Life of Syncletica 98–113
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 98
98PG 28:1548a–1548c
Πολλά τοῦ διαβόλου τὰ κέντρα. Διά πενίας ού μετεκίνησε ψυχήν; πλοῦτον προσάγει εἰς δέλεαρ. Διʼ ὕβρεων καὶ ὀνειδισμῶν οὐκ ἴσχυσεν, ἐπαίνους καὶ δόξαν προβάλλεται. Διά τῆς ὑγείας ἡττήθης; νοσοποιεῖ τὸ σῶμα. Ταῖς γὰρ ἡδοναῖς μὴ δυνηθεὶς ἀπατῆσαι, διὰ τῶν ἀκουσίων πόνων τὴν παρατροπὴν τῆς ψυχῆς πειρᾶται ποιῆσαι ἀπροαίρετον καὶ ἀβούλητον. Νόσους γάρ τινας καὶ βαρυτάτας ἐξ αἰτήσεως προσάγει. πρὸς τὸ διὰ τούτων ὀλιγωρήσαντας ὲπιθολῶσαι αὐτῶν τὴν πρὸς Θεὸν ἀγάπην. Ἀλλʼ εἰ καὶ κατατέμνεται τὸ σῶμα, καὶ πυρετοῖς σφοδροτάτοις καταφλέγεται, ἔτι μὴν καὶ δίψει ἀνιάτῳ καὶ ἀσχὲτῳ καταθλίβεται· εί μὲν ἁμαρτωλὸς ὢν ταῦτα ὑφίστασαι, ὑπομνήσθητι τῆς μελλούσης κολάσεως, καὶ τοῦ αἰωνίου πυρὸς καὶ τῶν δικαστικῶν τιμωριῶν, καὶ οὐκ ὀλιγωρήσεις πρὸς τά παρόντα. Χαῖρε, ὅτι ἐπεσκέψατό σε ὁ Κύριος, καὶ τὸ εὔφημον δὲ ἐκεῖνο ῥητὸν ἐπὶ τῆς γλώσσης ἔχε, ὼς Παιδεύων ἐπαίδευσέ με ό Κύριος · τῷ δὲ θανάτῳ τῆς ἁμαρτίας οὐ παρέδωκέ με. Σίδηρος ἐτύγχανες, ἀλλά διά τοῦ πυρὸς τὸν ἰὸν ἀποβάλλῃ. Εἰ δὲ καὶ δίκαιος ὢν ἀρρωστεῖς, ἀπὸ τῶν μεγάλων ἐπὶ τά μείζω προκόπτεις. Χρυσὸς εἷ, ἀλλὰ διὰ τοῦ πυρὸς δοκιμώτερος γίνῃ. Ἐδόθη σοι ἄγγελος Σατᾶν τῇ σαρκὶ, ἀγαλλιὰ βλέπε τίνι ὅμοιος γέγονας ο τῆς γὰρ Παύλου δωρεᾶς ἡξιὼθης. Διά τοῦ πυρετοῦ δοκιμάζῃ · διὰ ῥίγους παιδεύῃ ἀλλά φησιν ή Γραφή ο Διήλθομεν διὰ πυρός καὶ ὕδατος. Λοιπὸν τὸ ἀναψυκτήριον ἡτοίμασται. Ἐτυχες τοῦ πρώτου, προσδόκα τὸ δεύτερον. Πράττων [πάσχων] με τά τοῦ ἁγίου Δαβὶδ ῥήματα· φησὶ γὰρ, ὡς Πένης καὶ πτωχὸς καὶ ἀλγῶν ειμι ἐγώ. Τέλειος γενήσῃ διὰ τῆς τριάδος. Καὶ γάρ φησιν · Ἐν θλίψει ἐπλάτυνάς με. Ἐν τούτοις μάλιστα τοῖς γυμνασίοις τᾲς ψυχὰς ἀσκηθῶμεν· ἐπʼ ὀφθαλμοῖς γὰρ ὁρῶμεν τὸν ἀντίπαλον.
Polla tou diabolou ta kentra. Dia penias ou metekinēse psychēn? plouton prosagei eis delear. Diʼ hybreōn kai oneidismōn ouk ischysen, epainous kai doxan proballetai. Dia tēs hygeias hēttēthēs? nosopoiei to sōma. Tais gar hēdonais mē dynētheis apatēsai, dia tōn akousiōn ponōn tēn paratropēn tēs psychēs peiratai poiēsai aproaireton kai aboulēton. Nosous gar tinas kai barytatas ex aitēseōs prosagei. pros to dia toutōn oligōrēsantas epitholōsai autōn tēn pros Theon agapēn. Allʼ ei kai katatemnetai to sōma, kai pyretois sphodrotatois kataphlegetai, eti mēn kai dipsei aniatǭ kai aschetǭ katathlibetai; ei men hamartōlos ōn tauta hyphistasai, hypomnēsthēti tēs mellousēs kolaseōs, kai tou aiōniou pyros kai tōn dikastikōn timōriōn, kai ouk oligōrēseis pros ta paronta. Chaire, hoti epeskepsato se ho Kyrios, kai to euphēmon de ekeino rhēton epi tēs glōssēs eche, ōs Paideuōn epaideuse me o Kyrios ; tǭ de thanatǭ tēs hamartias ou paredōke me. Sidēros etynchanes, alla dia tou pyros ton ion apoballę̄. Ei de kai dikaios ōn arrōsteis, apo tōn megalōn epi ta meizō prokopteis. Chrysos hei, alla dia tou pyros dokimōteros ginę̄. Edothē soi angelos Satan tę̄ sarki, agallia blepe tini homoios gegonas o tēs gar Paulou dōreas hēxiōthēs. Dia tou pyretou dokimazę̄ ; dia rhigous paideuę̄ alla phēsin ē Graphē o Diēlthomen dia pyros kai hydatos. Loipon to anapsyktērion hētoimastai. Etyches tou prōtou, prosdoka to deuteron. Prattōn [paschōn] me ta tou hagiou Dabid rhēmata; phēsi gar, hōs Penēs kai ptōchos kai algōn eimi egō. Teleios genēsę̄ dia tēs triados. Kai gar phēsin ; En thlipsei eplatynas me. En toutois malista tois gymnasiois tąs psychas askēthōmen; epʼ ophthalmois gar horōmen ton antipalon.
“Many are the goads of the devil. Has he not moved the soul through poverty? He brings wealth as bait. Has he not prevailed through insults and reproaches? He puts forward praise and glory. Were you overcome through health? He makes the body sick. For, unable to deceive by pleasures, he tries through involuntary sufferings to bring about the turning aside of the soul against its choice and will. For, having asked permission, he brings certain diseases, even most severe, so as through them to trouble the love for God of those who grow faint. But even if the body is cut up and burned with most violent fevers, and moreover afflicted with incurable and unquenchable thirst: if you suffer these things as a sinner, remember the punishment to come, and the eternal fire, and the judicial punishments, and you will not grow faint at what is present. Rejoice that the Lord has visited you, and have on your tongue that auspicious saying: ‘The Lord has chastened me sorely, but he has not given me over to the death of sin.’ You were iron, but through the fire you throw off rust. And if you are sick while righteous, you advance from great things to greater. You are gold, but through the fire you become more tested. An angel of Satan has been given to you in the flesh: rejoice; see whom you have become like, for you have been counted worthy of the gift of Paul. You are tested by fever; you are disciplined by cold; but Scripture says: ‘We went through fire and water.’ What remains is the place of refreshment prepared. You have obtained the first; expect the second. Doing [suffering], say the words of holy David; for he says: ‘I am poor and needy and in pain.’ You will become perfect through this triad. For it says: ‘In affliction you enlarged me.’ In these exercises above all let us train our souls; for we see the adversary before our eyes.”
Textual problem in this passage: see the notes.
Job 2:6 (allusion, medium confidence) · Ps 118:18 (117:18 LXX) (quotation, high confidence) · 1 Pet 1:7 (allusion, medium confidence) · 2 Cor 12:7 (quotation, high confidence) · Ps 66:12 (65:12 LXX) (quotation, high confidence) · Ps 69:29 (68:30 LXX) (quotation, high confidence) · Ps 4:1 (4:2 LXX) (quotation, high confidence)
Notes and citation
Summary: The devil afflicts with sickness those he cannot tempt with pleasure; the sinner should accept illness as chastisement, the righteous as refining, like Paul’s thorn, looking to the refreshment to come.
- “Having asked permission” reflects Job 1–2. Migne prints “Πράττων [πάσχων]”, giving a variant. Ps 118:18 is quoted with “death of sin” for “death.”
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); joined words; leaked chapter numeral; split word; stray hyphen): προσάγειείς → προσάγει εἰς; ἡττήθης vomποιεῖ → ἡττήθης; νοσοποιεῖ; κειτατὲμνεται → κατατέμνεται; καταθλίβεταιο → καταθλίβεται·; δικαπικῶν → δικαστικῶν; Χαξρου, ὅτι E25326πησέ σε → Χαῖρε, ὅτι ἐπεσκέψατό σε; πσρἐδωκέ → παρέδωκέ; πυρὸς-τον → πυρὸς τὸν; Χρυσδς → Χρυσὸς; δοκι μώτερος → δοκιμώτερος; πιῬός → πυρός; ῥήματαο → ῥήματα·; ἀσκηθῶμενο → ἀσκηθῶμεν·; ἀντίπαλον. θθ. → ἀντίπαλον..
Topics: Eschatology
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 98 (PG 28:1548a–1548c; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/98). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/98
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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 99
99PG 28:1548c–1549a
Μὴ λυπηθῶμεν, ὡς διὰ τὴν ἀσθένειαν καὶ τὴν πληγὴν τοῦ σώματος μὴ δυνάμενοι εἰς εὐχὴν στῆναι, ἢ ψάλλειν μετά φωνῆς πάντα ἡμῖν ταῦτα ἤνυτο πρὸς καθαίρεσιν ἐπιθυμιῶν. Καὶ γὰρ νηστεία καὶ χαμευνία διὰ τὰς αἰσχίστους ἡμῖν ἡδονὰς νενομοθέτηνται. Εί οὖν νόσος ταύτας ἤμβλυνε, περιττὸς ὁ πόνος. Τί δὲ λέγω περιττός; ὥσπερ γὰρ μείζονί τινι καὶ ἰσχυροτέρῳ φαρμάκῳ τῇ νόσῳ τά ὀλεθροφόρα συμπτὼματα κεκοίμηνται. Καὶ αὕτη ἐστὶν ή μεγάλη ἄσκησις, τὸ ὲν ταῖς νόσοις ἐγκαρτερεῖν, καὶ εὐχαριστηρίους ὕμνους ἀναπέμπειν τῷ κρείττονι. Ἀφαιρούμεθα ὀφθαλμῶν; μὴ βαρέως ὲνέγκωμεν · τά γὰρ τῆς ἀπληστίας ὄργανα ἀπεβάλομεν, ἀλλά τοῖς ἔνδον ὀφθαλμοῖς τὴν δόξαν Κυρίου κατοπτριζόμεθα. Ἐκωφεύσαμεν; εὐχαριστήσωμεν τὴν ματαίαν ἀκοὴν τέλεον ἀποβαλόντες. Τὰς χεῖρας πεπόνθαμεν ; ἀλλὰ τὰς ἔνδον ἔχομεν εύτρεπισθείσας πρὸς τὸν κατά τοῦ ἐχθροῦ πόλεμον. Ἀρῤωστία καθʼ ὅλον τὸ σῶμα κρατεῖ; ἀλλʼ ἡ κατά τὸν ἔσω ἄνθρωπον ὑγεία μᾶλλον αὔξει. ’
Mē lypēthōmen, hōs dia tēn astheneian kai tēn plēgēn tou sōmatos mē dynamenoi eis euchēn stēnai, ē psallein meta phōnēs panta hēmin tauta ēnyto pros kathairesin epithymiōn. Kai gar nēsteia kai chameunia dia tas aischistous hēmin hēdonas nenomothetēntai. Ei oun nosos tautas ēmblyne, perittos ho ponos. Ti de legō perittos? hōsper gar meizoni tini kai ischyroterǭ pharmakǭ tę̄ nosǭ ta olethrophora symptōmata kekoimēntai. Kai hautē estin ē megalē askēsis, to en tais nosois enkarterein, kai eucharistērious hymnous anapempein tǭ kreittoni. Aphairoumetha ophthalmōn? mē bareōs enenkōmen ; ta gar tēs aplēstias organa apebalomen, alla tois endon ophthalmois tēn doxan Kyriou katoptrizometha. Ekōpheusamen? eucharistēsōmen tēn mataian akoēn teleon apobalontes. Tas cheiras peponthamen ? alla tas endon echomen eutrepistheisas pros ton kata tou echthrou polemon. Arrōstia kathʼ holon to sōma kratei? allʼ hē kata ton esō anthrōpon hygeia mallon auxei. ’
“Let us not be grieved because, through weakness and the blow to the body, we cannot stand for prayer or sing psalms aloud; all these were for the destruction of desires. For fasting and sleeping on the ground have been prescribed for us because of the most shameful pleasures. If, then, sickness has blunted these, the labor is superfluous. And why do I say superfluous? For the deadly symptoms have been put to sleep by the sickness as by some greater and stronger medicine. And this is the great asceticism: to persevere in sicknesses and to send up hymns of thanksgiving to the One above. Are we deprived of eyes? Let us not take it hard; for we have lost the organs of greediness, but with the inner eyes we behold as in a mirror the glory of the Lord. Have we become deaf? Let us give thanks, having entirely thrown away vain hearing. Have our hands suffered? But we have the inner ones ready for war against the enemy. Does sickness rule the whole body? But the health of the inner man grows all the more.”
2 Cor 3:18 (allusion, high confidence) · 2 Cor 4:16 (allusion, medium confidence)
Notes and citation
Summary: Sickness that prevents prayer and fasting does their work for them; enduring it with thanksgiving is the great asceticism, for loss of the senses frees the inner man.
- A leaked column number (“Ι 549”) is removed.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); OCR and leaked column number; OCR, split word; stray mark): λυηθῶμεν → λυπηθῶμεν; 8t5z τὰς → διὰ τὰς; ΤΞ δὲ λέγω → Τί δὲ λέγω; urbm ἐστὶν → αὕτη ἐστὶν; ’.ἀφαιρούμεθα → Ἀφαιρούμεθα; μὴʼβαρέως → μὴ βαρέως; Ἐκωφεύσαμενς Ι 549 εὐχαριστησωμεν → Ἐκωφεύσαμεν; εὐχαριστήσωμεν; ἀποὸαλὸν· τες → ἀποβαλόντες; σῶμα κρατεῖς → σῶμα κρατεῖ;.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 99 (PG 28:1548c–1549a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/99). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/99
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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 100
100PG 28:1549a–1549c
Ἐν κοινοὸίῳ οὖσαι, τὴν ὑπακοὴν μᾶλλον τῆς ἀσκήσεως προκρίνωμεν· ἡ μὲν γὰρ ὑπεροψίαν διδάσκει, ἡ δὲ ταπεινοφροσύνην ἐπαγγέλλεται. Ἔστι δὲ καὶ ὲκ τοῦ ἐχθροῦ ὲπιτεταμένη ἄσκησις. Καὶ γὰρ οί αὑτοῦ μαθηταὶ τοῦτο ποιοῦσι. Πῶς οὖν διακρίνωμεν τὴν θείαν καὶ βασιλικὴν ἄσκησιν τῆς τυραννικῆς καὶ δαιμονιώδους; δῆλον, ὡς ἀπὸ τῆς συμμετρίας. Ἅπας σοι ὁ χρόνος εἷς κανὼν νηστείας ὑπαρχέτω. Μὴ τέσσαρας ἢ πέντε νηστεύσῃς, καὶ τὴν ἀλλην πλήθει τροφῶν καταλύσῃς τὴν δύναμιν. Τοῦτο ήδὺ τῷ ἐχθρῷ. Πανταχοῦ ἡ ἀμετρία φθοροποιὸς τυγχάνει. Μὴ ὑφʼ ἒν σου τά ὅπλα ἀναλώσῃς, καὶ γυμνὸς εὑρεθεὶς ὲν τῷ πολέμῳ εὐάλωτος γενήσῃ. Τά ὅπλα ήμῶν ἐστι τὸ σῶμα· ἡ δὲ ψυχὴ ό στρατιώτης· καὶ τῶν ἀμφοτέρων ἐπιμελοῦ πρὸς τὰς χρείας. Νέος ὢν καὶ ὑγιὴς, νήστευσον. Ἥξει γὰρ τὸ γῆρας μετά ἀσθενείας. Ὠς δύνῃ, θησαύρισον τροφὰς, ἵνα, μὴ δυνάμενος, εὕρῃς. Νήστευε μετά λόγου καὶ ἀκριβείας. Ὅρα μὴ ὁ ἐχθρὸς ἐπεισέλθῃ τῇ ἐμπορίᾳ τῆς νηστείας· καὶ τάχα οἶμαι περὶ τούτου τὸν Σωτῆρα εἰρηκέναι τό· Γίνεσθε δόκιμοι τραπεζῖται· τουτέστι, τὸ βασιλικὸν χάραγμα ἀκριβῶς γινώσκετε· εἰσὶ γὰρ καὶ παραχαράγματα· καὶ ἡ μὲν τοῦ χρυσοῦ φύσις ἡ αὐτή, διαφέρει δὲ τῷ χαράγματι. Ὀ μὲν χρυσός ἐστι νηστεία, ἐγκράτεια, ἐλεημοσύνη· ἀλλά καὶ Ἑλλήνων παῖδες τὴν τυραννικὴν αὐτῶν εἰκόνα τούτοις ἐντίθενται, καὶ αίρετικοὶ δὲ πάντες διὰ τούτων σεμνύνονται. Ὀρᾷν δὲ δεῖ τούτους, καὶ ἀποφεύγειν ὡς παραχαράκτας. Βλέπε μὴ, ἀγυμνάστως περιπεσὼν αὐτοῖς, ζημιωθῇς. Δέχου οὖν μετὰ ἀσφαλείας τὸν τοῦ Χριστοῦ σταυρὸν διεντετυπωμένον ταῖς ἀρεταῖς· τουτέστι, πίστιν ὀρθὴν μετὰ σεμνῶν πράξεων.
En koinooiǭ ousai, tēn hypakoēn mallon tēs askēseōs prokrinōmen; hē men gar hyperopsian didaskei, hē de tapeinophrosynēn epangelletai. Esti de kai ek tou echthrou epitetamenē askēsis. Kai gar oi hautou mathētai touto poiousi. Pōs oun diakrinōmen tēn theian kai basilikēn askēsin tēs tyrannikēs kai daimoniōdous? dēlon, hōs apo tēs symmetrias. Hapas soi ho chronos heis kanōn nēsteias hyparchetō. Mē tessaras ē pente nēsteusę̄s, kai tēn allēn plēthei trophōn katalysę̄s tēn dynamin. Touto ēdy tǭ echthrǭ. Pantachou hē ametria phthoropoios tynchanei. Mē hyphʼ en sou ta hopla analōsę̄s, kai gymnos heuretheis en tǭ polemǭ eualōtos genēsę̄. Ta hopla ēmōn esti to sōma; hē de psychē o stratiōtēs; kai tōn amphoterōn epimelou pros tas chreias. Neos ōn kai hygiēs, nēsteuson. Hēxei gar to gēras meta astheneias. Ōs dynę̄, thēsaurison trophas, hina, mē dynamenos, heurę̄s. Nēsteue meta logou kai akribeias. Hora mē ho echthros epeiselthę̄ tę̄ emporią tēs nēsteias; kai tacha oimai peri toutou ton Sōtēra eirēkenai to; Ginesthe dokimoi trapezitai; toutesti, to basilikon charagma akribōs ginōskete; eisi gar kai paracharagmata; kai hē men tou chrysou physis hē autē, diapherei de tǭ charagmati. O men chrysos esti nēsteia, enkrateia, eleēmosynē; alla kai Hellēnōn paides tēn tyrannikēn autōn eikona toutois entithentai, kai airetikoi de pantes dia toutōn semnynontai. Orąn de dei toutous, kai apopheugein hōs paracharaktas. Blepe mē, agymnastōs peripesōn autois, zēmiōthę̄s. Dechou oun meta asphaleias ton tou Christou stauron dientetypōmenon tais aretais; toutesti, pistin orthēn meta semnōn praxeōn.
“Being in a community, let us prefer obedience to asceticism; for the one teaches arrogance, the other promises humility. There is also an intense asceticism from the enemy; for his disciples do this too. How, then, shall we distinguish the divine and royal asceticism from the tyrannical and demonic? Clearly by its measure. Let your whole time have one rule of fasting. Do not fast four or five days and then break down your strength on the next with a mass of food. This is sweet to the enemy. Everywhere lack of measure is destructive. Do not spend your weapons all at once, lest, found naked in the war, you be easily captured. Our weapons are the body, and the soul is the soldier; take care of both for what is needed. While you are young and healthy, fast; for old age will come with weakness. While you can, store up food, so that when you cannot you may find it. Fast with reason and exactness. Take care lest the enemy slip into the commerce of your fasting. And I think the Savior spoke of this: ‘Be approved money-changers’; that is, know exactly the royal stamp; for there are also counterfeits; and the nature of the gold is the same, but it differs in the stamp. The gold is fasting, continence, almsgiving; but the sons of the Greeks too put their tyrannical image on these, and all the heretics pride themselves on them. One must see these and flee them as counterfeiters. Look out lest, falling among them untrained, you suffer loss. Receive, then, with security the cross of Christ imprinted with the virtues, that is, right faith with dignified deeds.”
1 Sam 15:22 (allusion, low confidence)
Notes and citation
Summary: In community, obedience is better than extreme asceticism; true fasting is distinguished from the demonic and heretical kind by measure and right faith, as true coins by their stamp.
- “Be approved money-changers” is an unwritten saying (agraphon) of Jesus widely cited by early writers. The heretics’ asceticism is the writer’s polemic, given as written.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); stray comma; stray period): προκρίνωμενσ → προκρίνωμεν·; δαιμονιώδους,; → δαιμονιώδους;; "Asta; σοι ὁ χρόνος → Ἅπας σοι ὁ χρόνος; ήάμετρία φθοροποιὺς → ἡ ἀμετρία φθοροποιὸς; τὸ σῶμα- ήδὲ → τὸ σῶμα· ἡ δὲ; ὐρα μὴ ὁ ὲχθρδς → Ὅρα μὴ ὁ ἐχθρὸς; νη·στείαςο → νηστείας·; τραπεζῖταν → τραπεζῖται·; πραχαράγματαο → παραχαράγματα·; ὴ αὑτὴ. διαφέρει → ἡ αὐτή, διαφέρει; νηστεία. ἐγκράτεια → νηστεία, ἐγκράτεια.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 100 (PG 28:1549a–1549c; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/100). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/100
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ps-athanasius-vita-syncleticae-100) · Report an error
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 101
101PG 28:1549c–1549d
Δεῖ ἡμᾶς πάσῃ διακρίσει κυβερνᾷν τὴν ψυχὴν, καὶ ἐν κοινοβίῳ οὔσας, μὴ τὰ ἑαυτῶν ζητεῖν, μήτε μὴν οἰκείᾳ δουλεύειν γνώμῃ, ἀλλὰ τῇ κατά πίστιν μητρὶ πειθαρχεῖν. Ἐξορίᾳ ἑαυτὰς παρεδώκαμεν ° τουτέστι τῶν κοσμικῶν ὅρων ἔξω ἐγενόμεθα· οὐκοῦν ἐκβεβλήμεθα· μὴ τὰ αὐτὰ ζητήσωμεν. Ἐκεῖ δόξαν εἴχομεν, ὧδε ὀνειδισμόν· ἐκεῖ δαψίλειαν τροφῶν, ὧδε καὶ τοῦ ἄρτου ἔνδειαν. Ἐν τῷ κόσμῳ οἱ πταίοντες, καὶ μὴ βουλόμενοι είς φυλακὴν βάλλονται καὶ ἡμεῖς διὰ τὰς ἁμαρτίας ἡμῶν ἑαυτὰς φυλακίσωμεν, ἵνα τὸ ἑκούσιον τῆς γνώμης τὴν μέλλουσαν κόλασιν ἀπο-
Dei hēmas pasę̄ diakrisei kybernąn tēn psychēn, kai en koinobiǭ ousas, mē ta heautōn zētein, mēte mēn oikeią douleuein gnōmę̄, alla tę̄ kata pistin mētri peitharchein. Exorią heautas paredōkamen ° toutesti tōn kosmikōn horōn exō egenometha; oukoun ekbeblēmetha; mē ta auta zētēsōmen. Ekei doxan eichomen, hōde oneidismon; ekei dapsileian trophōn, hōde kai tou artou endeian. En tǭ kosmǭ hoi ptaiontes, kai mē boulomenoi eis phylakēn ballontai kai hēmeis dia tas hamartias hēmōn heautas phylakisōmen, hina to hekousion tēs gnōmēs tēn mellousan kolasin apo-
“We must steer the soul with all discernment, and, being in a community, not seek our own things, nor serve our own will, but obey our mother in the faith. We have given ourselves over to exile, that is, we have gone outside the bounds of the world; so we have been cast out; let us not seek the same things. There we had glory, here reproach; there abundance of food, here even lack of bread. In the world those who offend are thrown into prison even against their will; let us too imprison ourselves for our sins, so that the willingness of our choice may [avert] the punishment to come …”
Phil 2:21 (allusion, medium confidence) · 1 Cor 10:24 (allusion, medium confidence)
Notes and citation
Summary: In community one must obey the superior and not seek one’s own will; having chosen exile from the world, the nun accepts reproach and want as a voluntary prison for her sins.
- The section breaks off at the end in the scan (“ἀπο-”); the rest is lost.
Notes on the original text
- Digital text corrected (OCR): κυδερνᾷν → κυβερνᾷν; ὲν κοινοὸίῳ οὔσας → ἐν κοινοβίῳ οὔσας; ὲκὸεόλήμεθα · μὴ. τὰ αὐτ-ἀ ζητησωμεν.. → ἐκβεβλήμεθα· μὴ τὰ αὐτὰ ζητήσωμεν.; εῐχομεν,ὦδε ὀνειδισμὸν δ ἐκεῖ → εἴχομεν, ὧδε ὀνειδισμόν· ἐκεῖ.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 101 (PG 28:1549c–1549d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/101). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/101
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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 102
102PG 28:1549d
Νηστεύεις; μὴ προφασίσῃ νόσον. Καὶ γὰρ οἱ μὴ νηστεύοντες τοῖς αὐτοῖς περιέπεσον νοσήμασιν.
Nēsteueis? mē prophasisę̄ noson. Kai gar hoi mē nēsteuontes tois autois periepeson nosēmasin.
“Are you fasting? Do not make sickness an excuse. For those who do not fast have fallen into the same diseases.”
Notes and citation
Summary: Sickness is no excuse for not fasting, since non-fasters fall ill too.
Notes on the original text
- Digital text corrected (OCR; stray letter): Νηστεύειςς → Νηστεύεις;; νοσήμασιν.ι → νοσήμασιν..
Topics: Fasting
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 102 (PG 28:1549d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/102). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/102
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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 103
103PG 28:1549d
Ἥρξω τοῦ καλοῦ; μὴ ἀναχαιτίσῃς, τοῦ ἐχθροῦ σε ἐγκύπτοντος. Αὐτὸς γάρ τῇ ὑπομονῇ σου καταργεῖται.
Hērxō tou kalou? mē anachaitisę̄s, tou echthrou se enkyptontos. Autos gar tę̄ hypomonę̄ sou katargeitai.
“Have you begun the good? Do not draw back when the enemy bends over you. For he is made powerless by your patience.”
Notes and citation
Summary: Once the good is begun, one should persevere against the enemy, who is defeated by patience.
- A leaked footnote and running head at the end of the section in the scan are removed.
Notes on the original text
- Digital text corrected (leaked footnote and running head): καταργεῖται ’λ Ι Δ ἔτι) ln vni. pp. 1. ν, ιι, 9.- Schol. 97, ad ονεσι- ηιγ. ιιιγ. → καταργεῖται..
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 103 (PG 28:1549d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/103). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/103
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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 104
104PG 28:1552a
Καὶ γὰρ οἱ πλεῖν ἀρχόμενοι, πρῶτον μὲν δεξιοῦ πνεύματος τυγχάνουσι ἀπλὼσαντες τά ἱστία· αὖθις δὲ ἐναντίος ἄνεμος ἀπαντᾷ· ἀλλʼ οἱ ναυτικοὶ διά τὸ παρεμπεσὸν πνεῦμα οὑκ ἀποσκευάζουσι τὴν ναῦν· μικρὸν δὲ ἡσυχάσαντες ἢ καὶ ἀπομαχησάμενοι τῇ ζάλῃ, τὸν πλοῦν ποιοῦνται· οὕτω καὶ ἡμεῖς, ἐναντίου πνεύματος προσπεσόντος, τὸν σταυρὸν ἀντὶ ἱστίου τανύσασαι, ἀδεῶς τὸν πλοῦν ἐκτελέωμεν.
Kai gar hoi plein archomenoi, prōton men dexiou pneumatos tynchanousi aplōsantes ta histia; authis de enantios anemos apantą; allʼ hoi nautikoi dia to parempeson pneuma houk aposkeuazousi tēn naun; mikron de hēsychasantes ē kai apomachēsamenoi tę̄ zalę̄, ton ploun poiountai; houtō kai hēmeis, enantiou pneumatos prospesontos, ton stauron anti histiou tanysasai, adeōs ton ploun ekteleōmen.
“For those who begin to sail first meet a favorable wind and spread their sails; but then an opposing wind meets them; yet sailors do not unload the ship because of the wind that has befallen; but, waiting a little or even fighting against the squall, they make their voyage. So we too, when an opposing wind falls upon us, stretching the cross instead of a sail, let us complete the voyage without fear.”
Notes and citation
Summary: As sailors persist through contrary winds, the ascetic should set the cross as her sail and continue.
- Debris from the facing column and apparatus interleaved in the scan is removed by logged corrections.
Notes on the original text
- Digital text corrected (OCR; interleaved scan debris): ιὶ γάρ oi πλεῖν → Καὶ γὰρ οἱ πλεῖν; πνεύ- -η----ι..-..-. annum...ch τὰ ἱστία· αὖθις δὲ ’ ο ’Ι“ υ σν ν γ ματος τυγχάνουσι → πνεύματος τυγχάνουσι; αὖθις δὲ “ ’ ’ ηιμ---ἱ 2.1. 2610;; ἐναντίος → αὖθις δὲ ἐναντίος; ναῦν· ’ ” - γ -1 μικρὸν.δέ → ναῦν· μικρὸν δὲ; τῇ r’ ἡ ι υ υ- ζάλῃ → τῇ ζάλῃ; ποιοῦνται ο οὕτω → ποιοῦνται· οὕτω; τδν πλοῦν → τὸν πλοῦν.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 104 (PG 28:1552a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/104). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/104
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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 105
105PG 28:1552a–1552b
Ταῦτα τῆς σεμνῆς καὶ πανέρέτου Συγκλητικῆς τά διδάγματα· καὶ μᾶλλον πράξεις ἢ ῥήματα· ναὶ-ξ ἀλλα ego)... καὶ μεγάλα ὑπʼ· αὐτῆς ἐγνωρίσθη ὠφέλειαν τῶν ἀκουσάντων τε καὶ θεασαμένων. Τοσοῦτον δέ πλῆθος ἐξ αὐτῆς ἀγαθῶν ἐβλάστησεν, ὅσον ἀνθρωπίνη γλῶσσα ἀπορήσειεν ἀν ἐκφράσαι. Ὁ δὲ μισόκαλος διάβολος, μὴ φέρων τὴν τοσαύτην τῶν ’καλῶν ἀφθονίαν, ἐξετήκετο, καὶ είς ἐαυτὸν ἐδραματούργει, ὅπως ἂν δυνηθείη ἐπιθολῶσαι τὴν τῶν χρηστῶν ἀνατολήν. Καὶ λοιπὸν ἐξαιτεῖται πρὸς τὸν τελευταῖον ἀγῶνα τὴν γενναιοτάτην παρθένον· καὶ τοσοῦτον αὐτῇ τῇ ἔχθρᾳ ἀμύνεται, ὡς μηδέ τῶν ἔξωθεν μελῶν ἐνάρξασθαι τῆς πληγῆς· τῶν ἐνδοσθίων ἁψάμενος, βύθιον αὐτῇ τὴν ἀλγηδόνα ἀπένεμεν · ὼς ἀπαραμύθητον αὐτὴν ἐκ τῆς ἀνθρώπων ἐπικουρίας γενέσθαι.
Tauta tēs semnēs kai paneretou Synklētikēs ta didagmata; kai mallon praxeis ē rhēmata; nai-x alla ego)... kai megala hypʼ; autēs egnōristhē ōpheleian tōn akousantōn te kai theasamenōn. Tosouton de plēthos ex autēs agathōn eblastēsen, hoson anthrōpinē glōssa aporēseien an ekphrasai. Ho de misokalos diabolos, mē pherōn tēn tosautēn tōn ’kalōn aphthonian, exetēketo, kai eis eauton edramatourgei, hopōs an dynētheiē epitholōsai tēn tōn chrēstōn anatolēn. Kai loipon exaiteitai pros ton teleutaion agōna tēn gennaiotatēn parthenon; kai tosouton autę̄ tę̄ echthrą amynetai, hōs mēde tōn exōthen melōn enarxasthai tēs plēgēs; tōn endosthiōn hapsamenos, bythion autę̄ tēn algēdona apenemen ; ōs aparamythēton autēn ek tēs anthrōpōn epikourias genesthai.
These are the teachings of the venerable and all-virtuous Syncletica, or rather deeds than words; and many other great things were made known by her for the benefit of those who heard and saw. So great a multitude of good things sprang from her that a human tongue would be at a loss to express it. But the devil, hater of good, not bearing such abundance of good things, was consumed with envy and plotted within himself how he might trouble the dawning of good things. And then he asks for the most noble virgin for the last contest; and he wars against her with such hatred that he did not begin the blow with the outer members, but, touching the inward parts, he dealt her a deep pain, so that she was beyond comfort from human help.
Job 2:6 (allusion, medium confidence) · Luke 22:31 (allusion, medium confidence)
Notes and citation
Summary: Envying the good she did, the devil asked leave to afflict Syncletica in a final contest, striking her inward organs with incurable pain.
- A phrase near the beginning is garbled in the scan (“ναὶ-ξ ἀλλα ego)...”); “many other great things” is supplied by sense. “Asks for” recalls Satan’s request in Job 1–2 and Luke 22:31.
Notes on the original text
- Digital text corrected (OCR; leaked chapter numeral; leaked marginal note; split word): ἐκφράσαι am ιοι. → ἐκφράσαι.; '0 δέ μισόκαλος → Ὁ δὲ μισόκαλος; γρηστῶν → χρηστῶν; ἐξαιτεῖσται πρὸς τδνντελευταῖον → ἐξαιτεῖται πρὸς τὸν τελευταῖον; ἀνθ ρώπων → ἀνθρώπων; γενέσθαι. 1θ5. → γενέσθαι..
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 105 (PG 28:1552a–1552b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/105). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/105
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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 106
106PG 28:1552b–1553a
Καὶ πρῶτον μὲν τὸ ἀναγκαιότατον ἐν ζωῇ πλήττει μόριον, τὸν πνεύμονα, καὶ διὰ νόσων ὀλεθροφὸρων ὀλίγον ἐξάπτει τὴν κακίαν. Ἐνεχὼρει μὲν γάρ καὶ ἐν ὀλίγῳ διά τῆς ἐξαιτήσεως συντεμεῖν αὐτῆς τὴν τελευτήν · ἀλλʼ ὥσπερ αἱμοβόρος δήμιος, διὰ πληγῶν πολλῶν καὶ χρόνου μακροῦ δεινότητα ἐνδείκνυται. Κατά μικρὸν γάρ ἀναλύων τὸν πνεύμονα διὰ τῶν ἀναγομένων πτυσμάτων, τοῦτον ἀπέβαλλε. Παρῆσαν δέ καὶ πυρετοὶ ἀδιάλειπτοι, ῥίνης δίκην ἀποδαπανῶντες τὸ σῶμα. Ἤδη ὀγδοηκοστὸν ἦγεν ἔτος, ὅτε ὁ διάβολος τὰ τοῦ Ἰὼβ ἆθλα είς ταύτην μετέφερεν · αὐταῖς μὲν γὰρ καὶ τότε ἐκέχρητο ταῖς μάστιξιν ο ἀλλʼ ἐπὶ τοῦ παρόντος συντέμνει τὸν χρόνον, φορτικωτέρας ποιούμενος τὰς ἀλγηδόνας. Πέμπτον μὲν καὶ τριακοστὸν ἔτος ὁ μακάριος Ἰὼβ ἐν τῇ πληγῇ πεποίηκεν · ἐνταῦθα δὲ ὁ ἐχθρὸς, ὥσπερ ἀπαρχάς τινας τοὺς τῶν δεκάδων χρόνους ἀποσυλήσας, πρὸς τάς πληγάς συνάπτει τῷ ἱέρῴ ταύτης σώματι. Τρία γὰρ ἥμισυ ἐτη διὰ τῶν τούτων πόνων τῷ ἐχθρῷ ἀπεμαχήσατο, Ἐπὶ μὲν οῦν τοῦ Ἰὼβ ἐκ τῶν ἔξω τὰς ἀρχὰς τῶν τραυμάτων ἐποιεῖτο ὁ διάβολος · ἐπὶ δὲ ταύτης ἐκ τῶν ἐσω πρόσεισι ταῖς τιμωρίαις. Τῷ γάρ ἐνδοσθίων αὐτῆς μελῶν ἅπτεσθαι, μείζονας αύτῇ καὶ χαλεπωτέρας τὰς ἀλγηδόνας ἀπένειμεν. Οὐχ οὕτως οἶμαι τοὺς γενναιοτάτους ἐνηθληκέναι μάρτυρας, ὡς τὴν ἀοίδιμον Συγκλητικήν. Ἐκείνους μὲν γὰρ ἐκ τῶν ἐξω Σιξροσ-ᾑειὸ παλαμναῖος. Κάν τε γὰρ ξίφος, κᾶν τε πῦρ αὐτοῖς προσέφερεν, ἠπιώτερον ὑπῆρχε τῶν παρόντων αὐτῇ πειρατηρίων. Ἀντὶ μὲν γὰρ καμίνου πεπυρωμένης τὰ. σπλάγχνα αὐτῆς ύπέκαιεν, ἐκ τῶν ἔσω τὸ πῦρ κατʼ ὀλίγον ἐξάπτων· καὶ ῥίνης δίκην διὰ μακροῦ χρόνου ἀπεδαπάνα τὸ σῶμα. Καὶ ἐστιν ἀληθῶς βαρὺ τοῦτο καὶ ἀπάνθρωπον εἰπεῖν. Καὶ γὰρ οἱ τὰς δικαστικάς ἐμπεπιστευμένοι ἀρχὰς, ὁπηνίκα ἂν βουληθῶσι τοῖς ἀμαρτήσασι βαρυτέρας ἐπιθεῖναι τιμωρίας, διά βληχροτάτου πυρὸς τούτους ἀναλίσκουσιν· καὶ μεθʼ ἡμέραν ἐποιεῖτο τὴν τιμωρίαν.
Kai prōton men to anankaiotaton en zōę̄ plēttei morion, ton pneumona, kai dia nosōn olethrophorōn oligon exaptei tēn kakian. Enechōrei men gar kai en oligǭ dia tēs exaitēseōs syntemein autēs tēn teleutēn ; allʼ hōsper haimoboros dēmios, dia plēgōn pollōn kai chronou makrou deinotēta endeiknytai. Kata mikron gar analyōn ton pneumona dia tōn anagomenōn ptysmatōn, touton apeballe. Parēsan de kai pyretoi adialeiptoi, rhinēs dikēn apodapanōntes to sōma. Ēdē ogdoēkoston ēgen etos, hote ho diabolos ta tou Iōb athla eis tautēn metepheren ; autais men gar kai tote ekechrēto tais mastixin o allʼ epi tou parontos syntemnei ton chronon, phortikōteras poioumenos tas algēdonas. Pempton men kai triakoston etos ho makarios Iōb en tę̄ plēgę̄ pepoiēken ; entautha de ho echthros, hōsper aparchas tinas tous tōn dekadōn chronous aposylēsas, pros tas plēgas synaptei tǭ hierǭ tautēs sōmati. Tria gar hēmisy etē dia tōn toutōn ponōn tǭ echthrǭ apemachēsato, Epi men oun tou Iōb ek tōn exō tas archas tōn traumatōn epoieito ho diabolos ; epi de tautēs ek tōn esō proseisi tais timōriais. Tǭ gar endosthiōn autēs melōn haptesthai, meizonas autę̄ kai chalepōteras tas algēdonas apeneimen. Ouch houtōs oimai tous gennaiotatous enēthlēkenai martyras, hōs tēn aoidimon Synklētikēn. Ekeinous men gar ek tōn exō Sixros-hę̄eio palamnaios. Kan te gar xiphos, kan te pyr autois prosepheren, ēpiōteron hypērche tōn parontōn autę̄ peiratēriōn. Anti men gar kaminou pepyrōmenēs ta. splanchna autēs ypekaien, ek tōn esō to pyr katʼ oligon exaptōn; kai rhinēs dikēn dia makrou chronou apedapana to sōma. Kai estin alēthōs bary touto kai apanthrōpon eipein. Kai gar hoi tas dikastikas empepisteumenoi archas, hopēnika an boulēthōsi tois amartēsasi baryteras epitheinai timōrias, dia blēchrotatou pyros toutous analiskousin; kai methʼ hēmeran epoieito tēn timōrian.
And first he strikes the part most necessary for life, the lung, and through deadly diseases he kindles his wickedness little by little. For he could have cut short her death in a short time through his request; but like a bloodthirsty executioner he displays his cruelty through many blows and a long time. For dissolving the lung little by little through the sputum brought up, he destroyed it. There were also continual fevers, wearing away the body like a file. She was already in her eightieth year when the devil transferred Job’s contests to her; for he used the same scourges then too, but in the present case he cut short the time, making the pains heavier. Blessed Job spent the thirty-fifth year under the blow; but here the enemy, stripping off the years of the tens as a kind of first-fruits, joins them to the blows on her holy body. For three and a half years she fought the enemy through these sufferings. In Job’s case the devil began the wounds from outside; but in hers he advances to the punishments from within. For by touching her inward members he dealt her greater and harsher pains. I do not think the most noble martyrs struggled as the celebrated Syncletica did. For the murderer [warred against] them from outside. Whether he brought a sword or fire against them, it was gentler than the present trials of hers. For instead of a heated furnace he burned her inward parts, kindling the fire from within little by little; and like a file he wore away the body over a long time. And this is truly heavy and inhuman to tell. For those entrusted with judicial authority, when they wish to inflict heavier punishments on wrongdoers, consume them with the slowest fire; and [so too] he carried out the punishment by day.
Job 2:7 (allusion, high confidence) · Dan 3:19 (allusion, medium confidence)
Notes and citation
Summary: In her eightieth year the devil struck her lungs with consumption and fever for three and a half years, a trial harsher than Job’s or the martyrs’, since it burned from within.
- The comparison of years with Job (“thirty-fifth year … tens as first-fruits”) is obscure in the Greek; translated as written. A phrase about the martyrs is garbled (“Σιξροσ-ᾑειὸ παλαμναῖος”); “warred against” is supplied. The last clause appears defective.
Notes on the original text
- Digital text corrected (OCR; OCR, split word; joined words; split word): ἐννόλίγῳ → ἐν ὀλίγῳ; τοῦ· τον → τοῦτον; ιέἷδζ ’ὀγδοηκοστὸν ἦγεν ετος, ὅτε ὁ διάεολος τά τοῦ ’ήιῶο ἆθλα → Ἤδη ὀγδοηκοστὸν ἦγεν ἔτος, ὅτε ὁ διάβολος τὰ τοῦ Ἰὼβ ἆθλα; συντέμνειτὸν → συντέμνει τὸν; ποιούμεο νος → ποιούμενος; xal. τριακοστὸν ἔτος ὁ μακάριος ίιὼσ → καὶ τριακοστὸν ἔτος ὁ μακάριος Ἰὼβ; τοῦ ’1ὼὸ → τοῦ Ἰὼβ; ἀοίδισ μον → ἀοίδιμον; ξίφοςν κᾶν τε πῦρ ξύτοῖς → ξίφος, κᾶν τε πῦρ αὐτοῖς; πῦρῗκαΐ ὀλίγον → πῦρ κατʼ ὀλίγον; διὰ μα· κροῦ → διὰ μακροῦ.
Topics: Martyrdom
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 106 (PG 28:1552b–1553a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/106). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/106
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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 107
107PG 28:1553a
Καὶ ταύτην δὲ τὴν πληγὴν γενναίως ὑποφέρουσα οὐ συνέπιπτε τῷ φρονήματι· ἀλλά πάλιν ἡ μακαρία κατὰ τοῦ ἐχθροῦ ἠγωνίζετο. Καὶ γοῦν πάλιν ταῖς ἀγαθαῖς διδασκαλίαις τοὺς ὑπʼ αὑτοῦ τραυματιζομένους ἰᾶτο · καὶ γάρ ὥσπερ ἐκ λέοντος αἱμοβόρου τὰς ψυχὰς ἀπλήγους ἀνέσπα. Ἐθεράπευε δὲ τοὺς τραυματίας τοῖς σωτηρίοις τοῦ Κυρίου φαρμάκοις. Τινάς δὲ καὶ ἀτρώτους διεφύλαττεν · ὑποδεικνύουσα γάρ αὐτοῖς τοῦ διαβόλου τὰς δολεράς παγίδας, ἐλευθέρους ἐποιεῖτο τῆς ἁμαρτίας.
Kai tautēn de tēn plēgēn gennaiōs hypopherousa ou synepipte tǭ phronēmati; alla palin hē makaria kata tou echthrou ēgōnizeto. Kai goun palin tais agathais didaskaliais tous hypʼ hautou traumatizomenous iato ; kai gar hōsper ek leontos haimoborou tas psychas aplēgous anespa. Etherapeue de tous traumatias tois sōtēriois tou Kyriou pharmakois. Tinas de kai atrōtous diephylatten ; hypodeiknyousa gar autois tou diabolou tas doleras pagidas, eleutherous epoieito tēs hamartias.
Bearing this blow nobly too, she did not collapse in spirit; but again the blessed one fought against the enemy. And indeed she again healed with good teachings those wounded by him; for she drew souls unharmed as from a bloodthirsty lion. She treated the wounded with the Lord’s saving medicines. And some she kept unwounded; for, showing them the devil’s deceitful snares, she made them free of sin.
1 Pet 5:8 (allusion, medium confidence)
Notes and citation
Summary: Despite her illness she went on teaching, healing souls wounded by the devil and protecting others by exposing his snares.
Notes on the original text
- Digital text corrected (OCR): αἱμοβάρου → αἱμοβόρου.
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 107 (PG 28:1553a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/107). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/107
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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 108
108PG 28:1553b–1553c
Ἔλεγε δὲ ἡ θαυμασία, ὼς μὴ δεῖν ἀμεριμνᾷν ποτε τάς Θεῷ ἀνακειμένας ψυχάς. Ταύταις γὰρ μάλιστα ἀντίκειται ὁ ἐχθρός. Καὶ γάρ, ἡσυχαζουσῶν αὐτῶν, βρύχει, καὶ ἡττώμενος ἀνιᾶται· καὶ μικρὸν ἀποχωρήσας, ἐπιτηρεῖ· κᾶν βραχύ τι ἀφυπνώσωσιν, οὕτως ἐπεισέρχεται· καὶ διʼ ὧν νομίζει τις ἔχειν τὸ ἀμέριμνον, διὰ τούτων αὐτῶν ὑποσκελίζει· ὥσπερ γὰρ ἀδύνατον τοὺς πάνυ φαύλους μὴ ἔχειν καὶ σπινθῆρα καλοῦ, οὕτω τὸ ἐναντίον τοῖς χρηστοῖς πρόσεστι. Τῶν γάρ μαχομένων μοῖρά τις ἐν τοῖς ἀντικειμένοις μέρεσι τυγχάνει. Πολλάκις γοῦν ἄνθρωπος παντὶ αίσχίστῳ περιεστοίχισται, καὶ πάσῃ ἀκολασίᾳ συμπέφυρται· ἀλλʼ ὅμως ἐλεήμων τυγχάνει· καὶ ἐν σπουδαίοις πολλάκις ἐμπολιτεύεται σωφροσύνη, νηστεία, ἐπίπονος ἄσκησις · εἰσὶ δὲ φειδωλοὶ καὶ κατάλαλοι.
Elege de hē thaumasia, ōs mē dein amerimnąn pote tas Theǭ anakeimenas psychas. Tautais gar malista antikeitai ho echthros. Kai gar, hēsychazousōn autōn, brychei, kai hēttōmenos aniatai; kai mikron apochōrēsas, epitērei; kan brachy ti aphypnōsōsin, houtōs epeiserchetai; kai diʼ hōn nomizei tis echein to amerimnon, dia toutōn autōn hyposkelizei; hōsper gar adynaton tous pany phaulous mē echein kai spinthēra kalou, houtō to enantion tois chrēstois prosesti. Tōn gar machomenōn moira tis en tois antikeimenois meresi tynchanei. Pollakis goun anthrōpos panti aischistǭ periestoichistai, kai pasę̄ akolasią sympephyrtai; allʼ homōs eleēmōn tynchanei; kai en spoudaiois pollakis empoliteuetai sōphrosynē, nēsteia, epiponos askēsis ; eisi de pheidōloi kai katalaloi.
The wonderful woman said that souls dedicated to God must never be free from care. For the enemy opposes these above all. For when they are at rest, he gnashes his teeth, and when defeated he is grieved; and withdrawing a little, he watches; and if they doze off a little, then he slips in; and through the very things by which one thinks oneself free from care, he trips one up. For as it is impossible for the very bad not to have even a spark of good, so the opposite is present in the good. For some share of the combatants is found in the opposing ranks. Often, indeed, a person is surrounded with every shame and mixed up in every licentiousness, and yet is merciful; and in the zealous chastity, fasting and laborious asceticism often have their citizenship, yet they are stingy and slanderers.
Notes and citation
Summary: Those dedicated to God must always be watchful, for the devil waits for any lapse; even the virtuous have faults, as even the wicked have some good.
Notes on the original text
- Digital text corrected (OCR): είσ) δὲ φειδωλοὶ καὶ κατάλαλομ → εἰσὶ δὲ φειδωλοὶ καὶ κατάλαλοι..
Topics: Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 108 (PG 28:1553b–1553c; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/108). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/108
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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 109
109PG 28:1553c–1553d
Δεῖ οὖν τῶν σμικρῶν μὴ ἀμελεῖν, ὡς μὴ δυναμένων βλάπτειν. Καὶ γάρ ὕδωρ λίθον τῷ χρόνῳ διέλυσε. Τά μὲν οὖν μέγιστα τῶν ἐν ἀνθρώποις καλῶν ἐκ θείας χάριτος αὐτοῖς προσγίνεται· τὰ δὲ δοκοῦντα σμικρά τυγχάνειν διʼ ἑαυτῶν ἀποσοβεῖν δεδιδάγμεθα. Ὁ οὖν τῷ μεγάλῳ διὰ τῆς χάριτος ἀπομαχησάμενος, τοῦ δέ σμικροῦ καταφρονήσας, μεγάλως βλαβήσεται. Ὁ γὰρ Κύριος ἡμῶν, ὥσπερ γνήσιος Πατὴρ, ἀρτίως τῶν παιδίων αὑτοῦ ὁρμώντων πρὸς βάδισιν, ὀρέγει τὴν χεῖρα · καὶ κατὰ πᾶν ὁτιοῦν τῶν μεγάλων ἡμᾶς κινδύνων ῥυόμενος, είς τά μικρά συγχωρεῖ ἡμῖν ἀφʼ ἐαυτῶν κινεῖσθαι. καθάπερ ποσί· τούτοις τὴν γνώμην δεικνὺς ἐλευθέραν. Ὁ γὰρ πρὸς τὰ μικρὰ εὐάλωτος, πῶς ἀν τὰ μείζω φυλάξαι δυνηθείη;
Dei oun tōn smikrōn mē amelein, hōs mē dynamenōn blaptein. Kai gar hydōr lithon tǭ chronǭ dielyse. Ta men oun megista tōn en anthrōpois kalōn ek theias charitos autois prosginetai; ta de dokounta smikra tynchanein diʼ heautōn aposobein dedidagmetha. Ho oun tǭ megalǭ dia tēs charitos apomachēsamenos, tou de smikrou kataphronēsas, megalōs blabēsetai. Ho gar Kyrios hēmōn, hōsper gnēsios Patēr, artiōs tōn paidiōn hautou hormōntōn pros badisin, oregei tēn cheira ; kai kata pan hotioun tōn megalōn hēmas kindynōn rhyomenos, eis ta mikra synchōrei hēmin aphʼ eautōn kineisthai. kathaper posi; toutois tēn gnōmēn deiknys eleutheran. Ho gar pros ta mikra eualōtos, pōs an ta meizō phylaxai dynētheiē?
“One must not, then, neglect small things as unable to harm. For water has worn through stone in time. The greatest goods among people come to them from divine grace; but what seem small things we have been taught to drive away by ourselves. One who has fought off the great by grace but despised the small will be greatly harmed. For our Lord, like a true Father, stretches out his hand when his children are just beginning to walk; and rescuing us from great dangers in every way, he lets us move by ourselves in small things, showing by these, as with feet, that the will is free. For one who is easily caught in small things, how could he guard the greater?”
Job 14:19 (allusion, medium confidence) · Luke 16:10 (allusion, medium confidence)
Notes and citation
Summary: Small faults must not be neglected; God delivers from great dangers by grace but leaves small ones to our free effort, as a father lets a child take small steps.
Notes on the original text
- Digital text corrected (OCR; leaked chapter numeral; split word): '0 οὖν τῷ μεγάλῳ → Ὁ οὖν τῷ μεγάλῳ; '0 γάρ Κύριος → Ὁ γὰρ Κύριος; κα) κατά → καὶ κατὰ; συγ· χωρεῖ → συγχωρεῖ; '0 γὰρ πρὸς τά μικρά εὐάλωτος. → Ὁ γὰρ πρὸς τὰ μικρὰ εὐάλωτος,; δυνηθείη; , HO. → δυνηθείη;.
Topics: Ethics
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 109 (PG 28:1553c–1553d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/109). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/109
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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 110
110PG 28:1553d–1556a
Πάλιν ὀρῶν αὐτὴν διισχυριζομένην καθʼ ἐαυτοῦ ὁ μισόκαλος, ἦχθετο. Καὶ ὁρῶν ἑαυτοῦ τὴν τυραννίδα καθαιρουμένην, ἔτερόν τινα μηχανᾶται κακίας τρόπον καὶ πλήττει τὰ φωνητικὰ ὄργανα, πρὸς τὸ τὸν προφορικὸν ἐκκόψαι λόγον, δοκῶν διὰ τούτου λιμαγχονῆσαι τῶν θείων λόγων τάς συνερχομένας. Ἀλλʼ εί καὶ τὴν ἀκοὴν τῆς ὠφελείας ἐστέρησεν, ἐν τῷ μείζονι τδ κέρδος δεδώρηται· τῇ γὰρ δψει μεοᾶ πάθεσιν ἐνατενίξουσαι, μᾶλλον, ἐκραταιοῦντο τὴν γνώμην. Τά γὰρ ἐκείνης τοῦ σώματος τραύματα τὰς πεπληγμένας ψυχὰς ἰᾶτο· καὶ ἦν ἰδεῖν προφυλακὴν καὶ θεραπείαν τῶν θεωμένων τὴν τῆς μακαρίας μεγαλοψυχίαν τε καὶ καρτερίαν.
Palin orōn autēn diischyrizomenēn kathʼ eautou ho misokalos, ēchtheto. Kai horōn heautou tēn tyrannida kathairoumenēn, eteron tina mēchanatai kakias tropon kai plēttei ta phōnētika organa, pros to ton prophorikon ekkopsai logon, dokōn dia toutou limanchonēsai tōn theiōn logōn tas synerchomenas. Allʼ ei kai tēn akoēn tēs ōpheleias esterēsen, en tǭ meizoni td kerdos dedōrētai; tę̄ gar dpsei meoa pathesin enatenixousai, mallon, ekrataiounto tēn gnōmēn. Ta gar ekeinēs tou sōmatos traumata tas peplēgmenas psychas iato; kai ēn idein prophylakēn kai therapeian tōn theōmenōn tēn tēs makarias megalopsychian te kai karterian.
Again the hater of good, seeing her holding firm against him, was vexed. And seeing his tyranny being destroyed, he contrives another manner of wickedness and strikes the organs of speech, so as to cut off her spoken word, thinking by this to starve those who came of divine words. But if he deprived them of hearing what was profitable, he gave them gain in the greater; for, gazing with their eyes at her sufferings, they were the more strengthened in mind. For the wounds of her body healed their stricken souls; and one could see the magnanimity and endurance of the blessed one become a protection and a healing for those who watched.
Isa 53:5 (allusion, low confidence)
Notes and citation
Summary: The devil then struck her mouth so she could no longer speak, but the sight of her endurance taught her visitors more than words.
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters); leaked chapter numeral; stray letter; stray mark): Καὶ δρῶν ἐαυτοῦ → Καὶ ὁρῶν ἑαυτοῦ; καλ πλήττει τά φωνητικὰ δργανα,πμδς έτδ τὸν προφορικδν ἐκκόιῖιαι λόγον, δοκῶν διά τούτου. → καὶ πλήττει τὰ φωνητικὰ ὄργανα, πρὸς τὸ τὸν προφορικὸν ἐκκόψαι λόγον, δοκῶν διὰ τούτου; συνερχομένας. τ Ἀλλʼ → συνερχομένας. Ἀλλʼ; τοῦ· σώματος → τοῦ σώματος; lito ο καὶῆν → ἰᾶτο· καὶ ἦν; καρτερίαν. ill. → καρτερίαν..
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 110 (PG 28:1553d–1556a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/110). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/110
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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 111
111PG 28:1556a–1556b
Πρόφασιν μὲν οὖν αὐτῇ τῆς πληγῆς ποιεῖται ταύτην ὁ ἐχθρός· μίαν γὰρ μύλην ὀδυνήσας, σήπει παραυτά τὸ οὖλον · καὶ ἐκπίπτει μὲν τὸ ὀστέον · ἡ δὲ νομὴ διατρέχει είς ἃπασαν τὴν γένυν, καὶ γίνεται φθορά τῶν ἐπικειμένων σωμάτων· καὶ ἐν τεσσαράκοντα ἡμέραις τερηδονίζεται τὸ ὀστέον* καὶ μετά διμηναῖον χρόνον, γίνεται ἐκτρησις. Μελανθέντες οὖν ἦσαν ἅπαντες οἱ πέριξ τόποι. Τὸ δέ ὀστέον καὶ αὐτὸ φθαρέν, κατʼ ὀλίγον ἐδαπανᾶτο ο σῆψις δὲ καὶ βαρυτάτη δυσωδία καθ ὅλον τὸ σῶμα ἐκράτει· ὡς τὰς ὑπουργούσας πλέον αὐτῆς πάσχειν. Καὶ τὸν μὲν πλείονα χρόνον ἐχωρίζοντο, μὴ φέρουσαι τὴν ἀπάνθρωπον ὀσμήν ὅτε δὲ χρεία ἐκάλει, θυμιαμάτων ύπεκκαίουσαι πλῆθος προσῄεσαν, καὶ αὖθις ὑπεχώρουν διὰ τὸ τῆς δυσωδίας ἀπάνθρωπον. Ἥ δὲ μακαρία προφανῶς ἐθεώρει τὸν ἀντίπαλον, καὶ οὐδʼ ὅλως συνεχώρει αὐτῇ ἀνθρώπινον προσαχθῆναι βοήθημα· δεικνύουσα καὶ ὲν τούτῳ τὴν οἰκείαν ἀνδρείαν. Αἱ δὲ συνελθοῦσαι παρεκάλουν κᾶν μύροις τοὺς τόπους ὑπαλείφειν διὰ τὴν ἑαυτῶν ἀσθένειαν, καὶ οὐκ ἐπείθετο. Ἠγεῖτο γὰρ διὰ τῆς συμμαχίας τῶν ἐκτὸς καθαιρεῖσθαι τοῦ ἐνδόξου ἀγῶνος. Καὶ δή τινα ἰατρὸν αἱ συνελθοῦσαι μεταστέλλονται, ὡς, εί γε δυνηθείη, κᾶν αὐτὸς πεῖσαι θεραπείας τυχεῖν. Ἢ δέ πάλιν ούκ ἠνείχετο, λέγουσα ο Τί με τῆς ἀγαθῆς πάλης ταύτης ἐγκόπτετε; Τί ζητεῖτε τὸ φαινόμενον, ἀγνοοῦσαι τὸ κρυπτόμενον; Τί πολυπραγμονεῖτε τὸ γινόμενον, τὸν ποιοῦντα μὴ θεωροῦσαι; Καὶ πρὸς αὑτήν φησιν ὁ παρὼν ίατρός Ούχ ἕνεκεν θεραπείας τινὸς ἢ παραμυθίας προσφέρομεν φάρμακον, ἀλλʼ ἵνα τὸ ήλλοτριωμένον καὶ νεκρὸν μόριον κατά τὴν συνήθειαν θάψωμεν, πρὸς τὸ μὴ τοὺς παρόντας συνδιαφθαρῆναι. Ὅπερ γὰρ τοῖς τεθνεῶσι προσάγουσι, τοῦτο καὶ ήμεῖς νῦν ποιοῦμεν· ἀλόην ἀμα σμύρνῃ καὶ μυρσίνῃ οίνῳ δεύσας προστίθημι. Ἠ δὲ, ἀποδεξαμένη τὴν συμβουλίαν ἠνείχετο. τὰς συνελθούσας μᾶλλον ἐλεήσασα· ὲκαθαίρετο γὰρ ἐκ τούτου ή ἀμετρία τῆς δυσωδίας.
Prophasin men oun autę̄ tēs plēgēs poieitai tautēn ho echthros; mian gar mylēn odynēsas, sēpei parauta to oulon ; kai ekpiptei men to osteon ; hē de nomē diatrechei eis hapasan tēn genyn, kai ginetai phthora tōn epikeimenōn sōmatōn; kai en tessarakonta hēmerais terēdonizetai to osteon* kai meta dimēnaion chronon, ginetai ektrēsis. Melanthentes oun ēsan hapantes hoi perix topoi. To de osteon kai auto phtharen, katʼ oligon edapanato o sēpsis de kai barytatē dysōdia kath holon to sōma ekratei; hōs tas hypourgousas pleon autēs paschein. Kai ton men pleiona chronon echōrizonto, mē pherousai tēn apanthrōpon osmēn hote de chreia ekalei, thymiamatōn ypekkaiousai plēthos prosę̄esan, kai authis hypechōroun dia to tēs dysōdias apanthrōpon. Hē de makaria prophanōs etheōrei ton antipalon, kai oudʼ holōs synechōrei autę̄ anthrōpinon prosachthēnai boēthēma; deiknyousa kai en toutǭ tēn oikeian andreian. Hai de synelthousai parekaloun kan myrois tous topous hypaleiphein dia tēn heautōn astheneian, kai ouk epeitheto. Ēgeito gar dia tēs symmachias tōn ektos kathaireisthai tou endoxou agōnos. Kai dē tina iatron hai synelthousai metastellontai, hōs, ei ge dynētheiē, kan autos peisai therapeias tychein. Ē de palin ouk ēneicheto, legousa o Ti me tēs agathēs palēs tautēs enkoptete? Ti zēteite to phainomenon, agnoousai to kryptomenon? Ti polypragmoneite to ginomenon, ton poiounta mē theōrousai? Kai pros hautēn phēsin ho parōn iatros Ouch heneken therapeias tinos ē paramythias prospheromen pharmakon, allʼ hina to ēllotriōmenon kai nekron morion kata tēn synētheian thapsōmen, pros to mē tous parontas syndiaphtharēnai. Hoper gar tois tethneōsi prosagousi, touto kai ēmeis nyn poioumen; aloēn ama smyrnę̄ kai myrsinę̄ oinǭ deusas prostithēmi. Ē de, apodexamenē tēn symboulian ēneicheto. tas synelthousas mallon eleēsasa; ekathaireto gar ek toutou ē ametria tēs dysōdias.
The enemy made this the occasion of the blow: causing pain in one molar, he at once rotted the gum; the bone fell out; the gangrene spread through the whole jaw, and corruption of the neighboring tissues followed; and in forty days the bone was eaten through, and after two months an opening was made. All the surrounding places were blackened. The bone itself, corrupted, was consumed little by little; rot and a most grievous stench prevailed throughout the body, so that those serving her suffered more than she. For most of the time they kept away, not bearing the inhuman smell; and when need called, they came near burning a quantity of incense, and withdrew again because of the inhumanity of the stench. But the blessed one plainly saw the adversary, and did not at all allow human help to be brought to her, showing in this too her courage. The women gathered begged her at least to anoint the places with ointments because of their own weakness, and she was not persuaded. For she thought that by the alliance of outside help she would be brought down from the glorious contest. So the women gathered sent for a physician, so that, if he could, he at least might persuade her to accept treatment. But again she would not bear it, saying: “Why do you hinder me from this good wrestling? Why do you seek what appears, not knowing what is hidden? Why do you busy yourselves with what is happening, not seeing the one who does it?” And the physician present says to her: “We are not bringing a remedy for any treatment or comfort, but so that we may bury, according to custom, the estranged and dead part, lest those present be corrupted with it. For what they apply to the dead, we too are now doing: I am applying aloe with myrrh and myrtle soaked in wine.” And she, accepting the advice, bore it, pitying the women gathered rather; for by this the excess of the stench was purged.
John 19:39 (allusion, medium confidence)
Notes and citation
Summary: A diseased tooth spread gangrene through her jaw with a terrible stench; she refused treatment as part of her contest, but accepted the physician’s embalming spices for the sake of the women who nursed her.
Notes on the original text
- Digital text corrected (OCR; OCR, split word; split word; stray hyphen): ὁ ἐχθρός ν μίαν → ὁ ἐχθρός· μίαν; ἐκπίπτει μὲν τὺ ὀστέον → ἐκπίπτει μὲν τὸ ὀστέον; σωμάτων ν καὶ → σωμάτων· καὶ; Δί δέ συνελθοῦσαι → Αἱ δὲ συνελθοῦσαι; ούκρ ἐπείθετο → οὐκ ἐπείθετο; ἐν· δόξου → ἐνδόξου; ίατρδν αί συνελθοῦσαι με· ταστέλλονται → ἰατρὸν αἱ συνελθοῦσαι μεταστέλλονται; κρυπτόμενονς → κρυπτόμενον;; τάς τεθνεῶσι → τοῖς τεθνεῶσι; δεύσας προστίο θημι → δεύσας προστίθημι; δυσωδίας- → δυσωδίας..
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 111 (PG 28:1556a–1556b; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/111). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/111
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ps-athanasius-vita-syncleticae-111) · Report an error
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 112
112PG 28:1556b–1557a
Τίς οὑκ ἔφριξε τήν τηλικαύτην πληγὴν θεασάμενος; Τίς ούκ ὠφελήθη τὴν καρτερίαν τῆς μακαρίας θεασάμενος, καὶ ἐν ταύτῃ τὴν κατάπτωσιν τοῦ ἐχθροῦ ἐννοήσας; Ἐκεῖ μὲν γὰρ ἔστησε τὴν πληγὴν, ὅθεν ἡ σωτήριος καὶ γλυκυτάτη τῶν λόγων πηγὴ, καὶ τὸ ὑπερβάλλον αὑτοῦ τῆς δεινότητος πᾶσαν παράκλησιν ἀπεσκέδασεν. Ὥσπερ γάρ θηρίον αἱμοβόρον, πᾶσαν τῶν συνερχομένων τὴν σπουδὴν ἀπεσόβησε, πρὸς τὸ σπαράξαι τὸ προσπεσὸν θήραμα· καὶ θοίνην ζητῶν, βορά γέγονε. Ἐδελεάσθη γάρ ὥσπερ διʼ ἀγκίστρου τῇ τοῦ σώματος ἀσθενείᾳ· γυναῖκα ὀρῶν, κατεφρόνει· ἠγνόει γὰρ αὐτῆς τὸ ἀνδρεῖον φρόνημα. Νοσοῦντα τά μέλη κατεμάνθανεν ο ἐτύφλωττε γάρ, τὸν ἰσχυρότατον αὐτῆς λογισμὸν κατοπτεῦσαι μὴ δυνάμενος. Μησὶ μὲν οὖν τρισὶ καὶ πρὸς τοῦτον τὸν ἀγῶνα ἐνήθλησε. Δυνάμει δὲ θείᾳ τὸ ὅλον παρεκρατεῖτο σῶμα. Τά γὰρ συντελοῦντα πρὸς τὴν διαμονὴν αὐτοῦ ἐμεμείωτο. Ἀτροφία μὲν οὖν πῶς γὰρ ἠδύνατο σιτίων μεταλαβεῖν, τοσαύτης σήψεως καὶ δυσωδίας κρατούσης; Ἀποκεχώριστο δὲ ἀπʼ αὐτῆς καὶ ὁ ’ὑπνος ὑπὸ τῶν ἀλγηδόνων ἐλαυνόμενος.
Tis houk ephrixe tēn tēlikautēn plēgēn theasamenos? Tis ouk ōphelēthē tēn karterian tēs makarias theasamenos, kai en tautę̄ tēn kataptōsin tou echthrou ennoēsas? Ekei men gar estēse tēn plēgēn, hothen hē sōtērios kai glykytatē tōn logōn pēgē, kai to hyperballon hautou tēs deinotētos pasan paraklēsin apeskedasen. Hōsper gar thērion haimoboron, pasan tōn synerchomenōn tēn spoudēn apesobēse, pros to sparaxai to prospeson thērama; kai thoinēn zētōn, bora gegone. Edeleasthē gar hōsper diʼ ankistrou tę̄ tou sōmatos astheneią; gynaika orōn, katephronei; ēgnoei gar autēs to andreion phronēma. Nosounta ta melē katemanthanen o etyphlōtte gar, ton ischyrotaton autēs logismon katopteusai mē dynamenos. Mēsi men oun trisi kai pros touton ton agōna enēthlēse. Dynamei de theią to holon parekrateito sōma. Ta gar syntelounta pros tēn diamonēn autou ememeiōto. Atrophia men oun pōs gar ēdynato sitiōn metalabein, tosautēs sēpseōs kai dysōdias kratousēs? Apokechōristo de apʼ autēs kai ho ’hypnos hypo tōn algēdonōn elaunomenos.
Who did not shudder at seeing so great a blow? Who was not helped at seeing the endurance of the blessed one, and recognizing in it the downfall of the enemy? For he set the blow there, where the saving and sweetest spring of words was, and by the excess of his cruelty scattered all comfort. For like a bloodthirsty beast, he drove away all the zeal of those who came, so as to tear the prey that had fallen to him; and seeking a feast, he became food. For he was baited as by a hook with the weakness of the body; seeing a woman, he despised her; for he did not know her courageous mind. He observed the sick members; but he was blind, unable to spy out her strongest thought. For three months she struggled in this contest too. By divine power the whole body was held together; for what contributes to its survival had been lessened. There was want of food; for how could she partake of food when such rot and stench prevailed? And sleep too had departed from her, driven away by the pains.
Notes and citation
Summary: The devil struck her where her words had flowed, but was caught like a fish on a hook by despising a weak woman; for three months, unable to eat or sleep, she was sustained by divine power.
- “Driven away” renders a garbled word (“Ennomoμενος”).
Notes on the original text
- Digital text corrected (OCR; OCR (Latin letters; probable) and leaked chapter numeral; split word): θεα· σάμενος → θεασάμενος; καλ ἐν ταύτῃ τὴν κατάτπωσιν → καὶ ἐν ταύτῃ τὴν κατάπτωσιν; ’1ιῖκεῖ μὲν → Ἐκεῖ μὲν; αἱμοὅόρον → αἱμοβόρον; ’Λτροφία → Ἀτροφία; μταλαὸεῖν → μεταλαβεῖν; Ennomoμενος. IIS, → ἐλαυνόμενος..
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 112 (PG 28:1556b–1557a; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/112). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/112
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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 113
113PG 28:1557a–1557d
Ὅτε δὲ αὐτῆς τὸ πέρας τῆς νίκης καὶ τοῦ στεφάνου ἐγγὺς ἐγένετο, καὶ ὀπτασίας ἐθεώρησε καὶ ἀγγέλων ἐπιστασίας, καὶ παρθένων ἁγίων προτροπὰς πρὸς τὴν ἄνοδον, καὶ ὲλλάμψεις ἀνεκλαλήτου φωτὸς, καὶ παραδείσου χῶρον ° καὶ μετὰ τὴν θέαν τούτων, ὥσπερ εἰς ἑαυτὴν γενομένη, κατήγγειλε ταῖς παρούσαις, γενναίως τε φέρειν, καὶ μὴ ὀλιγωρεῖν πρὸς τὸ παρόν. Εἶπε δὲ αὐταῖς, καὶ ώς ὅτι Μετὰ τρεῖς ἡμέρας χωρισθήσομαι τοῦ σώματος. Οὐ μόνον δὲ τοῦτο, ἀλλὰ καὶ τὴν ώραν τῆς ἀφίξεως τῶν ἐνταῦθα ἐδήλωσε. Καὶ συντελεσθέντος τοῦ χρόνου, ἀπῆλθεν ἡ μακαρία Συγκλητικὴ πρὸς τὸν Κύριον, ἔπαθλον τῶν ἀγώνων παρʼ αὐτοῦ δεξαμένη τὴν τῶν οὐρανῶν βασιλείαν· εἰς δόξαν καὶ ἔπαινον τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθʼ οὗ τῷ Πατρὶ ἅμα τῷ παναγίῳ Πνεύματι είς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
Hote de autēs to peras tēs nikēs kai tou stephanou engys egeneto, kai optasias etheōrēse kai angelōn epistasias, kai parthenōn hagiōn protropas pros tēn anodon, kai ellampseis aneklalētou phōtos, kai paradeisou chōron ° kai meta tēn thean toutōn, hōsper eis heautēn genomenē, katēngeile tais parousais, gennaiōs te pherein, kai mē oligōrein pros to paron. Eipe de autais, kai ōs hoti Meta treis hēmeras chōristhēsomai tou sōmatos. Ou monon de touto, alla kai tēn ōran tēs aphixeōs tōn entautha edēlōse. Kai syntelesthentos tou chronou, apēlthen hē makaria Synklētikē pros ton Kyrion, epathlon tōn agōnōn parʼ autou dexamenē tēn tōn ouranōn basileian; eis doxan kai epainon tou Kyriou hēmōn Iēsou Christou, methʼ hou tǭ Patri hama tǭ panagiǭ Pneumati eis tous aiōnas tōn aiōnōn. Amēn.
When the end of her victory and crown was near, she saw visions and the presence of angels, and holy virgins urging her to the ascent, and shinings of unspeakable light, and the place of paradise; and after seeing these, as if coming to herself, she told those present both to bear up nobly and not to grow faint at what was at hand. And she told them that “after three days I shall be separated from the body.” Not only this, but she also made known the hour of her departure from here. And when the time was fulfilled, the blessed Syncletica departed to the Lord, receiving from him the kingdom of heaven as the prize of her contests, to the glory and praise of our Lord Jesus Christ, with whom to the Father together with the all-holy Spirit be glory to the ages of ages. Amen.
2 Tim 4:8 (allusion, medium confidence)
Notes and citation
Summary: Near death she saw angels, virgins and the light of paradise, foretold her death in three days, and departed to the Lord.
- The colophon that follows in Migne (a prayer of the copyist and a note on the collection of Arsenius “of the Springs”) is not part of the Life and is removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR; copyist’s colophon in Migne, not part of the work): βασιλείανο εἰς → βασιλείαν· εἰς; Ἀμήν. (Ξ) Κύριε ὁ Θεὸς τῶν δυνάμεων, ταῖς πρεσβείαις τῆς πανυμνήτου Θεοτόκου τῆς ἐμῆς βεόαίας ἐλπίδος, καὶ ὧν Πατέρων πόθῳ καὶ κόπῳ τοὺς βίους συνελεξάμην, ἀξίωσον με τὸν ἁμαρτωλὸν εὑρεῖν χάριν ἐνώπιόν σου οἷς οἶδας κρίμασιν. Ἕως ὧδε πεπλήρωνται ot ὲκ τῆς ἁγίας παρὰ τοῦ ’ μακαρίου Ἀρσενίου τοῦ Πηγάδων ἐξεληλυθότες λόγοι, καθὼς καθʼ εἱρμὸν κεῖνται ἆπαντες. → Ἀμήν..
Topics: Eschatology
Cite (SBL): Pseudo-Athanasius, Vit. Sync. 113 (PG 28:1557a–1557d; trans. Sophia Scriptura, https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/113). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ps-athanasius-vita-syncleticae/113
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ps-athanasius-vita-syncleticae-113) · Report an error
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.