Sophia Scriptura

Religious History 12–13

Theodoret of Cyrus · Religious History · ca. 444 · Cyrrhus · 2 passages

Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 12

12PG 82

Ζήνωνα τὸν θαυμάσιον οὐ πολλοὶ μὲν γινώσκουσιν, οἱ δὲ γινώσκοντες θαυμάζειν ἀξίως οὐ δύνανται. Οὗ τὸς γὰρ πλοῦτον ὅτι μάλιστα πλεῖστον ἐν τῇ πατρίδι καταλιπὼν (αὔτη δὲ ἣν ὁ Πόντος), ἀπήλαυσε μὲν, ὡς ἔλεγε, τῶν Βασιλείου τοῦ μεγάλου ναμάτων γει- «ονεύοντος, καὶ τὴν Καππαδοκῶν ἀρδεύοντος, τῆς δὲ ἀρδείας ἀξίους ἀπέδωκε τοὺς καρπούς, Εὐθὺς μὲν γὰρ Οὐάλεντος τοῦ βασιλέως ἀναιρεθέντος, τὴν στρατιωτικὴν ἀπέθετο ζώνην. Ἐγχατείλεχτο δὲ τοῖς τὰ βασιλέως ὀξέως διαχομέζουσι γράμματα. ᾿Απὸ δὲ τῶν βασιλείων εἴς τινα τάφον ὁρμήσας (πολλοὺς δὲ ἔχει τὸ τῇ ᾿Αντιοχείᾳ παρακείμενον ὄρος) “ μόνος διῆγς, τὴν ψυχὴν ἐχχαθαίρων, καὶ τὸ ταύτης ὁπτιχὸν ἀποῤῥύπτων, καὶ τὴν θείαν φανταζόμενος θεωρίαν, καὶ τὰς τοῦ Θεοῦ ἀναθάσεις ἐν τῇ καρδίᾳ πιθέμενος, καὶ πτέρυγας λαθεῖν ὡσεὶ περιστερᾶς ἐφιέμενος, καὶ εἰς τὴν θείαν κατάπαυσιν ἀναπτῆναι ποθῶν. Τούτου χάριν, οὐ κλίνην εἶχεν, οὐ λύχνον, οὗ βιθλίον, οὐκ ἄλλο τι " ἀλλὰ ῥάχια μὲν ἡ μπείχετο παλαιὰ, καὶ ὑποδήματα δὲ ὡσαύτως δεσμῶν δεόμενα" διήρητο γὰρ τῶν χαττυμάτων τὰ δέρματα, Παρ᾽ ἑνὰς δὲ μόνου τῶν γνωρίμων τὴν ἀναγκαίαν τροφὴν ἐπορίζετο" αὕτη δὲ ἦν εἷς ἄρτος δύο χορηγούμενος δὺ} ἢ ἡμέραις " τὸ δὲ ὕδωρ πόῤῥωθεν ἀρυόμενος αὑτὸς ρεῖ- ἔφερε, Καέ ποτέ τις αὐτὸν ἀχθοφοροῦντα θεασάμενος, ἱκέτευσε χουφῖσαι τοῦ πόνον " ὁ δὲ τὰ μὲν πρῶτα ἀντέτεινς, διδάσκων ὡς οὐκ ἀνέξεται μεταλαδεῖν ὕδατος ὑπ᾽ ἄλλου χομισθέντος. Ὡς δὲ οὐκ ἔπεισεν, ἔδωκε τὰ σταμνία" δύο γὰρ ἀμφοῖν ταῖν χεροῖν ἐπἐφέρετο. Ὡς δὲ εἴσω τῆς αὐλίου θύρας ἐγένετο, ἐκχέας τὸ ὕδωρ καὶ διαῤῥάνας, πάλιν ἔδραμεν ἐπὶ τὸν χρουνὸν, ἔργῳ βεθδαιώσας τοὺς λόγους. Κἀγὼ δὲ ὅτε πρῶτον αὐτὸν ἱστορῆσαι ποθήσας εἰς τὸ ὄρος ἀνῆλθον, ἐθεασάμην ταῖν χεροῖν τὰ σταμνία κατέχοντα. Εἴτα ἡρόμην, ὅπου εἴη τὸ τοῦ θαυμασίου Ζήνωνος καταγώγιον' ὁ δὲ ἤἥχιστα ἔλεγεν εἰδέναι μονάζοντα ταὐύτῇ τῇ προσηγορίᾳ καλούμενον. Ἐγὼ δὲ αὐτὸν εἶναι τὸ μέτριον. Ὡς δὲ εἴσω τῆς θύρφς ἐγενόμην, στιβάδα εἶδον ἀπὸ χόρτου συγκειμένην, καὶ ἕτερόν τινα φορυτὸν ἐπὶ τῶν λίϑων χατεστρωμένον, ὡς μηδεμίαν ἐκεῖθεν οἱ ἐπ᾽ ἐκείνῳ καθήμενοι ἀποφέροιντο Ὡς; δὲ πολλοὺς περὶ φιλοσοφίας ἐχινήσαμεν λόγους (ἐγὼ μὲν γὰρ ἐπυνθανόμην, αὐτὸς δὲ ἡμῖν ἀνέπτασς τὰ ζητούμενα) " καὶ ἔδει λοιπὸν ἐπανιέναι οἴκαδε, ἱκέτευον αὐτὸν δοῦναι τὰ τῆς εὐλογίας ἐφόδια. Ὁ δὲ ἀντέτεινς, πληροῦν ἡμᾶς τὴν εὐχὴν ἔννομον εἶναι λέγων " καὶ ἑαυτὸν μὲν ἰδιώτην καλῶν, στρατιώτας δὲ ἡμᾶς ὀνομάζων. Καὶ γὰρ ἐτύγχανον τηνικάδε τὰς ἱερὰς Βίόλους τῷ θείῳ ὑπαναγινώσχων λαῷ. Ἡμῶν δὲ τὴν νεότητα προδαλλομένων, καὶ τῆς ἡλικίας τὸ ἄωρον (ἄρτι γὰρ ἰούλου βραχεῖάν τινα προθδολὴν ἐδεδέγμεθα),, καὶ διομνυμένων ὡς οὐκ ἥξομεν αὖθις, ἰὼ μἷν μίαν πὶ Οὔ δὶ εἰ τοῦτο δράσαι νῦν βιασθείημεν - μόλις ἐψέ ποτε ταῖς ἱχετείαις ἐπιχαμφθεὶς, προσήνεγκε μὲν τῷ Θεῷ τὴν πρεσδείαν" μακρὰν δὲ ὑπὲρ τῆς πρεσδείας ἀπο-, λογίαν ἐξέτεινε, ἀγάπης εἵνεκα καὶ εὐπειθείας τοῦτο πεποιηκέναι λέγων " καὶ γὰρ ἠχούομεν εὐχομένου πελάξοντες. Τὸ δὲ ἐν τοσούτῳ φιλοσοφίας ὕψει τοσαύτην ἔχειν φρονήματος μετριότητα πρεσθδύτην ἄνδρα (τεσσαράκοντα γὰρ ἔτη ἐν τῇ ἀσκήσει διηνυχὼς ἐτύγχανεν), τίς ἂν ἀξίως θαμμάσειε; ποίαν δὲ ἄν τις τῷ μεγέθει πρόσφορον εὐφημίαν ποιήσαιτο; Τοσοῦτον δὲ ἀρετῆς κεκτημένος πλοῦτον, ὡς πενίᾳ πῇ ἐσχάτῃ συζῶν, εἰς τὴν θείαν ἐκκλησίαν μετὰ τῶν πολλῶν κατὰ Κυριακὴν ἡμέραν ἐφοίτα" καὶ τῶν θείων ἐπαΐων λόγων, καὶ τοῖς διδασκάλοις ὑποτιθεὶς τὰ ὦτα, καὶ τῆς μυστικῆς μεταλαμθάνων τραπέζης, εἰς τὸ καινὸν ἐκεῖνο καταγώγιον ἐπανήει" οὐ κζειδίον ἔχων, οὐ φύλακα καταλιμπάνων' ἄδατον γὰρ ἦν τοῖς χαχούργοιῖς, καὶ παντελῶς ἄσυλον, μόνον ἔχων ἑκεῖνον τὸν φορυτόν. Βίθλον δὲ μίαν παρὰ τῶν συνήθων λαμθάνων, ἀνεγίνωσχεν ἅπασαν " καὶ ταύτην ἀποδιδοὺς πρότερον, οὕτως ἑτέραν ἐλάμδανεν. ᾿Αλλ' ὅμως χλεῖθρα οὐκ ἔχων, οὐδὲ μοχλοῖς χρώμενος, ὑπὸ τῆς ἄνωθεν χάριτος ἐφρουρεῖτο, Καὶ τοῦτο σαφῶς δι᾽ αὐτῆς τῆς πείρας ἐμάθομεν. "Ὅτε γὰρ τῶν Ἰσαύρων ὁ λόχος νύκτωρ κατέλαθε τὴν ἀκρόπολιν, εἶτα μετὰ τὴν ἕω μέχρις αὐτῆς τῆς ὑπωρείας κατέδραμον, πολλοὺς μὲν ἄνδρας, πολλὰς δὲ γυναῖκας τὸν ἀσχητιχὸν μετιούσας βίον, ἀπηνῶς χατηχόντισαν. Τότε τοίνυν ὁθεῖος οὗτος ἀνὴρ, τῶν ἄλλων θεώμενος τὰς σφαγὰς, εὐχῇ τὰς ἐχείνων κατεμαύρωσεν ὄψεις " καὶ διὰ τῆς θύρας ἰόντες οὐκ ἐθεώρουν τὴν εἴσοδον. Ὡ: δὲ ἔφασκε, μάρτυρα καλῶν τὴν ἀλήθειαν, καὶ τρία οὐ μειράκια ἐναργῶς ἐθεάσατο ἅπαν ἐκεῖνο ἐξελαύνοντα τὸ στίφος, σαφῶς τοῦ θεοῦ τὴν οἰκείαν χάριν ὑποδεικνύντος. ὍὉποῖον μὲν οὖν ἔζη βίον ὁ θεῖος οὗτος ἀνὴρ, καὶ οἵας θεόθεν ἀπήλαυσε χάριτος, ἀπόχρη καὶ ταῦτα ᾿ διδάξαι. ᾿Αλλὰ γὰρ ἀναγκαῖον κἀκεῖνο τούτοις προσθεῖναι. Λίαν αὐτὸν ἡνία καὶ ἔδαχνε, τὸ διαμεῖναι τὴν περιουσίαν, καὶ μὴ κατὰ τὸν εὐαγγελικὸν διαπραθῆναί τς καὶ διανεμηθῆναι νόμον. Αἴτιον «ούτου ἦν τῆς τῶν ἀδελφῶν ἡλικίας τὸ ἄωρον. Ἐπειδὴ γὰρ κοινὰ ἣν τά τε κτήματα, καὶ τὰ χρήματα, αὐ-᾿ ὃς μὲν καταλαβεῖν τῆς διανομῆς ἕν:εχεν τὴν ἐνεγχοῦσαν οὖκ ἤθελεν " ἑτέρι. δὲ τῆς οὐσία; ἀποξέτθαι τὸ μέρος ἐδεδίει, μὴ πλεονεξίᾳ οἱ ὠνούμενοι κατὰ τῶν ἀδελφῶν χρησάμενοι, βλασφημίαις αὐτὸν περιθάλωσι. Τούτους ἐν ἑαυτῷ στρέφων τοὺς λογισμοὺς, πολὺν τὴν ἀπόδοσιν ἀνεθάλλετο χρόνον, ὕστερον δὲ τινι τῶν γνωρίμων ἀποδόμενος ἅπαντα, τὰ μὲν πλεῖστα διένειμε, μεταξὺ δὲ ἀῤῥωστία συμδᾶσα περὶ τῶν λειπομένων; βουλεύσασθαι χατηνάγχασς. Μεταπεμψάμενος τοίνυν τὸν τῆς πόλεω; πρόεδρον (ἣν δὲ ὁ μέγας ᾿Αλέξανδρος), τὸ τῆς εὑσεδείας τῆς ἀρετῆς τὸ ἀρχέτυπον, ἡ ἀχριδὴς τῆς φιλοσοφία; εἰκὼν, «Δεῦρο, ἔφη, ὦ βεία μοι κεφαλὴ, γενοῦ καὶ τῶνδε τῶν χρημάτων ἄριστος οἰκονόμος, κατὰ τὸν θεῖον αὑτὰ δ'ανέμων. σκοπὸν, ὡς ἐκείνῳ τῷ κριτῇ «ὰς εὐθύνας ὑφέξων. Τῶν μὲν γὰρ ἄλλων αὐτουργὸς ἐγενόμην ἐγὼ, καὶ διέδωχα ἧ ἐνόμιζον ἄριστα καὶ πὰ λειπόμενα δὲ παραπλησίως οἰκονομεῖν ἐδουλόμην. Ἐπειδὴ ὃς ἐκ τοῦδε τοῦ βίου μεταθῆναι σὲ τούτων οἰκονόμον χαθίστημι, ἀρχιερέα τε ὄντα, καὶ τῆς ἀρχιερωσύνης ἀξίως πολιτενόμενον. » Τὰ μὲν οὖν χρήματα ὡς θείῳ ταμίᾳ παραδέδωκεν᾽ αὐτὸς δὲ οὐ πολὺν ἐπιδιώσας χρόνον, οἷά τις Ὁλυμπιονίχης ἀπὸ τῶν σχαμμάτων ἀπῆρεν, οὐ παρὶ ἀνθρώπων μόνον, ἀλλὰ καὶ παρὰ ἀγγέλων τὴν εὑφημίαν δεξάμενος. Ἐγὼ δὲ καὶ τοῦτον πρὸς τὸν Δεσπότην ὑπὲρ ἐμοῦ πρεσδεύειν ἀντϊδολήσας, εἰς

Zēnōna ton thaumasion ou polloi men ginōskousin, hoi de ginōskontes thaumazein axiōs ou dynantai. Hou tos gar plouton hoti malista pleiston en tę̄ patridi katalipōn (autē de hēn ho Pontos), apēlause men, hōs elege, tōn Basileiou tou megalou namatōn gei- «oneuontos, kai tēn Kappadokōn ardeuontos, tēs de ardeias axious apedōke tous karpous, Euthys men gar Oualentos tou basileōs anairethentos, tēn stratiōtikēn apetheto zōnēn. Enchateilechto de tois ta basileōs oxeōs diachomezousi grammata. ᾿Apo de tōn basileiōn eis tina taphon hormēsas (pollous de echei to tę̄ ᾿Antiocheią parakeimenon oros) “ monos diēgs, tēn psychēn echchathairōn, kai to tautēs hoptichon aporrhyptōn, kai tēn theian phantazomenos theōrian, kai tas tou Theou anathaseis en tę̄ kardią pithemenos, kai pterygas lathein hōsei peristeras ephiemenos, kai eis tēn theian katapausin anaptēnai pothōn. Toutou charin, ou klinēn eichen, ou lychnon, hou bithlion, ouk allo ti " alla rhachia men hē mpeicheto palaia, kai hypodēmata de hōsautōs desmōn deomena" diērēto gar tōn chattymatōn ta dermata, Par᾽ henas de monou tōn gnōrimōn tēn anankaian trophēn eporizeto" hautē de ēn heis artos dyo chorēgoumenos dy} ē hēmerais " to de hydōr porrhōthen aryomenos hautos rei- ephere, Kae pote tis auton achthophorounta theasamenos, hiketeuse chouphisai tou ponon " ho de ta men prōta anteteins, didaskōn hōs ouk anexetai metaladein hydatos hyp᾽ allou chomisthentos. Hōs de ouk epeisen, edōke ta stamnia" dyo gar amphoin tain cheroin epephereto. Hōs de eisō tēs auliou thyras egeneto, ekcheas to hydōr kai diarrhanas, palin edramen epi ton chrounon, ergǭ bethdaiōsas tous logous. Kagō de hote prōton auton historēsai pothēsas eis to oros anēlthon, etheasamēn tain cheroin ta stamnia katechonta. Eita hēromēn, hopou eiē to tou thaumasiou Zēnōnos katagōgion' ho de hēēchista elegen eidenai monazonta tauytę̄ tę̄ prosēgorią kaloumenon. Egō de auton einai to metrion. Hōs de eisō tēs thyrphs egenomēn, stibada eidon apo chortou synkeimenēn, kai heteron tina phoryton epi tōn liϑōn chatestrōmenon, hōs mēdemian ekeithen hoi ep᾽ ekeinǭ kathēmenoi apopherointo Hōs? de pollous peri philosophias echinēsamen logous (egō men gar epynthanomēn, autos de hēmin aneptass ta zētoumena) " kai edei loipon epanienai oikade, hiketeuon auton dounai ta tēs eulogias ephodia. Ho de anteteins, plēroun hēmas tēn euchēn ennomon einai legōn " kai heauton men idiōtēn kalōn, stratiōtas de hēmas onomazōn. Kai gar etynchanon tēnikade tas hieras Biolous tǭ theiǭ hypanaginōschōn laǭ. Hēmōn de tēn neotēta prodallomenōn, kai tēs hēlikias to aōron (arti gar ioulou bracheian tina prothdolēn ededegmetha),, kai diomnymenōn hōs ouk hēxomen authis, iō min mian pi Ou di ei touto drasai nyn biastheiēmen - molis epse pote tais hicheteiais epichamphtheis, prosēnenke men tǭ Theǭ tēn presdeian" makran de hyper tēs presdeias apo-, logian exeteine, agapēs heineka kai eupeitheias touto pepoiēkenai legōn " kai gar ēchouomen euchomenou pelaxontes. To de en tosoutǭ philosophias hypsei tosautēn echein phronēmatos metriotēta presthdytēn andra (tessarakonta gar etē en tę̄ askēsei diēnychōs etynchanen), tis an axiōs thammaseie? poian de an tis tǭ megethei prosphoron euphēmian poiēsaito? Tosouton de aretēs kektēmenos plouton, hōs penią pę̄ eschatę̄ syzōn, eis tēn theian ekklēsian meta tōn pollōn kata Kyriakēn hēmeran ephoita" kai tōn theiōn epaïōn logōn, kai tois didaskalois hypotitheis ta ōta, kai tēs mystikēs metalamthanōn trapezēs, eis to kainon ekeino katagōgion epanēei" ou kzeidion echōn, ou phylaka katalimpanōn' adaton gar ēn tois chachourgoiis, kai pantelōs asylon, monon echōn hekeinon ton phoryton. Bithlon de mian para tōn synēthōn lamthanōn, aneginōschen hapasan " kai tautēn apodidous proteron, houtōs heteran elamdanen. ᾿All' homōs chleithra ouk echōn, oude mochlois chrōmenos, hypo tēs anōthen charitos ephroureito, Kai touto saphōs di᾽ autēs tēs peiras emathomen. "Hote gar tōn Isaurōn ho lochos nyktōr katelathe tēn akropolin, eita meta tēn heō mechris autēs tēs hypōreias katedramon, pollous men andras, pollas de gynaikas ton aschētichon metiousas bion, apēnōs chatēchontisan. Tote toinyn hotheios houtos anēr, tōn allōn theōmenos tas sphagas, euchę̄ tas echeinōn katemaurōsen opseis " kai dia tēs thyras iontes ouk etheōroun tēn eisodon. Hō: de ephaske, martyra kalōn tēn alētheian, kai tria ou meirakia enargōs etheasato hapan ekeino exelaunonta to stiphos, saphōs tou theou tēn oikeian charin hypodeiknyntos. HoOpoion men oun ezē bion ho theios houtos anēr, kai hoias theothen apēlause charitos, apochrē kai tauta ᾿ didaxai. ᾿Alla gar anankaion kakeino toutois prostheinai. Lian auton hēnia kai edachne, to diameinai tēn periousian, kai mē kata ton euangelikon diaprathēnai ts kai dianemēthēnai nomon. Aition «outou ēn tēs tōn adelphōn hēlikias to aōron. Epeidē gar koina hēn ta te ktēmata, kai ta chrēmata, au-᾿ hos men katalabein tēs dianomēs hen:echen tēn enenchousan ouk ēthelen " heteri. de tēs ousia? apoxetthai to meros edediei, mē pleonexią hoi ōnoumenoi kata tōn adelphōn chrēsamenoi, blasphēmiais auton perithalōsi. Toutous en heautǭ strephōn tous logismous, polyn tēn apodosin anethalleto chronon, hysteron de tini tōn gnōrimōn apodomenos hapanta, ta men pleista dieneime, metaxy de arrhōstia symdasa peri tōn leipomenōn? bouleusasthai chatēnanchass. Metapempsamenos toinyn ton tēs poleō? proedron (hēn de ho megas ᾿Alexandros), to tēs heusedeias tēs aretēs to archetypon, hē achridēs tēs philosophia? eikōn, «Deuro, ephē, ō beia moi kephalē, genou kai tōnde tōn chrēmatōn aristos oikonomos, kata ton theion hauta d'anemōn. skopon, hōs ekeinǭ tǭ kritę̄ «as euthynas hyphexōn. Tōn men gar allōn autourgos egenomēn egō, kai diedōcha hē enomizon arista kai pa leipomena de paraplēsiōs oikonomein edoulomēn. Epeidē hos ek toude tou biou metathēnai se toutōn oikonomon chathistēmi, archierea te onta, kai tēs archierōsynēs axiōs politenomenon. » Ta men oun chrēmata hōs theiǭ tamią paradedōken᾽ autos de ou polyn epidiōsas chronon, hoia tis Holympionichēs apo tōn schammatōn apēren, ou pari anthrōpōn monon, alla kai para angelōn tēn heuphēmian dexamenos. Egō de kai touton pros ton Despotēn hyper emou presdeuein antïdolēsas, eis

Few people know the admirable Zeno, and those who know him cannot admire him as he deserves. He left a very great fortune in his homeland (this was Pontus) and, as he used to say, enjoyed the streams of the great Basil, who lived nearby and watered Cappadocia; and he yielded fruits worthy of that watering. As soon as the emperor Valens was killed, he laid aside the soldier’s belt; he had been enrolled among those who carry the emperor’s letters at speed. From the palace he hurried to one of the tombs (the mountain beside Antioch has many) and lived there alone, cleansing his soul and wiping clean its power of sight, picturing the divine vision, setting the ascents to God in his heart, longing to take wings like a dove and fly up to the divine rest. For this reason he had no bed, no lamp, no book, nothing else at all; he wore old rags, and sandals that likewise needed ties, for the leather of the soles had come apart. He got his necessary food from one acquaintance alone: one loaf, supplied for two or three days. The water he drew himself from far off and carried … Once someone saw him carrying the load and begged him to let him lighten the labor. At first he refused, explaining that he would not bear to take water carried by another. But when he could not persuade him, he gave him the jars (he carried two, one in each hand). When they were inside the door of his courtyard, he poured out the water and sprinkled it about, and ran back to the spring, confirming his words by deed.

I too, when I first went up the mountain longing to visit him, saw him holding the jars in his hands. I asked him where the dwelling of the admirable Zeno was. He said he knew of no solitary called by that name. But I … that he was the man … his modesty. When I came inside the door, I saw a mattress made of hay and some other litter spread on the stones, so that those who sat on it would get no … from it. When we had talked at length about philosophy (I asked, and he opened to us what we were seeking) and it was time at last to go home, I begged him to give me the provision of a blessing. He refused, saying that it was right for us to say the prayer; he called himself a layman and named us soldiers, for at that time I happened to be reading the sacred Books to the divine people. When we pleaded our youth and the unripeness of our age (we had only just grown a little down on our cheeks), and swore that we would not come again … if we were now forced to do this, at long last, bent by our pleas, he offered the intercession to God; and he made a long apology for the intercession, saying that he had done it out of love and obedience, for we heard him praying, being close by. Who could admire as he deserves an old man who, at such a height of philosophy, had such modesty of mind (he had then spent forty years in the ascetic life)? What praise could anyone make equal to its greatness? Possessing such wealth of virtue, and living in the utmost poverty, he went to the divine church with the many on the Lord’s day; he listened to the divine words, gave his ears to the teachers, partook of the mystical table, and then returned to that strange dwelling of his. He had no key and left no guard; for it was untouched by thieves and wholly safe, since it held nothing but that litter. He borrowed one book at a time from his acquaintances and read it right through, and returned it before taking another. Yet though he had no lock and used no bolts, he was guarded by grace from above; and we learned this plainly by experience itself. When the band of Isaurians took the citadel by night and then at dawn ran down as far as the foot of the mountain, they cruelly speared many men, and many women who were pursuing the ascetic life. Then this divine man, seeing the slaughter of the others, … by prayer darkened their eyes, and as they went past the door they did not see the entrance. And, as he said, calling the truth to witness, he also plainly saw three young men driving off that whole troop, God clearly displaying his own grace.

What life this divine man lived, and what grace he enjoyed from God, these things suffice to show. But it is necessary to add this too. It grieved and stung him greatly that his property remained and had not been sold and distributed according to the law of the Gospel. The cause was the youth of his brothers. Since the estates and the money were held in common, he did not wish to take them himself for the distribution, and he was afraid to sell his share to others, lest the buyers, using greed against his brothers, should surround him with slanders. Turning these thoughts over within himself, he put off the sale for a long time; later he sold everything to one of his acquaintances and distributed most of it. Meanwhile an illness came on and forced him to decide about the rest. So he sent for the president of the city (this was the great Alexander, the archetype of piety and virtue, the exact image of philosophy) and said: ‘Come here, my divine friend, and become the best steward of this money too, distributing it according to the divine purpose, as one who will give account to that Judge. The rest I handled myself and distributed as I thought best, and I wished to manage what remains in the same way. But since I am departing from this life, I appoint you steward of it, since you are a high priest and live worthily of the high priesthood.’ So he handed over the money as to a divine treasurer; and not long after, like an Olympic victor, he departed from the stadium, receiving praise not from men only but also from angels. And I, having begged him too to intercede with the Master for me, …

Ps 84:5 (83:6 LXX) (allusion, medium confidence) · Ps 55:6 (54:7 LXX) (allusion, high confidence) · Matt 19:21 (allusion, medium confidence)

Notes and citation

Summary: Zeno, a former imperial courier from Pontus, lives in a tomb near Antioch in extreme poverty, is protected from Isaurian raiders by prayer, and leaves the rest of his property to Bishop Alexander to distribute.

  • The scan of this chapter is damaged: lines of Migne's parallel Latin column read as Greek letters are removed by logged corrections; where Greek words were lost or garbled the translation has '…' and nothing is supplied. The last words of the chapter are lost (the text breaks off after 'for me').
  • 'Setting the ascents … in his heart' echoes Ps 84:5 (83:6 LXX); 'wings like a dove … rest' echoes Ps 55:6 (54:7 LXX).
  • 'Reading the sacred Books to the divine people': Theodoret was then a reader (lector) in the church of Antioch.
  • 'Isaurians': the scan reads Ἰσχύρων; corrected to Ἰσαύρων. Isaurian raids reached the region of Antioch in the early fifth century (date of this raid not stated).
  • 'The great Alexander' is Alexander, bishop of Antioch (ca. 413–421), here called 'president' (πρόεδρος) of the city and 'high priest'.
  • 'According to the law of the Gospel' alludes to Matt 19:21.

Notes on the original text

  • Digital text corrected (Latin debris and a column number from Migne's page, read as Greek letters by the OCR; Latin debris and a marginal letter from Migne's page, read as Greek letters by the OCR; Latin debris from Migne's parallel column, read as Greek letters by the OCR; Migne's marginal letter B; Migne's marginal letter inside a hyphenated word; OCR β read as θ; OCR misreading of the Isaurians' name): ΔΆ 8 πιδηΐ 5 (ΕΓ αὶ, 564 οὐ) Διά δε] [απ δη) τὶς δά ἰοηῖοπι, δἃ ᾳυῷ "δου πὶ οἴη 5, υἱ αἱ → ; ἀϊ 68 : Θυοά δυῖοῖι δὰ ἰδηΐϊιπὶ Ὁ} }ΠΟΘΟΡ 85 Οὐ] 6 η ον ς ἰπ δι πὶ, πὶ} ἰοϊαπὶ ρουίεσοθαὶ, οἱ πος τι το 0 δἰ τη με Γ- [δι 5 οου}}} 5 → ; ῃ), ἀρρό!!Π81}5 νογ → ; οἱ ἀπ. ]]}}1}, 85 αἴν!- Α → ; νϑῦ- 1385 γι εκ οἰν 8115 τῇδ! τὶ πὶ 681. ἀϊβροπϑανϊ:, οἱ. γι 4088 βἰ πη τον ἀἰσροῶβαγα 48, οἱ ποὺ 8. τι ο πη) ἀαἰ οἱ αὐ σαί,. «οὐ «υἷα ϑϑ γι}. ἰπ 'η οι! → ; Ἰσχύρων → Ἰσαύρων; στι- Α θάδα → στιβάδα; ποτε Β ταῖς → ποτε ταῖς.

Cite (SBL): Theodoret, Hist. rel. 12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/12

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so every section was re-read against the Greek (Lives 1-11 in a separate review pass).

Chapter 13

13PG 82

Μακεδόνιον δὲ, τὸν ἐπέχλην Κριθοφάγον (ἡ γὰρ τοιάδε τροφὴ ταύτην αὑτῷ τὴν ἐπωνυμίαν ἐπέθηκεν) ( ἴσασι μὲν ἅπαντες, Φοίνικές τε, καὶ Σύροι, καὶ Κθιχες" ἴσασι δὲ καὶ οἱ τούτων ὅμοροί τε καὶ γείτονες " οἱ μὲν αὐτόπται τῶν τοῦ ἀνδρὸς θαυμάτων γενόμενο:, Ὁ τες. Οὐ μηνᾶπαντες ἴσασινᾶπαντα, ἀλλ᾽ οἱ μὲν τοῦτο, οἱ: δὲ ἐκεῖνο μεμαθηκότες, δ᾽ γινώσκουσιν εἰκότως μόνον' θαυμάζξοναιν. Ἐγὼ δὲ, τὰ νατὰ τὴν (θείαν ἐμοὶ κεφαλὴν τῶν πολλῶν ἀχριδέστερον ἐπιστάμενος (πολλὰ: γάρ μοι παρ᾽ αὑτὸν ἱέναι καὶ θαυμάζειν προέτρεπε), διηγήσομαι ὡς ἂν ἕκαστα δύνωμαι. Ταύτην δὲ αὐτῷ τὴν τάξιν τετήρηκα, καὶ μετὰ πολλοὺς αὐτοῦ τὸ: διήγημα τέθεικα, οὐκ ἐπειδὴ δεύτερος τῶν ἄλλων τὴν ἀρετὴν (τοῖς γὰρ ἄκροις καὶ πρώτοις ἐφάμιλλος ἦν), ἀλλ᾽ ὅτι χρόνον βεδιωχὼς ὅτι μάλιστα πλεῖστον, μετ᾽ ἐκείνους ὧν ἐμνήσθην τοῦ βίου τὸ πέρας ἐδέξατο. Οὗτος τοίνων παλαίστραν ἔσχε, καὶ στάδιον, τὸς «τῶν ὁρῶν κορυφὰς, οὐκ ἐφ᾽ ἑνὸς ἱδρυμένος χωρίου, ἀλλὰ νῦν μὲν τούτῳ ἐνδιαιτώμενος, νῦν δὲ εἰς ἐκεῖνο μεταδαίνων. Ἐποίει δὲ τοῦτο, οὐ τὰ χωρία δυσχεραίνων, ἀλλὰ τῶν ὡς αὐτὸν συνιόντων καὶ πάντοθεν συνθεάντων ἀποδιδράσχων τὰ πλήθη. Πέντε δὲ καὶ πετταράχοντα ἔτη τοῦτον διάγων διετέλεσε τὸν τρόπον, οὐ σκηνῇ χρώμενος, οὐ καλύδῃ, ἀλλ᾽ ἐν ὁρύγματι βαθεῖ τὴν στάσιν ποιούμενος, ὅθεν καὶ Γουθᾶν αὐτόν τινες ἐπωνόμαζον " ἀπὸ δὲ τῆς Σύρας γλώττης εἰς τὴν Ἑλλάδα τοῦτο μεταφερόμενον.λάκκον σημαίνει τὸ ὄνομα. Μετὰ δὲ τοῦτον τὸν χρόνον πρεσθότη: γενόμενος, εἶξε τοῖς ἱχετεύσυσ:, καὶ χαλύδην ἐπήξατο. Ὕστειον δὲ τῶν γνωρίμων ἀντιδολούντων, καὺ οἰχιδίοις, οὐκ οἰκείοις, ἀλλ᾽ ἀλλοτρίοις ἐχρήσατο. Ὁ Πέντε δὲ καὶ εἴκοσι διατετέλεχεν ἔτη τῇ χαλύδῃ καὶ «τοῖς οἰχιδίοις ἐνδιαιτώμενος. " ὡς συνάγεσθαι λοιπὸν ἑῤδομήχοντα ἕτη τῶν ἀγώνων τὸν χρόνον. Τροφῇ δὲ πτισσομέναις, καὶ μόνῳ ὕδατι δευομέναις. Καὶ ταύτὴν αὐτῷ τὴν τροφὴν ἡ μήτηρ ἡ ἐμὴ, γενομένη συν- Ἥθης, ἐπὶ πλεῖστον ἐχορήγησε χρόνον. Καί ποτε πρὸς αὐτὴν ἀῤῥωστοῦσαν ἀφιχόμενο;, μαθὼν ὡς οὐ πείθεται τροφῆς καταλλήλου τῇ νόσῳ μεταλαδεῖν (τὸν ἀσχητιχὸν γὰρ λοιπὸν καὶ αὐτὴ ἢσπάζετο βίον), εἶξαι παρήνει τοῖς ἰατροῖς, καὶ φάρμακον νομίσαι τὴν τοιαύτην τροφήν᾽ οὐδὲ γὰρ τρυφῆς χάριν, ἀλλὰ χρείας προσφέρεται" « Καὶ γὰρ ἐγὼ, ἔφη; τετταράχοντα ἔτη ταῖς χριθαῖς, ὡς οἶσθα, χρησάμενος μόναις, ἀσθενείας μοι τῇ προτεραίᾳ γενομένης τινὸς, τὸν σύνοικον ἐκέλευσα ἄρτον βραχὺν αἰτῆῇσαί τε καὶ κομίσασθαι. "Ἔννοια γάρ τίς μοι γέγονεν, ὡς εἰ τεθναίην, εὐθύνας ὑφέξω τοῦ θανάτου παρὰ τῷ δικαίῳ κριτῇ, ὡς τοὺς ἀγῶνας ἐχφυγὼν, καὶ τῆς δουλείας δραπεπεύσας τοὺς πόνους. Δυνατοῦ γὰρ ὄντος τροφῇ βραχείᾳ χωλυθῆναι τὸν θάνατον, καὶ τῷδε τῷ βίῳ προσμεῖναι πονοῦντα καὶ ταλαιπωρούμενον, καὶ τὸν ἐντεῦθεν συνεγεέροντα πλοῦτον, τὴν ἐκ λιμοῦ τελευπὴν τῆς ἐν φιλοσοφίᾳ ζωῆς αἱρετωτέραν Δείματος τοίνυν ἐντεῦθεν ἐμφορηθεὶς, καὶ τοῦ λογί σμοῦ τὰς ἀκίδας ἀμδλῦναι θελήσας, αἰτῆσαί τε τὸν ἄρτον ἐκέλευσα, καὶ χομισθέντος μετέλαδον. Καὶ σοὶ τοίνυν παρεγγυῶ, μηκέτι μοι τὰς χριθὰς, ἀλλὰ. τὸν οἱ (Δεῖ δὲ Τοῖ, παῖ! ἄρτον παρέχειν. ν» Ἐκ. τῆς. ἀψευδοῦς τοίνυν ἀκηκόα- (Σ μεν γλώττης, ὡς τεσσαράχοντα ἔτη τὰς χριθὰς τροφὴν ἐποιήσατο. Τὸ μὲν οὖν ἀσχητιχὸν τοῦ ἀνδρὸς καὶ φιλόπονον ἱκανὰ καὶ ταῦτα τεχμηριῶσαι" Ἐπειδὴ γὰρ ὁ μέγας Φλαθιανὸς τὴν μεγάλην τοῦ Θεοῦ ποέμνην ποιμαίνειν ἐτάχθη, τὴν δὲ τοῦ ἀνδρὸς ἔμαθεν ἀρετὴν (ἥδετο γὰρ, καὶ ἐν τοῖς ἁπάντων ἐφέρετο στόμασιν), ἄγει μὲν αὐτὸν ἐκ τῆς τοῦ ὄρους κορυφῆς, ὡς γραφῆς κατ᾽ αὐτοῦ γενομένης " τῆς δὲ μυστικῆς ἱερουργίας προκειμένης, προσάγει τῷ θυσιαστηοίῳ, καὶ τοῖς ἱερεῦσιν ἐγχαταλέγει. Ὡς δὲ τέλος ἔλαθεν ἡ λειτουργία, καί τις αὐτῷ τοῦτο μεμήνυχε (πάμπαν γὰρ ἡγνόει τὸ γεγονὸς), τὰ μὲν πρῶτα ἐλοιδορεῖτο καὶ λόγοις ἔθαλλεν ἅπαντας " ὕστερον δὲ πὴν βακτηρίαν λαθὼν (εἰώθει γὰρ σκηριπτόμενος ὃ διὰ τὸ γῆρας βαδίξειν), ἐδίωκεν αὐτόν τε τὸν ἀρχιἐρξα, καὶ τοὺς ἄλλους ὅσοι παρῆσαν. Ὑπελάμδανε γὰρ τὴν χειροτονίαν τῆς τοῦ ὄρους αὑτὸν κορυφῆς καὶ τῆς ποθουμένης διαίτης ἀποστερήσειν. ᾿Αλλὰ τότε μὲν αὐτὸν μόλις τινὲς τῶν συνήθων ἀγανακτοῦντα κατέπαυσαν. Ἐπειδὴ ὃξ ὁ τῆς ἑδδομάδος κύκλος, καὶ ἦκε πάλιν τῆς Δεσποτιχῆς ἑορτῆς ἢ Ἁμέρα, αὖθις αὐτὸν ὁ μέγα; Φλαδιανὸς μετεπέμψατο, τῆ; πανηγύρεως κοινωνῆ σαι σφίσι παρακαλῶν. Ὁ δὲ πρὸς τοὺς ἀφικομένους, ε« Οὐκ ἀπόχρη ὑμῖν, ἔφη, τὰ ἤδη γεγενημένα, ἀλλὰ πάλιν με βούλεσθε προδάλλεοθα: πρεσθύτερον; ν Τῶν δὲ λεγόντων, ὡς. πε. τὴν δὲ ἀρχαιότητα καὶ ἁπλότητα τῶν ἡθῶν δι᾽ ἄλλων δη- οὐ δυνατὸν εἴη δὶς τὴν αὐτὴν ἐπιτεθῆναι χειροτονίαν, οὐχ εἶξεν, οὐδὲ ἀφίκετο, ἕως αὐτὸν ὁ χρόνος καὶ οἔ συνήθεις τοῦτο πολλάκις ἐδίδαξαν. Οἴδαμεν οὖν ὡς οὐ πολλοῖς τοῦτο ἀξιάγαστον εἶναι τὸ διήγημα δόξει" τέθεικα δὲ αὐτὸ, ἀξιομνημόνευτον εἶναι νομίζων, ὡς ἱκανὸν τεχμηριῶσαι καὶ διανοίας ἀπλότητα καὶ ψυχῆς καθαρότητα. Τοῖς τοιούτοις γὰρ ὁ Δεσπότης τὴν τῶν οὐρανῶν ὑπέσχετο βασιλείαν -“ « ᾿Αμὴν γὰρ, ἔφτ, λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.» Ἐπειδὴ τοίνυν ἐν κεφαλαίῳ καὶ τὸν τῆς ψυχῆς ἐδείξαμεν χαρακτῆρα, φέρε καὶ τὴν ἀπὸ τῆς ἀρετῆς αὐτοῦ δείξωμεν παῤῥησίαν. Στρατηγός τις κυνηγεσίοις καίρων θηρεύσων εἷς τὸ ὄρος ἀνῆλθεν᾽ εἴποντο ὃὲ ἀὐτῷ καὶ κύνες, καὶ στρατιῶται, καὶ ὅσα εἰς θήραν ἐστὶν ἐπιτήδεια. Ὡς δὲ πόῤῥωθεν εἶδε τὸν ἄνδρα, χάἀὶ παρὰ τῶν συνόντων ἔμαθεν ὅστις εἴη, εὐθὺς ἀπὸ τοῦ ἵππου χαταπηδήσας, προσῇλθέ τε καὶ προσεῖπε, καὶ ἤρετο τί ποιῶν ἐνταῦθα διάγει. Ὁ δὲ ἀντέρετο" « Σὺ δὲ τί ποιήσων ἐνταῦθα ἀνελήλυθας; Εἰρηκότος δὲ τοῦ στρατηγοῦ ὅτι θηρεῦσαι" ε Κἀγὼ, ἔφη, τὸν ἐμὸν θηρεύω θεὸν, καὶ λαδεὶν ἐφίεμαι, καὶ θεωρῆσαι ποθῶ, καὶ τῆς καλῆς ταύτης οὐκ ἀψέξομαι θήρας. » Τούτων ἀκούσας ὁ στρατηγὸς, καὶ θαυμάσας, ὡς εἰκὸς, ἀπελήλυθεν. ΓΑλλοτε δὲ, τῆς πόλεως ᾽ ὑπό τινος πονηροῦ δαίμονος βαχχευθείσης, καὶ τῇ μανίᾳ κατὰ τῶν βασιλικῶν χρησαμένης στηλῶν, ἀφίχοντο μὲν οἔ ἄριστο: τῶν στρατηγῶν, πανωλεθρίας ψῆφον κατὰ τῆς πόλεως φέροντες. Καταδὰς δὲ οὗτος ἀπὸ τοῦ ὄρους, ἄγφω κατέσχε κατὰ τὴν ἀγορὰν παριόντας τοὺς στρατηγούς. Οἱ δὲ τίς εἴη μεμαθηκότες, χατεπίδησάν τε ἀπὸ τῶν ἵππων, καὶ χειρῶν ἥπτοντο, καὶ γονάτων, καὶ σωτηρίαν ἐπήγγελλον. Ὁ δὲ φάναι τῷ βασιλεῖ παρηγγύα, ὅτι ἄνθρωπος εἴη, καὶ τὴν αὑτὴν ἔχει φύσιν τοῖς ὑδριχόσι, καὶ τῇ φύσει μετρεῖν τὴν ὀργὴν δέον, ἀμέτρῳ κέχρηται τῷ θυμῷ, καὶ τῶν εἰκόνων εἴνεκα τῶν οἰκείων τὰς θείας εἰκόνας σφαγὴ παραδίδωσι, καὶ ἀντὶ χαλκῶν στηλῶν, σώματα παραπέμπει θανάτῳ. ε Καὶ ἡμῖν μὲν, ἔφη, τὰς χαλκᾶς ἀναπλάσαι καὶ ἀναμορφῶσαι ῥάδιόν τε γαὶ εὐπετές " σοὶ δὲ καὶ βασιλεῖ ὄντι ἀδύνατον τὰ χατασφαγέντα σώματα ἐπαναγαγεῖν εἰς ζωήν. Καὶ τί λέγω σώματα; Οὔτε γὰρ τρίχα μίαν σοι δυνατὸν Ὦ ἀναπλάσαι. » Ταῦτα τῇ γλώττῃ " οἱ δὲ τοῦ ἑρμηνέως εἰς τὴν Ἑλλάδα φωνὴν πορθμεύειν αὐτὰ ἐπηγγέλλοντο τῷ βασιλεῖ. Ἐγὼ δὲ νομίζω πάντας ἂν ὁμολογῆσαι τῆς τοῦ θείου Πνεύμᾶτος εἶναι ταῦτα τὰ ῥήματα χάριτος. Πῶς γὰρ ἂν ἄλλως ταῦτα ἐφθέγξατο ἀνὴρ παιδείας μὲν ἁπάσης ἀμύητος, ἐν ἀγροικίᾳ δὲ τεθραμμένος, ταῖς δὲ τῶν ὁρῶν ἐνδιαιτώμενος κορυφαῖς, ἀπλότητα δὲ πᾶσαν ἐν τῇ ψυχῇ περιφέρων, καὶ οὐδὲ τοῖς θείοις λογίοις ἐσχολαχώς; Τοιγαροῦν καὶ τὴν πνευματικὴν σοφίαν οὗν δηλώσας, καὶ τὴν δικαίῳ πρέπουσαν παῤῥησίαν Α (δίκαιος γὰρ ὡς λέων πέποιθεν) " ἐπὶ τὰ θαύματα με- Γυνὴ τις τῶν εὐπόρων τινὸς, ἀδδηφαγίας περιέπεσε πάθει" καὶ οἱ μὲν δαίμονος ἐκάλουν τὸ πάθος ἐνέργειαν,οἱ δὲ σώματος ἀῤῥωστίαν ἐνόμιξον. Εἴτε δὲ τοῦτο, εἴτε ἐκεῖνο ἦν, τοιόνδε ἦν " τριάκοντα αὐτὴν ἔλεγον τῆς ἡμέρας ὄρνεις ἐσθίουσαν, μὴ σδεννύναι τὴν ἔφεσιν, ἀλλ᾽ ἔτι ἑτέρων ὀρέγεσθαι. Οὕτω τοίνυν εἰς αὐτὴν ἥκοντες, τὸν θεῖον ἐκεῖνον ἱκέτευον ἄνθρωπον. Ὁ δὲ ἀφίκετο μὲν καὶ προσηύξατο, καὶ ὕδατι τὴν δεξιὰν ἐπιθεὶ;, καὶ τὴν σωτήριον ἐντυπώσας σφραγῖδα, καὶ πιεῖν κελεύσας, τὸ πάθος ἰάσατο" καὶ οὕτω σφόδρα ἤμθδλυνε τὴν τῆς ὀρέξεως ἀμετρίαν, ὡς εἰς τὸν ἔπειτα Βαΐ : οἱ μος δν᾽ ἀ δι επὶ (τμῃ δἷς ἀἷοἱ πιοῦἰτὰ χρόνον βραχύ τι μόριον ὄρνιθος καθ᾽ ἑκάστην ἡμέραν Β ἀϊᾳ5 εχίφυια θα] πα ρατγιίουϊα βυπίσενε!, Ἐλ "ἷς τὴν τῆς τροφῆς αὐτῇ χρείαν πληροῦν. Τοῦτο μὲν τὸ πάθος τοιαύτην θεραπείαν ἐδέξατο. Κόρης δέ τινος ἔτι θαλαμευομένης, καὶ πονηροῦ δαίμονος ἐξαπιναίως δεξαμένης ἐνέργειαν, ἔδραμεν ὁ πατὴρ πρὸς τὸν θεῖον ἄνθρωπον, ἀντιδολῶν καὶ ποτνιώμενος, καὶ τυχεῖν ἰάσεως παρακαλῶν τὸ θυγάτριον. Ὃ δὲ προσευξάμανος ἐχέλευσεν ἀπαλλαγῆναι παραυτίκα τῆς κόρης τὸν δαίμονα. Ὁ δὲ ἔφασκε, μὴ ἐχὼν ὑπεισδύναι, ἀλλὰ μαγγανείᾳ βιασθῆναι γοητευτιχῇ " ἔλεγε δὲ καὶ τὴν τοῦ βιασαμένου προσηγορίαν, καὶ ἔρωτα εἶναι τὴν τῆς γοητείας αἰτίαν. ᾿Αλλὰ τούτων ἀκούσας, οὐκ ἥνεγκεν ὁ πατὴρ τὴν τοῦ. θυμοῦ προσθολὴν, οὐδὲ τὴν τῆς παιδὸς θεραπείαν ἀνέμεινεν " ἀλλὰ τὸν τῶν μειζόνων ἀρχόντων καταλαδὼν ἄρχοντα, τῶν πλειόνων ἐθνῶν προστατεύοντα, γράφεται τὸν ἄνθρωπον; ς καὶ διηγεῖται τὸ δρᾶμα. Ὃ δὲ ἀγώγιμος γεγονὼς ἡρνεῖτο, καὶ συκοφάντίαν ὠνόμαζε τὴν γραφήν. Ὁ δὲ μάρτυρα ἐκάλει οὐκ ἕτερον, ἀλλὰ τὸν τῇ γοητείᾳ διαχονήσαντα δαίμονα, καὶ τὸν δικαστὴν ἱκέτευε, παρὰ τὸν θεῖον ἐκεῖνον δραμεῖν, καὶ τὴν τοῦ δαίμονος δέξασθαι μαρτυρίαν. Τοῦ δὲ λέγοντος, οὐκ ἔννομον εἶναι, οὐδὲ μὴν ὅσιον, ἐν ἀσκητιχῷ χωρίῳ. γενέσθαι τὴν βάσανον, ἄξειν εἰς τὸ δικαστήριον ὁ τῆς κόρης πατὴρ τὸν θεῖον ὑπέσχετο Μακεδόνιον " καὶ δραμὼν ἔπεισέ τε καὶ ἤγαγεν. Ἔξωθεν δὲ τοῦ ἀρχείου ὁ δικαστὴς, οὐκὶ δικαστὴς ἐγένετο, ἀλλὰ θεατής" τὰ δικαστῶν γὰρ ὁ μέγας Μακεδόνιος ἔδρα, τῇ ἐνοιχούσῃ δυνάμει χρώμενος, καὶ τῷ δαίμονι παραχελευόμε- ἀνος, τὸ μὲν σύνηθες ψεῦδος ἐᾷν, σὺν ἀληθείᾳ δὲ πᾶ- σαν τοῦ δράματος διηγεῖσθαι τὴν τραγῳδίαν. Ὃ δὲ ὑπὸ τῆς μεγίστης ἀνάγκης ὠθούμενος, καὶ τὸν ἄνδρα καὶ τὴν παιδίσκην, δι᾽ ἧς ὁ χυχεὼν ἐκεῖνος προσηνέχθη τῇ κόρῃ ὡς δὲ καὶ ἕτερα λέγειν ἠπείγετο, ἃ ὑπ᾽ ἄλλων τινῶν βιασθεὶς ἐδεδράχει, τοῦ μὲν ἐμπρῆσας τὴν οἰκίαν, τοῦ δὲ τὰ κτήνη διαφθείρας, τοῦ δὲ ἄλλο τι λυμηνάμενος, σιγὴν ἄγειν ἐκέλευσεν ὁ τοῦ Θεοῦ ἄνθρωπος, καὶ παραυτίκα πόῤῥω που καὶ τῆς κόρης καὶ τοῦ ἄστεος γίνεσθαι. Ὁ δὲ, ὡς Δεσποτιχῷ πειθόμενος νόμῳ, τὸ κελευσθὲν ἐποίει, καὶ εὐθὺς ἐδραπέτενεν. Οὕτω δὲ ταύτην ὁ θεῖο; ἐκεῖνος ἄνθρωπος τῆς μανίας ἐλευθερώσας, καὶ τὸν δείλαιον ἐκεῖνὸν ἑξήρπασε τῆς γραφῆς, καὶ τοῦ δικαστοῦ τῷ ἀλλὰ μᾶλλον τὴν διὰ μετανοίας αὐτῷ σωτηρίαν σχεθείσης αὐτῷ θείας δυνάμεως δεῖξαι περιουσίαν. λαττομένη τοῦ πάθους, τὸν θεῖον ἐπεγίνωσχεν ἄνδρα, Α θανατηφόρον ἐκώλυσε ψῆφον, οὐκ ὅσιον εἶναι τέ τα, τοῖς δι᾽ αὐτοῦ γενομένοις ἐλέγχοις ἐπιτεθῆναι χορηγηθῆναι. ᾿Απόχρη μὲν οὖν καὶ ταῦτα τῆς παρα- Ἐγὼ δὲ ὅμως καὶ ἕτερα διηγήσομαι, Τῶν εὐπατριδῶν τις γυνὴ, καὶ. λίαν εὐπορωτάτων (Ἄστριον "5 δὲ αὐτὴν προσηγόρενον), ἕξω μὲν τῶν φρεγῶν ἐγεγόνει, ἐπεγίνωσχε δὲ τῶν οἰκείων οὐδένα, σιτίων δὲ ἢ ποτῶν μεταλαδεῖν οὐκ ἠνέσχετο" παραπαίουσα δὲ ἐπιπλεῖστον διετέλεσε χρόνον, καὶ τοῦτο οἱ μὲν ἄλλοι δαίμονος ἐκάλουν ἐνέργειαν, οἱ δὲ ἰατροὶ ποῦ ἐγκεφάλου προσηγόρενον νόσημα. Πάδης τοίνυν δαπανηθείσης τῆς τέχνης, καὶ μηδεμιᾶς ἐκεῖθεν χουρίας προσγενομένης, ὁ ταύτης ἀνὴρ (Αὐοδιανὸς δὲ οὗτος ἦν), ἀνὴρ τῶν ἐν τέλει καὶ ἀξιώματι, παρὰ Β τὴν θείαν ἐκείνην δραμὼν κεφαλῆν, καὶ τῆς ὁμοτύγου διηγεῖτο τὸ πάθος, καὶ τυχεῖν τῆς θεραπείας ἐκέτευεν. Εἶξεν ὁ θεσπέσιος ἄνθρωπος, καὶ τὴν οἱκίαν κχατέλαθδε, καὶ σπουδαίαν τῷ Θεῷ τὴν ἱκεσίαν προσήνεγκε. Τὴν δὲ προσευχὴν συμπεράνας, καὶ ὕδωρ κομισθῆναι κελεύσας, καὶ τὴν σωτήριον ἐντυπώσας σφραγῖδα, πιεῖν αὑτῇ παρηγγύησε. Τῶν δὲ ἰατρῶν ἀπαγορευόντων, ὡς τῇ ψυχροποσίᾳ αὖξησιν δεχομένου τοῦ πάθους, πᾶσαν ἐχείνων τὴν συμμορίαν ὁ ἀνὴρ ἀπωσάμενος, τῇ γυναικὶ τὸ πόμα προσέφερεν. Ἢ δὲ ἔπινέ τε ἅμα, καὶ εἰς ἑαυτὴν ἐπανήει καὶ φρενήρης ἐγίνετο᾽ καὶ πάμπαν ἀπαὶκαὶ τὴν δεξιὰν λαθεῖν ἱκέτευε, καὶ τοῖς ὀφθαλμοῖς. ἐπετίθει, καὶ τῷ στόματι προσέφερε" καὶ εἰς τὸν ἔπειτα διέμεινε χρόνον φρεσὶν ἐῤῥωμέναις χρωρϑϑίοῦ ἝἩἩΝνίχα δὲ τὴν ὄρειον πολιτείαν ἢσπάζετο, ποιμήν εἰς ἐκεῖνο τὸ χωρίον ἀφίκετο, ἔνθα ὁ τοῦ Θεοῦ ἄνθρωπος ἦν. Νὺξ δὲ ἦν βαθεῖα, καὶ νἱφετὸς κατήει πολὺς, καὶ εἶδεν, ὡς ἔφησε, πυρὰν περὶ αὐτὸν ἀπτομένην, καὶ δύο τινὰς λευχειμονοῦντας, ὕλην τῷ πυρὶ χορηγοῦντας. Τὴν γὰρ προθυμίαν εἰσφέρων, τῆς θείας ἐπικουρίας ἀπἤλαυνε. Καὶ προφητικοῦ δὲ μετειλήφει Καί ποτε πρὸς αὐτὸν ἀφικόμενος στρατηγὸς, εὖσεθείᾳ λαμπρυνόμενος (τίς δὲ ἀγνοεῖ Λουπιχίνου " τὴν ἀρετήν), φροντίξειν ἔλεγε, περί τινων ἀπὸ τῆς βασιλενούσης πόλεως διὰ τῆς θαλάσσης αὐτῷ τὰ ἐπιτής θέναι ἡμέρας, ἐξ οὗ τοῦ λιμένος ἀνήχθησαν, οὐδεμίαν δὲ περὶ αὐτῶν δέξασθαι φήμην. Ὁ δὲ μηδὲν Ὁ μελλήσας, « Τὸ ἕν, ἔφη, σκάφος. ὦ φίλος, ἀπόλωλε" τὸ ἕτερον δὲ τῇ ὑστεραίᾳ τὸν Σελευχείας ψεται λιμένα.» Καὶ τοῦτο ἤκουσε μὲν τῆς θείας ἐκείνης ἐπιφθεγξαμένης γλώττης, ἔμαθε δὲ τῇ πείρᾳ τὴν τῶν λόγων ἀλήθειαν. Ἵνα δὲ τὰ ἄλλα χαταλίπω, τὸ καθ᾽ ἡμᾶς αὐτοὺς διηγήσομαι. Τριακαίδεκα ἔτη συνοικήσασα τῷ ἐμῷ παιρὶ ἡ μήτηρ παίδων οὐκ ἐγένετο μήτηρ᾽ στεριφὴ γὰρ ἦν, φέρειν καρπὸν ὑπὸ τῆς φύσεως εἰργομένη " καὶ τοῦτο τὴν μὲν οὐ λίαν ἡνία" τὰ γὰρ θεῖα πεπαιδευμένη τοῦτο συμφέρον ἐπίστευεν - ἐλύπει δὲ τὸν πατέρα λίαν ἡ ἀπαιδία, καὶ πάντοσε ἱκέτευε, τοὺς θείους θεράποντας αἰτῆταί οἱ 'παρὰ τοῦ Θεοῦ παῖδας. Οἱ μὲν οὖν ἄλλοι καὶ προσεύχεσθαι ὑπισχνοῦντο, καὶ στέργειν αὑτὸν τὸ θεῖον βούλημα παρηγγύων. Ὁ δὲ θεῖος οὗτος ἄνθρωπος, διαῤῥήδην αἴτησιν ἐπηγγείλετο, καὶ υἱὸν ἕνα παρὰ τοῦ τῶν ὅλων Δημιουργοῦ λέψεσθαι ὑπισχνεῖτο. Τριῶν τοίνυν διελθόντων ἐνιαυτῶν, καὶ τῆς ἐπαγγελίας τὸ τέλος οὐ δεξαμένης, πάλιν ἔτρεχεν ὁ πατὴρ τὴν ὑπόσχεσιν ἀπαιτῶν. Ὃ δὲ πεμφθῆναι αὐτῷ προσέταττε τὴν ὀμόξυγον " ἀφιχομένης δὲ τῆς μητρὸς, ἔλεγεν ὁ θεῖος ἀνὴρ, ὡς καὶ αἰτήσει, καὶ λήψεται τὸ παιδίον, καὶ ὡς προσήκει τοῦτο τῷ δεδωκότι ἀντιδοθῆναι. Τῆς δὲ μητρὺς σωτηρίαν ψυχῆς μόνην ἀντιθολούσης καὶ τὴν τῆς γεέννης ἀπαλλαγήν’ « Πρὸς τούτῳ, ἔφη, καὶ τὸν υἱὸν ὁ μεγαλύδωρος δώσει. Τοῖς γὰρ εἰλικρινῶς αἰτοῦσι διπλᾶς τὰς αἰτήσεις χαρίζεται.» Ἐπανἧχεν ἐκεῖθεν ἡ μήτηρ, τὴν τῆς ἐπαγγελίας εὐλογίαν χομίζουσα ᾿ καὶ τῷ τετάρτῳ τῆς ὑποσχέσεως ἐνιχυτῷ κύει, καὶ τὴν γαστέρα φορτίξεται, καὶ πρὸς τὸν θεῖον ἄνθρωπον παραγίνεται, τῶν τῆς εὐλογίας σπερμάτων ὑποδειχνῦσα τὰ δράγματα. Τῷ δὲ πέμπτῳ μηνὶ τῆς κυήσεως ἀμθλώσεως ἐπεγένετο κίνδυνος. Ἢ δὲ πάλιν πρὸς τὸν νέον αὐτῆς Ἐλισσαῖον ἀπἐστειλε (δραμεῖν γὰρ αὐτὴν τὸ πάθος ἐκώλυε), καὶ ὡς οὐκ ἐδούλετο παίδων γενέσθαι μήτηρ ἀνέμνησε, καὶ τὰς αὐτοῦ ὑποσχέσεις εἰς μέσον παρήγαγεν. Ὁ δὲ πόῤῥωθεν τὸν ἀφικόμενον θεασάμενος ἐπέγνω τε, καὶ τὴν αἰτίαν ἐγνώρισε " νύκτωρ γὰρ αὐτῷ καὶ τὸ πάθος, καὶ τὴν σωτηρίαν ὁ Δεσπότης δεδήλωκε. Λαδὼν τοίνυν τὴν βακτηρίαν, ἀφίκετο σχηριπτόμενος, (, καὶ τῆς οἰκίας εἴσω γενόμενος, καὶ τῆς εἰρήνης, ὡς, εἰώθει, τὸ πρόσρημα δεδωκὼς, « θάρσει, ἔφη, καὶ μὴ δείσης " οὐ γὰρ ἀφαιρήσεται τὸ δῶρον ὁ δεδωκὼς, εἰ μὴ σὺ τὰς γεγενημένας παραδαχίης συνθήκας. Ὑπέσχου δὲ ἀντιδώσειν τὸ δοθησόμενον, καὶ εἰς τὴν θείαν αὐτὸ θεραπείαν χαθοσιώσειν. --- Οὕτως, ἔφη ἡ μήτηρ, καὶ ἐγὼ τεκεῖν βούλομαί τε καὶ εὔχομαι. Τῆς γὰρ ἀλλοίας τοῦ παιδίου τροφῆς αἱρετώτερον ἡγοῦμαι τὸν ἀτέλεστον τόκον. --- Πίε τοίνυν, ἔφη ὁ θεῖος ἄνθρωπος, τόδε τὸ ὕδωρ, καὶ τῆς θείας ἐπικουρία: αἰσθήσῃ. » Ἔπιε τοιγαροῦν ὡς προσέταξε, καὶ ὁ τῆς ἀμόλώσεως ἑἐδραπέτενσε κίνδυνος. Τοσαῦτα «οὔ ἡμετέρον Ἐλισσαίου τὰ θαύματα. Τῆς τούτον ὃὲ εὐλογίας πολλάκις ἐγὼ καὶ διδασκαλίας ἀπήλαυσα. Ξιαραινῶν γάρ μοι πολλάκις ἔλεγε" ε Μετὰ πολλῶν, Ὁ ὦ παιδίον, γεγέννησαι πόνων ᾿ πολλὰς διετέλεσα νύκτας τοῦτο μόνον τὸν Θεὸν ἰκετεύων, ὥστε σου ποὺς γονέας τοῦτο γενέσθαι, ὃ μετὰ τὴν γέννησιν ὠνομάσθησαν. ᾿Αξίως τοίνυν πολιτεύου τῶν πόνων. Πρὸ ὠδίνων ἀνετέθης ταῖς ὑποσχέσεσι " τὰ δὲ τοῦ τοῖς πολλοῖς, Προσήκει τοίνυν καὶ σὲ, τὰ μὲν φαῦλα τῆς ψυχῆς κινήματα μὴ προσδέχεσθαι" ἐκεῖνα δὲ μένα καὶ δρᾷν καὶ λέγειν καὶ ἐνθυμεῖσθαι, ἃ τὸν τῆς ἀρετῆς νομοθέτην θεραπεύει Θεόν.» Τοιαῦτά μοι παραινῶν ἀεὶ διετέλεσεν ὁ τοῦ Θεοῦ ἄνθρωπος. Ἐγὼ ὃὲ καὶ τῶν λόγων μέμνημαι, καὶ τὴν θείαν δεδίδαγμαι δωρεάν. Ἔργοις δὲ μὴ δεικνὺς τὴν παραίνεσιν, ἱχετεύω τῆς θείας ῥοπῆς διὰ τῆς ἐχείνου τυχεῖν οἷα πρόπευχῆς, καὶ τὸ λειπόμενον τῆς ζωῆς κατὰ τὰς ὑποθήκας τὰς ἐχείνου ἐπιδ'ὥναι. Ὅποϊος μὲν οὖν ἐκεῖνος ἦν, καὶ οἵοις χρησάμενος πόνοις τὴν θείαν ἐπέσπάσατο χάριν, ἱκανὰ καὶ ταῦτα διδάξαι. Ἐδέξατο δὲ ὅμως καὶ κατὰ τόνδε τὸν βίον ἡ “πελευτὴ τῶν ᾿ πόνων ἀξίαν τιμὴν. ἽΛπαντες γὰρ καὶ πολῖται, καὶ ξένοι, καὶ οἱ τὰς μεγάλας ἀρχὰς οἰκονομεῖν πεπιστευμένοι, τὴν ἱερὰν ἐκείνην ἐπὶ τῶν ὥμων φέροντες κλίνην, εἰς τὸν τῶν νιχηφόρων μαρτύρων σηχὰν ἀπεχόμισαν, καὶ μετὰ τῶν θείων ἐχείνων ἀνδρῶν, ᾿Αφραάτον καὶ Θεοδοσίου, τὸ ἅγιον ἐκεῖνο καὶ θεοφιλὲς χατέθρηχαν σῶμα. Τὸ δὲ κλέος ἔμεινεν ἄσθεστον, καὶ οὐδεὶς τοῦτο χρόνο: ἀφανίσαι δυνήσεται. Ἡμεῖς δὲ τέλος ἐπιθέντες τῷ διηγήματι, τὴν ἀπὸ τῆς δι.

Makedonion de, ton epechlēn Krithophagon (hē gar toiade trophē tautēn hautǭ tēn epōnymian epethēken) ( isasi men hapantes, Phoinikes te, kai Syroi, kai Kthiches" isasi de kai hoi toutōn homoroi te kai geitones " hoi men autoptai tōn tou andros thaumatōn genomeno:, Ho tes. Ou mēnapantes isasinapanta, all᾽ hoi men touto, hoi: de ekeino memathēkotes, d᾽ ginōskousin eikotōs monon' thaumazxonain. Egō de, ta nata tēn (theian emoi kephalēn tōn pollōn achridesteron epistamenos (polla: gar moi par᾽ hauton hienai kai thaumazein proetrepe), diēgēsomai hōs an hekasta dynōmai. Tautēn de autǭ tēn taxin tetērēka, kai meta pollous autou to: diēgēma tetheika, ouk epeidē deuteros tōn allōn tēn aretēn (tois gar akrois kai prōtois ephamillos ēn), all᾽ hoti chronon bediōchōs hoti malista pleiston, met᾽ ekeinous hōn emnēsthēn tou biou to peras edexato. Houtos toinōn palaistran esche, kai stadion, tos «tōn horōn koryphas, ouk eph᾽ henos hidrymenos chōriou, alla nyn men toutǭ endiaitōmenos, nyn de eis ekeino metadainōn. Epoiei de touto, ou ta chōria dyscherainōn, alla tōn hōs auton syniontōn kai pantothen syntheantōn apodidraschōn ta plēthē. Pente de kai pettarachonta etē touton diagōn dietelese ton tropon, ou skēnę̄ chrōmenos, ou kalydę̄, all᾽ en horygmati bathei tēn stasin poioumenos, hothen kai Gouthan auton tines epōnomazon " apo de tēs Syras glōttēs eis tēn Hellada touto metapheromenon.lakkon sēmainei to onoma. Meta de touton ton chronon presthotē: genomenos, eixe tois hicheteusys:, kai chalydēn epēxato. Hysteion de tōn gnōrimōn antidolountōn, kau oichidiois, ouk oikeiois, all᾽ allotriois echrēsato. Ho Pente de kai eikosi diatetelechen etē tę̄ chalydę̄ kai «tois oichidiois endiaitōmenos. " hōs synagesthai loipon herdomēchonta hetē tōn agōnōn ton chronon. Trophę̄ de ptissomenais, kai monǭ hydati deuomenais. Kai tautēn autǭ tēn trophēn hē mētēr hē emē, genomenē syn- Hēthēs, epi pleiston echorēgēse chronon. Kai pote pros autēn arrhōstousan aphichomeno?, mathōn hōs ou peithetai trophēs katallēlou tę̄ nosǭ metaladein (ton aschētichon gar loipon kai autē ēspazeto bion), eixai parēnei tois iatrois, kai pharmakon nomisai tēn toiautēn trophēn᾽ oude gar tryphēs charin, alla chreias prospheretai" « Kai gar egō, ephē? tettarachonta etē tais chrithais, hōs oistha, chrēsamenos monais, astheneias moi tę̄ proteraią genomenēs tinos, ton synoikon ekeleusa arton brachyn aitēę̄sai te kai komisasthai. "Ennoia gar tis moi gegonen, hōs ei tethnaiēn, euthynas hyphexō tou thanatou para tǭ dikaiǭ kritę̄, hōs tous agōnas echphygōn, kai tēs douleias drapepeusas tous ponous. Dynatou gar ontos trophę̄ bracheią chōlythēnai ton thanaton, kai tǭde tǭ biǭ prosmeinai ponounta kai talaipōroumenon, kai ton enteuthen synegeeronta plouton, tēn ek limou teleupēn tēs en philosophią zōēs hairetōteran Deimatos toinyn enteuthen emphorētheis, kai tou logi smou tas akidas amdlynai thelēsas, aitēsai te ton arton ekeleusa, kai chomisthentos meteladon. Kai soi toinyn parengyō, mēketi moi tas chrithas, alla. ton hoi (Dei de Toi, pai! arton parechein. n» Ek. tēs. apseudous toinyn akēkoa- (S men glōttēs, hōs tessarachonta etē tas chrithas trophēn epoiēsato. To men oun aschētichon tou andros kai philoponon hikana kai tauta techmēriōsai" Epeidē gar ho megas Phlathianos tēn megalēn tou Theou poemnēn poimainein etachthē, tēn de tou andros emathen aretēn (hēdeto gar, kai en tois hapantōn ephereto stomasin), agei men auton ek tēs tou orous koryphēs, hōs graphēs kat᾽ autou genomenēs " tēs de mystikēs hierourgias prokeimenēs, prosagei tǭ thysiastēoiǭ, kai tois hiereusin enchatalegei. Hōs de telos elathen hē leitourgia, kai tis autǭ touto memēnyche (pampan gar hēgnoei to gegonos), ta men prōta eloidoreito kai logois ethallen hapantas " hysteron de pēn baktērian lathōn (eiōthei gar skēriptomenos ho dia to gēras badixein), ediōken auton te ton archierxa, kai tous allous hosoi parēsan. Hypelamdane gar tēn cheirotonian tēs tou orous hauton koryphēs kai tēs pothoumenēs diaitēs aposterēsein. ᾿Alla tote men auton molis tines tōn synēthōn aganaktounta katepausan. Epeidē hox ho tēs heddomados kyklos, kai ēke palin tēs Despotichēs heortēs ē Hamera, authis auton ho mega? Phladianos metepempsato, tē? panēgyreōs koinōnē sai sphisi parakalōn. Ho de pros tous aphikomenous, e« Ouk apochrē hymin, ephē, ta ēdē gegenēmena, alla palin me boulesthe prodalleotha: presthyteron? n Tōn de legontōn, hōs. pe. tēn de archaiotēta kai haplotēta tōn hēthōn di᾽ allōn dē- ou dynaton eiē dis tēn autēn epitethēnai cheirotonian, ouch eixen, oude aphiketo, heōs auton ho chronos kai oe synētheis touto pollakis edidaxan. Oidamen oun hōs ou pollois touto axiagaston einai to diēgēma doxei" tetheika de auto, axiomnēmoneuton einai nomizōn, hōs hikanon techmēriōsai kai dianoias aplotēta kai psychēs katharotēta. Tois toioutois gar ho Despotēs tēn tōn ouranōn hypescheto basileian -“ « ᾿Amēn gar, epht, legō hymin, ean mē straphēte kai genēsthe hōs ta paidia, ou mē eiselthēte eis tēn basileian tōn ouranōn.» Epeidē toinyn en kephalaiǭ kai ton tēs psychēs edeixamen charaktēra, phere kai tēn apo tēs aretēs autou deixōmen parrhēsian. Stratēgos tis kynēgesiois kairōn thēreusōn heis to oros anēlthen᾽ eiponto hoe autǭ kai kynes, kai stratiōtai, kai hosa eis thēran estin epitēdeia. Hōs de porrhōthen eide ton andra, chaai para tōn synontōn emathen hostis eiē, euthys apo tou hippou chatapēdēsas, prosę̄lthe te kai proseipe, kai ēreto ti poiōn entautha diagei. Ho de antereto" « Sy de ti poiēsōn entautha anelēlythas? Eirēkotos de tou stratēgou hoti thēreusai" e Kagō, ephē, ton emon thēreuō theon, kai ladein ephiemai, kai theōrēsai pothō, kai tēs kalēs tautēs ouk apsexomai thēras. » Toutōn akousas ho stratēgos, kai thaumasas, hōs eikos, apelēlythen. GAllote de, tēs poleōs ᾽ hypo tinos ponērou daimonos bachcheutheisēs, kai tę̄ manią kata tōn basilikōn chrēsamenēs stēlōn, aphichonto men oe aristo: tōn stratēgōn, panōlethrias psēphon kata tēs poleōs pherontes. Katadas de houtos apo tou orous, agphō katesche kata tēn agoran pariontas tous stratēgous. Hoi de tis eiē memathēkotes, chatepidēsan te apo tōn hippōn, kai cheirōn hēptonto, kai gonatōn, kai sōtērian epēngellon. Ho de phanai tǭ basilei parēngya, hoti anthrōpos eiē, kai tēn hautēn echei physin tois hydrichosi, kai tę̄ physei metrein tēn orgēn deon, ametrǭ kechrētai tǭ thymǭ, kai tōn eikonōn eineka tōn oikeiōn tas theias eikonas sphagē paradidōsi, kai anti chalkōn stēlōn, sōmata parapempei thanatǭ. e Kai hēmin men, ephē, tas chalkas anaplasai kai anamorphōsai rhadion te gai eupetes " soi de kai basilei onti adynaton ta chatasphagenta sōmata epanagagein eis zōēn. Kai ti legō sōmata? Oute gar tricha mian soi dynaton Ō anaplasai. » Tauta tę̄ glōttę̄ " hoi de tou hermēneōs eis tēn Hellada phōnēn porthmeuein auta epēngellonto tǭ basilei. Egō de nomizō pantas an homologēsai tēs tou theiou Pneumatos einai tauta ta rhēmata charitos. Pōs gar an allōs tauta ephthenxato anēr paideias men hapasēs amyētos, en agroikią de tethrammenos, tais de tōn horōn endiaitōmenos koryphais, aplotēta de pasan en tę̄ psychę̄ peripherōn, kai oude tois theiois logiois escholachōs? Toigaroun kai tēn pneumatikēn sophian houn dēlōsas, kai tēn dikaiǭ prepousan parrhēsian A (dikaios gar hōs leōn pepoithen) " epi ta thaumata me- Gynē tis tōn euporōn tinos, addēphagias periepese pathei" kai hoi men daimonos ekaloun to pathos energeian,hoi de sōmatos arrhōstian enomixon. Eite de touto, eite ekeino ēn, toionde ēn " triakonta autēn elegon tēs hēmeras orneis esthiousan, mē sdennynai tēn ephesin, all᾽ eti heterōn oregesthai. Houtō toinyn eis autēn hēkontes, ton theion ekeinon hiketeuon anthrōpon. Ho de aphiketo men kai prosēuxato, kai hydati tēn dexian epithei?, kai tēn sōtērion entypōsas sphragida, kai piein keleusas, to pathos iasato" kai houtō sphodra ēmthdlyne tēn tēs orexeōs ametrian, hōs eis ton epeita Baï : hoi mos dn᾽ a di epi (tmę̄ dis haioi piouita chronon brachy ti morion ornithos kath᾽ hekastēn hēmeran B aïą5 echiphuia tha] pa ratgiiouïa bypisene!, El "his tēn tēs trophēs autę̄ chreian plēroun. Touto men to pathos toiautēn therapeian edexato. Korēs de tinos eti thalameuomenēs, kai ponērou daimonos exapinaiōs dexamenēs energeian, edramen ho patēr pros ton theion anthrōpon, antidolōn kai potniōmenos, kai tychein iaseōs parakalōn to thygatrion. Ho de proseuxamanos echeleusen apallagēnai parautika tēs korēs ton daimona. Ho de ephaske, mē echōn hypeisdynai, alla manganeią biasthēnai goēteutichę̄ " elege de kai tēn tou biasamenou prosēgorian, kai erōta einai tēn tēs goēteias aitian. ᾿Alla toutōn akousas, ouk hēnenken ho patēr tēn tou. thymou prostholēn, oude tēn tēs paidos therapeian anemeinen " alla ton tōn meizonōn archontōn kataladōn archonta, tōn pleionōn ethnōn prostateuonta, graphetai ton anthrōpon? s kai diēgeitai to drama. Ho de agōgimos gegonōs hērneito, kai sykophantian ōnomaze tēn graphēn. Ho de martyra ekalei ouk heteron, alla ton tę̄ goēteią diachonēsanta daimona, kai ton dikastēn hiketeue, para ton theion ekeinon dramein, kai tēn tou daimonos dexasthai martyrian. Tou de legontos, ouk ennomon einai, oude mēn hosion, en askētichǭ chōriǭ. genesthai tēn basanon, axein eis to dikastērion ho tēs korēs patēr ton theion hypescheto Makedonion " kai dramōn epeise te kai ēgagen. Exōthen de tou archeiou ho dikastēs, ouki dikastēs egeneto, alla theatēs" ta dikastōn gar ho megas Makedonios edra, tę̄ enoichousę̄ dynamei chrōmenos, kai tǭ daimoni paracheleuome- anos, to men synēthes pseudos eąn, syn alētheią de pa- san tou dramatos diēgeisthai tēn tragǭdian. Ho de hypo tēs megistēs anankēs ōthoumenos, kai ton andra kai tēn paidiskēn, di᾽ hēs ho chycheōn ekeinos prosēnechthē tę̄ korę̄ hōs de kai hetera legein ēpeigeto, ha hyp᾽ allōn tinōn biastheis ededrachei, tou men emprēsas tēn oikian, tou de ta ktēnē diaphtheiras, tou de allo ti lymēnamenos, sigēn agein ekeleusen ho tou Theou anthrōpos, kai parautika porrhō pou kai tēs korēs kai tou asteos ginesthai. Ho de, hōs Despotichǭ peithomenos nomǭ, to keleusthen epoiei, kai euthys edrapetenen. Houtō de tautēn ho theio? ekeinos anthrōpos tēs manias eleutherōsas, kai ton deilaion ekeinon hexērpase tēs graphēs, kai tou dikastou tǭ alla mallon tēn dia metanoias autǭ sōtērian schetheisēs autǭ theias dynameōs deixai periousian. lattomenē tou pathous, ton theion epeginōschen andra, A thanatēphoron ekōlyse psēphon, ouk hosion einai te ta, tois di᾽ autou genomenois elenchois epitethēnai chorēgēthēnai. ᾿Apochrē men oun kai tauta tēs para- Egō de homōs kai hetera diēgēsomai, Tōn eupatridōn tis gynē, kai. lian euporōtatōn (Astrion "5 de autēn prosēgorenon), hexō men tōn phregōn egegonei, epeginōsche de tōn oikeiōn oudena, sitiōn de ē potōn metaladein ouk ēnescheto" parapaiousa de epipleiston dietelese chronon, kai touto hoi men alloi daimonos ekaloun energeian, hoi de iatroi pou enkephalou prosēgorenon nosēma. Padēs toinyn dapanētheisēs tēs technēs, kai mēdemias ekeithen chourias prosgenomenēs, ho tautēs anēr (Auodianos de houtos ēn), anēr tōn en telei kai axiōmati, para B tēn theian ekeinēn dramōn kephalēn, kai tēs homotygou diēgeito to pathos, kai tychein tēs therapeias eketeuen. Eixen ho thespesios anthrōpos, kai tēn hoikian kchatelathde, kai spoudaian tǭ Theǭ tēn hikesian prosēnenke. Tēn de proseuchēn symperanas, kai hydōr komisthēnai keleusas, kai tēn sōtērion entypōsas sphragida, piein hautę̄ parēngyēse. Tōn de iatrōn apagoreuontōn, hōs tę̄ psychroposią auxēsin dechomenou tou pathous, pasan echeinōn tēn symmorian ho anēr apōsamenos, tę̄ gynaiki to poma prosepheren. Ē de epine te hama, kai eis heautēn epanēei kai phrenērēs egineto᾽ kai pampan apaikai tēn dexian lathein hiketeue, kai tois ophthalmois. epetithei, kai tǭ stomati prosephere" kai eis ton epeita diemeine chronon phresin errhōmenais chrōrϑϑiou HeĒĒNnicha de tēn oreion politeian ēspazeto, poimēn eis ekeino to chōrion aphiketo, entha ho tou Theou anthrōpos ēn. Nyx de ēn batheia, kai niphetos katēei polys, kai eiden, hōs ephēse, pyran peri auton aptomenēn, kai dyo tinas leucheimonountas, hylēn tǭ pyri chorēgountas. Tēn gar prothymian eispherōn, tēs theias epikourias apēlaune. Kai prophētikou de meteilēphei Kai pote pros auton aphikomenos stratēgos, eusetheią lamprynomenos (tis de agnoei Loupichinou " tēn aretēn), phrontixein elege, peri tinōn apo tēs basilenousēs poleōs dia tēs thalassēs autǭ ta epitēs thenai hēmeras, ex hou tou limenos anēchthēsan, oudemian de peri autōn dexasthai phēmēn. Ho de mēden Ho mellēsas, « To hen, ephē, skaphos. ō philos, apolōle" to heteron de tę̄ hysteraią ton Seleucheias psetai limena.» Kai touto ēkouse men tēs theias ekeinēs epiphthenxamenēs glōttēs, emathe de tę̄ peirą tēn tōn logōn alētheian. Hina de ta alla chatalipō, to kath᾽ hēmas autous diēgēsomai. Triakaideka etē synoikēsasa tǭ emǭ pairi hē mētēr paidōn ouk egeneto mētēr᾽ steriphē gar ēn, pherein karpon hypo tēs physeōs eirgomenē " kai touto tēn men ou lian hēnia" ta gar theia pepaideumenē touto sympheron episteuen - elypei de ton patera lian hē apaidia, kai pantose hiketeue, tous theious therapontas aitētai hoi 'para tou Theou paidas. Hoi men oun alloi kai proseuchesthai hypischnounto, kai stergein hauton to theion boulēma parēngyōn. Ho de theios houtos anthrōpos, diarrhēdēn aitēsin epēngeileto, kai huion hena para tou tōn holōn Dēmiourgou lepsesthai hypischneito. Triōn toinyn dielthontōn eniautōn, kai tēs epangelias to telos ou dexamenēs, palin etrechen ho patēr tēn hyposchesin apaitōn. Ho de pemphthēnai autǭ prosetatte tēn omoxygon " aphichomenēs de tēs mētros, elegen ho theios anēr, hōs kai aitēsei, kai lēpsetai to paidion, kai hōs prosēkei touto tǭ dedōkoti antidothēnai. Tēs de mētrys sōtērian psychēs monēn antitholousēs kai tēn tēs geennēs apallagēn’ « Pros toutǭ, ephē, kai ton huion ho megalydōros dōsei. Tois gar eilikrinōs aitousi diplas tas aitēseis charizetai.» Epanēchen ekeithen hē mētēr, tēn tēs epangelias eulogian chomizousa ᾿ kai tǭ tetartǭ tēs hyposcheseōs enichytǭ kyei, kai tēn gastera phortixetai, kai pros ton theion anthrōpon paraginetai, tōn tēs eulogias spermatōn hypodeichnysa ta dragmata. Tǭ de pemptǭ mēni tēs kyēseōs amthlōseōs epegeneto kindynos. Ē de palin pros ton neon autēs Elissaion apesteile (dramein gar autēn to pathos ekōlye), kai hōs ouk edouleto paidōn genesthai mētēr anemnēse, kai tas autou hyposcheseis eis meson parēgagen. Ho de porrhōthen ton aphikomenon theasamenos epegnō te, kai tēn aitian egnōrise " nyktōr gar autǭ kai to pathos, kai tēn sōtērian ho Despotēs dedēlōke. Ladōn toinyn tēn baktērian, aphiketo schēriptomenos, (, kai tēs oikias eisō genomenos, kai tēs eirēnēs, hōs, eiōthei, to prosrēma dedōkōs, « tharsei, ephē, kai mē deisēs " ou gar aphairēsetai to dōron ho dedōkōs, ei mē sy tas gegenēmenas paradachiēs synthēkas. Hypeschou de antidōsein to dothēsomenon, kai eis tēn theian auto therapeian chathosiōsein. --- Houtōs, ephē hē mētēr, kai egō tekein boulomai te kai euchomai. Tēs gar alloias tou paidiou trophēs hairetōteron hēgoumai ton ateleston tokon. --- Pie toinyn, ephē ho theios anthrōpos, tode to hydōr, kai tēs theias epikouria: aisthēsę̄. » Epie toigaroun hōs prosetaxe, kai ho tēs amolōseōs heedrapetense kindynos. Tosauta «ou hēmeteron Elissaiou ta thaumata. Tēs touton hoe eulogias pollakis egō kai didaskalias apēlausa. Xiarainōn gar moi pollakis elege" e Meta pollōn, Ho ō paidion, gegennēsai ponōn ᾿ pollas dietelesa nyktas touto monon ton Theon iketeuōn, hōste sou pous goneas touto genesthai, ho meta tēn gennēsin ōnomasthēsan. ᾿Axiōs toinyn politeuou tōn ponōn. Pro ōdinōn anetethēs tais hyposchesesi " ta de tou tois pollois, Prosēkei toinyn kai se, ta men phaula tēs psychēs kinēmata mē prosdechesthai" ekeina de mena kai drąn kai legein kai enthymeisthai, ha ton tēs aretēs nomothetēn therapeuei Theon.» Toiauta moi parainōn aei dietelesen ho tou Theou anthrōpos. Egō hoe kai tōn logōn memnēmai, kai tēn theian dedidagmai dōrean. Ergois de mē deiknys tēn parainesin, hicheteuō tēs theias rhopēs dia tēs echeinou tychein hoia propeuchēs, kai to leipomenon tēs zōēs kata tas hypothēkas tas echeinou epid'hōnai. Hopoïos men oun ekeinos ēn, kai hoiois chrēsamenos ponois tēn theian epespasato charin, hikana kai tauta didaxai. Edexato de homōs kai kata tonde ton bion hē “peleutē tōn ᾿ ponōn axian timēn. HiLpantes gar kai politai, kai xenoi, kai hoi tas megalas archas oikonomein pepisteumenoi, tēn hieran ekeinēn epi tōn hōmōn pherontes klinēn, eis ton tōn nichēphorōn martyrōn sēchan apechomisan, kai meta tōn theiōn echeinōn andrōn, ᾿Aphraaton kai Theodosiou, to hagion ekeino kai theophiles chatethrēchan sōma. To de kleos emeinen astheston, kai oudeis touto chrono: aphanisai dynēsetai. Hēmeis de telos epithentes tǭ diēgēmati, tēn apo tēs di.

Macedonius, surnamed the Barley-eater (this food gave him the name), is known to everyone, Phoenicians, Syrians and Cilicians; and their neighbours and borderers know him too, some having been eyewitnesses of the man’s wonders, others … Not all know everything; some have learned this, others that, and naturally they admire only what they know. But I, who know the story of that divine head more exactly than most (for he often urged me to come to him and to admire), will tell each thing as best I can. I have kept this place for him and set his story after many others, not because he was second to the others in virtue (he rivalled the foremost and highest), but because he lived a very long time and reached the end of his life after those I have mentioned.

He had the mountain peaks for his wrestling-school and stadium, not settled in one place, but living now in this one and now moving to that. He did this not because he disliked the places, but to run away from the crowds who came to him and gathered from every side. He continued in this way for forty-five years, using no tent and no hut, but making his station in a deep pit; and so some called him Gubba, a name which, rendered from the Syrian tongue into Greek, means ‘pit’. After that time, when he had become an old man, he yielded to those who begged him and set up a hut. Later, when his acquaintances pleaded, he also used small houses, not his own but other people’s. He spent twenty-five years living in the hut and the small houses, so that the time of his contests came in all to seventy years. His food was [barley], crushed and moistened only with water. And my mother, who had come to know him, supplied him with this food for a very long time.

Once he came to her when she was ill, and learning that she would not consent to take food suited to her sickness (for she too had by then embraced the ascetic life), he urged her to yield to the doctors and to regard such food as medicine, since it is taken not for luxury but for need. ‘For I too,’ he said, ‘who have eaten nothing but barley for forty years, as you know, when some weakness came on me the day before yesterday, told my companion to ask for a little bread and bring it. A thought had come to me that if I died, I would give account for my death before the righteous Judge, as one who had fled the contests and run away from the labours of service. For when death could be prevented by a little food, and I could stay in this life toiling and suffering and gathering the wealth that comes from it, I would have chosen death from hunger over life in philosophy. Filled with fear by this, and wishing to blunt the barbs of that thought, I had the bread asked for, and when it was brought I partook of it. So I charge you too: give me no more barley, but bread …’ We heard, then, from that truthful tongue that he made barley his food for forty years.

These things are enough to show the man’s asceticism and love of labour; the old-fashioned simplicity of his ways I will show by other stories. When the great Flavian was appointed to shepherd the great flock of God and learned of the man’s virtue (it was sung of, and was on everyone’s lips), he brought him down from the mountain peak as though a charge had been laid against him; and while the mystical rite was in progress, he brought him to the altar and enrolled him among the priests. When the liturgy had ended and someone told him what had happened (for he had been entirely unaware of it), at first he railed and pelted everyone with words; then, taking his staff (for because of his age he used to walk leaning on it), he chased the high priest himself and all the others who were present. For he supposed that the ordination would deprive him of the mountain peak and of the way of life he loved. That time some of his acquaintances barely calmed his anger. But when the cycle of the week had come round and the day of the Master’s feast had come again, the great Flavian sent for him once more, inviting him to share the festival with them. He said to those who came: ‘Is what has already been done not enough for you? Do you want to make me a presbyter again?’ When they said that the same ordination could not be conferred twice, … he did not yield, nor did he come, until time and his acquaintances had taught him this over and over.

I know that this story will not seem admirable to many; but I have included it, thinking it worth recording, since it is enough to show his simplicity of mind and purity of soul. To such the Master promised the kingdom of heaven: ‘Truly, I tell you, unless you turn and become like children, you will never enter the kingdom of heaven.’

Now that we have shown the character of his soul in summary, let us also show the boldness that came from his virtue. A general who delighted in hunting went up the mountain to hunt; dogs followed him, and soldiers, and everything needed for the chase. When he saw the man from a distance and learned from his companions who he was, he at once jumped down from his horse, approached and greeted him, and asked what he was doing living there. He asked in return: ‘And what have you come up here to do?’ When the general said, ‘To hunt’, he said: ‘I too am hunting my God; I long to catch him, I yearn to see him, and I will not give up this fine hunt.’ Hearing this, the general marvelled, as was natural, and went away.

Another time, when the city had been driven into a frenzy by some wicked demon and in its madness had turned against the emperor’s statues, the foremost of the generals arrived, bringing a sentence of total destruction against the city. This man came down from the mountain and stopped the generals as they passed through the market-place. When they learned who he was, they jumped down from their horses, clasped his hands and knees, and promised safety. He bade them tell the emperor that he was a man and had the same nature as those who had insulted him; that, though he ought to measure his anger by that nature, he had given way to anger without measure, and for the sake of his own images was handing over the divine images to slaughter, and in exchange for bronze statues was sending bodies to death. ‘For us,’ he said, ‘to recast and reshape the bronze ones is easy and simple; but for you, even though you are emperor, it is impossible to bring the slaughtered bodies back to life. And why do I say bodies? You cannot even fashion a single hair.’ He said this in the Syrian tongue; and those who conveyed it through an interpreter into the Greek language promised to report it to the emperor. I think that all would agree these words came from the grace of the divine Spirit. How else could such things have been uttered by a man uninitiated in all learning, brought up in the countryside, living on the mountain peaks, carrying complete simplicity in his soul, and not even a student of the divine oracles? Having shown, then, his spiritual wisdom … and the boldness that befits the righteous (for ‘the righteous is confident as a lion’), [I turn] to his wonders.

The wife of a wealthy man fell into a disease of gluttony. Some called the disease the working of a demon, others thought it a sickness of the body. Whether it was this or that, it was like this: they said that she ate thirty birds a day without quenching her desire, but still craved others. Matters having come to this, they begged that divine man. He came and prayed, laid his right hand on water, imprinted on it the saving seal, told her to drink, and healed the disease; and he blunted the excess of her appetite so thoroughly that for the rest of her life a small portion of a bird each day was enough to meet her need of food. That disease received such a cure.

A girl still kept in the women’s chamber suddenly received the working of a wicked demon, and her father ran to the divine man, pleading and imploring, and begging that his little daughter be healed. He prayed and ordered the demon to leave the girl at once. The demon said that it had not entered willingly but had been forced by magical sorcery; it also told the name of the one who had forced it, and said that love was the cause of the sorcery. When the father heard this, he could not bear the onset of his anger, nor did he wait for his daughter’s cure; he went to the governor who ruled over the greater governors and presided over many peoples, indicted the man, and told the story. The man, brought to court, denied it and called the charge a slander. The father called as witness no other than the demon that had served the sorcery, and begged the judge to go to that divine man and receive the demon’s testimony. When the judge said that it was neither lawful nor holy to hold an interrogation in an ascetic’s dwelling, the girl’s father promised to bring the divine Macedonius to the court; and he ran, persuaded him, and brought him. Outside the court the judge became not a judge but a spectator; for the great Macedonius did the judges’ work, using the power that dwelt in him and commanding the demon to drop its habitual lying and tell the whole tragedy of the affair truthfully. Driven by the greatest necessity, it [named] the man and the maidservant through whom that potion had been given to the girl. And when it hastened to tell other things too, which it had done under compulsion from others (burning one man’s house, destroying another’s cattle, harming another in some other way), the man of God ordered it to be silent and to go at once far away from both the girl and the city. As though obeying the Master’s law, it did what it was told and at once fled. So that divine man freed the girl from her madness, and also snatched that wretch from the charge: he prevented the judge’s death sentence, saying that it was not holy … to lay [punishment] on him on the strength of proofs that had come through himself, but rather that salvation through repentance should be granted him. These things are enough to show the abundance of the divine power given to him.

But I will tell other things as well. A woman of a noble and very wealthy family (they called her Astria) went out of her mind; she recognised none of her household and would not consent to take food or drink. She remained deranged for a very long time; the others called it the working of a demon, the doctors a disease of the brain. When all their art had been spent and no help had come from it, her husband (this was Aurelian, a man in high office and rank) ran to that divine head, told him of his wife’s illness, and begged that she be cured. The godly man yielded, came to the house, and offered earnest supplication to God. When he had finished the prayer, he had water brought, imprinted on it the saving seal, and told her to drink. The doctors forbade it, saying that the disease would grow worse from cold drink; but her husband thrust aside their whole company and offered the drink to his wife. She drank, and at once came to herself and was in her right mind; and, entirely freed from the disease, she recognised the divine man, begged to take his right hand, laid it on her eyes and brought it to her lips; and for the rest of her life she continued sound of mind …

When he was embracing the mountain life, a shepherd came to the place where the man of God was. It was deep night and heavy snow was falling; and he saw, as he said, a fire burning around him and two men in white supplying wood to the fire. For in offering his zeal, he enjoyed divine help. He also had a share in the prophetic [gift] … Once a general came to him, distinguished for piety (who does not know the virtue of Lupicinus?), and said he was anxious about certain things that were being sent to him by sea from the imperial city … days since they had sailed from the harbour, and he had received no news of them. Without delay he said: ‘One ship, my friend, has been lost; the other will reach the harbour of Seleucia tomorrow.’ He heard this spoken by that divine tongue, and learned the truth of the words by experience.

To pass over the rest, I will tell what concerns us ourselves. For thirteen years my mother lived with my father without becoming a mother of children; she was barren, prevented by nature from bearing fruit. This did not much grieve her, for, being instructed in divine things, she believed that it was to her advantage; but the childlessness grieved my father greatly, and he went everywhere … begging the servants of God to ask children for him from God. The others promised to pray and urged him to accept the divine will. But this divine man openly promised the request, and undertook that he would receive one son from the Creator of all things. When three years had passed and the promise had not been fulfilled, my father ran again to claim what had been promised. He told him to send his wife; and when my mother came, the divine man said that he would ask and she would receive the child, and that it was fitting to give it back to the Giver. When my mother asked only for the salvation of her soul and deliverance from Gehenna, he said: ‘Besides this, the bountiful Giver will also give the son; for to those who ask sincerely he grants their requests twice over.’ My mother came back from there bearing the blessing of the promise; and in the fourth year after the promise she conceived, her womb was laden, and she came to the divine man to show him the sheaves of the seeds of the blessing. In the fifth month of the pregnancy there was danger of a miscarriage. She sent again to her new Elisha (her condition kept her from running to him herself), reminded him that she had not wished to become a mother of children, and brought forward his promises. He saw the messenger from a distance, recognised him, and knew the reason; for the Master had shown him by night both the danger and the deliverance. So, taking his staff, he came leaning on it, and when he was inside the house and had given the greeting of peace, as he used to, he said: ‘Take courage and do not fear; the Giver will not take back the gift, unless you break the agreement that was made. You promised to give back what would be given and to dedicate it to divine service.’ ‘So be it,’ said my mother; ‘I wish and pray to give birth; for I count a birth that is never completed more desirable than a different upbringing for the child.’ ‘Then drink this water,’ said the divine man, ‘and you will feel the divine help.’ She drank as he had commanded, and the danger of miscarriage fled. Such are the wonders of our Elisha.

I often enjoyed his blessing and his teaching. Exhorting me, he would often say: ‘My child, you were born with many labours; I spent many nights begging God for this alone, that your parents might become what they were called after your birth. So live worthily of those labours. Before the birth pangs you were dedicated by promises; … to the many. So it befits you not to admit the base movements of the soul, but to do, say and think only those things that serve God, the lawgiver of virtue.’ Such counsel the man of God gave me continually. I remember his words and have been taught the divine gift; but though I do not show the counsel in deeds, I beg to obtain the divine help through his prayer, and to spend the rest of my life according to his precepts.

What kind of man he was, and by what labours he drew down the divine grace, these things suffice to teach. Yet even in this life his end received honour worthy of his labours. All, citizens and strangers and those entrusted with the great offices, carried that sacred bier on their shoulders to the shrine of the victorious martyrs, and laid that holy and God-beloved body to rest with those divine men Aphrahat and Theodosius. His fame remains unquenched, and no time will be able to blot it out. Having put an end to this story, we …

Textual problem in this passage: see the notes.

Matt 18:3 (quotation, high confidence) · Prov 28:1 (quotation, high confidence) · Gen 1:27 (echo, low confidence) · 2 Kgs 4:16 (allusion, medium confidence)

Notes and citation

Summary: Macedonius the Barley-eater lives for decades in a pit and huts on the mountains near Antioch, resists ordination, pleads for Antioch after the riot of the statues, works healings, and by his promise obtains the birth of Theodoret himself.

  • The scan of this chapter is damaged: lines of Migne's Latin column and of the footnote apparatus read as Greek letters are removed by logged corrections; words lost in the scan are marked '…' and not supplied. In several places the OCR moved a Greek line out of place: the clause about showing the 'simplicity of his ways by other stories', the words 'entirely freed from the disease, she recognised the divine man', and the clause 'These things are enough to show the abundance of the divine power given to him' are translated where the sense shows they belong. The last words of the chapter are lost.
  • 'His food was [barley]': the noun is lost in the scan; the surname and the following story make it barley.
  • Gubba: Syriac for 'pit' or 'cistern', as Theodoret explains.
  • Flavian was bishop of Antioch 381–404. Macedonius was ordained presbyter without his knowledge; the chapter reports his reaction as Theodoret tells it.
  • The statues riot at Antioch was in 387, under the emperor Theodosius I. The 'divine images' are human beings as made in God's image (Gen 1:27, echo).
  • 'The governor who ruled over the greater governors' is probably the Count of the East (uncertain).
  • Astria and Aurelian: the names are damaged in the scan (Ἄστριον, Αὐοδιανός); the readings are uncertain.
  • Lupicinus: a general known for his piety; not further identified here. Seleucia is Seleucia Pieria, the port of Antioch.
  • Theodoret's own conception and birth are attributed to Macedonius's prayer; 'our Elisha' alludes to Elisha's promise of a son to the Shunammite woman (2 Kgs 4:16).
  • Aphrahat and Theodosius are the subjects of Lives 8 and 10.

Notes on the original text

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Topics: Church office

Cite (SBL): Theodoret, Hist. rel. 13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/13

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so every section was re-read against the Greek (Lives 1-11 in a separate review pass).