Life of Syncletica
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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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.”
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 …
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 …”
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.’”
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.”
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.”
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.’”
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.’”
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.”
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.”
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.”
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.”
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?”
Chapter 33
33PG 28:1508a–1508b
Καλὴ οῦν ἡ ἀκτημοσύνη τοῖς ἐν ἕξει τῶν καλῶν γεγενημένοις· πάντων γὰρ τῶν περιττῶν τὴν ἀποβολὴν ποιησάμενοι, πρὸς τὸν Κύριον φέρουσι τὸ νεῦμα, τὸ Θεῖον ἐκεῖνο ᾄδοντες λόγιον καθαρῶς, τὸ λέγον· Οἱ ὀφθαλμοί ἡμῶν πρὸς σὲ ἐλπίζουσι· καί σὺ δίδως τὴν τροφὴν τοῖς ἀγαπῶσι σε ἐν εὐκαιρίᾳ.
Kalē oun hē aktēmosynē tois en hexei tōn kalōn gegenēmenois; pantōn gar tōn perittōn tēn apobolēn poiēsamenoi, pros ton Kyrion pherousi to neuma, to Theion ekeino ądontes logion katharōs, to legon; Hoi ophthalmoi hēmōn pros se elpizousi; kai sy didōs tēn trophēn tois agapōsi se en eukairią.
“Poverty, then, is good for those who have become practiced in good things; for having thrown away everything superfluous, they turn their gaze to the Lord, singing purely that divine oracle which says: ‘Our eyes hope in you, and you give food to those who love you in due season.’”
Chapter 34
34PG 28:1508b–1508c
Ἄλλως τε πάλιν μεγάλην ὠφέλειαν εἰσπράττονται· μὴ ἔχοντες γὰρ τὸν νοῦν πρὸς τὸν ὲν γῇ θησαυρὸν, τὴν οὐρανῶν βασιλείαν ἀμφιέννυνται· καὶ τὸ ὑπὸ τοῦ ύμνῳδοῦ Δαβὶδ ῥῆμα ἐκτελοῦσι σαφῶς, τὸ λέγον· Κτηνώδης ἐγενήθην παρά σοί. Ὥσπερ γὰρ τὰ ὑποζύγια, τὴν ίδίαν ἐργασίαν ποιούμενα, ταῖς πρὸς τὸ ζῇν τροφαῖς μόναις ἀρκοῦνται· οὕτω καὶ οἱ τῆς ἀκτημοσύνης ὲργάται, τὴν μὲν τοῦ ἀργυρίου χρῆσιν ὡς μηδὲν οὖσαν λογίζονται, πρὸς μόνην δὲ τὴν ἐφήμερον τροφὴν τὴν διὰ τοῦ σώματος ἐργασίαν ποιοῦνται. Οὗτοι τῆς πίστεως τὴν κρηπῖδα κατέχουσι · πρὸς αὐτοὺς γὰρ εἴρηται παρά τοῦ Κυρίου τὸ μὴ μεριμνᾲν περὶ τῆς αὔριον ’ καὶ ὅτι, Τὰ πετεινὰ τοῦ οὐρανοῦ οὐ σπείρει, οὐδὲ θερίζει, καὶ ὁ Πατὴρ ὁ οὐράνιος τρέφει αὑτά. Τούτοις τοῖς λόγοις ἐθάρρησαν (Θεὸς γὰρ ὁ λαλήσας), πεπαρρησιασμένως τὸ γραφικὸν έκεῖνο φθέγγονται ῥῆμα, τὸ λέγον· Ἐπίστευσα, διʼ ὃ ἐλάλησα.
Allōs te palin megalēn ōpheleian eisprattontai; mē echontes gar ton noun pros ton en gę̄ thēsauron, tēn ouranōn basileian amphiennyntai; kai to hypo tou ymnǭdou Dabid rhēma ektelousi saphōs, to legon; Ktēnōdēs egenēthēn para soi. Hōsper gar ta hypozygia, tēn idian ergasian poioumena, tais pros to zę̄n trophais monais arkountai; houtō kai hoi tēs aktēmosynēs ergatai, tēn men tou argyriou chrēsin hōs mēden ousan logizontai, pros monēn de tēn ephēmeron trophēn tēn dia tou sōmatos ergasian poiountai. Houtoi tēs pisteōs tēn krēpida katechousi ; pros autous gar eirētai para tou Kyriou to mē merimnąn peri tēs aurion ’ kai hoti, Ta peteina tou ouranou ou speirei, oude therizei, kai ho Patēr ho ouranios trephei hauta. Toutois tois logois etharrēsan (Theos gar ho lalēsas), peparrēsiasmenōs to graphikon ekeino phthengontai rhēma, to legon; Episteusa, diʼ ho elalēsa.
“Moreover, they gain great profit; for not having their mind on treasure on earth, they put on the kingdom of heaven; and they plainly fulfill the word of David the psalmist which says: ‘I became like a beast before you.’ For as beasts of burden, doing their own work, are content only with the food needed for life, so the workers of poverty count the use of silver as nothing and do bodily work for their daily food alone. These hold the foundation of faith; for to them the Lord said not to be anxious about tomorrow, and: ‘The birds of heaven do not sow or reap, and the heavenly Father feeds them.’ Taking courage from these words (for it is God who spoke), they boldly utter that word of Scripture which says: ‘I believed, therefore I spoke.’”
Chapter 35
35PG 28:1508c
Καὶ ὁ ἐχθρὸς δὲ ἐπὶ τῶν ἀκτημόνων πλέον ἠττᾶται · τί γὰρ βλάψῃ, ούκ ἔχει. Αἱ γὰρ πλεῖσται τῶν λυπῶν καὶ τῶν πειρασμῶν ἒν ταῖς ἀφαιρέσεσι τῶν Χρημάτων γίνονται. Τί γὰρ ἔχει ποιῆσαι τοῖς ἀκτήμοσιν ; οὐκ ἔχει. Χωρία ἐμπρῆσαι ; ού πάρεστιν. Ὑποζύγια φθεῖραι; ἀλλʼ οὐδὲ ταῦτα ἔχουσι, Φιλτάτοις ἃψασθαι; ἀλλά καὶ τούτοις μακρὰν χαίρειν εἷπον. Οὐκοῦν μεγίστη κατά τοῦ ἐχθροῦ τιμωρία καὶ πολύτιμος τῇ ψυχῇ θησαυρὸς ἡ ἀκτημοσύνη.
Kai ho echthros de epi tōn aktēmonōn pleon ēttatai ; ti gar blapsę̄, ouk echei. Hai gar pleistai tōn lypōn kai tōn peirasmōn en tais aphairesesi tōn Chrēmatōn ginontai. Ti gar echei poiēsai tois aktēmosin ? ouk echei. Chōria emprēsai ? ou parestin. Hypozygia phtheirai? allʼ oude tauta echousi, Philtatois hapsasthai? alla kai toutois makran chairein heipon. Oukoun megistē kata tou echthrou timōria kai polytimos tę̄ psychę̄ thēsauros hē aktēmosynē.
“And the enemy is defeated more in the case of those without possessions; for he has nothing to harm. For most griefs and temptations come with the loss of money. What can he do to those without possessions? Nothing. Burn their fields? They have none. Destroy their beasts of burden? They have none of these either. Touch their dearest ones? They have long said farewell to these too. So poverty is the greatest punishment against the enemy and a very precious treasure for the soul.”
Chapter 36
36PG 28:1508c–1509a
Ὅσον μὲν οῦν αὕτη θαυμαστὴ καὶ ὑπέρογκος είς ἀρετὴν, τοσοῦτον είς κακίαν φαύλη καὶ μοχθηρά ἡ φιλαργυρία· καὶ ἀληθῶς ὁ θεσπέσιος Παῦλος περὶ ταύτης εἴρηκεν· ὡς πάντων αὐτὴν τῶν κακῶν αἰτίαν εἶναι. Ἐπιθυμία γὰρ τοῦ πλούτου, ἐπιορκία, κλοπὴ. ἁρπαγὴ, πορνεία, φθόνος, μισαδελφία, πόλεμος, εἰδωλολατρεία, πλεονεξία, καὶ αί παραφυάδες τούτων, ὑπόκρισις, κολακεία, κατάγελως· πάντων οῦν τούτων ’ αἰτία ὡμολόγηται ἡ φιλαργυρία. Ὅθεν δικαίως αὐτὴν πάντων τῶν κακῶν μητέρα ὁ Ἀπόστολος ὠνόμασεν. Οὐ μόνον δὲ ὁ Θεὸς τούτους τιμωρεῖται ἀλλά γε καὶ οἴκοθεν ἑαυτοὺς καταφθείρουσιν · ἀκόρεστον γὰρ φέροντες τὴν κακίαν, οὐκ ἔχουσι τέλος τοῦ σκοποῦ, ὅθεν ἀνίατος αύτοὶς ή πληγή. Ὁ μηδὲν ἔχων ὀλίγων ἐπιθυμεῖ· καὶ τυχὼν τούτων, τῶν πλειόνων ὀρέγεται· Ἑκατὸν χρυσίνους ἔχει, καὶ γλίχεται τῶν χιλίων · καὶ τούτων εὐπορήσας, πρὸς ἄπειρον φέρει τὸ νεῦμα. Καὶ οὕτω, μὴ ἔχοντες ἐαυτῶν στῆναι τὸ τέλος, ἀεὶ πενίαν ὀδύρονται. Φέρει δὲ ή φιλαργυρία μεθʼ ἑαυτῆς ἀεὶ τὸν φθόνον. Φθείρει δὲ καὶ οὗτος πρῶτον τὸν κτησάμενον. Ὥσπερ γὰρ ἡ ἔχιδνα γεννωμένη πρῶτον τὴν ἰδίαν μητέρα φθείρει, πρὶν ἂν ἄλλους ἀδικήσῃ· οὖτω καὶ ὁ φθόνος τὸν κτησάμενον καταμαραίνει, πρὶν ἂν τοὺς ἐκ γειτόνων διανεμηθῇ.
Hoson men oun hautē thaumastē kai hyperonkos eis aretēn, tosouton eis kakian phaulē kai mochthēra hē philargyria; kai alēthōs ho thespesios Paulos peri tautēs eirēken; hōs pantōn autēn tōn kakōn aitian einai. Epithymia gar tou ploutou, epiorkia, klopē. harpagē, porneia, phthonos, misadelphia, polemos, eidōlolatreia, pleonexia, kai ai paraphyades toutōn, hypokrisis, kolakeia, katagelōs; pantōn oun toutōn ’ aitia hōmologētai hē philargyria. Hothen dikaiōs autēn pantōn tōn kakōn mētera ho Apostolos ōnomasen. Ou monon de ho Theos toutous timōreitai alla ge kai oikothen heautous kataphtheirousin ; akoreston gar pherontes tēn kakian, ouk echousi telos tou skopou, hothen aniatos autois ē plēgē. Ho mēden echōn oligōn epithymei; kai tychōn toutōn, tōn pleionōn oregetai; Hekaton chrysinous echei, kai glichetai tōn chiliōn ; kai toutōn euporēsas, pros apeiron pherei to neuma. Kai houtō, mē echontes eautōn stēnai to telos, aei penian odyrontai. Pherei de ē philargyria methʼ heautēs aei ton phthonon. Phtheirei de kai houtos prōton ton ktēsamenon. Hōsper gar hē echidna gennōmenē prōton tēn idian mētera phtheirei, prin an allous adikēsę̄; outō kai ho phthonos ton ktēsamenon katamarainei, prin an tous ek geitonōn dianemēthę̄.
“As wonderful and preeminent as poverty is in virtue, so base and wicked in vice is love of money; and truly the inspired Paul said of it that it is the cause of all evils. For from desire of wealth come perjury, theft, robbery, fornication, envy, hatred of brothers, war, idolatry, greed, and their offshoots, hypocrisy, flattery, mockery: of all these love of money is admitted to be the cause. Hence the apostle rightly named it the mother of all evils. Not only does God punish such people, but they also destroy themselves from within; for, carrying an insatiable vice, they have no end to their aim; hence their wound is incurable. One who has nothing desires a little; and having got it, he reaches for more. He has a hundred gold pieces and longs for a thousand; and having got these, he turns his gaze to the infinite. And so, having no end at which to stop, they always lament their poverty. Love of money always brings envy with it; and this first destroys the one who has it. For as the viper, when it is born, first destroys its own mother before it harms others, so envy withers the one who has it before it is spread to the neighbors.”
Chapter 37
37PG 28:1509b–1509c
Μέγα ἂν χρῆμα, εί τοσούτους ἠδυνάμεθα ὑπομένειν πόνους, ζητοῦντες τὸ δόκιμον ἀργύριον, ὅσοις ἀνηκέστοις περιπίπτουσιν οἱ τοῦ ματαίου κόσμου θηραταί. Ναυάγια ὑπομένουσι, πειρατηρίοις προσομιλοῦσι, λῃσταῖς κατά γῆς περιπίπτουσιν· ἀνέχονται λοιπὸν ζάλης καὶ πνευμάτων βιαίων· καὶ πολλάκις κερδαίνοντες, πένητας ἑαυτοὺς φάσκουσι διὰ τοὺς φθονοῦντας. Ἡμεῖς δὲ οὐδόλως τῶν τοιούτων κινδύνων κατατολμῶμεν ὑπὲρ τοῦ ἀληθινοῦ κέρδους. Εἰ δέ ποτε καὶ μικροῦ τινος εὐπορήσωμεν, μεγαλύνομεν ἐαυτάς, ἐπιδεικνύμεναι τοῖς ἀνθρώποις · καὶ πολλάκις οὐδὲ τὸ γιγνόμενον προφέρομεν είς διήγησιν · εὐθέως δὲ καὶ ὃν δοκοῦμεν σπινθῆρα καλοῦ ἔχειν, ὑπὸ τοῦ ἐχθροῦ κλεπτόμεθα. Κάκεῖνοι δὲ, πολλὰ κερδαίνοντες, τῶν πλειόνων ἐφίενται· καὶ τὰ μὲν παρόντα ὡς οὐδὲν ἡγοῦνται, πρὸς δὲ τὰ μὴ παρόντα ἁποτείνονται. Ἡμείς δὲ, καὶ μηδὲν ἔχουσαι τῶν ζητουμένων, οὐδὲν θέλομεν κτήσασθαι· καὶ πενίαν ἐσχάτην νοσοῦσαι, πλουσίας ἑαυτὰς ἀναγορεύομεν. Καλὸν οῦν τὸν εὖ πράττοντα μηδενὶ ἀναγγέλλειν· μᾶλλον γὰρ οἱ τοιοῦτοι ζημιωθήσονται· καὶ γὰρ ὃ δοκοῦσιν ἔχειν ἀρθήσεται ἀπʼ αὐτῶν.
Mega an chrēma, ei tosoutous ēdynametha hypomenein ponous, zētountes to dokimon argyrion, hosois anēkestois peripiptousin hoi tou mataiou kosmou thēratai. Nauagia hypomenousi, peiratēriois prosomilousi, lę̄stais kata gēs peripiptousin; anechontai loipon zalēs kai pneumatōn biaiōn; kai pollakis kerdainontes, penētas heautous phaskousi dia tous phthonountas. Hēmeis de oudolōs tōn toioutōn kindynōn katatolmōmen hyper tou alēthinou kerdous. Ei de pote kai mikrou tinos euporēsōmen, megalynomen eautas, epideiknymenai tois anthrōpois ; kai pollakis oude to gignomenon propheromen eis diēgēsin ; eutheōs de kai hon dokoumen spinthēra kalou echein, hypo tou echthrou kleptometha. Kakeinoi de, polla kerdainontes, tōn pleionōn ephientai; kai ta men paronta hōs ouden hēgountai, pros de ta mē paronta hapoteinontai. Hēmeis de, kai mēden echousai tōn zētoumenōn, ouden thelomen ktēsasthai; kai penian eschatēn nosousai, plousias heautas anagoreuomen. Kalon oun ton eu prattonta mēdeni anangellein; mallon gar hoi toioutoi zēmiōthēsontai; kai gar ho dokousin echein arthēsetai apʼ autōn.
“It would be a great thing if, seeking the tested silver, we could endure as many labors as the hunters of the vain world fall into incurable troubles. They endure shipwrecks, meet pirates, fall among robbers on land; they put up with storms and violent winds; and often, though they make gains, they call themselves poor because of those who envy them. But we dare none of such dangers for the true gain. And if ever we gain some small thing, we magnify ourselves, showing it off to people; and often we do not even keep what happens from being told; and at once even the spark of good we think we have is stolen from us by the enemy. They, though gaining much, aim at more, and count what they have as nothing, stretching toward what they do not have. But we, though having nothing of what is sought, want to acquire nothing, and sick with the utmost poverty, proclaim ourselves rich. It is good, then, for one who does well to tell no one; for such people will rather suffer loss; for even what they seem to have will be taken from them.”
Chapter 38
38PG 28:1509c–1509d
Πᾶσαν οὖν σπουδὴν δέον θέσθαι ὑπὲρ τὸ λανθάνειν τὺ κέρδος. Οἱ δὲ τὰ ἑαυτῶν κατορθώματα διηγούμενοι πειράσθωσαν καὶ τὰ σὺν αὐτοῖς ἐλαττώματα λέγειν · εἰ δὲ ταῦτα κρύπτουσιν, ἕνεκεν τοῦ μὴ παρά τῶν ἀκουόντων ψεχθῆναι, πολὺ μᾶλλον ἐκεῖνα φυλακτέον, ὡς ἐκ τοῦ Θεοῦ ἀλλοτριοῦντα. Καὶ γοῦν οἱ κατʼ ἀρετὴν βιοῦντες τὸ ἀνάπαλιν ποιοῦσι, καὶ τὰ σμικρά ἑαυτῶν πταίσματα μετά καὶ προσθήκης ὧν οὐκ ἔπραξαν, ἐκδιηγοῦνται, τὴν δόξαν τῶν ἀνθρώπων ἀποβάλλοντες · τὰ μέντοι ἀγαθά κρύπτοντες, πρὸς ἀσφάλειαν τῆς ψυχῆς. Ὠσπερ γὰρ θησαυρὸς φανερωθεὶς σπανίζεται, οὕτω καὶ ἀρετὴ γνωριζομένη καὶ δημοσιευομένη ἀφανίζεται· ὥσπερ γὰρ κηρὸς λύεται ἀπὸ προσώπου πυρὸς, οὕτω καὶ ψυχὴ ἀπὸ ἐπαίνων διαχεῖται καὶ ἀποβάλλει τὸν τόνον.
Pasan oun spoudēn deon thesthai hyper to lanthanein ty kerdos. Hoi de ta heautōn katorthōmata diēgoumenoi peirasthōsan kai ta syn autois elattōmata legein ; ei de tauta kryptousin, heneken tou mē para tōn akouontōn psechthēnai, poly mallon ekeina phylakteon, hōs ek tou Theou allotriounta. Kai goun hoi katʼ aretēn biountes to anapalin poiousi, kai ta smikra heautōn ptaismata meta kai prosthēkēs hōn ouk epraxan, ekdiēgountai, tēn doxan tōn anthrōpōn apoballontes ; ta mentoi agatha kryptontes, pros asphaleian tēs psychēs. Ōsper gar thēsauros phanerōtheis spanizetai, houtō kai aretē gnōrizomenē kai dēmosieuomenē aphanizetai; hōsper gar kēros lyetai apo prosōpou pyros, houtō kai psychē apo epainōn diacheitai kai apoballei ton tonon.
“Every effort, then, must be made to keep one’s gain hidden. Those who tell of their own good deeds should try to tell also the faults that go with them; and if they hide these so as not to be blamed by the hearers, much more should they guard those, as estranging them from God. Indeed those who live by virtue do the opposite: they tell their small faults, even with additions of what they did not do, throwing away the glory of men, while hiding their good deeds for the safety of the soul. For as a treasure, once revealed, grows scarce, so virtue, made known and published, vanishes; for as wax melts before the fire, so the soul is dissolved by praise and loses its firmness.”
Chapter 39
39PG 28:1509d–1512a
Καὶ τὸ ἐναντίον δὲ τούτων πάλιν ἔσται· εί γὰρ ἡ θερμότης ἔλυσε τὸν κηρὸν, ή ψύξις ἄρα τὴν πῆξιν αὐτοῦ ποιήσεται ’ καὶ εί ἔπαινος ἀφαιρεῖται τοῦ τόνου τὴν ψυχὴν, πάντως ὀνειδισμὸς καὶ ὕβρις είς μέγεθος αὐτὴν τῆς ἀρετῆς ἄγει· Χαίρετε γὰρ, φησὶ, καὶ ἀγαλλιᾶσθε, ὅτʼ ἂν πᾶν ψεῦδος εἴπωσι καθʼ ὑμῶν οἱ ἅνθρωποι. Καὶ ἀλλαχοῦ φησιν · Ἐν θλίψει ἐπλάτυνὰς με. Καὶ πάλιν· Ὀνειδισμὸν προσεδόκησεν ’ἡ ψυχή μου καὶ ταλαιπωρίαν. Καὶ ἄλλα δὲ μυρία ἀγαθά τοιαῦτα ὲκ τῶν ἁγίων Γραφῶν ἔστι τῇ ψυχῇ προσοδευόμενα θεάσασθαι.
Kai to enantion de toutōn palin estai; ei gar hē thermotēs elyse ton kēron, ē psyxis ara tēn pēxin autou poiēsetai ’ kai ei epainos aphaireitai tou tonou tēn psychēn, pantōs oneidismos kai hybris eis megethos autēn tēs aretēs agei; Chairete gar, phēsi, kai agalliasthe, hotʼ an pan pseudos eipōsi kathʼ hymōn hoi hanthrōpoi. Kai allachou phēsin ; En thlipsei eplatynas me. Kai palin; Oneidismon prosedokēsen ’hē psychē mou kai talaipōrian. Kai alla de myria agatha toiauta ek tōn hagiōn Graphōn esti tę̄ psychę̄ prosodeuomena theasasthai.
“And the opposite of these will hold too: if heat melted the wax, cold will set it; and if praise takes away the soul’s firmness, reproach and insult certainly bring it to greatness of virtue. For ‘Rejoice,’ it says, ‘and be glad, when men say all kinds of falsehood against you.’ And elsewhere it says: ‘In affliction you enlarged me.’ And again: ‘My soul awaited reproach and misery.’ And countless other such good things can be seen in the holy Scriptures accruing to the soul.”
Chapter 40
40PG 28:1512a–1512b
Ἔστι λύπη ὲπωφελὴς, καὶ ἐστι λύπη φθοροποιός. Τῆς μὲν οὖν χρησίμης λύπης τὸ μέν ἐστι περὶ τῶν οἰκείων ἁμαρτιῶν στένειν · τὸ δὲ καὶ περὶ τῆς τῶν πλησίον ἀγνωσίας· τὸ δὲ πρὸς τὸ μὴ ἐκπεσεῖν τῆς προθέσεως · τὸ δὲ καὶ ἀφικνεῖσθαι τοῦ τέλους τῆς ἀγαθωσύνης. Ταῦτα μὲν οὖν τῆς γνησίας καὶ ἀγαθῆς λύπης τὰ εἴδη. Καὶ ἄλλη δέ τις λύπη, τοῦ ἐχθροῦ ὑποτιθεμένου, ἥτις ταύταις προσφύεσθαι οἶδεν. Ἐμβάλλει γὰρ καὶ αὐτὸς λύπην ἀλογίας μεστήν· ἥπερ καὶ ἀκηδία πρός τινων ὠνόμασται. Δεῖ οὖν τοῦτο τὸ πνεῦμα εὐχῇ μάλιστα ἀποσοβεῖν καὶ ψαλμῳδίᾳ.
Esti lypē epōphelēs, kai esti lypē phthoropoios. Tēs men oun chrēsimēs lypēs to men esti peri tōn oikeiōn hamartiōn stenein ; to de kai peri tēs tōn plēsion agnōsias; to de pros to mē ekpesein tēs protheseōs ; to de kai aphikneisthai tou telous tēs agathōsynēs. Tauta men oun tēs gnēsias kai agathēs lypēs ta eidē. Kai allē de tis lypē, tou echthrou hypotithemenou, hētis tautais prosphyesthai oiden. Emballei gar kai autos lypēn alogias mestēn; hēper kai akēdia pros tinōn ōnomastai. Dei oun touto to pneuma euchę̄ malista aposobein kai psalmǭdią.
“There is a profitable grief, and there is a destructive grief. Of useful grief, one kind is to groan over one’s own sins; another, over the ignorance of one’s neighbors; another, so as not to fall from one’s purpose; and another, to reach the end of goodness. These, then, are the kinds of true and good grief. But there is another grief, suggested by the enemy, which knows how to attach itself to these. For he too casts in a grief full of unreason, which some have also named acedia. This spirit must be driven away above all by prayer and psalmody.”
Chapter 41
41PG 28:1512b–1512c
Τῶν οὗν ἀγαθῶν μεριμνῶν ἐχομένας ἡμᾶς, οὐ χρὴ οἴεσθαί τινα ἐν τῷ βίῳ ἀφρόντιδα εἶναι. Φησὶ γὰρ ἡ Γραφή· Πᾶσα κεφαλὴ εὶς πόνον, καὶ πᾶσα καρδιά είς λύπην. Ἐν ἑνὶ λόγῳ τὸ ἅγιον Πνεῦμα συνέγραψε τόν τε μονήρη βίον καὶ τὸν κοσμικόν. Διά μὲν γὰρ τοῦ πόνου τῆς κεφαλῆς, τὸν μονήρη αἰνίττεται τρόπον ’ κεφαλὴ γὰρ τό ἡγεμονεῦον· Τοῦ γὰρ σοφοῦ, φησὶν, οἱ ὀφθαλμοὶ ἐν τῇ κεφαλῇ αὑτοῦ. Τὸ οὖν διορατικὸν, ῶς οἶμαι, ὲν αὐτῇ τυγχάνει. Τὸν δὲ πόνον εἷπε, διότι πᾶσα ἀρετῆς βλάστη ἐκ πόνων κατορθοῦται. Διά δὲ τῆς ἐν τῇ καρδία λύπης, τὸ ἄστατον καὶ μοχθηρὸν ἐδήλωσεν ἦθος. Θυμοῦ γὰρ καὶ λύπης οἰκητήριον, τὴν καρδίαν τινὲς ἔφασαν · μὴ δοξαζόμενοι, λυποῦνταιʼ τῶν ἀλλοτρίων ὀρεγόμενοι, τήκονται· πενόμενοι, δυσφοροῦσι· πλουτοῦντες, ἐκμαίνονται, διὰ τὴν τῶν παρόντων φυλακὴν μηδὲ iam τυγχάνοντες.
Tōn houn agathōn merimnōn echomenas hēmas, ou chrē oiesthai tina en tǭ biǭ aphrontida einai. Phēsi gar hē Graphē; Pasa kephalē eis ponon, kai pasa kardia eis lypēn. En heni logǭ to hagion Pneuma synegrapse ton te monērē bion kai ton kosmikon. Dia men gar tou ponou tēs kephalēs, ton monērē ainittetai tropon ’ kephalē gar to hēgemoneuon; Tou gar sophou, phēsin, hoi ophthalmoi en tę̄ kephalę̄ hautou. To oun dioratikon, ōs oimai, en autę̄ tynchanei. Ton de ponon heipe, dioti pasa aretēs blastē ek ponōn katorthoutai. Dia de tēs en tę̄ kardia lypēs, to astaton kai mochthēron edēlōsen ēthos. Thymou gar kai lypēs oikētērion, tēn kardian tines ephasan ; mē doxazomenoi, lypountaiʼ tōn allotriōn oregomenoi, tēkontai; penomenoi, dysphorousi; ploutountes, ekmainontai, dia tēn tōn parontōn phylakēn mēde iam tynchanontes.
“Since we are held by good cares, we must not think that anyone in this life is free from concern. For Scripture says: ‘Every head is in pain, and every heart in grief.’ In one word the Holy Spirit described both the solitary and the worldly life. By the pain of the head it hints at the solitary way of life; for the head is the ruling part: ‘For the wise man’s eyes,’ it says, ‘are in his head.’ The faculty of discernment, then, I think, lies in it. And it spoke of pain, because every shoot of virtue is achieved through labors. By the grief in the heart it showed the unstable and wretched character [of the worldly]. For some have said that the heart is the dwelling of anger and grief: when they are not honored, they grieve; desiring others’ things, they pine; when poor, they are vexed; when rich, they go mad, not even [sleeping] because of guarding what they have.”
Chapter 42
42PG 28:1512c–1512d
Μὴ οὖν ἡμεῖς ὑποσυρῶμεν τῷ φρονήματι, λέγουσαι τοὺς έν τῷ κόσμῳ ἀμερίμνους τυγχάνειν. Τάχα γὰρ ῶς πρὸς σύγκρισιν μᾶλλον ἡμῶν κοπιῶσι. Ταῖς δὲ γυναιξὶν ῶς ἐπίπαν μεγάλη ὲν τῷ κόσμῳ ἡ ἀπέχθεια· τίκτουσι γὰρ χαλεπῶς καὶ ἐπικινδύνως, καὶ τληπαθοῦσι πρὸς τὴν γαλακτοτροφίαν, καὶ νοσοῦσι τοῖς παιδίοις συννοσοῦσι· καὶ ταῦτα ὑπομένουσι, τέλος τοῦ κόπου μὴ ἔχουσαι. Ἢ γὰρ τὸ σῶμα πηροῦται τά κυηθέντα, ἢ κακοφροσύνη ἀναχθέντα δολοφονεῖ τοὺς γεννήσαντας. Ταῦτα οὖν εἰδυῖαι, μὴ δελεασθῶμεν ὑπὸ τοῦ ἐχθροῦ, ὡς ἀνέτου καὶ ἀμερίμνου τυγχάνοντος τοῦ βίου. Γεννῶσαι μὲν γὰρ, διὰ τῶν πόνων φθείρονται · μὴ τίκτουσαι δὲ, ὼς στεῖραι καὶ ἄγονοι ὑπὸ τῶν ὀνειδισμῶν τήκονται.
Mē oun hēmeis hyposyrōmen tǭ phronēmati, legousai tous en tǭ kosmǭ amerimnous tynchanein. Tacha gar ōs pros synkrisin mallon hēmōn kopiōsi. Tais de gynaixin ōs epipan megalē en tǭ kosmǭ hē apechtheia; tiktousi gar chalepōs kai epikindynōs, kai tlēpathousi pros tēn galaktotrophian, kai nosousi tois paidiois synnosousi; kai tauta hypomenousi, telos tou kopou mē echousai. Ē gar to sōma pēroutai ta kyēthenta, ē kakophrosynē anachthenta dolophonei tous gennēsantas. Tauta oun eiduiai, mē deleasthōmen hypo tou echthrou, hōs anetou kai amerimnou tynchanontos tou biou. Gennōsai men gar, dia tōn ponōn phtheirontai ; mē tiktousai de, ōs steirai kai agonoi hypo tōn oneidismōn tēkontai.
“Let us not, then, be drawn down in mind, saying that those in the world are free from care. For perhaps, by comparison, they toil more than we do. For women in the world, generally, the hardship is great: they give birth with difficulty and danger, they suffer through nursing, and they fall sick with their sick children; and they endure these things without an end to their toil. For either the children they bore are maimed in body, or, brought up in wickedness, they plot against their parents. Knowing these things, then, let us not be lured by the enemy as though that life were easy and carefree. For those who give birth are worn out by labors, and those who do not give birth are wasted by reproaches as barren and childless.”
Chapter 43
43PG 28:1512d–1513b
Ταῦτα δὲ ύμῖν λέγω πρὸς τὸ ἀσφαλίζεσθαι ἀπὸ ἐναντίου. Ού πᾶσι δὲ πέφυκεν ἁρμόδια τὰ λεγόμενα· ἀλλά μόνοις τοῖς τὸν μονήρη βίον ἐθέλουσιν. Ὥσπερ γὰρ τοῖς ζώοις οὐ μία τροφὴ, οὕτως οὐδὲ τοῖς ἀνθρώποις ὁ αὐτὸς λόγος συμφέρει· Οὐ δεῖ γὰρ οἶνον νέον βαλεῖν, φησὶν, εἰς ἀσκοὺς παλαιούς. Ἄλλως γὰρ ἑστιῶνται οἰ Θεωρίας καὶ γνώσεως ἐμφορούμενοι, ἐτέρως δὲ οἱ ἁσκητικῆς·καὶ πρακτικῆς ἀπογενόμενοι, καὶ πρὸς δύναμιν οἰ κατᾶ τὸν κόσμον δικαιοπραγοῦντες. Ὠσπερ γὰρ τῶν ζώων τινὰ μὲν ἐστι χερσαῖα, τινὰ δὲ ἔνυδρα, τινὰ δὲ πτηνά· οὕτως καὶ οἰ ἄνθρωποι οἰ μὲν τὸν μέσον βίον κατέχουσιν, ὡς τὰ χερσαῖα · οἱ δὲ πρὸς τά ῦψη ὲνατενίζουσιν, ὡς τὰ πετεινά· οἱ δὲ τοῖς ὕδασι τῶν ἁμαρτιῶν εἰσι κεκαλυμμένοι, ὡς οἰ ἰχθύες· Ἦλθον γὰρ, φησὶν, εις τὰ βάθη τῆς θαλάσσης, καὶ καταιγὶς κατεπόντισέ με. Καὶ τοιαύτη μὲν ἡ τῶν ζώων φύσις· ἡμεῖς δὲ, ὡς ἀετοὶ πτεροφυήσασαι, ἐπὶ τὰ ὑψηλότερα επιεῶμεν, καὶ καταπατησωμεν λέοντα καὶ δράκοντα· καὶ τοῦ ποτε ἄρχοντος νῦν ἄρξωμεν. Τοῦτο δὲ ποιήσομεν, ἐὰν ὅλην ἑαυτῶν τὴν διάνοιαν τῷ Σωτῆρι προσενέγκωμεν.
Tauta de ymin legō pros to asphalizesthai apo enantiou. Ou pasi de pephyken harmodia ta legomena; alla monois tois ton monērē bion ethelousin. Hōsper gar tois zōois ou mia trophē, houtōs oude tois anthrōpois ho autos logos sympherei; Ou dei gar oinon neon balein, phēsin, eis askous palaious. Allōs gar hestiōntai oi Theōrias kai gnōseōs emphoroumenoi, eterōs de hoi haskētikēs;kai praktikēs apogenomenoi, kai pros dynamin oi kata ton kosmon dikaiopragountes. Ōsper gar tōn zōōn tina men esti chersaia, tina de enydra, tina de ptēna; houtōs kai oi anthrōpoi oi men ton meson bion katechousin, hōs ta chersaia ; hoi de pros ta ypsē enatenizousin, hōs ta peteina; hoi de tois hydasi tōn hamartiōn eisi kekalymmenoi, hōs oi ichthyes; Ēlthon gar, phēsin, eis ta bathē tēs thalassēs, kai kataigis katepontise me. Kai toiautē men hē tōn zōōn physis; hēmeis de, hōs aetoi pterophyēsasai, epi ta hypsēlotera epieōmen, kai katapatēsōmen leonta kai drakonta; kai tou pote archontos nyn arxōmen. Touto de poiēsomen, ean holēn heautōn tēn dianoian tǭ Sōtēri prosenenkōmen.
“I say these things to you so that you may be on guard against the adversary. But what is said is not fitting for all, only for those who wish to live the solitary life. For as living things do not have one food, so the same word does not profit all people: ‘For one must not put new wine,’ it says, ‘into old wineskins.’ For those filled with contemplation and knowledge feast in one way, those given to the ascetic and practical life in another, and those who act justly in the world as far as they can in another. For as some living things live on land, some in water, and some fly, so among people some keep to the middle life, like land animals; some gaze at the heights, like birds; and some are covered by the waters of sins, like fish: ‘For I came,’ it says, ‘into the depths of the sea, and a storm overwhelmed me.’ Such is the nature of living things; but let us, growing wings like eagles, fly to the heights, and trample the lion and the dragon, and become rulers over the one who was once ruler. And we shall do this if we offer our whole mind to the Savior.”
Chapter 44
44PG 28:1513b
Ἀλλὰ ὅσον ἡμεῖς κορυφούμεθα πρὸς τὰ {id/1;, κάκεῖνος ἐμποδίζειν πειρᾶται διὰ τῶν ἰδίων παγίδων. Καὶ τί μέγα ἔχειν ἡμᾶς ἀντιπάλους πρὸς τὸ ἀγαθὸν ὁρμώσας, ὅπου γε καὶ πρὸς τά εὐτελῆ φθονοῦσι ; καὶ γοῦν τοὺς ὑπὸ τὴν γῆν τεθαμμένους θησαυροὺς ού συγχωροῦσι λαμβάνειν ἀνθρώπους. Εἰ οῦν καὶ πρὸς τὴν γηΐνην φαντασίαν ἀντίκεινται, πόσῳ μᾶλλον πρὸς τὴν τῶν οὐρανῶν βασιλείαν φθονήσουσιν;
Alla hoson hēmeis koryphoumetha pros ta {id/1?, kakeinos empodizein peiratai dia tōn idiōn pagidōn. Kai ti mega echein hēmas antipalous pros to agathon hormōsas, hopou ge kai pros ta eutelē phthonousi ? kai goun tous hypo tēn gēn tethammenous thēsaurous ou synchōrousi lambanein anthrōpous. Ei oun kai pros tēn gēïnēn phantasian antikeintai, posǭ mallon pros tēn tōn ouranōn basileian phthonēsousin?
“But the more we rise toward the heights, the more he tries to hinder us by his own snares. And what great thing is it that we have adversaries when we press toward the good, since they are envious even over cheap things? Indeed they do not allow people to take treasures buried under the earth. If, then, they oppose even an earthly fancy, how much more will they envy the kingdom of heaven?”
Chapter 45
45PG 28:1513b–1513c
Δεῖ οὖν κατʼ αὐτῶν παντοίως ὁπλίζεσθαι καὶ γάρ καὶ ἔξωθεν εἰσελαύνουσι, καὶ οὐδὲν ἦττον ἐκ τῶν ἑξωθεν κινοῦνται. Καὶ ἡ ψυχὴ, καθάπερ ναῦς, ποτε μὲν ὑπὸ τῶν ἔξωθεν τρικυμιῶν καταποντίζεται, ποτὲ δὲ ὑπὸ τῆς ἔνδοθεν ἀντλίας ὑποβρύχιος γίνεται. Καὶ γοῦν καὶ ἡμεῖς ποτὲ μὲν διὰ τῶν ἐκτὸς πρακτικῶν ἁμαρτημάτων ἀπολλύμεθα, ποτὲ δὲ διὰ τῶν ἔνδον λογισμῶν ἀφανιζόμεθα. Δεῖ οῦν καὶ τὰς ἔξωθεν τῶν πνευμάτων ἐπιτηρεῖν προσβολὰς, καὶ τὰς ἔνδον τῶν λογισμῶν ἐξαντλεῖν ἀκαθαρσίας, πάντοτε δὲ γρηγορεῖν πρὸς τοὺς λογισμούς συνεχῶς γὰρ ἐφίστανται. Ἐπὶ μὲν ταῖς ἔξωθεν τρικυμίαις, βοώντων τῶν ναυτῶν, πολλάκις ἡ σωτηρία διὰ τῶν ὲγγυτάτων πλοίων γίνεται· αἱ δὲ ἁντλίαι, καὶ κοιμωμένων πολλάκις τῶν πλωτήρων, καὶ ἡσυχαζούσης τῆς θαλάσσης, ἐπισυμβαἰνουσι, καὶ πολλάκις αὐτοὺς θανατοῦσιν.
Dei oun katʼ autōn pantoiōs hoplizesthai kai gar kai exōthen eiselaunousi, kai ouden ētton ek tōn hexōthen kinountai. Kai hē psychē, kathaper naus, pote men hypo tōn exōthen trikymiōn katapontizetai, pote de hypo tēs endothen antlias hypobrychios ginetai. Kai goun kai hēmeis pote men dia tōn ektos praktikōn hamartēmatōn apollymetha, pote de dia tōn endon logismōn aphanizometha. Dei oun kai tas exōthen tōn pneumatōn epitērein prosbolas, kai tas endon tōn logismōn exantlein akatharsias, pantote de grēgorein pros tous logismous synechōs gar ephistantai. Epi men tais exōthen trikymiais, boōntōn tōn nautōn, pollakis hē sōtēria dia tōn engytatōn ploiōn ginetai; hai de hantliai, kai koimōmenōn pollakis tōn plōtērōn, kai hēsychazousēs tēs thalassēs, episymbainousi, kai pollakis autous thanatousin.
“We must, then, arm ourselves against them in every way; for they both invade from outside and are no less stirred up from within. And the soul, like a ship, is sometimes sunk by the waves outside and sometimes swamped by the bilge water within. So we too are sometimes lost through outward sins of action and sometimes destroyed through inward thoughts. We must, then, both watch for the assaults of the spirits from outside and bail out the uncleanness of thoughts within, and always keep watch against the thoughts; for they come upon us constantly. In storms outside, when the sailors shout, salvation often comes through the nearest ships; but the bilge water rises often while the sailors sleep and the sea is calm, and often kills them.”
Chapter 46
46PG 28:1513c
Δεῖ οὖν ὲπιπονωτέραν ποιεῖσθαι πρὸς τοὺς λογισμοὺς τῂν διάνοιαν. Ὁ γὰρ ἐχθρὸς, καθάπερ οἷκον τὴν ψυχὴν καθελεῖν βουλόμενος, ἢ ἀπὸ τῶν θεμελίων ποιεῖται αὐτῆς τὴν πτῶσιν, ἢ ἀπὸ τῆς ὀροφῆς ἀρχόμενος, πᾶσαν αὐτὴν καταφέρει, ἢ καὶ διὰ τῶν θυρίδων εἰσελθὼν, πρῶτον τὸν οἰκοδεσπότην δεσμεῖ, καὶ οῦτως χειροῦται τὰ πάντα. Θεμέλιος μὲν οῦν ἔστι τὰ καλά ἔργα, ὀροφὴ δὲ ἡ πίστις, θυρίδες δὲ αἱ αἰσθήσεις. Διὰ πάντων δὲ πολεμεῖ ὁ ἐχθρός. Ὅθεν πολυόφθαλμον δεῖ εῖναι τὸν σωθῆναι βουλόμενον. Οὐκ ἕχομεν ενταῦθα τὸ ἀμέριμνον φησὶ γὰρ ἡ Γραφή· Βλεπέτω ὁ ἑστηκὼς μὴ πέσῃ.
Dei oun epiponōteran poieisthai pros tous logismous tę̄n dianoian. Ho gar echthros, kathaper hoikon tēn psychēn kathelein boulomenos, ē apo tōn themeliōn poieitai autēs tēn ptōsin, ē apo tēs orophēs archomenos, pasan autēn katapherei, ē kai dia tōn thyridōn eiselthōn, prōton ton oikodespotēn desmei, kai outōs cheiroutai ta panta. Themelios men oun esti ta kala erga, orophē de hē pistis, thyrides de hai aisthēseis. Dia pantōn de polemei ho echthros. Hothen polyophthalmon dei einai ton sōthēnai boulomenon. Ouk hechomen entautha to amerimnon phēsi gar hē Graphē; Blepetō ho hestēkōs mē pesę̄.
“We must, then, make our mind more laborious against the thoughts. For the enemy, wishing to pull down the soul like a house, either brings about its fall from the foundations, or, beginning from the roof, brings the whole down, or, coming in through the windows, first binds the master of the house, and so subdues everything. The foundation is good works, the roof is faith, the windows are the senses. Through all of them the enemy makes war. Hence the one who wishes to be saved must be many-eyed. We have no freedom from care here; for Scripture says: ‘Let him who stands take heed lest he fall.’”
Chapter 47
47PG 28:1513c–1516a
Ἐν ἀδήλῳ πλέομεν· θάλασσα γὰρ ὁ βίος ἡμῶν ὑπὸ τοῦ ἱεροῦ ψάλτου Δαβὶδ εἴρηται. Ἀλλά τῆς θαλάσσης τὰ μέν εἰσι πετρώδη, τά δὲ καὶ θηρίων πλήρη, τινὰ δὲ καὶ γαληνὰ. Ἡμεῖς ἐν τῷ γαληνῷ μέρει τῆς Θαλάσσης δοκοῦμεν πλέειν, οἱ δὲ κοσμικοὶ ὲν κινδυνώδεσι· καὶ ἡμεῖς μὲν ἡμέρας πλέομεν ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης ὁδηγούμενοι, ἐκεῖνοι δὲ ἐν νυκτὶ, ὑπὸ τῆς ἀγνωσίας φερόμενοι. Ἀλλʼ ἐνδέχεται πολλάκις τὸν κοσμικὸν ὲν χειμῶνι καὶ ἐν σκότει τυγχάνοντα, βοήσαντα καὶ ἀγρυπνήσαντα, σῶσαι τὸ ἑαυτοῦ σκάφος ἡμᾶς δὲ ἐν γαλήνῃ, ὑπὸ ἀμελείας βυθισθῆναι, τὸ πηδάλιον τῆς δικαιοσύνης ἀφέντας.
En adēlǭ pleomen; thalassa gar ho bios hēmōn hypo tou hierou psaltou Dabid eirētai. Alla tēs thalassēs ta men eisi petrōdē, ta de kai thēriōn plērē, tina de kai galēna. Hēmeis en tǭ galēnǭ merei tēs Thalassēs dokoumen pleein, hoi de kosmikoi en kindynōdesi; kai hēmeis men hēmeras pleomen hypo tou hēliou tēs dikaiosynēs hodēgoumenoi, ekeinoi de en nykti, hypo tēs agnōsias pheromenoi. Allʼ endechetai pollakis ton kosmikon en cheimōni kai en skotei tynchanonta, boēsanta kai agrypnēsanta, sōsai to heautou skaphos hēmas de en galēnę̄, hypo ameleias bythisthēnai, to pēdalion tēs dikaiosynēs aphentas.
“We sail in uncertainty; for our life has been called a sea by the holy psalmist David. But parts of the sea are rocky, others full of beasts, and some calm. We seem to sail in the calm part of the sea, people in the world in dangerous parts; and we sail by day, guided by the sun of righteousness, they at night, carried along by ignorance. But it can often happen that a person in the world, being in storm and darkness, by crying out and keeping watch, saves his own boat, while we in calm sink through negligence, letting go of the rudder of righteousness.”
Chapter 48
48PG 28:1516a–1516c
Βλεπέτω οὖν στήκων μὴ πέσῃ. Ὁ μὲν γάρ πεσὼν μίαν ἔχει φροντίδα, τοῦ ἀναστῆναι· ὁ δὲ στήκων φυλαττέσθω τοῦ μὴ πεσεῖν. Καὶ γὰρ τά παραπτώματα διάφοραʼ οί μὲν γάρ πεσόντες τοῦ μὲν στήκειν ἐστέρηνται· κείμενοι δὲ, οὐ πάνυ τι ἐβλάβησαν. Ὀ δὲ ἑστὼς μὴ εὐτελιζέτω τὸν πεπτωκότα, ἀλλʼ ἑαυτὸν φοβείσθω, μὴ πεσὼν διαφθαρῇ, καὶ εἰς κατώτερον ἀπέλθῃ βόθρον. Εἰκὸς γὰρ, καὶ τῆς κραυγῆς ἡττηθείσης ὑπὸ τοῦ βάθους τοῦ φρέατος, μὴ βοήθειαν αἰτῆσαι. Φησὶ γὰρ ὁ δίκαιος Μὴ καταπιέτω με βυθὸς, μηδέ συσχέτω ἐπʼ ἐμὲ φρέαρ τὸ στόμα αὐτοῦ. Ὁ πρῶτος πεσὼν ἔμεινεν. Ὅρα σεαυτὸν, μὴ καταπεσὼν καὶ σὺ θοίνη θηρίων γένῃ. Ὁ πεσὼν οὐκ ἁσφαλίζεται τὴν θύραν· σὺ δὲ μηδόλως νυστάξῃς· ἀλλʼ ἀεὶ τὸ θεῖον ἐκεῖνο μελῴδει ῥητὸν, τὸ φάσκον· Φὼτισον τοὺς ὀφθαλμούς μου, μή ποτε ὑπνώσω είς θάνατον. Ἀγρύπνει δὲ διηνεκῶς διὰ τὸν ὠρυόμενον λέοντα.
Blepetō oun stēkōn mē pesę̄. Ho men gar pesōn mian echei phrontida, tou anastēnai; ho de stēkōn phylattesthō tou mē pesein. Kai gar ta paraptōmata diaphoraʼ oi men gar pesontes tou men stēkein esterēntai; keimenoi de, ou pany ti eblabēsan. O de hestōs mē eutelizetō ton peptōkota, allʼ heauton phobeisthō, mē pesōn diaphtharę̄, kai eis katōteron apelthę̄ bothron. Eikos gar, kai tēs kraugēs hēttētheisēs hypo tou bathous tou phreatos, mē boētheian aitēsai. Phēsi gar ho dikaios Mē katapietō me bythos, mēde syschetō epʼ eme phrear to stoma autou. Ho prōtos pesōn emeinen. Hora seauton, mē katapesōn kai sy thoinē thēriōn genę̄. Ho pesōn ouk hasphalizetai tēn thyran; sy de mēdolōs nystaxę̄s; allʼ aei to theion ekeino melǭdei rhēton, to phaskon; Phōtison tous ophthalmous mou, mē pote hypnōsō eis thanaton. Agrypnei de diēnekōs dia ton ōryomenon leonta.
“Let the one who stands, then, take heed lest he fall. For the one who has fallen has one concern, to rise; but let the one who stands guard against falling. For falls differ: those who have fallen are deprived of standing, but lying down they have not been harmed much. But let the one who stands not despise the fallen, but fear for himself, lest he fall and be destroyed and go down into a lower pit. For it is likely that, his cry being overcome by the depth of the well, he cannot ask for help. For the righteous man says: ‘Let not the deep swallow me up, nor the pit shut its mouth over me.’ The first who fell stayed down. Look to yourself, lest you too fall and become a feast for beasts. The one who has fallen does not secure the door; but you, do not doze at all, but always sing that divine saying: ‘Enlighten my eyes, lest I ever sleep in death.’ Keep watch continually because of the roaring lion.”
Chapter 49
49PG 28:1516c–1517b
Ταῦτα τὰ ῥήματα συντελεί πρὸς τὸ μὴ ἐπαίρεσθαι. Ὁ πεσὼν ὲν τῷ ἐπιστρέψαι καὶ στενάξαι σωθήσεται. Ὅρα σὺ σαυτὴν ἡ στήκουσα. Διπλοῦς γάρ σοι ὁ φόβος ἐπίκειται, ἢ τοῦ μὴ ἐπιστρέψαι πρὸς τὰ ἀρχαῖα, διʼ ὀλιγωρίας σοι τοῦ ἐχθροῦ προσπεσόντος, ἢ τοῦ μὴ τρέχουσαν σκελισθῆναι. Ὀ γὰρ ἐχθρὸς ἡμῶν διάβολος ἢ ὄπισθεν ἕλκει πρὸς ἑαυτὸν, ὁπηνίκα βραδείαν καὶ νωθράν τὴν ψυχὴν θεάσηται· ἢ δοκοῦσαν αὐτὴν σπουδαίαν εἶναι καὶ ἐπίπονον πρὸς ἄσκησιν, ἐπεισέρχεται λεπτῶς καὶ κεκρυμμένως διὰ τῆς ὑπερηφανίας· καὶ οὕτως αὔτανδρον τὴν ψυχὴν ἀπόλλυσι. Τοῦτο τὸ ὅπλον ἔσχατον καὶ κορυφαιότατον πάντων ἐστὶ τῶν κακῶν. Ἐξ αὐτοῦ ὁ διάβολος καταβέβληται, καὶ διʼ αὑτοῦ τοὺς δυνατωτέρους τῶν ἀνθρώπων πειρᾶται καθαιρεῖν. Ὠσπερ γὰρ οἱ δεινότατοι τῶν πολεμιστῶν, μετά τὸ δαπανῆσαι τὰ λεπτότερα βέλη, τὸ τηνικαῦτα ἔτι ἐπικρατούντων τῶν μαχητῶν, προβάλλονται τὴν ἰσχυροτέραν πάντων μάχαιραν· οὕτως καὶ ὁ διάβολος, μετά τὸ πρῶτα αὐτοῦ ἀποδαπανῆσαι ἄγκιστρα, τότε τῷ τελευταίῳ χρᾶται ξίφει, τῇ ὑπερηφανίᾳ. Τίνες δὲ ἦσαν αὑτοῦ αἱ πρῶται παγίδες; Δῆλον, ὡς γαστριμαργία, φιληδονία, πορνεία. Ταῦτα γὰρ μάλιστα τά πνεύματα ἐπὶ τῶν νεωτερικῶν ἡλικιῶν συμβαίνουσιν. Ἐπακολουθεί δὲ τούτοις φιλαργυρία, πλεονεξία, καὶ τά τούτοις ὅμοια. Ἡ οὖν ἀθλία ψυχὴ, ὅταν τούτων τῶν παθῶν περιγένηται, ὁπηνίκα γαστρὸς κρατῆσῃ, ὅτε καὶ τὰς ὑπογαστρίους ἡδονὰς ὑπερπηδήσῃ τῇ σεμνότητι, ὅτε ἀργυρίου καταφρονήσῃ· τότε πανταχόθεν ὁ κακόφρων, ἀπορηθεὶς, ὑποβάλλει τῇ ψυχῇ ἄτακτον κίνησιν· μεγεθύνει γὰρ αὐτὴν ἀπρεπῶς κατὰ τῶν ἀδελφῶν ἐπαίρεσθαι. Βαρὺ καὶ ὀλέθριον τοῦτο τοῦ ἐχθροῦ τὸ δηλητήριον. Πολλοὺς ἀθρόως ὲν τούτῳ σκοτίσας κατέβαλεν. ’Υποβάλλει γάρ τῇ ψυχῇ ἔννοιαν νόθον καὶ θανατηφόρον. Κατειληφέναι γὰρ αὐτὸν φαντάζει τὰ παρά τοῖς πολλοῖς ἀγνοούμενα, καὶ ὅτι ὲν νηστείαις ὑπερβάλλει· καὶ πλῆθος αὐτῷ ἀνδραγαθημάτων προστίθησι· πάντων δὲ ὧν ἥμαρτεν είς λήθην αὑτὸν φέρει, πρὸς τὸ κατὰ τῶν συνόντων ἐπαίρεσθαι. ’Υποκλέπτει γάρ αὐτοῦ ὲκ τοῦ νοῦ τά πλημμελήματα· ού πρὸς ὠφέλειαν δὲ αὑτοῦ τοῦτο ποιεῖ, ἀλλὰ πρὸς τὸ μὴ δυνηθῆναι αὐτὸν εἰπεῖν τὴν ἰατρικὴν ἐκείνην φωνὴν, τὸ, Σοὶ μόνῳ ἥμαρτον, ἐλέησόν με. Οὔτε μὴν συγχωρήσει αὐτῷ λέγειν· Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου. Ἀλλʼ ὥσπερ αὐτὸς κατὰ διάνοιαν εἷπε τό· Ἀναβήσομαι, καί θήσομαι τὸν θρόνον μου“ οὕτως καὶ τοῦτον φαντάζει είς ἀρχάς τε καὶ πρωτοκαθεδρίας, ἔτι δὲ διδασκαλίας, καὶ ἰαμάτων ἐκδόσεις. Ἡ οὖν οὕτως ἀπατωμένη ψυχὴ φθείρεται καὶ ἀπόλλυται, δυσιάτῳ ἕλκει πληγεῖσα.
Tauta ta rhēmata syntelei pros to mē epairesthai. Ho pesōn en tǭ epistrepsai kai stenaxai sōthēsetai. Hora sy sautēn hē stēkousa. Diplous gar soi ho phobos epikeitai, ē tou mē epistrepsai pros ta archaia, diʼ oligōrias soi tou echthrou prospesontos, ē tou mē trechousan skelisthēnai. O gar echthros hēmōn diabolos ē opisthen helkei pros heauton, hopēnika bradeian kai nōthran tēn psychēn theasētai; ē dokousan autēn spoudaian einai kai epiponon pros askēsin, epeiserchetai leptōs kai kekrymmenōs dia tēs hyperēphanias; kai houtōs autandron tēn psychēn apollysi. Touto to hoplon eschaton kai koryphaiotaton pantōn esti tōn kakōn. Ex autou ho diabolos katabeblētai, kai diʼ hautou tous dynatōterous tōn anthrōpōn peiratai kathairein. Ōsper gar hoi deinotatoi tōn polemistōn, meta to dapanēsai ta leptotera belē, to tēnikauta eti epikratountōn tōn machētōn, proballontai tēn ischyroteran pantōn machairan; houtōs kai ho diabolos, meta to prōta autou apodapanēsai ankistra, tote tǭ teleutaiǭ chratai xiphei, tę̄ hyperēphanią. Tines de ēsan hautou hai prōtai pagides? Dēlon, hōs gastrimargia, philēdonia, porneia. Tauta gar malista ta pneumata epi tōn neōterikōn hēlikiōn symbainousin. Epakolouthei de toutois philargyria, pleonexia, kai ta toutois homoia. Hē oun athlia psychē, hotan toutōn tōn pathōn perigenētai, hopēnika gastros kratēsę̄, hote kai tas hypogastrious hēdonas hyperpēdēsę̄ tę̄ semnotēti, hote argyriou kataphronēsę̄; tote pantachothen ho kakophrōn, aporētheis, hypoballei tę̄ psychę̄ atakton kinēsin; megethynei gar autēn aprepōs kata tōn adelphōn epairesthai. Bary kai olethrion touto tou echthrou to dēlētērion. Pollous athroōs en toutǭ skotisas katebalen. ’Ypoballei gar tę̄ psychę̄ ennoian nothon kai thanatēphoron. Kateilēphenai gar auton phantazei ta para tois pollois agnooumena, kai hoti en nēsteiais hyperballei; kai plēthos autǭ andragathēmatōn prostithēsi; pantōn de hōn hēmarten eis lēthēn hauton pherei, pros to kata tōn synontōn epairesthai. ’Ypokleptei gar autou ek tou nou ta plēmmelēmata; ou pros ōpheleian de hautou touto poiei, alla pros to mē dynēthēnai auton eipein tēn iatrikēn ekeinēn phōnēn, to, Soi monǭ hēmarton, eleēson me. Oute mēn synchōrēsei autǭ legein; Exomologēsomai soi, Kyrie, en holę̄ kardią mou. Allʼ hōsper autos kata dianoian heipe to; Anabēsomai, kai thēsomai ton thronon mou“ houtōs kai touton phantazei eis archas te kai prōtokathedrias, eti de didaskalias, kai iamatōn ekdoseis. Hē oun houtōs apatōmenē psychē phtheiretai kai apollytai, dysiatǭ helkei plēgeisa.
“These words serve to keep us from being lifted up. The one who has fallen will be saved by turning back and groaning. Look to yourself, you who stand. For a double fear lies on you: either of turning back to old ways, when the enemy falls upon you through carelessness, or of being tripped while you run. For our enemy the devil either drags the soul back to himself when he sees it slow and sluggish, or, if it seems zealous and laborious in asceticism, comes in subtly and hiddenly through pride, and so destroys the soul with all hands. This weapon is the last and chief of all evils. By it the devil was cast down, and by it he tries to bring down the strongest of people. For as the most formidable warriors, after spending their lighter arrows, then, while the fighters still prevail, bring out the strongest sword of all, so the devil, after spending his first hooks, then uses his last sword, pride. What were his first snares? Clearly gluttony, love of pleasure, fornication. For these spirits come especially on the younger ages. After these follow love of money, greed, and the like. When the wretched soul, then, has overcome these passions, when it has mastered the belly, when by dignity it has leapt over the pleasures below the belly, when it has despised silver, then the evil-minded one, at a loss on every side, suggests to the soul a disorderly motion: he magnifies it so that it is unbecomingly lifted up against the brothers and sisters. Grievous and deadly is this poison of the enemy. Many he has darkened by it and cast down all at once. For he suggests to the soul a false and deadly thought: he makes it imagine that it has grasped what is unknown to most, and that it excels in fasting; he adds a multitude of good deeds to it, and brings into forgetfulness all its sins, so that it may be lifted up against its companions. For he steals its offenses out of its mind; not for its benefit, but so that it cannot say that healing word, ‘Against you alone have I sinned; have mercy on me.’ Nor will he let it say, ‘I will confess to you, Lord, with my whole heart.’ But as he himself said in his mind, ‘I will go up, and I will set my throne,’ so he makes this one imagine rule and first seats, and besides teaching and the giving of cures. The soul so deceived is corrupted and destroyed, struck by a hardly curable wound.”
Chapter 50
50PG 28:1517b–1517c
Τί οὗν δεῖ ποιεῖν, τῶν τοιούτων λογισμῶν παρόντων; Ἀδιαλείπτως μελετᾷν τὸ θεῖον ἐκεῖνο λόγιον, ὅπερ ὁ μακάριος Δαβὶδ ἐβόα, λέγων τό· Ἐγὼ δέ εἰμι σκώληξ, καὶ οὐκ ἄνθρωπος. Καὶ ὲν ἑτέρῳ φησίν· Ἐγὼ δέ ειμι γῆ καί σποδός. Ἔτι γε μὴν καὶ τὸ τοῦ Ἡσαΐου ἀκουέτω ῥῆμα τὸ λέγον, ὡς Πᾶσα δικαιοσύνη ἀνθρώπου ὡς ῥάκος ἀποκαθημένης. Καὶ εἰ μὲν ἀναχωρούσῃ καθʼ ἑαυτὴν οἱ λογισμοὶ οὗτοι παρεισέλθωσιν, ὲν κοινοβίῳ είσερχέσθω ἀναγκαζέσθω δὲ καὶ δεύτερον ἐσθίειν τῆς ἡμέρας, εί γε διʼ ὑπερβολὴν ἀσκήσεως τούτῳ ἑάλω τῷ πάθει· καὶ παρὰ τῶν συνηλίκων δὲ ἐπιτιμάσθω, καὶ όνειδιζέσθω, καὶ ὲπιτιμάσθω σφοδρῶς, ὡς μηδὲν μέγα πράττουσα· πᾶσαν δὲ ὑπηρεσίαν ποιείσθω. Προσαγέσθωσαν δὲ καὶ βίοι ἀγίων ἐξοχώτατοι είς ἐξήγησιν πειράσθωσαν δὲ αἱ συνελθοῦσαι ἐπιτείνειν ἑαυτῶν τοὺς πόνους πρὸς ἄσκησιν τὰς ὀλίγας ἡμέρας, πρὸς τὸ ἐκείνην, θεασαμένην τὸ μέγεθος τῶν ἀρετῶν, ἐλάττονα καὶ ἑαυτὴν ἡγεῖσθαι.
Ti houn dei poiein, tōn toioutōn logismōn parontōn? Adialeiptōs meletąn to theion ekeino logion, hoper ho makarios Dabid eboa, legōn to; Egō de eimi skōlēx, kai ouk anthrōpos. Kai en heterǭ phēsin; Egō de eimi gē kai spodos. Eti ge mēn kai to tou Hēsaïou akouetō rhēma to legon, hōs Pasa dikaiosynē anthrōpou hōs rhakos apokathēmenēs. Kai ei men anachōrousę̄ kathʼ heautēn hoi logismoi houtoi pareiselthōsin, en koinobiǭ eiserchesthō anankazesthō de kai deuteron esthiein tēs hēmeras, ei ge diʼ hyperbolēn askēseōs toutǭ healō tǭ pathei; kai para tōn synēlikōn de epitimasthō, kai oneidizesthō, kai epitimasthō sphodrōs, hōs mēden mega prattousa; pasan de hypēresian poieisthō. Prosagesthōsan de kai bioi agiōn exochōtatoi eis exēgēsin peirasthōsan de hai synelthousai epiteinein heautōn tous ponous pros askēsin tas oligas hēmeras, pros to ekeinēn, theasamenēn to megethos tōn aretōn, elattona kai heautēn hēgeisthai.
“What, then, must one do when such thoughts are present? Meditate ceaselessly on that divine saying which blessed David cried out, saying: ‘But I am a worm, and not a man.’ And elsewhere he says: ‘But I am earth and ashes.’ Let her also hear the word of Isaiah which says: ‘All the righteousness of man is like a menstrual rag.’ And if these thoughts come upon her while she lives alone in retirement, let her enter a community; and let her be compelled to eat twice a day, if it was through excessive asceticism that she was caught by this passion; and let her be rebuked by her companions and reproached, and rebuked severely, as doing nothing great; and let her do every kind of service. Let the most outstanding lives of the saints be brought out to be told; and let those gathered try to increase their labors in asceticism for a few days, so that she, seeing the greatness of the virtues, may consider herself less.”
Chapter 51
51PG 28:1517c
Προηγεῖται δὲ τῆς νόσου ταύτης ἕτερον κακὸν, ἡ παρακοὴ · ὅθεν διὰ τοῦ ἐναντίου τῆς ὑπακοῆς, δυνατὸν τὴν σηπεδονώδη νομὴν τῆς ψυχῆς περικαθᾶραι· ’Υπακοὴ γάρ, φησὶν, ὑπὲρ θυσίαν.
Proēgeitai de tēs nosou tautēs heteron kakon, hē parakoē ; hothen dia tou enantiou tēs hypakoēs, dynaton tēn sēpedonōdē nomēn tēs psychēs perikatharai; ’Ypakoē gar, phēsin, hyper thysian.
“Another evil goes before this disease: disobedience; hence through its opposite, obedience, the putrid spreading sore of the soul can be cleansed. ‘For obedience,’ it says, ‘is better than sacrifice.’”
Chapter 52
52PG 28:1517c–1520a
Δεῖ οὖν καθαιρεῖν ὄγκον δόξης ὲν καιρῷ, καὶ ἐπαινεῖν δὲ πάλιν καὶ θαυμάζειν ὲν καιρῷ. Εἰ γὰρ ἀμελὴς καὶ νωθρὰ εὑρεθῇ ἡ ψυχὴ, ἔτι γε μὴν καὶ ὐποναρκοῦσα είς τὴν τοῦ καλοῦ προκοπὴν, ἐπαινεῖν ταύτην προσήκει· καὶ εί μικρὸν ποιήσει τι χρηστὸν, θαυμάζειν καί μεγεθοποιεῖν δέον αὐτήν. Καὶ τά σφοδρά καὶ ἀπάνθρωπα πλημμελήματα ὡς ἐλάχιστα καὶ οὐδαμινά λεκτέον· ὁ γὰρ διάβολος, βουλόμενος πάντα διαστρέφειν, ἐπὶ μὲν τῶν σπουδαίων καί ἁσκητικῶν κρύπτειν πειρᾶται τὰ προγεγονότα ἀμαρτήματα · τὴν γὰρ ὑπερηφανίαν αὐξῆσαι βούλεται · ἐπὶ δὲ τῶν νεηλύδων καὶ άκροπαγῶν ψυχῶν, πάντα τὰ ἁμαρτήματα αὐτῶν πρὸ ὀφθαλμῶν τίθησιν. Ἐμβάλλει γὰρ αὐτῇ ὅτι, Σοὶ πορνευσάσῃ ποία ἔσται συγγνώμη; Καὶ τῇ άλλη φησίν · Οῦτω σου πλεονεκτησάσης, ἀδύνατόν σε σωτηρίας τυχεῖν. Τάς οὖν οὕτω σαλευομένας ψυχὰς παραμυθητέον οὕτως· δεῖ γὰρ πρὸς αὐτὰς οὕτω λέγειν· Ῥαὰβ πόρνη ἦν, ἀλλʼ ἐσώθη διὰ πίστεως· Παῦλος διώκτης ἦν, ἀλλὰ σκεῦος ἐκλογῆς γέγονε· Ματθαῖος τελώνης ἦν, ἀλλʼ οὐδεὶς τὴν χάριν τούτου ἀγνοεῖ· καὶ ὁ λῃστὴς ἐσύλα καὶ ἐφόνευεν, ἀλλὰ πρῶτος τὴν θύραν ἀνέῳξε τοῦ παραδείσου. Τούτοις οὖν ὲνατενίζουσα, μὴ ἀπογνῷς τῆς σεαυτῆς ψυχῆς·
Dei oun kathairein onkon doxēs en kairǭ, kai epainein de palin kai thaumazein en kairǭ. Ei gar amelēs kai nōthra heurethę̄ hē psychē, eti ge mēn kai yponarkousa eis tēn tou kalou prokopēn, epainein tautēn prosēkei; kai ei mikron poiēsei ti chrēston, thaumazein kai megethopoiein deon autēn. Kai ta sphodra kai apanthrōpa plēmmelēmata hōs elachista kai oudamina lekteon; ho gar diabolos, boulomenos panta diastrephein, epi men tōn spoudaiōn kai haskētikōn kryptein peiratai ta progegonota amartēmata ; tēn gar hyperēphanian auxēsai bouletai ; epi de tōn neēlydōn kai akropagōn psychōn, panta ta hamartēmata autōn pro ophthalmōn tithēsin. Emballei gar autę̄ hoti, Soi porneusasę̄ poia estai syngnōmē? Kai tę̄ allē phēsin ; Outō sou pleonektēsasēs, adynaton se sōtērias tychein. Tas oun houtō saleuomenas psychas paramythēteon houtōs; dei gar pros autas houtō legein; Rhaab pornē ēn, allʼ esōthē dia pisteōs; Paulos diōktēs ēn, alla skeuos eklogēs gegone; Matthaios telōnēs ēn, allʼ oudeis tēn charin toutou agnoei; kai ho lę̄stēs esyla kai ephoneuen, alla prōtos tēn thyran aneǭxe tou paradeisou. Toutois oun enatenizousa, mē apognǭs tēs seautēs psychēs;
“One must, then, pull down the swelling of glory at the right time, and again praise and admire at the right time. For if the soul is found careless and sluggish, and moreover numb toward progress in good, it is fitting to praise it; and if it does some small good thing, one must admire it and make much of it. And its grave and inhuman offenses must be called very small and of no account. For the devil, wishing to pervert everything, tries to hide former sins in the case of the zealous and ascetic, for he wants to increase their pride; but in the case of newcomers and those still unsure, he sets all their sins before their eyes. For he casts into one: ‘You have committed fornication; what pardon will there be for you?’ And to another he says: ‘You have been so greedy that you cannot obtain salvation.’ Souls so shaken must be comforted thus; for one must speak to them thus: ‘Rahab was a harlot, but she was saved through faith; Paul was a persecutor, but he became a chosen vessel; Matthew was a tax collector, but no one is ignorant of his grace; and the robber stole and murdered, but he was the first to open the door of paradise. Looking at these, do not despair of your own soul.’”
Chapter 53
53PG 28:1520a–1520c
Ἐπεὶ δὲ ταῦτα ταύταις εὑρήσεις ἁρμόδια, δεῖ καὶ τῶν τῇ ὑπερηφανίᾳ ἁλισκομένων ποιεῖσθαι αὖτὴν τὴν θεραπείαν. Φάσκειν γὰρ δεῖ πρὸς αὐτήν· Τί φρονεῖς; Ὠς κρέα μὴ ὲσθίουσα; ἄλλοι οὐδὲ ἰχθῦν ὁρῶσι. Καὶ εί οἶνον ού πίνεις, σκόπησον ὡς ἄλλοι οὔτε ἔλαιον ἐσθίουσιν. Ἕως ὀψὲ νηστεύεις; ἄλλαι δὲ δύο καὶ τρεῖς ἡμέρας συνάπτουσιν ἄσιτοι. Ἀλλʼ ὅτι ού λούῃ μέγα φρονεῐς; πολλοὶ καὶ διὰ πάθος σωματικὸν οὐδʼ ὅλως τούτῳ ἐχρήσαντο. Ἀλλά θαυμάζεις σεαυτὴν, ὅτι ὲν χαραδρίῳ καθεύδεις, καὶ ὲν τριχίνῃ στρωμνῇ; ἄλλαι δὲ χαμευνοῦσι διηνεκῶς. Ἀλλʼ εί καὶ τοῦτο ποιήσειας, οὐδὲν μέγα· τινὲς γὰρ καὶ λίθους ἑαυταῖς ὑπέβαλον, πρὸς τὸ μὴ καθʼ ἡδονὴν τῶν cpias:κῶν τυχεῖν· ἄλλοι δὲ καὶ ἐκρέμασαν ἑαυτοὺς διʼ ὅλης τῆς νυκτός. Ἀλλʼ εἰ καὶ ταῦτα πάντα ποιήσειας, καὶ τὴν ἀκροτάτην ἄσκησιν ὲπιτελέσειας, μὴ μέγα φρονήσῃς · καὶ γὰρ τὰ δαιμόνια πλείω τῶν σῶν πεποιήκασι καὶ ποιοῦσιν· οὔτε γὰρ ἐσθίουσιν, οὔτε πίνουσιν, οὔτε γαμοῦσιν, οὒτε ὑπνοῦσιν· ἀλλὰ καὶ ὲν ἐρήμῳ διάγουσιν, εἴγε καὶ ὲν σπηλαίῳ οἰκοῦσα δοκεῖς μέγα τι ποιειν.
Epei de tauta tautais heurēseis harmodia, dei kai tōn tę̄ hyperēphanią haliskomenōn poieisthai autēn tēn therapeian. Phaskein gar dei pros autēn; Ti phroneis? Ōs krea mē esthiousa? alloi oude ichthyn horōsi. Kai ei oinon ou pineis, skopēson hōs alloi oute elaion esthiousin. Heōs opse nēsteueis? allai de dyo kai treis hēmeras synaptousin asitoi. Allʼ hoti ou louę̄ mega phroneis? polloi kai dia pathos sōmatikon oudʼ holōs toutǭ echrēsanto. Alla thaumazeis seautēn, hoti en charadriǭ katheudeis, kai en trichinę̄ strōmnę̄? allai de chameunousi diēnekōs. Allʼ ei kai touto poiēseias, ouden mega; tines gar kai lithous heautais hypebalon, pros to mē kathʼ hēdonēn tōn cpias:kōn tychein; alloi de kai ekremasan heautous diʼ holēs tēs nyktos. Allʼ ei kai tauta panta poiēseias, kai tēn akrotatēn askēsin epiteleseias, mē mega phronēsę̄s ; kai gar ta daimonia pleiō tōn sōn pepoiēkasi kai poiousin; oute gar esthiousin, oute pinousin, oute gamousin, oute hypnousin; alla kai en erēmǭ diagousin, eige kai en spēlaiǭ oikousa dokeis mega ti poiein.
“Since you will find these remedies fitting for them, one must also give the treatment for those caught by pride. For one must say to her: ‘Why are you proud? Because you do not eat meat? Others do not even see fish. And if you do not drink wine, consider that others do not even eat oil. You fast until evening? Others go two and three days together without food. But are you proud that you do not bathe? Many, even because of bodily illness, have not used it at all. Do you admire yourself because you sleep on a rough mat and a hair blanket? Others sleep on the ground continually. But even if you do this, it is nothing great; for some have put stones under themselves so as not to get bodily rest with pleasure, and others have hung themselves up all night. But even if you do all these things and accomplish the highest asceticism, do not be proud; for the demons have done and do more than you: they neither eat nor drink, nor marry, nor sleep; they even live in the desert, if you think you do something great by living in a cave.’”
Chapter 54
54PG 28:1520c–1520d
Οὕτω μὲν οὖν, καὶ ὲκ τοιούτων λογισμῶν, δυνατὸν ἰάσασθαι τὰ ἐναντία πάθη · τήν τε ἀπόγνωσιν λέγω καὶ τὴν ὑπερηφανίαν. Ὠσπερ γάρ σφοδρῶς ἐκφυσώμενον πῦρ, διασκορπιζὸμενον ἀπόλλυται, καὶ μὴ τυχὸν δὲ πνεύματος πάλιν φθείρεται· οὕτω καὶ η ἁρετὴ ἁφίπταται διʼ ὑπεροψίαν, κᾶν πολλὴν σφοδρότητα ἀσκήσεως λάβῃ· καὶ φθείρεται δὲ πάλιν ἐξ ἀμελείας τὸ καλὸν, ὅταν μηδʼ ὅλως κινήσωμεν taurea; πρὸς ριπισμὸν τοῦ θείου Πνεύματος. Μάχαιρα ἐπακμος ῥᾳδίως ὑπὸ λίθου κατάγνυται · καὶ ἄσκησις ἐπιτεταμένη συντόμως ἐκ τοῦ ὑπερηφανεύεσθαι ἀπόλλυται. Ὅθεν προσήκει πανταχόθεν άσφαλίζεσθαι τὴν ψυχὴν, καὶ τὴν ἀκροτάτην ἄσκησιν ὲκ τοῦ καύσωνος τῆς ὑπερηφανίας περικαιομένην ὑποκάμπτειν πρὸς τοὺς σκιώδεις τόπους, ἔσθʼ ὅτε καὶ περιτέμνειν τὰ περιττὰ, πρὸς τὸ τὴν ῥίζαν εὐθαλεστέραν γενέσθαι.
Houtō men oun, kai ek toioutōn logismōn, dynaton iasasthai ta enantia pathē ; tēn te apognōsin legō kai tēn hyperēphanian. Ōsper gar sphodrōs ekphysōmenon pyr, diaskorpizomenon apollytai, kai mē tychon de pneumatos palin phtheiretai; houtō kai ē haretē haphiptatai diʼ hyperopsian, kan pollēn sphodrotēta askēseōs labę̄; kai phtheiretai de palin ex ameleias to kalon, hotan mēdʼ holōs kinēsōmen taurea? pros ripismon tou theiou Pneumatos. Machaira epakmos rhądiōs hypo lithou katagnytai ; kai askēsis epitetamenē syntomōs ek tou hyperēphaneuesthai apollytai. Hothen prosēkei pantachothen asphalizesthai tēn psychēn, kai tēn akrotatēn askēsin ek tou kausōnos tēs hyperēphanias perikaiomenēn hypokamptein pros tous skiōdeis topous, esthʼ hote kai peritemnein ta peritta, pros to tēn rhizan euthalesteran genesthai.
“So, then, by such thoughts it is possible to heal the opposite passions, I mean despair and pride. For as a fire blown on violently is scattered and goes out, and, if it gets no wind, dies again, so virtue flies off through arrogance, even if it has great vehemence of asceticism; and the good dies again through negligence, when we do not stir ourselves at all to be fanned by the divine Spirit. A sword at its keenest is easily broken by a stone; and intense asceticism is quickly lost through pride. Hence one must secure the soul on every side, and bend the highest asceticism, scorched by the heat of pride, toward shady places, and sometimes cut away what is superfluous, so that the root may flourish more.”
Chapter 55
55PG 28:1520d–1521a
Τὸν δὲ τῇ ἀπογνώσει ἁλισκόμενον ἀνωφερῆ βιάζεσθαι ποιεῖν τοῖς προειρημένοις λογισμοῖς. Καὶ γὰρ σφόδρα ἡ ψυχὴ χαμαιπετὴς τυγχάνει. Καὶ γοῦν τῶν γεηπόνων οἱ ἄριστοι, ἐπειδὰν φυτὸν βραχὺ καὶ ἀσθενὲς θεάσωνται, ποτίζουσι δαψιλῶς, καί ἐπιμελείας πολλῆς ἀξιοῦσι πρὸς τὸ αὐξηθῆναι. Ἐπειδὰν δὲ ἐν φυτῷ πρόωρον βλάστην θεάσωνται, περιτέμνουσιν αὐτοῦ τά περιττά· φιλεῖ γὰρ ταῦτα ἑτοίμως ξηραίνεσθαι. Καὶ ἰατρῶν δὲ παῖδες τινάς μὲν τῶν ἀρρώστων τρέφουσι δαψιλῶς, καὶ πρὸς περίπατον προτρέπονται· ἐτέρους δὲ δεσμεύοντες, ἀσίτους ἐπὶ πολὺ φυλάττουσιν.
Ton de tę̄ apognōsei haliskomenon anōpherē biazesthai poiein tois proeirēmenois logismois. Kai gar sphodra hē psychē chamaipetēs tynchanei. Kai goun tōn geēponōn hoi aristoi, epeidan phyton brachy kai asthenes theasōntai, potizousi dapsilōs, kai epimeleias pollēs axiousi pros to auxēthēnai. Epeidan de en phytǭ proōron blastēn theasōntai, peritemnousin autou ta peritta; philei gar tauta hetoimōs xērainesthai. Kai iatrōn de paides tinas men tōn arrōstōn trephousi dapsilōs, kai pros peripaton protrepontai; eterous de desmeuontes, asitous epi poly phylattousin.
“The one caught by despair must be forced upward by the aforesaid thoughts. For the soul is very much downcast. Indeed the best farmers, when they see a small and weak plant, water it abundantly and give it much care so that it may grow. But when they see an early shoot on a plant, they cut away its superfluous growth; for these tend to dry up quickly. And doctors too feed some of the sick abundantly and urge them to walk, while others they bind and keep without food for a long time.”
Chapter 56
56PG 28:1521a–1521b
Φανερὸν οὖν ἐστιν, ὡς μέγιστον ἐν κακοῖς ἡ ὑπερηφανία τυγχάνει · καὶ τοῦτο δείκνυσιν αὑτῆς τὸ ἐναντίον, ἡ ταπεινοφροσύνη. Δυσχερές ἐστι κτήσασθαί τινα τὴν ταπεινοφροσύνην. Εἰ μὴ γάρ τις πάσης δόξης ἐκτὸς γένηται, τούτου τοῦ θησαυροῦ τυχεῖν οὑ δυνήσεται. Οὑτω δέ ἐστι μεγάλη ἡ ταπεινοφροσύνη, ὼς πάσας τὰς ἀρετὰς μιμεῖσθαι δοκεῖν τὸν διάβολον, ταύτην δὲ μηδὲ εἰδέναι τί ὅλως ἐστίν. Εἰδὼς δὲ αὑτῆς τὸ ἀσφαλὲς καὶ ἑδραῖον ὁ ἀπόστολος, προστάττει ἡμῖν ταύτην ἐγκομβώσασθαι, καὶ πάντας ποιοῦντας τά ὲπωφελῆ, ταύτην περιβάλλεσθαι. Κάν τε γάρ νηστεύῃς, κᾶν τε ὲλεῇς, κάν τε διδάσκῃς· εί δὲ καὶ σώφρων τυγχάνῃς καὶ συνετὸς, πάλιν ταύτην ἀντὶ τοιχίου ἀρραγοῦς σεαυτῷ παράστησον. Σφιγγέτω σου καὶ συνεχέτω σου τάς ἀρετὰς αὕτη ἡ καλλίστη τῶν ἀπασῶν ἀρετῶν, ἡ ταπεινοφροσύνη. Ὁρᾷς καὶ τὴν τῶν ἀγίων τριῶν παίδων ὑμνολογίαν, ὅπως τῶν ἄλλων ἀρετῶν οὑ πάνυ τι μνημονεύσαντες, τοὺς ταπεινοὺς σὺν τοῖς ὑμνοῦσι συγκατηριθμήσαντο, μὴ είρηκότες σώφρονας ἦ ἀκτήμονας. Ὥσπερ γάρ ἀδύνατον ναῦν χωρὶς ἥλων κατασκευασθῆναι, οῦτως ἀδύνατον σωθῆναι χωρὶς ταπεινοφροσύνης.
Phaneron oun estin, hōs megiston en kakois hē hyperēphania tynchanei ; kai touto deiknysin hautēs to enantion, hē tapeinophrosynē. Dyscheres esti ktēsasthai tina tēn tapeinophrosynēn. Ei mē gar tis pasēs doxēs ektos genētai, toutou tou thēsaurou tychein hou dynēsetai. Houtō de esti megalē hē tapeinophrosynē, ōs pasas tas aretas mimeisthai dokein ton diabolon, tautēn de mēde eidenai ti holōs estin. Eidōs de hautēs to asphales kai hedraion ho apostolos, prostattei hēmin tautēn enkombōsasthai, kai pantas poiountas ta epōphelē, tautēn periballesthai. Kan te gar nēsteuę̄s, kan te eleę̄s, kan te didaskę̄s; ei de kai sōphrōn tynchanę̄s kai synetos, palin tautēn anti toichiou arragous seautǭ parastēson. Sphingetō sou kai synechetō sou tas aretas hautē hē kallistē tōn apasōn aretōn, hē tapeinophrosynē. Horąs kai tēn tōn agiōn triōn paidōn hymnologian, hopōs tōn allōn aretōn hou pany ti mnēmoneusantes, tous tapeinous syn tois hymnousi synkatērithmēsanto, mē eirēkotes sōphronas ē aktēmonas. Hōsper gar adynaton naun chōris hēlōn kataskeuasthēnai, outōs adynaton sōthēnai chōris tapeinophrosynēs.
“It is clear, then, that pride is the greatest among evils; and its opposite, humility, shows this. It is hard for anyone to acquire humility. For unless one is outside all glory, he will not be able to obtain this treasure. So great is humility that the devil seems to imitate all the virtues, but does not even know what this one is. The apostle, knowing its security and firmness, commands us to put it on like an apron, and that all who do what is profitable should clothe themselves with it. Whether you fast, or give alms, or teach, or are chaste and prudent, again set this before yourself as an unbreakable wall. Let this most beautiful of all virtues, humility, bind and hold together your virtues. You see also the hymn of the three holy children, how, hardly mentioning the other virtues, they counted the humble among those who sing praise, not saying the chaste or those without possessions. For as a ship cannot be built without nails, so it is impossible to be saved without humility.”
Chapter 57
57PG 28:1521b
Ὀτι δὲ ἀγαθὴ καὶ σωτήριος πέφυκεν, ὁ Κύριος, πρὸς ἀνθρώπους οἰκονομίαν πληρῶν, αὐτὴν ἠμφιάσατο. Φησὶ γάρ· Μάθετε ἀπʼ ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ. Ὅρα τίς ὁ λέγων, τελείως μαθήτευσον· ἀρχή σοι καὶ τέλος τῶν ἀγαθῶν ἡ ταπεινοφροσύνη γινέσθω. Φρόνησιν λέγω [λέγει] ταπεινὴν, οὐ σχῆμα μόνον, τὸν ἐντὸς ἄνθρωπον αἰνίττεται ἀκολουθήσει γὰρ τούτῳ καὶ ὁ ἐκτός. Πάσας τὰς ὲντολάς πεποίηκας; Οἶδεν ὁ Κύριος · ἀλλʼ αὑτός σοι ἐντέλλεται πάλιν ἀρχὴν δουλείας λαμβάνειν· φησὶ γάρ· Ὅταν πάντα ποιήσητε, εἴπατε· Δοῦλοι ἀχρεῖοι ἐσμεν.
Oti de agathē kai sōtērios pephyken, ho Kyrios, pros anthrōpous oikonomian plērōn, autēn ēmphiasato. Phēsi gar; Mathete apʼ emou, hoti praos eimi kai tapeinos tę̄ kardią. Hora tis ho legōn, teleiōs mathēteuson; archē soi kai telos tōn agathōn hē tapeinophrosynē ginesthō. Phronēsin legō [legei] tapeinēn, ou schēma monon, ton entos anthrōpon ainittetai akolouthēsei gar toutǭ kai ho ektos. Pasas tas entolas pepoiēkas? Oiden ho Kyrios ; allʼ hautos soi entelletai palin archēn douleias lambanein; phēsi gar; Hotan panta poiēsēte, eipate; Douloi achreioi esmen.
“That it is good and saving, the Lord showed: fulfilling his dispensation toward men, he clothed himself with it. For he says: ‘Learn from me, for I am meek and humble of heart.’ See who it is who speaks; be his disciple perfectly; let humility be for you the beginning and end of good things. He means a humble mind, not only an outward form; he hints at the inner man, for the outer will follow it. Have you done all the commandments? The Lord knows; but he himself commands you to take again the beginning of servitude; for he says: ‘When you have done all things, say: We are unprofitable servants.’”
Chapter 58
58PG 28:1521b
Ἦ οὖν ταπεινοφροσύνη κατορθοῦται διʼ ὀνειδισμῶν, διʼ ὕβρεων, διὰ πληγῶν· ἵνα ἀκούσῃς ἄφρων καὶ μωρὸς, πένης καὶ πτωχὸς, ἀσθενὴς καὶ εὐτελὴς, ἀπρόκοπος έν ἔργοις, ἄλογος ἐν προφορᾷ, ἄτιμος ὲν εἴδει, ἀσθενὴς εν δυνάμει. Ταῦτα τῆς ταπεινοφροσύνης τά νεῦρα. Ταῦτα ὁ Κύριος ἡμῶν ἤκουσε καὶ πέπονθε. Σαμαρείτην γὰρ αὑτὸν εἶπαν καὶ δαιμόνιον ἔχοντα. Δούλου μορφὴν ἀνείληφεν, ὲραπίσθη, πληγαῖς ᾐκίσθη.
Ē oun tapeinophrosynē katorthoutai diʼ oneidismōn, diʼ hybreōn, dia plēgōn; hina akousę̄s aphrōn kai mōros, penēs kai ptōchos, asthenēs kai eutelēs, aprokopos en ergois, alogos en prophorą, atimos en eidei, asthenēs en dynamei. Tauta tēs tapeinophrosynēs ta neura. Tauta ho Kyrios hēmōn ēkouse kai peponthe. Samareitēn gar hauton eipan kai daimonion echonta. Doulou morphēn aneilēphen, erapisthē, plēgais ę̄kisthē.
“Humility, then, is achieved through reproaches, insults and blows: that you hear yourself called senseless and foolish, poor and beggarly, weak and cheap, unsuccessful in works, inarticulate in speech, without honor in appearance, weak in strength. These are the sinews of humility. These things our Lord heard and suffered. For they called him a Samaritan and one who had a demon. He took the form of a servant, he was struck, he was tormented with blows.”
Chapter 59
59PG 28:1521b–1524a
Δεῖ οὖν καὶ ἡμᾶς μιμεῖσθαι τὴν ἔμπρακτον ταύτην ταπεινοφροσύνην. Εἰσὶ μὲν οὖν τινες καὶ διὰ τῶν ἐκτὸς σχημάτων ὑποκρινόμενοι, καὶ ταπεινοῦντες ἑαυτοὺς, αὑτῷ τούτῳ δόξαν θηρώμενοι· ἀλλʼ ἐκ τῶν καρπῶν ἐπιγινώσκονται· καὶ γὰρ ἐπιπολαίως ὑβρισθέντες, οὐκ ἤνεγκαν· ἀλλά παραυτά ὥσπερ ὄφεις τὸν ἑαυτῶν ἱὸν ὲξέμεσαν.
Dei oun kai hēmas mimeisthai tēn emprakton tautēn tapeinophrosynēn. Eisi men oun tines kai dia tōn ektos schēmatōn hypokrinomenoi, kai tapeinountes heautous, hautǭ toutǭ doxan thērōmenoi; allʼ ek tōn karpōn epiginōskontai; kai gar epipolaiōs hybristhentes, ouk ēnenkan; alla parauta hōsper opheis ton heautōn hion exemesan.
“We too, then, must imitate this humility in deed. There are some who act a part even through outward forms, humbling themselves and hunting glory by this very thing; but they are known by their fruits; for when insulted even lightly they did not bear it, but at once spewed out their venom like snakes.”
Chapter 60
60PG 28:1524a–1524b
Ἐπὶ τοῖς λόγοις δὲ τούτοις ἡγαλλιῶντο αἱ συνελθοῦσαι σφόδρα, και πάλιν προσεκαρτέρουν, κόρον τῶν ἀγαθῶν μὴ λαμβάνουσαι. Καὶ πάλιν πρὸς αὐτὰς ἔλεγεν ἡ μακαρία· Ἀγών ἐστι πολὺς τοῖς προσερχομένοις Θεῷ καὶ κόπος τὰ πρῶτα, ἔπειτα δὲ χαρά ἀνεκδιήγητος. Ὥσπερ γὰρ οἱ πῦρ ἐξάψαι βουλόμενος πρῶτον καπνίζονται καὶ δακρύουσι, καὶ οὕτως τοῦ ζητουμένου τυγχάνουσι· καὶ γάρ φησιν · Ὀ Θεὸς ἡμῶν πῦρ καταναλίσκον· οὕτω δεῖ καὶ ἡμᾶς τὸ θεῖον πῦρ εἰς ἑαυτοὺς ἐξάψαι μετὰ δακρύων καὶ κόπου. Αὐτὸς γάρ φησιν ὁ Κύριος· Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν. Καί τινες διʼ ὀλιγωρίαν τοῦ μὲν καπνοῦ ἠνέσχοντο, τὸ δὲ πῦρ οὐκ ἐξῆψαν, διὰ τὸ μακροθυμίας αὐτοὺς ἐκτὸς εἶναι, καῖ μᾶλλον αὐτῶν τὴν περὶ τὸ θεῖον σχέσιν ἀσθενῆ καὶ ἀμυδρὰν τυγχάνειν.
Epi tois logois de toutois hēgalliōnto hai synelthousai sphodra, kai palin prosekarteroun, koron tōn agathōn mē lambanousai. Kai palin pros autas elegen hē makaria; Agōn esti polys tois proserchomenois Theǭ kai kopos ta prōta, epeita de chara anekdiēgētos. Hōsper gar hoi pyr exapsai boulomenos prōton kapnizontai kai dakryousi, kai houtōs tou zētoumenou tynchanousi; kai gar phēsin ; O Theos hēmōn pyr katanaliskon; houtō dei kai hēmas to theion pyr eis heautous exapsai meta dakryōn kai kopou. Autos gar phēsin ho Kyrios; Pyr ēlthon balein epi tēn gēn. Kai tines diʼ oligōrian tou men kapnou ēneschonto, to de pyr ouk exēpsan, dia to makrothymias autous ektos einai, kai mallon autōn tēn peri to theion schesin asthenē kai amydran tynchanein.
At these words those gathered rejoiced greatly, and they persevered again, never having their fill of good things. And again the blessed one said to them: “There is great struggle and toil at first for those who come to God, and afterwards joy unspeakable. For as those who wish to kindle a fire are first smoked and weep, and so obtain what they seek (for it says, ‘Our God is a consuming fire’), so we too must kindle the divine fire in ourselves with tears and toil. For the Lord himself says: ‘I came to cast fire upon the earth.’ And some, through carelessness, put up with the smoke but did not kindle the fire, because they lacked patience, and still more because their attachment to God was weak and dim.”
Chapter 61
61PG 28:1524b–1524c
Ὀθεν μέγα κειμήλιον ἡ ἀγάπη· καὶ περὶ ταύτης δὲ διαβεβαιούμενος ὁ Ἀπόστολος ἔλεγεν, ὡς Ἐάν πάντα τὰ ὑπάρχοντα διανείμῃς, καὶ τὸ σῶμα 13mπιάσῃς, ἀγάπην δὲ μὴ ἔχῃς, γέγονας χαλκὸς ἠχῶν καὶ κύμβαλον ἀλαλάζον. Μέγα οὖν ὲν ἀγαθοῖς ἡ ἀγάπη, ὡς καὶ δεινὸν ὲν κακοῖς ὁ θυμός · πᾶσαν γὰρ τὴν ψυχὴν σκοτίσας καὶ ἀποθηριώσας, εἰς ἀλογίαν φέρει, Ὁ δὲ Κύριος, πανταχόσε τῆς σωτηρίας ἡμῶν κηδόμενος, οὐδʼ ὅλως συνεχώρησε βραχύ τι ἀσκεπὲς τῆς ψυχῆς. Λαγνείαν κινεῖ ὁ ὲχθρός; σωφροσύνῃ ἡμᾶς ό Κύριος ὥπλισεν. ’Υπερηφανίαν γεννᾷ; ἀλλʼ ἡ ταπεινοφροσύνη οῦ μακρὰν τυγχάνει. Μῖσος ἐνεφύσησεν; ἀλλʼ ἡ ἀγάπη ὲν μέσῳ παρίσταται. Ὅσα οὖν ὁ ἐχθρὸς καθʼ ἡμῶν κινεῖ βέλη, πλείοσιν ἡμᾶς ὁ Κύριος ὅπλοις ἠσφαλίσατο, πρός τε τὴν ἡμῶν σωτηρίαν καὶ πρὸς τὴν ἐκείνου κατάπτωσιν.
Othen mega keimēlion hē agapē; kai peri tautēs de diabebaioumenos ho Apostolos elegen, hōs Ean panta ta hyparchonta dianeimę̄s, kai to sōma 13mpiasę̄s, agapēn de mē echę̄s, gegonas chalkos ēchōn kai kymbalon alalazon. Mega oun en agathois hē agapē, hōs kai deinon en kakois ho thymos ; pasan gar tēn psychēn skotisas kai apothēriōsas, eis alogian pherei, Ho de Kyrios, pantachose tēs sōtērias hēmōn kēdomenos, oudʼ holōs synechōrēse brachy ti askepes tēs psychēs. Lagneian kinei ho echthros? sōphrosynę̄ hēmas o Kyrios hōplisen. ’Yperēphanian genną? allʼ hē tapeinophrosynē ou makran tynchanei. Misos enephysēsen? allʼ hē agapē en mesǭ paristatai. Hosa oun ho echthros kathʼ hēmōn kinei belē, pleiosin hēmas ho Kyrios hoplois ēsphalisato, pros te tēn hēmōn sōtērian kai pros tēn ekeinou kataptōsin.
“Hence love is a great treasure; and the apostle, affirming this, said: ‘If you distribute all your possessions and give your body to be burned, but do not have love, you have become sounding brass and a clanging cymbal.’ Great, then, among good things is love, as anger is terrible among evils; for, darkening and brutalizing the whole soul, it carries it into unreason. But the Lord, caring for our salvation on every side, did not leave any part of the soul uncovered at all. Does the enemy stir up lust? The Lord has armed us with chastity. Does he beget pride? Humility is not far away. Has he breathed in hatred? Love stands in the midst. However many darts, then, the enemy moves against us, the Lord has secured us with more weapons, both for our salvation and for his downfall.”
Chapter 62
62PG 28:1524c–1524d
Κακὸν μὲν ὲν κακοῖς ὁ θυμός· Ὀργὴ γὰρ, φησὶν, ἀνδρὸς δικαιοσύνην Θεοῦ οὐ κατεργάζεται. Δεῖ οὖν αὐτὸν ἡνιοχεῖν· ὅτι ὲν καιρῷ χρήσιμος ὤφθη θυμοῦσθαι γὰρ καὶ κινεῖσθαι κατά τῶν δαιμόνων συμφέρει. Πρὸς δὲ ἄνθρωπον σφοδρῶς κινεῖσθαι οὔ προσήκει, κᾶν ἁμαρτήσας τυγχάνῃ · ἐπιστρέφειν αὑτὸν δεῖ μετά τὸ παύσασθαι τὸ τῆς ὀργῆς πάθος.
Kakon men en kakois ho thymos; Orgē gar, phēsin, andros dikaiosynēn Theou ou katergazetai. Dei oun auton hēniochein; hoti en kairǭ chrēsimos ōphthē thymousthai gar kai kineisthai kata tōn daimonōn sympherei. Pros de anthrōpon sphodrōs kineisthai ou prosēkei, kan hamartēsas tynchanę̄ ; epistrephein hauton dei meta to pausasthai to tēs orgēs pathos.
“Anger is an evil among evils; ‘for the anger of man,’ it says, ‘does not work the righteousness of God.’ One must, then, rein it in, because at the right time it has proved useful: for it is profitable to be angry and stirred against the demons. But it is not fitting to be stirred violently against a person, even if he has sinned; one must turn him back after the passion of anger has stopped.”
Chapter 63
63PG 28:1524d–1525a
Καὶ τὸ μὲν ὀργίζεσθαι ὡς ὲν κακοῖς ἔλαττον· ἡ δὲ μνησικακία πάντων ἐστὶ βαρυτέρα. '0 γὰρ θυμὸς ὥσπερ καπνὸς πρὸς ὀλίγον θολώσας τὴν ψυχὴν διαλύεται· ἡ δὲ μνησικακία, ὥσπερ ὲναποπαγεῖσα τῇ ψυχῇ, θηρίου, αὐτὴν δεινοτέραν ποιεῖ· καὶ, κύων μὲν, κατά τινος ἐκμανεὶς, ὑπὸ τῆς τροφῆς θωπευθεὶς, μεταβάλλεται τῆς ὀργῆς· καὶ τάλλα δὲ θηρία ὑπὸ τῆς συνηθείας μειλίσσεται· ὁ δέ γε τῇ μνησικακίᾳ κρατούμενος οὐ παρακλήσει πείθεται, οὐ τροφῇ πραΰνεται, οὔτε μὴν ὁ πάντα μεταβάλλων χρόνος τὸ πάθος τούτου ἰάσατο. Οὗτοι οὖν ἀσεβέστατοι πάντων εἰσὶ καὶ ἀνομώτατοι. Οὐ γὰρ ὑπακούουσι τοῦ Σωτῆρος λέγοντος, ὡς Ὕπαγε, πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου· καὶ οὕτω πρόσαγε τὸ δῶρόν σου· καὶ ἀλλαχοῦ· Μὴ ἐπιδυέτω, φησὶν, ὁ ἥλιος ἐπὶ παροργισμῷ ὑμῶν.
Kai to men orgizesthai hōs en kakois elatton; hē de mnēsikakia pantōn esti barytera. '0 gar thymos hōsper kapnos pros oligon tholōsas tēn psychēn dialyetai; hē de mnēsikakia, hōsper enapopageisa tę̄ psychę̄, thēriou, autēn deinoteran poiei; kai, kyōn men, kata tinos ekmaneis, hypo tēs trophēs thōpeutheis, metaballetai tēs orgēs; kai talla de thēria hypo tēs synētheias meilissetai; ho de ge tę̄ mnēsikakią kratoumenos ou paraklēsei peithetai, ou trophę̄ praÿnetai, oute mēn ho panta metaballōn chronos to pathos toutou iasato. Houtoi oun asebestatoi pantōn eisi kai anomōtatoi. Ou gar hypakouousi tou Sōtēros legontos, hōs Hypage, prōton diallagēthi tǭ adelphǭ sou; kai houtō prosage to dōron sou; kai allachou; Mē epidyetō, phēsin, ho hēlios epi parorgismǭ hymōn.
“To be angry is lesser among evils; but the remembrance of wrongs is heavier than all. For anger, like smoke, troubles the soul for a little and is dissolved; but the remembrance of wrongs, as if congealed in the soul, makes it more terrible than a beast. A dog that has raged against someone, when coaxed with food, changes from its anger, and other beasts are soothed by familiarity; but one ruled by the remembrance of wrongs is not persuaded by entreaty, not softened by food, nor has time, which changes everything, healed his passion. These, then, are the most impious and lawless of all. For they do not obey the Savior who says: ‘Go, first be reconciled to your brother, and then offer your gift’; and elsewhere: ‘Let not the sun go down,’ it says, ‘on your anger.’”
Chapter 64
64PG 28:1525a–1525b
Καλὸν μὲν οὗν τὸ μὴ ὀργισθῆναι· εί δὲ καὶ γένηται, οὐδὲ μέτρον σοι ἡμέρας πρὸς τὸ πάθος συνεχώρησεν, εἷπε γὰρ μὴ έπιδῠναι τὸν ἥλιον. Σὺ δὲ ἐκδέχῃ, ἕως ἂν ὁ πᾶς σου χρόνος δύῃ. Οὐκ οἶδας είπείν· Ἀρκεῖ τῇ ἡμέρᾳ ἢ κακία αὐτῆς. Τί μισεῖς τὸν λυπήσαντα ἄνθρωπον ; Οὐκ αὐτὸς ἦν ό ἀδικήσας, ἀλλʼ ὁ διάβολος. Μίσησον τὴν νόσον, καὶ μὴ τὸν νοσοῦντα· Τί ἐγκαυχᾷ ἐν κακίᾳ, ὁ δυνατός; Περὶ ὑμῶν τοῦτο ὁ ψαλμὸς ἐβόησεν· Ἀνομίαν γὰρ, φησὶν, ὅλην τὴν ἡμέραν· τουτέστι, πάντα τὸν τῆς ζωῆς σου χρόνον παρακούεις τοῦ νομοθέτου τοῦ λέγοντος· Μὴ ἐπιδυέτω ὁ ἥλιος ἐπὶ τῷ παροργισμῷ ὑμῶν. Φησὶ δὲ, ὡς Ἀδικίαν ἐλογίσατο ἡ γλῶσσά σου· οὐ παύῃ γὰρ βλασφημῶν τὸν ἀδελφόν σου, Ὅθεν δικαία σοι ή τιμωρία παρʼ αὑτοῦ τοῦ ’Υμνῳδοϋ ὲκ τοῦ Πνεύματος προσφέρεται· Διὰ τοῦτο γὰρ, φησὶν, ό Θεὸς καθελεῖ σε είς τέλος, ἐκτίλαι σε καί μεταναστεῦσαί σε ἀπὸ σκηνώματός σου, καὶ τὸ ῥίζωμὰ σου ἐκ γῆς ζώντων. Ταῦτα τῷ μνησικάκῳ τὰ δῶρα· ταῦτα τῆς κακίας τὰ ἔπαθλα.
Kalon men houn to mē orgisthēnai; ei de kai genētai, oude metron soi hēmeras pros to pathos synechōrēsen, heipe gar mē epidynai ton hēlion. Sy de ekdechę̄, heōs an ho pas sou chronos dyę̄. Ouk oidas eipein; Arkei tę̄ hēmerą ē kakia autēs. Ti miseis ton lypēsanta anthrōpon ? Ouk autos ēn o adikēsas, allʼ ho diabolos. Misēson tēn noson, kai mē ton nosounta; Ti enkauchą en kakią, ho dynatos? Peri hymōn touto ho psalmos eboēsen; Anomian gar, phēsin, holēn tēn hēmeran; toutesti, panta ton tēs zōēs sou chronon parakoueis tou nomothetou tou legontos; Mē epidyetō ho hēlios epi tǭ parorgismǭ hymōn. Phēsi de, hōs Adikian elogisato hē glōssa sou; ou pauę̄ gar blasphēmōn ton adelphon sou, Hothen dikaia soi ē timōria parʼ hautou tou ’Ymnǭdoÿ ek tou Pneumatos prospheretai; Dia touto gar, phēsin, o Theos kathelei se eis telos, ektilai se kai metanasteusai se apo skēnōmatos sou, kai to rhizōma sou ek gēs zōntōn. Tauta tǭ mnēsikakǭ ta dōra; tauta tēs kakias ta epathla.
“It is good, then, not to be angry; but if it happens, he did not allow you even the measure of a day for the passion, for he said that the sun should not go down. But you wait until all your time goes down. You do not know how to say: ‘Sufficient for the day is its evil.’ Why do you hate the person who grieved you? It was not he who wronged you but the devil. Hate the disease and not the sick person. ‘Why do you boast in wickedness, O mighty one?’ The psalm cried this out about you: ‘For lawlessness,’ it says, ‘all the day’; that is, all the time of your life you disobey the Lawgiver who says: ‘Let not the sun go down on your anger.’ And it says: ‘Your tongue devised injustice’; for you do not stop slandering your brother. Hence a just punishment is brought on you by the psalmist himself from the Spirit: ‘Therefore,’ it says, ‘God will destroy you forever, pluck you out and remove you from your dwelling, and your root from the land of the living.’ These are the gifts for the one who bears grudges; these are the prizes of wickedness.”
Chapter 65
65PG 28:1525b–1525c
Φυλάττεσθαι οὖν δέον ἀπὸ μνησικακίας· πολλά γὰρ αὐτῇ ἀκολουθοῦσι δεινὰ, φθόνος, λύπη, καταλαλιά. Θανατηφόρος ἡ τούτων κακία, κάν μικρά δοκῇ τυγχάνειν. Ταῦτα μὲν γὰρ ὥσπερ βέλη λεπτά τοῦ ἐχθροῦ τυγχάνουσι. Καὶ πολλάκις τὰ ἀπὸ διστόμου μαχαίρας καὶ μείζονος ξίφους τραύματα, οἶά ἐστι πορνεία καὶ πλεονεξία, καὶ φόνος, ἰάθησαν πολλάκις διὰ τοῦ σωτηρίου φαρμάκου τῆς μετανοίας· ὑπερηφανία δὲ ἢ μνησικακία, ἢ καταλαλιὰ, ὥσπερ μικρά δοκοῦντα εἶναι· βέλη, λανθανόντως ἀνεῖλαν, κατὰ τῶν καιριωτέρων τῆς ψυχῆς μορίων παγέντα. Ταῦτα δὲ οὐ τῷ μεγέθει ἀναιρεῖ τῆς πληγῆς, ἀλλά τῇ ἀμελείᾳ τῶν· τρωθέντων· ὼς μηδενὸς γὰρ ὄντων καταφρονήσαντες τῆς τε καταλαλιᾶς καὶ τῶν λοιπῶν, κατὰ μικρὸν ὕπʼ αὐτῶν διεφθάρησαν.
Phylattesthai oun deon apo mnēsikakias; polla gar autę̄ akolouthousi deina, phthonos, lypē, katalalia. Thanatēphoros hē toutōn kakia, kan mikra dokę̄ tynchanein. Tauta men gar hōsper belē lepta tou echthrou tynchanousi. Kai pollakis ta apo distomou machairas kai meizonos xiphous traumata, oia esti porneia kai pleonexia, kai phonos, iathēsan pollakis dia tou sōtēriou pharmakou tēs metanoias; hyperēphania de ē mnēsikakia, ē katalalia, hōsper mikra dokounta einai; belē, lanthanontōs aneilan, kata tōn kairiōterōn tēs psychēs moriōn pagenta. Tauta de ou tǭ megethei anairei tēs plēgēs, alla tę̄ ameleią tōn; trōthentōn; ōs mēdenos gar ontōn kataphronēsantes tēs te katalalias kai tōn loipōn, kata mikron hypʼ autōn diephtharēsan.
“We must, then, guard against the remembrance of wrongs; for many terrible things follow it: envy, grief, slander. The wickedness of these is deadly, even if it seems small. For these are like the light arrows of the enemy. Often the wounds from the two-edged blade and the greater sword, such as fornication, greed and murder, have been healed by the saving medicine of repentance; but pride, or the remembrance of wrongs, or slander, like arrows that seem small, have killed unnoticed, lodged in the more vital parts of the soul. They kill not by the size of the wound but by the negligence of the wounded; for, despising slander and the rest as nothing, people have been destroyed by them little by little.”
Chapter 66
66PG 28:1525c–1525d
Βαρὺ οὖν καὶ μοχθηρὸν ἠ καταλαλιά. τροφὴ γὰρ καὶ ἀνάπαυλά τινων ἀνθρώπων τυγχάνει. Σὺ δὲ μὴ παραδέξῃ ἀκοὴν ματαίαν, μὴ τῶν ἀλλοτρίων κακῶν δοχεῖον γένῃ. Ἀπέριττον σεαυτοῦ τὴν ψυχὴν παρασκεύαζε. Ὑποδεξαμένη γάρ τὴν δυσώδη τῶν λόγων ἀκαθαρσίαν, κηλίδας τῇ εὐχῇ σου προσάξεις διὰ τῶν λογισμῶν, καὶ ἀναιτίως μισήσεις τοὺς ἐντυγχάνοντας. Καταβαφείσης γάρ σου τῆς ἀκοῆς ὑπὸ τῆς τῶν κακολογούντων ἀπανθρωπίας, ἀγεννῶς πᾶσιν ὲνατενίσεις· καθάπερ ό ὀφθαλμὸς, χρώματι ἀκρατέστερον προληφθεὶς, ἀδιάκριτον ἔχει περὶ τὰ ὁρώμενα τὴν φαντασιαν.
Bary oun kai mochthēron ē katalalia. trophē gar kai anapaula tinōn anthrōpōn tynchanei. Sy de mē paradexę̄ akoēn mataian, mē tōn allotriōn kakōn docheion genę̄. Aperitton seautou tēn psychēn paraskeuaze. Hypodexamenē gar tēn dysōdē tōn logōn akatharsian, kēlidas tę̄ euchę̄ sou prosaxeis dia tōn logismōn, kai anaitiōs misēseis tous entynchanontas. Katabapheisēs gar sou tēs akoēs hypo tēs tōn kakologountōn apanthrōpias, agennōs pasin enateniseis; kathaper o ophthalmos, chrōmati akratesteron prolēphtheis, adiakriton echei peri ta horōmena tēn phantasian.
“Slander, then, is grievous and wicked; for it is food and recreation for some people. But do not receive a vain report; do not become a receptacle for others’ evils. Keep your soul free of superfluities. For if you receive the foul uncleanness of words, you will bring stains on your prayer through your thoughts, and you will hate without cause those you meet. For when your hearing has been dyed by the inhumanity of those who speak evil, you will look on all ignobly; as the eye, overcome by too strong a color, has an indistinct impression of what it sees.”
Chapter 67
67PG 28:1525d–1528a
Δεῖ οὖν φυλάττεσθαι τὴν γλῶτταν καὶ τὴν ἀκοὴν, πρὸς τὸ μήτε λέγειν τι τοιοῦτον, μήτε ἀκούειν ἐμπαθῶς. Γέγραπται γὰρ, ὡς Μὴ ἀκοὴν ματαίαν παραδέξασθαι· καὶ, Τ ὧν malrum",th λάᾴα τῷ πλησίον αὑτοῦ, τοῦτον ἐξεδίωκον. Ἐν at“; Ψαλμῳδῷ φησινʼ Ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου τὰ ἔργα τῶν ἀνθρώπων. Ἡμεῖς δὲ καὶ τὰ μὴ ἔργα λαλοῦμεν. Δέον οὖν μὴ πιστεύειν τοῖς λεγομένοις, μήτε μὴν κατακρίνειν τοὺς λέγοντας· ἀλλὰ κατὰ τὴν Θείαν Γραφὴν ποιεῖν καὶ λέγειν· Ἐγὼ δὲ ὡσεί κωφὸς οὐκ ἢκουον, καὶ ὡσεὶ ἅλαλος οὐκ ἀνοίγων τὸ στόμα μου.
Dei oun phylattesthai tēn glōttan kai tēn akoēn, pros to mēte legein ti toiouton, mēte akouein empathōs. Gegraptai gar, hōs Mē akoēn mataian paradexasthai; kai, T hōn malrum",th laąa tǭ plēsion hautou, touton exediōkon. En at“? Psalmǭdǭ phēsinʼ Hopōs an mē lalēsę̄ to stoma mou ta erga tōn anthrōpōn. Hēmeis de kai ta mē erga laloumen. Deon oun mē pisteuein tois legomenois, mēte mēn katakrinein tous legontas; alla kata tēn Theian Graphēn poiein kai legein; Egō de hōsei kōphos ouk ēkouon, kai hōsei halalos ouk anoigōn to stoma mou.
“One must, then, guard the tongue and the hearing, so as neither to say anything of this kind nor to hear it with passion. For it is written: ‘Do not receive a vain report’; and: ‘Whoever slandered his neighbor in secret, him I drove out.’ And the psalmist says: ‘That my mouth may not speak of the works of men.’ But we speak even of things that are not works. One must, then, neither believe what is said nor condemn those who say it, but act and speak according to divine Scripture: ‘But I, like a deaf man, did not hear, and like a mute who does not open his mouth.’”
Chapter 68
68PG 28:1528a–1528b
Οὐ δεῖ ἐπὶ συμφορᾷ ἀνθρώπου ἐπιχαίρειν, κᾶν πάνυ ἁμαρτωλὸς ὑπάρχῃ. Τινὲς μὲν γὰρ, Θεασάμενοι μαστιζόμενον ἢ φυλακιζόμενον, ἀμαθῶς τὴν κοσμικὴν ἐκείνην παροιμίαν ἔφασαν, τὴν λέγουσαν, ὡς Ὁ στρώσας κακῶς ταλαιπωρήσει ἐν τῷ δείπνῳ. Σὺ οὖν, ἡ καλῶς στρώσασα ἑαυτῇ τὰ πράγματα, θαρρεῖς ἀναπαυθῆναι ὲν τῷ βίῳ; Καὶ τί ποιήσομεν τὸν λέγοντα ὡς, Ἔν συνάντημα τῷ δικαίῳ καὶ τῷ ἁμαρτωλῷ ; Ἠ γὰρ ἐνταῦθα ἡμῶν διαγωγὴ μία ἐστὶ, κᾶν διάφορον πολιτείαν ἔχωμεν.
Ou dei epi symphorą anthrōpou epichairein, kan pany hamartōlos hyparchę̄. Tines men gar, Theasamenoi mastizomenon ē phylakizomenon, amathōs tēn kosmikēn ekeinēn paroimian ephasan, tēn legousan, hōs Ho strōsas kakōs talaipōrēsei en tǭ deipnǭ. Sy oun, hē kalōs strōsasa heautę̄ ta pragmata, tharreis anapauthēnai en tǭ biǭ? Kai ti poiēsomen ton legonta hōs, En synantēma tǭ dikaiǭ kai tǭ hamartōlǭ ? Ē gar entautha hēmōn diagōgē mia esti, kan diaphoron politeian echōmen.
“One must not rejoice at a person’s misfortune, even if he is a great sinner. For some, seeing someone flogged or imprisoned, have ignorantly quoted that worldly proverb which says: ‘He who made his bed badly will suffer at dinner.’ Do you, then, who have made your affairs well for yourself, feel confident of resting in this life? And what shall we make of the one who says: ‘One event happens to the righteous and the sinner’? For here our way of life is one, even if our conduct is different.”
Chapter 69
69PG 28:1528b
Οὐ δεῖ μισεῖν τοὺς ἐχθρούς. Καὶ γὰρ ὁ Κύριος τῇ ίδίᾳ φωνῇ τοῦτο ἡμῖν προσέταξε. Φησὶ γὰρ, ὡς Μὴ μόνον τοὺς ἀγαπῶντας ἀγαπᾶτε· τοῦτο γὰρ καὶ οἱ ἁμαρτωλοὶ καὶ οἱ τελῶναι ποιοῦσι. Τὸ γὰρ καλὸν οὐ δεῖται τέχνης καὶ ἀγῶνος πρὸς θήραν· ἑαυτῷ γὰρ ἐφέλκεται τοὺς ἀγαπῶντας· τὸ δὲ φαῦλον τῆς Θείας διδασκαλίας χρῄζει πρὸς ἀπάλειψιν, καὶ κόπου πολλοῦ. Οὐ γὰρ ἀνέτων καὶ ἀμερίμνων ἐστὶν ἡ βασιλεία οὐρανῶν, ἀλλά βιαστῶν.
Ou dei misein tous echthrous. Kai gar ho Kyrios tę̄ idią phōnę̄ touto hēmin prosetaxe. Phēsi gar, hōs Mē monon tous agapōntas agapate; touto gar kai hoi hamartōloi kai hoi telōnai poiousi. To gar kalon ou deitai technēs kai agōnos pros thēran; heautǭ gar ephelketai tous agapōntas; to de phaulon tēs Theias didaskalias chrę̄zei pros apaleipsin, kai kopou pollou. Ou gar anetōn kai amerimnōn estin hē basileia ouranōn, alla biastōn.
“One must not hate one’s enemies. For the Lord commanded this to us with his own voice. For he says: ‘Do not love only those who love you; for sinners and tax collectors do this too.’ For the good needs no art and struggle to be hunted, for it draws those who love it to itself; but the bad needs divine teaching to be wiped away, and much toil. For the kingdom of heaven belongs not to the easy and carefree but to the violent.”
Chapter 70
70PG 28:1528c
Ὠσπερ οὖν οὐ δεῖ τοὺς ἐχθροὺς μισεῖν, οὕτως οὐδὲ τοὺς ἀμελεῖς καὶ ῥᾳθύμους φεύγειν καὶ μυκτηρίζειν. Τινὲς μὲν οὖν τὸ γραφικὸν ἐκεῖνο ῥητὸν ἑαυτοῖς προσφέρουσιν, ὡς Μετὰ ὁσίου ὅσιος ἔσῃ, καὶ μετὰ στρεβλοῦ συνδιαστρέψεις. Διά τοῦτο, φησὶν, ἀποφεύγομεν τοὺς ἁμαρτωλοὺς, πρὸς τὸ παρʼ αὐτῶν μὴ διαστραφῆναι. Ἀγνοίᾳ dar]; οἱ τοιοῦτοι τὰ ἐναντία πράττουσι. Προστάττει γὰρ τὸ Πνεῦμα τὸ ἅγιον οὐ μετὰ τῶν στρεβλῶν συνδιαστραφῆναι, ἀλλὰ τῆς στρεβλῆς αὐτοὺς ἐπανορθώσασθαι. Συνδιαστρέψεις γὰρ, τουτέστι, συνελκύσεις αὑτὸν πρὸς σεαυτὸν, ὲκ τῶν ἀριστερῶν ἐπὶ τὰ δεξιά.
Ōsper oun ou dei tous echthrous misein, houtōs oude tous ameleis kai rhąthymous pheugein kai myktērizein. Tines men oun to graphikon ekeino rhēton heautois prospherousin, hōs Meta hosiou hosios esę̄, kai meta streblou syndiastrepseis. Dia touto, phēsin, apopheugomen tous hamartōlous, pros to parʼ autōn mē diastraphēnai. Agnoią dar]? hoi toioutoi ta enantia prattousi. Prostattei gar to Pneuma to hagion ou meta tōn streblōn syndiastraphēnai, alla tēs streblēs autous epanorthōsasthai. Syndiastrepseis gar, toutesti, synelkyseis hauton pros seauton, ek tōn aristerōn epi ta dexia.
“As one must not hate enemies, so one must not flee and sneer at the negligent and lazy. Some apply to themselves that saying of Scripture: ‘With the holy you will be holy, and with the perverse you will be perverted.’ ‘For this reason,’ they say, ‘we flee sinners, so as not to be perverted by them.’ Through ignorance such people do the opposite. For the Holy Spirit commands not that one be perverted with the perverse but that one correct them from their perversity. For ‘you will twist along with’ means: you will draw him along to yourself, from the left to the right.”
Chapter 71
71PG 28:1528c–1529b
Τρεῖς γνωμῶν ἰδέαι κατά τὸν τῶν ἀνθρώπων βίον τυγχάνουσιν· ὧν ἡ μὲν πρώτη ἐστὶ τῆς ἀκροτάτης κακίας, ἡ δὲ δευτέρα μέσης τινὸς καταστάσεως· ὥσπερ γὰρ πρὸς τὰς ἀμφοτέρας σκοπεῖ τῶν ὁποτέρων μετέχουσα σ ἡ δὲ τρίτη, εἰς μέγεθος Θεωρίας ἀχθεῖσα, οὺ μόνον ἑαυτὴν συσφίγγει, ἁλλά γε καὶ τὰς τελευταίας πειρᾶται χειραγωγεῖν. Οἱ μὲν οὖν κακοὶ τῶν ἀνθρώπων, τοῖς χείροσι μιγνύμενοι, ἐπεὶ πλείω τῶν δεινῶν ποιοῦνται τὴν αὔξησιν· οἱ δέ γε μέσοι ἀποφεύγειν τοὺς ἀκολάστους πειρῶνται, αὐτὸ τοῦτο δεδοικότες, μὴ πάλιν ὑπʼ αὐτῶν καθελκυσθῶσι· νήπιοι γὰρ ἔτι τῶν ἀρετῶν τυγχάνουσιν· οἱ δὲ τρίτοι, ἀνδρείαν τὴν γνώμην ἔχοντες καὶ κραταιὸν τὸ φρόνημα, συνδιάγουσι τοῖς φαύλοις καὶ συνδιαιτῶνται, σῶσαι αὐτοὺς βουλόμενοι. Καὶ γοῦν ὑπὸ τῶν ἔξωθεν ὀνειδίζονται· καὶ ὑπὸ τῶν θεωρούντων δὲ αὐτοὺς συνδιάγοντας τοῖς ἀμελεστέροις χλευάζονται· καὶ γάρ αὐτοὺς ὡς ὁμοίους αὐτῶν διαβάλλουσιν. υἱ δὲ ώς ἐπαίνους τὰ παρά τῶν ἀνθ ρώπων ἀκούοντες, ἀδεῶς τὸ θεῖον ἔργον ἐκτελοῦσι. Χαίρετε γὰρ, φησι, καί ἀγαλλιᾶσθε, ὅταν πᾶν ψεῦδος εἴπωσι καθʼ ὑμῶν οι ἅνθρωποι. Δεσποτικὴ μὲν οὖν τούτων ἡ πρᾶξιςο καὶ γὰρ ὁ Κύριος μετά τελωνῶν καὶ ἁμαρτωλῶν ἤσθιε · μᾶλλον δὲ φιλάδελφος ἠ τούτων γνώμη ἢπερ φίλαυτος2 Ὠσπερ γάρ ἐμπρησμοὺς οἰκιῶν ὁρῶντες τοὺς ἁμαρτάνοντας, καὶ τῶν ἰδίων καταφρονήσαντες, τάξ ἀλλότρια καὶ ἀπολλύμενα σώζειν διισχυρίζονταιο καὶ περιφλεγόμενοι ἐκ τῶν καυστικῶν ὕβρεων, ἀνέχονται. Οί δέ γε μέσοι ἐὰν ἴδωσι τὸν ἀδελφὸν ὑπὸ τῆς ἁμαρτίας φλεγόμενον, ἀποφεύγουσι, δεδοικότες μὴ καὶ είς αὐτοὺς τὸ πῦρ διανεμηθῇ. Ui δέ γε τρίτοι, χαλεπῶν γειτόνων δίκην ἐπέχοντες, τοὺς καιομένους ἐπὶ πλεῖον ἐξάπτουσιν, ὔλας αὐτοὺς πρὸς ἀπώλειαν, τὴν οἰκείαν κακίαν προσφέροντες. Ὠσπερ γὰρ πισσηρῷ διαλαβόντες πλοίῳ, ἀντὶ ὓδατος κεδρίαν ἐπιβάλλουσιν. Ui δέ γε ἐναντίοι τούτοις, oi ἀγαθοὶ, τά οἰκεῖα κτήματα δεύτερα ἔθεντο τῆς ἐκείνων σωτηρίας. Ταῦτα τῆς άληθινῆς ἀγάπης τά τεκμήρια· οὗτοι τῆς εἰλικρινοῦς ἀγάπης οἱ φύλακες.
Treis gnōmōn ideai kata ton tōn anthrōpōn bion tynchanousin; hōn hē men prōtē esti tēs akrotatēs kakias, hē de deutera mesēs tinos katastaseōs; hōsper gar pros tas amphoteras skopei tōn hopoterōn metechousa s hē de tritē, eis megethos Theōrias achtheisa, ou monon heautēn sysphingei, halla ge kai tas teleutaias peiratai cheiragōgein. Hoi men oun kakoi tōn anthrōpōn, tois cheirosi mignymenoi, epei pleiō tōn deinōn poiountai tēn auxēsin; hoi de ge mesoi apopheugein tous akolastous peirōntai, auto touto dedoikotes, mē palin hypʼ autōn kathelkysthōsi; nēpioi gar eti tōn aretōn tynchanousin; hoi de tritoi, andreian tēn gnōmēn echontes kai krataion to phronēma, syndiagousi tois phaulois kai syndiaitōntai, sōsai autous boulomenoi. Kai goun hypo tōn exōthen oneidizontai; kai hypo tōn theōrountōn de autous syndiagontas tois amelesterois chleuazontai; kai gar autous hōs homoious autōn diaballousin. hui de ōs epainous ta para tōn anth rōpōn akouontes, adeōs to theion ergon ektelousi. Chairete gar, phēsi, kai agalliasthe, hotan pan pseudos eipōsi kathʼ hymōn oi hanthrōpoi. Despotikē men oun toutōn hē praxiso kai gar ho Kyrios meta telōnōn kai hamartōlōn ēsthie ; mallon de philadelphos ē toutōn gnōmē ēper philautos2 Ōsper gar emprēsmous oikiōn horōntes tous hamartanontas, kai tōn idiōn kataphronēsantes, tax allotria kai apollymena sōzein diischyrizontaio kai periphlegomenoi ek tōn kaustikōn hybreōn, anechontai. Oi de ge mesoi ean idōsi ton adelphon hypo tēs hamartias phlegomenon, apopheugousi, dedoikotes mē kai eis autous to pyr dianemēthę̄. Ui de ge tritoi, chalepōn geitonōn dikēn epechontes, tous kaiomenous epi pleion exaptousin, ylas autous pros apōleian, tēn oikeian kakian prospherontes. Ōsper gar pissērǭ dialabontes ploiǭ, anti hydatos kedrian epiballousin. Ui de ge enantioi toutois, oi agathoi, ta oikeia ktēmata deutera ethento tēs ekeinōn sōtērias. Tauta tēs alēthinēs agapēs ta tekmēria; houtoi tēs eilikrinous agapēs hoi phylakes.
“There are three kinds of disposition in human life. The first belongs to the utmost wickedness, the second to a middle state, for it looks toward both, sharing in each; the third, brought to greatness of contemplation, not only holds itself together but also tries to lead the last by the hand. The wicked among people, mixing with the worse, increase their evils; the middling try to flee the licentious, fearing precisely this, that they may be dragged down again by them, for they are still infants in the virtues; but the third, having a courageous disposition and a strong mind, live and spend their time with the bad, wishing to save them. And they are reproached by outsiders, and mocked by those who see them spending time with the more negligent; for they slander them as being like them. But these, hearing what people say as if it were praise, fearlessly carry out the divine work. ‘For rejoice,’ it says, ‘and be glad, when men say all kinds of falsehood against you.’ Their conduct is the Master’s own; for the Lord ate with tax collectors and sinners; and their disposition is rather brother-loving than self-loving. For, seeing sinners like houses on fire, and neglecting their own things, they strive to save what belongs to others and is perishing; and, scorched by burning insults, they endure. But the middling, if they see their brother burning with sin, flee, fearing that the fire may spread to them. And the first, like bad neighbors, kindle those who are burning still more, adding their own wickedness as fuel for their destruction. As if they had taken hold of a pitch-covered ship, they throw on cedar oil instead of water. But the good, opposite to these, have counted their own possessions second to the salvation of those others. These are the proofs of true love; these are the guardians of sincere love.”
Chapter 72
72PG 28:1529b–1529c
Ὥσπερ δὲ τά δεινά ἓν διʼ ἐνὸς ἤρτηται· τῇ γὰρ φιλαργυρίᾳ ἀκολουθεῖ φθόνος, δόλος, ἐπιορκία, θυμὸς, μνησικακία· οὕτω τά ἐναντία τούτων τῆς ἀγάπης ἔχεται · πραΰτης δὴ λέγω καὶ μακροθυμία, καὶ ἀνεξικακία, καὶ τὸ τέλειον ἀγαθὸν, ἠ ἀκτημοσύνη. Οὐκ ἐνδέχεται γάρ τινα ταύτης ’τῆς ἀρετῆς, λέγω δὴ τῆς ἀγάπης, ἐφικέσθαι, εἰ μὴ ἐκ τῆς ἀκτημοσύνης· οὐ γὰρ πρὸς ἕνα ἄνθρωπον ὁ Κύριος τὴν ἀγάπην ἐνετείλατο, ἀλλά πρὸς ἅπαντας. Οὐκοῦν οὐ δέον ἔχοντας παριδεῖν τοὺς χρῄζοντας. ’Υποκλέπτεται (οι) γάρ τὸ τῆς ἀγάπης. Τὸ μὲν γὰρ πᾶσιν ἐξαρκεῖν ἀδύνατον ἀνθρώπῳ · Θεοῦ δὲ τοῦτο ἔργον.
Hōsper de ta deina hen diʼ enos ērtētai; tę̄ gar philargyrią akolouthei phthonos, dolos, epiorkia, thymos, mnēsikakia; houtō ta enantia toutōn tēs agapēs echetai ; praÿtēs dē legō kai makrothymia, kai anexikakia, kai to teleion agathon, ē aktēmosynē. Ouk endechetai gar tina tautēs ’tēs aretēs, legō dē tēs agapēs, ephikesthai, ei mē ek tēs aktēmosynēs; ou gar pros hena anthrōpon ho Kyrios tēn agapēn eneteilato, alla pros hapantas. Oukoun ou deon echontas paridein tous chrę̄zontas. ’Ypokleptetai (oi) gar to tēs agapēs. To men gar pasin exarkein adynaton anthrōpǭ ; Theou de touto ergon.
“As evils hang one upon another (for envy, deceit, perjury, anger and remembrance of wrongs follow love of money), so their opposites hold to love: I mean meekness, long-suffering, forbearance, and the perfect good, poverty. For no one can attain this virtue, I mean love, except through poverty; for the Lord commanded love not toward one person but toward all. So it is not right for those who have to overlook those in need; for what belongs to love is stolen away. To suffice for all is impossible for a human being; this is the work of God.”
Chapter 73
73PG 28:1529c–1529d
Τί οὖν, φησὶν, ὁ μὴ ἔχων, περί ἐλεημοσύνης ἀγωνίζῃ, καὶ αὕτη σοι πρόφασις τοῦ κτήσασθαι γίνεο ταις Κοσμικοῑς τοῦτο προστέτακται. Οὐ γάρ τοσοῦτον πρὸς τὸ τραφῆναι τὸν πένητα ἡ ἐλεημοσύνη ὥρισται, ὅσον διὰ τῆν ἀγάπην. Ὁ γὰρ τὸν πλούσιον διοικῶν Θεὸς καὶ τὸν πένητα τρέφει. Περιττῶς οὖν ἠ ἐλεημοσύνη προσετάγη; Μὴ γένοιτο ιάλλά ἀρχὴ τῆς ἀγάιιὲηςετοῑὶς μὴ. εἰδόσι γίνεται. Ὥσπερ γὰρ ύπογραμμὸς ἦν η τῆς ἀκροβυστίας περιτομὴ τῆς καρδίας, οὔτως ἡ ἐλεημοσύνη τῆς ἀγάπης διδάσκαλος κατέστη. Οἷς οὖν ἡ ἀγάπη ἐκ χάριτος ἐδόθη περιττὴ ή ἐλεημοσύνη.
Ti oun, phēsin, ho mē echōn, peri eleēmosynēs agōnizę̄, kai hautē soi prophasis tou ktēsasthai gineo tais Kosmikois touto prostetaktai. Ou gar tosouton pros to traphēnai ton penēta hē eleēmosynē hōristai, hoson dia tēn agapēn. Ho gar ton plousion dioikōn Theos kai ton penēta trephei. Perittōs oun ē eleēmosynē prosetagē? Mē genoito ialla archē tēs agaiieēsetoiis mē. eidosi ginetai. Hōsper gar ypogrammos ēn ē tēs akrobystias peritomē tēs kardias, outōs hē eleēmosynē tēs agapēs didaskalos katestē. Hois oun hē agapē ek charitos edothē perittē ē eleēmosynē.
“Why, then, it says, do you who have nothing strive over almsgiving, and does this become for you a pretext for acquiring? This has been commanded to those in the world. For almsgiving was appointed not so much for the feeding of the poor as for the sake of love. For God, who governs the rich, also feeds the poor. Was almsgiving, then, commanded needlessly? Far from it; but it becomes the beginning of love for those who do not know it. For as the circumcision of the foreskin was an outline of the circumcision of the heart, so almsgiving was made the teacher of love. For those, then, to whom love has been given by grace, almsgiving is superfluous.”
Chapter 74
74PG 28:1529d–1532a
Οὐ διαβάλλουσα τὸν ἔλεον ταῦτα λεγω · ἀλλά τῆς ἀκτημοσύνης τὸ καθαρὸν δεικνύουσα. Μὴ γινέ- ” σθω οὖν κώλυσις τὸ ἔλαττον τοῦ μείζονος. Ἐν ὀλίγῳ τὸ μικρὸν κατώρθωσας· πάντα γὰρ ὑφʼ ἓν δέδωκας· πρὸς τὸ μεῖζον λοιπὸν ἀνάνευσον, τὴν ἀγάπην. Σταυροφόρος γάρ τυγχάνεις. Σὺ τὴν ἐλευθέραν φωνὴν ὀφείλεις εἰπεῖν, τὸ, ἰδοὺ πάντα ἀφήκαμεν, καί ῆκολουθήσαμέν σοι. Σὺ τὴν εὐπαρρησίαστον γλῶτταν τῶν ἀποστόλων μιμήσασθαι κατηξιώθης. Φησὶ γὰρ Πέτρος καὶ Ἰωάννης, ὡς Χρυσίου· καὶ ἀργύριον οὐχ ὑπάρχει μοι. Διπλῆ μὲν ή γλῶττα, ἀλλὰ μονότροπος ή πίστις.
Ou diaballousa ton eleon tauta legō ; alla tēs aktēmosynēs to katharon deiknyousa. Mē gine- ” sthō oun kōlysis to elatton tou meizonos. En oligǭ to mikron katōrthōsas; panta gar hyphʼ hen dedōkas; pros to meizon loipon ananeuson, tēn agapēn. Staurophoros gar tynchaneis. Sy tēn eleutheran phōnēn opheileis eipein, to, idou panta aphēkamen, kai ēkolouthēsamen soi. Sy tēn euparrēsiaston glōttan tōn apostolōn mimēsasthai katēxiōthēs. Phēsi gar Petros kai Iōannēs, hōs Chrysiou; kai argyrion ouch hyparchei moi. Diplē men ē glōtta, alla monotropos ē pistis.
“I do not say these things to disparage mercy, but to show the purity of poverty. Let not the lesser be a hindrance to the greater. In a little you have accomplished the small thing, for you gave everything at once; now look up to the greater, love. For you are a cross-bearer. You ought to speak the free word: ‘See, we have left everything and followed you.’ You have been counted worthy to imitate the bold tongue of the apostles. For Peter and John say: ‘Gold and silver I do not have.’ Double the tongue, but single the faith.”
Chapter 75
75PG 28:1532a–1532b
Καὶ ὲν τοῖς κοσμικοῖς δὲ μὴ ἀπλῶς οὕτως ἐλεημοσύνη γινέσθω. Φησὶ γὰρ, ὡς Ἔλαιον (impensior? μὴ λιπανάτω τὴν κεφαλήν μου. Προσήκει οὖν τὸν ἐλεοῦντα Ἀβραμιαῖον ἔχειν τὸ φρόνημα, καί ὡς ἐκεῖνος τὸ δίκαιον δικαίως πράττειν. Φιλοξενῶν γὰρ ὁ δίκαιος μετά τῆς ἑστίας καὶ τὴν γνώμην παρέθηκεν. Ἔστη γάρ, φησὶν, ὑπηρετῶν, μὴ βουληθεὶς τοὺς οἰκέτας συμμεριστὰς τοῦ κέρδους γενέσθαι. Ἀληθῶς οἱ τοιοῦτοι μισθὸν τῆς έλεημοσύνης ἕξουσι, η κᾶν ἐν δευτέρῳ τάγματι τυγχάνωσιν. Ὁ γὰρ Κύριος, δημιουργήσας τὴν οἰκουμένην, διπλῆν ὲν αὐτῇ τῶν οἰκητόρων ἔθετο τὴν τάξιν. Τοῖς μὲν γάρ σεμνῶς βιοῦσι διὰ τὴν παιδοποιίαν τὸν γάμον ἔταξε· τοῖς δὲ διὰ καθαρότητα βίου τὴν ἁγνείαν προσέταξεν, ἰσαγγέλους αὐτοὺς ποιῶν καὶ τοῖς μὲν νόμους καὶ ἑκδικήσεις καὶ διδασκαλίας παρέδωκε τούτοις δέ φησινʼ Ἐμοί ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος. Ἐκεῖ φησιν ο Ἐρπῖίσῃ τὴν γῆν · καὶ ὦδε μὴ μεριμνῆσαι τῆς αὔριον κελεύει. Ἑκείνοις νόμον ἔδωκεν ο ἡμῖν δὲ διὰ χάριτος absorbet τὰς ἐντολὰς ἐγνώρισεν.
Kai en tois kosmikois de mē aplōs houtōs eleēmosynē ginesthō. Phēsi gar, hōs Elaion (impensior? mē lipanatō tēn kephalēn mou. Prosēkei oun ton eleounta Abramiaion echein to phronēma, kai hōs ekeinos to dikaion dikaiōs prattein. Philoxenōn gar ho dikaios meta tēs hestias kai tēn gnōmēn parethēken. Estē gar, phēsin, hypēretōn, mē boulētheis tous oiketas symmeristas tou kerdous genesthai. Alēthōs hoi toioutoi misthon tēs eleēmosynēs hexousi, ē kan en deuterǭ tagmati tynchanōsin. Ho gar Kyrios, dēmiourgēsas tēn oikoumenēn, diplēn en autę̄ tōn oikētorōn etheto tēn taxin. Tois men gar semnōs biousi dia tēn paidopoiian ton gamon etaxe; tois de dia katharotēta biou tēn hagneian prosetaxen, isangelous autous poiōn kai tois men nomous kai hekdikēseis kai didaskalias paredōke toutois de phēsinʼ Emoi ekdikēsis, egō antapodōsō, legei Kyrios. Ekei phēsin o Erpiisę̄ tēn gēn ; kai ōde mē merimnēsai tēs aurion keleuei. Hekeinois nomon edōken o hēmin de dia charitos absorbet tas entolas egnōrisen.
“And among those in the world too, let almsgiving not be done just anyhow. For it says: ‘Let not the oil of the sinner anoint my head.’ One who shows mercy, then, should have the mind of Abraham, and like him do what is just justly. For the righteous man, showing hospitality, set his heart before his guests together with the meal. For ‘he stood,’ it says, ‘serving,’ not wishing his servants to share in the gain. Truly such people will have the reward of almsgiving, even if they are in the second rank. For the Lord, having made the world, set a twofold order of its inhabitants. For those who live honorably for the begetting of children he appointed marriage; for others, for purity of life, he commanded chastity, making them equal to the angels. To the first he gave laws and punishments and teachings; but to these he says: ‘Vengeance is mine, I will repay, says the Lord.’ There he says, ‘Work the earth’; and here he bids them not to be anxious about tomorrow. To those he gave a law; to us he made known the commandments through grace.”
Chapter 76
76PG 28:1532b–1532c
Σταυρὸς ἡμῖν ἐστι τὸ τρόπαιον τῆς νίκης. Τὸ γὰρ ἐπάγγελμα ήμῶν οὐδὲν ἄλλο ἐστὶν ἢ ἁποταγὴ βίου, μελέτη θανάτου. Ὠσπερ οὖν οἱ νεκροὶ οὐκ ἐνεργοῦσι τῷ σώματι, οὕτω καὶ ἡμεῖς. Ὅσα γὰρ ἦν διʼ αὐτοῦ ἐπιτελέσαι. πεποιήκαμεν ὅτε ἦμεν νήπιοι. Φησὶ γὰρ ὁ Ἀπόστολος, ὡς Ἐμοὶ κόσμος ἐσταύρωται, κάγὼ τῷ κόσμῳ. Τῇ ψυχῇ ζῶμεν ο αὐτῇ τὰς ἀρετὰς ἐπιδείξωμεν· κατὰ διάνοιαν ἐλεήσωμεν ’Μακάριοι γὰρ οἱ ἐλεήμονες τῇ ψυχῇ. Ὥσπερ γὰρ ἐκεῖ λέγει, ὅτι ὁ ἐπιθυμήσας κάλλους, καὶ δίχα τῆς πρά· ξεως, ἀμάρτυρον τὴν ἁμαρτίαν είργάσατοο οὕτως ἐνταῦθα ή ἐλεημοσύνη εἴρηται, τῆς γνώμης τὴν πρᾶξιν τελούσης, κᾶν τὸ ἀργύριον ἄπεστι, τῇ μείζονι ἀξίᾳ τετιμήμεθα.
Stauros hēmin esti to tropaion tēs nikēs. To gar epangelma ēmōn ouden allo estin ē hapotagē biou, meletē thanatou. Ōsper oun hoi nekroi ouk energousi tǭ sōmati, houtō kai hēmeis. Hosa gar ēn diʼ autou epitelesai. pepoiēkamen hote ēmen nēpioi. Phēsi gar ho Apostolos, hōs Emoi kosmos estaurōtai, kagō tǭ kosmǭ. Tę̄ psychę̄ zōmen o autę̄ tas aretas epideixōmen; kata dianoian eleēsōmen ’Makarioi gar hoi eleēmones tę̄ psychę̄. Hōsper gar ekei legei, hoti ho epithymēsas kallous, kai dicha tēs pra; xeōs, amartyron tēn hamartian eirgasatoo houtōs entautha ē eleēmosynē eirētai, tēs gnōmēs tēn praxin telousēs, kan to argyrion apesti, tę̄ meizoni axią tetimēmetha.
“The cross is our trophy of victory. For our profession is nothing else than renunciation of life, meditation on death. As the dead, then, do not act with the body, so neither do we. For whatever could be accomplished through it we did when we were children. For the apostle says: ‘The world has been crucified to me, and I to the world.’ Let us live in the soul; let us show the virtues in it; let us show mercy in mind: ‘Blessed are the merciful’ in soul. For as there he says that one who desired beauty, even without the act, has committed sin without witness, so here almsgiving is spoken of with the intention completing the act; even if silver is absent, we are honored with the greater worth.”
Chapter 77
77PG 28:1532d
Ὥσπερ γὰρ οἱ κατὰ τὸν κόσμον δεσπόται διαφόρους οἰκετῶν ὑπηρεσίας κέκτηνται· καὶ τοὺς μὲν ὲν τοῖς χωρίοις ἐκπέμπουσι πρὸς τὸ τὰς γαίας ἐργάζεσθαι, καὶ τὴν τοῦ γένους διαδοχὴν φυλάττειν· Ἄλλους δὲ, ἐὰν ἐπιεικεῖς καὶ περικαλλεῖς ἐξ αὐτῶν γενομένους θεάσωνται, ὲν τοῖς ἰδίοις οῖκοις μεθιστῶσι πρὸς τὴν ἑαυτῶν ὑπηρεσίαν · οὕτως καὶ ὁ Κύριος τοὺς μὲν τὸν σεμνὸν γάμον ἑλομένους, ἐν τῷ τοῦ κόσμου χωρίῳ ἔθετο· τοὺς δὲ τούτων βελτίονας, ὅσοι μάλιστα δεξιᾶς τετυχήκασι προαιρέσεως, ἑαυτῷ παρέστησεν είς λειτουργίαν. Οὗτοι πάντων τῶν γηΐνων πραγμάτων τυγχάνουσιν ἀλλότριοι· τῆς γὰρ Δεσποτικῆς τραπέζης ἠξίωνται. Οὐ μεριμνῶσι περὶ duplicetur Χριστὸν γὰρ ἐνδέδυνται.
Hōsper gar hoi kata ton kosmon despotai diaphorous oiketōn hypēresias kektēntai; kai tous men en tois chōriois ekpempousi pros to tas gaias ergazesthai, kai tēn tou genous diadochēn phylattein; Allous de, ean epieikeis kai perikalleis ex autōn genomenous theasōntai, en tois idiois oikois methistōsi pros tēn heautōn hypēresian ; houtōs kai ho Kyrios tous men ton semnon gamon helomenous, en tǭ tou kosmou chōriǭ etheto; tous de toutōn beltionas, hosoi malista dexias tetychēkasi proaireseōs, heautǭ parestēsen eis leitourgian. Houtoi pantōn tōn gēïnōn pragmatōn tynchanousin allotrioi; tēs gar Despotikēs trapezēs ēxiōntai. Ou merimnōsi peri duplicetur Christon gar endedyntai.
“For as masters in the world have various services of servants, and send some out to the farms to work the land and keep up the succession of the family; but others, if they see that some born of them are well-behaved and handsome, they move into their own houses for their own service; so too the Lord placed those who chose honorable marriage in the farm of the world, but those better than these, especially those who made the right choice, he set beside himself for service. These are strangers to all earthly affairs; for they have been counted worthy of the Master’s table. They are not anxious about clothing; for they have put on Christ.”
Chapter 78
78PG 28:1533a–1533b
Τῶν οῦν ἀμφοτέρων ταγμάτων εἷς ἐστι δεσπότης ὁ Κύριος. Ὠσπερ γὰρ ὲκ τοῦ αὐτοῦ σίτου ἐστὶ καὶ τὸ ἄχυρον καὶ τὸ σπέρμα, οὕτως ἐκ τοῦ αὐτοῦ Θεοῦ εἰσι καὶ οἱ κατὰ τὸν κόσμον σεμνῶς βιοῦντες, καὶ οἱ τὸν μονήρη ἐπανῃρημένοι βίον. Καὶ γοῦν τῶν ἀμφοτέρων χρεία ἐστί · τῶν μὲν φύλλων πρὸς χρείαν καὶ φυλακὴν τοῦ σπέρματος, τοῦ δὲ καρποῦ ἀναγκαία ή κτῆσις · γένεσις γὰρ τοῦ παντὸς τυγχάνει. Ὥσπερ γὰρ οὐκ ἐγχωρεῖ κατὰ ταυτὸ καὶ βοτάνην εἶναι καὶ σπέρμα, οὕτως ἀδύνατον, τῆς κοσμικῆς δόξης ἡμῖν περικειμένης, καρπὸν οὐράνιον ποιῆσαι. Τῶν δὲ φύλλων ἀπορρυέντων, καὶ τῆς καλάμης ξηρανθείσης, ἐπιτήδειος ό στάχυς πρὸς θερισμόν ἐστι. Καὶ ἡμεῖς οῦν, ἀποβαλοῦσαι τὴν ὲκ γῆς φαντασίαν ἀντὶ τῶν φύλλων, καὶ ξηράνασαι ἑαυτῶν τὸ σῶμα ὡς τὴν καλάμην, ὑψώσασαι δὲ ἑαυτῶν τὸν λογισμὸν, δυνησόμεθα σπέρμα σωτηρίας γεννῆσαι.
Tōn oun amphoterōn tagmatōn heis esti despotēs ho Kyrios. Ōsper gar ek tou autou sitou esti kai to achyron kai to sperma, houtōs ek tou autou Theou eisi kai hoi kata ton kosmon semnōs biountes, kai hoi ton monērē epanę̄rēmenoi bion. Kai goun tōn amphoterōn chreia esti ; tōn men phyllōn pros chreian kai phylakēn tou spermatos, tou de karpou anankaia ē ktēsis ; genesis gar tou pantos tynchanei. Hōsper gar ouk enchōrei kata tauto kai botanēn einai kai sperma, houtōs adynaton, tēs kosmikēs doxēs hēmin perikeimenēs, karpon ouranion poiēsai. Tōn de phyllōn aporryentōn, kai tēs kalamēs xērantheisēs, epitēdeios o stachys pros therismon esti. Kai hēmeis oun, apobalousai tēn ek gēs phantasian anti tōn phyllōn, kai xēranasai heautōn to sōma hōs tēn kalamēn, hypsōsasai de heautōn ton logismon, dynēsometha sperma sōtērias gennēsai.
“Of both orders, then, there is one Master, the Lord. For as both the chaff and the seed come from the same wheat, so both those who live honorably in the world and those who have chosen the solitary life come from the same God. And there is need of both: the leaves for use and protection of the seed, and the possession of the fruit is necessary, for it is the origin of the whole. For as it is not possible to be at once green blade and seed, so it is impossible, while worldly glory surrounds us, to produce heavenly fruit. When the leaves have fallen and the stalk has dried, the ear is ready for harvest. So we too, casting off earthly imagination in place of the leaves, and drying our body like the stalk, and lifting up our mind, will be able to produce the seed of salvation.”
Chapter 79
79PG 28:1533b
Ἐπικίνδυνον τὸν μὴ διὰ πρακτικοῦ βίου ἀχθέντα, διδάσκειν ἐπιχειρεῖν. Ὥσπερ γὰρ ἂν, εί τις οἰκίαν ἔχων σαθρὰν, ξένους ὑποδεξάμενος, βλάψει τῇ πτώσει τοῦ οἰκήματος ’ οὕτω καὶ οὗτοι, μὴ πρότερον ἑαυτοὺς ἀσφαλῶς οἰκοδομήσαντες, καὶ τοὺς προσελθόντας σὺν αὐτοῖς ἀπώλεσαν. Τοῖς μὲν γὰρ λόγοις προεκαλέσαντο είς σωτηρίαν, τῇ δὲ τοῦ τρόπου κακίᾳ τοὺς συλλεγέντας μᾶλλον ἠδίκησαν. Ἢ μὲν γὰρ ψιλὴ τῶν λόγων ἓκθεσις ἔοικε γραφαῖς διὰ χρωμάτων εὐαποπτώτων συνιστάσαις, ἅστινας σμικρότατος χρόνος διέλυσεν ἀνέμων ῥιπαῖς καὶ ὑετῶν σταγόσι· τὴν δὲ ἔμπρακτον διδασκαλίαν οὐδʼ ὁ πᾶς αἰὼν διαλῦσαι δυνηθείη. Τὰ γάρ στερεὰ τῆς ψυχῆς ὲκκολάπτων ὁ λόγος, αἰώνιον ἄγαλμα Χριστοῦ τοῖς πιστοῖς δωρεῖται.
Epikindynon ton mē dia praktikou biou achthenta, didaskein epicheirein. Hōsper gar an, ei tis oikian echōn sathran, xenous hypodexamenos, blapsei tę̄ ptōsei tou oikēmatos ’ houtō kai houtoi, mē proteron heautous asphalōs oikodomēsantes, kai tous proselthontas syn autois apōlesan. Tois men gar logois proekalesanto eis sōtērian, tę̄ de tou tropou kakią tous syllegentas mallon ēdikēsan. Ē men gar psilē tōn logōn hekthesis eoike graphais dia chrōmatōn euapoptōtōn synistasais, hastinas smikrotatos chronos dielysen anemōn rhipais kai hyetōn stagosi; tēn de emprakton didaskalian oudʼ ho pas aiōn dialysai dynētheiē. Ta gar sterea tēs psychēs ekkolaptōn ho logos, aiōnion agalma Christou tois pistois dōreitai.
“It is dangerous for one who has not been led through the practical life to try to teach. For as someone who has a rotten house, if he receives guests, will harm them by the fall of the building, so these too, not having first built themselves up securely, have destroyed with themselves those who came to them. For they invited them to salvation with words but rather harmed those gathered by the wickedness of their way of life. For the bare setting out of words is like paintings made with colors that easily flake off, which the shortest time dissolves with gusts of wind and drops of rain; but teaching in deed not even all of time could dissolve. For the word, carving the solid parts of the soul, gives the faithful an eternal image of Christ.”
Chapter 80
80PG 28:1533b–1536a
Δέον οῦν καὶ ἡμᾶς μὴ ἐπιπόλαιον τῆς ψυχῆς ποιεῖσθαι τὴν θεραπείαν, ἀλλʼ ὃλην αὐτὴν διʼ ὅλου κοσμεῖν, μάλιστα τοῦ βάθους μὴ ἀμελούσας. Τριχῶν ἐποιησάμεθα τὴν ἀφαίρεσιν συναφέλωμεν καὶ τοὺς ὲν τῇ κεφαλῇ σκώληκας· μονάσαντες γὰρ οὗτοι, ἐπὶ πλεῖον ἡμᾶς όδυνήσουσι. Τὸ μὲν γὰρ τρίχωμα ἡμῶν ἦν ὁ κατὰ τὸν βίον κόσμος, τιμαί, δόξαι, χρημάτων κτῆσις, λαμπραὶ ἐσθῆτος στολαὶ, λουτρῶν χρήσεις, βρωμάτων ἀπολαύσεις. Ταῦτα ἐδόξαμεν ἀποβάλλειν· ἀλλὰ τοὺς ψυχοφθόρους σκώληκας μᾶλλον ἐξώσωμεν. Τίνες δέ εἰσιν οῦτοι; καταλαλιὰ, ἐπιορκία, φιλαργυρία. Ἡ οὖν κεφαλὴ ἡμῶν ἐστιν ἡ ψυχή· καὶ ἕως μεν ὲν ταῖς ὕλαις τῶν κοσμικῶν πραγμάτων ἐσκέποντο τὰ θηρία, ἐδόκουν λανθάνειν ο νῦν δὲ, γυμνωθέντα, πᾶσίν ἐστιν ἔκδηλα· διὰ τοῦτο ὲν παρθένῳ ἢ ἐν μοναχῷ προφανῆ τυγχάνει καὶ τὰ εὐτελέστερα ἁμαρτήματα· ὥσπερ γὰρ ὲν καθαρῷ οἰκήματι καταφανὲς πᾶσι γίνεται τὸ όφθὲν θηρίον, κᾶν βραχύτατον τυγχάνῃ · ὲν δὲ τοῖς κοσμικοῖς ὥσπερ ὲν ἀκαθάρτοις σπηλαίοις ὲμφωλεύοντα τὰ μέγιστα τῶν ἰοβόλων λανθάνει, ὑπὸ τῆς συνεχοῦς ὕλης καλυπτόμενα. Δέον οῦν ἐφʼ ἡμῶν καθαίρειν τὸν οἶκον διηνεκῶς, καὶ περιβλέπεσθαι μή τι τῶν ψυχοφθόρων ζωῦφίων παρεισδύῃ ὲν τοῖς τῆς ψυχῆς ταμείοις καὶ θυμιᾷν δὲ τοὺς τόπους τῷ θείῳ θυμιάματι τῆς προσευχῆς. Ὥσπερ γὰρ τὰ ίοβόλα ζῶα τὰ δριμύτερα τῶν φαρμάκων ἀπελαύνει, οῦτω λογισμὸν ῥυπαρὸν εύχὴ μετὰ νηστείας ἐκδιώκει.
Deon oun kai hēmas mē epipolaion tēs psychēs poieisthai tēn therapeian, allʼ holēn autēn diʼ holou kosmein, malista tou bathous mē amelousas. Trichōn epoiēsametha tēn aphairesin synaphelōmen kai tous en tę̄ kephalę̄ skōlēkas; monasantes gar houtoi, epi pleion hēmas odynēsousi. To men gar trichōma hēmōn ēn ho kata ton bion kosmos, timai, doxai, chrēmatōn ktēsis, lamprai esthētos stolai, loutrōn chrēseis, brōmatōn apolauseis. Tauta edoxamen apoballein; alla tous psychophthorous skōlēkas mallon exōsōmen. Tines de eisin outoi? katalalia, epiorkia, philargyria. Hē oun kephalē hēmōn estin hē psychē; kai heōs men en tais hylais tōn kosmikōn pragmatōn eskeponto ta thēria, edokoun lanthanein o nyn de, gymnōthenta, pasin estin ekdēla; dia touto en parthenǭ ē en monachǭ prophanē tynchanei kai ta eutelestera hamartēmata; hōsper gar en katharǭ oikēmati kataphanes pasi ginetai to ophthen thērion, kan brachytaton tynchanę̄ ; en de tois kosmikois hōsper en akathartois spēlaiois emphōleuonta ta megista tōn iobolōn lanthanei, hypo tēs synechous hylēs kalyptomena. Deon oun ephʼ hēmōn kathairein ton oikon diēnekōs, kai periblepesthai mē ti tōn psychophthorōn zōyphiōn pareisdyę̄ en tois tēs psychēs tameiois kai thymiąn de tous topous tǭ theiǭ thymiamati tēs proseuchēs. Hōsper gar ta iobola zōa ta drimytera tōn pharmakōn apelaunei, outō logismon rhyparon euchē meta nēsteias ekdiōkei.
“We too, then, must not make the care of the soul superficial, but adorn it whole and throughout, above all not neglecting its depth. We have removed our hair; let us remove with it the worms in the head too; for if these remain, they will pain us still more. Our hair was the adornment of this life: honors, glories, possession of money, splendid robes of clothing, the use of baths, the enjoyment of foods. These we have thrown away; but let us rather drive out the soul-destroying worms. What are these? Slander, perjury, love of money. Our head, then, is the soul; and as long as the beasts were covered in the material of worldly affairs, they seemed to be hidden; but now, laid bare, they are plain to all. For this reason in a virgin or a monk even the lesser sins are conspicuous; for as in a clean house a beast that is seen becomes plain to all, even if it is very small, while in worldly people, as in unclean caves, the greatest venomous creatures lie hidden in their lairs, covered by the constant material. We must, then, clean our house continually, and look about lest any soul-destroying creature slip into the chambers of the soul, and fumigate the places with the divine incense of prayer. For as the stronger drugs drive away venomous creatures, so prayer with fasting drives out a filthy thought.”
Chapter 81
81PG 28:1536a–1536b
Ἐν δὲ τῶν ψυχοφθόρων ἐστὶ θηρίων καὶ τὸ ύποσυρῆναι παρά τῶν λεγόντων εἶναι εἱμαρμένην, ἥνπερ καὶ γένεσιν καλοῦσι. Κέντρον δέ ἐστι καὶ τοῦτο τοῦ διαβόλου δεινότατον. Καὶ ταῖς μὲν σπουδαίαις ψυχαῖς πολλάκις κατά νοῦν μόνον φαντασίαν λοιμικὴν κινῆσαν, ἀφίπταται· τῶν δὲ ἀμελεστέρων καί δεσπόζει. Οὐδεὶς γάρ τῶν κατʼ ἀρετὴν βιούντων ἐμπιστεύει ἢ παραδέχεται τὸ φρενοβλαβὲς καὶ μάταιον τοῦτο φρόνημα· Θεὸν γὰρ ἀρχὴν πάντων τίθεται τῶν γενομένων καί γινομένων ἀγαθῶν · καὶ δευτέραν τὴν οἰκείαν γνώμην ἡγεμόνα καὶ κριτὴν καθίστησιν ἀρετῆς τε καὶ κακίας. ’Ὀσοι δὲ ἐξ ἀβουλίας τὰ ὲκ ῥᾳθυμίας πεπόνθασιν, εὐθὺς ἐκείνῳ τῷ δαιμονίῳ προσέρχονται. Ὠσπερ γὰρ παῖδες λειποτακτοῦντες καὶ μὴ φέροντες τὴν τῶν γονέων πρὸς ὠφέλειαν παίδευσιν, ἀποφοιτῶντες, τοὺς ἐρήμους καταλαμβάνουσι τόπους, καὶ ἀγρίοις καὶ μαρμαρὼδεσι συνάπτονται δαίμοσιν· αἰδούμενοι γάρ τὴν γνώμην τὴν αίτίαν τιθέναι τῶν παρʼ αὐτοῖς πραττομένων, συκοφαντοῦσι τά μὴ παρόντα.
En de tōn psychophthorōn esti thēriōn kai to yposyrēnai para tōn legontōn einai heimarmenēn, hēnper kai genesin kalousi. Kentron de esti kai touto tou diabolou deinotaton. Kai tais men spoudaiais psychais pollakis kata noun monon phantasian loimikēn kinēsan, aphiptatai; tōn de amelesterōn kai despozei. Oudeis gar tōn katʼ aretēn biountōn empisteuei ē paradechetai to phrenoblabes kai mataion touto phronēma; Theon gar archēn pantōn tithetai tōn genomenōn kai ginomenōn agathōn ; kai deuteran tēn oikeian gnōmēn hēgemona kai kritēn kathistēsin aretēs te kai kakias. ’Osoi de ex aboulias ta ek rhąthymias peponthasin, euthys ekeinǭ tǭ daimoniǭ proserchontai. Ōsper gar paides leipotaktountes kai mē pherontes tēn tōn goneōn pros ōpheleian paideusin, apophoitōntes, tous erēmous katalambanousi topous, kai agriois kai marmarōdesi synaptontai daimosin; aidoumenoi gar tēn gnōmēn tēn aitian tithenai tōn parʼ autois prattomenōn, sykophantousi ta mē paronta.
“One of the soul-destroying beasts is also being drawn away by those who say there is fate, which they also call ‘genesis.’ This too is a most terrible goad of the devil. In zealous souls it often stirs up a pestilent imagination in the mind only and flies off; but over the more negligent it even rules. For none of those who live by virtue trusts or receives this mad and vain opinion; for he sets God as the beginning of all good things that have come to be and come to be, and makes his own will, second, the guide and judge of virtue and vice. But those who through folly have suffered the effects of laziness go at once to that demon. For as children who desert their post and do not bear their parents’ discipline for their good run away, take to deserted places, and join wild and glittering demons, so they, ashamed to put the blame for their deeds on their own will, slander what does not exist.”
Chapter 82
82PG 28:1536b–1536c
Ἐτι γε μὴν καὶ τοῦ θείου ἑαυτοὺς ἀπωσάμενοι, ὲκ τῆς γενέσεως αὐτοῖς φάσκουσι τά καθʼ ἡδονὴν προσγίνεσθαι. Πορνεύοντες γάρ καὶ κλέπτοντες, φιλαργυρίαν τε νοσοῦντες καὶ δολοφροσύνην, αἰδούμενοι τάς σφῶν αὐτῶν πράξεις, ἐξέκλιναν ἀπὸ τῆς ἀληθείας. Τὸ γὰρ τέλος αὐτῶν τοῦ σκοποῦ ἡ ὀλεθροφόρος αὐτοῖς ἐστιν ἀπόγνωσις. Ἀνάγκη γὰρ ὲκ τούτων τῶν λογισμῶν ἀναιρεῖσθαι παρʼ αὐτῶν τὸν θεὸν, καὶ προσέτι τὴν κρίσιν. Φασὶ γὰρ, ὡς Εἰ τοῦτό μοι κέκριται, πορνεύειν ἢ πλεονεκτεῖν, περιττὴ ἡ κρίσις. Ἡ μὲν γάρ δικαία τιμωρία ἑκουσίων ἐστὶ πταισμάτων ο ή δὲ ὡς ἐκ τινος ἀρχῆς ἀκουσία πρᾶξις ἀναίτιον ποιεῖται τὸν δράσαντα· καὶ ἐκ τούτου ἀναιρεῖται μὲν ἡ κρίσις.
Eti ge mēn kai tou theiou heautous apōsamenoi, ek tēs geneseōs autois phaskousi ta kathʼ hēdonēn prosginesthai. Porneuontes gar kai kleptontes, philargyrian te nosountes kai dolophrosynēn, aidoumenoi tas sphōn autōn praxeis, exeklinan apo tēs alētheias. To gar telos autōn tou skopou hē olethrophoros autois estin apognōsis. Anankē gar ek toutōn tōn logismōn anaireisthai parʼ autōn ton theon, kai proseti tēn krisin. Phasi gar, hōs Ei touto moi kekritai, porneuein ē pleonektein, perittē hē krisis. Hē men gar dikaia timōria hekousiōn esti ptaismatōn o ē de hōs ek tinos archēs akousia praxis anaition poieitai ton drasanta; kai ek toutou anaireitai men hē krisis.
“Moreover, having thrust themselves away from the divine, they say that the things of pleasure come to them from genesis. For committing fornication and stealing, and sick with love of money and guile, ashamed of their own deeds, they have turned away from the truth. For the end of their aim is a destructive despair. For from these thoughts they must abolish God and, moreover, the judgment. For they say: ‘If it is decreed for me to commit fornication or to be greedy, the judgment is superfluous.’ For just punishment belongs to voluntary faults; but an involuntary act, as if from some first cause, makes the doer blameless; and from this the judgment is abolished.”
Chapter 83
83PG 28:1536c–1537a
Πῶς δὲ καὶ τὸ θεῖον ’παρʼ αὐτοῖς ἐκβάλλεται, ἀκουστέον. Φήσουσι γάρ αὐτὸ ἢ πρῶτον, ἦ δεύτερον, ἦ ἀεὶ συνὸν τῇ αὐτῶν ματαιότητι. Εἰ μὲν οὖν πρωτεύειν εἴπωσι τὸν Θεὸν, ἀνάγκη ἀκολουθήσει πάντα διʼ αὐτοῦ γεγενῆσθαι· καὶ γὰρ αὐτὸς ἐν πᾶσιν ο οὐκοῦν αὐτὸς τῆς εἱμαρμένης κύριος. Εἰ δὲ πλεονέκτης, ἣ πορνοκόπος ὲκ τῆς γενέσεως, αναγκαῖον διὰ μέσου τῆς γενέσεως τὸν Θεὸν αἴτιον τῆς κακίας ὑπάρχειν· ὅπερ ἄτοπον. Εἰ δὲ δεύτερον αὐτὸ πάλιν φήσουσιν, είκὸς αὐτὸ ὑπόδουλον γενέσθαι τῷ πρώτῳ· καὶ ὅπερ βούλεται τὸ ἡγούμενον, τούτῳ ἀναγκαίως ἀκολουθήσει τὸ ἑπόμενον · καὶ πάλιν τῶν κακῶν παρʼ αὐτοῖς αίτιος ὁ Θεός· ὅπερ ἀθέμιτον. Εἰ δὲ καὶ σὐναῖδιον αὐτὸ ἐθέλουσιν εἶναι, πάντως μάχην πρὸς ἑαυτά κινήσουσιν ἐναντίας ἔχοντα φύσεις. Ἐκ τούτων οὖν τῶν λογισμῶν, ὼς ἐν κεφαλαίῳ ἀνῄρηται αὐτῶν ἡ ματαία ὑπόνοια. Περὶ τούτων εἴρηκεν ἠ Γραφή, ὥς φησιν· Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· οὐκ ἔστι Θεός · καὶ, Εἰς τὸ ὕψος ἐλάλησαν ἀνομίαν.
Pōs de kai to theion ’parʼ autois ekballetai, akousteon. Phēsousi gar auto ē prōton, ē deuteron, ē aei synon tę̄ autōn mataiotēti. Ei men oun prōteuein eipōsi ton Theon, anankē akolouthēsei panta diʼ autou gegenēsthai; kai gar autos en pasin o oukoun autos tēs heimarmenēs kyrios. Ei de pleonektēs, hē pornokopos ek tēs geneseōs, anankaion dia mesou tēs geneseōs ton Theon aition tēs kakias hyparchein; hoper atopon. Ei de deuteron auto palin phēsousin, eikos auto hypodoulon genesthai tǭ prōtǭ; kai hoper bouletai to hēgoumenon, toutǭ anankaiōs akolouthēsei to hepomenon ; kai palin tōn kakōn parʼ autois aitios ho Theos; hoper athemiton. Ei de kai synaidion auto ethelousin einai, pantōs machēn pros heauta kinēsousin enantias echonta physeis. Ek toutōn oun tōn logismōn, ōs en kephalaiǭ anę̄rētai autōn hē mataia hyponoia. Peri toutōn eirēken ē Graphē, hōs phēsin; Eipen aphrōn en kardią autou; ouk esti Theos ; kai, Eis to hypsos elalēsan anomian.
“How the divine is also cast out by them must be heard. For they will say that it is either first, or second, or always coexisting with their vanity. If they say that God is first, it will necessarily follow that all things have come to be through him, for he is in all; so he is lord of fate. And if one is greedy or a fornicator by genesis, God must, through genesis as a middle term, be the cause of the wickedness, which is absurd. If again they say it is second, it is likely to have become subject to the first; and whatever the leader wills, the follower will necessarily follow; and again with them God is the cause of evils, which is unlawful. And if they want it to be co-eternal, they will certainly stir up war between two things of opposite natures. By these considerations, then, their vain supposition has been destroyed in sum. Of these Scripture has spoken, as it says: ‘The fool said in his heart, There is no God’; and: ‘They spoke lawlessness on high.’”
Chapter 84
84PG 28:1537a–1537b
Καί προφασίζονται δὲ ἑαυτοῖς προφάσεις ἐν ἁμαρτίαις. Ἀκρωτηριάζουσι γὰρ τὰς Γραφάς, τυφλώττοντες, ἐξ αὐτῶν τὴν κακοφροσύνην αὐτῶν πληροφορεῖν βουλόμενοι. Καὶ πρῶτον μὲν ἐκ τοῦ Εὐαγγελίου τὸν ἑαυτῶν ἰὸν ἐξεμεῖν πειρώμενοι, ἐκβιάζονται · φησὶ γὰρ, ὼς Τοῦ δὲ Χριστοῦ ἠ γένεσις οὔτως τὴν γέννησιν γὰρ αὑτοῦ γένεσιν ἡ θεία me ὠνόμασεν. Ἔτι γε μὴν καὶ τὸ πρὸς ἀνθρώπους αὐτὸν οἰκονομικῶς γενέσθαι ἀκολούθως γένεσις ὠνόμασται. Εἰ δὲ καὶ περί τοῦ ’ἀστέρος τι ψευδολογοῦσι, κάκεῖ πάλιν τὴν ἔνδοξον αὑτοῦ παρουσίαν μανθανέτωσαν. Εἷς ἡμῖν ἀστὴρ φωτεινότατος κῆρυξ γέγονε τῆς ἀληθείας· ἡ δὲ ἐκείνων ματαία γνώμη πολλοὺς παρεισφέρει εἰς θήραν ἀνθρωπίνης γενέσεως. Καὶ ἐκ τούτου δέδεικται, ῶς πανταχοῦ ἑαυτῇ ἀντίκειται ἡ κακία. Καὶ τὸν Ἡσαΐαν δὲ εἰς μαρτυρίαν τῆς ἑαυτῶν ἀνοίας καλοῦσι. Φάσκουσι γὰρ αὑτὸν εἰρηκέναι τό· Κύριος ὁ ποιῶν εἰρήνην, καὶ κτίζων κακά. Ἠ μὲν οὖν εἰρήνη παρὰ πᾶσιν ὡμολόγηται ῶς Θεοῦ ἔργον τυγχάνουσα ο ἡ δέ κακία παρʼ αὐτοῖς μὲν ἀληθῶς πολιτεύεται, κακία τῆς ψυχῆς ὑπάρχουσα ο παρὰ δὲ ἡμῖν ἡ ἐκ τοῦ Θεοῦ γενηθεῖσα κακία ὠφελιμωτάτη ἐστί. Πρὸς γὰρ σωτηρίαν ψυχῆς καὶ παιδείαν σωμάτων γίνονται λιμοὶ καὶ ἀνομβρίαι, νόσοι τε καὶ πενίαι, καὶ ἄλλαι τινὲς περιστάσεις. Τὰ γὰρ σωτήρια φάρμακα, ἃ ἐκεῖνοι κακίαν ψυχῆς καὶ κακὰ οὐκ ἀληθῶς ὑπενόησαν, ταῦτα πρὸς ἐπιστροφὴν ἡμῖν παρὰ τοῦ κρείττονος προσφέρεται ° Τίς γάρ ἐστιν υίὸς ὃν οὐ παιδεύει ό πατήρ; Ἔτι δὲ καί τὸ, Οὐκ ἐν ἀνθρώπῳ αἱ ὁδοὶ αὐτοῦ, πάλιν ὁμοίως προσφέρουσιν εἰς τὴν ἰδίαν καταστροφήν · ὀδοὺς γὰρ μὴ ἔχοντες, ἐξιχνιάσαι βούλονται. Ὁδὸν οὐκ ἔχει πλεονεξία, γαστριμαργία, πορνεία· ἀνυπόστατα γὰρ ταῦτα, καθʼ ἑαυτὰ μὴ ὄντα. Ταῦτα γὰρ ἐκεῖνοι ὁδοὺς εἰώθεσαν λέγειν. Ὁδοὺς δὲ ἡμῖν ἡ Γραφὴ λέγει τὰς κοινὰς πᾶσι, τήν τε ζωὴν καὶ τὸν θάνατον. Ἀληθῶς γὰρ πορεῖαί εἰσι τῆς τε ἐνταῦθα εἰσαγωγῆς καὶ τῆς ἐκ τῶν αἰσθητῶν τούτων μεταναστασεως.
Kai prophasizontai de heautois prophaseis en hamartiais. Akrōtēriazousi gar tas Graphas, typhlōttontes, ex autōn tēn kakophrosynēn autōn plērophorein boulomenoi. Kai prōton men ek tou Euangeliou ton heautōn ion exemein peirōmenoi, ekbiazontai ; phēsi gar, ōs Tou de Christou ē genesis outōs tēn gennēsin gar hautou genesin hē theia me ōnomasen. Eti ge mēn kai to pros anthrōpous auton oikonomikōs genesthai akolouthōs genesis ōnomastai. Ei de kai peri tou ’asteros ti pseudologousi, kakei palin tēn endoxon hautou parousian manthanetōsan. Heis hēmin astēr phōteinotatos kēryx gegone tēs alētheias; hē de ekeinōn mataia gnōmē pollous pareispherei eis thēran anthrōpinēs geneseōs. Kai ek toutou dedeiktai, ōs pantachou heautę̄ antikeitai hē kakia. Kai ton Hēsaïan de eis martyrian tēs heautōn anoias kalousi. Phaskousi gar hauton eirēkenai to; Kyrios ho poiōn eirēnēn, kai ktizōn kaka. Ē men oun eirēnē para pasin hōmologētai ōs Theou ergon tynchanousa o hē de kakia parʼ autois men alēthōs politeuetai, kakia tēs psychēs hyparchousa o para de hēmin hē ek tou Theou genētheisa kakia ōphelimōtatē esti. Pros gar sōtērian psychēs kai paideian sōmatōn ginontai limoi kai anombriai, nosoi te kai peniai, kai allai tines peristaseis. Ta gar sōtēria pharmaka, ha ekeinoi kakian psychēs kai kaka ouk alēthōs hypenoēsan, tauta pros epistrophēn hēmin para tou kreittonos prospheretai ° Tis gar estin uios hon ou paideuei o patēr? Eti de kai to, Ouk en anthrōpǭ hai hodoi autou, palin homoiōs prospherousin eis tēn idian katastrophēn ; odous gar mē echontes, exichniasai boulontai. Hodon ouk echei pleonexia, gastrimargia, porneia; anypostata gar tauta, kathʼ heauta mē onta. Tauta gar ekeinoi hodous eiōthesan legein. Hodous de hēmin hē Graphē legei tas koinas pasi, tēn te zōēn kai ton thanaton. Alēthōs gar poreiai eisi tēs te entautha eisagōgēs kai tēs ek tōn aisthētōn toutōn metanastaseōs.
“And they make excuses for themselves in sins. For, being blind, they mutilate the Scriptures, wishing to confirm their wickedness from them. And first they try to vomit their venom from the Gospel, forcing it; for it says: ‘Now the genesis of Christ was thus.’ For divine Scripture named his birth ‘genesis.’ And moreover his coming to men by the dispensation is consequently named genesis. And if they tell lies about the star too, let them learn there again his glorious coming. One most shining star became for us the herald of truth; but their vain opinion brings in many for the hunting of human genesis. And from this it is shown that wickedness everywhere contradicts itself. They also call Isaiah to witness to their folly. For they say that he said: ‘The Lord who makes peace and creates evils.’ Peace, then, is agreed by all to be the work of God; but wickedness among them truly has its citizenship, being wickedness of soul; whereas with us the ‘evil’ that comes from God is most profitable. For famines and droughts, diseases and poverty, and other circumstances come for the salvation of the soul and the discipline of bodies. For the saving medicines, which they wrongly supposed to be wickedness of soul and evils, are brought to us by the One above for conversion: ‘For what son is there whom the father does not discipline?’ And again they likewise bring forward to their own overthrow the saying: ‘His ways are not in man.’ For having no ways, they want to trace them out. Greed, gluttony, fornication have no way; for they are without substance, not existing by themselves. For these are what they were accustomed to call ‘ways.’ But Scripture calls ways those common to all, life and death. For truly they are journeys, both of entry here and of departure from these things of sense.”
Chapter 85
85PG 28:1537b–1540b
Πάντα οὗν ποιοῦσιν οἱ κακοδαίμονες, ῶστε τοῦ αύτεξουσίου ἑαυτοὺς ἀπώσασθαι ο καὶ ταύτην σπουδὴν τίθενται τοῦ ἁντικαταλλάξαι τῆς ἐλευθερίας τὴν δουλείαν. Καὶ γὰρ τοῦτο τῆς κακίας ἔργον, τὸ πάντοτε τοῖς χείροσιν ἑαυτὴν συγκαθέλκειν ο ἑαυτῶν γὰρ γίνονται μάρτυρες, ῶς τῇ κακία ἑαυτοὺς πεπρακότες. Καὶ τοῦτο οὖν τοῦ διαβόλου τὸ ἀπατηλὸν τέχνασμα · τὰς γὰρ ἀμελεῖς ψυχάς διὰ τῆς κακοδοξίας κάτω κεκυφέναι παρασκευάζει, μὴ συγχωρῶν αὑτὰς ἀνανῆψαι πρὸς ἐπίγνωσιν τῆς ἀληθείας. Ὥσπερ γὰρ ναῦς ἐκτὸς πηδαλίων πλέουσα ἀεὶ χειμάζεται, οὕτω τούτοις πάντοτε ὁ κίνδυνος ἐπιπνεῖ· ούδὲ γὰρ πρὸς τὸν σωτήριον λιμένα ὁρμῆσαι δύνανται, τὸν κυβερνῶντα Κύριον καταλιπόντες. Καὶ τὰς μὲν ἐκδεδομένας αὐτῷ ψυχὰς οὕτως πλανᾷ. Πολλάκις δὲ καὶ τὰς σπουδαίας παρυσιζάνειδιά τούτων 6 ἐχθρὸς, τον ἀγα· (λιν αὐτῶν δῴμον Eni/3,1: Κατʼ ἔνεικαν ῒάρ ἐμβάλλει. ὡς καὶ τὸ εὖ πράττειν παρα τῆς mw", σεως τῶν άστρων γίνεται. Τοῦτον δὲ τὸν λογισμὸν ο ἐναντίκ πῳσάγει τοῖς ἐκ σοφίας κοσμικῆς ἐπὶ τὸν μονήρη βίον τραπεῖσι · φρόνιμος γὰρ ἐν τοῖς κακοῖς τυγχάνων ὁ διάβολος, πρὸς τὰς φύσεις τῶν ἀνθρώπων τὰς παγίδας ὑποτίθησι. Τοῖς μὲν γάρ διὰ τῆς ἀπογνώσεως ἐνδελεχεῖ ο τινας δὲ διά τῆς κενοδοξίας καθέλκει, καὶ ἐτέρους διὰ τῆς φιλοχρηματίας κατορύττει. Ὠσπερ γάρ θανατηφόρος ἰατρὸς προσάγει τοῖς ἀνθρώποις τὰ δηλητήρια· καί τον μὲν ἐκ τοῦ ἧπατος ἀναιρεῖ, προσάγων αὖτῷ τὸ τῆς ἐπιθυμίας τοξικόν· ἄλλον δὲ καρδιότρωτον ποιεῖ, τὸν θυμὸν αὑτοῦ πρὸς ὀργὴν ἐξάπτων · τινῶν δὲ καὶ τὴν ἠγεμονικὴν ἀμβλύνει δύναμιν, ἦ ἀγνοίᾳ αὐτοὺς περιβάλλων, ἦ διὰ περιεργίας αὐτοὺς στρεβλῶν.
Panta houn poiousin hoi kakodaimones, ōste tou autexousiou heautous apōsasthai o kai tautēn spoudēn tithentai tou hantikatallaxai tēs eleutherias tēn douleian. Kai gar touto tēs kakias ergon, to pantote tois cheirosin heautēn synkathelkein o heautōn gar ginontai martyres, ōs tę̄ kakia heautous peprakotes. Kai touto oun tou diabolou to apatēlon technasma ; tas gar ameleis psychas dia tēs kakodoxias katō kekyphenai paraskeuazei, mē synchōrōn hautas ananēpsai pros epignōsin tēs alētheias. Hōsper gar naus ektos pēdaliōn pleousa aei cheimazetai, houtō toutois pantote ho kindynos epipnei; oude gar pros ton sōtērion limena hormēsai dynantai, ton kybernōnta Kyrion katalipontes. Kai tas men ekdedomenas autǭ psychas houtōs planą. Pollakis de kai tas spoudaias parysizaneidia toutōn 6 echthros, ton aga; (lin autōn dǭmon Eni/3,1: Katʼ eneikan ïar emballei. hōs kai to eu prattein para tēs mw", seōs tōn astrōn ginetai. Touton de ton logismon o enantik pǭsagei tois ek sophias kosmikēs epi ton monērē bion trapeisi ; phronimos gar en tois kakois tynchanōn ho diabolos, pros tas physeis tōn anthrōpōn tas pagidas hypotithēsi. Tois men gar dia tēs apognōseōs endelechei o tinas de dia tēs kenodoxias kathelkei, kai eterous dia tēs philochrēmatias katoryttei. Ōsper gar thanatēphoros iatros prosagei tois anthrōpois ta dēlētēria; kai ton men ek tou hēpatos anairei, prosagōn autǭ to tēs epithymias toxikon; allon de kardiotrōton poiei, ton thymon hautou pros orgēn exaptōn ; tinōn de kai tēn ēgemonikēn amblynei dynamin, ē agnoią autous periballōn, ē dia periergias autous streblōn.
“The wretched ones, then, do everything to thrust themselves away from free will; and they make it their effort to exchange freedom for slavery. For this is the work of wickedness, always to drag itself down with the worse; for they become their own witnesses that they have sold themselves to wickedness. This, then, is the deceitful contrivance of the devil: he makes negligent souls stoop down through false opinion, not allowing them to come to their senses for the knowledge of the truth. For as a ship sailing without rudders is always storm-tossed, so danger always blows upon these; for they cannot make for the saving harbor, having abandoned the Lord who steers. So he leads astray the souls given over to him. Often too the enemy [tries to] sit beside even the zealous through these things, [to overturn] their good course. For he casts in the thought that even doing well comes from the motion of the stars. This thought he brings especially to those who have turned from worldly wisdom to the solitary life; for the devil, being wise in evils, sets his snares according to people’s natures. Some he presses continually through despair; some he drags down through vainglory; and others he buries through love of money. For like a murderous doctor he applies poisons to people: one he kills through the liver, applying the poison of desire; another he wounds in the heart, kindling his temper to anger; and in some he blunts the ruling power, either throwing them into ignorance or twisting them through curiosity.”
Chapter 86
86PG 28:1540b–1540d
Τινὲς οὖν ὲκ ζητήσεων οὐκ ὀρθῶν παρέτρεψε. Περὶ γάρ Θεοῦ καί τῆς αὖτοῦ οὐσίας διαλαβεῖν θελήσαντες, ἐναυάγησαν. Τὸν γάρ πρακτικὸν βίον ἀκοπρὸς θεωρίαν ὥρμησαν, λούθως μὴ ἡνιοχήσαντες. καὶ ἰλιγγιάσαντες πεπτώκασι. Τοῦ γὰρ πρώτου ὡς πρὸς τὴν τάξιν μὴ ἐπιλαβόμενοι, τοῦ δεύτερον ἠστόχησαν. Ὠσπερ γὰρ οἱ τῷ ἄλφα στοιχείῳ ἐντυγχάνοντες, πρῶτον αὑτοῦ τὸ σχῆμα ὁρῶσι, καὶ δεύτερον τὸ ὄνομα διδάσκονται, καὶ οὕτως τὸν ἀριθμὸν μανθάνουσι, καὶ τὸ τελευταῖον τοὺς τόνους παραλαμβάνουσιν. Εἰ οὖν ἐπὶ τοῦ πρώτου στοιχείου τοσαύτη χρεία τριβῆς καὶ τέχνης, πόσῳ μᾶλλον ἐπὶ τοῦ Δημιουργοῦ ὀφείλει πόνος καὶ χρόνος προηγεῖσθαι εἰς τὴν τοῦ ἀξιουμένου Θεωρίαν τῆς ἀνεκφράστου δόξης; ἀλλὰ μή τις γαυριάτω πρὸς κατάληψιν τῶν θείων ἐκ τῶν ἔξωθεν μαθημάτων ὁρμώμενος. Φρεναπατᾷ γὰρ ἑαυτὸν ὁ τοιοῦτος, ὑπὸ τοῦ δαίμονος φανταζόμενος. Φησὶ γὰρ ὁ Ὑμνῳδός· Ἐκ τοῦ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον. Καὶ ὁ Κύριος δὲ ἐν τῷ Εὑαγγελίῳ· Ἀφετε τὰ παιδία ἐλθεῖν πρός με· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. Καὶ ἀλλαχοῦ φησιν· Ἐὰν μὴ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ταῦτα ἐπαιδεύθης διὰ τὸν κόσμον μωρὸς γενοῦ διὰ τὸν Θεόν· ἔκκοψον τὰ παλαιὰ, ἴνα νέα φυτεύσῃςο τοὺς σαθροὺς θεμελίους κάθελε. ἴνα τὴν ἀδαμάντινον τοῦ Κυρίου βάσιν ἐπιθῇς · ἵνα καὶ σὺ ὠς Ἀπόστολος ἐπὶ τὴν στερεὰν πέτραν οἱκοδομηθῇς.
Tines oun ek zētēseōn ouk orthōn paretrepse. Peri gar Theou kai tēs autou ousias dialabein thelēsantes, enauagēsan. Ton gar praktikon bion akopros theōrian hōrmēsan, louthōs mē hēniochēsantes. kai ilingiasantes peptōkasi. Tou gar prōtou hōs pros tēn taxin mē epilabomenoi, tou deuteron ēstochēsan. Ōsper gar hoi tǭ alpha stoicheiǭ entynchanontes, prōton hautou to schēma horōsi, kai deuteron to onoma didaskontai, kai houtōs ton arithmon manthanousi, kai to teleutaion tous tonous paralambanousin. Ei oun epi tou prōtou stoicheiou tosautē chreia tribēs kai technēs, posǭ mallon epi tou Dēmiourgou opheilei ponos kai chronos proēgeisthai eis tēn tou axioumenou Theōrian tēs anekphrastou doxēs? alla mē tis gauriatō pros katalēpsin tōn theiōn ek tōn exōthen mathēmatōn hormōmenos. Phrenapatą gar heauton ho toioutos, hypo tou daimonos phantazomenos. Phēsi gar ho Hymnǭdos; Ek tou stomatos nēpiōn kai thēlazontōn katērtisō ainon. Kai ho Kyrios de en tǭ Heuangeliǭ; Aphete ta paidia elthein pros me; tōn gar toioutōn estin hē basileia tōn ouranōn. Kai allachou phēsin; Ean mē genēsthe hōs ta paidia, ou mē eiselthēte eis tēn basileian tōn ouranōn. Tauta epaideuthēs dia ton kosmon mōros genou dia ton Theon; ekkopson ta palaia, ina nea phyteusę̄so tous sathrous themelious kathele. ina tēn adamantinon tou Kyriou basin epithę̄s ; hina kai sy ōs Apostolos epi tēn sterean petran hoikodomēthę̄s.
“Some, then, have gone astray through wrong inquiries. For wishing to discuss God and his essence, they suffered shipwreck. For they rushed to contemplation without having guided the practical life in due order, and growing dizzy they fell. For not having taken hold of the first in order, they missed the second. For as those who meet the letter alpha first see its shape, and second are taught its name, and so learn its number, and last take in the accents. If, then, for the first letter so much practice and skill are needed, how much more must labor and time go before the contemplation of the inexpressible glory of the Creator for one counted worthy of it? But let no one be proud, setting out from outside learning toward the grasp of divine things. For such a one deceives himself, deluded by the demon. For the psalmist says: ‘Out of the mouth of infants and nursing babes you have perfected praise.’ And the Lord in the Gospel: ‘Let the children come to me; for of such is the kingdom of heaven.’ And elsewhere he says: ‘Unless you become like children, you will not enter the kingdom of heaven.’ You were educated in these things for the world; become a fool for God; cut down the old so that you may plant the new; pull down the rotten foundations so that you may lay the adamantine base of the Lord; so that you too, like the apostle, may be built upon the solid rock.”
Chapter 87
87PG 28:1540d–1541a
Οὐ δεῖ οὖν φιλόνεικον εἶναι ο διὰ. τὴν πολυλογίαν μὴ πολλὰ άσχοληθῇς. Καὶ γάρ διά τῆς ἀκαίρου φλυαρίας δύναται βλάπτειν ὁ διάβολος. Πολλὰς γὰρ ἔχει παγίδας, καὶ δεινός ἐστι θηρευτής · καὶ τοῖς μὲν βραχυτάτοις στρουθίοις μικρά τίθησι σκάνδαλα · τοῖς δὲ μεγάλοις ὀρνέοις ἰσχυροὺς εὐτρεπίζει τοὺς βρόχους. Βαρὺς καὶ θανατηφόρος ἐστὶ βρόχος τὸ πιστεύειν εἶναι γένεσιν. Φευκταῖος ὁ πρὸς τοῦτο λογισμός. Ἀλλὰ πείθει σε διά πραγμάτων καὶ προρρήσεων; Στοχαστικὸς ὁ τρόπος· ἀβέβαιος ἡ γνώμη. Οὐδὲ γάρ ἀναγκαίως ἀκολουθεῖ τά παρʼ αὐτῶν λεγόμενα· ὥσπερ γὰρ τοῖς ἰδιώταις καὶ τοῖς ναυτίλοις ὲκ τῆς τῶν νεφῶν ίδιότητός ἐστί τις ἀμυδρά γνῶσις ἀνέμων ἢ ὑετῶνο οὕτω τούτοις ἐκ δαιμόνων ἡ σαθρά πρόγνωσις. Καὶ γοῦν τινα καὶ αὐτοὶ λέγουσι στοχαστικῶς, ὡς καὶ οἱ ἐγγαστρίμυθοι· καὶ τοῦτο δʼ ἃν αὐτῶν μᾶλλον διασκεδάσαι δυνηθείη τὴν φαύλην διάνοιαν · εἰ γὰρ ὲκ δαιμόνων αί στοχαστικαὶ αὗται ψευδολογίαι συνέστησαν, ματαία τῶν ψηφιζόντων ἡ τέχνη.
Ou dei oun philoneikon einai o dia. tēn polylogian mē polla ascholēthę̄s. Kai gar dia tēs akairou phlyarias dynatai blaptein ho diabolos. Pollas gar echei pagidas, kai deinos esti thēreutēs ; kai tois men brachytatois strouthiois mikra tithēsi skandala ; tois de megalois orneois ischyrous eutrepizei tous brochous. Barys kai thanatēphoros esti brochos to pisteuein einai genesin. Pheuktaios ho pros touto logismos. Alla peithei se dia pragmatōn kai prorrēseōn? Stochastikos ho tropos; abebaios hē gnōmē. Oude gar anankaiōs akolouthei ta parʼ autōn legomena; hōsper gar tois idiōtais kai tois nautilois ek tēs tōn nephōn idiotētos esti tis amydra gnōsis anemōn ē hyetōno houtō toutois ek daimonōn hē sathra prognōsis. Kai goun tina kai autoi legousi stochastikōs, hōs kai hoi engastrimythoi; kai touto dʼ han autōn mallon diaskedasai dynētheiē tēn phaulēn dianoian ; ei gar ek daimonōn ai stochastikai hautai pseudologiai synestēsan, mataia tōn psēphizontōn hē technē.
“One must not, then, be contentious; do not busy yourself much with much talk. For the devil can harm even through untimely chatter. For he has many snares and is a terrible hunter; for the smallest sparrows he sets small traps, but for the great birds he prepares strong nooses. A heavy and deadly noose is believing that there is ‘genesis.’ The thought toward it must be fled. But does he persuade you by events and predictions? The method is conjectural; the opinion unstable. For what they say does not necessarily follow; for as ordinary people and sailors have a dim knowledge of winds or rain from the character of the clouds, so these have a rotten foreknowledge from demons. Indeed they too say some things by conjecture, as do the ventriloquists; and this might rather scatter their bad thinking: for if these conjectural lies arise from demons, the art of the reckoners is vain.”
Chapter 88
88PG 28:1541a–1541c
Εί δὲ ἐπὶ πλεῖον ἑνδελεχεῖ περὶ αὐτῶν δικαιολογούμενος ὁ ἐχθρὸς, ὲκ τούτου αὑτὸν ὲλέγξεις, ὲκ τοῦ άλλοτε ἄλλοις λογισμοῖς τῇ ψυχῇ πολεμεῖν. Τὸ γὰρ ἄστατον sessim;- ἒεδ ἐξ ἆδὲσῖιῖον ἀπωλείαις-ἐγγύῖ Οὐδὲ γὰρ τῇ πρώτῃ αὑτοῦ κακίᾳ ὲπαρκείται ὁ διάβολος · ἀλλά γε καὶ αὐτοματισμὸν ὑποβάλλει τῇ ψυχῇ · καὶ ἄνθος φύσεως τὸν ἡγεμόνα ἡμῶν νοῦν ὑπογρᾶφει· καὶ ὅτι, διαλυομένου τοῦ σώματος, συμφθείρεται καὶ ἡ ψυχή. Ταῦτα δὲ ἡμῖν πάντα ὑποβάλλει πρὸς τὸ ἀμελείᾳ τὴν ψυχὴν διαφθεῖραι. Ἀλλά προσγινομένων τούτων τῶν σκιωδῶν φαντασμάτων, μὴ ὡς ἀληθέσιν αὑτοίς συνθώμεθα. Ταῦτα γὰρ αὐτῶν τὴν κακίαν δείκνυσιν, ἄλλοτε ἄλλως προσερχόμενα, καὶ ῥιπῇ ὀφθαλμοῦ ἀφιπτάμενα. Καὶ γοῦν οἶδά τινα Θεοῦ δοῦλον κατʼ ἀρετὴν βιοῦντα, ὅστις, καθεζόμενος ἐν τῷ κελλίῳ, ἐπετήρει τῶν λογισμῶν τὰς παρεισαγωγάς, καὶ ἐμέτρει ποῖος πρῶτος, καὶ ποῖος δεύτερος, καὶ ἕκαστος αὐτῶν πόσον χρόνον κατεῖχε· καὶ εἰ ὑστέρησεν ἢ προέφθασεν τῆς παρελθούσης ἡμέρας · οὕτως ἀκριβῶς ἠπίστατο τήν τε τοῦ Θεοῦ χάριν καὶ τὴν οἰκείαν καρτερίαν τε καὶ δύναμιν, ἔτι γε μὴν καὶ τὴν τοῦ ἐχθροῦ καθαίρεσιν.
Ei de epi pleion hendelechei peri autōn dikaiologoumenos ho echthros, ek toutou hauton elenxeis, ek tou allote allois logismois tę̄ psychę̄ polemein. To gar astaton sessim?- eed ex adesiiion apōleiais-engui Oude gar tę̄ prōtę̄ hautou kakią eparkeitai ho diabolos ; alla ge kai automatismon hypoballei tę̄ psychę̄ ; kai anthos physeōs ton hēgemona hēmōn noun hypographei; kai hoti, dialyomenou tou sōmatos, symphtheiretai kai hē psychē. Tauta de hēmin panta hypoballei pros to ameleią tēn psychēn diaphtheirai. Alla prosginomenōn toutōn tōn skiōdōn phantasmatōn, mē hōs alēthesin hautois synthōmetha. Tauta gar autōn tēn kakian deiknysin, allote allōs proserchomena, kai rhipę̄ ophthalmou aphiptamena. Kai goun oida tina Theou doulon katʼ aretēn biounta, hostis, kathezomenos en tǭ kelliǭ, epetērei tōn logismōn tas pareisagōgas, kai emetrei poios prōtos, kai poios deuteros, kai hekastos autōn poson chronon kateiche; kai ei hysterēsen ē proephthasen tēs parelthousēs hēmeras ; houtōs akribōs ēpistato tēn te tou Theou charin kai tēn oikeian karterian te kai dynamin, eti ge mēn kai tēn tou echthrou kathairesin.
“And if the enemy persists further, arguing for them, you will refute him from this, that he fights the soul at different times with different thoughts. For his instability shows his falsehood and brings destruction near. For the devil is not content with his first wickedness, but he also suggests chance to the soul, and describes our ruling mind as a flower of nature, and says that, when the body is dissolved, the soul perishes with it. All these he suggests to us so as to corrupt the soul by negligence. But when these shadowy imaginations come, let us not assent to them as true. For they show their wickedness by coming now one way, now another, and flying off in the blink of an eye. Indeed I know a certain servant of God, living by virtue, who, sitting in his cell, watched the entrances of the thoughts, and measured which was first and which second, and how long each held him, and whether it came later or earlier than the previous day; so exactly did he know both the grace of God and his own endurance and strength, and moreover the overthrow of the enemy.”
Chapter 89
89PG 28:1541c–1541d
Δέον οὖν ἡμᾶς τούτους τοὺς κανόνας ὑποδεξαμένας φυλάττειν. Εἰ γὰρ οἱ ἐμπορευόμενοι τὰς προσκαίρους πραγματείας καθʼ ἑκάστην ἡμέραν ζυγοστατοῦσι τά κέρδη ο καὶ ἀσμένως μὲν τὰ πλείονα ὑποδέχονται, πρὸς δὲ τὰς ζημίας ἀπεχθάνονται · πολὺ πλέον τούτων ἀγρυπνεῖν προσήκει τοὺς τὸν ἀληθινὸν θησαυρὸν ἐμπορευομένους· καὶ τῶν μὲν πλειόνων ἀγαθῶν ἐφίεσθαι · εί δὲ καὶ μικρά τις κλοπὴ τοῦ ἐχθροῦ γένοιτο, βαρέως μὲν φέρειν διὰ τὸ κρίνεσθαι, ἀλλʼ οὐ μὴν ἀπογινώσκειν ἑαυτοὺς, καὶ πάντα ῥίπτειν διὰ τὸ ἀκούσιον πταῖσμα. Ἔχεις τὰ ἐνενήκοντα ὲννέα πρόβατα, ζήτει καὶ τὸ ἀπολωλός. Μὴ λυπηθῇς διὰ τὸ ἓν, μὴ ἁποφύγῃς τὸν Δεσπότην. καὶ ό αίμοβόρος διάβολος πᾶσάν σου τὴν ἀγέλην τῶν πράξεων αἰχμαλωτίσας ἀπολέσει. Μὴ οὖν λειποτακτήσῃς διὰ τὸ ἕνʼ ἀγαθὸς γάρ ἐστιν ὁ Δεσπότης· φησὶ γὰρ διὰ τοῦ Ψαλμῳδοῦ, ὼς Ἐὰν πέσῃ, οὐ καταρραχθήσεται· ὅτι ὑποστηρίζει Κύριος χεῖρα αὑτοῦ.
Deon oun hēmas toutous tous kanonas hypodexamenas phylattein. Ei gar hoi emporeuomenoi tas proskairous pragmateias kathʼ hekastēn hēmeran zygostatousi ta kerdē o kai asmenōs men ta pleiona hypodechontai, pros de tas zēmias apechthanontai ; poly pleon toutōn agrypnein prosēkei tous ton alēthinon thēsauron emporeuomenous; kai tōn men pleionōn agathōn ephiesthai ; ei de kai mikra tis klopē tou echthrou genoito, bareōs men pherein dia to krinesthai, allʼ ou mēn apoginōskein heautous, kai panta rhiptein dia to akousion ptaisma. Echeis ta enenēkonta ennea probata, zētei kai to apolōlos. Mē lypēthę̄s dia to hen, mē hapophygę̄s ton Despotēn. kai o aimoboros diabolos pasan sou tēn agelēn tōn praxeōn aichmalōtisas apolesei. Mē oun leipotaktēsę̄s dia to henʼ agathos gar estin ho Despotēs; phēsi gar dia tou Psalmǭdou, ōs Ean pesę̄, ou katarrachthēsetai; hoti hypostērizei Kyrios cheira hautou.
“We, then, having received these rules, must keep them. For if those who trade in temporary goods weigh their gains every day, and gladly receive more and hate losses, much more must those who trade in the true treasure keep watch, and aim at more good things; and if some small theft by the enemy happens, bear it heavily because of the judgment, but not despair of themselves and throw everything away because of an involuntary fall. You have the ninety-nine sheep; seek the lost one too. Do not be grieved because of the one; do not flee the Master, and the bloodthirsty devil will capture and destroy your whole flock of deeds. Do not, then, desert your post because of the one; for the Master is good; for he says through the psalmist: ‘If he falls, he will not be dashed down; for the Lord upholds his hand.’”
Chapter 90
90PG 28:1541d–1544a
Ὅσα γὰρ ὲάν πράξωμεν ἢ κερδάνωμεν ἐνταῦθα, μικρά ἡγησώμεθα πρὸς τὸν μέλλοντα αίὼνιον πλοῦτον. Ἐν γὰρ τῇ γῇ ταύτῃ ὡς ὲν δευτέρᾳ μητρῴᾳ κοιλίᾳ τυγχάνομεν. Ὠσπερ γὰρ ὲν ἐκείνοις τοῖς μυχοῖς ού τοιαύτην ζωὴν εἴχομεν· οὔτε γὰρ τῶν τοιούτων στερεμνίων τροφῶν ἀπελαύομεν ὲν ἐκείνοις τοῖς χωρίοις ὡς νῦν· οὒτε μὴν οὓτως ἐνεργεῖν ἐδυνάμεθα ὡς ἐνταῦθα· καὶ γὰρ τοῦ ἡλιακοῦ φωτὸς καὶ πάσης αὐγῆς ἐκτὸς ὑπήρχομεν· ὥσπερ οὖν ἐν ἐκείνοις τοῖς ταμιείοις οὖσαι, πολλῶν τῶν ἐνταῦθα ἑλειπόμεθα · οὕτως καὶ ὲν τῷ νῦν κόσμῳ πλεονεκτούμεθα πρὸς τὴν τῶν οὐρανῶν βασιλείαν. Ἐλάβομεν πεῖραν τῶν ἐνταῦθα τροφῶν, τῶν θείων ὀρεχθὼμεν. Ἀπελαύσαμεν τοῦ ἐνταῦθα φωτὸς, τὸν ἣλιον τῆς δικαιοσύνης ποθήσωμεν. Τὴν ἀνω Ἰερουσαλὴμ ἡγησώμεθα ἑαυτῶν πόλιν τε καὶ μητέρα· πατέρα διττὸν Θεὸν καλέσωμεν ἑαυτῶν. Ζήσωμεν ἐνταῦθα σωφρόνως, ἵνα τῆς αἰωνίου ζωῆς τύχωμεν.
Hosa gar ean praxōmen ē kerdanōmen entautha, mikra hēgēsōmetha pros ton mellonta aiōnion plouton. En gar tę̄ gę̄ tautę̄ hōs en deuterą mētrǭą koilią tynchanomen. Ōsper gar en ekeinois tois mychois ou toiautēn zōēn eichomen; oute gar tōn toioutōn steremniōn trophōn apelauomen en ekeinois tois chōriois hōs nyn; oute mēn houtōs energein edynametha hōs entautha; kai gar tou hēliakou phōtos kai pasēs augēs ektos hypērchomen; hōsper oun en ekeinois tois tamieiois ousai, pollōn tōn entautha heleipometha ; houtōs kai en tǭ nyn kosmǭ pleonektoumetha pros tēn tōn ouranōn basileian. Elabomen peiran tōn entautha trophōn, tōn theiōn orechthōmen. Apelausamen tou entautha phōtos, ton hēlion tēs dikaiosynēs pothēsōmen. Tēn anō Ierousalēm hēgēsōmetha heautōn polin te kai mētera; patera ditton Theon kalesōmen heautōn. Zēsōmen entautha sōphronōs, hina tēs aiōniou zōēs tychōmen.
“For whatever we do or gain here, let us count it small compared with the eternal wealth to come. For on this earth we are as in a second mother’s womb. For as in those inner recesses we did not have such a life (we did not enjoy such solid foods in those places as now, nor could we act as here, for we were outside the light of the sun and every ray), so, as when we were in those chambers we lacked many things that are here, so in the present world we are at a disadvantage with respect to the kingdom of heaven. We have had experience of the foods here; let us long for the divine. We have enjoyed the light here; let us desire the sun of righteousness. Let us consider the Jerusalem above our city and mother; let us call God our double Father. Let us live here chastely, so that we may obtain eternal life.”
Chapter 91
91PG 28:1544a–1544b
Ὥσπερ γὰρ τὰ ὲν μήτρᾳ βρέφη, τελειωθέντα ἐξ ἐλάττονος τροφῆς τε καὶ ζωῆς, διὰ τούτου καὶ πρὸς τὴν μείζονα φέρονται σωτηρίαν · οὕτως καὶ οἱ δίκαιοι ὲκ τῆς τοῦ κόσμου διαγωγῆς πρὸς τὴν ἀνω πορείαν ἀναχωροῦσι κατά τὸ γεγραμμένον· Ἐκ δυνάμεως εις δύναμιν. Οἵ γε ἁμαρτωλοὶ, ὥσπερ τὰ κατὰ γαστρὸς ἔμβρυα ὲν τῇ μήτρᾳ τελευτήσαντα, ἐκ σκότους σκότει παραδίδονται. Καὶ γὰρ ἐν τῇ γῇ νεκροῦνται τῷ πλήθει τῶν ἁμαρτημάτων κεκαλυμμένοι· καὶ ἀπαχθέντες δὲ τοῦ βίου, εἰς ζοφώδεις καὶ ταρταρὼδεις τόπους καταφέρονται. Τρίτον τῷ βίῳ τικτόμεθα ο ὦν ἡ μὲν πρώτη ἐστὶν ἡ ἐκ τῶν μητρῴων κόλπων πρόοδος, ὁπηνίκα εἰς γῆν ἀπαγώμεθα ὲκ γῆς · αἱ δὲ. λοιπαὶ δύο ὲκ γῆς ἡμᾶς εἰς οὐρανοὺς ανάγουσιν· ὧν ἡ μὲν μία ἐστὶν ὲκ χάριτος, ἡ διὰ τοῦ θείου λουτροῦ ἡμῖν προσερχομένη · καὶ γάρ ταύτην ἀληθῶς παλιγγενεσίαν καλοῦμεν ο ἡ δὲ τρίτη ἐκ τῆς μετανοίας ἡμῖν καὶ τῶν ἀγαθῶν πόνων προσγίνεται. Ἐν ταύτῃ νῦν ἡμεῖς ἑστήκαμεν.
Hōsper gar ta en mētrą brephē, teleiōthenta ex elattonos trophēs te kai zōēs, dia toutou kai pros tēn meizona pherontai sōtērian ; houtōs kai hoi dikaioi ek tēs tou kosmou diagōgēs pros tēn anō poreian anachōrousi kata to gegrammenon; Ek dynameōs eis dynamin. Hoi ge hamartōloi, hōsper ta kata gastros embrya en tę̄ mētrą teleutēsanta, ek skotous skotei paradidontai. Kai gar en tę̄ gę̄ nekrountai tǭ plēthei tōn hamartēmatōn kekalymmenoi; kai apachthentes de tou biou, eis zophōdeis kai tartarōdeis topous katapherontai. Triton tǭ biǭ tiktometha o ōn hē men prōtē estin hē ek tōn mētrǭōn kolpōn proodos, hopēnika eis gēn apagōmetha ek gēs ; hai de. loipai dyo ek gēs hēmas eis ouranous anagousin; hōn hē men mia estin ek charitos, hē dia tou theiou loutrou hēmin proserchomenē ; kai gar tautēn alēthōs palingenesian kaloumen o hē de tritē ek tēs metanoias hēmin kai tōn agathōn ponōn prosginetai. En tautę̄ nyn hēmeis hestēkamen.
“For as infants in the womb, perfected from a lesser food and life, are carried through this to a greater salvation, so the righteous too, from their conduct in the world, depart to the journey upward, according to what is written: ‘From strength to strength.’ But sinners, like embryos that have died in the womb, are handed over from darkness to darkness. For on earth they are dead, covered by the multitude of their sins; and when led away from life they are carried down to gloomy and hellish places. Three times we are born in life. The first is the coming forth from our mothers’ bosoms, when we are led from earth to earth; the other two lead us from earth to heaven. One of these is from grace, coming to us through the divine bath; and we truly call this regeneration. The third comes to us from repentance and good labors. In this we now stand.”
Chapter 92
92PG 28:1544b–1545a
Ὀφείλομεν νῦν, τῷ ἀληθινῷ νυμφίῳ μνηστευθεῖσαι, εὐπρεπέστερον κοσμηθῆναι. Γινέσθω ἡμῖν οἰκοδομὴ ἡ θέα τοῦ κοσμικοῦ γάμου. Εἰ γὰρ ἐκεῖναι, πρὸς τὸν εὐάλωτον συναπτόμεναι ἄνδρα, τοσαύτην τίθενται σπουδὴν λουτρῶν τε καὶ μυραλοιφιῶν, καὶ ποικίλης κοσμήσεως (ὲκ γὰρ τούτων δοκοῦσιν ἑαυτὰς ἐρασμίους μᾶλλον παρασκευάζειν), καὶ εί τοσαύτη τοῖς κατά τὸ σῶμα πολιτευομενοις φαντασία ἐντέτηκται· πόσῳ μᾶλλον δέον ἡμᾶς ἐπαναβῆναι ὲκείνας τῇ γνώμῃ, τῷ οὐρανίῳ νυμφίῳ μνηστευθείσας, καὶ ἀπολοὺσασθαι μὲν τῶν ἁμαρτιῶν τὸν ῥύπον τῇ ἑπιπόνῳ ἀσκήσει, ἀντικαταλλάξαι δὲ τῶν σωματικῶν ἐνδυμάτων τὰ πνευματικά. Ἐκεῖναι τὸ σῶμα τοῖς κοσμικοῖς καὶ γηῖνοις ἀνθεσι κοσμοῦσιν· ἡμεῖς τὴν ψυχὴν ταῖς ἀρεταῖς φαιδρύνωμεν καὶ ἀντὶ μὲν λίθων πολυτελῶν τῇ κεφαλῇ περιθῶμεν τὸν τρίπλοκον στέφανον, πίστιν, ἐλπίδα καὶ ἀγάπην · τῷ δὲ τραχήλῳ τὴν τιμίαν κόσμησιν περιθῶμεν, τὴν ταπεινοφροσύνην ἀντὶ δὲ ζώνης τὴν σωφροσύνην περιζωσώμεθα· λαμπρὰ δὲ ἡμῖν περιβολὴ ἡ ἀκτημοσύνη γινέσθω · προσαγέσθω δὲ τῷ δείπνῳ τὰ μὴ φθειρόμενα ὄψα, εὐχαί τε καὶ ψαλμοί. Ἀλλʼ ὡς ὁ Ἀπόστολός φησι, μὴ μόνον τὴν γλῶτταν κίνει· ἀλλά γε καὶ τῷ πνεύματι νόει τά λεγόμενα. Πολλάκις γάρ τὸ μὲν στόμα φθέγγεται, ἡ δὲ καρδία περὶ λογισμοὺς ἀσχολεῖται. Προσέχειν δὲ δεῖ. μὴ, τοῖς θείοις γάμοις προσελθοῦσαι, πενίαν λαμπάδων, τουτέστιν ἀρετῶν, νοσήσωμεν. Μισήσει γάρ ἡμᾶς ὁ μνηστήρ, καὶ οὐδʼ ὅλως προσδέξεται, ὲάν μὴ τάς ὑποσχέσεις λάβῃ. Τίνες δέ εἰσιν αὗται; τοῦ μὲν σώματος ἥττω φροντίζειν, ἐπὶ πλείω δὲ τὴν ψυχὴν ἀρδεύειν· αὗται γάρ εἰσιν αἱ πρὸς αὐτὸν συνθῆκαι.
Opheilomen nyn, tǭ alēthinǭ nymphiǭ mnēsteutheisai, euprepesteron kosmēthēnai. Ginesthō hēmin oikodomē hē thea tou kosmikou gamou. Ei gar ekeinai, pros ton eualōton synaptomenai andra, tosautēn tithentai spoudēn loutrōn te kai myraloiphiōn, kai poikilēs kosmēseōs (ek gar toutōn dokousin heautas erasmious mallon paraskeuazein), kai ei tosautē tois kata to sōma politeuomenois phantasia entetēktai; posǭ mallon deon hēmas epanabēnai ekeinas tę̄ gnōmę̄, tǭ ouraniǭ nymphiǭ mnēsteutheisas, kai apolousasthai men tōn hamartiōn ton rhypon tę̄ hepiponǭ askēsei, antikatallaxai de tōn sōmatikōn endymatōn ta pneumatika. Ekeinai to sōma tois kosmikois kai gēinois anthesi kosmousin; hēmeis tēn psychēn tais aretais phaidrynōmen kai anti men lithōn polytelōn tę̄ kephalę̄ perithōmen ton triplokon stephanon, pistin, elpida kai agapēn ; tǭ de trachēlǭ tēn timian kosmēsin perithōmen, tēn tapeinophrosynēn anti de zōnēs tēn sōphrosynēn perizōsōmetha; lampra de hēmin peribolē hē aktēmosynē ginesthō ; prosagesthō de tǭ deipnǭ ta mē phtheiromena opsa, euchai te kai psalmoi. Allʼ hōs ho Apostolos phēsi, mē monon tēn glōttan kinei; alla ge kai tǭ pneumati noei ta legomena. Pollakis gar to men stoma phthengetai, hē de kardia peri logismous ascholeitai. Prosechein de dei. mē, tois theiois gamois proselthousai, penian lampadōn, toutestin aretōn, nosēsōmen. Misēsei gar hēmas ho mnēstēr, kai oudʼ holōs prosdexetai, ean mē tas hyposcheseis labę̄. Tines de eisin hautai? tou men sōmatos hēttō phrontizein, epi pleiō de tēn psychēn ardeuein; hautai gar eisin hai pros auton synthēkai.
“We ought now, betrothed to the true Bridegroom, to be adorned more fittingly. Let the sight of worldly marriage be an edification for us. For if those women, joining a husband easily won, give so much effort to baths and anointings and varied adornment (for by these they think to make themselves more lovable), and if so much imagination is fixed in those who live according to the body, how much more must we, betrothed to the heavenly Bridegroom, rise above them in mind, wash off the filth of sins by laborious asceticism, and exchange bodily garments for spiritual ones? They adorn the body with worldly and earthly flowers; let us brighten the soul with the virtues; and instead of precious stones let us put on our head the threefold crown, faith, hope and love; and round our neck let us put the precious ornament, humility; instead of a girdle let us gird ourselves with chastity; let poverty be our splendid robe; and let there be brought to the banquet foods that do not perish, prayers and psalms. But, as the apostle says, do not only move the tongue, but understand with the spirit what is said. For often the mouth speaks while the heart is busy with thoughts. We must take care lest, coming to the divine wedding, we suffer a poverty of lamps, that is, of virtues. For the Bridegroom will hate us and not receive us at all if he does not receive the pledges. And what are these? To care less for the body and to water the soul more; for these are the covenants with him.”
Chapter 93
93PG 28:1545a–1545b
Ὥσπερ δὲ οὐκ ἐγχωρεῖ δύο κάδους κατά τὸ αὐτὸ ἀνάγειν πεπληρωμένους ὓδατος· διὰ γάρ τοῦ στρεφομένου ἄξονος, ὁ μὲν εἷς κοῦφος κατάγεται, ὁ δὲ ἕτερος μεστὸς ἀνάγεται· οὕτως καὶ ἐφʼ ἡμῶν ἐστιν· ὅταν γὰρ τὴν πᾶσαν κηδεμονίαν τῇ ψυχῇ προσοίσωμεν, πληρωθεῖσα τῶν καλῶν ἀνάγεται, τῶν μεταρσίων ἐφιεμένη. Τὸ δὲ σῶμα ἡμῶν, διὰ τῆς ἀσκήσεως κοῦφον γενόμενον, οὐ βρίθει τὴν ἡγεμονοῦσαν δύναμιν. Καὶ τούτου μάρτυς ὁ Ἀπόστολος, φησὶ γάρ · Ὅσον ό ἔξωθεν ἡμῶν ἅνθρωπος φθείρεται, τοσοῦτον ό ἔνδον ἀνακαινοῦται.
Hōsper de ouk enchōrei dyo kadous kata to auto anagein peplērōmenous hydatos; dia gar tou strephomenou axonos, ho men heis kouphos katagetai, ho de heteros mestos anagetai; houtōs kai ephʼ hēmōn estin; hotan gar tēn pasan kēdemonian tę̄ psychę̄ prosoisōmen, plērōtheisa tōn kalōn anagetai, tōn metarsiōn ephiemenē. To de sōma hēmōn, dia tēs askēseōs kouphon genomenon, ou brithei tēn hēgemonousan dynamin. Kai toutou martys ho Apostolos, phēsi gar ; Hoson o exōthen hēmōn hanthrōpos phtheiretai, tosouton o endon anakainoutai.
“As it is not possible to raise two buckets full of water at the same time (for by the turning axle one goes down light and the other comes up full), so it is with us: when we give all our care to the soul, it rises filled with good things, aiming at things on high; and our body, made light through asceticism, does not weigh down the ruling power. And the apostle is witness of this, for he says: ‘For though our outer man is perishing, yet the inner is being renewed.’”
Chapter 94
94PG 28:1545b
Ἐν μονῇ κοινοβίου τυγχάνεις; μὴ μεταλλάξῃς τὸν τόπον· βλαβήσῃ γὰρ μεγάλως· Ὥσπερ γὰρ ὄρνις ἐξανισταμένη τῶν ὠῶν, οὔρια ταῦτα καὶ ἄγονα παρασκευάζει· οὐτως παρθένος ἢ μοναχὸς ψυχροῦται καὶ νεκροῦται τῆς πίστεως, τόπον ἐκ τόπου μεταβαίνων.
En monę̄ koinobiou tynchaneis? mē metallaxę̄s ton topon; blabēsę̄ gar megalōs; Hōsper gar ornis exanistamenē tōn ōōn, ouria tauta kai agona paraskeuazei; outōs parthenos ē monachos psychroutai kai nekroutai tēs pisteōs, topon ek topou metabainōn.
“Are you in a community monastery? Do not change your place; for you will be greatly harmed. For as a bird that rises from its eggs makes them addled and barren, so a virgin or monk grows cold and dead in faith by passing from place to place.”
Chapter 95
95PG 28:1545b
Μή σε δελεάσῃ ἡ τῶν κατά τὸν κόσμον πλουσίων τρυφὴ, ῶς τι χρήσιμον ἔχουσα. Ἡδονῆς ἕνεκεν τὴν ὀψαρτυτικὴν τιμῶσι τέχνην · νηστείᾳ καὶ αὐτὸς διά τῶν εὐτελῶν τὴν ἐκείνων εὐπορίαν τῶν τροφῶν ὑπερβάλλου. Φησὶ γὰρ, ὡς Ψυχὴ, ἐν πλησμονῇ οὖσα, κηρίοις ἐμπαίζει. Μὴ κορεσθῇς ἄρτου, καί οὐκ ἐπιθυμήσεις οἴνου.
Mē se deleasę̄ hē tōn kata ton kosmon plousiōn tryphē, ōs ti chrēsimon echousa. Hēdonēs heneken tēn opsartytikēn timōsi technēn ; nēsteią kai autos dia tōn eutelōn tēn ekeinōn euporian tōn trophōn hyperballou. Phēsi gar, hōs Psychē, en plēsmonę̄ ousa, kēriois empaizei. Mē koresthę̄s artou, kai ouk epithymēseis oinou.
“Let not the luxury of the rich in the world lure you, as though it had something useful. They honor the art of cookery for the sake of pleasure; but you, by fasting with cheap foods, surpass their abundance of food. For it says: ‘A soul that is full mocks at honeycombs.’ Do not be filled with bread, and you will not desire wine.”
Chapter 96
96PG 28:1545b
Τρία ἐστὶ τοῦ ἐχθροῦ τά πρῶτα κεφάλαια, ἐξ ὧν πᾶσα κακία κατάγεται· ἐπιθυμία, ἡδονὴ, λύπη. ’Ἑν ἐξ ένὸς ταῦτα ἤρτηται, καὶ ἒν ένὶ ἀκολουθεῖ· καὶ ἡδονῆς μὲν κρατῆσαι δυνατὸν μετρίως, ἐπιθυμίας δὲ ἀδύνατον. Τὸ μὲν γὰρ τῆς ἡδονῆς διὰ τοῦ σώματος τελεῖται· τὸ δὲ ἀπὸ ψυχῆς ἄρχεται· ὴ δὲ λύπη ἐκ τῶν ἀμφοτέρων κατασκευάζεται. Μὴ συγχωρήσῃς οὖν τὴν ἐπιθυμίαν ἐνεργῆσαι, καὶ τὰ λοιπά ἀποσκεδάσεις. Εἰ δὲ συγχωρήσῃς προκύψαι τὸ πρῶτον, διανεμηθήσεται πρὸς τὸ δεύτερον, κυκλικὴν ἀνταπόδοσιν ποιήσονται πρὸς έαυτά, καὶ οὐδαμῶς συγχωρήσει τῇ ψυχῇ ἀνασφῆλαι. Γέγραπται γὰρ, ὡς Μὴ δὸς ὕδατι διέξοδον.
Tria esti tou echthrou ta prōta kephalaia, ex hōn pasa kakia katagetai; epithymia, hēdonē, lypē. ’Hen ex enos tauta ērtētai, kai en eni akolouthei; kai hēdonēs men kratēsai dynaton metriōs, epithymias de adynaton. To men gar tēs hēdonēs dia tou sōmatos teleitai; to de apo psychēs archetai; ē de lypē ek tōn amphoterōn kataskeuazetai. Mē synchōrēsę̄s oun tēn epithymian energēsai, kai ta loipa aposkedaseis. Ei de synchōrēsę̄s prokypsai to prōton, dianemēthēsetai pros to deuteron, kyklikēn antapodosin poiēsontai pros eauta, kai oudamōs synchōrēsei tę̄ psychę̄ anasphēlai. Gegraptai gar, hōs Mē dos hydati diexodon.
“There are three first heads of the enemy, from which all wickedness is derived: desire, pleasure, grief. These hang one from another and follow one another; and it is possible to master pleasure in some measure, but impossible [to master] desire [once it has acted]. For pleasure is accomplished through the body, but desire begins from the soul; and grief is produced from both. Do not allow desire to act, then, and you will scatter the rest. But if you allow the first to peep out, it will spread to the second, and they will make a circular exchange among themselves, and will not allow the soul to recover at all. For it is written: ‘Do not give water an outlet.’”
Chapter 97
97PG 28:1545b–1548a
Οὐ πᾶσι πάντα συμφέρει · ἕκαστος δὲ τῷ ἰδίῳ νοῒ πληροφορείσθω. Ὅτι πολλοῖς ἐν κοινοβίῳ συμφέρει, καὶ ἄλλοις κατʼ ίδίαν ἀναχωρεῖν ὠφέλιμον τυγχάνει. Ὥσπερ γάρ τῶν φυτῶν τά μὲν ἐν τοῖς διύγροις τόποις τυγχάνοντα εὐθαλέστερα γίνονται, τά δὲ ὲν τοῖς ξηροτέροις μονιμώτερα· οὕτω καὶ τῶν ἀνθρώπων οι μὲν έν τοῖς ὑψηλοτέροις τόποις εὖ πράττουσιν, οἱ δὲ έν τοῖς ταπεινοτέροις διασώζονται. Πολλοὶ οὖν ἐν πόλει, τὰ τῆς ἐρήμου φανταζόμενοι, ἐσώθησαν καὶ πολλοὶ, ὲν ὄρει ὄντες, τά τῶν δημοτῶν πράττοντες, ἀπώλοντο. Δυνατὸν μετά ὄντα μονάζειν τῇ γνώμῃ, καὶ μόνον ὄντα μετὰ ὄχλων τῇ διανοίᾳ συνδιάγειν.
Ou pasi panta sympherei ; hekastos de tǭ idiǭ noï plērophoreisthō. Hoti pollois en koinobiǭ sympherei, kai allois katʼ idian anachōrein ōphelimon tynchanei. Hōsper gar tōn phytōn ta men en tois diygrois topois tynchanonta euthalestera ginontai, ta de en tois xēroterois monimōtera; houtō kai tōn anthrōpōn oi men en tois hypsēloterois topois eu prattousin, hoi de en tois tapeinoterois diasōzontai. Polloi oun en polei, ta tēs erēmou phantazomenoi, esōthēsan kai polloi, en orei ontes, ta tōn dēmotōn prattontes, apōlonto. Dynaton meta onta monazein tę̄ gnōmę̄, kai monon onta meta ochlōn tę̄ dianoią syndiagein.
“Not everything profits everyone; let each be fully persuaded in his own mind. For many it is profitable to be in a community, and for others it is useful to withdraw alone. For as some plants flourish more in moist places and others are more lasting in drier ones, so among people some do well in higher places and others are kept safe in lower ones. Many, then, in a city, imagining the things of the desert, have been saved; and many, being on a mountain, doing the things of townsfolk, have perished. It is possible to be with many and alone in mind, and to be alone and live with crowds in one’s thoughts.”
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.”
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.”
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.”
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 …”
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.”
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.”
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.”
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.
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.
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.
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.
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?”
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.
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.
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.
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.