Religious History 4–5
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 4
4PG 82
Ὁ ποίους μὲν καρποὺς ἡ ἄκαρπος ἔρημος τῷ θεῷ τουργῷ προσφιλεῖς, καὶ τοῖς εὖ φρονοῦσι τῶν ἂνθρώπων ἐρασμίους καὶ τριποθήτους, ἐν τοῖς ἤδη συγγραφεῖσιν ὑπεδείξαμεν διηγήμασιν. Ὡς ἂν δὲ μή τις ὑπολάδῃ τόπῳ περιγεγράφθαι τὴν ἀρετὴν, καὶ μόνην εἶναι τὴν ἔρημον εἰς τοιαύτης προσόδου φορὰν ἐπιτηδείαν " φέρε λοιπὸν εἰς τὴν οἰκουμένην μεταδῶμεν τῷ λόγῳ, καὶ δείξωμεν τῇ τῆς φιλοτοφίας κτήσει ἥκιστα ταύτην ἐμποδῶν γινομένην. ρρος ἐστὶν ὑψηλὸν, πρὸς ἕω μὲν τῆς ᾿Αντιόχου, Βεροίας δὲ πρὸς ἑσπέραν διακείμενον, τῶν πᾶρακειμένων ὀρῶν ὑπερκείμενον, κατὰ τὴν ἀχροτάτην κορυφὴν χωνοειδὲς μιμούμενον σχῆμα, ἀπὸ τοῦ ὕψους τὴν προσηγορίαν δεξάμενον" κορυφὴν γὰρ αὐτὸ οἱ περίοικοι προσαγορεύειν εἰώθασι. Τούτου πάλαι κατ' αὐτὴν τὴν ἀχρωνυχίαν τέμενος ἣν δαιμόνων ὑπὸ τῶν γειτονευόντων λίαν τιμώμενον ᾿ πρὸς μεσημύρίαν δὲ πεδίον θεν οὐ λίαν ὑψηλοῖς περιειργόμενον. Διήχουσι δὲ οὗτοι μέχρι τῆς διιππευομένης ὁδοῦ, τὰς ἑκατέρωθεν ἐπὶ τὴν ἄρκτον ἀνατεμνομένας ὑποδεχόμενοι τρίδους. Ἐν τούτῳ χωρία καὶ μικρὰ καὶ μεγάλα κατῴχισται τοῖς ἑκατέρωθεν ὄρεσι συνημμένα παρ᾽ αὐτὰ δὲ τοῦ ὑψηλοῦ ὄρους τὰ κράσπεδα, κώμη τίς ἐστι μεγίστη καὶ πολνάνθρωπος, τῇ δὲ τῆς ὑπωρείας νάπη τίς ἔστιν οὐ λίαν προσάντης. ἀλλὰ μετρίως ἐπιχκλινὴς πρὸς τὸ πεδίον ἐκεῖνο καὶ νότον ἄνεμον ἀποδλέπουσα. Ἐν ταύτῃ φιλοσορίας μὲν καὶ ἄλλοις ἀρετῆς εἴδεσι λάμπων, φρονήματι ἃ ὅτι μάλιστα μετρίῳ τοὺς ἄλλους ἐπλεονέχτει. ριον δὲ, ἀποχρῶν γὰρ εἰς διδασκαλίαν οὐ τοῖς οἰκείοις μόνον θιασώταις, ἀλλὰ καὶ δὶς τοσούτοις ἐξαρκεῖν δυνάμενος, καὶ πολλάκις πρὸς τὸν μέγαν Εὐτέθιον ἔδραμε, συνεργὸν λαδεῖν ἱκετεύων, καὶ τῆς ὑπ᾽ αὑτοῦ … τε καὶ διδάσκαλον. ᾿Αφειστήκχει δὲ σταδίους πέντε καὶ εἴκοσιν, ἐν οἰχῆματι σμικρῷ τινι λίαν, οὐδὲ φωταγωγοὺς ἔχοντι χαθειργμένος. Ἐποδήγησε δὲ αὑτὸν πρὸ; ταύτην τὴν ἀρετὴν Μαριανὸς ὁ τούτου μὲν θεῖος, τοῦ δὲ Θεοῦ πιστὸς θεράπων. ᾿Αρχεῖ γὰρ τοσοῦτον εἰπεῖν, ἐπεὶ καὶ Μωσῆν τὸν μέγαν τῇ ἐπωνυμίᾳ ταύτῃ τετέμηχεν ὁ Δεσπόττς, Οὗτος ὁ Μαρια"ὃς, τοῦ θείου γευσάμενος ἕοωτος, οὐκ ἠθέλησε μόνος τοῖς ἀγαθοῖ; ἐντρυφᾶν, ἀλλὰ πολλοὺς μὲν καὶ ἄλλους συνσραστὰς ἐποιήσατο, ἐθέρευσε δὲ καὶ τὸν μέγαν Εὐσέδιον, καὶ τὸν τούτου ἀδελφὸν, καὶ κατὰ τὸν βίον ὄντα γε ἀδελφόν. Οὐκ εὔλογον γὰρ ᾧήθη, τοὺς μὲν οὐδὲν αὐτῷ διαφέροντας ἀγρεῦσαι πρὸς ἀρετὴν, τοὺς δὲ ἀδελφιδοῦς ἀναγρεύτους καταλιπεῖν, Τούτους ἀμφοτέρους ἐν οἰκίσκῳ χαθείρξας βραχεῖ, τὴν ἀγγελικὴν πολιτείαν ἐπαίδευσεν. ᾿Αλλὰ τῷ μὲν ἀδελφῷ νόσος προσγενομένη τὸν εἷς δρόμον ἐκεῖνον διέκοψεν" ἠχολούθε: δὲ τῇ νόσῳ. καὶ ὁ θάνατος " ὀλίγας γὰρ μετὰ “τὴν ἐκεῖθεν ἔξοδον διαδιώσας ἡμέρας, τοῦ βίου τὸ τέλος ἐδέξατο, Διέμεινε δὲ ὁ μέγας Εὐσέδιος παρὰ πάντα τοῦ θείου τὸν βίον, οὔτε πρός τινα διαλεγόμενος, οὔτε τὸ φῶς δεώμενος, ἀλλὰ διηνεκῶς καθειργμένος. Καὶ μετὰ τὴν ἐχείνου δὲ τελευτὴν τοῦτον ἡσπάσατο τὸν βίον, ἕως ὁ θαυμάσιος ἐκεῖνος ᾿Αμμιανὸς πολλαῖς αὐτὸν χαταθέλξας ἱκεσίαις ἀνέπεισεν « Εἰπὲ γάρ μοι, πρὸς αὐτὸν ἔφη, ὦ ἄριστε, τίνι νομίζων ἀρέὄχεῖν τὸν ἐπίπονον τοῦτον καὶ αὐχμηρὸν θα: βίον. ν Τοῦ δὲ « τὸν Θεὸν, ὡς εἰκὸς ἣν, δήπουθεν εἰρηκότος. τὸν καὶ τῆς ἀρετῆς νομοθέτην καὶ διδάἔφι,, ἐγώ σοι τρόπον ἐπιδείξω, δι᾽ οὗ καὶ τὸν ἔρωτα «πλεῖον ἐξάψείς, καὶ τὸν ἐρώμενον θεραπεύσεις. Τὸ μὲν γὰρ πᾶσαν εἰς ἑαυτόν τινα περιστῇσαι τὴν ἐπιμέλειαν, οὐκ ἂν, ὡς οἶμαι, φιλαντίας διαφύγοι γραφήν. Ὁ γὰρ θεῖος νόμος ἀγαπᾷν τὸν πέλας ὡς ἑαυ- «ὸν διαγορεύει" τὸ δὲ πολλοὺς εἰς κοινωνίαν ποῦ πλούτου λαθεῖν, τοῦ τῆς ἀγάπης ἐστὶ κατορθώματος ἴδιον. Ταύτην ὃὲ ὁ θεσκέσιος Παῦλος « νόμου πλήρωμα » προσηγόρευσε" βοᾷ δὲ καὶ πάλιν ὁ λόγος" « Ὁ νόμος καὶ οἱ προφῆται ἐν τούτῳ τῷ λόγῳ ἀναχιφαλαιοῦνται, ἐν τῷ ᾿Αγαπήσεις τὸν πλησίον σου ὡς ἑαυτόν.» Καὶ ὁ Κύριος δὲ ἐν τοῖς ἑεροῖς Εὐαγγελίοις τῷ Πέτρῳ πλέον τῶν ἄλλων φιλεῖν αὐτὸν ὧμο- … χύησε" τοῖς δὲ τοῦτο μὴ πεποιηκόσιν ἐγκαλῶν διὰ τοῦ προφήτου βοᾷ « Ὦ οἱ ποιμένες, μὴ ἑαυτοὺς οἱ Τούτου χάριν καὶ τὸν μέγαν Ἠλίαν τοῦτον μετιόντα «ὃν βίον ἐν μέσῳ στρέφεσθαι τῶν ἀσεθδῶν ἐκέλευσε. Καὶ τὸν δεύτερον Ἠλίαν, Ἰωάννην τὸν πάνυ, τὴν ἔρημον ἀσπαζόμενον, ταῖς τοῦ Ἰορδάνου παρέπεμψεν ὄχθαις, ἐκεῖ βαπτίζειν καὶ κηρύσσειν παρεγγυήσας. Ἐπειδὴ τοίνυν καὶ σὺ θεομὸς ἐραστὴς εἴ τοῦ πεποιηκότος καὶ σεσωχότος Θεοῦ, πολλοὺς καὶ ἄλλους συγκατασχεύασον ἐραστάς, Τοῦτο γὰρ τῷ κοινῷ Δεσπότῃ λίαν ἐστὶ προσφιλές. Διὰ τοῦτο καὶ τὸν Ἰεζεκιὴλ προσηγόρευσε σκοπὸν, καὶ τοῖς ἁμαρτωλοῖς διαμαρτύρατθα: παρηγγύα " καὶ τὸν Ἰωνᾶν εἰς τὴν Νινενὶ ἐκέλεντε τρέχειν, καὶ μὴ βουλόμενον δεσμώτὴν παρέπεμψς. Ταῦτα καὶ τὰ τοιαῦτα λέγων τὸν θεῖον κατεχήλησεν ἄνδρα, καὶ τὴν ἐθελούσιαν ἐχείνὴν διορύξας εἰρκτὴν, ἐξῆγέ τε καὶ ἀπῆγε, καὶ τῶν θιασωτῶν παρεδίδου τὴν ἐπιμέλειαν. Ἐγὼ δὲ οὐκ οἶδα πότερον πλέον θαυμάσω, τούτου τὴν μετριότητα, ἢ ἐχείνου τὴν εὐπείθειαν. Καὶ γὰρ οὗτος τὴν ἡγεμονίαν ἐδραπέτευε, καὶ τῶν ὑπηκόων εἷς εἶναι μᾶλλον ἐδούλετο, τῆς προστασίας τὸν κίνδυνον ὑφορώμενος. Καὶ ὁ μέγας Εὐσέδιος τὴν μετὰ πλειόνων διαγωγὴν ἀπεστρέφετο μὲν, εἶξε δὲ ὅμως, καὶ τοῖ: τῆς ἀγάπης δικτύοις ἁλοὺς ἐδέχετο τῆς ποίμνης τὴν ἐπιμέλειαν, καὶ ἦγε τὸν χορὸν οὐ πολλῶν λόγων εἰς διδασκαλίαν δεόμενος. Ἤρκει γὰρ καὶ φαινόμενος ὀξὺν ἐργάζεσθαι πρὸς τὸν τῆς ἀρετῆς δρόμον καὶ τὸν ἄγαν νωθέστατον. Φασὶ δὲ αὐτὸν οἱ τεθεαμένοι, ἐμόριθὲς ἀεὶ τὸ πρόσωπον ἐσχηκέναι, καὶ δέος ἰκανὸν ἐνθεῖναι τοῖς θεωμένοις. Τροφῆς δὲ αὐτὸς μὲν διὰ τριῶν καὶ τεττάρων ἀπήλαυνεν ἡμερῶν " τοῖς δὲ συνοίχοις παρὰ μίαν μεταλαγχάνειν ἐκέλευε, Διηνεκῶς δὲ προσομιλεῖν τῷ Θεῷ παρηγγύα, καὶ μηδένα καιρὸν ταύτης ἄμοιρον τῆς ἐργασίας ἐᾷν " ἀλλὰ κοινῇ μὲν τὰς ὡρισμένας λειτουργίας ἐπιτελεῖν, τὰ δὲ ἐν μέσῳ τούτων τῆς ἡμέρας μόρια καθ᾽ ἑαυτὸν ἕχαστον, ἢ ὑπὸ σχιῇ τινι δένδρου, ἣ παρά τινα πέτραν, ἣ ἔνθα ἄν τί; τινος ἡσυχίας ἀπολαύοι, ἣ ἑστῶτα, ἢ κείμενον ἐπ' ἐδάφους, ἀντιδολεῖν τὸν Δεσπότην, καὶ τὴν σωτηρίαν αἰτεῖν. Οὕτω ὃὲ τῶν τοῦ σώματος μορίων ἔκαστον τὴν ἀρετὴν ἐξεπαίδευσεν, ὡς ἐκεῖνα δρᾷν, ἃ μόνος ὁ λογισμὸς ἐπιτρέπει. Ἵνα δὲ τοῦτο δῆλον ἅπασι χαταστήτω, ἑνὸς τῶν κατ᾽ αὑτὸν μνησθήσομαι διηγήματος. Ἐπί τινος καθῆστο. πέτρας αὐτός τε καὶ ᾿Αμμιανὸς ὁ θαυμάτιος, καὶ τῶν θείων Εαγγελίων τὴν ἱστορίαν ὁ μὲν ἀνεγίνωσχεν, ὁ δὲ τῶν ἀσαφεστέρων ἐδήλου τὴν ἔννοιαν. Γηπόνων δέ τινων ἐν τῷ ὑπο. κειμένῳ πεδίῳ νεουργούντων τὴν γῆν, ὀπὶ ταύτην εἰλχύσθη τὴν θεωρίαν ὁ μέγας Εὐσέθιος. δὲ τοῦ θεσπεσίου ἀνεγνωχότος τὸ εὐαγγελικὸν χωρίον, τὴν δὲ ἑρμηνείαν μαστεύοντος, ἀναλαθεῖν ἐκἐλευσε τὴν ἀνάγνωσιν. ὁ μέγας Εὐσέδιος. Τοῦ δὲ εἰρηκότος, ὅτι « Τοῖς ἀροῦσιν ἐπιτερπόμενος οὖν ἐπήκουσας, ὡς εἰκὸς, » νομοθετεῖ τοῖς ὑφθαλμεῖς, μήτε ἐν τῷ πεδίῳ ἐκείνῳ θεωρῆσαξ ποτε, μήτε τῷ οὐρανίῳ κάλλει, καὶ τῷ τῶν ἀστέρων ἑστιαθῆναι χορῷ, ἀλλ᾽ ἀτραπῷ χρώμενος στενωτάτῃ, ἧς τ μέτρον σπιθαμῆς εἶναί φασιν, ἐπὶ τὸν εὐκτήριον Ὁ οἴκον φερούσῃ, ἕξω ταύτης λοιπὸν βαδίσαι οὐκ ῃνέσχετο. Πλείονα δὲ ἦ τεσσαράκοντα ἔτη φασὶ με τοῦτον αὐτὸν διαδιῶναι τὸν νόμον. Ἵνα δὲ μετὰ τῆς γνώμης καὶ ἀνάγκη τις αὐτὸν ἐπὶ ταῦτα χαθέλχῃ, ζώνῃ σιδηρᾷ τὴν ὀσφὺν καταδήσας, καὶ βαρύτατον χλοιὸν περιθεὶς τῷ τραχήλῳ, ἄλλῳ τινὶ σιδήρῳ τὴν ζώνην συνέρμοσε τῷ τοῦ «ραχήλον κλοιῷ, ἵνα τοῦτ τῷ τρόπῳ καμπτόμενος εἰς γῆν χατακχύπτειν χῶς ἀναγκάζηται. Τοιαύτας ἑαυτῶν τῆς τῶν γητό' νων ἐκείνων θεωρίας εἰσεπράξατο δίκας. Ταῦτα δέ μὲ πολλοὶ μὲν καὶ ἄλλοι τῶν ἐκεῖνον ἱστορηχότων, τοὶ τὰ κατ᾽ αὐτὸν ἀκριδῶς ἐπισταμένων, ἐδίδαξαν" διπγέτατο δὲ τοῦτο αὐτὸ τὸ διήγηνα ὁ πρ-τθύτης ὁ μέγας ᾿Ακάκιος, οὗ καὶ πρόσθεν ἐν τοῖς ἄλλοις διγγή- μασιν ἀπεμνη μονεύσαμεν. Ἔφη δὲ καὶ ἔρεσθαι αὑτόν ποτε συγχεχυφότα θεασάμενος, ποίαν καρπούμενος δνησιν, οὔτ᾽ εἰς οὐρανὸν βλέπειν ἀνέχεται, οὔτε τὸ πὲδίον ἐκεῖνο τὸ ὑποχείμενον θεωρεῖν, οὔτε τῆς στενῆς ἔξω βαδίζειν ὁδοῦ " τοῦτον δὲ φάναι, ταῦτα τεχνάζειν πρὸς τὰ τοῦ πονηροῦ μηχανήματα δαίμονος. Ἵνα γὰρ, ἔφη, μὴ περὶ μεγάλων πολεμῇ, σωφροσύνην κλέπτειν πειρώμενος, καὶ δικαιοσύνην, καὶ τὸν θυμὸν ὁπλίζων, καὶ τὴν ἐπιθυμίαν ἑξάπτων, καὶ φλεγμαίνειν τῷ τύψῳ καὶ ἐξογχοῦσθαι παρασχενάζων, καὶ ἄλλα ὅσα κατὰ τῆς ἐμῆς τυρεύων ψυχῆς, εἰς τὰ σμικρὰ ταῦτα μεταφέρειν ποιρῶμαι τὸν πόλεμον, ἔνθα καὶ νικήσας οὐ μεγάλα λωδᾶται, καὶ ἡττηθεὶς χαταγελαστότερος γίνεται, ἅτε δὴ μήτε ἐν τοῖς μικροῖς περιγενέσθαι δυνάμενος. Ἐπειδὴ τοίνυν ἀκινδυνώτερον οἶδα τοῦτον “πὸν πόλεμον" οὐ μεγάλα γὰρ ὃ ἐν τούτοις βαλλόμενο:; ζημιοῦται" ποία γὰρ βλάθη τὸ πεδίον ἰδεῖν, ἥ εἰς τὸν οὐρανὸν ἀνατεῖναι τὸ ὄμμα; εἰς τοῦτο αὐτὸν τῆς παρατάξεως τὸ εἴδος μεθίστημι" τῇδε γὰρ οὔτε ἀνελεῖν, οὔτε βαλεῖν δύναται. Ταῦτα.γὰρ οὐκ ἔστι θανατηφόρα τὰ βέλη, τῶν σιδηρῶν ἐκείνων ἀκίδων ἀπηλλαγμένα. Ταῦτα ἀκηκοέναι ὁ μέγας ἔφη ᾿Ακάκιος, καὶ ἄγασθαι τῆς σοφίας, καὶ τὴν πολεμικὴν θαυμάσαι ἀνδρείαν αὐτοῦ καὶ ἐμπειρίαν. Οὗ χάριν ὡς ἀξιάγαστόν τε καὶ ἀξιομνημόνευτον τοῖς τοιάδε ἔγημα. Τοῦτο τὸ κλέος αὐτοῦ πάντοθε διαθέον εἴλκυσεν ἅπαντα: πρὸς αὐτὸν τοὺς τῆς ἀρετῆς ἐραστάς. ᾿Αφίχοντο δὲ καὶ τοῦ θειοτάτου Ἰουλιανοῦ τοῦ πρεσθύτου, οὗ πρόσθεν τὸ διήγημα διεξήλθομεν, τῆς ἀρίστης 5 ποίμνης οἱ κτίλοι. Ἐπειδὴ γὰρ ὁ θεσπόν σιος ἐκεῖνος ἀνὴρ τοῦ βίου τὸ τέρμα χαταλαθὼν εἰς τὴν ἄνω μετέδη ζωὴν, Ἰάχωδος Γ[ ὁ Πέρσης, καὶ ᾿Αγρίππας, οἱ τῆς ἀγέλης ἐκείνης ἡγούμενοι, πρὸς τὸν μέγαν Εὐσέδιον ἔδραμον, τοῦ ἡγεμονεύειν τὸ παλῶς ἄγεσθαι ἄμεινον ἡγησάμενοι. Τοῦ δὲ Ἰαχώθου, οὗ καὶ πρόσθεν ἤδη ἀπεμνημόνευτα ἐν κεφαλαίῳ τούτου δείξας τὴν ἀρετὴν, καὶ νῦν τῆς ἄκρας αὑτοῦ φιλοσοφίας τεκμήριον ἐναργὲς ἀποδείξω. Ἐπειδὴ γὰρ ὁ θεῖος Εὐσέδιος τὴν ἐντεῦθεν ἐκδημίαν ποιούμενος, αὐτὸν τοῦ ποιμνίου παρηγγύησε προστατεύειν, καὶ- παραιτούμενος τὴν κηδεμονίαν τοὺς τῆς ἐπιμελείας ἐκείνης ἐφιεμένους οὐκ ἔπειθεν, εἰς ἐτέραν ᾧχετο ποέμνην, νέμεσθαι μᾶλλον ἣ νέμειν αἱρού- ᾿ μενος, καὶ χρόνον πλεῖστον ἐπιζήσας, οὕτω τόνδε τὸν μανθάνειν ἐφιεμένοις χοὶ τόδε προσέφερε τὸ διήγημα … βίον κατέλυσε. Διαδέχεται τοίνυν τὴν ἡγεμονίαν ἔχείνην ᾿Αγρίππα;, ἀνὴρ καὶ ἄλλοις πολλοῖς κομῶν ἀγαθοῖς, διαφερόντως δὲ τῇ τῆς ψυχῆς καθαρότητι, δι᾿ ἣν καὶ τοῦ θείου κάλλους τὴν φαντασίαν δεχόμενος, καὶ τῷ τοῦ ἔρωτος ἐχείνου πυρσῷ νος δάκρυσι χατέδρεχε διηνεχέσι τὰ; παρείας. Καὶ πούτου δὲ ἐπὶ χρόνῳ πολλῷ τὴν ἔκκριτον ἐκείνην καὶ θείαν ποίμνην ἐννόμως ποιμάναντος, εἶτα τὸν βίον ὑπεξελθόντος, Δαυΐδης ὁ θεῖος, οὗ χἀγὼ τῆς θέας … ἅπαντα ῥάδιον, ἔμενεν ἀκίνητος, οἷά τις προφάσεως εἰς ὀργὴν ἐγειρούσης. ἀπήλαυσα, τὴν ἡγεμονίαν σας τῷ ὄἦντι, κατὰ τὸν θεῖον ᾿Απόστολον, τὰ μέλη τὰ ἐπὶ τῆς γῆς. Τοσοῦτον γὰρ ἀπώνατο τῆς Εὐσεδίου τοῦ μεγάλου διδασκαλίας, ὡς πέντε καὶ τεσσαρά. κοντα ἔτη ἐν ἐκείνῳ τῷ φροντιστηρίῳ θυμοῦ δὲ χωρὶς καὶ ὀργῆς πάντα τοῦτον διαθιῶναι τὸν χρόνον " οὐδὲ γὰρ μετὰ τὴν ἐγεμονίαν ἐθεάσατό τις αὐτὸν πώποτε τοῦδε τοῦ πάθους ἡττώμενον " καὶ ταῦτα μυρίων, ὡς εἰκὸς, ἀναγκαζόντων. “Ανδρες γὰρ εντήχοντα καὶ ἐκατὸν ὑπὸ τῆς ἐχείνου δεξιᾶς ἔπο;μαίνοντο, οἱ μὲν ἄκροι τὴν ἀρετὴν, καὶ τὴν ἐν οὐρανῷ πολιτείαν μιμούμενοι, οἱ δὲ ἄρτι πτεροφυή. σαντες, καὶ τὴν γῆν ὑπερδάλλεσθαί τε καὶ ὑπερ. πέτεσθαι διδασκόμενοι. ᾿Αλλ᾽ ὅμως καὶ τοτοῦτον τῶν τὰ θεῖα παιδευομένων, χαΐ τι καὶ παραδαινόν. Β των, ὡς εἰκὸς, οὐδὲ γὰρ τὸν ἄρτι φοιτῶντα χατορἀσώματος, ὁ θεῖος ἐκεῖνος ἀνὴρ, οὐδεμιᾶς; αὐτὸν Τοῦτο δὲ οὐκ ἀκοῇ μόνον, ἀλλὰ καὶ πείρᾳ παρἐλαόον. Ἐπιθυμήτας γάρ ποτε τὴν ἀγέλην ἐχείνην θεάσασθαι, ἀφιχόμην κοινωνοὺς ἔχων τῇ; ἀττοδγ αἱας καὶ ἄλλους τὸν αὐτόν μοι βίον ἀσπαζομένους. ἽΛπαντα τοίνυν τῆς ξδδομάδος τὸν κύκλον παρὰ τῷδε τῷ θείῳ διάγοντες, ἐδεώμεθα πρόσωπον οὐδεμίαν μεταδολὴν δεχόμενον, οὐδὲ νῦν «μὲν διαχεόμενον, νῦν δὲ σχυθρωπότητι συναγόμενον, καὶ τὸ ὄμμα δέ γε ὡσαύτως οὐκ ἄλλοτε μὲν βλοσυρὸν, γαροποιὸν δὲ ἄλλοτε, ἀλλ᾽ ἐπὶ τῆς αὐτῇ: ἀεὶ τοὺς ὀφθαλμοὺς μένοντας εὐχοσμίας. Ἱκανοὶ δὲ καὶ οὗτοι τεχμηριὼσαι τῆς ψυχῆς τὴν γαλήνην. ᾿Αλλ᾽ εἰκός τινας ν»- ( μίσαι τοιοῦτον αὐτὸν ἑωρᾶσθαι μηδεμιᾶς παραχινούσης αἰτίας. Οὗ εἵνεκα διηγήσασθαί τε τοιοῦτον ὁ θεῖος ἐκεῖνος ἀνὴρ, τοὺς περὶ φιλοσηφία; λόγους ἀναχινῶν, καὶ τῆς εὐαγγελικῆς πολιταίας τὸ ἄκρον ἐπιζητῶν. Τοιούτων δὲ μεταξὺ γινομένων λόγων, Ὀλύμπιός δ τι;, τὸ μὲν γένος Ῥωμαῖος, τὸν ἃ νος, καὶ τῆ: ἡγεμονίας ἐκείνης τὰ δεύτερα περιέπων, ἧκε παρ' ἡμᾶς, τοῦ θείου Δαυΐδου χαταθ΄ῶν, καὶ λώθδην κοινὴν τὴν ἐπιείκειαν ὀνομάζων ἐχείνην, καὶ λυμαίνεσθαι πᾶσιν αὐτοῦ τὴν πραότητα λέγων, ταὶ ἄνοιαν ἀλλ᾽ οὐκ ἐπιείκειαν τὴν ἄκραν ἐκείνην σοφίαν χαλῶν. Ὁ δὲ, καθάπερ ἀδαμαυτίνην ἔχων τὴν ψυχὴν, ἐδέχετο μὲν τοὺς λόγους, οὐκ ἐχεντεῖτο τὸ πρόσωπον, οὐδὲ τὴν προκειμένην ἐφίει ἀλλὰ μετὰ πραείας φωνῆς, καὶ λόγων τὴν τῆς ψυχῆς ψε, παρακαλῶν αὐτὸν ἐπιμεληθῆναι ὧν βούλετα!..- Ἐγὼ δὲ, ἔφη, τοῖς πρὸς ἡμᾶς ἀφιγμένοις, ὡ; ὁρᾷς, διαλέγομαι, ἀναγκαίαν εἶναι νομίζων ταύτην τὴν θεραπείαν.» Πῶς ἄν τις ἄμεινον ἐπιδείξοι τῆς ψυχῆς τὴν πραότητα; Τὸν γὰρ τὴν προστασίαν ἐχείνην πεπιστευμένον, τοιαύτην ὑπὸ τοῦ τὰ δευτερεῖα ἔχοντος δέξασθαι παροινίαν, μάλιστα δὲ ξένων παρόντων, καὶ τῆς λοιδορίας ἀκροωμένων, καὶ μηδὲ. ποίαν ἀνδρίας καὶ καρτερίας ὑπερδολὴν καταλείπει: Ὃ μὲν οὖν θεῖος ᾿Απόστολος, τῆς ἀνθρωπίνης φύσεως τὴν ἀσθένειαν ἐπεσχεμμένος, τῇ φύσει μετρεῖ τὴν νομοθεσίαν" ε Ὀργίζεσθε γὰρ, φησὶ, καὶ μὴ ἁμαρτάνετε " ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν. » Τὰ μὲν γὰρ τοῦ θυμοῦ κινήματα τῆς φύσεως εἰδὼς, ἀλλ᾽ οὐ τῆς γνώμης, ἐπίπονα λίαν, τάχα δὲ καὶ ἀδύνατα, νομοθετεῖν οὐκ ἀνέχεται " τῇ κινήσει δὲ τῆς φύσεως, καὶ τῇ ζάλῃ τοῦ θυμοῦ μέτρον τὴν ἡμέραν ὁρίζει, ἄγχειν κελεύων τῷ λογισμῷ, καὶ τῷ χαλινῷ πιέζειν, καὶ περαιτέρω προθαίνειν τῶν ὅρων μὴ συγχωρῶν. Ὁ δὲ θεῖος οὗτος ἀνὴρ ὑπὲρ τοὺς κειμένους ἡγωνίζετο νόμους, καὶ ὑπὲρ τὰ σχάμματα ἤλλετο, οὗ μέχρι τῆς ἑσπέρας κινεῖσθαι μίαν ἔκ τοῦ θυμοῦ ζάλην ὑπομεῖναι καὶ ταραχὴν, τῷ θυμῷ παραχωρῶν, ἀλλὰ μηδόλυις ἐπιτρέπων κινεῖσθαι, Τοιαῦτα καὶ οὗτος τῆς Εὐσεδίου τοῦ με- Πολλοὺς δὲ καὶ ἄλλους ἐραστὰς τἧς φιλοσοφίας ταύτης καὶ ζηλωτὰς ἐπ᾽ ἐκείνῃ τῇ χαλύδῃ γεγενημένους τεθέαμαι, τοὺς μὲν ἐν ἀκμῇ τοῦ σώματος, τοὺς δὲ καὶ ἐν γήρᾳ βαθεῖ" πλείονα γὰρ ἢ ἐννενήκοντα ἔτη διαδιώσαντες ἄνθρωποι, τὸν ἐπίπονον βίον καταλιπεῖν οὐκ ἠθέλησαν, ἀλλὰ τοῖς τῆς νεότητος ἱδρῶσι διέπρεπον, παννύχιοι μὲν καὶ πανημέριοι τὸν Υίας ποιούμενοι, διὰ δύο δὲ ἡμερῶν τῶν εὐτελῶν ἐχείνων σιτίων μεταλαγχάνοντες. Καὶ ἵνα τοὺς ἄλλους καταλίπω, οὗ σιγῆς ὄντας ἀξίους, εὐφημίας δὲ καὶ ἐπαίνων παντοίων, ἀλλ᾽ ἵνα μὴ πέρα τοῦ α μέτρου μακρὸν ἐργάσωμαι τὸ διήγημα " ἐγένετό τις ἐν ἐκείνῳ τῷ θείῳ χωρίῳ, ᾿Αδδᾶν δὲ αὐτὸν ὀνομάζουσιν, ὃς ἐκ μὲν τῆς Ἰσμαηλίτιδος ἐΐξης, οὐκ ἀπῳχίσθη δὲ τῆς ᾿Αδρααμιαίας κατὰ τὸν πρόγονον οἰκίας, ἀλλὰ τῆς πατρῴας κληρονομίας τῷ Ἰσαὰκ ἐκοινώνησε, μᾶλλον δὲ αὐτὴν ἥρπασε τῶν οὐρανῶν τὴν βασιλείαν" οὗτος εὐθὺς μὲν τῆς ἀσχητιχῆς ταύτης ἥψατο πολιτείας, παρά τινι τηνικάδε τὴν ἔρημον οἰκοῦντι γυμναστῇ τῶν τοιούτων ἀρίστῳ" Μαρωσᾶς δὲ ἦν ὄνομα αὐτῷ. Μετὰ δὲ ταῦτα καὶ ἐκεῖνο:, τὸ ἑτέρων ἡγεμονεύειν καταλιπὼν., εἰς ταύτην σὺν τῷ ᾿Αὐδᾷ τὴν ἀγέλην ἀφίκετο, καὶ χρόγον μὲν οὐ μικρὸν ἐπεθδίω, λαμπρῶς δὲ ἀγωνισάμενος καὶ ἀοίδιμος γενόμενος ὑπεξῆλθε τὸν βίον. Ὁ δὲ ὀκτὼ μὲν ἤδη καὶ τριάκοντα ἐκεῖ διετέλεσεν ἔτη, ὡς ἔναγχος δὲ τοῦ πονεῖν ἀρξάμενος, οὕτως ἐφίεται τοῦ πονεῖν. Μέχρι γὰρ καὶ τήμερον ὑποδήμασι μὲν τοὺς πόδας οὐκ ἐκάλυψε πώποτε, τῇ σκιᾷ δὲ προσεδρεύων ἐν τῷ χρυμῷ, τὸν ἥλιον ἐν τῷ φλογμῷ καταδέχεται, καὶ ὡς ζεφύρου αὖραν τὴν ἔκεῖθεν δέχεται φλόγα. ἽΛπαντα δὲ τοῦτον τὸν χρὸνον ὕδατος μεταλαχεῖν οὐκ ἠνέσχετο, οὐκ ἐκεῖνα ἐσθίων, ἃ τοῖς τὸ μὴ πίνειν ἐπιτηδεύουσι προσφέρεσθαι σύνηθες - ὑγροτέρων γὰρ οὗτοι σιτίων ἀπολαύειν εἰώθασιν " ἀλλὰ τῶν αὑτῶν τοῖς ἄλλοις ἀπολαύων σιτίων, ἐσθίων δὲ βραχέα, καὶ ὅσα βραχεῖαν ἐντίθησι δύναμιν, περιττὴν ἡγεῖται τὴν τοῦ ὕδατο; χρείαν. Σιδήρῳ δὲ βαρεῖ τὴν ὀσφὺν ἐζωσμένος πται μὲν ὀλιγάχ'ς, τῆς δὲ νυκτὸς καὶ τῆς ἡμέρας τὸ πλέον ἑστηκὼς, ἣ ἐπὶ τῶν γονάτων κείμενος, τὴν τῆς εὐχῆς τῷ Δεσπότῃ λειτουργίαν προσφέρει, τῆς δὲ κατακλίσεως παντελῶς τὴν χρείαν ἢρνήθη. Οὐδεὶς γὰρ αὑτὸν χαταχλιθέντα μέχρι καὶ τήμερον ἐθεάσατο πώποτε, ἀλλὰ καὶ τοῦ χοροῦ κορυφαῖος; ἀποφανθεὶς, καὶ προστατεύειν» λαχὼν, τοῦτον ἅπαντα φέρει προθύμως τὸν τόνον, ἀρχέτυπον ἑαυτὸν φιλοσοφίας τοῖς ὑπηκόοις πᾶσι προτιθείς, Τοιούτους νιχηφόρους ἀγωγιστὰς ὁ θεῖος Εὐσέδιος ὁ τῶνδε τῶν ἀγώνων παιδοτρίδης καὶ γυμναστὴς παρέστη σς τῷ Θεῷ. Καὶ ἄλλους δὲ πλείστους ἀποφήνας τοιούτους, ἑτέραις παλαίστραις διδασκάλους παρέπεμψεν, οἵ τὸ ὄρος ἅπαν ἐκεῖνο τὸ ἱερὸν τῶν θείων τούτων λειμώνων καὶ Β εὐωδῶν ἀνθέων ἐπλήρωσαν. Πρὸς ἕω γὰρ τῆς ἰξ καὶ πρὸς ἑσπέραν καὶ μεσημθρίαν ἔστιν ἰδεῖν ταύτης τῆς φιλοσοφίας τὰ ἔκγονα, οἷόν τινας ἀστέρας περὶ σελήνην χορεύοντας, καὶ τοὺς μὲν τῇ Ἑλλάδι, ἄλλους δὲ τῇ ἐγχωρίῳ φωνῇ τὸν ποιητὴν ἀνυμνοῦντας. Ἀλλὰ γὰρ ἀδυνάτοις ἐπιχειρῶ, τὰ ὑπὸ τῆς θείας ἐκείνης κατορθωθέντα ψυχῆς ἅπαντα διεξελθεῖν ἐφιέμενος. Τοιγαροῦν τῷδε τῷ διηγήματι τὸ πέρας ἐπιθετέον, ἐφ᾽ ἕτερον δὲ τρεπτέον, καὶ τὴν ἐκχεῖθεν πάλιν ὠφέλειαν προστεθετέον, τῆς εὐλογίας τῶνδε …
Ho poious men karpous hē akarpos erēmos tǭ theǭ tourgǭ prosphileis, kai tois eu phronousi tōn anthrōpōn erasmious kai tripothētous, en tois ēdē syngrapheisin hypedeixamen diēgēmasin. Hōs an de mē tis hypoladę̄ topǭ perigegraphthai tēn aretēn, kai monēn einai tēn erēmon eis toiautēs prosodou phoran epitēdeian " phere loipon eis tēn oikoumenēn metadōmen tǭ logǭ, kai deixōmen tę̄ tēs philotophias ktēsei hēkista tautēn empodōn ginomenēn. rros estin hypsēlon, pros heō men tēs ᾿Antiochou, Beroias de pros hesperan diakeimenon, tōn parakeimenōn orōn hyperkeimenon, kata tēn achrotatēn koryphēn chōnoeides mimoumenon schēma, apo tou hypsous tēn prosēgorian dexamenon" koryphēn gar auto hoi perioikoi prosagoreuein eiōthasi. Toutou palai kat' autēn tēn achrōnychian temenos hēn daimonōn hypo tōn geitoneuontōn lian timōmenon ᾿ pros mesēmyrian de pedion then ou lian hypsēlois perieirgomenon. Diēchousi de houtoi mechri tēs diippeuomenēs hodou, tas hekaterōthen epi tēn arkton anatemnomenas hypodechomenoi tridous. En toutǭ chōria kai mikra kai megala katǭchistai tois hekaterōthen oresi synēmmena par᾽ auta de tou hypsēlou orous ta kraspeda, kōmē tis esti megistē kai polnanthrōpos, tę̄ de tēs hypōreias napē tis estin ou lian prosantēs. alla metriōs epichklinēs pros to pedion ekeino kai noton anemon apodlepousa. En tautę̄ philosorias men kai allois aretēs eidesi lampōn, phronēmati ha hoti malista metriǭ tous allous epleonechtei. rion de, apochrōn gar eis didaskalian ou tois oikeiois monon thiasōtais, alla kai dis tosoutois exarkein dynamenos, kai pollakis pros ton megan Eutethion edrame, synergon ladein hiketeuōn, kai tēs hyp᾽ hautou … te kai didaskalon. ᾿Apheistēkchei de stadious pente kai eikosin, en oichēmati smikrǭ tini lian, oude phōtagōgous echonti chatheirgmenos. Epodēgēse de hauton pro? tautēn tēn aretēn Marianos ho toutou men theios, tou de Theou pistos therapōn. ᾿Archei gar tosouton eipein, epei kai Mōsēn ton megan tę̄ epōnymią tautę̄ tetemēchen ho Despotts, Houtos ho Maria"hos, tou theiou geusamenos heoōtos, ouk ēthelēse monos tois agathoi? entryphan, alla pollous men kai allous synsrastas epoiēsato, ethereuse de kai ton megan Eusedion, kai ton toutou adelphon, kai kata ton bion onta ge adelphon. Ouk eulogon gar hǭēthē, tous men ouden autǭ diapherontas agreusai pros aretēn, tous de adelphidous anagreutous katalipein, Toutous amphoterous en oikiskǭ chatheirxas brachei, tēn angelikēn politeian epaideusen. ᾿Alla tǭ men adelphǭ nosos prosgenomenē ton heis dromon ekeinon diekopsen" ēcholouthe: de tę̄ nosǭ. kai ho thanatos " oligas gar meta “tēn ekeithen exodon diadiōsas hēmeras, tou biou to telos edexato, Diemeine de ho megas Eusedios para panta tou theiou ton bion, oute pros tina dialegomenos, oute to phōs deōmenos, alla diēnekōs katheirgmenos. Kai meta tēn echeinou de teleutēn touton hēspasato ton bion, heōs ho thaumasios ekeinos ᾿Ammianos pollais auton chatathelxas hikesiais anepeisen « Eipe gar moi, pros auton ephē, ō ariste, tini nomizōn areochein ton epiponon touton kai auchmēron tha: bion. n Tou de « ton Theon, hōs eikos hēn, dēpouthen eirēkotos. ton kai tēs aretēs nomothetēn kai didaephi,, egō soi tropon epideixō, di᾽ hou kai ton erōta «pleion exapseis, kai ton erōmenon therapeuseis. To men gar pasan eis heauton tina peristę̄sai tēn epimeleian, ouk an, hōs oimai, philantias diaphygoi graphēn. Ho gar theios nomos agapąn ton pelas hōs heau- «on diagoreuei" to de pollous eis koinōnian pou ploutou lathein, tou tēs agapēs esti katorthōmatos idion. Tautēn hoe ho theskesios Paulos « nomou plērōma » prosēgoreuse" boą de kai palin ho logos" « Ho nomos kai hoi prophētai en toutǭ tǭ logǭ anachiphalaiountai, en tǭ ᾿Agapēseis ton plēsion sou hōs heauton.» Kai ho Kyrios de en tois heerois Euangeliois tǭ Petrǭ pleon tōn allōn philein auton hōmo- … chyēse" tois de touto mē pepoiēkosin enkalōn dia tou prophētou boą « Ō hoi poimenes, mē heautous hoi Toutou charin kai ton megan Ēlian touton metionta «hon bion en mesǭ strephesthai tōn asethdōn ekeleuse. Kai ton deuteron Ēlian, Iōannēn ton pany, tēn erēmon aspazomenon, tais tou Iordanou parepempsen ochthais, ekei baptizein kai kēryssein parengyēsas. Epeidē toinyn kai sy theomos erastēs ei tou pepoiēkotos kai sesōchotos Theou, pollous kai allous synkatascheuason erastas, Touto gar tǭ koinǭ Despotę̄ lian esti prosphiles. Dia touto kai ton Iezekiēl prosēgoreuse skopon, kai tois hamartōlois diamartyrattha: parēngya " kai ton Iōnan eis tēn Nineni ekelente trechein, kai mē boulomenon desmōtēn parepempss. Tauta kai ta toiauta legōn ton theion katechēlēsen andra, kai tēn ethelousian echeinēn dioryxas eirktēn, exēge te kai apēge, kai tōn thiasōtōn paredidou tēn epimeleian. Egō de ouk oida poteron pleon thaumasō, toutou tēn metriotēta, ē echeinou tēn eupeitheian. Kai gar houtos tēn hēgemonian edrapeteue, kai tōn hypēkoōn heis einai mallon edouleto, tēs prostasias ton kindynon hyphorōmenos. Kai ho megas Eusedios tēn meta pleionōn diagōgēn apestrepheto men, eixe de homōs, kai toi: tēs agapēs diktyois halous edecheto tēs poimnēs tēn epimeleian, kai ēge ton choron ou pollōn logōn eis didaskalian deomenos. Ērkei gar kai phainomenos oxyn ergazesthai pros ton tēs aretēs dromon kai ton agan nōthestaton. Phasi de auton hoi tetheamenoi, emorithes aei to prosōpon eschēkenai, kai deos ikanon entheinai tois theōmenois. Trophēs de autos men dia triōn kai tettarōn apēlaunen hēmerōn " tois de synoichois para mian metalanchanein ekeleue, Diēnekōs de prosomilein tǭ Theǭ parēngya, kai mēdena kairon tautēs amoiron tēs ergasias eąn " alla koinę̄ men tas hōrismenas leitourgias epitelein, ta de en mesǭ toutōn tēs hēmeras moria kath᾽ heauton hechaston, ē hypo schię̄ tini dendrou, hē para tina petran, hē entha an ti? tinos hēsychias apolauoi, hē hestōta, ē keimenon ep' edaphous, antidolein ton Despotēn, kai tēn sōtērian aitein. Houtō hoe tōn tou sōmatos moriōn ekaston tēn aretēn exepaideusen, hōs ekeina drąn, ha monos ho logismos epitrepei. Hina de touto dēlon hapasi chatastētō, henos tōn kat᾽ hauton mnēsthēsomai diēgēmatos. Epi tinos kathēsto. petras autos te kai ᾿Ammianos ho thaumatios, kai tōn theiōn Eangeliōn tēn historian ho men aneginōschen, ho de tōn asaphesterōn edēlou tēn ennoian. Gēponōn de tinōn en tǭ hypo. keimenǭ pediǭ neourgountōn tēn gēn, opi tautēn eilchysthē tēn theōrian ho megas Eusethios. de tou thespesiou anegnōchotos to euangelikon chōrion, tēn de hermēneian masteuontos, analathein ekeleuse tēn anagnōsin. ho megas Eusedios. Tou de eirēkotos, hoti « Tois arousin epiterpomenos oun epēkousas, hōs eikos, » nomothetei tois hyphthalmeis, mēte en tǭ pediǭ ekeinǭ theōrēsax pote, mēte tǭ ouraniǭ kallei, kai tǭ tōn asterōn hestiathēnai chorǭ, all᾽ atrapǭ chrōmenos stenōtatę̄, hēs t metron spithamēs einai phasin, epi ton euktērion Ho oikon pherousę̄, hexō tautēs loipon badisai ouk ę̄nescheto. Pleiona de ē tessarakonta etē phasi me touton auton diadiōnai ton nomon. Hina de meta tēs gnōmēs kai anankē tis auton epi tauta chathelchę̄, zōnę̄ sidērą tēn osphyn katadēsas, kai barytaton chloion peritheis tǭ trachēlǭ, allǭ tini sidērǭ tēn zōnēn synermose tǭ tou «rachēlon kloiǭ, hina tout tǭ tropǭ kamptomenos eis gēn chatakchyptein chōs anankazētai. Toiautas heautōn tēs tōn gēto' nōn ekeinōn theōrias eisepraxato dikas. Tauta de me polloi men kai alloi tōn ekeinon historēchotōn, toi ta kat᾽ auton akridōs epistamenōn, edidaxan" dipgetato de touto auto to diēgēna ho pr-tthytēs ho megas ᾿Akakios, hou kai prosthen en tois allois dingē- masin apemnē moneusamen. Ephē de kai eresthai hauton pote synchechyphota theasamenos, poian karpoumenos dnēsin, out᾽ eis ouranon blepein anechetai, oute to pedion ekeino to hypocheimenon theōrein, oute tēs stenēs exō badizein hodou " touton de phanai, tauta technazein pros ta tou ponērou mēchanēmata daimonos. Hina gar, ephē, mē peri megalōn polemę̄, sōphrosynēn kleptein peirōmenos, kai dikaiosynēn, kai ton thymon hoplizōn, kai tēn epithymian hexaptōn, kai phlegmainein tǭ typsǭ kai exonchousthai paraschenazōn, kai alla hosa kata tēs emēs tyreuōn psychēs, eis ta smikra tauta metapherein poirōmai ton polemon, entha kai nikēsas ou megala lōdatai, kai hēttētheis chatagelastoteros ginetai, hate dē mēte en tois mikrois perigenesthai dynamenos. Epeidē toinyn akindynōteron oida touton “pon polemon" ou megala gar ho en toutois ballomeno:? zēmioutai" poia gar blathē to pedion idein, hē eis ton ouranon anateinai to omma? eis touto auton tēs parataxeōs to eidos methistēmi" tę̄de gar oute anelein, oute balein dynatai. Tauta.gar ouk esti thanatēphora ta belē, tōn sidērōn ekeinōn akidōn apēllagmena. Tauta akēkoenai ho megas ephē ᾿Akakios, kai agasthai tēs sophias, kai tēn polemikēn thaumasai andreian autou kai empeirian. Hou charin hōs axiagaston te kai axiomnēmoneuton tois toiade egēma. Touto to kleos autou pantothe diatheon eilkysen hapanta: pros auton tous tēs aretēs erastas. ᾿Aphichonto de kai tou theiotatou Ioulianou tou presthytou, hou prosthen to diēgēma diexēlthomen, tēs aristēs 5 poimnēs hoi ktiloi. Epeidē gar ho thespon sios ekeinos anēr tou biou to terma chatalathōn eis tēn anō metedē zōēn, Iachōdos G[ ho Persēs, kai ᾿Agrippas, hoi tēs agelēs ekeinēs hēgoumenoi, pros ton megan Eusedion edramon, tou hēgemoneuein to palōs agesthai ameinon hēgēsamenoi. Tou de Iachōthou, hou kai prosthen ēdē apemnēmoneuta en kephalaiǭ toutou deixas tēn aretēn, kai nyn tēs akras hautou philosophias tekmērion enarges apodeixō. Epeidē gar ho theios Eusedios tēn enteuthen ekdēmian poioumenos, auton tou poimniou parēngyēse prostateuein, kai- paraitoumenos tēn kēdemonian tous tēs epimeleias ekeinēs ephiemenous ouk epeithen, eis eteran hǭcheto poemnēn, nemesthai mallon hē nemein hairou- ᾿ menos, kai chronon pleiston epizēsas, houtō tonde ton manthanein ephiemenois choi tode prosephere to diēgēma … bion katelyse. Diadechetai toinyn tēn hēgemonian echeinēn ᾿Agrippa?, anēr kai allois pollois komōn agathois, diapherontōs de tę̄ tēs psychēs katharotēti, di᾿ hēn kai tou theiou kallous tēn phantasian dechomenos, kai tǭ tou erōtos echeinou pyrsǭ nos dakrysi chatedreche diēnechesi ta? pareias. Kai poutou de epi chronǭ pollǭ tēn ekkriton ekeinēn kai theian poimnēn ennomōs poimanantos, eita ton bion hypexelthontos, Dauïdēs ho theios, hou chagō tēs theas … hapanta rhadion, emenen akinētos, hoia tis prophaseōs eis orgēn egeirousēs. apēlausa, tēn hēgemonian sas tǭ oēnti, kata ton theion ᾿Apostolon, ta melē ta epi tēs gēs. Tosouton gar apōnato tēs Eusediou tou megalou didaskalias, hōs pente kai tessara. konta etē en ekeinǭ tǭ phrontistēriǭ thymou de chōris kai orgēs panta touton diathiōnai ton chronon " oude gar meta tēn egemonian etheasato tis auton pōpote toude tou pathous hēttōmenon " kai tauta myriōn, hōs eikos, anankazontōn. “Andres gar entēchonta kai ekaton hypo tēs echeinou dexias epo?mainonto, hoi men akroi tēn aretēn, kai tēn en ouranǭ politeian mimoumenoi, hoi de arti pterophyē. santes, kai tēn gēn hyperdallesthai te kai hyper. petesthai didaskomenoi. ᾿All᾽ homōs kai totouton tōn ta theia paideuomenōn, chaï ti kai paradainon. B tōn, hōs eikos, oude gar ton arti phoitōnta chatorasōmatos, ho theios ekeinos anēr, oudemias? auton Touto de ouk akoę̄ monon, alla kai peirą parelaoon. Epithymētas gar pote tēn agelēn echeinēn theasasthai, aphichomēn koinōnous echōn tę̄? attodg haias kai allous ton auton moi bion aspazomenous. HiLpanta toinyn tēs xddomados ton kyklon para tǭde tǭ theiǭ diagontes, edeōmetha prosōpon oudemian metadolēn dechomenon, oude nyn «men diacheomenon, nyn de schythrōpotēti synagomenon, kai to omma de ge hōsautōs ouk allote men blosyron, garopoion de allote, all᾽ epi tēs autę̄: aei tous ophthalmous menontas euchosmias. Hikanoi de kai houtoi techmēriōsai tēs psychēs tēn galēnēn. ᾿All᾽ eikos tinas n»- ( misai toiouton auton heōrasthai mēdemias parachinousēs aitias. Hou heineka diēgēsasthai te toiouton ho theios ekeinos anēr, tous peri philosēphia? logous anachinōn, kai tēs euangelikēs politaias to akron epizētōn. Toioutōn de metaxy ginomenōn logōn, Olympios d ti?, to men genos Rhōmaios, ton ha nos, kai tē: hēgemonias ekeinēs ta deutera periepōn, hēke par' hēmas, tou theiou Dauïdou chatath΄ōn, kai lōthdēn koinēn tēn epieikeian onomazōn echeinēn, kai lymainesthai pasin autou tēn praotēta legōn, tai anoian all᾽ ouk epieikeian tēn akran ekeinēn sophian chalōn. Ho de, kathaper adamautinēn echōn tēn psychēn, edecheto men tous logous, ouk echenteito to prosōpon, oude tēn prokeimenēn ephiei alla meta praeias phōnēs, kai logōn tēn tēs psychēs pse, parakalōn auton epimelēthēnai hōn bouleta!..- Egō de, ephē, tois pros hēmas aphigmenois, hō? horąs, dialegomai, anankaian einai nomizōn tautēn tēn therapeian.» Pōs an tis ameinon epideixoi tēs psychēs tēn praotēta? Ton gar tēn prostasian echeinēn pepisteumenon, toiautēn hypo tou ta deutereia echontos dexasthai paroinian, malista de xenōn parontōn, kai tēs loidorias akroōmenōn, kai mēde. poian andrias kai karterias hyperdolēn kataleipei: Ho men oun theios ᾿Apostolos, tēs anthrōpinēs physeōs tēn astheneian epeschemmenos, tę̄ physei metrei tēn nomothesian" e Orgizesthe gar, phēsi, kai mē hamartanete " ho hēlios mē epidyetō epi tǭ parorgismǭ hymōn. » Ta men gar tou thymou kinēmata tēs physeōs eidōs, all᾽ ou tēs gnōmēs, epipona lian, tacha de kai adynata, nomothetein ouk anechetai " tę̄ kinēsei de tēs physeōs, kai tę̄ zalę̄ tou thymou metron tēn hēmeran horizei, anchein keleuōn tǭ logismǭ, kai tǭ chalinǭ piezein, kai peraiterō prothainein tōn horōn mē synchōrōn. Ho de theios houtos anēr hyper tous keimenous hēgōnizeto nomous, kai hyper ta schammata ēlleto, hou mechri tēs hesperas kineisthai mian ek tou thymou zalēn hypomeinai kai tarachēn, tǭ thymǭ parachōrōn, alla mēdoluis epitrepōn kineisthai, Toiauta kai houtos tēs Eusediou tou me- Pollous de kai allous erastas tēs philosophias tautēs kai zēlōtas ep᾽ ekeinę̄ tę̄ chalydę̄ gegenēmenous tetheamai, tous men en akmę̄ tou sōmatos, tous de kai en gērą bathei" pleiona gar ē ennenēkonta etē diadiōsantes anthrōpoi, ton epiponon bion katalipein ouk ēthelēsan, alla tois tēs neotētos hidrōsi dieprepon, pannychioi men kai panēmerioi ton Uias poioumenoi, dia dyo de hēmerōn tōn eutelōn echeinōn sitiōn metalanchanontes. Kai hina tous allous katalipō, hou sigēs ontas axious, euphēmias de kai epainōn pantoiōn, all᾽ hina mē pera tou a metrou makron ergasōmai to diēgēma " egeneto tis en ekeinǭ tǭ theiǭ chōriǭ, ᾿Addan de auton onomazousin, hos ek men tēs Ismaēlitidos eïxēs, ouk apǭchisthē de tēs ᾿Adraamiaias kata ton progonon oikias, alla tēs patrǭas klēronomias tǭ Isaak ekoinōnēse, mallon de autēn hērpase tōn ouranōn tēn basileian" houtos euthys men tēs aschētichēs tautēs hēpsato politeias, para tini tēnikade tēn erēmon oikounti gymnastę̄ tōn toioutōn aristǭ" Marōsas de ēn onoma autǭ. Meta de tauta kai ekeino:, to heterōn hēgemoneuein katalipōn., eis tautēn syn tǭ ᾿Audą tēn agelēn aphiketo, kai chrogon men ou mikron epethdiō, lamprōs de agōnisamenos kai aoidimos genomenos hypexēlthe ton bion. Ho de oktō men ēdē kai triakonta ekei dietelesen etē, hōs enanchos de tou ponein arxamenos, houtōs ephietai tou ponein. Mechri gar kai tēmeron hypodēmasi men tous podas ouk ekalypse pōpote, tę̄ skią de prosedreuōn en tǭ chrymǭ, ton hēlion en tǭ phlogmǭ katadechetai, kai hōs zephyrou auran tēn ekeithen dechetai phloga. HiLpanta de touton ton chronon hydatos metalachein ouk ēnescheto, ouk ekeina esthiōn, ha tois to mē pinein epitēdeuousi prospheresthai synēthes - hygroterōn gar houtoi sitiōn apolauein eiōthasin " alla tōn hautōn tois allois apolauōn sitiōn, esthiōn de brachea, kai hosa bracheian entithēsi dynamin, perittēn hēgeitai tēn tou hydato? chreian. Sidērǭ de barei tēn osphyn ezōsmenos ptai men oligach's, tēs de nyktos kai tēs hēmeras to pleon hestēkōs, hē epi tōn gonatōn keimenos, tēn tēs euchēs tǭ Despotę̄ leitourgian prospherei, tēs de katakliseōs pantelōs tēn chreian ērnēthē. Oudeis gar hauton chatachlithenta mechri kai tēmeron etheasato pōpote, alla kai tou chorou koryphaios? apophantheis, kai prostateuein» lachōn, touton hapanta pherei prothymōs ton tonon, archetypon heauton philosophias tois hypēkoois pasi protitheis, Toioutous nichēphorous agōgistas ho theios Eusedios ho tōnde tōn agōnōn paidotridēs kai gymnastēs parestē ss tǭ Theǭ. Kai allous de pleistous apophēnas toioutous, heterais palaistrais didaskalous parepempsen, hoi to oros hapan ekeino to hieron tōn theiōn toutōn leimōnōn kai B euōdōn antheōn eplērōsan. Pros heō gar tēs ix kai pros hesperan kai mesēmthrian estin idein tautēs tēs philosophias ta ekgona, hoion tinas asteras peri selēnēn choreuontas, kai tous men tę̄ Helladi, allous de tę̄ enchōriǭ phōnę̄ ton poiētēn anymnountas. Alla gar adynatois epicheirō, ta hypo tēs theias ekeinēs katorthōthenta psychēs hapanta diexelthein ephiemenos. Toigaroun tǭde tǭ diēgēmati to peras epitheteon, eph᾽ heteron de trepteon, kai tēn ekcheithen palin ōpheleian prostetheteon, tēs eulogias tōnde …
What fruits the fruitless desert has brought forth, dear to God the cultivator, lovely and longed for by those of men who think rightly, we have shown in the narratives already written. But so that no one may suppose that virtue is confined to a place and that the desert alone is suited to bearing such a harvest, let us now turn our account to the inhabited world and show that it is no hindrance whatever to the acquisition of philosophy.
There is a high mountain lying east of Antioch and west of Beroea, overtopping the mountains around it, imitating at its very summit the shape of a cone, and taking its name from its height, for the people around are accustomed to call it Koryphe (“the Peak”). On its very top there was of old a precinct of demons, greatly honored by the neighbors. To the south … a plain … enclosed by [hills] not very high. These stretch as far as the highway, receiving the paths that branch off northward on either side. In this plain villages large and small have been settled, adjoining the mountains on either side; and beside the very skirts of the high mountain there is a very large and populous village, and at the foot of the mountain there is a ravine, not very steep but sloping gently toward that plain and facing the south wind. In this [ravine there lived the admirable Ammianus], shining in philosophy and in other forms of virtue, and surpassing the others above all in a most modest disposition. [He built a school of philosophy] …; and although he himself was sufficient for teaching, able to suffice not only for his own company but for twice as many, he often ran to the great Eusebius, begging to have him as a fellow worker and … , [as leader] and teacher of those under him. Eusebius was twenty-five stades away, shut up in a very small dwelling that did not even have windows. He had been led to this virtue by Marianus, his uncle and a faithful servant of God; it is enough to say this much, since the Master honored even the great Moses with this title. This Marianus, having tasted divine love, did not wish to enjoy the good things alone, but made many others fellow lovers, and caught the great Eusebius and his brother, who was a brother in way of life as well. For he did not think it reasonable to catch for virtue those who were nothing to him, but to leave his own nephews uncaught. He shut them both up in a small hut and trained them in the angelic way of life. But sickness came upon the brother and cut short that course of his, and death followed the sickness; for he lived only a few days after leaving there and received the end of his life. The great Eusebius remained so throughout his uncle's whole lifetime, neither conversing with anyone nor seeing the light, but continually shut in. After his uncle's death he embraced this life still, until that admirable Ammianus charmed him with many entreaties and persuaded him. “Tell me, excellent man,” he said to him, “whom you think to please by this laborious and squalid life?” When Eusebius said, as was natural, “God, of course, the lawgiver and teacher of virtue,” Ammianus said: “… I will show you a way by which you will kindle your love further and serve the beloved. For to turn all one's care upon oneself would not, I think, escape the charge of self-love. For the divine law commands us to love our neighbor as ourselves; and to take many into partnership in our wealth is the proper achievement of love. The inspired Paul called love ‘the fulfillment of the law’, and the word cries out again: ‘The law and the prophets are summed up in this word: You shall love your neighbor as yourself.’ And the Lord in the holy Gospels, when Peter confessed that he loved him more than the others, … ; and accusing those who have not done this, he cries through the prophet: ‘O shepherds, [do shepherds feed] themselves? …’ For this reason he ordered the great Elijah too, who pursued this life, to move among the ungodly; and he sent the second Elijah, the celebrated John, who embraced the desert, to the banks of the Jordan, charging him to baptize and preach there. Since, then, you too are a warm lover of God who made and saved you, make many others lovers along with you. For this is very dear to the common Master. That is why he called Ezekiel a watchman and charged him to testify to sinners, and ordered Jonah to run to Nineveh, and sent him there a prisoner when he was unwilling.”
Saying these and similar things he charmed the divine man, and breaking through that voluntary prison, he led him out and away and handed over to him the care of the company. For my part, I do not know which to admire more, the modesty of the one or the obedience of the other. For Ammianus fled leadership and wished rather to be one of those under authority, wary of the danger of presiding; and the great Eusebius turned away from life in company, but nevertheless yielded, and caught in the nets of love, accepted the care of the flock. He led the company without needing many words for teaching; for merely by being seen he was enough to make even the most sluggish quick for the course of virtue. Those who saw him say that his face was always grave, and inspired considerable awe in those who looked at him. He himself took food every three or four days, but ordered his companions to take it every other day. He charged them to converse with God continually and to leave no moment without a share in this work, but to perform the appointed services in common, and in the parts of the day between them, each by himself, under the shade of a tree, or by a rock, or wherever he might enjoy some quiet, standing or lying on the ground, to beseech the Master and ask for salvation. He trained each part of his body in virtue so that it did only what reason allows. To make this plain to all, I shall mention one story about him. He and the admirable Ammianus were sitting on a rock; one was reading the story of the divine Gospels, and the other was explaining the meaning of the more obscure passages. Some farmers were plowing up the ground in the plain below, and the great Eusebius was drawn to watch them. When the inspired Ammianus had read the passage of the gospel and was seeking its interpretation, the great Eusebius told him to read it again. When Ammianus said, “Delighting in the plowmen, you naturally did not hear,” he laid down a law for his eyes never to look at that plain again, nor to feast on the beauty of heaven and the choir of the stars; and using a very narrow path, which they say was a span wide, leading to the house of prayer, he would no longer walk outside it. They say that he lived by this very law for more than forty years. And so that some necessity, along with his resolve, might draw him to this, he bound his loins with an iron belt, put a very heavy collar around his neck, and joined the belt to the collar with another piece of iron, so that, bent in this way, he was compelled to stoop toward the ground. Such was the penalty he exacted from himself for watching those farmers. Many others who had seen him and knew precisely about him told me this, and the old man, the great Acacius, whom I have mentioned before in the other narratives, told this very story. He said that once, seeing him bent over, he asked him what benefit he reaped from not allowing himself to look at the sky or to view the plain below or to walk outside the narrow path; and that Eusebius said he contrived this against the devices of the evil demon. “For so that he may not make war about great things,” he said, “trying to steal temperance and justice, arming anger, kindling desire, making me inflamed and swollen with pride, and all the other things he plots against my soul, I try to transfer the war to these small matters, where even if he wins he does no great harm, and if he is defeated he becomes more ridiculous, since he cannot prevail even in small things. Since, then, I know this war to be less dangerous (for one who is struck in these things suffers no great loss: what harm is there in seeing the plain or lifting one's eye to heaven?), I shift the form of the battle to this; for here he can neither kill nor wound. These darts are not deadly, being free of those iron points.” The great Acacius said that when he heard this he admired his wisdom and marveled at his warlike courage and experience. For this reason I have related this … as admirable and worth remembering.
His fame running everywhere drew to him all the lovers of virtue. There came also the rams of the excellent flock of the most divine old man Julian, whose story we have told before. For when that inspired man reached the end of his life and passed to the life above, James the Persian and Agrippas, the leaders of that flock, ran to the great Eusebius, thinking it better to be well led than to lead. As for James, whose virtue I have already shown in summary when I mentioned him before, I shall now also give a clear proof of his highest philosophy. When the divine Eusebius, as he was departing from here, charged him to preside over the flock, and he, declining the charge, could not persuade those who wished him to take it, he went off to another flock, choosing to be pastured rather than to pasture; and having lived a very long time, he so ended this life … . Agrippas succeeded to that leadership, a man rich in many other goods, but especially in purity of soul; through it he received the vision of the divine beauty, and [burning] with the flame of that love he continually wet his cheeks with tears. When he too had shepherded that choice and divine flock lawfully for a long time and then departed this life, the divine David, whom I too [had the privilege of seeing], … [took up] the leadership, having truly [put to death], as the divine apostle says, “the members that are on earth.” For he profited so much from the teaching of the great Eusebius that he spent forty-five years in that school without anger or wrath through all that time; for no one, even after he took up the leadership, ever saw him overcome by this passion, although countless things, naturally, provoked him. For a hundred and fifty men were shepherded by his right hand, some at the summit of virtue and imitating the way of life in heaven, others just growing their wings and being taught to rise above the earth and fly over it. Yet although so many were being trained in divine things, and some of them, as is natural, transgressed (for even one just beginning [cannot get everything right]), that divine man, [as though he were] bodiless, [was moved by] no [anger]. I have learned this not by hearsay only but by experience. For once, wishing to see that flock, I came, having as companions on the journey others who embraced the same life as I. Spending the whole cycle of a week with this divine man, we saw a face that underwent no change, not relaxed at one moment and contracted in a frown at another; and his eye likewise was not fierce at one time and cheerful at another, but his eyes always remained in the same composure. These alone are enough to prove the calm of his soul. But some may suppose that he was seen like this because nothing provoked him. For this reason I must tell of such an incident. That divine man was raising discussions about philosophy and seeking the summit of the gospel way of life. While such discussions were going on, a certain Olympius, a Roman by race, … , who held the second place in that leadership, came to us railing at the divine David, calling his gentleness a common ruin, saying that his mildness harmed everyone, and calling that highest wisdom folly and not gentleness. But David, as though he had a soul of adamant, received the words; his face was not provoked, nor did he let go of the subject before him, but with a gentle voice and with words [revealing] the [calm] of his soul … , he urged him to attend to whatever he wished. “For I,” he said, “am conversing with those who have come to us, as you see, thinking this service necessary.” How could one better show the gentleness of his soul? That the man entrusted with that presidency should receive such drunken abuse from the one who held second place, especially with strangers present and listening to the railing, and not … : what excess of courage and endurance does this leave? The divine apostle, considering the weakness of human nature, measures his legislation by nature: “Be angry,” he says, “and do not sin; do not let the sun go down on your provocation.” For knowing that the movements of anger belong to nature and not to the will, he does not consent to legislate what is very laborious and perhaps impossible; but he sets the day as a limit to the movement of nature and the storm of anger, ordering us to throttle it with reason, to restrain it with the bridle, and not to let it go beyond the limits. But this divine man contended beyond the laws laid down and leaped beyond the boundary lines, not consenting to endure a single storm and disturbance of anger moving in him until evening, nor giving way to anger, but not allowing it to move at all. Such [were the fruits] of the great Eusebius's [teaching] in this man too.
I have seen many other lovers and emulators of this philosophy in that cell, some in the prime of the body, others in deep old age. For men who had lived more than ninety years would not leave the laborious life, but were distinguished by the sweats of youth, keeping … all night and all day, and taking that cheap food every two days. To pass over the others (not because they deserve silence, for they deserve praise and commendations of every kind, but so that I may not make the narrative long beyond measure), there was in that divine place one whom they call Abbas, who was of the Ishmaelite stock, yet was not banished from the house of Abraham like his forefather, but shared the paternal inheritance with Isaac, or rather seized the kingdom of heaven itself. He took up this ascetic way of life at once with one who was then living in the desert, an excellent trainer of such men; his name was Marosas. After this Marosas too left off leading others and came with Abbas to this flock; he lived no short time, and, having contended brilliantly and become celebrated, departed this life. Abbas has now spent thirty-eight years there, and longs for labor as though he had only just begun to labor. For to this day he has never covered his feet with shoes; he stays in the shade in the cold and receives the sun in the burning heat, and accepts its blaze like a breath of the west wind. All this time he has not consented to take water, not eating those things which those who practice not drinking usually take (for these usually enjoy moister foods), but enjoying the same food as the others; eating little, and such as gives little strength, he regards the need for water as superfluous. He has girded his loins with heavy iron; he [sits] seldom, and for most of the night and the day, standing or kneeling, he offers the Master the service of prayer, and he has utterly refused the need of lying down. For no one to this day has ever seen him lying down; and even after he was appointed leader of the company and given charge of it, he bears all this strain eagerly, setting himself before all those under him as an archetype of philosophy. Such victorious contestants did the divine Eusebius, the trainer and gymnastic master of these contests, present to God. And having made very many others like them, he sent them out as teachers to other wrestling schools, who filled that whole sacred mountain with these divine meadows and fragrant flowers. For to the east of … , and to the west and south, one can see the offspring of this philosophy, like stars dancing round the moon, some praising the Creator in Greek, others in the language of the country. But I am attempting the impossible in desiring to go through all that was achieved by that divine soul. So I must put an end to this narrative and turn to another, and add the benefit from there too, [begging to enjoy] the blessing of these men ….
Textual problem in this passage: see the notes.
Rom 13:10 (quotation, high confidence) · Matt 22:40 (quotation, medium confidence) · Rom 13:9 (quotation, high confidence) · Lev 19:18 (quotation, high confidence) · John 21:15–17 (allusion, high confidence) · Ezek 34:2 (quotation, high confidence) · 1 Kgs 18:1 (allusion, medium confidence) · Matt 3:1–6 (allusion, medium confidence) · Ezek 3:17 (allusion, high confidence) · Jonah 1:2–3 (allusion, high confidence) · Jonah 1:17 (allusion, medium confidence) · Col 3:5 (quotation, high confidence) · Eph 4:26 (quotation, high confidence) · Gen 21:10 (allusion, medium confidence) · Matt 11:12 (allusion, medium confidence)
Notes and citation
Summary: Eusebius, an enclosed recluse near Antioch, is persuaded by Ammianus to lead a community; he binds himself never to look at the plain or the sky, and his disciples Agrippas, David and Abbas carry on his discipline.
- The setting is the mountain Koryphe between Antioch and Beroea; the village is Teleda (not named in this part of the text). About 2% of the Greek is lost in the scan used here; gaps are marked “…” and nothing has been supplied. Words in square brackets supply what the sense plainly requires where a line is damaged; in particular, the clause naming Ammianus and his school in the ravine is damaged, and his name is supplied from what follows. Other losses: the end of James's life; who David was and what the scan omits about him (a displaced fragment printed here reads “… everything easy, he remained unmoved, as if … pretext rousing to anger”, which probably belongs to the account of David's calm); Olympius's character; part of the clause on David's reply; the end of the story of Olympius. In the account of James's death the scan also prints a displaced phrase, “to those eager to learn he offered this story too”. Two misplaced lines (the stars dancing round the moon, praising the Creator in Greek and in the local language, and “But I am attempting the impossible …”) have been moved back to their place at the end (logged corrections). The Ezekiel quotation is broken off in the scan. Quotations: Rom 13:10; Matt 22:40 with Rom 13:9 (Lev 19:18); Ezek 34:2; Col 3:5; Eph 4:26. Allusions: John 21:15–17; 1 Kgs 18:1; Matt 3:1–6; Ezek 3:17; Jonah 1:2–3, 17; Gen 21:10; Matt 11:12. Migne's Latin column read as Greek letters and marginal references were removed (logged corrections).
Notes on the original text
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Topics: Ethics
Cite (SBL): Theodoret, Hist. rel. 4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/4
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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 5
5PG 82
Κατὰ τὸν αὐτὸν χρόνον ἐγένετό τις Ἰ]ούπλιος, καὶ τὸ εἶδος ἀξιοθέατης, καὶ τὴν ψυχὴν τῷ εἴδει συμδαίνουσαν ἔχων " μᾶλλον δὲ πολλῷ τοῦ σώματος στοτέραν ἐπιδεικνύς. Οὗτος ἐκ βουλευτιχῆς μὲν συμμορίας ὁρμώμενος, πόλιν δὲ ἔχων καθ᾽ ἣν Ξέρξῃ; ἐκεῖνος ὁ πολυθρύλλητος, ἐπὶ τὴν ᾿Ελλάδα στρατεύων, καὶ τὸν ποταμὸν Εὐφράτην διαδῆναι σπεύδων τῇ στρατιᾷ, πλῆθος νεῶν συναθροίσας, καὶ ταύτας ἀλλήλαις συζεύξας, καὶ τούτῳ τῷ τρόπῳ τὸν ποταμὸν γεφυρώσας, Ζεῦγμα τὸ χωρίον ὠνόμασε, καὶ τὶν ἀπὸ τοῦ πράγματος ἔδωκεν ἐπωνυμίαν τῇ πόλει, Ἐντεῦθεν ὁρμώμενος, καὶ ἀτιὸ τοιούτου γένους βεδλαστηχὼς, ὕψηλόν τι χωρίον χαταλαμθάνει, τοῦ ἄστεος οὐ πλείοσιν ἣ τριάκοντα σταδίους ἀφεστηχύ;. Ἐν τούτῳ βραχύν τινα οἰκίσκον δειμάμενος, ἀπέδοτ᾽ μὲν ἅπαντα, ὅσα πατρόθεν ἐδέξατο, οἰκίαν φημὶ, καὶ κτήματα, καὶ βοσκήματα, καὶ ἐσθήματα, σχεύη τ ἀργυρᾶ καὶ χαλχᾶ, καὶ εἴ τι ἕτερον μετὰ τούτων ἐτύγχανε. Διανείμας δὲ ταῦτα κατὰ τὸν θεῖον νόμη) οἷς ἔδει, καὶ πάσης ἑαυτὸν φροντίδος γηΐνης ἐλενθε" ρώσας, μίαν ἀντὶ πάντων ἐχείνην ἐδέξατο φροντίδα, Ὁ τὴν τοῦ καλέσαντος θεραπείαν, καὶ ταύτην ἀνελίττον ἐν τῇ ψυχῇ διετήρει, νύκτωρ τε καὶ μεθ᾽ ἡμέρα ὁ πόνος αὐτῷ διηνεκῶς ηὔξετο, καὶ ἐπίτασιν χα ἐκάστην ἡμέραν ἐδέχετο, καὶ γλυκὺς ἦν, καὶ ἡδονῆς ἀνάπλεως, καὶ πόῤῥω τὸν κόρον ἐλαύνων. Οὗ γάῳ τις αὑτὸν ἐθέάσατο πώποτε βραχὺ γοῦν μορίον ἡμέ" δίαν ἡ εὐχὴ, τὴν δὲ εὐχὴν ἡ ψαλμῳδία, ἀμφότερα δὶ ἡ τῶν θείων λογίων ἀνάγνωσις διεδέχετο" εἶτα ἡ τῶν ἀφικνουμένων ἐπιμέλεια ξένων" ἕπειτα ἄλλο τὶ τῶι ἀναγκαίων ἔργων ἐγίνετο. Ἐν τούτοις τὸν βίον ὁδεύων, καὶ ἀρχέτυπον ἀρετῆς τοῖς ζηλοῦν βουλομένοις προκείμενος, οἷά τις ὄρνις εὐχέλαξζος, «ὧν ὁμοφύλων εἰς τὰ σωτήρια ταῦτα συνήγειρε θέρατρα. ᾿Αλλὰ κὰτ ἀρχὰς μὲν οὐδένα σύνοιχου ἠνέσχετο" βραχεῖς δὲ μῶν, αὐτὸν καθ᾽ ἑαυτὸν ἕχαστον τῶν σωνιόντων διἀγειν ἐκέλευςε, συχνῶς ἐπισκοπῶν, καὶ τοὺς οἰχίσχους διερευνώμενος, μὴ τι πέρα τῆς χρείας ἀποκείμενον ἔχοιεν. Φασὶ δὲ αὐτὸν καὶ ζυγὰ ἐπιφερόμενον τὸν τῶν ἄρτων σταθμὸν πολυπραγμονεῖν ἀχριδῶς:, καὶ εἴ ποτε εὕροι τοῦ ὡρισμένου πλείονα, δυσχεραίνειν, καὶ γαστριμάργους τοὺς τοῦτο ποιοῦντας ἀποκαλεῖν. ἘχέλξυσΞξ γὰρ μήτε ἐσθίοντας, μήτε πίνοντας ἀναμένειν τὴν χόρον, ἀλλὰ τοσούτων ἀπολαύειν, ὁπόσα τῷ σώματ' παρέχειν ἀπόχρη τὴν ζωήν, Πὶ δὲ ποτε σατο, ὡς Συδαρ:τικῆς: τρυφῆς ἀπολαύουσι, τοῖς τοῦτο παρὰ τῇ» ἔχάττ.υ θύραν ἀφικνούμενος, εἰ μέν τινα ν εὗρεν ἐγρηγορότα, καὶ τὸν Θεὸν ὑμνοῦντα, σιγῇ πάλιν ἀπεχώρει" εἰ δὲ τινα ὕπνῳ κατεχόμενον ἤσθετο, πῇ χειρὶ μὲν τὴν θύραν :πάτασσε, τῇ γλώττῃ δὲ τὸν χκατλχείμενον ξθαλλεν, ὡς πλείονα ἣ ἔδει τῷ σώματι τὴν θερχπείαν προσφέροντα, Τοῦτον αὐτοῦ τὸν πόνον πῶν ὁμογνωμόνων τινὲς θεασάμενοι, ἕν πᾶτιν οἶχοδου" ῆτα, καταγώγιον εἰσηγήσαντο. ᾿Αχριδέστερον γὰρ ἔφασαν τούς τε νῦν δεσπαρμένους βιώσεσθαι, καὶ αὐτὺν τῆς πλείονος φροντίδος ἀπαλλαγήσεσθαι. δέξατο τὴν παραίνεσιν ὁ σοφώτατος, καὶ συναγείρα; ἅπαντας, καὶ τοὺς μικροὺς ἐκείνους καταλύσας οἰχίσχουξ, ἕνα δὲ τοῖς συνειλεγμένοις δειμάμενος, κοινῇ τὸ πολιτεύεσθαι, καὶ παραθήγειν ἀλλήλους ἰκέτευε, καὶ τοῦτον μὲν τὴν ἐχείνου μιμεῖσθα! πραότῇτὰ, ἐκεῖνον δὲ τῷ τούτου ζήλῳ χεραννύναι τὸ πρᾶον, καὶ ἄλλον ἀγρυπνίας μεταδιδόντα, τοῦ τῇς νηστείας μεταλαμθάνε:» μαθήματος. ε Οὕτω γὰρ παρ᾽ ἀλλήλων, ἔφη, τὸ ἐνδέον λαμθδάνουτες, τὴν τελεωτάτην καῖς ἀγοραΐϊ;, ὁ μὲν ἄρτων ἐστὶ πρατὴρ, ὁ ὁὲ λαχάνων, ὁ δὲ ἱματίων ἕμπορος.. ἄλλος ὃὲ ὑποδημάτων δημιουργός " παρ᾽ ἀλλήλων δὲ τὴν χρείαν ἐρανιζόμενο! θυμηρέττερον βιοτεύουσιν " ὁ μὲν γὰρ ἱμάτιον διδοὺς, ἀντιλαμδάνει ὑπόδημα, ὁ δὲ λάχανον ὠνούμενος ἀποδίδοται ἄρτον" οὕτως: ἡμᾶς ἀλλήλοις ἀντιδιδόναι προσῆίχει τῆς ἀρετῆς τὰ πολυτίμητα μόρια. »Οὕτω τῶν Ἑλλάδι φωνῇ τὸν θεὸν ἀνυμνούντων, ἔλαθεν ἔρως ταυτησὶ τῆς πολιτείας καὶ τοὺς τῇ ἐγχωρίῳ κεχρη μένους φωνῇ "καὶ συνδραμόντες τινὲς ἐχέτενον, καὶ τῆς ἀγέλης γενέσθαι. καὶ τῇς ἱερᾶ: αὐτοῦ διδασκαλίας μεταλαγεῖν ἐδέξατο ὃὲ τὴν αἴτησιν, τῆς Δεσποτιχῆς μένος νομοθεσίας, ἣν τοῖς ἱεροῖς προσενήνοχεν ἀποστόλοις, « Πορευθέντες, λέγων, μαθητεύσατε πάντα πὰ ἔθνη. ν» Καὶ παρ᾽ ἐκεῖνο τὸ καταγώγιον ἕτερον οἰκηδομλήσας, ἐκεῖ τούτους διάγειν ἐχέλενε" νεών τινα θεῖον χατασχευάπας, εἰς ὃν καὶ τούτου: κἀκείνους συνιέναι προπέταξεν ἀρχομένης τε καὶ ληγούσης ἐμέρᾶς, ἴνα καὶ τὴν ἑσπερινῆν καὶ τὴν ἑωθινὴν ὑμνῳδίαν κοινῇ προσφέρωσι τῷ Θεῷ, διχῇ μὲν διῃφημένο!, καὶ τῇ οἰκείᾳ ἔχαστο: κεχρημένος οωνῇ, ἐκ διαδοχῆς δὲ τὴν ᾠδὴν ἀνα πέμποντες. Διέμεινβ δὲ μέχρι καὶ τήμερον τόδε τῆς πολιτείας τὸ εἶδος" χοὶ οὐδ' ὁ χρόνο; ὁ ταῦτα καὶ τοιαῦτα ἀμείδειν φιλονεικῶν͵ οὐκ οἱ τὴν ἐχείνου κηδεμονίαν διαδεξάμενοι ἀνατρέψαι τι τῶν ὑπ᾽ ἐκείνον τεθέντων ἀνεπείσθησαν ὅρων" καὶ ταῦτα οὐ δύο καὶ τριῶν, ἀλλὰ καὶ πλειόνων ταύ. τὴν τὴν ἡγεμονίαν διαδεξαμένων. Εὐθὺς μὲν γὰρ», ἐχείνου τὸν ἀγῶνα πεπληρωκότος, καὶ τόνδε τὸν βίον ὑπεξελθόντος, καὶ εἰς τὴν ἄλυπον ἐχείνην μεταθάντος ζωὴν, θεότεκνος μὲν τῆς Ελλάδος φωνῆς, Αφθόνιος δὲ τῆς Σύρας τὴν ἡγεμονίαν διεδέξαντο, ἀμφότεροι στῆλαί τινες ἔμψυχοι καὶ εἰκόνες τῆς ἐχείνου ἀρετῆς γενόμενοι. Οὐδεμίαν γὰρ οὔτε τοῖς συν. οὖσιν, οὔτε τοῖς ἔξωθεν ἀφικνουμένοις αἰσθησιν λαδεῖν τῆς ἐχείνου τελευτῆς συνεχώρησαν, σφᾶς αὐτοὺς τῆς ἐχείνου πολιτεία; ἐχμαγεῖα δεικνύντες, ΔΑΧ ὁ μὲν θεῖος Θεότεκνος οὐ πολὺν ἐπιδιώσας χρόνον, Θεοδότῳ τὴν ἡγεμονίαν παρέδωκεν “ ὁ δὲ ᾿Αφθόνυ; ἐπὶ πλεῖστον διέμεινε τῆς ἀγέλης ἐπιμελούμενο:, καὶ κατὰ τοὺς κειμένους νόμους ἰθύνων. Ὁ δὲ θεόδοτος οὗτος ἀπὸ τῆς 'Δρμενίας ὁρμώμενος. τὴν ἀσχητιχὴν ἐχείνην συμμορίαν θεασάμενος, τὰ μὴν πρῶτα μετὰ τῶν ὑπηκόων ἐτέταχτο, τῷ μεγάλῳ Θεοτέχνῳ κυδερνῶντι πειθόμενος. Ἐπειδὴ δὲ, ὡς ἔφην, ὁ μὲν ἐξεδήμησεν, αὐτὸς δὲ τὴν προστασίαν Ψαι μικροῦ δεῖν τοὺ; προτέρους τῇ φήμῃ. Οὕτω γὰρ αὐτὸν ὁ θεῖος κατειργάσατο πόθος, καὶ τοσοῦτος αὐτὸν καὶ τοιούτοις χατέτρωσε βέλεσιν, ὑς νύκτωρ καὶ μεθ ἡμέραν τῆς κατανύξεως τρ' χέειν τὰ δάκρυα᾽ τοσαύτης δὲ πνευματιχῆςς χά" ριτο; ἀνάπλεως ἦν. ὡς προσευχομένου σιγᾷν μὲν ἅπαντας τοὺς παρόντας, ἐπαΐειν δὲ μόνων τῶν ἱερῶν ἐχείνων ῥημάτων, προσευχὴν σπουδαίαν τὴν ἀχρίασιν ἡγουμένους. Τίς γὰρ οὕτως ἀδαμάντινος ἦν, ὑ; ἐχείνων οὕτως προσφερομένων τῶν λόγων μὴ χατα' θελχθῆναι τὴν ψυχὴν, καὶ τὸ σκληρὸν ταύτης ταὶ ἀπειθὲς χαταμαλάξαι, καὶ πρὸς τὴν θείαν θεραπείαν μεταγαγεῖν; Οὕτον καθ᾽ ἑκάστην ἡμέραν τὸν πλοῦτον αὔξων, καὶ τοὺς ἀσύλους θησαυροὺς πλήρεις τῶν τοιούτων ἀγαθῶν ἀποφαίνων, πέντε καὶ εἴκοσι ἔτη ποιμάνας τὸ ποίμνιον, προσετέθη πρὸς τοὺς πατέρα; αὐτοῦ, κατὰ τὴν θείαν Γραφὴν, τραφεὶς ἐν γήρει καλῷ,, Θεοτέχνῳ ἀδελφιδῷ μὲν ὄντι τὸ γένος, ἀδελτῷ Ὁ δὲ τὸν τρόπον, τὰς ἡνίας παραδούς. Καὶ ὁ θεῖος ἃ ἐκεῖνος ᾿Αφθόνιος πλείονα ἣ “εσσαράχοντα ἔτη τὸ χοροῦ προστατεύσας, τῆς ἀρχιερωούνης τὴν προεδρίαν ἐδέξατο, οὔτε τὴν οὔτε τὸν ἐξ αἰγείων τριχῶν κατεσκευασμένον χιτῶνδ' καὶ σιτίων ἀπήλαυεν, οἵων πρὸ τῆς προεδρίας ἀτἦλαυε. Καὶ ταύτην δὲ τὴν κηδεμονίαν ἀναδεξάμενχ, οὐδὲν ἧττον τῇ; ἀγέλης ἐκείνης ἐπεμελεῖτο᾽ ἐκεῖ τὰς πλείους διατρίθων ἡ μέρας, καὶ νῦν μὲν τῶν ζυγομαχούντων τὰς ἔριδας διαλύων, νῦν δὲ τῶν ὑφ᾽ ὁτονοῦν ἀλγυνομένων ποιούμενος πρόνοιαν, ἄλλοτε δὲ τις θιασώταις τὴν θείαν προσφέρων παραίνεσιν. Καὶ τοῦ" των ἕκαπτον ἕδρα, τὰ τῶν ὁμοσχήνων μεταξὺ πὲ" οἴτον ἐκπλύνων, ἢ ἄλλο τι τῶν τοιούτων μεταχειρί ζων. Οὕτω καὶ τὴν προεδρίαν χοσμέσας, καὶ τὴν ἀρε- τὴν ἐπαυξήσας, μετὰ τῶν ταύτης φορτίων τὸν θεῖον λιμένα κατέλαδε. Καὶ τί δεῖ λέγειν περὶ Θεοτέχνου, καὶ τοῦ μετ᾽ ἐκεῖνον Γρηγορίου, τοῦ μὲν ἐν νεότητι πᾶν εἶδος φιλοσοφίας συνειληχότο:, καὶ μετὰ τῆς προγονικῆς εὐκλείας ἀποδεδημηκότος, τοῦ δὲ ἔτι καὶ σήμερον ἐν γήρᾳ βαθεῖ, ὡς ἐν ἀχμάζοντι. πονοῦντος τῷ σώματι, Διέμεινε γὰρ παντελῶς τῆς ἀμπέλου τὸν καρπὸν παραιτούμενος, καὶ οὐδὲ ὄξους ἣ σταφίδων μεταλαμδάνων, οὐ γχάλαχτος, οὐκ ἄρτι ληφθέντο:, οὐ πεπηγότος, Οὕτω γὰρ βιοῦν ὁ μέγας ἐνομοθέτησε Πούπλιος. Ἐλαίου δὲ κατὰ τὸν τῆς Πεντηκοστῆς καιρὸν τὴν χρείαν μανθάνοντες, καὶ πάλιν παραιτοῦνται αὐτοῦ τὴν μετάληψιν. Τοιαῦτα καὶ περὶ τοῦ μεγάλου Πουπλίου μεμάϑηχα, τὰ μὲν ἀκοῇ δεξάμενος, τὰ δὲ τοὺς ἐκείνου θεασάμενος καὶ τὸν διδάσκαλον, καὶ διὰ τῶν ἀθλητῶν τὸν παιδοτρίδην καταμαθών. “Αδικον τοίνυν νομίσας καὶ βάσχανον, τοσαύτην ὠφέλειαν προδοῦναι σιγῇ. τοῖς ἀγνοοῦσι προστέθειχα τὸ διήγημα, καὶ αὐτοῖς τὴν ἐντεῦθεν ὠφέλειαν πραγματευόμενος, καϊὲμαυτῷ “ τὸ ἀπὸ τῆς μνήμης περιποιούμενος κέρδος. Ἤκουσα γὰρ τοῦ Δεσπότου λέγοντος " « Πᾶς ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω χἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ Πατρός μου, τοῦ ἐν οὐρανοῖς. ν Ἱζαὶ οἶδα σαφῶς, ὡς τοῖς ἀνθρώποις τὴν τούτων μνήμην προσενεγκὼν, τῆς ἐπὶ τοῦ Θεοῦ τῶν ὅλων παρ’
Kata ton auton chronon egeneto tis I]ouplios, kai to eidos axiotheatēs, kai tēn psychēn tǭ eidei symdainousan echōn " mallon de pollǭ tou sōmatos stoteran epideiknys. Houtos ek bouleutichēs men symmorias hormōmenos, polin de echōn kath᾽ hēn Xerxę̄? ekeinos ho polythryllētos, epi tēn ᾿Ellada strateuōn, kai ton potamon Euphratēn diadēnai speudōn tę̄ stratią, plēthos neōn synathroisas, kai tautas allēlais syzeuxas, kai toutǭ tǭ tropǭ ton potamon gephyrōsas, Zeugma to chōrion ōnomase, kai tin apo tou pragmatos edōken epōnymian tę̄ polei, Enteuthen hormōmenos, kai atio toioutou genous bedlastēchōs, hypsēlon ti chōrion chatalamthanei, tou asteos ou pleiosin hē triakonta stadious aphestēchy?. En toutǭ brachyn tina oikiskon deimamenos, apedot᾽ men hapanta, hosa patrothen edexato, oikian phēmi, kai ktēmata, kai boskēmata, kai esthēmata, scheuē t argyra kai chalcha, kai ei ti heteron meta toutōn etynchane. Dianeimas de tauta kata ton theion nomē) hois edei, kai pasēs heauton phrontidos gēïnēs elenthe" rōsas, mian anti pantōn echeinēn edexato phrontida, Ho tēn tou kalesantos therapeian, kai tautēn anelitton en tę̄ psychę̄ dietērei, nyktōr te kai meth᾽ hēmera ho ponos autǭ diēnekōs ēuxeto, kai epitasin cha ekastēn hēmeran edecheto, kai glykys ēn, kai hēdonēs anapleōs, kai porrhō ton koron elaunōn. Hou gaǭ tis hauton etheasato pōpote brachy goun morion hēme" dian hē euchē, tēn de euchēn hē psalmǭdia, amphotera di hē tōn theiōn logiōn anagnōsis diedecheto" eita hē tōn aphiknoumenōn epimeleia xenōn" hepeita allo ti tōi anankaiōn ergōn egineto. En toutois ton bion hodeuōn, kai archetypon aretēs tois zēloun boulomenois prokeimenos, hoia tis ornis euchelaxzos, «hōn homophylōn eis ta sōtēria tauta synēgeire theratra. ᾿Alla kat archas men oudena synoichou ēnescheto" bracheis de mōn, auton kath᾽ heauton hechaston tōn sōniontōn diagein ekeleuse, sychnōs episkopōn, kai tous oichischous diereunōmenos, mē ti pera tēs chreias apokeimenon echoien. Phasi de auton kai zyga epipheromenon ton tōn artōn stathmon polypragmonein achridōs:, kai ei pote heuroi tou hōrismenou pleiona, dyscherainein, kai gastrimargous tous touto poiountas apokalein. EchelxysXx gar mēte esthiontas, mēte pinontas anamenein tēn choron, alla tosoutōn apolauein, hoposa tǭ sōmat' parechein apochrē tēn zōēn, Pi de pote sato, hōs Sydar:tikēs: tryphēs apolauousi, tois touto para tę̄» echatt.y thyran aphiknoumenos, ei men tina n heuren egrēgorota, kai ton Theon hymnounta, sigę̄ palin apechōrei" ei de tina hypnǭ katechomenon ēstheto, pę̄ cheiri men tēn thyran :patasse, tę̄ glōttę̄ de ton chkatlcheimenon xthallen, hōs pleiona hē edei tǭ sōmati tēn therchpeian prospheronta, Touton autou ton ponon pōn homognōmonōn tines theasamenoi, hen patin oichodou" ēta, katagōgion eisēgēsanto. ᾿Achridesteron gar ephasan tous te nyn desparmenous biōsesthai, kai autyn tēs pleionos phrontidos apallagēsesthai. dexato tēn parainesin ho sophōtatos, kai synageira? hapantas, kai tous mikrous ekeinous katalysas oichischoux, hena de tois syneilegmenois deimamenos, koinę̄ to politeuesthai, kai parathēgein allēlous iketeue, kai touton men tēn echeinou mimeistha! praotę̄ta, ekeinon de tǭ toutou zēlǭ cherannynai to praon, kai allon agrypnias metadidonta, tou tę̄s nēsteias metalamthane:» mathēmatos. e Houtō gar par᾽ allēlōn, ephē, to endeon lamthdanoutes, tēn teleōtatēn kais agoraïï?, ho men artōn esti pratēr, ho hoe lachanōn, ho de himatiōn hemporos.. allos hoe hypodēmatōn dēmiourgos " par᾽ allēlōn de tēn chreian eranizomeno! thymēretteron bioteuousin " ho men gar himation didous, antilamdanei hypodēma, ho de lachanon ōnoumenos apodidotai arton" houtōs: hēmas allēlois antididonai prosēichei tēs aretēs ta polytimēta moria. »Houtō tōn Helladi phōnę̄ ton theon anymnountōn, elathen erōs tautēsi tēs politeias kai tous tę̄ enchōriǭ kechrē menous phōnę̄ "kai syndramontes tines echetenon, kai tēs agelēs genesthai. kai tę̄s hiera: autou didaskalias metalagein edexato hoe tēn aitēsin, tēs Despotichēs menos nomothesias, hēn tois hierois prosenēnochen apostolois, « Poreuthentes, legōn, mathēteusate panta pa ethnē. n» Kai par᾽ ekeino to katagōgion heteron oikēdomlēsas, ekei toutous diagein echelene" neōn tina theion chatascheuapas, eis hon kai toutou: kakeinous synienai propetaxen archomenēs te kai lēgousēs emeras, ina kai tēn hesperinēn kai tēn heōthinēn hymnǭdian koinę̄ prospherōsi tǭ Theǭ, dichę̄ men dię̄phēmeno!, kai tę̄ oikeią echasto: kechrēmenos oōnę̄, ek diadochēs de tēn ǭdēn ana pempontes. Diemeinb de mechri kai tēmeron tode tēs politeias to eidos" choi oud' ho chrono? ho tauta kai toiauta ameidein philoneikōn͵ ouk hoi tēn echeinou kēdemonian diadexamenoi anatrepsai ti tōn hyp᾽ ekeinon tethentōn anepeisthēsan horōn" kai tauta ou dyo kai triōn, alla kai pleionōn tau. tēn tēn hēgemonian diadexamenōn. Euthys men gar», echeinou ton agōna peplērōkotos, kai tonde ton bion hypexelthontos, kai eis tēn alypon echeinēn metathantos zōēn, theoteknos men tēs Ellados phōnēs, Aphthonios de tēs Syras tēn hēgemonian diedexanto, amphoteroi stēlai tines empsychoi kai eikones tēs echeinou aretēs genomenoi. Oudemian gar oute tois syn. ousin, oute tois exōthen aphiknoumenois aisthēsin ladein tēs echeinou teleutēs synechōrēsan, sphas autous tēs echeinou politeia? echmageia deiknyntes, DACh ho men theios Theoteknos ou polyn epidiōsas chronon, Theodotǭ tēn hēgemonian paredōken “ ho de ᾿Aphthony? epi pleiston diemeine tēs agelēs epimeloumeno:, kai kata tous keimenous nomous ithynōn. Ho de theodotos houtos apo tēs 'Drmenias hormōmenos. tēn aschētichēn echeinēn symmorian theasamenos, ta mēn prōta meta tōn hypēkoōn etetachto, tǭ megalǭ Theotechnǭ kydernōnti peithomenos. Epeidē de, hōs ephēn, ho men exedēmēsen, autos de tēn prostasian Psai mikrou dein tou? proterous tę̄ phēmę̄. Houtō gar auton ho theios kateirgasato pothos, kai tosoutos auton kai toioutois chatetrōse belesin, hys nyktōr kai meth hēmeran tēs katanyxeōs tr' cheein ta dakrya᾽ tosautēs de pneumatichēss cha" rito? anapleōs ēn. hōs proseuchomenou sigąn men hapantas tous parontas, epaïein de monōn tōn hierōn echeinōn rhēmatōn, proseuchēn spoudaian tēn achriasin hēgoumenous. Tis gar houtōs adamantinos ēn, hy? echeinōn houtōs prospheromenōn tōn logōn mē chata' thelchthēnai tēn psychēn, kai to sklēron tautēs tai apeithes chatamalaxai, kai pros tēn theian therapeian metagagein? Houton kath᾽ hekastēn hēmeran ton plouton auxōn, kai tous asylous thēsaurous plēreis tōn toioutōn agathōn apophainōn, pente kai eikosi etē poimanas to poimnion, prosetethē pros tous patera? autou, kata tēn theian Graphēn, trapheis en gērei kalǭ,, Theotechnǭ adelphidǭ men onti to genos, adeltǭ Ho de ton tropon, tas hēnias paradous. Kai ho theios ha ekeinos ᾿Aphthonios pleiona hē “essarachonta etē to chorou prostateusas, tēs archierōounēs tēn proedrian edexato, oute tēn oute ton ex aigeiōn trichōn kateskeuasmenon chitōnd' kai sitiōn apēlauen, hoiōn pro tēs proedrias atēlaue. Kai tautēn de tēn kēdemonian anadexamench, ouden hētton tę̄? agelēs ekeinēs epemeleito᾽ ekei tas pleious diatrithōn hē meras, kai nyn men tōn zygomachountōn tas eridas dialyōn, nyn de tōn hyph᾽ hotonoun algynomenōn poioumenos pronoian, allote de tis thiasōtais tēn theian prospherōn parainesin. Kai tou" tōn hekapton hedra, ta tōn homoschēnōn metaxy pe" oiton ekplynōn, ē allo ti tōn toioutōn metacheiri zōn. Houtō kai tēn proedrian chosmesas, kai tēn are- tēn epauxēsas, meta tōn tautēs phortiōn ton theion limena katelade. Kai ti dei legein peri Theotechnou, kai tou met᾽ ekeinon Grēgoriou, tou men en neotēti pan eidos philosophias syneilēchoto:, kai meta tēs progonikēs eukleias apodedēmēkotos, tou de eti kai sēmeron en gērą bathei, hōs en achmazonti. ponountos tǭ sōmati, Diemeine gar pantelōs tēs ampelou ton karpon paraitoumenos, kai oude oxous hē staphidōn metalamdanōn, ou nchalachtos, ouk arti lēphthento:, ou pepēgotos, Houtō gar bioun ho megas enomothetēse Pouplios. Elaiou de kata ton tēs Pentēkostēs kairon tēn chreian manthanontes, kai palin paraitountai autou tēn metalēpsin. Toiauta kai peri tou megalou Poupliou memaϑēcha, ta men akoę̄ dexamenos, ta de tous ekeinou theasamenos kai ton didaskalon, kai dia tōn athlētōn ton paidotridēn katamathōn. “Adikon toinyn nomisas kai baschanon, tosautēn ōpheleian prodounai sigę̄. tois agnoousi prostetheicha to diēgēma, kai autois tēn enteuthen ōpheleian pragmateuomenos, kaïemautǭ “ to apo tēs mnēmēs peripoioumenos kerdos. Ēkousa gar tou Despotou legontos " « Pas hostis homologēsei en emoi emprosthen tōn anthrōpōn, homologēsō chagō en autǭ emprosthen tou Patros mou, tou en ouranois. n Hizai oida saphōs, hōs tois anthrōpois tēn toutōn mnēmēn prosenenkōn, tēs epi tou Theou tōn holōn par’
At the same time there lived a certain Publius, admirable in appearance, and having a soul that matched his appearance, or rather showing it far more [beautiful] than his body. He came from a family of the city council, and his city was the one where the celebrated Xerxes, marching against Greece and hastening to cross the river Euphrates with his army, gathered a multitude of ships, yoked them together, and so bridged the river; he named the place Zeugma (“the yoking”) and gave the city its name from the deed. Setting out from there, sprung from such a family, he occupied a high place not more than thirty stades from the city. There he built a small hut, and sold everything he had received from his father, I mean house, lands, flocks, clothing, vessels of silver and bronze, and whatever else he happened to have with these. He distributed it, according to the divine law, to those who needed it, freed himself from every earthly care, and in place of all received that one care, the service of the One who had called him; and he kept turning this over in his soul night and day. His labor increased continually, received intensification every day, and was sweet and full of pleasure, driving satiety far away. For no one ever saw him [idle] even for a small part of the day: prayer followed psalmody, psalmody followed prayer, and the reading of the divine oracles followed both; then came the care of the strangers who arrived; then some other necessary work. Traveling through life in these occupations, and set before those who wished to emulate him as an archetype of virtue, he gathered his own kind into these saving snares, like a sweet-singing bird.
At first he accepted no one to live with him, but [built] small [huts] … and told each of those who came together to live by himself. He visited them often and searched the huts to see whether they had anything stored beyond their need. They say that he even carried scales and inquired precisely into the weight of their bread, and if he ever found more than the fixed amount, he was displeased and called those who did this gluttons. For he ordered them, whether eating or drinking, not to wait for satiety, but to take only as much as suffices to give life to the body. If he ever [saw] … , as enjoying Sybaritic luxury … . Coming to each one's door, if he found someone awake and singing to God, he went away again in silence; but if he perceived someone overcome by sleep, he struck the door with his hand and struck the sleeper with his tongue, as giving the body more care than it needed. Some of those of like mind, seeing this toil of his, proposed that he build one dwelling for them all; for they said that those now scattered would live more strictly, and he himself would be freed from greater care. The most wise man accepted the advice. He gathered them all, pulled down those small huts, built one for those he had gathered, and begged them to live in common and to sharpen one another: this one to imitate that one's gentleness, and that one to temper his gentleness with this one's zeal, and another, while giving others a share in his vigils, to receive in turn a lesson in fasting. “For in this way,” he said, “taking from one another what is lacking, [we shall gather] the most perfect [virtue]. For [just as at festivals and] in the market-places one sells bread, another vegetables, another is a dealer in clothes, and another a maker of shoes, and by contributing to one another's need they live more pleasantly (for one gives a garment and receives a shoe in return, and another buying vegetables pays for them with bread), so we ought to exchange with one another the precious parts of virtue.”
While those who praised God in the Greek tongue lived thus, love of this way of life seized also those who used the language of the country; and some of them ran to him and begged to become part of the flock and to share in his sacred teaching. He accepted the request, [remembering] the Master's command which he gave to the holy apostles, saying: “Go and make disciples of all the nations.” He built another dwelling beside that one and told them to live there; and building a divine church, he ordered both groups to come together into it at the beginning and end of the day, so that they might offer the evening and the morning hymnody to God in common, divided into two choirs, each using its own language, and sending up the song in alternation. This form of life has lasted to this day; neither time, which loves to change such things, nor those who succeeded to his charge have been persuaded to overturn any of the rules he laid down, and this although not two or three but more have succeeded to this leadership. Immediately after he had completed his contest, departed this life and passed over to that life free of grief, Theoteknos succeeded to the leadership of those of the Greek tongue, and Aphthonius to that of the Syriac, both of them living monuments and images of his virtue. For they let neither those living with them nor those who came from outside feel his death, showing themselves as impressions of his way of life. The divine Theoteknos lived only a short time longer and handed the leadership to Theodotus; Aphthonius remained a very long time caring for the flock and directing it according to the established laws. This Theodotus came from Armenia; seeing that ascetic company, he was at first ranked among those under authority, obeying the great Theoteknos as he steered. But when, as I said, Theoteknos departed and he himself [received] the presidency, [he all but outshone] his predecessors in fame. For divine longing so wrought upon him, and wounded him with so many and such darts, that night and day he shed tears of compunction; and he was so full of spiritual grace that when he prayed all present kept silent and listened only to those sacred words, counting the hearing of them an earnest prayer. For who was so adamantine that, when those words were offered thus, his soul was not charmed, and its hardness and disobedience softened and brought over to the divine service? Increasing his wealth thus every day, and making the inviolable treasuries full of such goods, he shepherded the flock for twenty-five years, and was gathered to his fathers, according to the divine Scripture, nourished in a good old age, handing over the reins to Theoteknos, his nephew by birth and brother in character. And that divine Aphthonius, after presiding over the company for more than forty years, received the presidency of the high priesthood; yet he did not [lay aside] either … or the tunic made of goats' hair, and he took the same kind of food as he had before the presidency. Even after accepting this charge, he cared no less for that flock, spending most days there, now settling the quarrels of those who were at odds, now providing for those distressed by anything, at other times offering the divine exhortation to the members of the company. And he did each of these things while … washing the grain of his fellow monks, or handling some other such task. So, having adorned the presidency and increased his virtue, he reached the divine harbor with the cargo of virtue. And what need is there to speak of Theoteknos and of Gregory after him, the one having gathered every form of philosophy in his youth and departed this life with the glory of his predecessors, the other still today, in deep old age, laboring in body as though in his prime? For he has remained utterly refusing the fruit of the vine, taking neither vinegar nor raisins, nor milk, whether fresh or curdled; for this is how the great Publius laid down that they should live. They learn the use of oil at the season of Pentecost, and then refuse it again. Such are the things I have learned about the great Publius, some by hearing, others by seeing his disciples; and through the athletes I came to know the trainer. Thinking it unjust and envious to betray so great a benefit by silence, I have added the story for those who do not know it, procuring the benefit from it for them, and for myself the gain that comes from remembering. For I have heard the Master saying: “Everyone who confesses me before men, I too will confess him before my Father who is in heaven.” And I know clearly that, having offered men the memory of these saints, [I shall obtain] freedom of speech before the God of all ….
Textual problem in this passage: see the notes.
Matt 19:21 (allusion, medium confidence) · Matt 28:19 (quotation, high confidence) · Gen 25:8 (allusion, medium confidence) · Gen 15:15 (echo, low confidence) · Matt 10:32 (quotation, high confidence)
Notes and citation
Summary: Publius of Zeugma gives away his inheritance, gathers ascetics into a common life of mutual help, founds a second community for Syriac speakers who sing alternately with the Greeks, and leaves a line of successors who keep his rules.
- About 2% of the Greek is lost in the scan used here; gaps are marked “…” and nothing has been supplied. Words in square brackets supply what the sense plainly requires where a line is damaged. The text after “If he ever” (a reproof of some who lived in luxury) is lost, as is what Aphthonius did not lay aside besides his goat-hair tunic, and part of the sentence on his washing grain (σῖτον, read from a damaged word) for his fellow monks. The chapter breaks off in the scan in the middle of its last sentence. The two choirs of Publius's community sang in Greek and in Syriac (“the language of the country”). Theodotus “was gathered to his fathers … in a good old age” echoes Gen 15:15 and 25:8. Quotations: Matt 28:19; Matt 10:32. Allusions: Matt 19:21; Gen 25:8. Migne's Latin column read as Greek letters was removed (logged corrections).
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's Latin column read as Greek letters inside a word; stray letters from Migne's Latin column): λἔμ αὶ Ομίθγιτῃ ἐμ 10 ἢ ]]Π ἢ 50 ΘΟάεν 86 οι ἰδεῖο Θοἰ εἴα 5 δι μ6 ἰπνίϑθηβ, οἱ Ῥίον οἰἴλιν Πα (γυ πη οἰγοι πη οἱ εἰ {τὰ (αι υ Ιος ἰβοογθηὶ Δρρε 588. δα θα θαι υἱ πόα ςοκοι 18.}- (υπ διυπηοροι αυδλπίυ πὶ δι] ἰδηἀδπὶ Υἱ ᾶη} θη Π 5561, ἰδ ᾳ δὴ) ϑ. αν 1 οἷς 16} } οἱ 5 πο πὶ δι δ ύδδογο, αλα πα) ΟΝ Πἰ νὰ8 σον Γαὶ μι πο αϊαμ. δὶς ἐπὶ πὶ Γἀγαπι, υἱ δἱ οἱ οὐδὲ δἰ με] ΟΠ 5 αἢ ἀμ νἱνογδηῖ, ἃς 8686 μ{Π|0 Θχοίγαπι., αἰ ᾿ς Πυ} 08 αὐϑι]μι ἢ}.}}} 4115 ρ4 065 νο, Ἀ}Π|56 οἷα γα, (ἷς νϑϑιϊπ) δὰ ἰϊα οἱ πὸϑ ν᾽ εἰδβδίμι οροτί οἱ μγθ 5551 Π|25 Ὑἱ γί} [Σ οἱ τ) «υἰάοιη ἀϊ ν᾽ δὶ, οἱ αἱ μάν οι ρι8., πο 86. Δ] Α δοκῆς δὲ τὴν δὴν → αδοχῆς δὲ τὴν ᾠδὴν; α νἱία, εἱ ἰῃ οτί απ βοΐ, εἱ «οι ρη πε ἸοΥ 5 ἀπο 6 ι:δι] οἷς αὐ πος ρα! πὶ πὶ πα. ναι, ὧἱ ἐοιαὐ ρίαν ἀρονοὶ ο)ιδιηοα!, Αἀ ἰυπο 116 πο ιμα, οἵ μομε ποδί Οὐ 8.5, εἰ οὐ! ἃν] ἃ ἢ → ; Α 560 Ἰἰχυΐο, 500 ζομΕΓΟΙΟ : δὶς δ Ἶμ νοῦ πιηβηιις → ; Ρυ 5 λιμένα → λιμένα; δ 6ἐρὸ ἀξ → ; ἰυδπάο ἰπ → ; ἱἰπνίἀϊ 6856 → ; μνή- 46 παῦοο [Π γι, υἱ 5] μὴν → μνήμην.
Topics: Prayer
Cite (SBL): Theodoret, Hist. rel. 5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/5
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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).