Religious History 26
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 26
26PG 82
Συμεώνην τὸν πάνυ, τὸ μέγα θαῦμα τῆς οἶκουμένης, ἴσασι μὲν ἅπαντες οἱ τῇ; ᾽Ῥωμαίων ἦγεμον ας διπήχοοι" ἔγνωσαν δὲ καὶ Πέρσαι, καὶ Μῆδοι, καὶ Αἰθίοπες, καὶ πρὸς Σκύθας δὲ τοὺς Νομάδας ἣ φῆμη διαδραμοῦσα, τὴν τοῦδε φιλοπονίαν καὶ φιλοσοφίαν ἐδίδαξεν. Ἐγὼ δὲ καὶ πάντας, ὡς ἕπος εἰπεῖν, ἀνθρώπους μάρτυρας ἔχων τῶν ὑπὲρ λόγον ἀγώνων, δέδοικα τὸ διήγημα, μὴ τοῖς ἐσομένοις μῦῆϑος εἶναι δόξῃ, πάμπαν τῆς ἀληθείας γεγυμνωμένος. Ὑψηλότερα γὰρ τῆς ἀνθρωπείας φύσεως τὰ γινόμενα. Φιλοῦσι δὲ οἱ ἄνθρωποι τῇ φύσει μετρεῖν τὰ λεγόμενα" εἰ δέ τι τῶν ταύτης ὅρων ἑπέκεινα λέγοιτο, ψευδὴς τοῖς τῶν θείων ἀμυήτοις ὁ λόγος νομίξεται. Ἐπειδὴ δὲ τῶν εὐσεδούντων γῆ καὶ θάλασσα πλήρης, τά τε θεῖα πεπαιδευμένων, καὶ τοῦ παναγίου Πνεύματος τὴν χάριν δεδιδαγμένων, τοῖς λεχθησομένοις οὐκ ἀπιστήσουσιν, ἀλλὰ καὶ μάλα εἷ- τὴν διήγησιν. “Ἄρξομαι δ᾽ ἐκεῖθεν, ὅθεν καὶ τῆς ἄνω κλήσεως ἠξιώθη, Κώμη τίς ἔστιν ἐν μεθορίῳ τῆς ἡμετέρας καὶ τῆς Κιλίκων χώρας διαχειμένη" Σισὰν δὲ αὐτὴν ὁνομάζουσιν. Ἐκ ταύτης ὁρμώμενος, ποιμαίνειν τὸ πρῶπον ὑπὸ τῶν γεγεννηκότων ἐδιδάσκετο θρέμματα, ἴνα κατὰ τοῦτο τοῖς μεγάλοις ἀνδράσι συμφέρηται, Ἰαχὼδ τῷ πατριάρχῃ, καὶ Ἰωσὴφ τῷ σώφρονι, καὶ Μωῦσῇ τῷ νομοθέτῃ, καὶ Δαυῖδ τῷ βασιλεῖ καὶ προφήτῃ, καὶ Μικαίᾳ τῷ προφήτῃ, καὶ τοῖς Κατ᾽ ἐκείνους θεσπεσίοις ἀνδράσι. Νιφετοῦ δέ ποτε πολλοῦ γενομένου, καὶ τῶν προδάτων ἔνδον μένειν ἡναγχασμένων, ἀναχωχῆς ἀπολαύσας, εἰς τὸν θεῖον γεὼν μετὰ τῶν φυσάντων ἀφίκετο. Ταῦτα δὲ τῆς ἱερᾶς αὑτοῦ διηγουμένης ἀκήκοα γλώττης. Ἔφη τοίγυν τῆς εὐαγγελικῆς ἀκηκοέναι φωνῇ, μαχαριζηύσης μὲν τοὺς χλαίοντας καὶ πενθοῦντας, ἀθλίους δὲ τοὺς γελῶντας ἀποχαλούσης, καὶ ζηλωτοὺς ὀνομαζούτης τοὺς τὴν Ψυχὴν καθαρὰν κεκτημένους, καὶ τἄλλα ὅσα τούτοις συνέξευχται, Εἶτα ἐρέσθαι τινὰ «ὧν παρόντων, τί ἄν τις ποιήσας τούτων ἕκαστον χτήσαιτο' τὸν δὲ τὸν μοναδικὸν αὐτῷ βίον ὑπαγορεῦσαι, καὶ τὴν ἄκραν ἐχείνην ὑποδεῖξαι φιλοσοφίαν. Δεξάμενος τοίνυν τοῦ θείου λόγου τὰ σπέρματα, καὶ ταῖς βαθείαις τῆς ψυχῆς αὔλαξι ταῦτα καλῶς κατακρύψας, εἰς τὸν πελάζοντα τῶν ἁγίων μαρτύρων ἔφη δεδραμηχέναι σηκόν. Ἕν τούτῳ δὲ τῇ γῇ τὰ γόνατα καὶ τὸ μέτωπον προοσερεῖσαί τε, καὶ ἔχεσ δι ηγῆσαι αὐτὸν πρὸς τὴν τελείαν τῆς εὐσεδείας ὁδόν. Ἐπὶ πολὺ δὲ τοῦτον διατρίψαντι τὸν τρόπον, ὕπιον μὲν αὐτῷ προσγενέσθαι τινὰ γλυκὺν, ὄναρ δὲ τοιόνδε θεάσασθαι" ε« Ὁρύττειν, φησὶν, ἐδόκουν θεμέλια, εἶτά τινος ἑστῶτος ἀκούειν, ὡς ἔτι με ἐκέλευσε βάθος, πάλιν ἐπειρώμην διαναπαύεσθαι" ἀλλὰ καὶ αὖθίς μοι ὀρύττειν προσέταττε, καὶ μὴ λήγειν τοῦ πόνον. Τρὶς δέ μοι τοῦτο καὶ τετράχις παρεγγυήσα:, τέλος ἀποχρώντως ἔχειν ἔφη τὸ βάθος, χα, οἰκοδομεῖν ἀπόνως ἐκέλευσε τὸ λοιπὸν, ὡς τοῦ πόνου λωφήσαντος, καὶ τῆς οἰκοδομίας ἐσομένης εὐκόλως. » Ταύτῃ τῇ προῤῥήσει τὰ πράγματα μαρτυρεῖ' πέρα γὰρ τῆς φύσεως τὰ γινόμενα, Ἔκεῖθεν ἀναστὰς ἀσκητῶν τινων γειτονευόντων καταγώγιον. Δύο δὲ αὐτοῖς συνδιαγαγὼν ἔτη, καὶ «ἧς τελειοτέρας ἀρετῆς ἐρασθεὶς, Τελεδὰν ἐχείνην τὴν κώμην χατέλαδεν, ἧς καὶ πρόσθεν ἐμνήσθημεν, παρ᾽ ἣν οἱ μεγάλοι καὶ θεῖοι ἄνδρες, ᾿Αμμιανὺς καὶ οὐκ εἰς ταύτην ὁ θεσπέσιος Συμεώνης ἀφίκετο, ἀλλ᾽ εἰς τὴν ἑτέραν τὴν ἐκ ταύτης βλαστήσασαν. δώνας γὰρ καὶ ᾿Αδιδίων, τῆς Εὐσεδίου τοῦ μεγάλου διδασκαλίας ἱκανῶς ἀπολαύσαντες, τόδε τὸ τῆς φιλοσοφίας νες δὲ διὰ βίου καὶ ὁμότροποι γεγονότες, οἱονεὶ μίαν ψυχὴν ἐν δύο σώμασιν ἐπιδείξαντες, πολλοὺς ἔσχον τοῦ βίου συνεραστάς. Τούτων δὲ μετ᾽ εὐκλείας ὑπεξελθόντων τὸν βίον, Ἡλιόδωρος ὁ θαυμάσιος τὴν τῶν συνοίκων ἡγεμονίαν ἐδέξατο" ὃς πέντε καὶ ἐξήκοντα ἔτη διαδιώσας, δύο καὶ ἑξήκοντα ἔνδον μένος διετέλεσεν ἔτη" τρία γὰρ ἔτη παρὰ τοῖς γεγεννηκόσι τραφεὶς, εἰς τὴν ἀγέλην εἰσελήλυθε ταύτην, οὐδὲν τῶν ἐν τῷ βίῳ γιγνομένων θεασάμενος πώποτε, "Ἔφασγε δὲ, μηδ᾽ αὐτὸ εἰδέναι τῶν χοίρων, ἣ τῶν ἀλεχτρυόγων, ἥ τῶν ἄλλων τῶν τοιούτων τὸ εἶδος. Τούτου χἀγὼ πολλάκις τῇ θέας ἀπήλαυσα, καὶ τῶν τρόπων ἐθαύμᾶτα τὴν ἁπλότητα, καὶ ὑπερηγάσθην μάλα τὴν τῆς ψυχῆς καθαρότητα. Πρὸς τοῦτον ἀφικόμενος ὁ πένταθλος οὗτος τῆς εὐσεδείας ἀγωνιστὴς, δέκα μὲν διετέλεσεν ἀγωνιζόμενος ἔτη" ὀγδοήκοντα δὲ συναγωνιστὰς “ἔχων, ὑπερηκόντισεν ἅπαντας" καὶ τῶν ἄλλων διὰ δύο ἡμερῶν ἀπολαυόντων τροφῆς, πᾶσαν ἄσιτος οὖτος τὴν ἑύδομάξα διέμεινε. Δυσχεραινόντων μὲν τῶν προστατευόντων, καὶ ζυγομαχούντων ἀεὶ, καὶ ἀταξίαν τὸ πρᾶγμα καλούντων, οὐ πειθόντων δὲ τοῖς λεγομένοις, οὐδὲ χαλινοῦν δυναμένων τὴν προθυμίαν. Ἤκουσα δὲ αὐτοῦ ἐχείνου διηγουμένου καὶ τοῦ νῦν τῆς αὐτῖς ἀγέλης ἡγεμονεύοντος, ὡς σχοινίον ποτὲ ἀπὸ αὕτη λίαν καὶ χερσὶ προσψαυούσαις), διέζωσε τὴν ὀσφὺν, οὔτ᾽ ἔξωθεν περιθεὶς, ἀλλ᾽ αὐτῷ προσφύσας πῷ δέρματι" καὶ οὕτω λίαν συνέσφιγξεν, ὡς ἅπαν ἐκεῖνο ἐν κύκλῳ τὸ μέρος ἑλχῶσαι, ᾧ περιέκειτο. Ὥς δὲ πλείους ἢ δέκα ἡμέρας τοῦτον διετέλεσε τὸν Ὁ τρόπον, καὶ τὸ ἕλκος χαλεπώτερον γιγνόμενον, αἷματος ἠφίει σταγόνας, ἤρετό τις αὐτὸν θεασάμενος, ὶ τίς ἡ αἰτία τοῦ αἵματος" τοῦ δὲ μηδὲν ἔχειν ἀνιαρὸν λέγοντος, βιασάμενος ὁ συναγωνιστὴς καὶ τὴν χεῖρα ἐνέδαλε, καὶ τὴν αἰτίαν κατέμαθε, καὶ τα» τὴν τῷ προστατεύοντι χατεμήνυσεν. Αὐτίκα τοίνυν καὶ ἐπιτιμῶν, καὶ παρακαλῶν, καὶ τοῦ πράγματος τὴν ὠμότητα διαδάλλων, μόλις ἐκεῖνον διέλυσε τὸν 'δεσμόν. ᾿Αλλ᾽ οὐδ᾽ οὕτως ἔπεισε θεραπείαν τοὰ ἐκείνῳ τῷ ἕλκει προσενεγκεῖν. “Αλλα δὲ τοιαυτὰ δρῶντα ὁρῶντες, ἀναχωρεῖν τῆς παλαίστρας ἐκείνῆς ἐκέλευον, ὡς ἂν μὴ τοῖς ἀσθενέστορον τὸ σωμᾶ διακειμένοις, καὶ ζηλοῦν τὰ ὑπὲρ δύναμιν πειρωμέ-- Α νοις, βλάδης αἴτιος γένοιτο, Ἐξελθὼν τοίνυν, καὶ τὰ ἐρημότερα τοῦ ὄρους χαταλαδὼν, καὶ λάκκον τινὰ εὑρὼν ἄνυδρον, "αὶ οὐ λίαν βαθὺν, καθῆκεν εἰς τοῦτον ἑαυτὸν, καὶ τῷ Θεῷ. τὴν ὑμνῳδίαν προσἐφέρε. Πέντε δὲ διαγενομένων ἡμερῶν, μεταμεληθέντες οἱ τῆς παλαίστρας ἐκείνης ἡγεμόνες, δύο «ινὰς ἐξέπεμψαν, ἐπιζητῆσαί τε αὐτὸν καὶ ἀγαγεῖν ἐπιτρέψαντες, Τοιγάρτοι τὸ ὄρος οὗτοι περινοστήσαντὲς, ἤροντό τινας ἐκεῖ θρέμματα νέμοντας, εἴ τινα ἐθεάσαντο τοιόνδε χρῶμα ἔχοντα, καὶ σχῆμα περικείμενον. Ὡς δὲ τὸν λάκκον οἱ ποιμένες ὑπἐζειξαν, πολλὰ μὲν εὐθὺς χατεδόησαν" σχοινίον δὲ εὐθὺ χομίσαντες," σὺν πολλῷ αὐτὸν ἀνιμήσαντο πόνῳ. Οὐ γὰρ τῇ καθόδῳ παραπλησίως ἡ ἄνοδός ἐστιν εὐπιτῆς. Ὀλίγον τοίνυν παρ᾽ ἐχεένοις διατρίψας χρόνον, εἰς Τελάνισσον ἀφίκετο κώμην, τῇ κορυφῇ ἐφ᾽ ἦ νῦν ἔστηκεν ὑποκειμένην. Ἐν ταύτῃ μικρὸν οἰκίσκον εὑρὼν, τρία χαθειργμένος διετέλεσεν ἕτη. Αὔξειν δὲ ἀεὶ τῆς ἀρετῆς τὸν πλοῦτον φιλονεικῶν, ἐπεθύμησε Μωῦσῇ καὶ Ἡλίᾳ τοῖς θείοις ἀνθρώποις παραπλησίως τεσσαράχοντα ἡμέρας ἄσιτος διαμεῖναι. Καὶ πείθει τὸν θαυμάσιον Βάσσον, ὃς τηνικαῦτα πολλὰς περιώδευσε κώμας τοῖς κατὰ κώμην ἱερεῦσιν ἐπιστατῶν, μηδὲν ἕνδον μὲν καταλιπεῖν, πηλῷ δὲ χαταχρῖσαι τὴν θύραν. Τοῦ δὲ καὶ τὴν δυσκολίαν τοῦ πράγματος ὑπαγορεύοντος, καὶ παραινοῦντος μὴ νομίζειν ἀρετὴν εἶναι τὸν βίαιον θάνατον: χατα ἡγορία γὰρ αὕτη, καὶ μεγίστη, καὶ πρώτη" «᾿Αλλὰ σύ γε, ἔφη, ὦ Πάτερ, δέκα μοι ἄρτους καὶ στάμνον ὕδατος ἀπόθον, κἂν ἴδω τὸ σῶμα τροφῆς δεόμενον, μεταλήψομαι τούτων. » Ἐγένετο ὡς ἐκέλευσε᾽ καὶ τὰ μὲν ἀπετίθετο, ἡ θύρα δὲ τὸν πηλὸν ὑπεδέχετο. Μετὰ δὲ τὸ τέλος τῶν ἡμερῶν, ἧκε μὲν ὁ θαυμάσιος ἐκεῖνος καὶ τοῦ Θεοῦ ἄνθρωπος Βάσσος, τὸν δὲ πηλὴν ἀφελὼν, καὶ τῆς θύρας εἴσω γενόμενος, εὖρ3 μὲν τῶν ἄρτων τὸν ἀριθμὸν, εὗρε δὲ πλήρη καὶ τὸν στάμνον τοῦ ὕδατος, αὐτὸν δὲ ἄπνουν ἐῤῥιμμένον, καὶ οὔτε φθέγγετθαι, οὔτε κινεῖσθαι δυνάμενον. Σπογγιὰν τοίνυν αἰτήσας καὶ ταύτῃ τὸ στόμα διαρέξας καὶ ἀποχλύσας, προσήνεγκεν αὐτῷ τῶν θείων μυστηρίων τὰ σύμδολα. Καὶ οὕτως διὰ τούτων ἀναῤῥωσθεὶς ἀνέστησέ τε ἑαυτὸν, καὶ τροφῆς μετρίας μετέλαδς, θριδακίνας, καὶ σέρεις, καὶ τὰ τούτοις παραπλήσια, κατὰ βραχὺ διαμασσίύμενος, καὶ τῇ γαστρὶ παραπέμπων. Ὑπεραγασθεὶς τοίνυν ὁ μέγας ἐκεῖνος Βάσσος, τὴν οἰκείαν ἀγέλην χατέλαδε, τὸ μέγα τοῦτο διηγούμενος θαῦμα. Πλείοσι γὰρ ἣ διακοσίοις θιασώταις ἐχρῆτο, μήτ: κτῆνος ἔχειν, μὴτο μύλην ἐπιτρέψας, μήτε χρυσίον προσφερόμενον ὑποδέχεσθαι, μήτε τινὰ ἔξω τῆς θύρας ἱέναι, ἢ τι τῶν ἀναγκαίων ὠνησόμενον, ἥ τινα τῶν γνωρίμων ὀψόμενον" ἀλλ᾽ ἔνδον διάγειν, καὶ τὴν ἀπὸ τῆς θείας Τοῦτον μέχρι καὶ τήμερον τὸν νέμον οἱ θιασῶται τουσι, καὶ πλείους γενόμενοι τὰς δοθείσας οὐ παρέδησαν ἐντολάς. Ἐγὼ δὲ ἐπὶ τὸν μέγαν ᾿διαδήσομαι Ἐξ ἐκείνου τοίνυν μέχρι καὶ τήμδρον (ὀκτὼ δὲ καὶ εἴκοσι διελήλυθεν ἔτη), τὰς τεσταράχοντα διαμένει ἡμέρας" ὁ δὲ χρόνος καὶ ἡ μελέτη τοῦ πόνου τὸ πλέον ἐσύλησεν. Εἰώθε: μὲν γὰρ τὰς πρώτας ἡμέρας ἑστάναι, καὶ τὸν Θεὸν ἀνυμνεῖν. Εἶτα τοῦ σώματος διὰ τὴν ἀπαστίαν φέρειν οὐκ ἔτι τὴν στάσιν ἰσχύοντος, καθῆσθαι λοιπὸν, καὶ τὴν. θείαν λειτουργίαν ἐπιτελεῖν τὰς δὲ τελευταίας ἡμέρας καὶ προσχλίνεσθαι. Δαπανωμένης γὰρ κατὰ βραχὺ τῆς χάζετο. Ἐπεὶ δὲ ἐπὶ τοῦ χίονος ἔστη, κατιέναι μὲν οὐκ ἠνείχετο, ἐμηχανήσατο δὲ τὴν στάσιν ἑτέρως. Δοκὸν γάρ τινα προσδήσας τῷ χίονι, καὶ σχοινίοις πάλιν ἑαυτὸν τῇ δοκῷ προσαρμόσας, τὰς τεσσαράχοντα οὕτω διετέλεσεν ἡμέρας. Μετὰ δὲ ταῦτα πλείονος λοιπὸν τῆς ἄνωθεν χάριτος ἀπολαύσας, οὐδὲ παύτης ἐδεήθη τῆς βοηθείας, ἀλλ᾽ ἔστηκε τὰς τεσσαράχοντα ἡμέρας, σιτίων μὲν οὐκ ἀπολαύων, προθυμίᾳ δὲ καὶ θείᾳ ῥωννύμενος χάριτι. Τρία τοίνυν, Β ὡς ἔφην, ἐν ἐκείνῳ τῷ οἰκίσκῳ διατελέσας ἔτη, τὴν πολυθρύλλητον ταύτην χατέλαδε κορυφὴν, θριγχίον ἐν κύκλῳ γενέσθαι παρεγγυήσας, ἄλυσίν τε ἐκ σιδήρου πήχεων εἴκοσι κατασκευάσας, καὶ ταύτης θατέραν μὲν ἀρχὴν πέτρᾳ μεγίστῃ προσηλώσας, θατέραν δὲ τῷ δεξιῷ ποδὶ προσαρμόπας, ὡς ἂν μηδὲ βουλόμενο; ἕξω τῶν ὄρων ἐχείνων ἀπίοι, διῆγεν ἕνδον, διηνεκῶς τὸν οὐρανὸν φανταζόμενος, καὶ τὰ ἄνω τῶν οὐρανῶν θεωρεῖν βιαζόμενος. Οὐ γὰρ ἐχώλυς τῆς διανοίας τὴν πτῆσιν ὁ τοῦ σιδήρου δεσμός. Ἐπειδὴ δὲ Μελέτιος ὁ θαυμάσιος, ἐπισκοπεῖν την!καῦτα τῆς ᾿Αντιόχου πόλεως τεταγμένος τὴν χώραν, ἀνὴρ φρονήσει καὶ συνέσει λάμπων, καὶ ἀγχινοίᾳ κεκοσμημένος, περιττὸν ἔφη τὸν σίδηρον, ἀρκούσης πῆς γνώμης λογικὰ τῷ σώματι περιθεῖναι δεσμά" εἶξε μὲν, καὶ τὴν παραίνεσιν εὐπειθῶς χαλκέα δὲ κληθῆναι κελεύσας, λῦσαι προσέταξε τὸν δεσμόν. Ἐπειδὴ δὲ καὶ δέρμα τῷ σχέλει μοστο, ὡς ἂν μὴ λωδηθείη ὑπὸ τοῦ σιδῆρον τὸ σῶμα, καὶ ἔδει καὶ τοῦτο (συνεῤῥαμμένον γὰρ ἦν), διαῤῥαγῆναι, πλείους ἣ εἴκοσι μεγίστους ἔφασαν χόρεις ἐν ἐκείνῳ κατιδεῖν ἐμφωλεύοντας " καὶ τοῦτο ἔφη ὁ θαυμάσιος τεθεᾶσθαι Μελέτιος. Ἐγὼ δὲ ἀπἐμνημόνευσα, τὴν πολλὴν τοῦ ἀνδρὸς κἀντεῦθεν καρτερίαν ἐπιδεικνύς. Πιλῆσαι γὰρ τῇ χειρὶ τὸ δέρμα, καὶ διαφθεῖραι πάντας δυνάμενος ῥᾳδίιυς, τῶν ἀνιαρῶν δηγμάτων ἡνείχετο καρτερῶν, ἐν τοῖς μικροῖς τὴν τῶν μειζόνων ἀγώνων ἀτπαζόμενος Τῆς τοίνυν φήμης ἅπαντες, οὐκ οἱ γειτονεύοντες μόνον, ἀλλὰ καὶ οἱ πολλῶν ἡμερῶν ἀφεστηκότες ὁδόν οἱ μὲν πᾶρειμένους τὸ σῶμα προσφέροντες, οἱ δὲ ἀῤῥώστοις ὑγείαν αἰτοῦντες, οἱ δὲ πατέρας γενέσθαι παρακαλοῦντες, καὶ ὃ παρὰ τῆς φύσεως οὐκ ἔλαθον, ἱχέτευνον δι᾽ ἐχείνου λαδεῖν. Λαμθάνοντες δὲ, καὶ τῶν αἰτήσεων ἀπολαύοντες, μετ᾽ εὐφροσύνης μὲν ἐπανήεσαν᾽ κηρύττοντες δὲ τὰς εὐεργεσίας ὧν ἔτυχον, πολλαπλαπάντων πανταχόθεν ἀφικνουμένων, καὶ πάσης ὁδοῦ ποταμὸν μιμουμένης, πέλαγος ἀνθρώπων ἔστιν ἰδεῖν ἐν ἐκείνῳ συνιστάμενον τῷ χωρίῳ τοὺς πανταχόθεν δεχόμενον ποταμούς. Οὐ γὰρ μόνον οἱ τὴν καθ' ἡμᾶς οἰκουμένην οἰκοῦντες συῤῥέουσιν, ἀλλὰ καὶ Ἰσμαηλῖται, καὶ Πέρσαι, καὶ ᾿Αρμένιοι οἱ τούτων ὑποχείριοι, καὶ Ἴδηρες, καὶ Ὁμηρῖται, καὶ οἱ ἐκεί- νων ἐνδότεροι. ᾿Αφίχοντο δὲ πολλοὶ τὰς τῆς Ἑσπέρας οἰκοῦντες ἐσχατιὰς, Σπάνοι τε καὶ Βρεττανοὶ, καὶ Π αλάται, οἱ τὸ μέσον τούτων κατέχοντες. Περὶ γὰρ 3" Ἑεαλίας περιττὸν καὶ λέγειν. Φασὶ γὰρ οὕτως ἔν - Ῥώμῃ τῇ «μεγίστῃ πολυθρύλλητον γενέσθαι τὸν ἄνδρα, ὡς ἐν ἅπασι τοῖς τῶν ἐργαστηρίων προπυλαίοις εἰκόνας αὐτῷ βραχείας ἀναστῆσαι, φυλακήν τινα σφίσιν αὐτοῖς καὶ ἀσφάλειαν ἐντεῦθεν πορίζοντας. Ἐπειδὴ τοίνυν ἀριθμοῦ κρείττους οἱ ἀφικνούμενοι, προσψαύειν δὲ ἅπαντες ἐπεχείρουν, καί τινα εὐλο- Υἱαν ἀπὸ τῶν δερματίνων ἐχείνων ἱματίων τρυγᾷν" πρῶτον μὲν τῆς τιμῆς τὸ ὑπερδάλλον ἄτοπον εἶναι νομίζων, ἔπειτα καὶ τοῦ πράγματος τὸ ἐπίπονον δυσχεραίνων, τὴν ἐπὶ τοῦ χίονος ἐμηχανήδατο στάσιν. Πρῶτον μὲν ἕξ πήχεων τμηθῆναι κελεύσας, εἶτα δύο καὶ δέκα, μετὰ δὲ ταῦτα δύο καὶ εἴκοσι, νῦν δὲ ἐξ καὶ τριάκοντα " ἀναπτῆναι γὰρ εἰς οὐρανὸν ἐφίεται, καὶ «ἧς ἐπιγείου ταύτης ἀπαλλαγῆναι διατριδῆς. Ἐγὼ δὲ οὐδὲ τῆς θείας ἄνευ οἰκονομίας ταύτην πιστεύω γενέσθαι τὴν στάσιν. Οὗπερ εἴνεκα τοὺς μεμψιμοίρους ἠαραχαλῶ χαλινῶσαι τὴν γλῶτταν, καὶ μὴ ἐπιτρέπειν ὡς ἔτυχε φέρεσθαι " σκοπεῖν δὲ, ὡς πολλάκις τοιαῦτα ὁ Δεσπότης τῶν ῥᾳθυμοτέρων ἕνεκεν ὠφελείας ἐμηχανήσατο. Καὶ γὰρ τὸν Ἡσαῖαν γυμνὸν καὶ ἀνυπόδητον βαδίσαι προσέταξε“ καὶ τὸν μίαν περίζωσμα τῇ ὀσφύϊ περιθεῖναι, καὶ οὕτω τοῖς ἀπειθέσι προσφέρειν τὴν προφητείαν “ καὶ ἄλλοτε δὲ γλοιοὺς ξυλίνους καὶ σιδηροῦς μετὰ ταῦτα τῷ τραχήλῳ περιθαλεῖν - καὶ τῷ Ὠσηὲ γυναῖκα πόρνην λαδεῖν, καὶ αὖθις ἀγαπῆσαι γυναῖκα πονηρὰν καὶ μοιχαλίδα " καὶ τῷ ᾿Ιεζεχιὴλ, ἐπὶ τοῦ δεξιοῦ πλευεχ ῥοῦ κεσσαράχοντα κατακλιθῆναι ἡμέρας, καὶ ἐπὶ τοῦ εὐωνύμου πεντήκοντα καὶ ἑκατόν" καὶ πάλιν, διορῦξαι τοῖχον, καὶ φεύγοντα ἐξελθεῖν, καὶ αἰχμαλωσίαν ἐν ἑαυτῷ διαγράψαι:" καὶ ἄλλοτε δὲ ξίφος εἰς ἀκμὴν παραθῆξαι, καὶ ξύρασθαι τούτῳ τὴν κεφαλὴν, καὶ τετραχῇ τὰς τρίχας διελεῖν, καὶ ἀπονεῖμαι τὰς μὲν εἰς τόδε, τὰς δὲ εἰς τόδε, ἵνα μὴ ἅπαντα καταλέγω. Γίνεσθαι δὲ τούτων ἕχαστον προσέταττε τῶν ὅλων ὁ πρύτανις, τοὺς λόγῳ μὴ πειθομένους, μηδὲ τῆς προφητείας ἐπαΐειν ἀνεχομένους, τῷ τῆς θεωρίας παραδόξῳ συλλέγων, καὶ τῶν θεσπισμάτων ἀκούειν παρασκευάζων. Τίς γὰρ οὐκ ἂν ἐξεπλάγη θεῖον ἄνθρωπον γυμνὸν βαδίζοντα θεωρῶν; Τίς οὐκ ἂν τὴν αἰτίαν τοῦ γιγνομένον μαθεῖν ἐπόθησε; Τίς δὲ οὐκ ἂν ἤρετο" Τί δήποτε πόρνῃ συνοικεῖν ὁ προφήτης ἀνέχεται; Καθάπερ τοίνυν ἐχείνων ἕχαστον ὁ «ὧν ὅλων θεὸς γενέσθαι προσέταξε, τῆς τῶν ῥᾳστώνῃ συζώντων προμηθούμενος ὠφελείας " οὕτω καὶ τὸ καινὸν τοῦτο καὶ παράδοξον ἐπρυτάνευσε θέαμα, τῷ ξένῳ πάντας ἕλκων εἰς θεωρίαν, καὶ πιθανὴν τοῖς ἀφικνουμένοις παρασκευάζων τὴν προσφερομένην παραίνεσιν. Τὸ γὰρ καινὸν τοῦ θεάματος ἐνέχυρον ἀξιόχρεων γίνεται τοῦ διδάγματος " καὶ ὁ εἰς θεωρίαν ἀφικνούμενος τὰ θεῖα παιδευθεὶς ἐπανέρχεται. Καὶ ὥσπερ οἱ βασιλεύειν τῶν ἀνθρώπων λαχόντες, ἀμεἰ- ὄουσι κατά τινα χρόνον περίοδον τὰς τῶν νομιοσμάπων εἰκόνας, ποτὲ μὲν λεόντων ἐκτυποῦντες ἐνδάλματα, ποτὲ δὲ ἀστέρων καὶ ἀγγέλων ᾿ ἄλλοτε τῷ ξένῳ χαρακτῆρι τιμιώτερον ἀποφαίνειν πειρώμενοι τὸν χρυσόν" οὕτως ὁ τῶν ὅλων Παμθῦασιλεὺς, οἷόν τινας χαραχτίιρας, τὰς καινὰς ταύτας καὶ παντοδαπὰς πολιτείας τῇ εὐτεδείᾳ περιτιθεὶς, οὐ μόνον τῶν τροφίμων τῆς πίστεως, ἀλλὰ καὶ τῶν τὴν ἀπιστίαν νοσούντων, εἰς εὐφημίαν τὰς γλώττας κινεῖ. Καὶ ὅτι ταῦτα τοῦτον ἔχει τὸν τρόπον, οὗ λόγοι μάρτυρες, ἀλλ᾽ ἡ τῶν πραγμάτων βοή. Τοὺς γὰρ Ἰσμαηλίτα:, πολλὰς μυβιάδας τῷ ζόφῳ τῆς ἀσεθείας ἡ ἐπὶ τοῦ χίονος ἐφώτισε στάσις. “Ὥσπερ γὰρ ἐπί τινος λυχνίας τεθεὶς ὁ φανώτατος οὗτος λύχνος, ἡλίου δίκην πάντοσε τὰς ἀκτῖνας ἐξέπεμψε καὶ ἔστιν ἰδεῖν καὶ Ἰθηρας, ὡς ἔφην, καὶ ᾿Αρμενίους, καὶ Πέρσας ἀφικνουμένους, καὶ τοῦ θείου βαπτίσματος ιχνούμενοι, «διακόσιοι κατὰ ταυτὸν, καὶ τρισχόσιοι, ἔστι δ᾽ ὅτε καὶ χίλιοι, ἀρνοῦνται μὲν τὴν πατρῴαν ἑξαπάτην μετὰ βοῆς, τὰ ὃὲ ὑπ᾽ ἐχείνων σεδασθέντα εἴδωλα πρὸ του μεγάλου ἐχεένου φωστῇρος συντρίθοντες, καὶ τοῖ; τῆς ᾿Αφροδίτης ὀργίοις μενοι (ταύτης γὰρ ἀνέκαθεν τῆς δαΐμονος κατ’ ἐδέξαντο τὴν λατρείαν), τῶν θείων ἀπολαύουσι μυστη» ρίων- νόμους παρὰ τῆς ἱερᾶς ἐκείνης δεχόμενω λύσσης, καὶ τοῖς ἔθεσι τοῖς πατρῴοις καίρειν φράζοντες, τῶν τε ὄνων τῶν ἀγρίων, τῶν τε καμήλων τὴν ἐδωδὴν ἀπαρνούμενοι. Καὶ τούτων αὐτόπτης ἐγενόμην ἐγὼ, καὶ ἀκήκοα, καὶ τὴν πατρῴαν ἀσὶὄειαν ἀρνουμένων, καὶ τῇ εὑὐαγγελιχῇ διδασκαλίᾳ συντιθεμένων. Καὶ κίνδυνον δὲ ἅπαξ ὑπέμεινα μέγιστον. Αὐτὸς μὲν γὰρ αὐτοῖς προσελθεῖν ἐκέλευσε, καὶ παρ᾽ ἐμοῦ τὴν ἱερατικὴν εὐλογίαν λαδεῖν, μέγιστὸν φήσας αὐτοὺς ἐντεῦθεν καρπώσασθαι κέρδος" βαρδαριχώτερον δὲ συνδραμόντες ἐκεῖνοι, οἱ μὲν ἔμπροσθεν εἶλκον, οἱ δὲ ὄπισθεν, ἄλλοι ἐκ πλαγίων" οἱ δὲ ἀφεστῶτες, τῶν ἄλλων ἐπιθαίνοντες, καὶ τὰς χεῖρας προτείνοντες, οἱ μὲν τὸ γένειον εἶλκον, οἱ δὲ τῶν ἱματίων ἐπελαμθάνοντο. Κἂν ἀπεπνίγην ὑπὸ τῆς ἐχείνων θερμοτέρας προσόδου, εἰ μὴ βοῇ χρησάΤοιαύτην ὁ ὑπὸ τῶν φιλοσχωμμόνων νὸς χίων ὠφέλειαν ἀνόδλυσε, καὶ τοσαύτην ἀκτῖνα θεογνωσίας ταῖς τῶν βαρθάρων διανοίαις χατέτεμψεν. Οἷδα δὲ καὶ ἄλλο ὑπὸ τούτων τοιόνδε γεγενημέἹἹχέτευε μία φυλὴ τὸν θεῖον ἄνθρωπον, εὐχίν τινα καὶ εὐλογίαν ἐκπέμψαι τῷ σφετέρῳ ἄλλη δὲ φυλὴ παροῦσα ἀντέλεγε, μὴ δεῖν ἐκείνῳ τὸν εὐλογίαν ἐχπεμφθῆναι λέγουσα, ἀλλὰ τῷ ἑαντῆ; ἡγεμόνι" τὺν μὲν γὰρ ἀδικώτατον εἶναι, τὸν δὲ ἀδικίας ἀλλότριον. Μακρᾶς δὲ φιλονεικίάς γενομένης, καὶ διαμάχης βαρβαρικῆς, τὸ τελευταῖον κατ᾽ ἀλλ λων ἐχώρησαν. Ἐγὼ δὲ πολλοῖς χρησάμενος λόγοι“, ἡσυχίαν ἔχειν παρήνουν, ὡς ἂν ἀποχρῶντος τοῦ θεί“) ἀνδρὸς καὶ τούτῳ κἀκείνῳ μεταδοῦναι τῆ; εὐλογίας. ᾿Αλλὰ καὶ οὗτοι ἔλεγον, μὴ δεῖν ἐκεῖνον ταύτης τὸχεῖν, κἀκεῖνοι ταύτης ἀποστερεῖν ἐπειρῶντο τὶν ἕτερον. ᾿Απειλήσας δὲ αὐτοῖς ἄνωθεν, καὶ κύνας λέσας, μόγις τὴν φιλονεικίαν χατέσδεσε. Ταῦτα ἃ ἔφην, ἐπιδεῖξαι αὐτῶν τῆς διανοίας θελήσας τὴν πί- στιν. Οὐ γὰρ ἂν οὕτω κατ᾽ ἀλλήλων ἐμάνησαν, εἰ μὴ μεγίστην ἔχειν δύναμιν τοῦ θεασπεσίου ἀνθρώπον τὴν εὐλογίαν ἐπίστευον. Εἶδον δὲ καὶ ἄλλοτε θαῦμα γεγενημένον ἀοίδιμον. Εἰσελθὼν γάρ τις (Σαρακηνῶν δὲ καὶ οὗτος φύλαρχος ἦν), τὴν θείαν ἱχέτευσε κεφα- ἢ λῆν, ἐπαμῦναι ἀνδρὶ κατὰ τὴν ὁδὸν παρεθέντι τὰ μέλη τοῦ σώματος. Ἔλεγε δὲ τοῦτο κατὰ τὴν Καλλίνικον (φρούριον δὲ αὕτη μέγιστον) ὑπομεμενηκέναι τὸ πάθος. Κομισθέντα τοίνυν εἰς μέσον ἀρντθῇναι ἐκέλευσε τὴν τῶν προγόνων ἀσέδειαν, Ἐπειδὴ δὲ ἄτμενος κατεδέξατο, καὶ ὑπήκουσε, καὶ τὸ κελευσθὲν ἐξεπλήρωσεν, ἤρετο εἰ πιστεύει τῷ Πατρὶ, καὶ τῷ μονογενεῖ ΥἹῷ, καὶ τῷ ἁγίῳ Πνεύματι. Τοῦ δὲ πιστεύειν ὁμολογήσαντος, ε Ταύταις, ἔφη, ταῖς προσηγορίαις πιστεύων, ἀνάστηθι.» Ὡς δὲ ἀνέστη, Β προσέταξεν ἐπ᾽ ὥμων φέρειν τὸν φύλαρχον μέχρις αὐτῆς τῆς κλίνης. Μέγιστον δὲ εἶχε σῶμα. Καὶ ὁ μὲν λαδὼν παραυτίκα ᾧχετο" Οἱ δὲ παρόντες εἰς ὑμνῳδίαν τοῦ Θεοῦ τὰς γλώσσας ἐκίνησαν, Τοῦτο δὲ προπέταξε τὸν Δεσπότην μιμούμενος" ὃς τῷ παραλύτῳ φέρειν τὴν κλίνην ἐχέλευσεν, ᾿Αλλὰ μηδεὶς τυραννίδα καλείτω τὴν μέμησιν. Αὐτοῦ γάρ ἐστι φωνή" « Ὁ πιστεύων εἰς ἐμὲ, τὰ ἔργα ἃ ἐγὼ ποιῶ, κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει. » Καὶ ταύτης δὲ τῆς ἐπαγγελίας τὸ τέλος ἐθεασάμεθα. Τῆς γὰρ τοῦ Κυρίου σκιᾶς οὐδαμοῦ θαῦμα ἐργασαμένης, ἡ τοῦ μεγάλου Πέτρου σκιὰ, καὶ θάνατον ἔλυσε, καὶ νόσους ἐξήλασε, καὶ δαίμονας ἐφυγάδευσεν. ᾿Αλλ᾽ ὁ Δεσπότης καὶ ταῦτα διὰ τῶν δούλων ἐνήργει τὰ θαύματα - καὶ νῦν δὲ ὡσαύτως, τῇ τούτου κεχρημένος προσηγορίᾳ τὰ μυρία ὁ θεῖος Συμεώνης ἐργάζεται θαύματα. Συνέδη γὰρ καὶ ἕτερον θαῦμα γενέσθαι ὑπὸ τούτου τοῦ προτέρου μηδαμῶς ἐλαττούμᾶνον. Τῶν γὰρ εἰς τὸ σωτήριον ὄνομα τοῦ Δεσπότου Χριστοῦ πεπιστευκότων τις, Ἰσμαηλίτης οὐκ ἄσημος, εὐχὴν ἐποιήσατο πρὸς τὸν Θεὸν ὑπ᾽ αὐτῷ μάρτυρι, καὶ ὑπόσχεσιν. Ἡ δὲ ὑπόσχεσις ἦν, πάσης ἀφέξεσθαι τοῦ λοιποῦ μέχρι τέλους ἐμψύχου τροφῆς. Ταύτην οὐκ οἶδ᾽ ὅπως χρόνῳ τινὶ τὴν ἐπαγγελίαν Τοῦ δὲ Θεοῦ αὐτὸν δι᾽ ἐλέγχου πρὸς ἐπιστροφὴν ἐνἐγκεῖν ἐθελήσαντος, καὶ τὸν ἑαυτοῦ τιμῆσαι θεράποντα μάρτυρα τῆς παραδαθείσης γενόμενον ὑποσχέσεως, εἰς λίθου φύσιν ἡ σὰρξ τῆς ὄρνιθος μετεδάλλετο, ὥστε μηδὲ βουλόμενον δύνασθαι λοιπὸν ἐσθίειν αὖτόν. Πῶς γὰρ οἷόν τε ἦν, ἀπὸ πετρωθέντος οὗπερ εἰς βρῶσιν ἐπείληπτο σώματος ἐσθίειν δύνασθαι; Ταύτῃ καταπλαγεὶς ὁ βάρδαρος τῇ παραδόξῳ θέᾳ, σὺν πολλῷ τάχει τὸν ὅσιον χατελάμδανε, τὸ κεκρυμμένον εἰς φῶς προσφέρων ἁμάρτημα, καὶ τὴν παράὅασιν ἀνακηρύττων πᾶσι, καὶ τοῦ πταίσματος ἐκ Θεοῦ συγγνώμην αἰτούμενος " καὶ τὸν ἅγιον εἰς ἐπικουρίαν καλῶν, ὡς ἂν ταῖς παντοδυνάμοις ἀὐτοῦ εὐχαῖς τῶν δεσμῶν αὐτὸν τῆς ἁμαρτίας ἑλχύσειε. Πολλοὶ δὲ τοῦ θαύματος αὐτόπται γεγόνασι, τὸ πρὸς τῷ στήθει μέρος ἐξ ὀστέου καὶ λίθου συγκείμενον ψηλαφήσαντες, Ἐγὼ δὲ οὐ μόνον τῶν θαυμάτων αὐτόπτη-, σεως τὴν ἀλήθειαν ἔμαθον. Καὶ ἄλλα δὲ τοιαῦτα τὸ μῆκος. ᾿Απόχρη δὲ καὶ ταῦτα δεῖξαι τῆς διανοίας ἀλλὰ καὶ τῆς τῶν γενησομένων προῤῥήσεως ἐγενόμὴν ἀκροατής. Καὶ γὰρ τὸν γενόμενον αὐχμὸν, καὶ τὴν πολλὴν ἐχείνην τοῦ ἔτους ἀχαρπίαν, καὶ τὸν ἀχολευθήσαντα λιμὸν, ὁμοῦ τε καὶ λοιμὸν, πρὸ δύο εἶπεν ἐνιαυτῶν, ῥάδδον εἰρηκὼς τεθεᾶσϑαι τοῖς ἀνθρώποι:ς ἐπιφερομένην, καὶ τὰς δι' αὑτῆς προμηνύουσαν μάστιγας. Καὶ ἄλλοτε δὲ τῆς καλουμένης μέγα λυμανεῖται, τῆς θεία; φιλανθρωπίας ἀκολουθούσης τῇ τιμωρίᾳ. Τριάκοντα δὲ διελθουσῶν ἡμέρῶν, ἐπέττη μὲν πλῆθος ἄπειρον, ὡς καὶ διατεμεῖν πὴν ἀκτῖνα, καὶ σχεδιάσαι σκιάν " καὶ τοῦτο ἀχριδῶς ἐθεασάμεθα πάντες. Μόνον δὲ τὸν τῶν ἀλόγων χιλὸν ἐλυμήνατο, οὐδὲ μίαν λώδην τῇ τῶν ἀνθρώπων Β προσενεγχοῦσα τροφῇ. Καὶ ἐμοὶ δὲ ὑπό τινος πολέ. μουμένῳ, πρὸ πεντεκαίδεκα ἐμήνυσεν ἡμερῶν τὴν τοῦ πολεμίου κατάλυσιν, καὶ τῇ πείρᾳ τῆς προῤῥῥπάμπολλα ἐπιστάμενος παρήσω, φεύγων τοῦ λόγου αὐτοῦ τὴν πνευματικὴν θεωρίαν. Τούτῳ πολὺ τὸ κλέος καὶ παρὰ τῷ Περσῶν βασιλεῖ. Ὡς γὰρ οἱ πρὸς ἐκεῖνον ἀφικόμενοι διηγίσαντο πρέσδεις, ἐπιμελῶς ἐπυνθάνετο, τίς τε εἴη τοῦ ἀνδρὸς ὁ βίος, καὶ ποῖα τὰ θαύματα. Τὴν δὲ ὁμόζυγα τούτου φασὶ καὶ ἔλαιον αἰτῆσαι τῆς τούτου εὐλογία: ἠξιωμένον, καὶ ὡς μέγιστον δῶρον κομίσασθαι. Καὶ οἱ περὶ βασιλέα δὲ πάντες ὑπὸ τῆς φήμης βαλλόμενοι, καὶ πολλὰς παρὰ τῶν μάγων κατ᾽ αὐτοῦ συκοφαντίας δεχόμενοι, καὶ ἀχριδῶς ἐπυνθάνοντο, καὶ διδασκόμενοι θεῖον ἄνδρα ὠνόμαζον. Ὁ δὲ λοιπὴς ὄμιλος τοῖς ὁρεωχόμοις προσιόντες, καὶ χαθιχέται;, καὶ στρατιώταις, καὶ χρήματα προσέφερον, καὶ τῆς τοῦ ἐλαίου εὐλογίας μετασχεῖν ἱκέτευον. Ἡ δὲ τῶν Ἰσμαηλιτῶν βασίλισσα, στερίφη οὖσα καὶ παίδων ἐφιεμένη, πρῶτον μέν τινας τῶν ἀξιωτάτων ἀπο: στείλασα, γενέσθαι μήτηρ ἱκέτευσεν. Ἐπειδὴ δὲ ἔτυχε τῆς αἰτήσεως, καὶ ἔσχεν ὡς ἐπόθησε, τὸν γενἔδραμε " καὶ ἐπειδὴ γυναιξὶν οὐκ εἰσιτὸν ἦν, πρὸς αὐτὸν πέμψασα τὸ βρέφος, τῆς παρ᾽ αὐτοῦ τυχεῖν εὐλογίας ἱκέτευε " « Σὸν γὰρ, ἔφη, τόδε τὸ δράγμα. Ἐγὼ μὲν γὰρ μετὰ δακρύων τὸ τῆς εὐχῆς προῦενήνοχα σπέρμα " σὺ δὲ τὸ σπέρμα πεποίηκας δράγμα, τῆς θείας χάριτος διὰ προσευχῆς ἑλκύσας τὸν ὑετόν. » ᾿Αλλὰ μέχρι πότε φιλονειχῶ μετρῆσαι τοῦ ᾿Ατλᾶν. τιχοῦ πελάγους τὸ βάθος; Ὥσπερ γὰρ ἐκεῖνα τοῖ; ἀνθρώποις ἀμέτρητα, οὕτως ὑπερδαίνει διήγησιν τὰ καθ᾽ ἡμέραν ὑπ᾽ ἐχείνου γινόμενα. Ἐγὼ δὲ αὑτοῦ πρὸ τούτων ἁπάντων τὴν καρτερίαν θαυμάζω. Νύχτωὼρ γὰρ καὶ μεθ᾽ ἡμέραν ἔστηκεν ὑπὸ πάντων ὁρώμενος. Τὰς θύρας γὰρ ἀφελὼν, καὶ τοῦ περιδόλου μέρος οὐκ ἐλάχιστον καταλύσας, πρύχειται πᾶσι θέαμα καινὸν καὶ παράδοξον" νῦν μὲν ἑστὼς μέχρι πολλοῦ, νῦν δὲ θαμὰ χατακαμπτόμενος, καὶ τῷ Θεῷ προσφέρων προσκύνησιν. Πολλοὶ δὲ καὶ ἀριθμοῦσι τῶν ἐστώτων ταυτασὶ τὰς προσκυνήσεις. “Απαξ δέ τις τῶν σὺν ἐμοὶ χιλίας αὶ διακοσίας πρὸς τέτταρσι καὶ τεσσαράχοντα ἀριθμήσας, εἶτα ὀχλάσας, ἀφῆκε τὴν ψῆφον. Καταχύπτων δὲ ἀεὶ τοῖς τῶν ποδῶν δακτύλοις προσπελάζει τὸ μέτωπον. Ἅπαξ δὲ τῆς ἑδδομάδος τροφὴν ἡ γαστὴρ ὑποδεχομένη, καὶ ταύτην χωρεῖϊ. Φασὶ δὲ ἀπὸ τῆς στάσεως καὶ χρόνιον ἕλκος ἐν θατέρῳ γενέσθαι ποδὶ, καὶ διηνεκῶς πλεῖστον ἰχῶρα ἐκεῖθεν ἐχχρένεσθαι. ᾿Αλλ᾽ ὅμως οὐδὲν τουτωνὶ τῶν παθῶν τὴν φιλοσοφίαν ἐξήλεγξεν " ἀλλὰ φέρει γενναίως, καὶ τὰ ἐκούσια, καὶ τὰ ἀχούσια καὶ τούτων κἀκείνων τῇ προθυμίᾳ περιγενόμενος. Τοῦτο δὲ τὸ ἕλκος ὑποδεῖξαί τινε ἠναγκάσθη͵ ποτέ διηγήσομαι δὲ καὶ τὴν αἰτίαν. ᾿Αφίκετό τις ἀπὸ Ῥαόδαίνης, ἀνὴρ σπουδαῖος, καὶ τῇ τοῦ Χριστοῦ διακονίᾳ τετιμημένος. Οὗτος τὴν κορυφὴν ἐχείνην χαταλαδών᾽" ε Εἰπέ μοι, ἔφη, πρὸς τῆς ἀληθείας αὐτῆς, τῆς τῶν ἀνθρώπων γένος ἐπιστρεψάσης, ἄνθρωπος εἶ, ἣ ἀσώματος; φύσις; » Δυσχερανάντων ὃὲ πρὸς τὴν ἐρώτησιν τῶν παρόντων, σιγὴν μὲν ἄγειν ἐκέλευσε πάντας " πρὸς ἐκεῖνον δὲ ἔφη "ΤΙ δή ποτε ταύτην τὴν πεῦσιν πρησήνεγχας; » Τοῦ δὲ εἰρηκότος " ε Ὡς πάντων ἀκούω θρυλλούντων, ὡς οὔτε ἐσθίεις, οὔτε καθεύδεις " ἀνθρώπων δὲ ἑκά» περον ἴδιον " οὐ γὰρ ἄν τις ταύτην ἔχων τὴν φύσιν, τροφῆς δίχα καὶ ὕπνον διαδιώσειεν" » ἐπιτεθεῖναι μὲν τῷ χίονι κλίμακα προσέταξεν, ἀναδῆναί τε ἐκεῖνὸν ἐκέλευσε, καὶ πρῶτον μὲν τὰς χεῖρας καταμαθεῖν, εἶτα ἔσω τοῦ δερματίνου περιδολαίου τὴν χεῖρα βαλεῖν, καὶ ἰδεῖν μὴ τοὺς πόδας μόνον, ἀλλὰ καὶ τὸ χαλεπώτατον ἕλκος. Ἰδὼν δὲ καὶ θαυμάσας ὁ ἄνθρωπος “ἣν τοῦ ἕλχους ὑπερδολὴν, καὶ παρ᾽ αὐτοῦ μαθὼν ὡς ἀπολαύει τροφῆς, κατελήλυθεν ἐκεῖθεν, πρὸς ἐμὲ δὲ ἀφικόμενος διηγήσατο πάντα. Ἐν δὲ ταῖς δημοτελέσι πανηγύρεσι καὶ ἄλλην ἐπιδείκνυται καρτερίαν. Μετὰ γὰρ ἡλίου δυσμὰς ἕως ἂν οὗτος πάλιν εἰς τὸν ἑῷον ὁρίζοντα γένηται, τὰς χεῖρας ἀνατείνων εἰς οὐρανὸν παννύχιον ἔστηκεν, οὔτε ὕπνῳ θελγόμενος, οὔτε ὑπὸ πόνου νικώμενος. Ἕν τοσούτοις δὲ πόνοις, καὶ κατορθωμάτων ὄγκῳ, ναί, καὶ πλήθει θαυμάτων, οὕτως ἐστὶ τὸ φρόνημα μέ- ἢ τρίος, ὡς πάντων ἀνθρώπων κατὰ τὴν ἀξίαν ὕστατος. Πρὸς δὲ τῷ μετρίῳ φρονήματι, καὶ εὐπρόσοδος λίαν ἐστὶ, καὶ γλυκὺς, καὶ ἐπίχαρις, καὶ πρὸς ἔκαστον τῶν διαλεγομένων ἀποκρινόμενος, εἴτε χειροτέχνης, εἴτε προπαίτης, εἴτε ἄγροικος εἴη. Ἔλα- 6: δὲ καὶ τῆς διδατχαλίας παρὰ τοῦ μεγαλυδιύρου Δεστότου τὸ δῶρον" καὶ δὶς ἑκάστης ἡμέρας τὰς παραινέσεις ποιούμενος, ἐπιχλύζει τῶν ἀκουόντων τὰς ἀκοὰς, ἐπὶ χάριτος; μάλα διαλεγόμενος, καὶ τὰ τοῦ θείου Πνεύματος προσφέρων παιδεύματα, καὶ ἀνυνεύειν εἰς οὐρανὸν, καὶ πέτασθαι παρεγγυῶν, καὶ τῆς γῆς ἀπαλλάττεσθαι, καὶ τὴν προσζοχωμέντυ φαντάζεσθαι βασιλείαν, καὶ τῆς γεέννης δεδιέναι: τὴν ἀπειλὴν, καταφρονεῖν τε τῶν γηΐνων, καὶ προσμένειν τὰ μέλλοντα, Ἔστι δὲ αὐτὸν ἰδεῖν καὶ διχά. ζοντα, καὶ ὀρθὰς καὶ δικαίας τὰς ψήφους ἐκφέροντα, Ταῦτα δὲ καὶ τὰ τοιαῦτά μετὰ τὴν ἐννάτην διαπράττεται ὥραν. Τὴν γὰρ νύκτα ἅπασαν, καὶ τὶν ἡμέραν μέχρις ἐννάτης διατελεῖ προσευχόμενος, Μετὰ δὲ τὴν ἐννάτην, πρῶτον μὲν τὴν θείαν διδασκαλίαν τοῖς παροῦσι προσφέρει, εἶτα τὴν ἐκάστου δεξάμενος αἴτησιν, καί τινας ἰάσοις Περὶ δὲ ἡλίου δυσμὰς, τῆς πρὸς τὸν Θεὸν λοιπὴν διαλέξεως ἄρχεται. ᾿Αλλ᾽ ἐν τούτοις ὧν, καὶ ταῦτὰ ἅπαντα δρῶν, οὐδὲ τῆς τῶν ἁγίων Ἔχχλησ:ῶν ἀμε- Β λεῖ προμηθείας " νῦν μὲν Ἑλληνικῇ δυσσεδείᾳ μενος, νῦν δὲ τὴν Ἰουδαίων καταλύων θρασύτητα, ἄλλοτε δὲ τὰς τῶν αἱρετικῶν συμμορίας καί ποτε μὲν βασιλεῖ περὶ τούτων ἐπιστέλλων, ποτὲ δὲ τοὺς ἄργοντας εἰς τὸν Θεοῦ ζῆλον ἐγείρων, ἄλλοτε δὲ καὶ αὑτοῖς τῶν Ἐκκλησιῶν ποιμέσι πλείονα ποίεἶσθαι τῶν ποιμνίων παρεγγυῶν τὴν ἐπιμέλειαν. Ταῦτα δὲ διεξελθὼν, ἀπὸ ψεχκάδος δεῖξαι τὸν ὑετὸν πειραθεὶς, καὶ τῷ λιχανῷ δακτύλῳ τοὺς ἐντυγχάνοντᾶς τῷ συγγράμματι τῆς γλυκύτητος ἀπογεύων «οὔ μέλιτος. Τὰ δὲ παρὰ πάντιον ἀδόμενα τούτω ἐστὶ πολλαπλάτ'α. ᾿Αλλ᾽ ὀὐ πάντα ἔγωγε συγγράφειν ἐπήγγελμαι, ἀλλὰ δι᾽ ὀλίγων τῆς ἑκάστου πολιτεία; καὶ ἄλλοι τουτωνὶ πολλῷ πλείονα - εἰ δὲ καὶ ἐπιβιῴτ, καὶ μείξονα τυχὸν προσθήσουσι θαύματα. Ἐγὼ δ καὶ αὐτὸν ταῖς οἰκείαις προσευχαῖς βοηθούμενον, τοῖς ἀγαθοῖς τούτοις πόνοις ἐπιμεῖναι καὶ ποθῶ, καὶ “ὃν Θεὸν ἱχετεύω, κόσμον ὄντα κοινόν, καὶ τῆς εὑσίκαὶ πρὸς τὴν εὐαγγελιχκὴν πολιτείαν κατευθυνθδῆ-
Symeōnēn ton pany, to mega thauma tēs oikoumenēs, isasi men hapantes hoi tę̄? ᾽Rhōmaiōn ēgemon as dipēchooi" egnōsan de kai Persai, kai Mēdoi, kai Aithiopes, kai pros Skythas de tous Nomadas hē phēmē diadramousa, tēn toude philoponian kai philosophian edidaxen. Egō de kai pantas, hōs hepos eipein, anthrōpous martyras echōn tōn hyper logon agōnōn, dedoika to diēgēma, mē tois esomenois myēϑos einai doxę̄, pampan tēs alētheias gegymnōmenos. Hypsēlotera gar tēs anthrōpeias physeōs ta ginomena. Philousi de hoi anthrōpoi tę̄ physei metrein ta legomena" ei de ti tōn tautēs horōn hepekeina legoito, pseudēs tois tōn theiōn amyētois ho logos nomixetai. Epeidē de tōn eusedountōn gē kai thalassa plērēs, ta te theia pepaideumenōn, kai tou panagiou Pneumatos tēn charin dedidagmenōn, tois lechthēsomenois ouk apistēsousin, alla kai mala hei- tēn diēgēsin. “Arxomai d᾽ ekeithen, hothen kai tēs anō klēseōs ēxiōthē, Kōmē tis estin en methoriǭ tēs hēmeteras kai tēs Kilikōn chōras diacheimenē" Sisan de autēn honomazousin. Ek tautēs hormōmenos, poimainein to prōpon hypo tōn gegennēkotōn edidasketo thremmata, ina kata touto tois megalois andrasi sympherētai, Iachōd tǭ patriarchę̄, kai Iōsēph tǭ sōphroni, kai Mōysę̄ tǭ nomothetę̄, kai Dauid tǭ basilei kai prophētę̄, kai Mikaią tǭ prophētę̄, kai tois Kat᾽ ekeinous thespesiois andrasi. Niphetou de pote pollou genomenou, kai tōn prodatōn endon menein hēnanchasmenōn, anachōchēs apolausas, eis ton theion geōn meta tōn physantōn aphiketo. Tauta de tēs hieras hautou diēgoumenēs akēkoa glōttēs. Ephē toigyn tēs euangelikēs akēkoenai phōnę̄, macharizēusēs men tous chlaiontas kai penthountas, athlious de tous gelōntas apochalousēs, kai zēlōtous onomazoutēs tous tēn Psychēn katharan kektēmenous, kai talla hosa toutois synexeuchtai, Eita eresthai tina «hōn parontōn, ti an tis poiēsas toutōn hekaston chtēsaito' ton de ton monadikon autǭ bion hypagoreusai, kai tēn akran echeinēn hypodeixai philosophian. Dexamenos toinyn tou theiou logou ta spermata, kai tais batheiais tēs psychēs aulaxi tauta kalōs katakrypsas, eis ton pelazonta tōn hagiōn martyrōn ephē dedramēchenai sēkon. Hen toutǭ de tę̄ gę̄ ta gonata kai to metōpon proosereisai te, kai eches di ēgēsai auton pros tēn teleian tēs eusedeias hodon. Epi poly de touton diatripsanti ton tropon, hypion men autǭ prosgenesthai tina glykyn, onar de toionde theasasthai" e« Horyttein, phēsin, edokoun themelia, eita tinos hestōtos akouein, hōs eti me ekeleuse bathos, palin epeirōmēn dianapauesthai" alla kai authis moi oryttein prosetatte, kai mē lēgein tou ponon. Tris de moi touto kai tetrachis parengyēsa:, telos apochrōntōs echein ephē to bathos, cha, oikodomein aponōs ekeleuse to loipon, hōs tou ponou lōphēsantos, kai tēs oikodomias esomenēs eukolōs. » Tautę̄ tę̄ prorrhēsei ta pragmata martyrei' pera gar tēs physeōs ta ginomena, Ekeithen anastas askētōn tinōn geitoneuontōn katagōgion. Dyo de autois syndiagagōn etē, kai «hēs teleioteras aretēs erastheis, Teledan echeinēn tēn kōmēn chateladen, hēs kai prosthen emnēsthēmen, par᾽ hēn hoi megaloi kai theioi andres, ᾿Ammianys kai ouk eis tautēn ho thespesios Symeōnēs aphiketo, all᾽ eis tēn heteran tēn ek tautēs blastēsasan. dōnas gar kai ᾿Adidiōn, tēs Eusediou tou megalou didaskalias hikanōs apolausantes, tode to tēs philosophias nes de dia biou kai homotropoi gegonotes, hoionei mian psychēn en dyo sōmasin epideixantes, pollous eschon tou biou synerastas. Toutōn de met᾽ eukleias hypexelthontōn ton bion, Hēliodōros ho thaumasios tēn tōn synoikōn hēgemonian edexato" hos pente kai exēkonta etē diadiōsas, dyo kai hexēkonta endon menos dietelesen etē" tria gar etē para tois gegennēkosi trapheis, eis tēn agelēn eiselēlythe tautēn, ouden tōn en tǭ biǭ gignomenōn theasamenos pōpote, "Ephasge de, mēd᾽ auto eidenai tōn choirōn, hē tōn alechtryogōn, hē tōn allōn tōn toioutōn to eidos. Toutou chagō pollakis tę̄ theas apēlausa, kai tōn tropōn ethaumata tēn haplotēta, kai hyperēgasthēn mala tēn tēs psychēs katharotēta. Pros touton aphikomenos ho pentathlos houtos tēs eusedeias agōnistēs, deka men dietelesen agōnizomenos etē" ogdoēkonta de synagōnistas “echōn, hyperēkontisen hapantas" kai tōn allōn dia dyo hēmerōn apolauontōn trophēs, pasan asitos outos tēn heudomaxa diemeine. Dyscherainontōn men tōn prostateuontōn, kai zygomachountōn aei, kai ataxian to pragma kalountōn, ou peithontōn de tois legomenois, oude chalinoun dynamenōn tēn prothymian. Ēkousa de autou echeinou diēgoumenou kai tou nyn tēs autis agelēs hēgemoneuontos, hōs schoinion pote apo hautē lian kai chersi prospsauousais), diezōse tēn osphyn, out᾽ exōthen peritheis, all᾽ autǭ prosphysas pǭ dermati" kai houtō lian synesphinxen, hōs hapan ekeino en kyklǭ to meros helchōsai, hǭ periekeito. Hōs de pleious ē deka hēmeras touton dietelese ton Ho tropon, kai to helkos chalepōteron gignomenon, haimatos ēphiei stagonas, ēreto tis auton theasamenos, i tis hē aitia tou haimatos" tou de mēden echein aniaron legontos, biasamenos ho synagōnistēs kai tēn cheira enedale, kai tēn aitian katemathe, kai ta» tēn tǭ prostateuonti chatemēnysen. Autika toinyn kai epitimōn, kai parakalōn, kai tou pragmatos tēn ōmotēta diadallōn, molis ekeinon dielyse ton 'desmon. ᾿All᾽ oud᾽ houtōs epeise therapeian toa ekeinǭ tǭ helkei prosenenkein. “Alla de toiauta drōnta horōntes, anachōrein tēs palaistras ekeinēs ekeleuon, hōs an mē tois asthenestoron to sōma diakeimenois, kai zēloun ta hyper dynamin peirōme-- A nois, bladēs aitios genoito, Exelthōn toinyn, kai ta erēmotera tou orous chataladōn, kai lakkon tina heurōn anydron, "ai ou lian bathyn, kathēken eis touton heauton, kai tǭ Theǭ. tēn hymnǭdian prosephere. Pente de diagenomenōn hēmerōn, metamelēthentes hoi tēs palaistras ekeinēs hēgemones, dyo «inas exepempsan, epizētēsai te auton kai agagein epitrepsantes, Toigartoi to oros houtoi perinostēsantes, ēronto tinas ekei thremmata nemontas, ei tina etheasanto toionde chrōma echonta, kai schēma perikeimenon. Hōs de ton lakkon hoi poimenes hypezeixan, polla men euthys chatedoēsan" schoinion de euthy chomisantes," syn pollǭ auton animēsanto ponǭ. Ou gar tę̄ kathodǭ paraplēsiōs hē anodos estin eupitēs. Oligon toinyn par᾽ echeenois diatripsas chronon, eis Telanisson aphiketo kōmēn, tę̄ koryphę̄ eph᾽ ē nyn estēken hypokeimenēn. En tautę̄ mikron oikiskon heurōn, tria chatheirgmenos dietelesen hetē. Auxein de aei tēs aretēs ton plouton philoneikōn, epethymēse Mōysę̄ kai Hēlią tois theiois anthrōpois paraplēsiōs tessarachonta hēmeras asitos diameinai. Kai peithei ton thaumasion Basson, hos tēnikauta pollas periōdeuse kōmas tois kata kōmēn hiereusin epistatōn, mēden hendon men katalipein, pēlǭ de chatachrisai tēn thyran. Tou de kai tēn dyskolian tou pragmatos hypagoreuontos, kai parainountos mē nomizein aretēn einai ton biaion thanaton: chata hēgoria gar hautē, kai megistē, kai prōtē" «᾿Alla sy ge, ephē, ō Pater, deka moi artous kai stamnon hydatos apothon, kan idō to sōma trophēs deomenon, metalēpsomai toutōn. » Egeneto hōs ekeleuse᾽ kai ta men apetitheto, hē thyra de ton pēlon hypedecheto. Meta de to telos tōn hēmerōn, hēke men ho thaumasios ekeinos kai tou Theou anthrōpos Bassos, ton de pēlēn aphelōn, kai tēs thyras eisō genomenos, eur3 men tōn artōn ton arithmon, heure de plērē kai ton stamnon tou hydatos, auton de apnoun errhimmenon, kai oute phthengetthai, oute kineisthai dynamenon. Spongian toinyn aitēsas kai tautę̄ to stoma diarexas kai apochlysas, prosēnenken autǭ tōn theiōn mystēriōn ta symdola. Kai houtōs dia toutōn anarrhōstheis anestēse te heauton, kai trophēs metrias metelads, thridakinas, kai sereis, kai ta toutois paraplēsia, kata brachy diamassiymenos, kai tę̄ gastri parapempōn. Hyperagastheis toinyn ho megas ekeinos Bassos, tēn oikeian agelēn chatelade, to mega touto diēgoumenos thauma. Pleiosi gar hē diakosiois thiasōtais echrēto, mēt: ktēnos echein, mēto mylēn epitrepsas, mēte chrysion prospheromenon hypodechesthai, mēte tina exō tēs thyras hienai, ē ti tōn anankaiōn ōnēsomenon, hē tina tōn gnōrimōn opsomenon" all᾽ endon diagein, kai tēn apo tēs theias Touton mechri kai tēmeron ton nemon hoi thiasōtai tousi, kai pleious genomenoi tas dotheisas ou paredēsan entolas. Egō de epi ton megan ᾿diadēsomai Ex ekeinou toinyn mechri kai tēmdron (oktō de kai eikosi dielēlythen etē), tas testarachonta diamenei hēmeras" ho de chronos kai hē meletē tou ponou to pleon esylēsen. Eiōthe: men gar tas prōtas hēmeras hestanai, kai ton Theon anymnein. Eita tou sōmatos dia tēn apastian pherein ouk eti tēn stasin ischyontos, kathēsthai loipon, kai tēn. theian leitourgian epitelein tas de teleutaias hēmeras kai proschlinesthai. Dapanōmenēs gar kata brachy tēs chazeto. Epei de epi tou chionos estē, katienai men ouk ēneicheto, emēchanēsato de tēn stasin heterōs. Dokon gar tina prosdēsas tǭ chioni, kai schoiniois palin heauton tę̄ dokǭ prosarmosas, tas tessarachonta houtō dietelesen hēmeras. Meta de tauta pleionos loipon tēs anōthen charitos apolausas, oude pautēs edeēthē tēs boētheias, all᾽ estēke tas tessarachonta hēmeras, sitiōn men ouk apolauōn, prothymią de kai theią rhōnnymenos chariti. Tria toinyn, B hōs ephēn, en ekeinǭ tǭ oikiskǭ diatelesas etē, tēn polythryllēton tautēn chatelade koryphēn, thrinchion en kyklǭ genesthai parengyēsas, alysin te ek sidērou pēcheōn eikosi kataskeuasas, kai tautēs thateran men archēn petrą megistę̄ prosēlōsas, thateran de tǭ dexiǭ podi prosarmopas, hōs an mēde boulomeno? hexō tōn orōn echeinōn apioi, diēgen hendon, diēnekōs ton ouranon phantazomenos, kai ta anō tōn ouranōn theōrein biazomenos. Ou gar echōlys tēs dianoias tēn ptēsin ho tou sidērou desmos. Epeidē de Meletios ho thaumasios, episkopein tēn!kauta tēs ᾿Antiochou poleōs tetagmenos tēn chōran, anēr phronēsei kai synesei lampōn, kai anchinoią kekosmēmenos, peritton ephē ton sidēron, arkousēs pēs gnōmēs logika tǭ sōmati peritheinai desma" eixe men, kai tēn parainesin eupeithōs chalkea de klēthēnai keleusas, lysai prosetaxe ton desmon. Epeidē de kai derma tǭ schelei mosto, hōs an mē lōdētheiē hypo tou sidēron to sōma, kai edei kai touto (synerrhammenon gar ēn), diarrhagēnai, pleious hē eikosi megistous ephasan choreis en ekeinǭ katidein emphōleuontas " kai touto ephē ho thaumasios tetheasthai Meletios. Egō de apemnēmoneusa, tēn pollēn tou andros kanteuthen karterian epideiknys. Pilēsai gar tę̄ cheiri to derma, kai diaphtheirai pantas dynamenos rhądiiys, tōn aniarōn dēgmatōn hēneicheto karterōn, en tois mikrois tēn tōn meizonōn agōnōn atpazomenos Tēs toinyn phēmēs hapantes, ouk hoi geitoneuontes monon, alla kai hoi pollōn hēmerōn aphestēkotes hodon hoi men pareimenous to sōma prospherontes, hoi de arrhōstois hygeian aitountes, hoi de pateras genesthai parakalountes, kai ho para tēs physeōs ouk elathon, hicheteunon di᾽ echeinou ladein. Lamthanontes de, kai tōn aitēseōn apolauontes, met᾽ euphrosynēs men epanēesan᾽ kēryttontes de tas euergesias hōn etychon, pollaplapantōn pantachothen aphiknoumenōn, kai pasēs hodou potamon mimoumenēs, pelagos anthrōpōn estin idein en ekeinǭ synistamenon tǭ chōriǭ tous pantachothen dechomenon potamous. Ou gar monon hoi tēn kath' hēmas oikoumenēn oikountes syrrheousin, alla kai Ismaēlitai, kai Persai, kai ᾿Armenioi hoi toutōn hypocheirioi, kai Idēres, kai Homēritai, kai hoi ekei- nōn endoteroi. ᾿Aphichonto de polloi tas tēs Hesperas oikountes eschatias, Spanoi te kai Brettanoi, kai P alatai, hoi to meson toutōn katechontes. Peri gar 3" Heealias peritton kai legein. Phasi gar houtōs en - Rhōmę̄ tę̄ «megistę̄ polythryllēton genesthai ton andra, hōs en hapasi tois tōn ergastēriōn propylaiois eikonas autǭ bracheias anastēsai, phylakēn tina sphisin autois kai asphaleian enteuthen porizontas. Epeidē toinyn arithmou kreittous hoi aphiknoumenoi, prospsauein de hapantes epecheiroun, kai tina eulo- Huian apo tōn dermatinōn echeinōn himatiōn trygąn" prōton men tēs timēs to hyperdallon atopon einai nomizōn, epeita kai tou pragmatos to epiponon dyscherainōn, tēn epi tou chionos emēchanēdato stasin. Prōton men hex pēcheōn tmēthēnai keleusas, eita dyo kai deka, meta de tauta dyo kai eikosi, nyn de ex kai triakonta " anaptēnai gar eis ouranon ephietai, kai «hēs epigeiou tautēs apallagēnai diatridēs. Egō de oude tēs theias aneu oikonomias tautēn pisteuō genesthai tēn stasin. Houper eineka tous mempsimoirous ēarachalō chalinōsai tēn glōttan, kai mē epitrepein hōs etyche pheresthai " skopein de, hōs pollakis toiauta ho Despotēs tōn rhąthymoterōn heneken ōpheleias emēchanēsato. Kai gar ton Hēsaian gymnon kai anypodēton badisai prosetaxe“ kai ton mian perizōsma tę̄ osphyï peritheinai, kai houtō tois apeithesi prospherein tēn prophēteian “ kai allote de gloious xylinous kai sidērous meta tauta tǭ trachēlǭ perithalein - kai tǭ Ōsēe gynaika pornēn ladein, kai authis agapēsai gynaika ponēran kai moichalida " kai tǭ ᾿Iezechiēl, epi tou dexiou pleuech rhou kessarachonta kataklithēnai hēmeras, kai epi tou euōnymou pentēkonta kai hekaton" kai palin, dioryxai toichon, kai pheugonta exelthein, kai aichmalōsian en heautǭ diagrapsai:" kai allote de xiphos eis akmēn parathēxai, kai xyrasthai toutǭ tēn kephalēn, kai tetrachę̄ tas trichas dielein, kai aponeimai tas men eis tode, tas de eis tode, hina mē hapanta katalegō. Ginesthai de toutōn hechaston prosetatte tōn holōn ho prytanis, tous logǭ mē peithomenous, mēde tēs prophēteias epaïein anechomenous, tǭ tēs theōrias paradoxǭ syllegōn, kai tōn thespismatōn akouein paraskeuazōn. Tis gar ouk an exeplagē theion anthrōpon gymnon badizonta theōrōn? Tis ouk an tēn aitian tou gignomenon mathein epothēse? Tis de ouk an ēreto" Ti dēpote pornę̄ synoikein ho prophētēs anechetai? Kathaper toinyn echeinōn hechaston ho «hōn holōn theos genesthai prosetaxe, tēs tōn rhąstōnę̄ syzōntōn promēthoumenos ōpheleias " houtō kai to kainon touto kai paradoxon eprytaneuse theama, tǭ xenǭ pantas helkōn eis theōrian, kai pithanēn tois aphiknoumenois paraskeuazōn tēn prospheromenēn parainesin. To gar kainon tou theamatos enechyron axiochreōn ginetai tou didagmatos " kai ho eis theōrian aphiknoumenos ta theia paideutheis epanerchetai. Kai hōsper hoi basileuein tōn anthrōpōn lachontes, amei- oousi kata tina chronon periodon tas tōn nomiosmapōn eikonas, pote men leontōn ektypountes endalmata, pote de asterōn kai angelōn ᾿ allote tǭ xenǭ charaktēri timiōteron apophainein peirōmenoi ton chryson" houtōs ho tōn holōn Pamthyasileus, hoion tinas charachtiiras, tas kainas tautas kai pantodapas politeias tę̄ eutedeią perititheis, ou monon tōn trophimōn tēs pisteōs, alla kai tōn tēn apistian nosountōn, eis euphēmian tas glōttas kinei. Kai hoti tauta touton echei ton tropon, hou logoi martyres, all᾽ hē tōn pragmatōn boē. Tous gar Ismaēlita:, pollas mybiadas tǭ zophǭ tēs asetheias hē epi tou chionos ephōtise stasis. “Hōsper gar epi tinos lychnias tetheis ho phanōtatos houtos lychnos, hēliou dikēn pantose tas aktinas exepempse kai estin idein kai Ithēras, hōs ephēn, kai ᾿Armenious, kai Persas aphiknoumenous, kai tou theiou baptismatos ichnoumenoi, «diakosioi kata tauton, kai trischosioi, esti d᾽ hote kai chilioi, arnountai men tēn patrǭan hexapatēn meta boēs, ta hoe hyp᾽ echeinōn sedasthenta eidōla pro tou megalou echeenou phōstę̄ros syntrithontes, kai toi? tēs ᾿Aphroditēs orgiois menoi (tautēs gar anekathen tēs daïmonos kat’ edexanto tēn latreian), tōn theiōn apolauousi mystē» riōn- nomous para tēs hieras ekeinēs dechomenō lyssēs, kai tois ethesi tois patrǭois kairein phrazontes, tōn te onōn tōn agriōn, tōn te kamēlōn tēn edōdēn aparnoumenoi. Kai toutōn autoptēs egenomēn egō, kai akēkoa, kai tēn patrǭan asioeian arnoumenōn, kai tę̄ heuyangelichę̄ didaskalią syntithemenōn. Kai kindynon de hapax hypemeina megiston. Autos men gar autois proselthein ekeleuse, kai par᾽ emou tēn hieratikēn eulogian ladein, megiston phēsas autous enteuthen karpōsasthai kerdos" bardarichōteron de syndramontes ekeinoi, hoi men emprosthen eilkon, hoi de opisthen, alloi ek plagiōn" hoi de aphestōtes, tōn allōn epithainontes, kai tas cheiras proteinontes, hoi men to geneion eilkon, hoi de tōn himatiōn epelamthanonto. Kan apepnigēn hypo tēs echeinōn thermoteras prosodou, ei mē boę̄ chrēsaToiautēn ho hypo tōn philoschōmmonōn nos chiōn ōpheleian anodlyse, kai tosautēn aktina theognōsias tais tōn bartharōn dianoiais chatetempsen. Hoida de kai allo hypo toutōn toionde gegenēmeIIcheteue mia phylē ton theion anthrōpon, euchin tina kai eulogian ekpempsai tǭ spheterǭ allē de phylē parousa antelege, mē dein ekeinǭ ton eulogian echpemphthēnai legousa, alla tǭ heantē? hēgemoni" tyn men gar adikōtaton einai, ton de adikias allotrion. Makras de philoneikias genomenēs, kai diamachēs barbarikēs, to teleutaion kat᾽ all lōn echōrēsan. Egō de pollois chrēsamenos logoi“, hēsychian echein parēnoun, hōs an apochrōntos tou thei“) andros kai toutǭ kakeinǭ metadounai tē? eulogias. ᾿Alla kai houtoi elegon, mē dein ekeinon tautēs tochein, kakeinoi tautēs aposterein epeirōnto tin heteron. ᾿Apeilēsas de autois anōthen, kai kynas lesas, mogis tēn philoneikian chatesdese. Tauta ha ephēn, epideixai autōn tēs dianoias thelēsas tēn pi- stin. Ou gar an houtō kat᾽ allēlōn emanēsan, ei mē megistēn echein dynamin tou theaspesiou anthrōpon tēn eulogian episteuon. Eidon de kai allote thauma gegenēmenon aoidimon. Eiselthōn gar tis (Sarakēnōn de kai houtos phylarchos ēn), tēn theian hicheteuse kepha- ē lēn, epamynai andri kata tēn hodon parethenti ta melē tou sōmatos. Elege de touto kata tēn Kallinikon (phrourion de hautē megiston) hypomemenēkenai to pathos. Komisthenta toinyn eis meson arntthę̄nai ekeleuse tēn tōn progonōn asedeian, Epeidē de atmenos katedexato, kai hypēkouse, kai to keleusthen exeplērōsen, ēreto ei pisteuei tǭ Patri, kai tǭ monogenei HuIǭ, kai tǭ hagiǭ Pneumati. Tou de pisteuein homologēsantos, e Tautais, ephē, tais prosēgoriais pisteuōn, anastēthi.» Hōs de anestē, B prosetaxen ep᾽ hōmōn pherein ton phylarchon mechris autēs tēs klinēs. Megiston de eiche sōma. Kai ho men ladōn parautika hǭcheto" Hoi de parontes eis hymnǭdian tou Theou tas glōssas ekinēsan, Touto de propetaxe ton Despotēn mimoumenos" hos tǭ paralytǭ pherein tēn klinēn echeleusen, ᾿Alla mēdeis tyrannida kaleitō tēn memēsin. Autou gar esti phōnē" « Ho pisteuōn eis eme, ta erga ha egō poiō, kakeinos poiēsei, kai meizona toutōn poiēsei. » Kai tautēs de tēs epangelias to telos etheasametha. Tēs gar tou Kyriou skias oudamou thauma ergasamenēs, hē tou megalou Petrou skia, kai thanaton elyse, kai nosous exēlase, kai daimonas ephygadeusen. ᾿All᾽ ho Despotēs kai tauta dia tōn doulōn enērgei ta thaumata - kai nyn de hōsautōs, tę̄ toutou kechrēmenos prosēgorią ta myria ho theios Symeōnēs ergazetai thaumata. Synedē gar kai heteron thauma genesthai hypo toutou tou proterou mēdamōs elattoumanon. Tōn gar eis to sōtērion onoma tou Despotou Christou pepisteukotōn tis, Ismaēlitēs ouk asēmos, euchēn epoiēsato pros ton Theon hyp᾽ autǭ martyri, kai hyposchesin. Hē de hyposchesis ēn, pasēs aphexesthai tou loipou mechri telous empsychou trophēs. Tautēn ouk oid᾽ hopōs chronǭ tini tēn epangelian Tou de Theou auton di᾽ elenchou pros epistrophēn enenkein ethelēsantos, kai ton heautou timēsai theraponta martyra tēs paradatheisēs genomenon hyposcheseōs, eis lithou physin hē sarx tēs ornithos metedalleto, hōste mēde boulomenon dynasthai loipon esthiein auton. Pōs gar hoion te ēn, apo petrōthentos houper eis brōsin epeilēpto sōmatos esthiein dynasthai? Tautę̄ kataplageis ho bardaros tę̄ paradoxǭ theą, syn pollǭ tachei ton hosion chatelamdane, to kekrymmenon eis phōs prospherōn hamartēma, kai tēn paraoasin anakēryttōn pasi, kai tou ptaismatos ek Theou syngnōmēn aitoumenos " kai ton hagion eis epikourian kalōn, hōs an tais pantodynamois autou euchais tōn desmōn auton tēs hamartias helchyseie. Polloi de tou thaumatos autoptai gegonasi, to pros tǭ stēthei meros ex osteou kai lithou synkeimenon psēlaphēsantes, Egō de ou monon tōn thaumatōn autoptē-, seōs tēn alētheian emathon. Kai alla de toiauta to mēkos. ᾿Apochrē de kai tauta deixai tēs dianoias alla kai tēs tōn genēsomenōn prorrhēseōs egenomēn akroatēs. Kai gar ton genomenon auchmon, kai tēn pollēn echeinēn tou etous acharpian, kai ton acholeuthēsanta limon, homou te kai loimon, pro dyo eipen eniautōn, rhaddon eirēkōs tetheasϑai tois anthrōpoi:s epipheromenēn, kai tas di' hautēs promēnyousan mastigas. Kai allote de tēs kaloumenēs mega lymaneitai, tēs theia? philanthrōpias akolouthousēs tę̄ timōrią. Triakonta de dielthousōn hēmerōn, epettē men plēthos apeiron, hōs kai diatemein pēn aktina, kai schediasai skian " kai touto achridōs etheasametha pantes. Monon de ton tōn alogōn chilon elymēnato, oude mian lōdēn tę̄ tōn anthrōpōn B prosenenchousa trophę̄. Kai emoi de hypo tinos pole. moumenǭ, pro pentekaideka emēnysen hēmerōn tēn tou polemiou katalysin, kai tę̄ peirą tēs prorrhrhpampolla epistamenos parēsō, pheugōn tou logou autou tēn pneumatikēn theōrian. Toutǭ poly to kleos kai para tǭ Persōn basilei. Hōs gar hoi pros ekeinon aphikomenoi diēgisanto presdeis, epimelōs epynthaneto, tis te eiē tou andros ho bios, kai poia ta thaumata. Tēn de homozyga toutou phasi kai elaion aitēsai tēs toutou eulogia: ēxiōmenon, kai hōs megiston dōron komisasthai. Kai hoi peri basilea de pantes hypo tēs phēmēs ballomenoi, kai pollas para tōn magōn kat᾽ autou sykophantias dechomenoi, kai achridōs epynthanonto, kai didaskomenoi theion andra ōnomazon. Ho de loipēs omilos tois horeōchomois prosiontes, kai chathichetai?, kai stratiōtais, kai chrēmata prosepheron, kai tēs tou elaiou eulogias metaschein hiketeuon. Hē de tōn Ismaēlitōn basilissa, steriphē ousa kai paidōn ephiemenē, prōton men tinas tōn axiōtatōn apo: steilasa, genesthai mētēr hiketeusen. Epeidē de etyche tēs aitēseōs, kai eschen hōs epothēse, ton genedrame " kai epeidē gynaixin ouk eisiton ēn, pros auton pempsasa to brephos, tēs par᾽ autou tychein eulogias hiketeue " « Son gar, ephē, tode to dragma. Egō men gar meta dakryōn to tēs euchēs prouenēnocha sperma " sy de to sperma pepoiēkas dragma, tēs theias charitos dia proseuchēs helkysas ton hyeton. » ᾿Alla mechri pote philoneichō metrēsai tou ᾿Atlan. tichou pelagous to bathos? Hōsper gar ekeina toi? anthrōpois ametrēta, houtōs hyperdainei diēgēsin ta kath᾽ hēmeran hyp᾽ echeinou ginomena. Egō de hautou pro toutōn hapantōn tēn karterian thaumazō. Nychtōōr gar kai meth᾽ hēmeran estēken hypo pantōn horōmenos. Tas thyras gar aphelōn, kai tou peridolou meros ouk elachiston katalysas, prycheitai pasi theama kainon kai paradoxon" nyn men hestōs mechri pollou, nyn de thama chatakamptomenos, kai tǭ Theǭ prospherōn proskynēsin. Polloi de kai arithmousi tōn estōtōn tautasi tas proskynēseis. “Apax de tis tōn syn emoi chilias ai diakosias pros tettarsi kai tessarachonta arithmēsas, eita ochlasas, aphēke tēn psēphon. Katachyptōn de aei tois tōn podōn daktylois prospelazei to metōpon. Hapax de tēs heddomados trophēn hē gastēr hypodechomenē, kai tautēn chōreiï. Phasi de apo tēs staseōs kai chronion helkos en thaterǭ genesthai podi, kai diēnekōs pleiston ichōra ekeithen echchrenesthai. ᾿All᾽ homōs ouden toutōni tōn pathōn tēn philosophian exēlenxen " alla pherei gennaiōs, kai ta ekousia, kai ta achousia kai toutōn kakeinōn tę̄ prothymią perigenomenos. Touto de to helkos hypodeixai tine ēnankasthē͵ pote diēgēsomai de kai tēn aitian. ᾿Aphiketo tis apo Rhaodainēs, anēr spoudaios, kai tę̄ tou Christou diakonią tetimēmenos. Houtos tēn koryphēn echeinēn chataladōn᾽" e Eipe moi, ephē, pros tēs alētheias autēs, tēs tōn anthrōpōn genos epistrepsasēs, anthrōpos ei, hē asōmatos? physis? » Dyscheranantōn hoe pros tēn erōtēsin tōn parontōn, sigēn men agein ekeleuse pantas " pros ekeinon de ephē "TI dē pote tautēn tēn peusin prēsēnenchas? » Tou de eirēkotos " e Hōs pantōn akouō thryllountōn, hōs oute esthieis, oute katheudeis " anthrōpōn de heka» peron idion " ou gar an tis tautēn echōn tēn physin, trophēs dicha kai hypnon diadiōseien" » epitetheinai men tǭ chioni klimaka prosetaxen, anadēnai te ekeinon ekeleuse, kai prōton men tas cheiras katamathein, eita esō tou dermatinou peridolaiou tēn cheira balein, kai idein mē tous podas monon, alla kai to chalepōtaton helkos. Idōn de kai thaumasas ho anthrōpos “hēn tou helchous hyperdolēn, kai par᾽ autou mathōn hōs apolauei trophēs, katelēlythen ekeithen, pros eme de aphikomenos diēgēsato panta. En de tais dēmotelesi panēgyresi kai allēn epideiknytai karterian. Meta gar hēliou dysmas heōs an houtos palin eis ton heǭon horizonta genētai, tas cheiras anateinōn eis ouranon pannychion estēken, oute hypnǭ thelgomenos, oute hypo ponou nikōmenos. Hen tosoutois de ponois, kai katorthōmatōn onkǭ, nai, kai plēthei thaumatōn, houtōs esti to phronēma me- ē trios, hōs pantōn anthrōpōn kata tēn axian hystatos. Pros de tǭ metriǭ phronēmati, kai euprosodos lian esti, kai glykys, kai epicharis, kai pros ekaston tōn dialegomenōn apokrinomenos, eite cheirotechnēs, eite propaitēs, eite agroikos eiē. Ela- 6: de kai tēs didatchalias para tou megalydiyrou Destotou to dōron" kai dis hekastēs hēmeras tas paraineseis poioumenos, epichlyzei tōn akouontōn tas akoas, epi charitos? mala dialegomenos, kai ta tou theiou Pneumatos prospherōn paideumata, kai anyneuein eis ouranon, kai petasthai parengyōn, kai tēs gēs apallattesthai, kai tēn proszochōmenty phantazesthai basileian, kai tēs geennēs dedienai: tēn apeilēn, kataphronein te tōn gēïnōn, kai prosmenein ta mellonta, Esti de auton idein kai dicha. zonta, kai orthas kai dikaias tas psēphous ekpheronta, Tauta de kai ta toiauta meta tēn ennatēn diaprattetai hōran. Tēn gar nykta hapasan, kai tin hēmeran mechris ennatēs diatelei proseuchomenos, Meta de tēn ennatēn, prōton men tēn theian didaskalian tois parousi prospherei, eita tēn ekastou dexamenos aitēsin, kai tinas iasois Peri de hēliou dysmas, tēs pros ton Theon loipēn dialexeōs archetai. ᾿All᾽ en toutois hōn, kai tauta hapanta drōn, oude tēs tōn hagiōn Echchlēs:ōn ame- B lei promētheias " nyn men Hellēnikę̄ dyssedeią menos, nyn de tēn Ioudaiōn katalyōn thrasytēta, allote de tas tōn hairetikōn symmorias kai pote men basilei peri toutōn epistellōn, pote de tous argontas eis ton Theou zēlon egeirōn, allote de kai hautois tōn Ekklēsiōn poimesi pleiona poieisthai tōn poimniōn parengyōn tēn epimeleian. Tauta de diexelthōn, apo psechkados deixai ton hyeton peiratheis, kai tǭ lichanǭ daktylǭ tous entynchanontas tǭ syngrammati tēs glykytētos apogeuōn «ou melitos. Ta de para pantion adomena toutō esti pollaplat'a. ᾿All᾽ ou panta egōge syngraphein epēngelmai, alla di᾽ oligōn tēs hekastou politeia? kai alloi toutōni pollǭ pleiona - ei de kai epibiǭt, kai meixona tychon prosthēsousi thaumata. Egō d kai auton tais oikeiais proseuchais boēthoumenon, tois agathois toutois ponois epimeinai kai pothō, kai “hon Theon hicheteuō, kosmon onta koinon, kai tēs heusikai pros tēn euangelichkēn politeian kateuthynthdē-
The famous Symeon, the great wonder of the world, is known to all the subjects of the Roman Empire; the Persians too have come to know him, and the Medes and the Ethiopians, and the report of him, running even to the nomad Scythians, has taught them his love of labour and his philosophy. But though I have, so to speak, all mankind as witnesses of his contests beyond words, I fear that the story may seem a myth to those who come later, wholly stripped of truth. For what has happened is higher than human nature; and people like to measure what is said by nature, and if anything is said beyond its bounds, the account is thought false by those uninitiated in divine things. But since land and sea are full of the pious, who are instructed in divine things and have learned the grace of the all-holy Spirit, they will not disbelieve what is to be told, but will very readily [accept] the story. I shall begin from the point at which he was counted worthy of the call from above.
There is a village lying on the border between our territory and that of Cilicia; they call it Sisa. Setting out from there, he was first taught by his parents to shepherd flocks, so that in this too he might be comparable with the great men, Jacob the patriarch, Joseph the chaste, Moses the lawgiver, David the king and prophet, Micah the prophet, and the godly men like them. Once, when much snow had fallen and the sheep were forced to stay indoors, he had some respite and went to the divine church with his parents. I heard this from his own sacred tongue. He said that he heard the Gospel saying that blesses those who weep and mourn, calls those who laugh wretched, and names enviable those who possess a pure soul, and everything else joined with these. Then he asked one of those present what one must do to acquire each of these; and the man suggested to him the solitary life and pointed out that highest philosophy. Having received the seeds of the divine word and hidden them well in the deep furrows of his soul, he said that he ran to the nearby shrine of the holy martyrs. There he pressed his knees and forehead to the ground and begged … to guide him on the perfect road of piety. When he had spent a long time in this way, a sweet sleep came over him and he saw a dream like this: ‘I seemed,’ he said, ‘to be digging foundations, and then to hear someone standing by [telling me to dig deeper]. When I had added to the depth, as he bade, I tried again to rest; but again he ordered me to dig and not to stop the labour. When he had urged this on me three or four times, at last he said that the depth was sufficient, and told me to build from then on without labour, since the labour had abated and the building would be easy.’ The facts bear witness to this prediction; for what has happened is beyond nature. Rising from there, he [went to] a dwelling of some ascetics nearby. Having spent two years with them and conceived a love for more perfect virtue, he went to that village of Teleda which we mentioned earlier, beside which the great and divine men Ammianus and … but the godly Symeon did not go to that one but to the other that sprang from it. [Eusebonas] and Abibion, having richly enjoyed the teaching of the great Eusebius, [founded] this [school] of philosophy; and having become of one mind and one manner throughout life, displaying as it were one soul in two bodies, they had many fellow-lovers of that life. When they had departed this life with glory, the admirable Heliodorus received the leadership of the community. He lived sixty-five years and spent sixty-two of them inside; for after being brought up for three years by his parents, he entered this flock, and never saw anything that goes on in the world. He used to say that he did not even know what pigs or cocks or other such creatures look like. I too often enjoyed the sight of him, admired the simplicity of his ways, and greatly admired the purity of his soul. To him came this pentathlete contestant of piety, and he continued contending there for ten years; having eighty fellow-contestants, he outshot them all: while the others took food every two days, he remained without food the whole week. The superiors were vexed, constantly fought with him, and called the thing disorderly, but could not persuade him by their words nor bridle his zeal. I heard from him himself, and from the present leader of that same flock, that once he took a rope [made of palm leaves], very rough even to the touch of the hands, and girded his loins with it, not putting it on outside his clothes but binding it to the very skin; and he tightened it so much that the whole part round which it lay was ulcerated. When he had continued thus for more than ten days, and the wound, growing worse, was letting drops of blood, someone who saw him asked the cause of the blood. When he said that nothing was hurting him, his fellow-contestant forcibly put in his hand, learned the cause, and reported it to the superior. At once, rebuking and exhorting him and condemning the cruelty of the thing, he barely got that bond untied; but even so he could not persuade him to apply treatment to the wound. Seeing him doing other such things too, they told him to leave that wrestling-school, so that he might not become a cause of harm to those of weaker body who tried to emulate what was beyond their strength. So he went out, took to the more deserted parts of the mountain, found a dry cistern that was not very deep, let himself down into it, and offered hymn-singing to God. After five days the leaders of that wrestling-school repented and sent out two men, ordering them to search for him and bring him back. They went round the mountain and asked some men grazing flocks there whether they had seen someone of such a complexion and wearing such a habit. When the shepherds pointed out the cistern, they at once shouted down loudly; then they brought a rope and drew him up with great labour; for the way up is not as easy as the way down. After spending a short time with them, he came to the village of Telanissus, which lies below the peak on which he now stands. There he found a small cell and continued shut up in it for three years. Always striving to increase the wealth of virtue, he desired to remain without food for forty days like the divine men Moses and Elijah. He persuaded the admirable Bassus, who at that time went round many villages as supervisor of the village priests, to leave nothing inside and to smear the door with mud. When Bassus pointed out the difficulty of the thing and urged him not to think a violent death a virtue, for this is a crime, the greatest and first, he said: ‘Then, father, put aside ten loaves and a jar of water for me, and if I see that my body needs food, I will take some of them.’ It was done as he bade: the things were set aside, and the door received the mud. At the end of the days, that admirable man and man of God Bassus came, removed the mud, and, going inside the door, found the loaves all there and the jar of water full, and him lying without breath, unable to speak or move. He asked for a sponge, moistened and washed his mouth with it, and offered him the symbols of the divine mysteries. Strengthened by these, he raised himself and took a moderate amount of food, lettuces, chicory and similar things, chewing them little by little and passing them down to his stomach. The great Bassus, filled with admiration, went back to his own flock and told of this great wonder. For he had more than two hundred members in his community, whom he did not allow to have a beast of burden or a mill, or to accept gold that was offered, or to go outside the door either to buy any necessity or to see an acquaintance; they were to live inside and [receive the food sent] by divine [grace]. The members keep this rule to this day, and though they have become more numerous they have not transgressed the commands they were given. But I shall pass on to the great [Symeon]. From then until today (twenty-eight years have passed) he continues the forty days [without food]; but time and practice have taken away most of the labour. He used to stand for the first days and hymn God; then, when his body because of the fasting could no longer bear standing, he would sit and perform the divine liturgy; and on the last days he would even lie down. For as [his strength] was consumed little by little …, he would lie down. When he stood on the pillar, he would not come down, but devised another way of standing: binding a beam to the pillar and fastening himself to the beam with ropes, he completed the forty days in this way. After this, enjoying more grace from above, he did not need this help either, but stands for the forty days, taking no food, but strengthened by zeal and divine grace. Having spent three years, as I said, in that cell, he took possession of this much-celebrated peak. He bade that a wall be built round it, had an iron chain made twenty cubits long, nailed one end of it to a very large rock and fastened the other to his right foot, so that even if he wished he could not go outside those bounds; and he lived inside, constantly picturing heaven and forcing himself to contemplate what is above the heavens; for the iron bond did not hinder the flight of his mind. But when the admirable Meletius, who was then appointed to oversee the territory of the city of Antiochus, a man shining with prudence and intelligence and adorned with shrewdness, said that the iron was superfluous, since the will was enough to put rational bonds on the body, he yielded and obediently [accepted] the advice, and had a smith called and ordered him to undo the bond. A piece of leather had been [fastened] to his leg so that the body would not be harmed by the iron, and this too had to be torn open (for it was sewn on); and they said that more than twenty very large bugs were seen lurking in it; the admirable Meletius said that he had seen this. I have recorded it to show the man’s great endurance from this too. For though he could easily have squeezed the leather with his hand and killed them all, he steadfastly endured their painful bites, embracing in small things the training for the greater contests.
[As] the report [spread], all, not only the neighbours but also those many days’ journey away, [came], some bringing those whose bodies were paralysed, others asking health for the sick, others begging to become fathers; and what they had not received from nature, they begged to receive through him. Receiving it and obtaining their requests, they went home with joy; and by proclaiming the benefits they had received, they sent many times more … So, with everyone arriving from everywhere, and every road imitating a river, one can see a sea of people gathering in that place, receiving rivers from every side. For not only do the inhabitants of our part of the world flow together there, but also Ishmaelites, Persians, the Armenians subject to them, Iberians, Homerites, and peoples further inland than these. Many came who live at the farthest ends of the West, Spaniards and Britons and the Gauls who occupy the land between them. About Italy it is superfluous even to speak. For they say that the man became so celebrated in great Rome that in all the porches of the workshops they set up small images of him, providing themselves in this way with a kind of guard and safety. Since those who came were beyond number, and all tried to touch him and reap some blessing from those leather garments, he, thinking the excess of the honour absurd in the first place, and vexed besides by the wearisomeness of the thing, devised standing on the pillar. First he had one cut six cubits high, then twelve, after that twenty-two, and now thirty-six; for he longs to fly up to heaven and to be rid of this earthly sojourn. I believe that this standing too has not come about without divine dispensation. For this reason I urge the fault-finders to bridle their tongues and not let them run on at random, but to consider that the Master has often contrived such things for the benefit of the more careless. He commanded Isaiah to walk naked and barefoot; Jeremiah to put a loincloth round his waist and so bring his prophecy to the disobedient, and at another time to put wooden collars, and afterwards iron ones, on his neck; Hosea to take a prostitute as wife, and again to love a wicked woman and an adulteress; Ezekiel to lie on his right side for forty days and on his left for a hundred and fifty, and again to dig through a wall and go out as a fugitive and so portray captivity in himself, and at another time to sharpen a sword to an edge, shave his head with it, divide the hair in four, and assign some here and some there; not to list everything. The Ruler of the universe commanded each of these things to be done, gathering by the strangeness of the spectacle those who would not be persuaded by word nor bear to listen to prophecy, and preparing them to hear the oracles. For who would not be astonished to see a divine man walking naked? Who would not long to learn the reason for what was happening? Who would not ask why the prophet bears to live with a prostitute? As, then, the God of the universe commanded each of those things for the benefit of those living in ease, so he has ordained this new and extraordinary spectacle, drawing all to see it by its strangeness and making the exhortation offered to those who come persuasive. For the novelty of the spectacle becomes a trustworthy pledge of the teaching, and he who comes to see goes home instructed in divine things. And as those who are allotted rule over men change the images on their coins from time to time, sometimes stamping likenesses of lions, sometimes of stars and angels, and at other times trying to make the gold more precious by a strange stamp, so the King of all, putting these new and varied ways of life on piety like stamps, moves to praise the tongues not only of the nurslings of the faith but also of those sick with unbelief. That this is so, it is not words that bear witness but the loud voice of the facts. For the standing on the pillar has enlightened many myriads of Ishmaelites who were in the darkness of impiety. This most brilliant lamp, set as it were on a lampstand, has sent out its rays everywhere like the sun; and one can see, as I said, Iberians, Armenians and Persians arriving and [receiving] divine baptism; [and the Ishmaelites,] arriving two hundred or three hundred at a time, sometimes even a thousand, renounce their ancestral deception with shouts, break before that great luminary the idols they used to venerate, and, [renouncing] the orgies of Aphrodite (for they had received the worship of this demon from of old), enjoy the divine mysteries, receiving laws from that sacred [tongue], bidding farewell to their ancestral customs, and renouncing the eating of wild asses and camels. I was myself an eyewitness of these things, and I heard them renouncing their ancestral impiety and assenting to the teaching of the Gospel. Once I ran a very great danger. He told them to come up to me and receive the priestly blessing from me, saying that they would reap the greatest gain from it; but they rushed together in a rather barbarous way, some pulling me from in front, others from behind, others from the sides; and those further off climbed on the others and stretched out their hands, some pulling my beard, others grabbing my clothes. I would have been suffocated by their over-warm approach, had he not shouted and driven them all off. Such benefit has the pillar mocked by the scoffers poured out, and such a ray of the knowledge of God has it sent into the minds of the barbarians. I know of another such thing done by them. One tribe begged the divine man to send a prayer and blessing to their chief; another tribe present objected, saying that the blessing should not be sent to him but to their own leader, for the one was most unjust and the other a stranger to injustice. After a long contention and a barbarian quarrel, at last they went for each other. I used many words and urged them to keep quiet, since the divine man was able to give a share of the blessing to both the one and the other. But these said that the one should not obtain it, and those tried to deprive the other. He threatened them from above and called them dogs, and so barely quenched the contention. I have told this wishing to show the faith of their minds; for they would not have raged so against each other unless they believed that the godly man’s blessing had very great power.
On another occasion I saw a celebrated miracle happen. A man came in (he too was a phylarch of the Saracens) and begged that divine head to help a man who had lost the use of the limbs of his body on the road. He said that he had suffered this affliction at Callinicum (a very large fort). When the man was brought into the midst, he bade him renounce the impiety of his ancestors. When he gladly accepted, obeyed and carried out the command, he asked if he believed in the Father and the only-begotten Son and the Holy Spirit. When he confessed that he believed, he said: ‘Believing in these names, stand up.’ When he stood up, he ordered him to carry the phylarch on his shoulders as far as his tent; and he had a very large body. The man took him up at once and went off; and those present moved their tongues to hymn God. He gave this command imitating the Master, who told the paralytic to carry his bed. But let no one call the imitation presumption; for it is his own saying: ‘He who believes in me will also do the works that I do, and will do greater works than these.’ And we have seen the fulfilment of this promise too. For though the Lord’s shadow nowhere worked a miracle, the shadow of the great Peter undid death, drove out diseases and put demons to flight. But it was the Master who worked these miracles too through his servants; and now likewise it is by using his name that the divine Symeon works his countless miracles. Another miracle also happened through him, in no way inferior to the former. One of those who had believed in the saving name of Christ the Master, an Ishmaelite of some distinction, made a vow to God with Symeon as witness, and a promise. The promise was to abstain from then on, to the end, from all animal food. Somehow, after some time, this promise … But God wished to bring him to conversion by a rebuke and to honour his own servant, who had been witness of the broken promise: the flesh of the bird was changed into the nature of stone, so that even if he wished he could no longer eat it. For how could he eat of the body he had taken for food when it had turned to stone? Astonished at this extraordinary sight, the barbarian came with all speed to the holy man, bringing the hidden sin to light, proclaiming his transgression to all, asking forgiveness from God for his fault, and calling on the saint for help, so that by his all-powerful prayers he might draw him out of the bonds of sin. Many became eyewitnesses of the miracle, touching the part near the breast, made of bone and stone. I was not only an eyewitness of his miracles, but also a hearer of his prediction of things to come. He foretold the drought that occurred, the great unfruitfulness of that year, and the famine and plague that followed, two years beforehand, saying that he had seen a rod brought down upon men, foretelling the scourges to come through it. At another time [he foretold the attack] of the so-called [locust]: … it would do [no] great harm, since divine love for mankind would follow the punishment. After thirty days an endless multitude flew in, so as to cut off the sun’s rays and make shade; and we all saw this clearly. But it damaged only the fodder of the animals, doing no harm at all to human food. And when I was being warred on by someone, he made known to me fifteen days beforehand the overthrow of the enemy, and I learned the truth of the prediction by experience. Though I know very many other such things, I shall pass them over, avoiding length. These suffice to show the spiritual vision of his mind. His fame is great even with the king of the Persians. For, as the ambassadors who came to him related, the king inquired carefully what the man’s life was like and what his miracles were. They say that his wife even asked for oil that had been counted worthy of his blessing and received it as a very great gift. All those around the king, struck by the report and receiving many slanders against him from the magi, inquired closely, and when they were informed they called him a divine man. The rest of the crowd approached the muleteers, attendants and soldiers, offered money, and begged to share in the blessing of the oil. The queen of the Ishmaelites, being barren and desiring children, first sent some of her most distinguished men and begged that she might become a mother. When she obtained her request and had what she longed for, she took the child that had been born and ran to him; and since women were not allowed in, she sent the infant to him and begged to obtain his blessing. ‘For this sheaf,’ she said, ‘is yours. I brought the seed of prayer with tears; you made the seed a sheaf, drawing down the rain of divine grace through your prayer.’
But how long shall I strive to measure the depth of the Atlantic Ocean? As that is immeasurable for men, so what he does every day surpasses narration. Above all these things I admire his endurance. Night and day he stands, seen by all. For he took away the doors and pulled down no small part of the enclosure, and lies open to all as a new and extraordinary spectacle, now standing for a long time, now bending down repeatedly and offering worship to God. Many of those standing by count these acts of worship. Once one of my companions counted one thousand two hundred and forty-four, and then, growing tired, gave up the count. In bending down he always brings his forehead close to his toes. His stomach receives food once a week, and only a little. They say that from the standing a chronic ulcer has formed on one of his feet, and much pus constantly flows from it. Yet none of these sufferings has put his philosophy to shame; he bears nobly both the voluntary and the involuntary, overcoming both by his zeal. He was once compelled to show this ulcer to someone, and I shall tell the reason. A man came from Rhabdaena, a zealous man honoured with the diaconate of Christ. Reaching that peak, he said: ‘Tell me, by the truth itself that has converted the human race, are you a man or a bodiless nature?’ When those present were vexed at the question, he bade them all keep silent, and said to him: ‘Why ever have you put this question?’ He said: ‘Because I hear everyone repeating that you neither eat nor sleep; but each of these is proper to men, for no one with this nature could live without food and sleep.’ He ordered a ladder to be set against the pillar, bade him climb up and first look at his hands, then put his hand inside the leather cloak and see not only his feet but also the very grievous ulcer. When the man had seen and marvelled at the extremity of the ulcer, and had learned from him that he does take food, he came down from there, came to me and told me everything. At the public festivals he displays yet another endurance. From sunset until the sun is again on the eastern horizon, he stands all night stretching his hands up to heaven, neither charmed by sleep nor overcome by labour. Yet in such labours, with such a mass of achievements and such a multitude of miracles, he is so modest in mind as to be the last of all men in his own esteem. Besides his modesty of mind, he is very approachable, sweet and charming, and answers everyone who speaks to him, whether craftsman, beggar or peasant. He has also received from the bountiful Master the gift of teaching; making exhortations twice each day, he floods the ears of his hearers, speaking with great grace and offering the lessons of the divine Spirit, urging them to look up to heaven and to fly, to be rid of the earth, to picture the kingdom that is expected, to fear the threat of Gehenna, to despise earthly things and to await what is to come. One can also see him judging and giving upright and just verdicts. These and similar things he does after the ninth hour. For he spends the whole night, and the day until the ninth hour, in prayer. After the ninth hour he first offers divine teaching to those present, then receives each one’s request, and … some healings …; about sunset he begins his converse with God again. But though engaged in these things and doing all this, he does not neglect care for the holy Churches either: now [fighting] Greek impiety, now putting down the audacity of the Jews, at other times [scattering] the bands of the heretics; sometimes writing to the emperor about these matters, sometimes rousing the rulers to zeal for God, at other times urging the very shepherds of the Churches to take more care of their flocks. In going through these things I have tried to show the rain from a drop, and to give the readers of this work a taste of the sweetness of the honey on the tip of a finger. What is sung by everyone about him is many times more. But I have not undertaken to write everything, but in a few words [to show] the way of life of each; and others [will write] much more than these, and if he survives, they will perhaps add greater miracles. I both long and beg God that he, helped by his own prayers, may persevere in these good labours, since he is a common ornament and [glory] of piety … and [that we] may be guided to the Gospel way of life …
Matt 5:4 (allusion, medium confidence) · Luke 6:25 (allusion, medium confidence) · Matt 5:8 (allusion, medium confidence) · Exod 34:28 (allusion, medium confidence) · 1 Kgs 19:8 (allusion, medium confidence) · Isa 20:2 (allusion, high confidence) · Jer 13:1 (allusion, high confidence) · Jer 27:2 (allusion, high confidence) · Jer 28:13 (allusion, medium confidence) · Hos 1:2 (allusion, high confidence) · Hos 3:1 (allusion, high confidence) · Ezek 4:4 (allusion, high confidence) · Ezek 12:5 (allusion, high confidence) · Ezek 5:1 (allusion, high confidence) · Matt 5:15 (allusion, medium confidence) · Mark 2:11 (allusion, high confidence) · John 14:12 (quotation, high confidence) · Acts 5:15 (allusion, high confidence)
Notes and citation
Summary: Symeon the Stylite, a shepherd from Sisa, after extreme austerities at Teleda and Telanissus stands on a pillar, keeps forty-day fasts, attracts pilgrims from Spain to Persia, converts Arab tribes, works healings and predictions, preaches daily, and intervenes for the churches; Theodoret defends the pillar by the strange actions God commanded the prophets.
- The scan of this long chapter is damaged: Latin debris and footnotes from Migne's page are removed by logged corrections; lost or garbled Greek words are marked '…' and not supplied. In several places the OCR moved a line out of place (in the account of Teleda, of the stone bird, and of Symeon's predictions); these are translated where the sense shows they belong. The last words of the chapter are lost.
- Theodoret wrote while Symeon (d. 459) was still alive; 'twenty-eight years have passed' dates the writing of this chapter to the 440s.
- The Gospel sayings Symeon heard are the Beatitudes (Matt 5:4, 8; Luke 6:21, 25). The forty-day fasts imitate Moses (Exod 34:28) and Elijah (1 Kgs 19:8). Theodoret's defence of the pillar cites Isa 20:2–3; Jer 13:1–11; 27:2; 28:13; Hos 1:2; 3:1; Ezek 4:4–6; 12:3–7; 5:1–4. The 'lamp on a lampstand' alludes to Matt 5:15; the paralytic carrying his bed to Mark 2:11; Peter's shadow to Acts 5:15; John 14:12 is quoted.
- Meletius, 'appointed to oversee the territory of the city of Antiochus', was probably a country bishop (chorepiscopus) of the region (uncertain). Bassus 'supervised the village priests' in the same way.
- 'Ishmaelites' are Arab tribes; 'Homerites' are the Himyarites of southern Arabia; a phylarch is an Arab tribal chief allied to Rome. Callinicum is on the Euphrates. Rhabdaena (Ῥαόδαίνης in the scan) is uncertain.
- The report of Arab converts renouncing 'the orgies of Aphrodite' and the eating of wild asses and camels is Theodoret's own account; the 'king of the Persians' is the Sasanian king.
Notes on the original text
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Cite (SBL): Theodoret, Hist. rel. 26 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/26
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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).