Sophia Scriptura

Religious History 22–25

Theodoret of Cyrus · Religious History · ca. 444 · Cyrrhus · 4 passages

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

Chapter 22

22PG 82

Ταλίμα κώμη τίς ἔστι παρ᾽ ἡμῖν, πάλαι μὶν τῆς Μαρκίωνος ἀσεδείας δεξαμένη τὰ σπέρματα, νῦν δὲ τῆς γίας. Ταύτης πρὸς μεσημόρίαν λόφος τις ἐπὶν, οὔτε λίαν τραχὺς, οὔτε μάλα προσάντης. Ἐν αὐτῷ τὸ ἀσχητιχὸν ἐδείματο καταγώγιον θαλάσσιος ὁ θᾶν» τητι δὲ ἤθους, καὶ πραότητι, καὶ φρονήματος μεπριότητι, τοὺς ἐπ᾽ αὐτοῦ γε ἀνθριύπους μένος. Καὶ τοῦτο λέγω οὐκ ἀκοῇ μόνῃ πειθόμενος, ἀλλὰ καὶ πείρᾳ χρησάμενος. Κατέλαδον γὰρ τὸν ἄνδρα, καὶ πολλάκις τῆς γλυκείας αὐτοῦ ἀπήλαυσα συνουσίας. Εἰς τὸν τοῦδε χορὸν ἐτέλεσεν ὁ νῦν παρὰ πάντων ἀδόμενος Λιμναῖος, καὶ κομιδῇ νέος ὧν τὴν παλαίστραν ἐχείνην καταλαδὼν, τὴν ἄκραν ταύτην φιλοσοφίαν καλῶς ἐπαιδεύετο. Καὶ πρῶτον τὸ τῆς γλώττης εἰδὼς εὐόλισθον, μειράκιον ὧν ἔτι, σιγᾷν ἐνομοθέτησε ταύτην, καὶ πλεῖστον ὅτι μάλιστα διετέλεσε χρόνον μηδὲν πρὸς μηδένα φθεγγόμενος. Ἐπειδὴ δὲ ἀποχρώντως τῆς τοῦ θείου πρεσβύτου διδασκαλίας μετέλαχε, καὶ ἐκμαγεῖον ἑαυτὸν τῆς ἐχείνου ἀπέφηνεν ἀρετῆς, παρὰ τὸν μέγαν ἀφίκετο Μάρωνα, οὗ καὶ πρόσθεν ἐμνήσθημεν. ᾿Αφίκετο δὲ κατὰ τὸν αὐτὸν χρόνον, καθ᾽ ὃν ὁ θεῖος Ἰάχωθδος. Πολλὴν δὲ καὶ ἐντεῦθεν πάλιν ὠφέλειαν τρυγήσας, γαὶ τὸν ὑπαίθριον βίον ζηλώσας, κορυφὴν ἑτέραν χκατέλαδε, κώμης τινὸς ὑπερκειμένην, ἣν ὀνομάξουσι οὐκ οἰκίσκον ἔχων, οὐ σκηνὴν, οὐ χαλύδην, ἀλλὰ γυνων, οὐδὲ πηλῷ συνηρμοσμένων. Θύραν δὲ σμιχράν τινα ἔχει πηλῷ διηνεκῶς χεχρισμένην᾽ ἣν οὔποτε μὲν ἀνοίγνυσι τῶν ἄλλων ἀφικνουμένων, ἐμοὶ δὲ μόνῳ παραγενομένῳ τοῦτο ποιεῖν ἐπιτρέπει. Τούτου χάριν συναγείρονται πάμπολλοι πάντοθεν, τῆς ἑμῆς ἀφίξεως αἰσθόμενοι, κοινωνῆσαί μοι τῆς εἰσόδου ποθοῦντες. Τοῖς δὲ ἄλλοτέ ποτε πρὸς αὐτὸν φοιτῶσι, ξιὰ σμικρᾶς τινος θυρίδος διαλεγόμενος, μεταδίδωσι τῆς εὐλογίας, πλείστοις διὰ ταύτης τὴν ὑγίειαν δωρούμενος. Τῷ γὰρ τοῦ Σωτῇρος ὀνόματι κεχρημένος, καὶ νόσους παύει, καὶ δαίμονας ἐξελαύνει, καὶ τὴν ἀποστολικὴν μιμεῖται θαυματουργίαν. Οὐ μόνον δὲ “οἷς εἰς αὐτὸν ἀφικνουμένοις ἀναδλύζει τὴν ἴασιν, ἀλλὰ καὶ τῷ οἰκείῳ ταύτην πολλάκις προπενήνοχε σώματι. Ἐπανέστη γὰρ αὐτῷ πάλαι ποτὲ τοῦ χώλονυ τὸ πάθος τὰς δὲ ἐντεῦθεν γινομένας ὀδύνας καὶ ᾿ἀλγηδόνα: ἴσασι μὲν ἀχριδῶς οἱ τὴν πεῖραν δεξάμενοι, ἴσασι δὲ καὶ οἱ τούτου γενόμενοι θεαταί. Καλινδοῦνται γὰρ τοῖς λυττῶσι παραπλησίως, τῇδε κἀκεῖσε περιστρεφόμενοι, καὶ ἅμα τοὺς πόδας ἐκτείνοντες καὶ δὲ σνστέλλοντες. Ἔστι δὲ ὅτε καὶ κάθηνται, καὶ ἀνίσταν- ται, καὶ βαδίζουσιν, ἀναπαύλης τινὸς πόρον εὑρεῖν σι, καὶ πολλάκις εἰσίασι, ψυχαγωγίας τινὸς ἀπολαύοντες. Καὶ τί δεῖ μηκύνειν, τὰ πᾶτι δῆλα καὶ καὶ τοσαύταις καὶ τηλιχαύταις ὀδύναις βαλλόμενος, οὐκ ἰατρικῆς ἐπικουρίας ἀπήλαυσεν, οὐ κλίνης ἣνἐσχετο, οὐ τὴν ἀπὸ φαρμάκων ἧ σιτίων ψυχαγωγίαν ἐδέξατο. ᾿Αλλ᾽ ἐπὶ σανίδος χαμαὶ κειμένης χαθήμεγο;, προσευχῇ καὶ σφραγῖδι τὴν θεραπείαν ἐδέξατο, καὶ τῇ τῆς θείας προσηγορίας ἐπῳδῇ τὰς ὀδύνα-: ποθ ἰἐχοίμισε. Καὶ ἄλλοτε νύκτωρ βαδίζων, ἔχεως καθεύδοντος " ὁ δὲ τοῦ ταρτοῦ ἐπιλαβόμενος, τοὺς ὁδόντας ἐπήγνυ. Ἐπαμῦναι δὲ τῷ ποδὶ πειραθεὶς, χατέχυπτε μὲν, καὶ τὴν χεῖρα τούτῳ προσέφερε, μετέφερε δὲ εἰς ταύτην τοῦ θηρίου τὸ στόμα - πάλιν δὲ τῇ εὐωνύμῳ χρησάμενος εἰς βοήθειαν τῆς ἑτέρας, εἷλκε καὶ κατὰ ταύτης τὸν τοῦ θηρίου θυμόν. Ἐπεὶ δὲ χόρον ἔλαθε τῆς μανίας (πλείονα γὰρ αὐτῷ ἣ δέκα προσενήνοχε δήγματα, τὸ μὲν ἀπέστη, καὶ τὸν χτραμὸν τὸν οἰκεῖον κατέλαδεν" ὁ δὲ πάντοθεν πικραῖς ἐδάλλετο ὀδύναις. ᾿Αλλ᾽ οὐδὲ τότε τῆς ἰατρικῇς ἣνἔσχετο τέχνης " ἀλλὰ τοῖς ἕλκεσι προσέφερε μόνα τὰ τῆς πίστεως φάρμακα, σφραγῖδα καὶ προπευχὴν, καὶ τοῦ θεοῦ τὴν ἐπίκλησιν. Διὰ τοῦτο δὲ, οἶμαι, καὶ ὁ Β τῶν ὅλων θεὸς εἴασε κατὰ τοῦ ἱεροῦ σώματος τὸ θπότην ὑμνούντων. Τοσαύτῃ περὶ τοὺς ὁμοφυεῖς φιλα ἀγώνων αὐτῷ τε καὶ τῷ μεγάλῳ ἐπλήρωσαν ἕτος. Ἰαχώδῳ ὁ αὐτός ἔστι χρόνος, Ρίον ἐκεῖνο λυττῆσαι, ἵνα γυμνὴν ἅπασι τῆς θείας ἐκείνης ψυχῆς ἐπιδείξηται τὴν καρτερίαν. Ταύτην γὰρ αὐτοῦ καὶ ἐπὶ τοῦ γενναίου Ἰὼδ τὴν οἰκονομίαν ὁρῶμεν. Πολλαῖς γὰρ αὐτὸν καὶ παντοδαπαῖς εἴασε τὴν σοφίαν ἅπασιν ἐθελήσας. Πόθεν γὰρ ἄλλοθεν ἔγνωμεν, ἣ τὴν ἐχείνου ἀνδρείαν, ἢ τούτου γε τὴν καρτερίαν, εἰ μὴ χώραν ἔλαθεν ἀφιέναι βέλη παντοδαπὰ κατ᾽ αὐτῶν ὁ τῆς εὐσεδείας ἀντίπαλος; Τὴν μὲν οὖν τοῦ ἀνδρὸς καρτερίαν ἱκανὰ καὶ ταῦτα διδάξαι " τὴν δὲ φιλανθρωπίαν ἑτέρωθεν ἐπιδείξωμεν. Πολλοὺς γὰρ τὸ βλέπειν ἀφῃρημένους, καὶ προσαἰτεῖν ἠναγχασμένους συναγαγὼν, καὶ ἑκατέρωθεν πρὸς ἕω καὶ πρὸς ἑσπέραν δειμάμενος καταγώγια, διάγειν ἐν τούτοις καὶ τὸν Θεὸν ὑμνεῖν παρεγγύησε, τὴν ἀναγκαίαν αὑτοῖς τροφὴν παρὰ τῶν εἰς αὐτὸν ἀφικνουμένων χορηγεῖσθαι κελεύων. Μέσης δὲ αὐτῶν χκαθειργμένος, καὶ τούτους κἀκείνους εἰς ὑμνῳδέαν διήγειρε, καὶ ἔστιν ἀκοῦσαι αὑτῶν διηνεκῶς τὸν Δε- ΓΟγδοον γὰρ καὶ τριακοστὸν ἤδη συν-

Talima kōmē tis esti par᾽ hēmin, palai min tēs Markiōnos asedeias dexamenē ta spermata, nyn de tēs gias. Tautēs pros mesēmorian lophos tis epin, oute lian trachys, oute mala prosantēs. En autǭ to aschētichon edeimato katagōgion thalassios ho than» tēti de ēthous, kai praotēti, kai phronēmatos mepriotēti, tous ep᾽ autou ge anthriypous menos. Kai touto legō ouk akoę̄ monę̄ peithomenos, alla kai peirą chrēsamenos. Kateladon gar ton andra, kai pollakis tēs glykeias autou apēlausa synousias. Eis ton toude choron etelesen ho nyn para pantōn adomenos Limnaios, kai komidę̄ neos hōn tēn palaistran echeinēn kataladōn, tēn akran tautēn philosophian kalōs epaideueto. Kai prōton to tēs glōttēs eidōs euolisthon, meirakion hōn eti, sigąn enomothetēse tautēn, kai pleiston hoti malista dietelese chronon mēden pros mēdena phthengomenos. Epeidē de apochrōntōs tēs tou theiou presbytou didaskalias metelache, kai ekmageion heauton tēs echeinou apephēnen aretēs, para ton megan aphiketo Marōna, hou kai prosthen emnēsthēmen. ᾿Aphiketo de kata ton auton chronon, kath᾽ hon ho theios Iachōthdos. Pollēn de kai enteuthen palin ōpheleian trygēsas, gai ton hypaithrion bion zēlōsas, koryphēn heteran chkatelade, kōmēs tinos hyperkeimenēn, hēn onomaxousi ouk oikiskon echōn, ou skēnēn, ou chalydēn, alla gynōn, oude pēlǭ synērmosmenōn. Thyran de smichran tina echei pēlǭ diēnekōs chechrismenēn᾽ hēn oupote men anoignysi tōn allōn aphiknoumenōn, emoi de monǭ paragenomenǭ touto poiein epitrepei. Toutou charin synageirontai pampolloi pantothen, tēs hemēs aphixeōs aisthomenoi, koinōnēsai moi tēs eisodou pothountes. Tois de allote pote pros auton phoitōsi, xia smikras tinos thyridos dialegomenos, metadidōsi tēs eulogias, pleistois dia tautēs tēn hygieian dōroumenos. Tǭ gar tou Sōtę̄ros onomati kechrēmenos, kai nosous pauei, kai daimonas exelaunei, kai tēn apostolikēn mimeitai thaumatourgian. Ou monon de “hois eis auton aphiknoumenois anadlyzei tēn iasin, alla kai tǭ oikeiǭ tautēn pollakis propenēnoche sōmati. Epanestē gar autǭ palai pote tou chōlony to pathos tas de enteuthen ginomenas odynas kai ᾿algēdona: isasi men achridōs hoi tēn peiran dexamenoi, isasi de kai hoi toutou genomenoi theatai. Kalindountai gar tois lyttōsi paraplēsiōs, tę̄de kakeise peristrephomenoi, kai hama tous podas ekteinontes kai de snstellontes. Esti de hote kai kathēntai, kai anistan- tai, kai badizousin, anapaulēs tinos poron heurein si, kai pollakis eisiasi, psychagōgias tinos apolauontes. Kai ti dei mēkynein, ta pati dēla kai kai tosautais kai tēlichautais odynais ballomenos, ouk iatrikēs epikourias apēlausen, ou klinēs hēnescheto, ou tēn apo pharmakōn hē sitiōn psychagōgian edexato. ᾿All᾽ epi sanidos chamai keimenēs chathēmego?, proseuchę̄ kai sphragidi tēn therapeian edexato, kai tę̄ tēs theias prosēgorias epǭdę̄ tas odyna-: poth iechoimise. Kai allote nyktōr badizōn, echeōs katheudontos " ho de tou tartou epilabomenos, tous hodontas epēgny. Epamynai de tǭ podi peiratheis, chatechypte men, kai tēn cheira toutǭ prosephere, metephere de eis tautēn tou thēriou to stoma - palin de tę̄ euōnymǭ chrēsamenos eis boētheian tēs heteras, heilke kai kata tautēs ton tou thēriou thymon. Epei de choron elathe tēs manias (pleiona gar autǭ hē deka prosenēnoche dēgmata, to men apestē, kai ton chtramon ton oikeion kateladen" ho de pantothen pikrais edalleto odynais. ᾿All᾽ oude tote tēs iatrikę̄s hēnescheto technēs " alla tois helkesi prosephere mona ta tēs pisteōs pharmaka, sphragida kai propeuchēn, kai tou theou tēn epiklēsin. Dia touto de, oimai, kai ho B tōn holōn theos eiase kata tou hierou sōmatos to thpotēn hymnountōn. Tosautę̄ peri tous homophyeis phila agōnōn autǭ te kai tǭ megalǭ eplērōsan hetos. Iachōdǭ ho autos esti chronos, Rion ekeino lyttēsai, hina gymnēn hapasi tēs theias ekeinēs psychēs epideixētai tēn karterian. Tautēn gar autou kai epi tou gennaiou Iōd tēn oikonomian horōmen. Pollais gar auton kai pantodapais eiase tēn sophian hapasin ethelēsas. Pothen gar allothen egnōmen, hē tēn echeinou andreian, ē toutou ge tēn karterian, ei mē chōran elathen aphienai belē pantodapa kat᾽ autōn ho tēs eusedeias antipalos? Tēn men oun tou andros karterian hikana kai tauta didaxai " tēn de philanthrōpian heterōthen epideixōmen. Pollous gar to blepein aphę̄rēmenous, kai prosaitein ēnanchasmenous synagagōn, kai hekaterōthen pros heō kai pros hesperan deimamenos katagōgia, diagein en toutois kai ton Theon hymnein parengyēse, tēn anankaian hautois trophēn para tōn eis auton aphiknoumenōn chorēgeisthai keleuōn. Mesēs de autōn chkatheirgmenos, kai toutous kakeinous eis hymnǭdean diēgeire, kai estin akousai hautōn diēnekōs ton De- GOgdoon gar kai triakoston ēdē syn-

There is a village near us called Talima, which long ago received the seeds of Marcion’s impiety, but now … To the south of it is a hill, neither very rough nor very steep. On it the admirable Thalassius built his ascetic dwelling; … by simplicity of character, gentleness and modesty of mind [he surpassed] the people of his time. I say this not trusting hearsay alone but from experience; for I visited the man and often enjoyed his sweet company. Into his choir was enrolled Limnaeus, who is now sung of by all; he entered that wrestling-school when quite young and was well trained in this highest philosophy. First, knowing how slippery the tongue is, while still a youth he laid down a law of silence for it, and continued for a very long time without saying a word to anyone. When he had had enough of the divine old man’s teaching and had made himself an impression of his virtue, he went to the great Maron, whom we mentioned earlier; he went at the same time as the divine James. Having reaped much benefit there too, and having come to emulate life in the open air, he took possession of another peak, which overhangs a village they call …; he has no cell, no tent, no hut, but [only a wall] of [stones] not even joined with mud. He has a small door, constantly smeared with mud, which he never opens when others come, but allows to be opened for me alone when I arrive. For this reason very many gather from every side when they learn of my arrival, longing to share my entry. To those who come to him at other times he speaks through a small window and gives a share of his blessing, granting health through it to very many. For, using the name of the Saviour, he both stops diseases and drives out demons, and imitates the wonder-working of the apostles.

He pours out healing not only for those who come to him; he has often applied it to his own body too. Long ago the disease of colic attacked him. The pains and agonies that come from it are known exactly to those who have experienced it, and known too to those who have watched it. Sufferers roll about like madmen, turning this way and that, now stretching out their feet and now drawing them in. Sometimes they sit, and stand up, and walk about, trying to find some way of relief, and often go into [the bath], getting some comfort. But why lengthen the story with what is plain to all? Struck by pains so many and so great, he did not use medical help, nor would he bear a bed, nor accept the comfort of drugs or food; but sitting on a plank lying on the ground, he received the cure by prayer and the seal, and lulled the pains to sleep with the incantation of the divine name. Another time, walking by night, [he trod] on a sleeping viper; it seized the sole of his foot and fixed its teeth in it. Trying to help his foot, he bent down and put his hand to it, but this transferred the creature’s mouth to his hand; again using his left hand to help the other, he drew the creature’s fury on to it too. When it had had its fill of madness (it had given him more than ten bites), it went off and made for its own hole; and he was struck on every side by bitter pains. Yet not even then did he submit to the art of medicine; he applied to the wounds only the remedies of faith: the seal, prayer, and the invocation of God. For this reason, I think, the God of all let that creature rage against the sacred body, to display to all, laid bare, the endurance of that divine soul. We see the same dispensation of his in the case of the noble Job too; for he let him suffer many and varied [afflictions], wishing to [show] to all the wisdom [of his servant]. For how else should we have known either Job’s courage or this man’s endurance, had not the enemy of piety been given room to shoot every kind of arrow at them?

These things suffice to show the man’s endurance; let us show his humanity from another quarter. He gathered many who had been deprived of sight and forced to beg, and built dwellings on either side, to the east and to the west, and bade them live in them and sing hymns to God, ordering that their necessary food be supplied by those who come to him. Shut up in the middle of them, he rouses both groups to hymn-singing, and one can hear them continually singing hymns to the Master. Such is his love for those of his own kind … For they have now completed the thirty-eighth year …; the time of the contests is the same for him and for the great James.

Job 1:12 (allusion, medium confidence)

Notes and citation

Summary: Thalassius trains Limnaeus, who after a time with Maron lives in a doorless enclosure, heals the sick, cures himself of colic and of viper bites by prayer alone, and houses blind beggars who sing hymns around him.

  • The scan of this chapter is damaged: Latin debris from Migne's parallel column is removed by logged corrections; lost Greek words are marked '…'. The closing lines ('… the Master. Such is his love … the great James') stand in the scan in the middle of the viper story and are translated at the end, where the sense shows they belong.
  • Talima had once been Marcionite; Theodoret elsewhere reports converting Marcionite villages in his diocese.
  • 'The seal' is the sign of the cross; 'the incantation of the divine name' is Theodoret's image for invoking God in prayer. The comparison with Job alludes to Job 1–2.
  • 'The divine James' and 'the great James' are James of Cyrrhestica (Life 21).

Notes on the original text

  • Digital text corrected (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): δυ διϊπα ης πο πὶ ᾽᾽ γοτὶν δὰ ἀπο οβ ἐχροι, οἱ → ; “-τοηϊθπηθυϑ δά 56 ουγαιοποὰ ἰγίθυΐ, βοὰ απὸ → ; πη πὶ ἱπίογάιιπι βαάθηὶϊ, οἱ ἐχϑυγσυμ!, οἱ δι θα] απὶ, → ; ἢ) ὈΔΙπεἷδ ἀϑϑἀεηΐ, οἱ → ; δᾶ 4188 ἢ οἴω, Α → ; τοἱ οἱ οὐη- 5“ → ; τη εἰ πα οι ἀπιοηίηιι5 ᾽5, αυΐ ἴῃ ῦ → .

Topics: Heresy

Cite (SBL): Theodoret, Hist. rel. 22 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/22

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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 23

23PG 82

Ταύτην ἐξήλωσε τὴν πολιτείαν καὶ Ἰωάννης, ἀνὴρ πρὸς τοῖς ἄλλοις ἡμερότητι καὶ πραότητι λάμπων. προσάρχτιον, ἐν ἐκείνῃ τέως πέντε καὶ εἴκοσι διετέλεσεν ἕτη, τὰς ἐναντίας τοῦ ἀέρος δεχόμενος προσ- Ὀολάς. Τἄλλα δὲ πάντα, ἵνα μὴ καθ᾽ ἔκαστον διεξέρχωμαι, τροφῇ, καὶ ἐσθὴς, καὶ τὰ τοῦ σιδήρου φορτία, τοῖς προειρημένοις ἐστὶ παραπλήσια. Οὕτω δέ ἔστι τῶν ἀνθρωπίνων ἀπάντων ὑπέρτερος, ὡς μηδεμίαν ἐκ τούτων καρποῦσθαι παραψυχήν. Καὶ τούτου τεκμήριον ἐναργὲς αὐτίκα παρέξομαι. Ἐπειδὴ γάρ τις τῶν σπουδαίων ἀμυγδάλην παρ' αὐτὴν ἐφύτευσε τὴν στιδάδα, εἶτα τῷ χρόνῳ δένδρον γινομένη, σκιάν τε αὐτῷ παρεῖχε, καὶ τὴν ὄψιν μηνί τνμημε ἀ ργεν ἐχέλευσεν, ἵνα μηδὲ μιᾶς ἐκεϊθεφ θ᾽ απολαύῃ ψυχ ἢ αγωγίας. Τοῦτον ἠσπάσατο τὸν βίον καὶ Μωῦοῆς, ἐν ὑψηλῇ τινι κορυφῇ Ῥαμᾶς ὑπερκειμένῃ τῆς κώμης, ἀγωνιζόμενος " καὶ ᾿Αντίοχος, ἀνὴρ πρεσθύτης, ἂν ἐρημωτάτῳ τόπῳ τὸ θριγχίον δειμάμενος - καὶ ᾿Ἃντοῦ τωνΐνος, ἐν γεγηραχότι σώματι τοῖς νέοις παραπλησίως ἀγωνιζόμενος. Καὶ ἔστιν αὐτοῖς ἐσθὴς ἡ αὐτὴ, καὶ τροφὴ, καὶ στάσις, καὶ προσευχὴ, καὶ παννύ-χιοι πόνοι, καὶ πανημέριοι" καὶ οὔτε χρόνου μῆκος, οὐ γῆρας, οὐκ ἀσθένεια φύσεως ἐλέγχει τὴν καρτερίαν, ἀλλ᾽ ἀκμάζοντα ἐν ἑαυτοῖς ἔχουσι τὸν ἔρωτα τοῦ πονεῖν. Καὶ ἄλλους δὲ πλείστους ἀγωνιστὰς ἐν τοῖς ἡμετέροις μέρεσιν, ὄρεσί τε καὶ πεδίοις, ὁ τῆς ἀρετῆς ἀγωνοθέτης ἔχει Θεὸς, οὖς καὶ ἀριθμῆσαι μόνον οὐκ εὐπετὲς, μήτι γε δὴ ἑκάστου βίον συγγράψαι. ᾿Αρχοῦσαν τοίνυν ἐκ τούτων ὠφέλειαν τοῖς χερδάνειν βουλομένοις προτεθειχότες ἐφ᾽ ἕτερον εἶδος διηγήσεως τρέψομαι, καὶ τῆς τούτων εὐλογίας

Tautēn exēlōse tēn politeian kai Iōannēs, anēr pros tois allois hēmerotēti kai praotēti lampōn. prosarchtion, en ekeinę̄ teōs pente kai eikosi dietelesen hetē, tas enantias tou aeros dechomenos pros- Oolas. Talla de panta, hina mē kath᾽ ekaston diexerchōmai, trophę̄, kai esthēs, kai ta tou sidērou phortia, tois proeirēmenois esti paraplēsia. Houtō de esti tōn anthrōpinōn apantōn hyperteros, hōs mēdemian ek toutōn karpousthai parapsychēn. Kai toutou tekmērion enarges autika parexomai. Epeidē gar tis tōn spoudaiōn amygdalēn par' autēn ephyteuse tēn stidada, eita tǭ chronǭ dendron ginomenē, skian te autǭ pareiche, kai tēn opsin mēni tnmēme a rgen echeleusen, hina mēde mias ekeïtheph th᾽ apolauę̄ psych ē agōgias. Touton ēspasato ton bion kai Mōyoēs, en hypsēlę̄ tini koryphę̄ Rhamas hyperkeimenę̄ tēs kōmēs, agōnizomenos " kai ᾿Antiochos, anēr presthytēs, an erēmōtatǭ topǭ to thrinchion deimamenos - kai ᾿Hantou tōnïnos, en gegērachoti sōmati tois neois paraplēsiōs agōnizomenos. Kai estin autois esthēs hē autē, kai trophē, kai stasis, kai proseuchē, kai panny-chioi ponoi, kai panēmerioi" kai oute chronou mēkos, ou gēras, ouk astheneia physeōs elenchei tēn karterian, all᾽ akmazonta en heautois echousi ton erōta tou ponein. Kai allous de pleistous agōnistas en tois hēmeterois meresin, oresi te kai pediois, ho tēs aretēs agōnothetēs echei Theos, ous kai arithmēsai monon ouk eupetes, mēti ge dē hekastou bion syngrapsai. ᾿Archousan toinyn ek toutōn ōpheleian tois cherdanein boulomenois protetheichotes eph᾽ heteron eidos diēgēseōs trepsomai, kai tēs toutōn eulogias

This way of life was also emulated by John, a man who, besides his other qualities, shone with gentleness and mildness. … facing north, he has continued on that [peak] for twenty-five years so far, receiving the opposite assaults of the air. Everything else, so that I need not go through it item by item (food, clothing, the loads of iron), is like that of those already described. He is so far above everything human that he takes no comfort from any of it; and I shall at once give clear proof of this. When one of the zealous planted an almond tree beside his very enclosure, and in time it became a tree, gave him shade and [delighted] his sight, he ordered [it to be cut down], so that he might not enjoy even one comfort from it. Moses too embraced this life, contending on a high peak overhanging the village of Rhamas; and Antiochus, an old man, who built his enclosure in a very desolate place; and Antoninus, who in an aged body contends like the young. They have the same clothing, food, standing, prayer, and labours all night and all day; and neither length of time, nor old age, nor weakness of nature puts their endurance to shame, but they keep their love of labour in its prime within them. God, the president of the games of virtue, has very many other contestants in our parts, on mountains and in plains, whom it is not easy even to count, still less to write the life of each. Having set before those who wish to profit benefit enough from these, I shall turn to another kind of story, and [ask to share] the blessing of these men …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Theodoret briefly describes John, who cut down an almond tree to deny himself its shade, and the ascetics Moses, Antiochus and Antoninus, and notes that there are countless others.

  • Some words are lost in the scan (the place where John lives, the verbs in the almond-tree story, and the last words of the chapter); they are marked '…' and not supplied.
  • 'The loads of iron': chains and iron weights worn by some Syrian ascetics.

Notes on the original text

  • Digital text corrected (Migne's marginal letter inside a hyphenated word): παραπλη- Α σίως → παραπλησίως.

Cite (SBL): Theodoret, Hist. rel. 23 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/23

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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 24

24PG 82

Ζεθινᾶν ἄδουσι μέχρι καὶ τήμερον οἱ τῆς ἐχείνου Β ϑέας ἠξιωμένοι. Φασὶ δὲ αὐτὸν εἰς γῆρας ἐλάσαντα βαθὺ, καὶ τοῖς αὑτοῖς πόνοις μέχρις αὐτῆς χρησάμενον τῆς τελευτῆς, μηδὲν τῶν τῆς νεότητος ἀμεῖ- Ψαι τῷ βαρυτάτῳ βιαζόμενον γήρᾳ. Ἐπλεονέχτει δὲ, ὡς ἔφασαν, τοὺς ἐπ᾽ αὑτοῦ πάντας ἀνθρώπους τῇ τῆς προσευχῆς προσεδρίᾳ. Ἐν ταύτῃ γὰρ διημερεύων τε καὶ διανυχτερεύων, οὐ μόνον οὐκ ἐλάμθανε κόρον, ἀλλὰ καὶ θερμότερον τὸν πόθον εἰργάζετο. ᾿λλλὰ καὶ τοῖς πρὸς αὐτὸν δέ γε ἀτιχνουμένοις ὀλίγα ἄττα διαλεγόμενος, κατάγειν ἐκ τῶν οὐρανῶν οὐκ ἠνείχετο τὴν δίάνοιαν- ἀλλ᾽ εὐθὺς ἐχείνων ἀπαλλαττόμενος, ὡς μηδὲ πρὸς βραχὺ χωρισθεὶς τοῦ τῶν ὅλων Θεοῦ, πάλιν τὴν ἱκετείαν προσέφερεν. Ἐπειδὴ δὲ τὴν διηνεκῇ στάσιν τὸ γῆρας ἀλύπως φέρειν οὐκ εἴα, ἔρεισμα τούτῳ τὴν βακτηρίαν προσ- σ ἐφερε, γαὶ ταύτῃ προσχλινόμενος ὕμνει τὸν Δεσπότὴν καὶ ηὔχετο. Φιλοξενίψ δὲ πρὸς τοῖς ἄλλοις κοσμούμενος ἀγαθοῖς, μένειν τὴν ἑσπέραν πολλοὺς τῶν ὡς αὐτὸν ἀφικνουμένων ἐκέλευεν. Οἱ δὲ τὴν παννύχιον αὐτοῦ δειμαίνοντες στάσιν, ἀσχολίας τινὰς σχηπτόμενοι, τῶν πόνων σφᾶς αὐτοὺς ὑπεξῆγον. Τοῦτον καὶ ὁ μέγας ἐκεῖνος ὑπερηγάσθη καὶ τοῖς φοιτῶσι πρὸς αὐτὸν ἅπασι παρηγγύα τρέχειν, καὶ τοῦ πρεσδύτου τὴν εὐλογίαν τρυγᾷν, πατέρα καὶ διδάσκαλον ὀνομάζων, καὶ πάσης ἀρχέτυπὸν ἀποκαλῶν ἀρετῆς. Τούτῳ κοινωνῆσαι καὶ ταφῆς παρεκάλεσεν " ἀλλ᾽ οὐκ εἴασαν οἱ τὸ ἱερὸν ἔκεῖνο σῶμα διαρπάσαντες, καὶ εἰς τὸ προειρημένον χωρίον ἀπιχομίσαντες. Ὁ δὲ θεσπέσιος Ζεόινᾶς προτελευτήσας, εἰς τὴν πελάζοϑσαν αὐτῷ κώμην (Κίττα δὲ αὕτη καλεῖται), τῶν νομιζομένων ἀπήλανσε, καὶ σηκὸν δὲ τῇ θήχῃ μέγιστον χοδόμησαν. "ἴασιν γὰρ ἀναθλύζει τοῖς μετὰ πίστεως προσιοῦσι παντοδαπήν. "ἔχει δὲ νῦν καὶ μάρτυρας ὁμοροφίους, παρὰ Πέρσαις μὲν ἡγωνισμένους, ἐτησίοις δὲ πανηγύρεσι Τῆς τούτου διδασκαλίας ὁ μέγας ἀπήλαυσε Πολυχρόνιος " καὶ ὁ θειότατος δὲ Ἰάχωδο; τοῦτον ἔφη πρῶτον τρίχινον αὑτῷ δεδωκέναι χιτῶνα. Ἐγὼ δὲ ἐκεῖνον μὴ θεασάμενος πώποτε (πρὸ γὰρ τῆς ἐμῆς ἀφίξεως τοῦ βίου προχατειλήφει τὰ τέρμ), ἐν Πολυχρονίῳ τούτῳ τῷ πάνυ τὴν τοῦ θείου Ζεδινᾶ φιλοσοφίαν ὁρῶ. Οὐ γὰρ οὕτως ὁ κηρὸς τοῦ δακτυλίον τὸν καταγώγιον. Τοσαύτην ὠφέλειαν ἐκ τῆς τοῦ μεγάλου πὴν καταλιπὼν, ἐπὶ τὸν διδάσκαλον ἐπανήξω. ᾿Απὸ φορὰ Α τύπον ἐχμάττεται, ὡς οὗτος ἐχείνου περιφέρει τοὺς χαρακτῆρας. Καὶ τοῦτο οἴδα σαφῶς, τὰ περὶ ἐκείνον διηγήματα τοῖς ὑπὸ τούτου γιγνομένοις παρατιθείς, Ὁμοίως γὰρ τῷ θείῳ πυρπολεῖται πόθῳ, καὶ τῶν γηΐνων ἐστὶν ἀπάντων ὑπέρτερος " καὶ τῷ σώματι καὶ τὸν ἀέρα καὶ τὸν αἰθέρα, καὶ τῶν οὐρανῶν ὑψηλότερος γίνεται, καὶ τὴν θείαν διηνεκῶς θεωρίαν φαντάζεται. Καὶ οὔ ποτε χαθέλχειν ἐκεῖθεν ἀνέχεται τὴν διάνοιαν" ἀλλὰ καὶ προσδιαλεγόμενος τοῖς ἀφικνουμένοις, τὰ ἄνω περιπολεῖ, Τὴν δὲ παννύχιον αὐτοῦ ἀγρυπνίαν, καὶ στάσιν, ἐντεῦθεν μεμάθηκα. ᾿θρὼν γὰρ αὑτὸν, καὶ γήρᾳ κατὰ ταυτὸν καὶ ἀσθενείᾳ παᾶλαίοντα, καὶ θεραπείας οὐδὲ μιᾶς ἀπολαύοντα, ἔπεισα λιπαρήσας πολλάκις δύο συνοίκους λαδεῖν, καὶ τῆς παρὰ τούτων παραψυχῆς ἀπολαύειν. Ἐπειδὴ δὲ ἄν δρας ἀρετῇ λάμποντας ἤἥτησε, καθ᾽ ἑαυτοὺς ἐν ἑτέρῳ τοὺς θαυμασίους ἐκείνους, πάντων προελέσθαι θείου ἀνθρώπου τὴν θεραπείαν. Οὗτοι βραχὺν αὑτῷ συγγενόμενοι χρόνον, φυγεῖν ἐπειράθησαν, τὴν παννύχιον στάσιν οὐκ ἐνεγχόντες. Ἐπειδὴ δὲ τὸν θεῖαν ἄνδρα ἐχέτευον τῇ τοῦ σώματος ἀσθενείᾳ μετρῆσαι τὸν πόνον, « Οὐ μόνον, ἔφη αὐτοῖς, οὐ βιάξομαι διηνεκῶς κοινωνεῖν μοι τῆς Οἱ δὲ, ε Καὶ πῶς ἂν δυναίμεθα, ἔλεγον, τοῦ ἐν πόν νοῖς γεγηρακότος ἑστῶτος, καὶ τῆς τοῦ σώματος ὑγιαίνοντες καὶ μεποῦντες τῷ χρόνῳ; » ᾿Αλλὰ τῆς μὲν σεδασμίας Ἐμοὶ κεφαλῆς οὕτω τοὺς νυκτερινοὺς κατέμαθον πόνους. Οἱ δὲ ἄνδρες οὗτοι τοσαύτην τῷ χρόνῳ προσέλαθον ἀρετὴν, ὡς τὴν αὐτὴν τῷ μεγάλῳ τούτῳ μετιέναι φιλοσοφίαν. Καὶ ὁ μὲν Μιωῦσῆς (τοῦτ γὰρ αὐτῷ ὄνομα) μέχρι τοῦ παρόντος διέμεινε, πᾶ’ δαν ὡς πατρὶ καὶ δεσπότῃ θεραπείαν προσφέρων, καὶ τὴν ἀστράπτουσαν ἐκ τῆς ἱερᾶς ἐκείνης ψυχῆς ἀρετὴν ἐχματτόμενος. Ὃ δὲ Δαμιανὸς (τοῦτο γὰρ ὄνομα τῷ ἑτέρῳ), πόλιν τινὰ καταλαδὼν, οὐ πόῤῥω διαχειμέντ» (Νιαρὰ δὲ ὄνομα ταύτῃ), καὶ παρὰ τὰς ἅλως μικρὸν τινα οἰκίσκον εὑρὼν, ἐν ἐκείνῳ διάγει, τὴν αὐτὴν μετιὼν τὴν πολιτείαν, ὡς τοὺς ἀχριδῶς τοῦτον κἀκεῖνον ἐπισταμένους, θεωμένους αὐτὸν, τὸ» ποῦ μεγάλου Πολυχρονίου ψυχὴν ὑπολαμδάνειν ἐν ἑτέρῳ σώματι θεωρεῖν. Ἢ γὰρ αὐτὴ καὶ ἀπλότηνν Ὁ καὶ πραότης, καὶ μετριότης, καὶ τοῦ φθέγματος ἧψε: ρότης, καὶ συνουσίας γλυκύτης, ἐγρήγορπίς τε τῶν Ψυχῆς, καὶ τοῦ Θεοῦ κατανόησις, καὶ στάσις, χα! πόνος, καὶ ἀγρυπνία, καὶ τροφὴ, καὶ ἡ κατὰ τῷ θείαν νομοθεσίαν ἀκτημοσύνη. Πλὴν γὰρ σπυρίδς μικρᾶς, τὸν βρεχτὸν ἐχούσης φακὸν, οὐδὲν ἔχει τὸ Πολυχρονίου συνουσίας ἀπώνατο. Ἐγὼ δὲ τὸν μαθηγὰο τῆς πηγῆς ὁ χρουνὸς ἔχει τὸ νᾶμα. Οὗτος τοίνυν μετὰ τῶν ἄλλων παθῶν καὶ τὴν φιλο: τιμίαν τῆς ψυχῆς ἀπελάπας, καὶ τῆς κενῆς δόξης τὴν τυραννίδα. πατήσας, κατακρύπτειν ἀεὶ τοὺς πόνους ἐσπούδασε, Καὶ σίδηρον μὲν οὐκ ἐνέσχετο τάτην χομίσα: αὑτῷ τινα χι)εύσας, ὡς εἰς ἑτέραν ς χρείαν δῆθεν δεόμενος, ταύτην καὶ νύκτωρ ἐπετίθη Α ᾿ϑης «τοῖς ὥμοις, καὶ ἐπικειμένης προσηύχετο, καὶ μεθ᾽ ἡμέραν ἀπολαύων σχολῆς. ᾿Αφιχνουμένου δέ τινος, καὶ τὴν θύραν πατάσσοντος, ὄν τινι χωρίῳ ταύτην χατέχρυπτε. Ταύτην μοί τις ἀπέδειξε θεασάμενος " αὶ γνῶναι βουληθεὶς τὸ φορτίον ὁπόσον, μόλις ἀμφοπτέραις ἠώρησα ταῖς χερσίν. Ὁ δέ με θεασάμενος ἀφεῖναι ἐχέλευνεν. Ἐγὼ δὲ ἀντελιπάρουν λαθεῖν, ἵνα κλέψω τοῦ πόνου τὴν πρόφασιν. Ὡς δὲ ἀνιώμενον εἶδον, παρεχώρησα τῷ πόθῳ τῆς νίκης. Ἐκ τούτων αὑτῷ τῶν πόνων ἐπανθεῖ καὶ θεόσδοτος χάρις, καὶ πολλὰ θαύματα ταῖς ἐκείνου προσευχαῖς ἐνεργεῖται. Καὶ γὰρ ἡνίκα ὁ χαλεπὸς ἐκεῖνος αὐχμὸς τρύχων τοὺς ἀνθρώπους εἰς ἱκεσίαν διήγειρεν, ἀφίκετο πρὸς αὑτὸν ἱερέων πλῆθος " συνῆν δὲ τούτοις καὶ τῆς ᾽Αν- τιοχέων τις χώρας, κώμας πολλὰς ποιμαίνειν τετα- τευς, πεῖσαι τὸν ἄνδρα, ληχυθίῳ τινὶ ἐπιθεῖναι τὴν δεξιάν. Τῶν δὲ εἰρηκότων ὡς οὐκ ἀνέξεται, εὐχῆς μετὰ ταῦτα γινομένης, καὶ τῆς θεσπεσίας μοι κεφαλῆς προσευχομένης, ὄπισθεν ἐκεῖνος ἑστὼς προὔτεινε παῖς δύο χερσὶ τὸ ληχύθιον, Τὸ δὲ ἀνέδλυσεν, ὡς δύο καὶ τρεῖς τῶν παρόντων ἑκτεῖναι τὰς χεῖρας, καὶ πεπληρωμένας ταύτας τοῦ ἐλαίου λαδεῖν. ᾿Αλλ᾽ ὅμως καὶ τῆς θείας χάριτος ἀφεὶς τὰς ἀκτῖνας, καὶ παντοδαποῖς κατορθώμασι βρίθων, καὶ ὁσημέραι συλλέγων «ἧς φιλοσοφίας τὸν πλοῦτον, οὕτως ἐστὶ τὸ φρόνημα μέτριος, ὡς ἑκάστου τῶν ὡς αὐτὸν ἀφικνουμένων ἄμφω τὼ πόδε περιπτύσσεσθαι, καὶ τὸ μέτωπον ἐπιτιθέναι τῇ γῇ, εἴτε στρατιώτης, εἴτε χειροτέχνης, εἴτε ἄγροιχος εἴη. Διηγήσομαι δέ τι, καὶ τὴν ἀπλότητα καὶ τὴν μετριότητα αὐτοῦ διδάξαι δυνάμενον. ᾿Ανήρ τις σπουδαῖος, τοῦδε τοῦ ἔθνους τὴν ἡγεμονίαν λαχὼν, καὶ τὴν Κῦρον καταλαθὼν, σὺν ἐμοὶ τῆς τῶν μεγάλων τούτων ἀθλητῶν ἀπολαῦσαι θεωρίας ἠθέλησε. Τοὺς ἄλλους τοίνυν περινοστήσαντες, καὶ παρὰ τοῦτον, οὗ νῦν τὴν ἀρετὴν ἀφηγούμεθα. Ἐμοῦ τοίνυν εἰρηκότος, ὡς ἡγεμών ἐστιν ὁ σὺν ἐμοὶ παραγενόμενος, καὶ τοῦ δικαίου φροντιστὴς, καὶ τῶν εὐσεδῶν ἐραστὴς, εὐθὺς ὁ θεσπέσιος ἄνθρωπος ἄμφω τὼ χεῖρε προτείνας, καὶ ἀμφοῖν τοῖν ποδοῖν λαδόμενος, « Αἴτησίν τινα, ἔφῃ, ἐπαγγείλασθαί σοι θέλω, » Τοῦ δὲ λίαν δυσχεράναντος, καὶ ἀνίστασθαι ἰχετεύοντος, καὶ ποιήσειν ὅ τι ἂν χελεύσειεν ὑπισχνουμένου (ἐτόπαζε γὰρ αὑτὸν περί τινος τῶν ὑπηκόων παρακα- ἡ λεῖν), ἔφη ὁ θεσπέσιος ἄνθρωπος" « Οὐκοῦν ἐπειδή περ ὑπέσχου, καὶ ὄρκῳ τὴν ὑπόσχεσιν ἐδεδαίωσα;, σπουδαίως τὰς ὑπὲρ ἐμοῦ τῷ Θεῷ προσένεγκε προσεὐχάς. » Ὁ δὲ τὰ μέτωπα τύπτων ἱχέτενε λῦσαι τὸν ὅρκον, ὡς οὐκ ἀξιόχρεως ὧν οὐδὲ τὰς ὑπὲρ αὑτοῦ ἱκετείας τῷ Δεσπότῃ προσφέρειν. Τὸν ἐν τοσούτῳ ποΐνυν φιλοσοφίας ὕψει τοσαύτην ἔχοντα τοῦ φρονήμᾶτος μετριότητα, ποῖος ἂν λόγος εὐφημῆσαι πρὸ; ἀξίαν ἀρκέσειε; Τούτου τὴν φιλοπονίαν οὐδὲ παντοδαπὰ προσπεσόντα διήλεγξε πάθη, ἀλλ᾽ ὑπὸ νόσου πειχίλης πολιορχούμενος, τῶν αὐτῶν πόνων ἀνέχεται. Ἰ]ολλοῖς δὲ πολλάκις χρησάμενοι λόγοις, μόγις τουτονὶ κὸν) οἰκίσκον ᾧχυδομησάμεθα, θάλπος ὀλίγον τῷ σώμᾶτι πάμπαν χατεγυγρένῳ μηχανησάμενοι, Τούτῳ κατέλιπον δὲ καὶ τελευτήσαντες - ἐδέξατο δὲ οὐδὲν παρ᾽ οὐδενὸς οὐδὲ πώποτε" ἀλλ᾽ αὐτοὺς οἰκονόμους γενέσθαι τῶν προσφερομένων ἐκέλευσε. Καὶ σισύ- ἡ ραν δὲ αὐτῷ ὁ μέγας Ἰάχωδος ὑπό τινος αὐτῷ κομι-, σθεῖσταν ἀπέστειλεν: ἀλλὰ καὶ ταύτην ἀντέπεμψε, στεγανωτέραν αὐτὴν καὶ εὐεμγεστέραν ἰδών. Εὐτελέσι γὰρ λίαν καὶ εὐώνοις ἱματίοις κεχρημένος λει. Οὕτω δὲ τὴν πενίαν πάσης ἐρασμιωτέραν βασιλείας ἡγεῖτο, ὡς μηδὲ τὴν ἀναγκαίαν ἔχειν ἀεὶ τροφήν. Οἶδα γὰρ πολλάκις ἀφικόμενος, καὶ εὐλογίαν αἰτήσας, καὶ μηδὲν ἕτερον εὑρὼν ἣ δύο μόνας ἰσχάδας. Τούτου τὸ μέλι, καὶ τοῖς ὀρῶσι τριπόθητον, καὶ τοῖς ἀκούουσι λίαν ἐπέραστον. Οὐδένα γὰρ οἶδα ἀν-θρώπων, οὐδὲ τῶν κομιδῇ φιλοσχωμμόνων τούτῳ μῶμον ἐπιτεθειχότα πώποτε. ᾿Αλλὰ πάντες ἄδουσι καὶ εὐφημοῦσι, καὶ παρ' αὐτὸν φοιτῶντες οὐ θέλουσιν ἀπαλλάττεσθαι.

Zethinan adousi mechri kai tēmeron hoi tēs echeinou B ϑeas ēxiōmenoi. Phasi de auton eis gēras elasanta bathy, kai tois hautois ponois mechris autēs chrēsamenon tēs teleutēs, mēden tōn tēs neotētos amei- Psai tǭ barytatǭ biazomenon gērą. Epleonechtei de, hōs ephasan, tous ep᾽ hautou pantas anthrōpous tę̄ tēs proseuchēs prosedrią. En tautę̄ gar diēmereuōn te kai dianychtereuōn, ou monon ouk elamthane koron, alla kai thermoteron ton pothon eirgazeto. ᾿llla kai tois pros auton de ge atichnoumenois oliga atta dialegomenos, katagein ek tōn ouranōn ouk ēneicheto tēn dianoian- all᾽ euthys echeinōn apallattomenos, hōs mēde pros brachy chōristheis tou tōn holōn Theou, palin tēn hiketeian prosepheren. Epeidē de tēn diēnekę̄ stasin to gēras alypōs pherein ouk eia, ereisma toutǭ tēn baktērian pros- s ephere, gai tautę̄ proschlinomenos hymnei ton Despotēn kai ēucheto. Philoxenips de pros tois allois kosmoumenos agathois, menein tēn hesperan pollous tōn hōs auton aphiknoumenōn ekeleuen. Hoi de tēn pannychion autou deimainontes stasin, ascholias tinas schēptomenoi, tōn ponōn sphas autous hypexēgon. Touton kai ho megas ekeinos hyperēgasthē kai tois phoitōsi pros auton hapasi parēngya trechein, kai tou presdytou tēn eulogian trygąn, patera kai didaskalon onomazōn, kai pasēs archetypon apokalōn aretēs. Toutǭ koinōnēsai kai taphēs parekalesen " all᾽ ouk eiasan hoi to hieron ekeino sōma diarpasantes, kai eis to proeirēmenon chōrion apichomisantes. Ho de thespesios Zeoinas proteleutēsas, eis tēn pelazoϑsan autǭ kōmēn (Kitta de hautē kaleitai), tōn nomizomenōn apēlanse, kai sēkon de tę̄ thēchę̄ megiston chodomēsan. "iasin gar anathlyzei tois meta pisteōs prosiousi pantodapēn. "echei de nyn kai martyras homorophious, para Persais men hēgōnismenous, etēsiois de panēgyresi Tēs toutou didaskalias ho megas apēlause Polychronios " kai ho theiotatos de Iachōdo? touton ephē prōton trichinon hautǭ dedōkenai chitōna. Egō de ekeinon mē theasamenos pōpote (pro gar tēs emēs aphixeōs tou biou prochateilēphei ta term), en Polychroniǭ toutǭ tǭ pany tēn tou theiou Zedina philosophian horō. Ou gar houtōs ho kēros tou daktylion ton katagōgion. Tosautēn ōpheleian ek tēs tou megalou pēn katalipōn, epi ton didaskalon epanēxō. ᾿Apo phora A typon echmattetai, hōs houtos echeinou peripherei tous charaktēras. Kai touto oida saphōs, ta peri ekeinon diēgēmata tois hypo toutou gignomenois paratitheis, Homoiōs gar tǭ theiǭ pyrpoleitai pothǭ, kai tōn gēïnōn estin apantōn hyperteros " kai tǭ sōmati kai ton aera kai ton aithera, kai tōn ouranōn hypsēloteros ginetai, kai tēn theian diēnekōs theōrian phantazetai. Kai ou pote chathelchein ekeithen anechetai tēn dianoian" alla kai prosdialegomenos tois aphiknoumenois, ta anō peripolei, Tēn de pannychion autou agrypnian, kai stasin, enteuthen memathēka. ᾿thrōn gar hauton, kai gērą kata tauton kai astheneią paalaionta, kai therapeias oude mias apolauonta, epeisa liparēsas pollakis dyo synoikous ladein, kai tēs para toutōn parapsychēs apolauein. Epeidē de an dras aretę̄ lampontas hēētēse, kath᾽ heautous en heterǭ tous thaumasious ekeinous, pantōn proelesthai theiou anthrōpou tēn therapeian. Houtoi brachyn hautǭ syngenomenoi chronon, phygein epeirathēsan, tēn pannychion stasin ouk enenchontes. Epeidē de ton theian andra echeteuon tę̄ tou sōmatos astheneią metrēsai ton ponon, « Ou monon, ephē autois, ou biaxomai diēnekōs koinōnein moi tēs Hoi de, e Kai pōs an dynaimetha, elegon, tou en pon nois gegērakotos hestōtos, kai tēs tou sōmatos hygiainontes kai mepountes tǭ chronǭ? » ᾿Alla tēs men sedasmias Emoi kephalēs houtō tous nykterinous katemathon ponous. Hoi de andres houtoi tosautēn tǭ chronǭ proselathon aretēn, hōs tēn autēn tǭ megalǭ toutǭ metienai philosophian. Kai ho men Miōysēs (tout gar autǭ onoma) mechri tou parontos diemeine, pa’ dan hōs patri kai despotę̄ therapeian prospherōn, kai tēn astraptousan ek tēs hieras ekeinēs psychēs aretēn echmattomenos. Ho de Damianos (touto gar onoma tǭ heterǭ), polin tina kataladōn, ou porrhō diacheiment» (Niara de onoma tautę̄), kai para tas halōs mikron tina oikiskon heurōn, en ekeinǭ diagei, tēn autēn metiōn tēn politeian, hōs tous achridōs touton kakeinon epistamenous, theōmenous auton, to» pou megalou Polychroniou psychēn hypolamdanein en heterǭ sōmati theōrein. Ē gar autē kai aplotēnn Ho kai praotēs, kai metriotēs, kai tou phthegmatos hēpse: rotēs, kai synousias glykytēs, egrēgorpis te tōn Psychēs, kai tou Theou katanoēsis, kai stasis, cha! ponos, kai agrypnia, kai trophē, kai hē kata tǭ theian nomothesian aktēmosynē. Plēn gar spyrids mikras, ton brechton echousēs phakon, ouden echei to Polychroniou synousias apōnato. Egō de ton mathēgao tēs pēgēs ho chrounos echei to nama. Houtos toinyn meta tōn allōn pathōn kai tēn philo: timian tēs psychēs apelapas, kai tēs kenēs doxēs tēn tyrannida. patēsas, katakryptein aei tous ponous espoudase, Kai sidēron men ouk enescheto tatēn chomisa: hautǭ tina chi)eusas, hōs eis heteran s chreian dēthen deomenos, tautēn kai nyktōr epetithē A ᾿ϑēs «tois hōmois, kai epikeimenēs prosēucheto, kai meth᾽ hēmeran apolauōn scholēs. ᾿Aphichnoumenou de tinos, kai tēn thyran patassontos, on tini chōriǭ tautēn chatechrypte. Tautēn moi tis apedeixe theasamenos " ai gnōnai boulētheis to phortion hoposon, molis amphopterais ēōrēsa tais chersin. Ho de me theasamenos apheinai echeleunen. Egō de anteliparoun lathein, hina klepsō tou ponou tēn prophasin. Hōs de aniōmenon eidon, parechōrēsa tǭ pothǭ tēs nikēs. Ek toutōn hautǭ tōn ponōn epanthei kai theosdotos charis, kai polla thaumata tais ekeinou proseuchais energeitai. Kai gar hēnika ho chalepos ekeinos auchmos trychōn tous anthrōpous eis hikesian diēgeiren, aphiketo pros hauton hiereōn plēthos " synēn de toutois kai tēs ᾽An- tiocheōn tis chōras, kōmas pollas poimainein teta- teus, peisai ton andra, lēchythiǭ tini epitheinai tēn dexian. Tōn de eirēkotōn hōs ouk anexetai, euchēs meta tauta ginomenēs, kai tēs thespesias moi kephalēs proseuchomenēs, opisthen ekeinos hestōs prouteine pais dyo chersi to lēchythion, To de anedlysen, hōs dyo kai treis tōn parontōn hekteinai tas cheiras, kai peplērōmenas tautas tou elaiou ladein. ᾿All᾽ homōs kai tēs theias charitos apheis tas aktinas, kai pantodapois katorthōmasi brithōn, kai hosēmerai syllegōn «hēs philosophias ton plouton, houtōs esti to phronēma metrios, hōs hekastou tōn hōs auton aphiknoumenōn amphō tō pode periptyssesthai, kai to metōpon epitithenai tę̄ gę̄, eite stratiōtēs, eite cheirotechnēs, eite agroichos eiē. Diēgēsomai de ti, kai tēn aplotēta kai tēn metriotēta autou didaxai dynamenon. ᾿Anēr tis spoudaios, toude tou ethnous tēn hēgemonian lachōn, kai tēn Kyron katalathōn, syn emoi tēs tōn megalōn toutōn athlētōn apolausai theōrias ēthelēse. Tous allous toinyn perinostēsantes, kai para touton, hou nyn tēn aretēn aphēgoumetha. Emou toinyn eirēkotos, hōs hēgemōn estin ho syn emoi paragenomenos, kai tou dikaiou phrontistēs, kai tōn eusedōn erastēs, euthys ho thespesios anthrōpos amphō tō cheire proteinas, kai amphoin toin podoin ladomenos, « Aitēsin tina, ephę̄, epangeilasthai soi thelō, » Tou de lian dyscheranantos, kai anistasthai icheteuontos, kai poiēsein ho ti an cheleuseien hypischnoumenou (etopaze gar hauton peri tinos tōn hypēkoōn paraka- hē lein), ephē ho thespesios anthrōpos" « Oukoun epeidē per hypeschou, kai orkǭ tēn hyposchesin ededaiōsa?, spoudaiōs tas hyper emou tǭ Theǭ prosenenke proseuchas. » Ho de ta metōpa typtōn hichetene lysai ton horkon, hōs ouk axiochreōs hōn oude tas hyper hautou hiketeias tǭ Despotę̄ prospherein. Ton en tosoutǭ poïnyn philosophias hypsei tosautēn echonta tou phronēmatos metriotēta, poios an logos euphēmēsai pro? axian arkeseie? Toutou tēn philoponian oude pantodapa prospesonta diēlenxe pathē, all᾽ hypo nosou peichilēs poliorchoumenos, tōn autōn ponōn anechetai. I]ollois de pollakis chrēsamenoi logois, mogis toutoni kon) oikiskon hǭchydomēsametha, thalpos oligon tǭ sōmati pampan chategygrenǭ mēchanēsamenoi, Toutǭ katelipon de kai teleutēsantes - edexato de ouden par᾽ oudenos oude pōpote" all᾽ autous oikonomous genesthai tōn prospheromenōn ekeleuse. Kai sisy- hē ran de autǭ ho megas Iachōdos hypo tinos autǭ komi-, stheistan apesteilen: alla kai tautēn antepempse, steganōteran autēn kai euemgesteran idōn. Eutelesi gar lian kai euōnois himatiois kechrēmenos lei. Houtō de tēn penian pasēs erasmiōteran basileias hēgeito, hōs mēde tēn anankaian echein aei trophēn. Oida gar pollakis aphikomenos, kai eulogian aitēsas, kai mēden heteron heurōn hē dyo monas ischadas. Toutou to meli, kai tois orōsi tripothēton, kai tois akouousi lian eperaston. Oudena gar oida an-thrōpōn, oude tōn komidę̄ philoschōmmonōn toutǭ mōmon epitetheichota pōpote. ᾿Alla pantes adousi kai euphēmousi, kai par' auton phoitōntes ou thelousin apallattesthai.

Zebinas is sung of even today by those who were counted worthy to see him. They say that he reached a deep old age and kept up the same labours right to his death, changing nothing of the practice of his youth though weighed down by the heaviest old age. He surpassed, as they said, all the people of his time in perseverance in prayer; spending day and night in it, he not only never had enough of it but made his longing ever hotter. Even when he talked a little with those who came to him, he would not bring his mind down from heaven; he would release himself from them at once and, as though not separated even briefly from the God of all, offer his supplication again. When old age would not let him bear continuous standing without pain, he used his staff as a prop, and leaning on it sang hymns to the Master and prayed. Adorned with hospitality besides his other good qualities, he bade many of those who came to him stay the evening; but they, dreading his all-night standing, pleaded some business and slipped away from the labours. That great man [Maron] too admired him exceedingly, and urged all who came to him to run and gather the old man’s blessing, calling him father and teacher and naming him an archetype of all virtue. He even asked to share his tomb; but those who carried off that sacred body and took it to the place already mentioned did not allow it. The godly Zebinas, who died first, received the customary rites in the village near him (it is called Kitta), and they built a very large shrine over his tomb; for it pours out healing of every kind for those who approach with faith. It now also has martyrs sharing its roof, who contended among the Persians, and [are honoured] with yearly festivals.

The great Polychronius enjoyed his teaching; and the most divine James said that it was he who first gave him a hair tunic. I never saw Zebinas (the end of his life came before my arrival), but in this all-excellent Polychronius I see the philosophy of the divine Zebinas. Wax does not take the impression of a seal-ring so well as this man bears the features of that one. I know this clearly from setting the stories about him beside what this man does. Like him he is set on fire by divine longing and is above all earthly things; … the air and the ether, and becomes higher than the heavens, and continually pictures the divine contemplation. He never allows his mind to be dragged down from there; even while talking with those who come, he travels about on high. His all-night vigil and standing I learned in this way. Seeing him wrestling with old age and weakness at once and receiving no care at all, I persuaded him by repeated urging to take two companions and enjoy some relief from them. When he asked for men shining in virtue, [I persuaded] those admirable men, [who were living] by themselves in another [place], to prefer the service of the divine man to everything. They stayed with him a short time and then tried to run away, unable to bear the all-night standing. When they begged the divine man to measure his labour by the weakness of his body, he said to them: ‘Not only will I not force you to share my … continually …’ They said: ‘And how could we [rest] while a man grown old in labours stands, when we are healthy in body and younger in years?’ So I learned the night labours of that head venerable to me. These men in time acquired such virtue that they pursue the same philosophy as this great man. Moses (that is the name of one) has remained with him until now, offering him every service as to a father and master, and taking the impression of the virtue that flashes from that sacred soul. Damian (that is the name of the other) went to a town not far off (its name is Niara), found a small cell beside the threshing-floors, and lives in it, pursuing the same way of life, so that those who know both men well suppose, when they see him, that they are seeing the soul of the great Polychronius in another body. For he has the same simplicity, gentleness and modesty, the same mildness of speech and sweetness in company, wakefulness of soul and contemplation of God, standing and labour, vigil and food, and the lack of possessions prescribed by the divine law. Apart from a small basket holding soaked lentils, his dwelling has nothing. So great was the benefit he drew from the company of the great Polychronius. But I shall leave the disciple and return to the teacher; for it is from the spring that the stream has its water.

This man, then, having driven love of honour out of his soul along with the other passions and trampled on the tyranny of vainglory, has always been eager to hide his labours. He would not bear iron; but … this he had someone bring him, as though he needed it for some other use, and by night he put it on his shoulders and prayed with it on him, and by day … enjoying leisure. When someone came and knocked at the door, he hid it in some place. Someone who had seen it showed it to me; wishing to know how heavy the load was, I could barely lift it with both hands. When he saw me, he told me to put it down. I begged to take it away, to steal the occasion of his labour; but when I saw him distressed, I gave way to his desire for victory. From these labours God-given grace blossoms on him, and many wonders are worked by his prayers. When that grievous drought was wearing people down and rousing them to supplication, a multitude of priests came to him; and with them was one of those appointed to shepherd many villages of the territory of Antioch, who … to persuade the man to lay his right hand on a flask. When they said that he would not allow it, he waited until prayer was being made and that godly head was praying, and then, standing behind him, held out the flask with both hands. It bubbled up so that two or three of those present stretched out their hands and received them full of the oil. Yet though he sends out the rays of divine grace, is laden with achievements of every kind, and daily gathers the wealth of philosophy, he is so modest in mind that he embraces both feet of each who comes to him and puts his forehead to the ground, whether soldier, craftsman or peasant. I shall tell something that can show his simplicity and his modesty. A zealous man, allotted the governorship of this province, came to Cyrrhus and wished to enjoy with me the sight of these great athletes. We went round the others and came also to this man whose virtue we are now relating. When I said that the one who had come with me was the governor, a guardian of justice and a lover of the pious, at once the godly man stretched out both hands, took hold of both his feet, and said: ‘I want you to promise me a request.’ He was much distressed and begged him to get up, promising to do whatever he commanded (for he supposed he would plead for one of his subjects). The godly man said: ‘Then, since you have promised and confirmed the promise with an oath, offer prayers earnestly to God for me.’ The governor, striking his forehead, begged him to release him from the oath, since he was not worthy to offer supplications to the Master even for himself. What words could suffice to praise worthily a man who at such a height of philosophy has such modesty of mind? Not even the diseases of every kind that have fallen on him have put his love of labour to shame; though besieged by varied sickness, he holds to the same labours. After using many arguments many times, we barely managed to build this little cell, contriving a little warmth for his body, which was entirely frozen … some even left [him legacies] when they died; but he has never received anything from anyone, and has bidden them become stewards of what they offered. The great James sent him a cloak that someone had brought to James; but he sent this back too, seeing that it was thicker and more comfortable. For he uses very cheap and inexpensive clothing. He holds poverty so much more lovely than any kingdom that he does not always have even the food he needs. I know that I often came and asked for a blessing and found nothing but two dried figs. His character is thrice-longed-for by those who see him and very lovely to those who hear of him. I know of no one, not even among those most fond of mockery, who has ever found fault with him; all sing his praises, and those who visit him do not wish to leave.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Zebinas, a man of tireless prayer, is buried at Kitta; his disciple Polychronius, whom Theodoret knew, carries a hidden load by night, works wonders, and is so humble that he clasps the feet of every visitor, including the governor.

  • The scan of this chapter is damaged: Latin debris from Migne's parallel column is removed by logged corrections; lost or garbled Greek words are marked '…' and not supplied. The sentences 'So great was the benefit … from the company of the great Polychronius. But I shall leave the disciple and return to the teacher' stand out of place in the scan and are translated where the sense shows they belong.
  • 'That great man [Maron]': the name is not in the surviving text; the reference to 'the place already mentioned' points to Maron (Life 16), whose body was carried off by a neighbouring village (uncertain).
  • 'His character': the scan reads 'his honey' (μέλι), probably a misreading of ἦθος (uncertain).
  • The object Polychronius carried by night is lost in the scan.
  • The martyrs 'who contended among the Persians' are victims of the Persian persecutions; their relics were brought to Kitta.
  • 'The most divine James' and 'the great James' are James of Cyrrhestica (Life 21).

Notes on the original text

  • Digital text corrected (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): ἰῃ ἢ- : δι οῖας ὦ οὖ ἢ οὐδ αἱ "απο πὶ ἴπ τυ] 105. οχ [18 υΐ δά δὶ 856 ἰδ αι} νορας οὕ [18 αυϑ δ Υἱ φ Πα 8, βιδιοηθδήθθ πίης πιουἱ ἱπι 066 }}}} Βοῃ εἰς διὰ ἰ) δἃ εὐ απ τοοῖα πογυπὶ, ἔπ ἐπεποη 65, τη πὶ 1 6πι οι οἱ δἰ πη ρ οἱἴΔ5, οἱ πχληβυσίααἀο, οἱ πιὸἡ 1}}}}}} 651 ἦτ → ; Ραῖ : δοοδάοθαὶ Δ᾽ φὰς, οἱ οβίϊυ πὶ ρα βαραὶ, θδμ ἴῃ 8}}υἱ ηοδἴ → ; Β Απιϊοομοηδ γορίοη 8, φαΐ τυ 08 νοῦ 8 ρϑδίθῦ → ; ρεσἀν δου νι πι τ γβ 408 εἱ ἀυο εἴ δά δ Ογ- Τυ) ἀδ ε οῖο, ἰπαυθ, ἃ δῖϊ, φυ ἴῃ ἴδ) δι.- Ὀϊδ υἱ ὁἢἀυοί!, υἱ διε, οὐ δθρα δὰ Ετιδιῖα νϑηΐγθη, δἰ ἃ αἰ δ}} δεῖ, εἴ φοὶ υἷα → ; ᾿ ἰῃοἱ (Γἃ- → .

Topics: Prayer

Cite (SBL): Theodoret, Hist. rel. 24 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/24

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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 25

25PG 82

Ταύτης ἐστὶ τῆς συμμορίας καὶ ᾿Ασκληπιὸς ὁ θαυμάσιος, δέκα μὲν σταδίους ἀφεστηχὼς, τὴν αὐτὴν δὲ πολιτείαν ἐξηλωχώς. Καὶ τροφὴ γὰρ αὐτῷ ἡ αὐτὴ, καὶ ἐσθὴς, καὶ ἤθους μετριότης, καὶ φιλοξενία, καὶ φιλαδελφία, ἡμερότης τε καὶ πραότης, καὶ ἡ πρὸς τὸν Θεὸν ὁμιλία, καὶ ἡ ἀκροτάτῃ πενία " πρὸς τούτοις καὶ ἡ τῆς ἀρετῆς περιουσία, καὶ τῆς φιλοσοφίας ὁ πλοῦτος, καὶ τἄλλα πάντα, ὅσα περὶ τῆς ἱερᾶς ἐχείγῆς διεξήλθομεν κεφαλῇς. Φασὶ δὲ αὑτὸν, καὶ ἡνίχα τοῖς τὴν κώμην οἰκοῦσιν ἀδελφοῖς συγχατείλεχτο, τὴν ἀσχητιχὸν καὶ κόσμιον ἀσπάσασθαι βίον, καὶ μηδεμίαν ἐκ τῆς τῶν πολλῶν ἐπιμιξίας λώδην σαι. Ἐν ἑκατέρῳ τοίνυν διαπρέψας βίῳ, τῷ τε πολινων ἀξιωθήσεται. Πολλοὶ δὲ καὶ ἄλλοι τὴν τούτου ἐζήλωσαν ἀρετὴν, καὶ πλήρης οὐκ ἡ ἡμετέρα μόντ, ἀλλὰ καὶ αἱ γειτονεύουσαι πόλεις καὶ κῶμαι, τῆς τοιᾶσξΞς φιλοσοφίας. Εἷς δὲ τούτων ἐστὶ καὶ ὁ θειόχώμῃ Νιμουζᾶν καλουμένῃ " ὃς καὶ παρ᾽ αὑτὸ ὧν τοῦ βίου τὸ τέρμα (ἐτῶν γάρ ἔστι πλειόνων ἣ ἕννετὰς ἀποκρίσεις ποιούμενος, οὐκ ὁρώμενος δὲ, καὶ οὔτε πυρὶ χρώμενος, οὔτε λυχνιαίου φωτὸς ἀπολαύων. Ἐμὲ δὲ δὶς τὴν θύραν ἀνοίξας ἔσω γενέσθαι προσέταξε, ταύτῃ με τιμήσας, καὶ ἣν ἔχει περὶ ἐμὲ στοργὴ» ἐπιδείξας, Οἱ μὲν οὖν ἔτι περιόντες τῶν παρ᾽ ἐμοῦ λόγων οὗ δέονται. Δύνανται γὰρ, εἰ ἐθελήσωσιν, αὐτόπται τῆς Ὁ τούτων γενέσῆαι φιλοσοφίας. Τοῖς δ᾽ ἐσομένοις, καὶ ο ἰη- «ἧς τούτων οὐ μεταλαγχάνουσι θέας, ἀρκεῖ καὶ ταῦτα εἰς ὠφέλειαν, τῆς τούτων φιλοσοφίας τὸν χαρακτῆρα δεικνύντα. Ἐνταῦθα τοίνυν καὶ τὸν περὶ τούτων συμπεράνας λόγον, καὶ τῆς εὐλογίας τὴν ἀντίδοσιν ἐπαγ-

Tautēs esti tēs symmorias kai ᾿Asklēpios ho thaumasios, deka men stadious aphestēchōs, tēn autēn de politeian exēlōchōs. Kai trophē gar autǭ hē autē, kai esthēs, kai ēthous metriotēs, kai philoxenia, kai philadelphia, hēmerotēs te kai praotēs, kai hē pros ton Theon homilia, kai hē akrotatę̄ penia " pros toutois kai hē tēs aretēs periousia, kai tēs philosophias ho ploutos, kai talla panta, hosa peri tēs hieras echeigēs diexēlthomen kephalę̄s. Phasi de hauton, kai hēnicha tois tēn kōmēn oikousin adelphois synchateilechto, tēn aschētichon kai kosmion aspasasthai bion, kai mēdemian ek tēs tōn pollōn epimixias lōdēn sai. En hekaterǭ toinyn diaprepsas biǭ, tǭ te polinōn axiōthēsetai. Polloi de kai alloi tēn toutou ezēlōsan aretēn, kai plērēs ouk hē hēmetera mont, alla kai hai geitoneuousai poleis kai kōmai, tēs toiasxXs philosophias. Heis de toutōn esti kai ho theiochōmę̄ Nimouzan kaloumenę̄ " hos kai par᾽ hauto hōn tou biou to terma (etōn gar esti pleionōn hē hennetas apokriseis poioumenos, ouk horōmenos de, kai oute pyri chrōmenos, oute lychniaiou phōtos apolauōn. Eme de dis tēn thyran anoixas esō genesthai prosetaxe, tautę̄ me timēsas, kai hēn echei peri eme storgē» epideixas, Hoi men oun eti periontes tōn par᾽ emou logōn hou deontai. Dynantai gar, ei ethelēsōsin, autoptai tēs Ho toutōn genesēai philosophias. Tois d᾽ esomenois, kai o iē- «hēs toutōn ou metalanchanousi theas, arkei kai tauta eis ōpheleian, tēs toutōn philosophias ton charaktēra deiknynta. Entautha toinyn kai ton peri toutōn symperanas logon, kai tēs eulogias tēn antidosin epag-

Of this company too is the admirable Asclepius, who lives ten stades away and has emulated the same way of life. He has the same food and clothing, modesty of character, hospitality and brotherly love, mildness and gentleness, converse with God, and the most extreme poverty; and besides these the abundance of virtue, the wealth of philosophy, and everything else that we related of that sacred head. They say that even when he was enrolled among the brothers living in the village, he embraced the ascetic and orderly life and suffered no harm from mixing with the many. Having excelled, then, in both lives, the … will be counted worthy … Many others too have emulated his virtue, and not only our [city] but also the neighbouring cities and villages are full of such philosophy. One of these is the most divine … in a village called Nimouza; he too, … near the end of his life (for he is more than ninety years old) … giving answers, but without being seen, using no fire and not enjoying even lamplight. But twice he opened the door and bade me come inside, honouring me in this way and showing the affection he has for me. Those who are still alive have no need of words from me; for they can, if they wish, become eyewitnesses of these men’s philosophy. For those who will come later, and those who do not share the sight of them, these things suffice for their benefit, since they show the character of these men’s philosophy. Here then, having completed the account of these men too, and [asking] for the return of a blessing …

Notes and citation

Summary: Asclepius, who lived as an ascetic first in a village community and then alone, and an aged recluse of Nimouza who twice admitted Theodoret, close Theodoret's account of the living ascetics around Polychronius.

  • The scan of this short chapter is damaged: Latin debris from Migne's parallel column is removed by logged corrections; the name of the recluse of Nimouza, some words about his enclosure, and the last words of the chapter are lost and marked '…'.
  • 'That sacred head' is Polychronius (Life 24).

Notes on the original text

  • Digital text corrected (Latin debris from Migne's parallel column, read as Greek letters by the OCR): διθυ]αι βυηΐ, πο ποοῖγα βοί πὶ ρἰθηᾶ 65, 86 νἱν αὶ → ; εἶπα οἱ ᾽ἢ γο 8 αὐ → .

Cite (SBL): Theodoret, Hist. rel. 25 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/25

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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).