Rom 13:10 and 1 Tim 1:5.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); OCR (probable)): 0'31μεν → θέλομεν; τῆς mgis; ἀπολειπόμεθα → τῆς σωτηρίας ἀπολειπόμεθα; ἤρτηνταια → ἤρτηνται·; oi ἅνθρωποι → οἱ ἄνθρωποι.
Topics: Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 22 (PG 28:1500b–1500c; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/22
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 23
23PG 28:1500c–1501b
Δεῖ δὲ καὶ τοῦτο προσθεῖναι,ὲξ αὐτῆς πάλιν τυγχάνον, τὸ ἑκάστην ἡμῶν ἐπιγινώσκουσαν ὃ ἐστιν τῶν μειζόνων ἐφίεσθαι. Αἱ δε ἠπόρουν πρὸς τὸ λεχθὲν, καὶ αὖθις ἀντηρὼτων. Ἦ δὲ πρὸς αὐτὰς ἔφη · Οὐκ ἀγνοεῖτε τὴν ὲν τῷ Εὐαγγελίῳ παραβολὴν περὶ τῶν ρʼ, καὶ ξʼ, καὶ λʼ · ἡ μὲν οὖν ὲκατοντάς ἐστι τὺ ἡμέτερον ἐπάγγελμα· ἡ δὲ ὲξακοντάς ἐστι τὸ τῶν ὲγκρατῶν τάγμα· ἡ δὲ τριακοντάς τῶν σωφρόνως βιούντων, Καὶ ἀπὸ μὲν τῶν τριάκοντα ἐπὶ τά ἐξήκοντα καλὸν μεταβῆναι · ἀπὸ γάρ τῶν μικρῶν ἐπὶ τὰ μείζονα καλὸν προκόπτειν · ἀπὸ δὲ τῶν μειζόνων ἐπὶ τὰ ὲλάττονα κατατρέχειν, ἐπικίνδυνον. Ὁ γὰρ ἅπαξ νεύσας ἐπὶ τά χείρω, οὐδὲ ἐν τοῖς ὀλίγοις στῆναι δύναται· ἀλλʼ ὥσπερ ὲν βυθῷ τῆς ἀπωλείας φέρεται. Τινὲς γοῦν, παρθενίαν ἐπαγγελλόμεναι, καὶ ἀσθενοῦς γνὼμης τὸν λογισμὸν ὑποσυρόμεναι, προφάσεις ἐν ἁμαρτίαις προφασίζονται. Πρὸς γὰρ ἑαυτὰς λέγουσι, μᾶλλον δέ πρὸς τὸν διάβολον, ὅτι Ἐὰν μὲν σωφρόνως (μᾶλλον δὲ ἀφρόνως) βιώσωμεν, κᾶν τοῦ τριακοστοῦ ἀξιούμεθα ’ καὶ γάρ φησιν, ὡς πᾶσα ἡ Παλαιὰ τῆς παιδοποιίας εἴχετο. Γνωστὸν οὖν ἐστω τὴν γνώμην ταύτην τοῦ ἐχθροῦ εἶναι. Ὁ γὰρ ἐκ τῶν μειζόνων ἐπὶ τὰ ἐλάττω ἀγόμενος ὑπὸ τοῦ ἐναντίου βάλλεται· ὥσπερ γάρ στρατιώτης φυγὰς, ὀ τοῦτο δράς κρίνεται καὶ οὐχ ὅτι πρὸς τὴν ἐλάττω στρατείαν κεχώρηκε, συγγνώμης ἀξιοῦται· ἀλλʼ ὅτι ἀπέδρα, τὴν τιμωρίαν λαμβάνει. Δεῖ οὖν, καθὼς προεῖπον, ἐκ τῶν ἐλαττόνων ἐπὶ τά προσβαίνειν. Καὶ τοῦτο ὁ Ἀπόστολος διδάσκει, ὡς Τῶν ὄπισθεν ἐπιλανθανομένους, τοῖς ἔμπροσθεν ἐπεκτείνεσθαι χρή. Δεῖ οῦν τοὺς τὴν ἐκατοντάδα κρατοῦντας, ταύτην είς ἐαυτοὺς ἀνα- Δοῦλοι ἀχρεῖοί ἐσμεν.
Dei de kai touto prostheinai,ex autēs palin tynchanon, to hekastēn hēmōn epiginōskousan ho estin tōn meizonōn ephiesthai. Hai de ēporoun pros to lechthen, kai authis antērōtōn. Ē de pros autas ephē ; Ouk agnoeite tēn en tǭ Euangeliǭ parabolēn peri tōn rʼ, kai xʼ, kai lʼ ; hē men oun ekatontas esti ty hēmeteron epangelma; hē de exakontas esti to tōn enkratōn tagma; hē de triakontas tōn sōphronōs biountōn, Kai apo men tōn triakonta epi ta exēkonta kalon metabēnai ; apo gar tōn mikrōn epi ta meizona kalon prokoptein ; apo de tōn meizonōn epi ta elattona katatrechein, epikindynon. Ho gar hapax neusas epi ta cheirō, oude en tois oligois stēnai dynatai; allʼ hōsper en bythǭ tēs apōleias pheretai. Tines goun, parthenian epangellomenai, kai asthenous gnōmēs ton logismon hyposyromenai, prophaseis en hamartiais prophasizontai. Pros gar heautas legousi, mallon de pros ton diabolon, hoti Ean men sōphronōs (mallon de aphronōs) biōsōmen, kan tou triakostou axioumetha ’ kai gar phēsin, hōs pasa hē Palaia tēs paidopoiias eicheto. Gnōston oun estō tēn gnōmēn tautēn tou echthrou einai. Ho gar ek tōn meizonōn epi ta elattō agomenos hypo tou enantiou balletai; hōsper gar stratiōtēs phygas, o touto dras krinetai kai ouch hoti pros tēn elattō strateian kechōrēke, syngnōmēs axioutai; allʼ hoti apedra, tēn timōrian lambanei. Dei oun, kathōs proeipon, ek tōn elattonōn epi ta prosbainein. Kai touto ho Apostolos didaskei, hōs Tōn opisthen epilanthanomenous, tois emprosthen epekteinesthai chrē. Dei oun tous tēn ekatontada kratountas, tautēn eis eautous ana- Douloi achreioi esmen.
“This too must be added, which again comes from it: that each of us, recognizing what she is, should aim at the greater things.” They were at a loss at what was said and asked again. She said to them: “You are not ignorant of the parable in the Gospel about the hundred, the sixty and the thirty. The hundred is our profession; the sixty is the order of the continent; the thirty is that of those who live chastely [in marriage]. To pass from thirty to sixty is good; for it is good to advance from small things to greater; but to run down from greater things to lesser is dangerous. For one who has once inclined to the worse cannot stand even among the few, but is carried as into a depth of destruction. Some, indeed, who professed virginity and let their thought be drawn down by a weak mind, make excuses in sins. For they say to themselves, or rather to the devil: ‘If we live chastely (or rather senselessly), we shall at least be counted worthy of the thirtyfold; for,’ she says, ‘the whole Old Testament held to the begetting of children.’ Let it be known, then, that this thought is the enemy’s. For one who is led from greater things to lesser is struck by the adversary; for, like a deserting soldier, one who does this is judged, and is not pardoned because he went over to a lesser service, but is punished because he ran away. We must, then, as I said before, advance from the lesser to [the greater]. And the apostle teaches this: that we must forget what is behind and stretch forward to what is ahead. Those who hold the hundredfold, then, must [not] … to themselves: ‘We are unprofitable servants.’”
Matt 13:8 (allusion, high confidence) · Matt 13:23 (allusion, high confidence) · Phil 3:13 (quotation, high confidence) · Luke 17:10 (quotation, high confidence)
Notes and citation
Summary: Using the parable of the hundred-, sixty- and thirtyfold yield, she urges virgins to advance and warns against those who would abandon virginity for marriage, reckoning the thirtyfold enough.
- The hundred, sixty and thirty are applied to virgins, the continent (widows) and the chastely married, an interpretation common in early ascetic writers; given as written. Text is lost near the end of the section (“ἀνα- Δοῦλοι”); “the greater” is supplied by sense.
Notes on the original text
- Digital text corrected (OCR; joined words; split word): ήμῶνὲπιγινώσκουσαν → ἡμῶν ἐπιγινώσκουσαν; ἐπάγγελμαο → ἐπάγγελμα·; ἀπὺ μὲν → ἀπὸ μὲν; '0 γάρ ἅπαξ → Ὁ γὰρ ἅπαξ; ὲν ἁμαρ τίαις → ἐν ἁμαρτίαις; μει. λον δέ → μᾶλλον δέ; ὴ [Ιαλαιά → ἡ Παλαιὰ; '0 γὰρ ἐκ τῶν μειζόνων → Ὁ γὰρ ἐκ τῶν μειζόνων; ἐκ τῶι ἐλαττόνων → ἐκ τῶν ἐλαττόνων.
Topics: Marriage
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 23 (PG 28:1500c–1501b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/23
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 24
24PG 28:1501b–1501c
Δεῖ οὖν ἡμᾶς τὰς τὸ ἐπάγγελμα τοῦτο ἐπανῃρημένας, σωφροσύνην τὴν είς ἀκρον κατέχειν. Καὶ γάρ καὶ παρά ταῖς κοσμικῇ δοκεῖ σωφροσύνη πολιτεύεσθαι, ἀλλά συμπάρεστιν αὐταῖς καὶ ἀφροσύνη, διὰ τὸ ταῖς ἄλλαις πάσαις αἰσθήσεσιν ἁμαρτάνειν. Καὶ γάρ ὁρῶσιν ἀπρεπῶς, καὶ γελῶσιν ἀτάκτως. Ἡμεῖς δὲ, μάλιστα καὶ ταῦτα ἀφέμεναι, ἐπαναβῶμεν ταῖς ἀρεταῖς, καὶ ἀπὸ τῶν ὀφθαλμῶν ἀφέλωμεν τὴν ματαίαν φαντασίαν. Καὶ γάρ φησιν ἡ Γραφή· Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν· καὶ τὴν γλῶτταν κωλύειν τῶν τοιούτων ἁμαρτημάτων. Ἀθεμιτον γάρ τὸ τῶν ὕμνων ὄργανον αἰσχρά προφέρειν ῥήματα. Οὐ μόνον δὲ λέγειν αύτά παραιτητέον, ἀλλά καὶ ἀκούειν.
Dei oun hēmas tas to epangelma touto epanę̄rēmenas, sōphrosynēn tēn eis akron katechein. Kai gar kai para tais kosmikę̄ dokei sōphrosynē politeuesthai, alla symparestin autais kai aphrosynē, dia to tais allais pasais aisthēsesin hamartanein. Kai gar horōsin aprepōs, kai gelōsin ataktōs. Hēmeis de, malista kai tauta aphemenai, epanabōmen tais aretais, kai apo tōn ophthalmōn aphelōmen tēn mataian phantasian. Kai gar phēsin hē Graphē; Hoi ophthalmoi sou ortha blepetōsan; kai tēn glōttan kōlyein tōn toioutōn hamartēmatōn. Athemiton gar to tōn hymnōn organon aischra propherein rhēmata. Ou monon de legein auta paraitēteon, alla kai akouein.
“We, then, who have taken up this profession must keep chastity to the utmost. For among women in the world too chastity seems to be practiced, but senselessness is present with them as well, because they sin with all the other senses. For they look indecently and laugh in a disorderly way. But let us, leaving these things above all, climb up to the virtues, and take away vain imagination from our eyes. For Scripture says: ‘Let your eyes look straight’; and to restrain the tongue from such sins. For it is unlawful for the instrument of hymns to utter shameful words. Not only must one refuse to speak them, but also to hear them.”
Prov 4:25 (quotation, high confidence) · Jas 3:10 (allusion, low confidence)
Notes and citation
Summary: Virgins must keep chastity in every sense, guarding eyes, tongue and ears.
Notes on the original text
- Digital text corrected (OCR; stray comma): ἐπαναὸῶμεν → ἐπαναβῶμεν; Γραφήο Ol ὀφθαλμοί → Γραφή· Οἱ ὀφθαλμοί; βλεπέτωσανσ → βλεπέτωσαν·; ἀκούειν., → ἀκούειν..
Topics: Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 24 (PG 28:1501b–1501c; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/24
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 25
25PG 28:1501c–1501d
Ταῦτα δὲ ἀδύνατον φυλάττειν, ἐὰν ταῖς προόδοις συνεχῶς χρώμεθα. Διὰ γὰρ τῶν αἰσθήσεων ἡμῶν, κᾶν μὴ βουλώμεθα, οἱ κλέπται εἰσίασι. Πῶς γάρ δύναται οἶκος, καπνοῦ ἐκ τῶν ἔξωθεν κινηθέντος, καὶ τῶν θυρίδων ἀνοιγεισῶν, μὴ μελαίνεσθαι. Ἀναγκαίως οὖν παραιτεῖσθαι προσήκει τὰς είς τὴν ἀγορὰν προελεύσεις. Εἰ γὰρ ἐπαχθὲς καὶ βαρὺ ἡγούμεθα ἀδελφοὺς καὶ γονεῖς γυμνοὺς θεάσασθαι, πόσῳ μᾶλλον ἐπιβλαβὲς ἡμῖν ἔσται θεωρῆσαι ἐπὶ τῶν πλατειῶν τοὺς ἀπρεπῶς γεγυμνωμένους, ἔτι γε μὴν καὶ ἀκόλαστα ῥήματα λέγοντας; Ἐκ τούτων γάρ συμβαίνει ἀηδεῖς καὶ λοιμώδεις φαντασίας προσέρχεσθαι.
Tauta de adynaton phylattein, ean tais proodois synechōs chrōmetha. Dia gar tōn aisthēseōn hēmōn, kan mē boulōmetha, hoi kleptai eisiasi. Pōs gar dynatai oikos, kapnou ek tōn exōthen kinēthentos, kai tōn thyridōn anoigeisōn, mē melainesthai. Anankaiōs oun paraiteisthai prosēkei tas eis tēn agoran proeleuseis. Ei gar epachthes kai bary hēgoumetha adelphous kai goneis gymnous theasasthai, posǭ mallon epiblabes hēmin estai theōrēsai epi tōn plateiōn tous aprepōs gegymnōmenous, eti ge mēn kai akolasta rhēmata legontas? Ek toutōn gar symbainei aēdeis kai loimōdeis phantasias proserchesthai.
“But it is impossible to keep these things if we constantly go out. For through our senses, even if we do not wish it, the thieves come in. For how can a house not be blackened when smoke is stirred up outside and the windows are open? We must, then, refuse going out to the marketplace. For if we think it offensive and grievous to see our brothers and parents naked, how much more harmful will it be for us to look upon those indecently stripped in the streets, and moreover saying licentious words? For from these, unpleasant and pestilent imaginations come upon us.”
Jer 9:21 (allusion, low confidence)
Notes and citation
Summary: To guard the senses virgins must avoid going out to the marketplace, where sights and words defile like smoke through open windows.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters)): fma γὰρ τῶν → Διὰ γὰρ τῶν; El γὰρ ἐπαχθὲς → Εἰ γὰρ ἐπαχθὲς; ἐπιδλαὸἐς → ἐπιβλαβὲς.
Topics: Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 25 (PG 28:1501c–1501d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/25
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 26
26PG 28:1501d–1504a
Ὀπηνίκα δέ καὶ είς τοὺς οἴκους ἐαυτάς καθείρξωμεν, ούδέ ἐκεῖ ὀφείλομεν ἔχειν τὸ ἀμέριμνον, ἀλλʼ ἀγρυπνεῖν · γέγραπται γάρʼ Γρηγορεῖτε. Ὅσον δὲ ἑαυτὰς ἀσφαλιζόμεθα πρὸς σωφροσύνην, τοσοῦτον δριμυτέροις συναπτόμεθα λογισμοῖς. Ὁ γὰρ προσθεὶς, φησὶ, γνῶσιν, προστίθησιν ἄλγημα. Ὅσον γὰρ προκόπτουσιν οἱ ἀθληταὶ, τοσοῦτον μείζοσι συνἀπτονται ἀνταγωνισταῖς. Ὅρα πόσον ἀνέπτης, καὶ οὐκ ὀλιγωρήσῃς πρὸς τά παρόντα. Τὴν ἐνυλον καὶ ἔμπρακτον πορνείαν ἐνίκησας; τὴν διὰ τῶν αἰσθήσεων ἐχθρός σοι προθήσει. Ὅταν δὲ καὶ ταύτης σεαυτὴν κωλύσῃς, ἐν τοῖς κατὰ διάνοιαν χωρίοις ἐμφωλεύει, τὸν άῦλόν σοι κινῶν πόλεμον. Πρόσωπα γὰρ εὐπρεπῆ καὶ ὁμιλίας ἀρχαίας, καὶ ἡσυχαζούσαις παρεισφέρεί. Δεῖ οῦν μὴ συγκατατίθεσθαι τοῖς φαντάσμασι ’ γέγραπται γὰρ, ὡς Ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σὲ, τόπον σου μὴ ἀφῇς. Ἠ γὰρ πρὸς ταῦτα συγκατάθεσις, ὲφάμιλλός ἐστι κοσμικῇ πορνεία· Δυνατοὶ γὰρ, φησὶ, δυνατῶς ἐτασθήσονται. Μέγας οὖν ὁ πρὸς τὸ πνεῦμα τῆς πορνείας ἁγών. Τὸ γὰρ ὲν κακοῖς κεφάλαιον τοῦ ἐχθροῦ ἀπώλειαν ψυχῆς, τοῦτό ἐστι. Καὶ τοῦτο αἰνιττόμενος ὁ μακάριος Ἰὼβ, ἔλεγε τὸν διάβολον· ὁ ἔχων τὴν δύναμιν ἐπʼ ὀμφαλοῦ γαστρός.
Opēnika de kai eis tous oikous eautas katheirxōmen, oude ekei opheilomen echein to amerimnon, allʼ agrypnein ; gegraptai garʼ Grēgoreite. Hoson de heautas asphalizometha pros sōphrosynēn, tosouton drimyterois synaptometha logismois. Ho gar prostheis, phēsi, gnōsin, prostithēsin algēma. Hoson gar prokoptousin hoi athlētai, tosouton meizosi synaptontai antagōnistais. Hora poson aneptēs, kai ouk oligōrēsę̄s pros ta paronta. Tēn enylon kai emprakton porneian enikēsas? tēn dia tōn aisthēseōn echthros soi prothēsei. Hotan de kai tautēs seautēn kōlysę̄s, en tois kata dianoian chōriois emphōleuei, ton aulon soi kinōn polemon. Prosōpa gar euprepē kai homilias archaias, kai hēsychazousais pareispherei. Dei oun mē synkatatithesthai tois phantasmasi ’ gegraptai gar, hōs Ean pneuma tou exousiazontos anabę̄ epi se, topon sou mē aphę̄s. Ē gar pros tauta synkatathesis, ephamillos esti kosmikę̄ porneia; Dynatoi gar, phēsi, dynatōs etasthēsontai. Megas oun ho pros to pneuma tēs porneias hagōn. To gar en kakois kephalaion tou echthrou apōleian psychēs, touto esti. Kai touto ainittomenos ho makarios Iōb, elege ton diabolon; ho echōn tēn dynamin epʼ omphalou gastros.
“And when we shut ourselves up in our houses, not even there should we be free from care, but must keep watch; for it is written: ‘Watch.’ For the more we secure ourselves for chastity, the more we are engaged with sharper thoughts. ‘For he who adds knowledge,’ it says, ‘adds pain.’ For the more athletes advance, the greater the opponents they meet. See how high you have flown, and do not grow careless about what is at hand. Have you conquered material and actual fornication? The enemy will set before you that which comes through the senses. And when you keep yourself from this too, he lurks in the regions of the mind, stirring up immaterial war against you. For he brings in comely faces and old conversations even to those living in stillness. We must not, then, assent to the imaginations; for it is written: ‘If the spirit of the ruler rises against you, do not leave your place.’ For assent to these is the equal of fornication in the world: ‘For the mighty,’ it says, ‘will be mightily tested.’ Great, then, is the struggle against the spirit of fornication. For this is the chief of the enemy’s evils for the destruction of the soul. And hinting at this, blessed Job said of the devil: ‘who has his power at the navel of the belly.’”
Matt 26:41 (quotation, medium confidence) · Eccl 1:18 (quotation, high confidence) · Eccl 10:4 (quotation, high confidence) · Job 40:16 (40:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Even in seclusion virgins must watch, for the devil moves from bodily temptation to the senses and then to the mind; consenting to impure imaginations is itself a kind of fornication.
- “If the spirit of the ruler rises against you” is Eccl 10:4 (Greek). “The mighty will be mightily tested” is Wis 6:6. Job 40:16 (LXX 40:11) is read of the devil.
Notes on the original text
- Digital text corrected (OCR; OCR: 6 for ὁ): ωναπτόμεθα → συναπτόμεθα; '0 γὰρ προσθεὶς → Ὁ γὰρ προσθεὶς; ίμφωλεύει → ἐμφωλεύει; Πρόαυπα → Πρόσωπα; τοῖςῌφανο τάσμασι → τοῖς φαντάσμασι; πνεῦμα-τοῦ ἐξ· θυσιάζοντος → πνεῦμα τοῦ ἐξουσιάζοντος; Δυνατώ γὰρ, φησὶ, δυνατῶς ἀασθῆσονται → Δυνατοὶ γὰρ, φησὶ, δυνατῶς ἐτασθήσονται; Μέγας οὖν 6 πρὸς → Μέγας οὖν ὁ πρὸς; Τδγὰρ → Τὸ γὰρ; Ιςαὶᾳτοῦιτο αʼίνίττόμενος 6 μακάριος Ἰὼ6, ἔλεγε τδν διάδολονσ ’ὁ → Καὶ τοῦτο αἰνιττόμενος ὁ μακάριος Ἰὼβ, ἔλεγε τὸν διάβολον· ὁ.
Extrabiblical texts: Wis 6:6 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 26 (PG 28:1501d–1504a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/26
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 27
27PG 28:1504b–1504c
Πολλαῖς μὲν οὖν καὶ διαφόροις μηχαναῖς τὸ τῆς πορνείας κέντρον κινεῖ ὁ διάβολος κατά τῶν φιλοχρίστων ἀνθρώπων. Πολλάκις γοῦν καὶ ἀγάπην ἀδελφικὴν μεθώρμισεν ὁ κακόφρων είς τὴν οἰκείαν κακίαν. ’κει γὰρ παρθένους φυγούσας γάμον καὶ φαντασίαν πᾶσαν βίου, διὰ σχέσεως άδελφικῆς ὑπεσκέλισε ’ καὶ μοναχοὺς δὲ ἔτρωσε, πᾶν ὁτιοῦν ἀποφυγόντας καὶ αὐτοὺς πορνικὸν σχῆμα· ἀλλὰ καὶ ςιὐῖ τοὺς ἠπάτησε διʼ εὐλαβοῦς ὁμιλίας. Τοῦτο γὰρ τοῦ ἐχθροῦ ἔργον, τὸ ἀμφιεννύμενον τὰ ἀλλότρια, τὰ οἰκεῖα λανθανόντως προβάλλεσθαι. Δείκνυσι σίτου κόκκον, καὶ ὑποτίθησιν αὑτῷ παγίδα. Οἶμαι δὲ καὶ τὸν Κύριον περὶ τούτου λέγειν, ᾡς Ἕρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἱσι λύκοι ἅρπαγες.
Pollais men oun kai diaphorois mēchanais to tēs porneias kentron kinei ho diabolos kata tōn philochristōn anthrōpōn. Pollakis goun kai agapēn adelphikēn methōrmisen ho kakophrōn eis tēn oikeian kakian. ’kei gar parthenous phygousas gamon kai phantasian pasan biou, dia scheseōs adelphikēs hypeskelise ’ kai monachous de etrōse, pan hotioun apophygontas kai autous pornikon schēma; alla kai siui tous ēpatēse diʼ eulabous homilias. Touto gar tou echthrou ergon, to amphiennymenon ta allotria, ta oikeia lanthanontōs proballesthai. Deiknysi sitou kokkon, kai hypotithēsin hautǭ pagida. Oimai de kai ton Kyrion peri toutou legein, hǭs Herchontai pros hymas en endymasi probatōn, esōthen de heisi lykoi harpages.
“With many and various devices, then, the devil moves the goad of fornication against Christ-loving people. Often the evil-minded one has steered even brotherly love into his own wickedness. For he has tripped up virgins who fled marriage and every imagination of worldly life through a sisterly-brotherly attachment; he has wounded monks too, who had fled every kind of harlotry themselves; and he has deceived even the devout through a pious conversation. For this is the enemy’s work: clothing himself in what belongs to others, he secretly puts forward his own. He shows a grain of wheat and sets a snare under it. I think the Lord too speaks of this: ‘They come to you in sheep’s clothing, but inwardly they are ravening wolves.’”
Matt 7:15 (quotation, high confidence)
Notes and citation
Summary: The devil uses even spiritual friendships between virgins and monks to lead them into sin, disguising his snares as good.
- A word before “deceived” is garbled (“ςιὐῖ”); “the devout” is supplied by sense. The “brotherly attachment” refers to relationships between ascetic men and women.
Notes on the original text
- Digital text corrected (OCR; OCR: 6 for ὁ; missing space; split word; stray comma): 1:6 τῆς πορνείας → τὸ τῆς πορνείας; (ptλοχρίστων ἀνθρώπιον → φιλοχρίστων ἀνθρώπων; μεθώρμισεν 6 κακόφρων → μεθώρμισεν ὁ κακόφρων; βίου,διὰ → βίου, διὰ; ἀπο· φυγόντας → ἀποφυγόντας; σχῆμαο → σχῆμα·; εύλαὸοῦς → εὐλαβοῦς; τὸ,ἀμφιεννύμενον → τὸ ἀμφιεννύμενον.
Topics: Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 27 (PG 28:1504b–1504c; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/27
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 28
28PG 28:1504c–1504d
Τί οὖν πρὸς τοῦτο ποιήσωμεν; Γενὼμεθα φρόνιμοι ὡσεί ὄφεις, καί ἀκέραιοι ὡς περιστεραί, πανοῦργον κατὰ τῆς παγίδος αὐτοῦ κινοῦντες λογισμόν· τὸ μὲν γὰρ, Γίνεσθε φρόνιμοι ὡσεί ὄφεις, εἴρηται τὸ μὴ λανθάνειν ἡμᾶς τὰς ὁρμὰς τοῦ διαβόλου. Τὸ γὰρ ὅμοιον ὲκ τοῦ ὁμοίου ταχίστην ποιεῖται τὴν διάγνωσιν. Τὸ δὲ ἀκέραιον τῆς περιστερᾶς δείκνυσι τὸ καθαρὸν τῆς πράξεως. Πᾶν μὲν οὖν ἀγαθὸν ἔργον ὲν ἀποφυγῇ ἔσται τοῦ χείρονος. Πῶς δὲ φύγωμεν ὃ μὴ οἵδαμεν; Δεῖ οὖν ἡμᾶς, κατʼ ἔννοιαν λαβούσας τοῦ ἐχθροῦ τὴν δεινότητα, φυλάττεσθαι ἀπὸ τῆς τούτου κακομηχανίας · φησὶ γάρ· Ὃς περιάγει ζητῶν τίνα καταπίῃ. Καὶ τὰ βρώματα αὐτοῦ ἐκλεκτά. Δέον οὖν πάντοτε γρηγορεῖν. Καὶ γὰρ διά τῶν ἔξωθεν πραγμάτων πολεμεῖ, καὶ διὰ τῶν ἔνδον λογισμῶν δαμάζει. Καὶ πλέον διὰ τῶν ἔνδον· καὶ γάρ νύκτωρ καὶ μεθʼ ἡμέραν ἀῢλως προσέρχεται.
Ti oun pros touto poiēsōmen? Genōmetha phronimoi hōsei opheis, kai akeraioi hōs peristerai, panourgon kata tēs pagidos autou kinountes logismon; to men gar, Ginesthe phronimoi hōsei opheis, eirētai to mē lanthanein hēmas tas hormas tou diabolou. To gar homoion ek tou homoiou tachistēn poieitai tēn diagnōsin. To de akeraion tēs peristeras deiknysi to katharon tēs praxeōs. Pan men oun agathon ergon en apophygę̄ estai tou cheironos. Pōs de phygōmen ho mē hoidamen? Dei oun hēmas, katʼ ennoian labousas tou echthrou tēn deinotēta, phylattesthai apo tēs toutou kakomēchanias ; phēsi gar; Hos periagei zētōn tina katapię̄. Kai ta brōmata autou eklekta. Deon oun pantote grēgorein. Kai gar dia tōn exōthen pragmatōn polemei, kai dia tōn endon logismōn damazei. Kai pleon dia tōn endon; kai gar nyktōr kai methʼ hēmeran aÿlōs proserchetai.
“What, then, shall we do against this? Let us become wise as serpents and innocent as doves, setting a shrewd mind against his snare. For ‘Be wise as serpents’ was said so that the devil’s attacks may not escape our notice; for like is most quickly recognized by like. And the innocence of the dove shows the purity of action. Every good work, then, will be in fleeing the worse. But how shall we flee what we do not know? We must, then, taking thought of the enemy’s terribleness, guard ourselves from his evil scheming; for it says: ‘who goes about seeking whom he may devour’; and ‘his food is choice.’ We must, then, always keep watch. For he wars both through outward things and subdues through inward thoughts, and more through the inward; for he comes immaterially by night and by day.”
Matt 10:16 (quotation, high confidence) · 1 Pet 5:8 (quotation, high confidence) · Hab 1:16 (quotation, medium confidence)
Notes and citation
Summary: Against the devil’s snares one must be wise as serpents to detect them and innocent as doves in conduct, always watchful.
- “His food is choice” is Hab 1:16 (Greek), read of the devil; the word is garbled in the scan (“enisuri”) and restored.
Notes on the original text
- Digital text corrected (OCR; OCR (probable); joined words; stray hyphen): Τί- οὖν → Τί οὖν; λογισμόψ → λογισμόν·; εἴ ται τὸ μὴ → εἴρηται τὸ μὴ; T6 γὰρ ὅμοιον → Τὸ γὰρ ὅμοιον; περιστερᾶςδείκνυσι → περιστερᾶς δείκνυσι; φησὶ γάρ ο Ὃς → φησὶ γάρ· Ὃς; enisuri. → ἐκλεκτά.; ἔνδον ο καὶ → ἔνδον· καὶ.
Topics: Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 28 (PG 28:1504c–1504d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/28
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 29
29PG 28:1504d–1505b
Τίνος οὖν χρεία πρὸς τὸν παρόντα πόλεμον; Δῆλον, ὡς ἀσκήσεως ἐπιπόνου καὶ καθαρᾶς προσευχῆς. Ἀλλὰ ταῦτα μὲν γενικῶς ἐπὶ παντὸς λογισμοῦ ὀλεθρίου ἀλεξητήρια πέφυκε· δεῖ δὲ καὶ ἰδικαῖς τισιν ἐννοίαις χρήσασθαι πρὸς τὸ τὸν παρόντα τῆς ψυχῆς λοιμὸν ἀπώσασθαι ’ καὶ ἐπελθόντος τοῦ αἰσχίστου λογισμοῦ, ἁνθυποφέρειν αύτῷ τὰ ἐναντία. Εἰ γὰρ γένοιτο ὲν τοῖς κατὰ διάνοιαν χωρίοις ὅψεως εὐπρεποῦς φαντασία, τῷ λόγῳ τὸ παρὸν τιμωρητέον, καὶ τοῦ εἰδώλου τοὺς ὀφθαλμοὺς ἐκκολαπτέτω, τῶν δὲ παρειῶν τάς σάρκας ἐξαιρείτω· ὑποτεμνέτω δὲ καὶ τὰ χείλη, καὶ λοιπὸν ὁράτω πῆγμα ὀστέων ψιλῶν δυσειδές· κατανοείτω λοιπὸν τί ἧν τὸ ποθούμενον · οὑτω γάρ ό λογισμὸς ἀναχαιτίσαι δυνηθείη τῆς ματαίας πλάνης. Τὸ γάρ φιλούμενον οὐδὲν ἦν ἢ αἷμα σὺν φλέγματι μεμιγμένον, ὅπερ καὶ ὑφάσματος χρείαν παρέχει τοῖς ζώοις. Οὒτω μὲν οὖν καὶ διὰ τῶν τοιούτων λογισμῶν είκὸς άποσοβεῖσθαι τὴν μιαρὰν κακίαν· καὶ καθάπερ ἥλῳ ἧλον ἐκκρούειν προσήκει τὸν δαίμονα. Ἔτι γε μὴν δέον καὶ καθʼ ὅλον τοῦ ἐρωμένου τὸ σῶμα ἐλκη βαρύοσμα καὶ σηπεδονώδη ὑπογράφειν· καὶ συντόμως φάναι, νεκρῷ παραπλήσιον, ἢ καὶ ἐαυτὸν νεκρὸν τοίς ἔνδον ὀφθαλμοῖς ὑποτιθέναι. Μεῖζον δὲ πάντων ἐστὶ τὸ γαστρὸς ἄρχειν· οὕτω γὰρ καὶ τῶν ὑπογαʼστρίων ἡδονῶν κρατῆσαι δυνατόν.
Tinos oun chreia pros ton paronta polemon? Dēlon, hōs askēseōs epiponou kai katharas proseuchēs. Alla tauta men genikōs epi pantos logismou olethriou alexētēria pephyke; dei de kai idikais tisin ennoiais chrēsasthai pros to ton paronta tēs psychēs loimon apōsasthai ’ kai epelthontos tou aischistou logismou, hanthypopherein autǭ ta enantia. Ei gar genoito en tois kata dianoian chōriois hopseōs euprepous phantasia, tǭ logǭ to paron timōrēteon, kai tou eidōlou tous ophthalmous ekkolaptetō, tōn de pareiōn tas sarkas exaireitō; hypotemnetō de kai ta cheilē, kai loipon horatō pēgma osteōn psilōn dyseides; katanoeitō loipon ti hēn to pothoumenon ; houtō gar o logismos anachaitisai dynētheiē tēs mataias planēs. To gar philoumenon ouden ēn ē haima syn phlegmati memigmenon, hoper kai hyphasmatos chreian parechei tois zōois. Outō men oun kai dia tōn toioutōn logismōn eikos aposobeisthai tēn miaran kakian; kai kathaper hēlǭ hēlon ekkrouein prosēkei ton daimona. Eti ge mēn deon kai kathʼ holon tou erōmenou to sōma elkē baryosma kai sēpedonōdē hypographein; kai syntomōs phanai, nekrǭ paraplēsion, ē kai eauton nekron tois endon ophthalmois hypotithenai. Meizon de pantōn esti to gastros archein; houtō gar kai tōn hypogaʼstriōn hēdonōn kratēsai dynaton.
“What, then, is needed for the present war? Clearly, laborious asceticism and pure prayer. But these are general remedies against every destructive thought; we must also use certain particular considerations to drive away the present plague of the soul: when the most shameful thought comes, set against it its opposites. For if in the regions of the mind there arises the imagination of a comely face, let what is present be punished by reason: let it dig out the eyes of the image, strip the flesh from its cheeks, cut away the lips too, and then look at an ugly frame of bare bones; let it consider then what it was that was desired. For so the mind could be reined back from vain error. For what was loved was nothing but blood mixed with phlegm, which supplies living things with the need of a covering. So by such thoughts too it is likely that the foul wickedness may be driven off; and as a nail with a nail, one should knock out the demon. Moreover one should also picture over the whole body of the beloved foul-smelling and putrid sores, and, in short, think it like a corpse, or even set oneself before the inner eyes as a corpse. But greatest of all is to rule the belly; for so one can master also the pleasures below the belly.”
Notes and citation
Summary: Against impure thoughts she advises prayer and asceticism, and also picturing the desired body as decaying flesh and bone, and above all controlling the belly.
- The meditation on the body’s decay is a common ascetic remedy; given as written.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); OCR: 1&9 for γὰρ; leaked chapter numeral; leaked column number; split word): προσευ χῆς → προσευχῆς; πέφυκε ο δεῖ → πέφυκε· δεῖ; πρὸς τὺ τὸν → πρὸς τὸ τὸν; καςι ἐπελθόντος τοῦ αξ· σχίστου → καὶ ἐπελθόντος τοῦ αἰσχίστου; Ei γὰρ γένοιτο → Εἰ γὰρ γένοιτο; τιμωρητέον, Ι 505 καὶ → τιμωρητέον, καὶ; δυσειδὲς ο κατανοείτω → δυσειδές· κατανοείτω; ποθούμε νον → ποθούμενον; οὑτω 1&9 καὶ → οὕτω γὰρ καὶ; δυνατόν.. '50. → δυνατόν..
Topics: Prayer, Fasting, Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 29 (PG 28:1504d–1505b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/29
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 30
30PG 28:1505b–1505c
Ἦν μὲν οὗν θεῖον συμπόσιον τῶν παρουσῶν· ἐκ γάρ τῶν τῆς σοφίας κρατήρων ηὑφραίνοντο. Ἦν δὲ αὑταῖς οἰνοχοοῦσα τὸ θεῖον πόμα καὶ νᾶμα ἡ μακαρία Συγκλητική. Ἑκάστη δέ αὑτῶν ἐδέχετο ὅπερ ἐβούλετο, καὶ μία τῶν συνελθουσῶν ἐπύθετο αὑτῆς λέγουσα· Εἰ τέλειον ἀγαθὸν ὴ άκτημοσύνη; Ἢ δὲ εἷπε· Καὶ πάνυ ἀγαθὸν ταῖς δυναμέναις. Αἱ γὰρ ὑπομένουσαι τοῦτο, θλίψιν μὲν ἔχουσι τῇ σαρκὶ, τῇ δὲ ψυχῇ ἄνεσιν. Ὥσπερ γὰρ τά στερρὰ ἱμάτια πατούμενα καί βιαίως περιστρεφόμενα πλύνεται καὶ λευκαίνεται, οὕτως καὶ ἡ ισχυρὰ ψυχὴ διά τῆς ἐκουσίου πενίας ἐπὶ πλεῖον κρατύνεται· αί δὲ ἀσθενέστερον τὸν λογισμὸν ἔχουσαι τὸ ἐναντίον ταῖς πρώταις πάσχουσι. Καὶ γὰρ πρὸς ὀλίγον θλιβεῖσαι, ὣσπερ τὰ διερρωγότα ἱμάτια, ἀπόλλυνται, μὴ φέρουσαι τὴν διά τῆς ἀρετῆς πλύσιν. Καὶ εἷς ό τεχνίτης, διάφορον δὲ τῶν ἱματίων τὸ τέλος· τά μὲν γὰρ ῥήγνυται καὶ ἀπόλλυται, τὸ δὲ λευκαίνεται καὶ ἀνακαινίζεται. Φαίη οὖν άν τις, ἀγαθὸν κειμήλιον τὴν ἀκτημοσύνην τῷ ἀνδρείῳ φρονήματι· καὶ γὰρ τῶν πρακτικῶν ἁμαρτημάτων χαλινὸς τυγχάνει.
Ēn men houn theion symposion tōn parousōn; ek gar tōn tēs sophias kratērōn hēuphrainonto. Ēn de hautais oinochoousa to theion poma kai nama hē makaria Synklētikē. Hekastē de hautōn edecheto hoper ebouleto, kai mia tōn synelthousōn epytheto hautēs legousa; Ei teleion agathon ē aktēmosynē? Ē de heipe; Kai pany agathon tais dynamenais. Hai gar hypomenousai touto, thlipsin men echousi tę̄ sarki, tę̄ de psychę̄ anesin. Hōsper gar ta sterra himatia patoumena kai biaiōs peristrephomena plynetai kai leukainetai, houtōs kai hē ischyra psychē dia tēs ekousiou penias epi pleion kratynetai; ai de asthenesteron ton logismon echousai to enantion tais prōtais paschousi. Kai gar pros oligon thlibeisai, hōsper ta dierrōgota himatia, apollyntai, mē pherousai tēn dia tēs aretēs plysin. Kai heis o technitēs, diaphoron de tōn himatiōn to telos; ta men gar rhēgnytai kai apollytai, to de leukainetai kai anakainizetai. Phaiē oun an tis, agathon keimēlion tēn aktēmosynēn tǭ andreiǭ phronēmati; kai gar tōn praktikōn hamartēmatōn chalinos tynchanei.
It was a divine banquet for those present; for they were gladdened from the mixing bowls of wisdom. And the blessed Syncletica poured out for them the divine drink and stream. Each of them received what she wished, and one of those gathered asked her, saying: “Is poverty a perfect good?” She said: “Very good indeed for those who are able. For those who endure it have affliction in the flesh but rest in the soul. For as strong garments, trodden and wrung forcibly, are washed and made white, so the strong soul is strengthened all the more by voluntary poverty; but those who have weaker minds suffer the opposite of the first. For, pressed a little, they perish like torn garments, not bearing the washing of virtue. The fuller is one, but the end of the garments differs: some are torn and perish, the other is whitened and renewed. One might say, then, that poverty is a good treasure for a courageous mind; for it is also a bridle on sins of action.”
Prov 9:2 (allusion, low confidence) · 1 Cor 7:28 (allusion, low confidence)
Notes and citation
Summary: Asked whether poverty is a perfect good, she answers that it is very good for the strong, who are cleansed by it like strong cloth, but ruins the weak.
Notes on the original text
- Digital text corrected (OCR: 1&9 for γὰρ): Αἱ 1&9 ὑπομένουσαι → Αἱ γὰρ ὑπομένουσαι; Ὥσπερ 1&9 τά → Ὥσπερ γὰρ τά; τά μὲν 1&9 ῥήγνυται → τά μὲν γὰρ ῥήγνυται; καὶ 1&9 τῶν πρακτικῶν → καὶ γὰρ τῶν πρακτικῶν.
Topics: Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 30 (PG 28:1505b–1505c; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/30
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 31
31PG 28:1505c–1505d
Δεῖ δὲ πρῶτον ἐγγυμνασθῆναι τοῖς πόνοις· λέγω δὲ, νηστείᾳ τε καὶ χαμευνίᾳ, καὶ τοῖς ἄλλοις κατὰ μέρος, καὶ οὑτως ταύτην τὴν ἀρετὴν κτήσασθαι. Οἱ γὰρ μὴ οὕτω ποιήσαντες, ἀθρόως δὲ ἐπὶ τὴν ἀποβολὴν τῶν χρημάτων δραμόντες, ὡς ἐπίπαν μεταμέλῳ ἐάλωσαν.
Dei de prōton engymnasthēnai tois ponois; legō de, nēsteią te kai chameunią, kai tois allois kata meros, kai houtōs tautēn tēn aretēn ktēsasthai. Hoi gar mē houtō poiēsantes, athroōs de epi tēn apobolēn tōn chrēmatōn dramontes, hōs epipan metamelǭ ealōsan.
“But one must first be trained in labors, I mean in fasting and sleeping on the ground and the other things one by one, and so acquire this virtue. For those who have not done so, but have run all at once to throwing away their money, have for the most part been caught by regret.”
Notes and citation
Summary: Poverty should be undertaken only after training in other ascetic labors; those who rush into it often regret it.
Notes on the original text
- Digital text corrected (OCR): ἐηυμνασθῆναι → ἐγγυμνασθῆναι; υἱ 1&9 μὴ → Οἱ γὰρ μὴ.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 31 (PG 28:1505c–1505d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/31
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.
Chapter 32
32PG 28:1505d–1508a
Ὄργανον γὰρ τοῦ ἀπολαυστικοῦ βίου τά χρήματα τυγχάνει. Ἄνελε οὖν πρῶτον τὴν ἐαυτοῦ τέχνην, τουτέστι τὴν γαστριμαργίαν καὶ τὸ ἁβροδίαιτον, καὶ οὕτως εὐκόλως περιτέμνειν τὴν σαυτοῦ δυνήσῃ τῶν χρημάτων ὓλην. Βαρὺ γὰρ οἶμαι, τέχνης παρούσης, ὄργανον μὴ τυγχάνειν. Ὁ γὰρ μὴ ἀποβαλὼν τὸ πρῶτον, πῶς τὸ δεύτερον ἐξῶσαι δυνήσεται; Διὰ τοῦτο καὶ ὁ Σωτὴρ, πρὸς τὸν πλούσιον διαλεγόμενος, οὑκ ἁθρόως αὑτῷ τὴν ἀποβολὴν τῶν χρημάτων προστάσσει· ἀλλὰ προερωτᾷ αὑτὸν, εί τὰ τοῦ νόμου πεποίηκε. Καὶ διδασκάλου γνησίου πρόσωπον ἀναδεξάμενος ό Κύριος ἐρωτᾷ· Εἰ τὰ στοιχεῖα ἔμαθες, εί τὰς συλλαβὰς παρείληφας, καὶ ἀπλῶς εί τῶν ὀνομάτων έν ἔξει γέγονας, δεῦρο λοιπὸν καὶ ἐπὶ τὴν τελεωτάτην ἀνάγνωσιν · τουτέστιν Ὕπαγε, πώλησόν σου τὰ ὑπάρχοντα, καί δεῦρο ἀκολούθει μοι. Καὶ τάχα οἶμαι, ὡς εί μὴ τὰ ὲξετασθέντα ἦν ὑποσχόμενος πεποιηκέναι, οὐκ ἂν αὑτὸν ἐπὶ τὴν ἀκτημοσύνην προετρέψατο. Πῶς γὰρ ἂν ἠδύνατο πρὸς ἀνάγνωσιν ὁρμῆσαι, τὴν τῶν συλλαβῶν ἀγνοῶν δύναμιν;
Organon gar tou apolaustikou biou ta chrēmata tynchanei. Anele oun prōton tēn eautou technēn, toutesti tēn gastrimargian kai to habrodiaiton, kai houtōs eukolōs peritemnein tēn sautou dynēsę̄ tōn chrēmatōn hylēn. Bary gar oimai, technēs parousēs, organon mē tynchanein. Ho gar mē apobalōn to prōton, pōs to deuteron exōsai dynēsetai? Dia touto kai ho Sōtēr, pros ton plousion dialegomenos, houk hathroōs hautǭ tēn apobolēn tōn chrēmatōn prostassei; alla proerōtą hauton, ei ta tou nomou pepoiēke. Kai didaskalou gnēsiou prosōpon anadexamenos o Kyrios erōtą; Ei ta stoicheia emathes, ei tas syllabas pareilēphas, kai aplōs ei tōn onomatōn en exei gegonas, deuro loipon kai epi tēn teleōtatēn anagnōsin ; toutestin Hypage, pōlēson sou ta hyparchonta, kai deuro akolouthei moi. Kai tacha oimai, hōs ei mē ta exetasthenta ēn hyposchomenos pepoiēkenai, ouk an hauton epi tēn aktēmosynēn proetrepsato. Pōs gar an ēdynato pros anagnōsin hormēsai, tēn tōn syllabōn agnoōn dynamin?
“For money is the instrument of the life of enjoyment. First take away, then, its craft, that is, gluttony and luxurious living, and so you will easily be able to cut away your stock of money. For it is hard, I think, while the craft is present, not to have the instrument. For one who has not thrown away the first, how will he be able to drive out the second? Therefore the Savior too, speaking with the rich man, did not at once order him to throw away his money, but first asked him whether he had done the things of the law. And taking the part of a true teacher, the Lord asks: ‘If you have learned the letters, if you have taken in the syllables, and in short if you have become practiced in the words, come now to the most perfect reading,’ that is: ‘Go, sell your possessions, and come, follow me.’ And perhaps, I think, if he had not professed to have done what he was asked about, he would not have urged him to poverty. For how could he have gone on to reading, not knowing the force of syllables?”
Matt 19:17 (allusion, high confidence) · Matt 19:21 (quotation, high confidence)
Notes and citation
Summary: Gluttony and luxury must be overcome before money can be given up; Christ first asked the rich young man about keeping the law before telling him to sell his goods.
- The comparison with learning letters, syllables and reading is the writer’s paraphrase of Christ’s question.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); OCR, split word; split word): χρή ματα → χρήματα; ’Δνελε → Ἄνελε; Βαρὺ 1&9 οἶμαι, τέχνης παρούσης, βργανον → Βαρὺ γὰρ οἶμαι, τέχνης παρούσης, ὄργανον; '0 γὰρ μὴ → Ὁ γὰρ μὴ; τδ δεύτερον → τὸ δεύτερον; καλό Σωτὴρ → καὶ ὁ Σωτὴρ; χρη μάτων → χρημάτων; El τὰ στοιχεῖα → Εἰ τὰ στοιχεῖα; τελεωτάο την → τελεωτάτην.
Topics: Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 32 (PG 28:1505d–1508a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/32
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Translation: Translated by Claude from the Greek text in Migne PG 28 (archive.org OCR, corrected where noted). No public-domain English translation exists; each batch was re-read against the Greek.