The Life and Letters of Theoleptos of Philadelphia (Archbishop Iakovos Library of Ecclesiastical and Historical Sources ; No. 20)

THE LIFE AND LETTERS OF THEOLEPTOS OF PHILADELPHIA

THE ARCHBISHOP IAKOVOS LIBRARY OF ECCLESIASTICAL AND HISTORICAL SOURCES NO. 20 N. M. Vaporis, General Editor

The Life and Letters of

Theoleptos of Philadelphia

by

Angela Constantinides Hero

HELLENIC COLLEGE PRESS Brookline, Massachusetts 02146

©

Copyright 1994 by Hellenic College Press Published by Hellenic College Press 50 Goddard Avenue Brookline, MA 02146 ISBN 0-917653-43-2 Cover design by Patricia Danas Vaporis All rights reserved

Library of Congress Cataloging-in-Publication Data Theoleptos, Metropolitan of Philadelpheia, ca. 1250-ca. 1326. The life and correspondence of Theoleptos of Philadelphia / [edited] by Angela C. Hero. p.

cm. - (Archbishop Iakovos library of ecclesiastical and historical sources; no. 20)

Greek texts with English translation and commentary. Includes bibliographical references and index. ISBN 0-917653-43-2 1. Theoleptos, Metropolitan of Philadelpheia, ca. 1250ca. 1326 - Correspondence. 2. Spiritual directors Byzantine Empire - Correspondence. 3. Irene Eulogia Choumnaina Palaiologos, Princess, d. 1360. 4. Spiritual formation - Orthodox Eastern Church. I. Hero, Angela Constantinides, 1926BX395.T476A3 281.9'092 - dc20 Illl

. 11. Title. Ill. Series. 1994 94-10870 CIP

In loving memory of my parents and for my husband

Errata page 11, line 3 from bottom: "omission" for "ommission" page 19, line 12 from bottom: "father" for "faber" ibidem: "Theoleptos" for "Theolepotos" page 24, note 3, last line: "siecle" for "siec1e" page 24, note 5, line 2 from top: "Theopemptos" for "Theomemptos" page 25, note 8, line 6 from top: "above" for "below" page 27, note 48: "Sev�enko" for "Sevcenko" page 31, line 2 from top: "siecle" for "siecle" page 89, line 3 from top: "before" for "befoer" page 91, lines 5 and 9 from top: "your" for "you" page 92, critical apparatus, line 2 from bottom:

GTTdB(f.uJI!) {cpBacJ(f1!) w:; Kat d1]O(iq.I!} fJr(icrBaL for dTTde(ELGP) {cpBa(J(£v) w:; KGt G1]o(iGv) iJrEiaBol page 99, line 7 from top: "Leendert" for "Leender" page 112, column 2: 6pJ.1rj for 6pJ.1rj page 116, column 1: GTTOKGAVrrTW

for aTTOKGAlmTW

Contents Foreword

9

Introduction

11

The Letters

21

Manuscripts and Their Relationship

22

List of Signs

30

List of Abbreviations

31

The Letters of Theoleptos of Philadelphia

34

Letter 1

34,35

Letter 2

38,39

Letter 3

70, 71

Letter 4

88,89

Letter 5

92,93

Commentary Index to the Greek Text of the Letters

96 108

Index to the Marginalia Noted in the Critical Apparatus

116

Index to Biblical and Other Quotations

118

Other

120

Incipits

121

FOREWORD The desirability of presenting in one volume the surviving five letters of Theoleptos, accompanied by an English transla­ tion and a brief biography of the metropolitan, was recently brought to my attention at the colloquium on the' 'Twilight of Byzantium" held at Princeton University in May 1989. The present monograph aims at fulfilling this desideratum. It includes, in addition to the two letters which appear here for the first time, the remaining three letters which had been previously edited, one by the late Father Severien Salaville and two by myself. I wish to thank Professor Ihor

S evcenko and Dr. Alice­

Mary Talbot for their helpful comments on the edition and translation of the second letter. My warmest thanks go to Father Robert E. Sinkewicz, C. S. B. for generously sharing with me his knowledge of the manuscripts containing the works of Theoleptos and for helping me to read the marginalia in the codex Ottobonianus graecus 405. I am also grateful to Father Nomikos Michael Vaporis and the Hellenic College Press for including this book in the Archbishop Iakovos series. Angela Constantinides Hero

Center for Byzantine and Modern Greek Studies Queens College of the City University of New York 9

INTRODUCTION The Life of Theoleptos·

The highlights of Theoleptos' life and career are known to us from both narrative and epistolary sources.1 Of the two eulogies dedicated to him, 2 the one by Manuel Gabalas, the later metropolitan Matthew of Ephesos, is a purely rhetorical piece, whereas its counterpart by the imperial chancellor, Nikephoros

Choumnos,

contains

important

bits

of

biographical information about the man who had influenced both the spiritual and material fortunes of the Choumnos family. According to Choumnos, Theoleptos was born in Nicaea ca.

1250.3 He was undoubtedly of humble origin or his en­

comiasf would not have avoided to discuss his parentage on the pretext that the metropolitan had nothing but scorn for the things of this world and would have preferred to be prais­ ed for his spiritual rather than his earthly forefathers.4 As for his educational background, while Choumnos dwells on Theoleptos' early penchant for the study of the Scriptures, he has nothing to say about his secular education.5 However, the metropolitan's own works argue against this ommission; for although Theoleptos' writings are free of rhetorical artifice and display no classical allusions, their faultless grammar and

11

12

The Life and Letters of Theoleptos of Philadelphia

syntax indicate that their author was not without literary train­ ing. Choumnos attributes Theoleptos' success as a writer to a miraculous event, 6 but John Kantakouzenos remarks more realistically that the metropolitan of Philadelphia possessed , "no little outer learning. n Be that as it may, Theoleptos did not make use of his literary gifts until he was catapulted into prominence as one of the leaders of the anti-unionist party. In

1275, soon after

the appointment of the unionist patriarch John Bekkos and the ensuing persecution of the opponents of the Union of Lyons, the twenty-five-year-old Theoleptos, a married deacon, left his wife and home in Nicaea and sought the safety and spiritual

comfort

of

the

wilderness,

probably

in

the

neighborhood of Mount Saint Auxentios near Cha1cedon.8 While there he placed himself under the tutelage of a distinguished, but unidentified ascetic, who freed him of the temptation to return to the young wife he had abandoned and initiated him into monastic spirituality.9 Theoleptos became immediately a zealous practitioner of contemplation and spiritual vigilance without forgetting, however, the cause for which he had retired from the world. Even if he was not the leader of the anti-unionist party, as his encomiast implies, he was sufficiently prominent to merit the attention of the emperor who summoned him to his presence in the capital, as well as the solicitude of patriarch Athanasios II of Alexandria who tried to win him over to the unionist camp.lO Choumnos' account of the confrontation between the dissi­ dent Theoleptos and Michael VIII bears the traits of a hagiographical topos: the monk's courageous defiance of the ruler so enraged his interrogators that they subjected him to all sorts of verbal and physical abuse before throwing him in­ to jailll. It was probably during his incarceration that Theoleptos

made

the

acquaintance

of

Nikephoros

the

Hesychast, a prominent Athonite of Italian origin, who in the spring of

1276 was exiled from the Holy Mountain because

of his repudiation of Latin theology and, after appearing before the imperial tribunal, spent five and a half months in prison in Constantinople.12 Gregory Palamas, who cites Theoleptos among the leading disciples of Nikephoros13, writes that the

Introduction future

metropolitan

of

Philadelphia

13 associated

with

Nikephoros during the latter's exile14 and learned from him the hesychast method of prayer.15 When Theoleptos was released from prison and allowed to go wherever he wished, he chose to return to his native Nicaea, where he shut himself in a hut that he built in a remote part of the suburbsl6• It was there that Theoleptos experienc­ ed his last temptation. The comely and devoted wife whom he had abandoned some years earlier appeared one day at the hermit's door and pleaded with him to let her share his hut with him. Threatening to make that hut her grave if he chas­ ed her away, the young woman cried out to her husband: "Why are you turning away from a union of your choice? What slanderer of matrimony claims that only those who remain single can attain salvation whereas the others who enter into marriage and remain married are damned?" 17 Theoleptos was subjected for an entire year to the temptation of having to resist his wife's amorous advances by means of gentle per­ suasion, but in the end, says his encomiast, he came out of his ordeal unscathed 18. Meanwhile his reputation for holiness and strict adherence to the Orthodox doctrines had reached his fellow-Nicaeans who started to visit his hermitage in large numbers seeking his spiritual guidance.19 Theoleptos remained an anchorite until the end of the persecution of the anti-unionists in December 1282. Sometime during the period of his retirement from the world he sought to reassure himself about his vocation by consulting a renowned ascetic named Neilos, who is most probably to be identified with Neilos the Italian, a monk from Saint Auxentios. The two lived together as solitaries until Neilos' death sometime before 1283. Theoleptos was despondent over the loss of his beloved companion and spiritual adviser until Neilos appeared to him in a dream three days after his death and offered him a drink of miraculous water. As a result - says Choumnos - Theoleptos, who previously had "neither the training nor the ability to be a writer, " became the inspired author of spiritual works. 20 The restoration of Orthodoxy, which followed immediately upon the accession to the throne of Andronikos II in December

14

The Life and Letters of Theoleptos of Philadelphia

1282, put an end to Theoleptos' retirement from the world. He was reportedly on Mount Athos at that time, 21 but like other prominent anti-unionists he returned to the capital. Reports of his moral integrity and learning in theology had reached the new emperor who sought him out as an adviser, and Theoleptos became a leading spokesman for his party. 22 The reward for his exertions in behalf of Orthodoxy was his appointment to the metropolitan see of the populous city of Philadelphia.23 The correspondence of Irene-Eulogia Choum­ naina establishes beyond doubt the year

1283 as the date of

his elevation to the episcopate. At the time of his ordination, she writes, her spiritual father was thirty-three years old.24 He was also most probably still a deacon for, according to Choum­ nos, when Theoleptos returned to Nicaea from prison he was neither a priest nor a monk, having hesitated to assume the monastic habit until he was sufficiently prepared.25 It is not certain whether the new metropolitan took im­ mediate possession of his see or remained in Constantinople to continue his polemical activity against the former patriarch John Bekkos and his partisans. It is possible, judging from his later record, that he resided from the beginning in his diocese and visited the capital whenever the patriarch or the emperor required his presence. For during these turbulent times when the Church was torn by internal strife, Theoleptos found himself involved in more than one controversy. In the summer of

1285, following the Second Synond of

Blakhernai, Theoleptos signed the tome registering the con­ demnation of Bekkos and the unionists. 26 The author of the tome, Patriarch Gregory II of Cyprus, had included in this document his own interpretation of a passage from John of Damaskos which had been used by the unionists in support of the Latin doctrine of the Filioque.27 This provoked the ob­ jections of several patriarchal officials and the lower clergy, among others, who promptly accused Gregory of falling into the same trap as his predecessor by postulating the "eternal manifestation" of the Holy Spirit through the Son. By

1287

the patriarch's opponents were joined by the metropolitans John Cheilas of Ephesos, Daniel of Kyzikos and Theoleptos. The latter disapproved not so much of Gregory but of a monk

Introduction

15

named Mark who claimed the patriarch's approval for a com­ mentary he had written on the tome, proposing a meaning for the term "procession" contrary to Orthodox teaching. In the end, Gregory disassociated himself from Mark and, follow­ ing the advice of Theoleptos, he submitted his resignation in the interest of the peace of the Church. In June

1289, at the

recommendation of the metropolitan of Philadelphia, Greg­ ory's orthodoxy was publicly acknowledged.2s Theoleptos' firm stand against the unionists was matched by his fierce opposition to another deviationist group, the Arsenites, who after the restoration of Orthodoxy had resumed their disruptive activities in Asia Minor. The metropolitan warned his own flock against these religious and political agitators whom he accused, like other anti-Arsenite polemicists, of spreading discord among family members, encouraging the faithful to abstain from church services and trying to extract money from the people.29 In the circumstances of the time, however, Theoleptos' anti-Arsenite zeal was carried beyond the religious sphere and in

1298 it had unfortunate conse­

quences for the defense of Asia Minor which had then been entrusted to John Palaiologos Tarchaneiotes. A leader of the moderate wing of the Arsenite faction, Tarchaneiotes was suspected of aspiring to the imperial throne. Nevertheless, An­ dronikos II, who respected his ability as a soldier, did not hesitate to place Tarchaneiotes in charge of one of the last at­ tempts to stem the Turkish expansion in Asia Minor. Tar­ chaneiotes showed himself worthy of the emperor's trust, but his success as a military commander and his hopes of carry­ ing out a land reform foundered on ecclesiastical hostility. Patriarch John XII Kosmas denounced Tarchaneiotes to the emperor, and Theoleptos, due to his personal animosity towards the prominent Arsenite, became a tool in the hands of the pronoia-holders who objected to Tarchaneiotes' reforms. The dramatic encounter of Theoleptos with Tarchaneiotes before the walls of the monastery where the general had sought refuge, is recorded by Pachymeres. Although the historian was not an Arsenite sympathizer himself, he is critical·of Theolep­ tos' interference in this matter, which put an end to one of the few successful campaigns in Asia Minor. He recounts that

16

The Life and Letters of Theoleptos of Philadelphia

the harassed general, who feared for his life, bitterly reproached the metropolitan for allowing his personal bias to prevail over his judgment and for consorting with the likes of the slanderous landowners who questioned his loyalty to the emperor.30 And yet Theoleptos could at times demonstrate con­ siderable political astuteness and flexibility. On one occasion the metropolitan of Philadlphia shocked his fellow bishops when he advised Andronikos II that it was not wrong for a Byzantine emperor to address the sultan of Egypt as his brother. With surprising casuistry, Theoleptos argued that even the demons are brothers of all human beings since they, too, are creatures of God and he quoted patristic evidence for his argument.3 1 Despite his unfortunate involvement in the dismissal of Tar­ chaneiotes, Theoleptos showed an extraordinary ability for leadership in his own province of Philadelphia, which was in a chronic stage of siege. During the thirty-nine years of his tenure, Theoleptos, experienced the rigors of three Turkish blockades. In

1304 the threat to his metropolis from the Ger­

miyan Turks was thwarted by timely arrival of the Catalan Company.3 2 But six years later when the Germiyan renewed their assault, the Philadelphians had their own bishop to thank for their deliverence. In tinople his

1309 Theoleptos had sent to Constan­ protonotarios, Manuel Gabalas, to ask for the

replacement of the local governor, General Manuel Tagaris, and probably for military assistance against the TurksY When he failed to obtain his requests, Theoleptos assumed per­ sonal charge of the defense of the city for the duration of the siege, which began around the early fall of

13 10 and ended

in the following spring.34 Since starvation was the most powerful ally of the enemy, Theoleptos not only supervised the feeding of the people but with his own hands participated in the kneading, baking and distribution of bread to his flock. And when he finally decided to go out and negotiate with the Turkish emir, he summoned the people and extracted from them a solemn oath that if he was taken hostage they would not surrender the city in exchange for his life. Choumnos claims that the Turkish chief lifted the siege out of respect for the venerable figure of the metropolitan and that he even porovided

Introduction

17

him with supplies for his hungry flock, 35 but an insrciption on a medresse in the Germiyan capital city of Kiutahia indicates that Theoleptos agreed to the payment of tribute.3 6 His decisive role during the siege of 1310 is further attested by the scholar Michael Gabras, who in a letter dating from 1311 hailed ,, the metropolitan as the "savior of cities. 3 7 While Theoleptos was busy warding off the Turkish menace, an event occurred in the capital which was to cause another of the metropolitan's disagreements with the head of the Church: on

14 September 1310 Patriarch Niphon I

celebrated the healing of the Arsenite schism. The details of Theoleptos' quarrel with Niphon over this matter are found in the correspondence of Manuel Gabalas. 38 A spiritual son of the metropolitan, Gabalas had begun his career as the pro­ tege of Theoleptos, but their harmonious relationship was disrupted by their disagreement over the resolution of the Arsenite schism. Whereas the younger man bowed to the deci­ sion of the Church, Theoleptos resented the fact that such an important decision had been taken without his consent and he separated himself from Constantinople for nearly a decade.3 9 During this period, Gabalas, who found himself not only without work but also excommunicated by his superior, ap­ pealed repeatedly to the emperor and the patriarch pleading with them to take disciplinary action against Theoleptos.40 His earnest representations brought no results. Andronikos II summoned Theoleptos to his presence, but the metropolitan defied the order and dismissed the imperial emissary with a stern reminder that it was not the emperor's prerogative to discipline a priest.41 The Church, on the other hand, made no attempt to excommunicate Theoleptos despite his own refusal to communicate with both Patriarch Niphon I and his successor John XIII Glykys. Arsenios of Tyre asserts that due to the exceptional regard in which he was held, not only was the metropolitan of Philadelphia spared the canonical penalties prescribed for insubordination but he was even received with honors when he visited the capital. The exact date of his recon­ ciliation with the Church is not known, but it could not have been later than 1320, since according to Arsenios, Theoleptos

18

Correspondence of Theoleptos of Philadelphia

remained in schism for nearly ten years.42 The reluctance of the authorities in Constantinople to im­ pose any sanctions on Theoleptos shows, no doubt, that the state beset as it was by crisis after crisis, was in no position to alienate a bishop whose recent successful defense of his beleaguered province had earned him the respect of friend and foe. In fact even Gabalas admits to the popularity of the metropolitan when he writes that few in Philadelphia sided with him during his feud with his superior.43 The reason for his popularity was, of course, the sincere and active interest of Theoleptos in both the spiritual and the material well-being of his flock. In discussing Theoleptos' administration of his diocese, Choumnos commented on his success in increasing church attendance by imposing order on both the clergy and the congregation and by inspiring his flock with his moving sermons and the hymns he composed himself.44 But above all Choumnos dwells on Theoleptos' concern for the pOOr.45 When church revenues, he says, were not sufficient for all the needs of his populous and constantly beleaguered province, the prelate induced the rich to give generously. Quoting Mat­ thew 25.24, Choumnos remarks - not without a touch of irony - that Theoleptos "knew well how to reap where he did not sow and gather where he did not winnow.''46 The author was here speaking from experience. Part of his own vast fortune, which he had given as dowry to his daughter Irene, was spent on the relief of the poor and the ransoming of prisoners, as soon as Irene entered the cloister.47 The young nun was, of course, acting at the advice of Theoleptos, while her own father inveighed anonymously against those who encouraged children to disobey their parents.48 Theoleptos, however, paid no at­ tention to Choumnos' remonstrances and continued until the last year of his life to urge his spiritual daughter to divest herself of her remaining earthly possessions regardless of the opposi­ tion of her family.49 Irene's

long

association

Philadelphia began in

with

the

metropolitan

of

1307 when her young husband, the

despot John, died suddenly.50 Shortly thereafter, the sixteen­ year-old widow was tonsured a nun by Theoleptos himself, taking the name Eulogia and becoming the abbess of the

Introduction

19

monastery of Philanthropos Soter in Constantinople, which she rebuilt at her own expense.51 It is a measure of Theolep­ tos' success as a spiritual director that this young and gifted woman - who was no stranger to wealth and marital bliss - embraced monasticism at his advice and remained faithful to his precepts for nearly half a century. For many years after his death the scholarly princess had difficulty finding a direc­ tor who combined Theoleptos' spiritual and literary gifts. She even confessed that she missed him more than her own father.52 The pleas of his spiritual daughter, who had repeatedly threatened to leave her convent and move somewhere near him, must have been one of the reasons that induced Theoleptos to put an end to his long absence for the capital. The Acts of the Permanent Synond show that the metropolitan of Philadelphia attended the sessions of the Synond from around September

13 17 to around February 13 19 at the latest.53 Dur­

ing this period he delivered a series of homilies at the monastery of Philanthropos Soter. At the same time he must have also taught Gregory Palamas who, according to his biographer, was initiated into hesychasm by Theoleptos himself.54 It is not known whether Theoleptos returned to his see in

13 19 or remained in Constantinople until the spring of 132 1 when he acted as a mediator in the dispute between the two Andronikoi, first, as one of the judges at the trial of the younger Andronikos and later as a member of an embassy to the same prince aimed at reconciling him with his grand­ faher.55 In the fall of the same year Theolepotos left Con­ stantinople for his final return to Philadelphia.56 The last year of his life was troubled by his continuing quarrel with Manuel Tagaris, the military governor of the province, by the onset of yet another Turkish siege, and by deteriorating health. The reasons for the metropolitan's prolonged dispute with Tagaris are not clear. Manuel Gabalas - our only source of information in this case - is not a very reliable witness. Gabalas was originally a supporter of Tagaris and he accused Theoleptos of treating the general like a subordinate.57 After the death of the metropolitan, however, when he clashed per­ sonally with Tagaris, he admitted that he had made a mistake

20

The Life and Letters of Theoleptos of Philadelphia

by not helping Theoleptos to chase that''wolf away from his flock.''58 In his long invective against Tagaris, Gabalas blames him for hastening the death of Theoleptos by abusing the aging prelate and threatening to have him driven out of the city on the back of a donkey. 59 He further accuses the general of military incompetence, rapacity and treachery and claims that he had caused the latest Turkish siege by violating the agreements which the Philadelphians had made with the Turks.60

The

siege in question was

the

blockade

of

Philadelphia by the emirs of Germiyan and Aydin, which began in the summer of

1322 and did not end until 1324 when the

aged and blind Alexios Philanthropenos was sent from Con­ stantinople to take command of the defense of the city.6 1 The need to replace Tagaris, who was proven an inept commander, and his subsequent attempts to regain his position by subjec­ ting Philadelphia to further hardships lend credence to Gabalas' accusations and help to explain Theoleptos' antipathy for that man. The metropolitan, however, did not live to see himself vin­ dicated. When the siege began in the summer of

1322, he was

already seriously ill. The nature of his illness cannot be deter­ mined, but.in the last letter he wrote to his spiritual daughter from his deathbed he mentioned that he had been bedridden for five months.62 On the eve of his death, Theoleptos sum­ moned to his presence various groups representing the people of Philadelphia and after giving the appropriate advice to each of them, he blessed them and bid them farewell. Afterwards, he asked the monk who attended him to shut the gate of his modest dwelling and died in the company of that one atten­ dant shortly before the end of

1322.63

Choumnos called Theoleptos the "good shepherd" (John

10. 1 1- 12).64 In the case of the metropolitan of Philadelphia this hackneyed phrase is not a mere topos. For during the reign of Andronikos II, Theoleptos was one of the few members of the episcopate who did not seek the safety of the capital but chose to stay in their beleaguered sees and made every ef­ fort to alleviate the suffering of their flock.65

The Letters As a man involved in the spiritual and political affairs of his time, Theoleptos must have corresponded with several of his prominent contemporaries. The letters which Nikephoros Choumnos, Michael Gabras and Nikephoros Gregoras wrote to him have survived; but the only letters that have come down to us from the metropolitan's pen are the five that he sent to his spiritual daughter.66 It was she who preserved them, together with the homilies that he addressed to the religious in her monastery, and had them copied in a manuscript which is now in the Vatican Library. The fIrst of these letters was written in Constantinople in

1307,

when the young widow was preparing to withdraw from the world. The remaining four, on the other hand, date from the very end of the metropolitan's long association with the abbess. They were written in Philadelphia between December November

1321 and

1322, in response to four letters of Eulogia, which

have not survived.67 Like the fIrst letter, they are primarily documents of spiritual guidance. But their personal nature and their straightforward and clear style make them excellent historical sources as well. For, in addition to their spiritual message, they contain concrete prosopographical information and important insights into the daily life and administration of a convent.

21

22

The Life and Letters of Theoleptos of Philadelphia Manuscripts and Their Relationship The letters edited below are preserved in the following MSS:

o

=

codex Vaticanus Ottobonianus gr. 405 (fourteenth

century), Letters 1-5: fols. 6r-7v; 218r-47r. 0 was the proper­ ty of the abbess and was copied from her own file.68 The same practiced hand which transcribed the text has also re­ corded the marginal notes scribbled by Eulogia on the original letters as she read them. 69 A

=

MS no. 131 (126 P .il.d.) in the Patriarchal Library

of Alexandria (fourteenth century), second half of Letter 1 (fo1. 1); Letters 2-5 (fols. 314-59).70 V

Rome, Bib1. Vallicelliana, MS Allacci CXXXIX (seventeenth century), Letters 2-5 (section 33, fols, 1r-11r).7 1 =

A full collation of the text of the letters in the three MSS made from photographs shows that A is a transcript of 0, albeit far from a precise one. A has all the errors of 0 in ad­ dition to many of its own. The following examples, taken primarily from Letter 2, are representative of both the errors of A and of the latter's dependence on 0: 1. Words read or transcribed incorrectly: Letter 2, line 12

ayovra 0: ayovrat A; 105 avaK'tcOIlEVOe; 0: ava'tcOIlEVOe; A; 145 a1toa'tEPit
1l1lllEta A; 225 Kat E�lllltc0911e; 0: Kat �1lIltc081le; A; 366 6 1tav'tEA.lle; 0: 01troe; 'tEA.lle; A. 2. Words and phrases omitted: Letter 2, line 40 'tllv 1tPO­

'tEpav 0: 'tllv om A; 114 EV 'tij aij \IIuxij 0: aij om A; critical apparatus lines 408-11 OtOe; 01a8a au cb llaKaptcO'ta'tE om A. 3. Corruptions common to both MSS: Letter 2, line 464

'toG auvEXOV'toe;·" Kat arolla'ttKoG oioitlla'tOe; 0: 'toG auvE­ xOV'toe; Kat arollanKoG oU>itlla'tOe; A; Letter 3, line 236 'to (3A.E1tEtV ad 'tov"· aA.A.axoG a1tEA.8Etv OA (after 'tOY 0 has two blank fols, and A has one and one half blank fols.) 4. A follows the instructions of 0: Letter 2, line 312 XEtpae;

ffk'tEivEtV 8p gaEiae; 0:

XEtpae; 8paaeiae; EK'tEivEtV A.

The comparison of the MSS shows that V is also copied

directly from 0; where 0 and A disagree V invariably follows O. It reduplicates the errors and lacunae of 0 and, while it corrects some obvious misspelings of 0, it adds many of its

Introduction

23

own. Furthermore, the copyist of V completely eliminated the marginal notes.

Previous editions and studies In 1930 Father V. Laurent was the first to draw attention to the letters of Theoleptos in the Vatican manuscript and to publish excerpts from them in his pioneering study on Choum­ naina and her convent. 7 2 In

1947 Father S. Salaville edited

and translated into French the first letter and eleven years later, T. D. Mosconas published the incipits of the last four letters and some of the marginalia as well as photographic reproduc­ tions of the folia of the ters.73 In

Alexandrinus containing these let­ 1972 S. Kourouses published long passages from the

same letters in his important monograph on Manuel Gabalas. Kourouses carefully analyzed these letters and dated them ac­ curately.74 Finally, in

1986 and 1987 I edited and translated

into English the second and third letters. 75

Present edition The present edition is based on O. The variants found in A and V are not noted in the critical apparatus because they do not serve to elucidate or emend the text. The critical text diverges from 0 only in spelling: the correction of itacisms and the tacit changes in the accentuation of enclitics and in the addition of the iota subscript. In the apparatus the MS marginal notes appear in the original spelling. I have also designated in the apparatus the words in the text opposite to which the marginalia begin and end in 0. 76 In the translation of all Scriptural passages, I follow the L. C. Brenton translation of the

Septuagint (London, 1844) and the Revised Standard Version of the New Testament (New York, 1973). Finally, the numbering of the letters in this edition is mine and does not follow the MS, which treats the last four letters of Theoleptos as separate from the letter he addressed to his spiritual daughter in

1307 and numbers them consecutively

from one to four. (a�-5�)

NOTES This chapter is based on the paper I presented at the Princeton Colloquium in May 1989. I The contemporary historians, Nikephoros Gregoras, John Kantakouzenos and, in particular, George Pachymeres, contain important references to the activities of Theoleptos. Of the epistolary sources,in addition to the letters edited below,the follow­ ing yield significant bits of prosopographical interest: Nikephoros Choumnos, let­ ters to Theoleptos,ed. J.F. Boissonade,Anecdota

nova (paris,1844� repro Hildesheim,

1962),especially Letters 88-92,94,99,100-104, 116,128; Irene-Eulogia Choumnaina, letter to her director and his answer to that letter,ed. Hero,Letters 15 and 16; Manuel Gabalas, letters to Patriarch John Glykys and to the Megas Dioiketes, ed. Gouillard, Letters 1,2, 6; idem, letter to the Patriarch Niphon I, ed. Reinsch, Letter 62; idem,

Invective against Tagaris, ed. Reinsch, 205-20; Michael Gabras, letters to Theolep­ tos, ed. Fatouros,Letters 53 and 63; Nikephoros Gregoras, letter to Theoleptos, ed. P. A. M. Leone, Nicephori Gregorae Epistulae (Matino, 1982-1983), Letter 61. 2 Gabalas, Tfi !3aul},JuUrI rrapaIVeTlKOC;, ed. L. Previale, "Due monodie di Matteo di Efeso," BZ, 41 (1941), 26-31; Choumnos, Epitaphios.

3 Epitaphios,

188. The date of Theoleptos' birth can be calculated on the basis of

the information that he was twenty-five years old when the persecution of the anti­ unionists ordered by Patriarch John Bekkos forced him to flee from his native Nicaea; see ibidem, 198-200. On the date of Bekkos' election to the patriarchal throne (26 May 1275), see V. Laurent, "La chronologie des patriarches de Constantinople au e XIIl siec1e (1208-1309)," REB, 27 (1969), 145.

4

Epitaphios, 188. 5 Ibidem. Neither the name of his family nor his own baptismal name is known.

The name,Theomemptos, which appears on certain manuscripts that have preserved the names of the signatories of the Second Synod of Blakhemai, and which Laurent assumed to be the monastic name of the metropolitan, is undoubtedly a scribal er­ ror, since the oldest manuscript of the tome shows the reading, Theoleptos. See Laurent, "Les signataires," 143 and 147. For Laurent's view regarding the form, Theopemptos, see idem, Les

regestes des actes du patriarcat de Constantinople. I, Les actes des patriarches, jasc. IV, Les regestes de 1208 a 1309 (paris, 1971), no. 1490, Critique, 4.

24

Notes

25

6

See p. 13 and note 20 below. 7 Kantakouzenos, 1.14: 1.67. Choumnos himself solicited Theoleptos' comments on

his own works: see his letter to Theoleptos, ed. Boissonade (as in note 1 above), Let­ ter 92. 8 Choumnos, Epitaphios, 198-200. Choumnos does not name the place of Theolep­ tos' retirement, but it is highly improbable that he went directly to Mt. Athos and became there the disciple of Nikephoros the Hesychast. Palamas assigns Theoleptos' association with that prominent Athonite to the period of the latter's exile from the Holy Mountain, i.e., after the spring of 1276; see notes 12 and 14 below. Further­ more, Theoleptos' spiritual adviser and companion, the ascetic Nellos (see p. 13 below), is undoubtedly to be identified with Nellos the Italian, a monk from St. Auxentios; see

PLP, no. 20051; J. Meyendorff, Introduction a I' etude de Gregoire Palamas

(paris, 1959), 40-41 and A. Rigo, "Nota sulla dottrina ascetico-spirituale di Teolep­ to metropolita di Flladelphia," Rivista

di Studi Byzantini e Neoellenici, 24 (1987),

173-74. On Mount Saint Auxentios as a contemporary center of spiritual revival, see Meyendorff, op. cit. , 40-42. 9 Choumnos, Epitaphios, 201. lO Ibidem, 204; 206. ll Ibidem, 205-06. On the conciliatory role of the patriarch of Alexandria during this period, see A. Failler, "Le sejour d' Athanase II d' Alexandrie a Constantino­ pIe," REB, 35 (1977), 47. 12 Nikephoros, Dialexis, ed. V. Laurent and J. Darrouzes, Dossier

grec de I' Union de Lyon (1273-1277), Archives de l' Orient Chretien, 16 (paris, 1976), 486-91 and

505. On the chronology, see ibidem, 84-85. Following his imprisonment in the capital, Nikephoros was expelled to Ptolemais (St. John of Acre) in Palestine, where he was tried by the Latins and sentenced to exile in Cyprus. Ten months later, he was released by imperial

prostagma and, although we have no information regarding his subse­

quent activities, the possibility that he might have met Theoleptos after his return from Cyprus cannot be dismissed.

13

Triad, 2.2.3, ed. Meyendorff, 323. 14 Ibidem. 15 Ibidem. There can be no doubt that the reference is to the hesychast method of prayer. In this and the preceding paragraph (2.2.2), Palamas defends Nikephoros' writings on the hesychast prayer against the criticism of the Calabrian monk, Barlaam. 16 Choumnos, Epitaphios, 209. 17 Ibidem, 210-11. 18 Ibidem, 211. 19 Ibidem, 212-13. 2o Ibidem, 217-20. Choumnos discusses this incident in connection with Theolep­ tos' election to the see of Philadelphia and remarks that it occurred before his eleva­ tion to the episcopate, while he was still living as a hermit. Therefore, with the ex­ ception of 1283 as a terminus ante quem, no precise date can be assigned to Theolep­ tos' association with Neilos. On the latter, see note 8 above. 2l See Philotheos, Encomium Gregorii Palamae, PG 151, 561A. Philotheos writes that Theoleptos was elevated to the episcopacy from "the sacred quietude and con­ gregation of the Holy Mountain." It was not unusual for Byzantine ascetics to travel from one monastic community to another. On the frequent travels of Athanasios, the later patriarch of Constantinople, both before and during the persecution of the anti-unionists, see Talbot, "Monastic Experience," 14-15. 22 Choumnos, Epitaphios, 215. 23 0n the city of Philadelphia during this period, see Ahrweiler, "La region"; eadem,

Philadelphie.

26 24

The Life and Letters of Theoleptos of Philadelphia See Choumnaina's letter to her director and his answer, ed. Hero, Letter 15, 11.

83-84, Letter 16, 11.20-21.

25

26

Epitaphios, 210; 213.

Laurent, "Les signataires," 147. 27 Gregory of Cyprus, Scripta apologetica, PG 142, 240A. 28 See Pachymeres, 2.1-10: 2.108-33 and A. Papadakis' excellent study,

Crisis in Byzantium. The "Filioque" Controversy in the Patriarchate oj Gregory II oj Cyprus (1283-1289) (New York, 1983). 29

See Sinkewicz, "Anti-Arsenite Discourses," Philadelpheia Discourse 1,11.42-67; Philadelpheia Discourse 2, 11.230-39. For a concise history of the Arsenite schism and pertinent bibliography, see ibidem, pp. 46-50. 30 Pachymeres, 2.25: 2.257-61. An incisive analysis of these events in A.E. Laiou,

Constantinople and the Latins: the Foreign Policy oj Andronicus II, 1282-1328 (Cam­ bridge, MA, 1972), 86-89. 31 pachymeres, 2.23:2.246-49. I had assumed that this incident occurred in 1303, when the Byzantine emperor sent an ambassy to the sultan al Nasir to protest against the latter'S persecution of the Christians in Egypt (see M. Quatremere, Histoire des sultans mamlouks de l' Egypte ecrite en arabe par Taki-Eddin-Ahmed-Makrizi [paris, 1837-1840], v. 2, part 2, pp. 177-80). However, Fr. Albert Failler, the editor of Pachymeres, believes that the discussion of this episode in chapter 23 is a flashback to the period between October 1289 and October 1293, when there were some con­ tacts between Andronikos II and the sultan of Egypt that led to the debate in the Permanent Synod. I wish to thank both Fr. Failler and Marie-Helene Congourdeau (letter of December 1989) for this information. 32 See Schreiner, "Geschichte," 385-86. Judging from his later record, there can be no doubt that Theoleptos made every effort to sustain the morale of his flock during this siege. Gregoras (7.3: 1.221) says that God assisted the Catalans because of the metropolitan's "great virtue." As H.-V. Beyer observes, however, the history of the Catalan expedition by Francisco de Moncada, which extols the role of Theolep­ tos, has no independent value. It is a later work, based on Byzantine sources, such as Gregoras: see

The Catalan Chronicle oj Francisco de Moncada, trans. F. Her­

mandez and J.M. Sharp (EI Paso, 1975),44-45. Ramon Muntaner, a participant in the expedition, does not mention Theoleptos; see

The Chronicle ojMuntaner, trans.

Lady Coodenough (London, 1921) and Beyer, "Katechese," 185-86. 33 0n this siege, see Kourouses, Gabalas, 308-09,312-15 and Gabalas, letter to the

Megas Dioiketes, ed. Gouillard, Letter 6,11.20-25. For the identification of Manuel Gabalas with the author of the correspondence previously attributed to Ps.-John Cheilas, see Kourouses, op. cit. , 122-39. 34 See Kourouses, Gabalas, 314.

35 Epitaphios, 230-34. There can be no doubt that Choumnos' account refers to the

siege of 1310 and not to that of 1304; see Ahrweiler, "La Region," 190 and Schreiner, "Geschichte," 387-88. Schreiner questioned the view that Choumnos was speaking of the siege of 1304, even before the blockade of 1310 became known through Kourouses' exhaustive study of the correspondence of Manuel Gabalas. He pointed out that Choumnos ascribed to Theoleptos an essential role in the rescue of the city which was inconsistent with the evidence of other sources about the siege of 1304. 36 According to this inscription, which bears the date 1314, the town of Alashehir (Philadelphia) had been forced by Yakub b. Alishir to pay tribute (djizya); see v.

En­

2, col. 989. Ahrweiler ("La Region," 190) convincingly argues that since this inscription registers the date of the completion of the medresse, the

cyclopedia oj Islam,

reference is to the siege of 1310 and not to an allegedly later blockade in 1314, as suggested by Schreiner ("Geschichte," 387) and Kourouses (Gabalas, 312). 37 Ed. Fatouros, Letter 53, 11.33-34 and 37-38. For the date of this letter, see

27

Notes

Kourouses, Gabalas, 76. Also, another letter to Theoleptos, ed. cit., Letter 63. 38 See Gabalas, ed. Gouillard. For the attribution of this correspodence to Gabalas, see note 33 above. For the identification of Theoleptos with the bishop against whom Gabalas inveighs anonymously in these letters, see Laurent, "Les crises religieuses

a Byzance. Le schisme anti-arsenite du metropolite de Philadelphie Theolepte ( + c. 1324)," REB, 18 (1960), 45-54. 39 See the excerpt from the appeal of Arsenios of Tyre to John Kantakouzenos, ed. Kourouses,

Gabalas, 137-38 and Gabalas' letter to Patriarch John Glykys (ed.

Gouillard, Letter 2,11.27 and 79),where the principle of clKpi/3E1u (canonical rigorism) is cited as the reason for Theoleptos' disagreement with Constantinople. 4O Gabalas, ed. Gouillard, Letter 1 (to Patriarch John Glykys), 11.74-85; Letter 2 (to the same), 11.69-77; Letter 6 (to the Megas

Dioiketes), 11.59-60. In addition to

their disagreement over the resolution of the Arsenite schism, the other reasons for Theoleptos' quarrel with his subordinate were the latter' s support of Manuel Tagaris, the military governor of the province, as well as Gabalas' antipathy for Theoleptos' nephew, whom he describes as a true rogue; see Letter 6, 11.20-98. According to Gabalas, this young man embezzled the funds destined for the relief of the poor, with the administration of which Theoleptos had entrusted him, and in the end he was expelled from Philadelphia by his own uncle for having committed adultery. 41 See Gabalas' letter to Patriarch Niphon, ed. Reinsch, Letter 62, 11.4-13.

42 Appeal to John Kantakouzenos, ed. Kourouses, Gabalas, 137-38.

43 A reference to this complaint is found in one of Michael Gabras' letters to

Gabalas: ed. Fatouros, Letter 87, 11.76-77. 44 Epitaphios,

45

222-24.

Ibidem, 227-29. See also D.J. Constantelos, "Mysticism and Social Involvement in the Late Byzantine Church: Theoleptos of Philadelphia - a Case Study," Byzan­ tine Studies/Etudes Byzantines, 6 (1979), 83-94. Theoleptos also built a "splendid baptistry" in Philadelphia, according to an inscription; see H. Gregoire, Les inscrip­ tions chretiennes de I' Asie Mineure (paris, 1922), no. 343 bis, 125-26. 46 Epitaphios, 228.

47 Gregoras, 29.22:3.238. 48 See I. SeV:cenko, "Le sens et la date du traite 'Anepigraphos' de Nicephore

Choumnos," Bulletin de la Classe des Lettres et des Sciences Morales et Politiques, Academie Royale de Belgique, 5th ser., 35 (1949), 473-88. 49 50

See Letter 3 below, 11.127-30. See my "Irene-Eulogia," 121. For a hitherto unknown reference by Pachymeres

to the death of the despot John, which confmns the year 1307 as the date of his death, see A. Failler, "La tradition manuscrite de l' Histoire de Georges Pachymeres (Livres VII-XIII)," REB, 47 (1989), 171. 51 See my "Irene-Eulogia," 122. On the monastery of Philanthropos Soter, see R.H. Trone, "A Constantinopolitan Double Monastery of the Fourteenth Century: the Philanthropic Savior," Byzantine 52 Ed. Hero, Letter 7, line 25. 53 See J. Darrouzes, Les Regestes

Studies/Etudes Byzantines, 10 (1983), 81-87.

des actes du patriarchat de Constantinople, v. 1,

fasc. 5 (Paris, 1977), nos. 2082, 2083,2085-2087,2093; H. Hunger-O. Kresten, Das

Register des Patriarchats von Konstantinopel (Vienna, 1981), nos. 52, 53-56, 61. 54

See Philotheos,

Encomium, PG 151, 561A. I agree with Kourouses (Gabalas,

327-28) that Palamas did not leave Constantinople in 1316,when he was exactly twenty years old, but a year or two later when he was "past twenty. " This is what his biographer implies when he remarks that Palamas left the capital when "he was already past the age of adolescence", i.e. past the age between eighteen and twenty; see Philotheos, PG 151, 562A.

'

28

The Life and Letters of Theoleptos of Philadelphia

55

See Gregoras, 8.6:1.320-21; Kantakouzenos, 1.14; 19:1.67-71; 93-97. 56 See Letter 2 below and commentary. 57 Gabalas wrote that the metropolitan demanded from the general the same obe­ dience that the general demanded from his troops; see his letter to the Megas Dioiketes, ed. Gouillard, Letter

6, 11.20-22. For the view that Theoleptos and Tagaris were

representatives of a "local" and a "pro-Turkish" party, respectively, in Philadelphia, see Ahrweiler, "La Region," letter to the Megas Dioiketes,

193. On Gabalas' support of Tagaris in 1309, see his 11.23-25 and his Invective against Tagaris, ed. Reinsch,

11.221-25. On Tagaris, see D.M. Nicol, "Philadelphia and the Tagaris Family," Neohellenika, 1 (1970),10-13. As Kourouses suggests, the reasons for Gabalas' quarrel with Tagaris might have been the general's attempts to prevent Gabalas from suc­ ceeding Theoleptos on the metropolitan throne of Philadelphia

58 /nvective against Tagaris, ed. Reinsch, 11.232-34.

(Gabalas, 339-43).

59 Ibidem, 11.190-92. 6o Ibidem, 11.1-10 and 35-180. 6l Schreiner, "Geschichte," 389-95. On the activities of Tagaris after his replacement by Philanthropenos, see Kourouses, Gabalas, 285-89. 62 See Letter 5 below, 11.4-6. 63 Choumnos, Epitaphios, 235-38. 64 Ibidem, 232, line 4. 65 In one of his letters to Andronikos II, Patriarch Athanasios I of Constantinople singles out Theoleptos and the metropolitan of Nymphaion as two prelates who re­ mained in their sees; ed. A.-M. Talbot, The Correspondence oj Athanasius I Patriarch

oj Constantinople (Washington, DC, 1975), Letter 25, 11.20-21.

66por the other hymns, see

works of Theoleptos, which include several discourses and liturgical

PLP, no. 7509; also the recent editions and translations by H.-V. Beyer,

"Katechese" and R. Sinkewicz, "Anti-Arsenite Discourses." Fr. Sinkewicz' critical edition of the homilies which Theoleptos addressed to the religious at Choumnaina's monastery will appear very soon. 67 The reasons for assigning these dates are discussed in the commentary below. 68 0n this manuscript, see E. Feron-F. Battaglini, Codices mss. graeci Ottoboniani

1 Bibl. Vaticanae (Rome, 1903),216 and J. Gouillard, "Theolepte," DTC,15 (1946), 340-41. A note on fo1. 2 r (XplCJ'tE J..L0U,Q>uAa't't'E 'tTtV KEK'tTlJ..LEv1v 1 ) indicates that the Vatican manuscript was copied for a woman. Eulogia's correspondence further sup­ ports the view that she had the collected works of Theoleptos copied in one manuscript. A letter by her second spiritual director refers to the "book" of Theoleptos which the abbess had promised to send him. See ed. Hero, Letter 12, lines 15-16. 69 The copyist did not correct Eulogia' s spelling; see, for example, Letter 2, critical apparatus, lines 188-93 and 408-11. On Eulogia' s lack of literary training, see Hero, A Woman's Quest, Letter 1, lines 5-7 and commentary. 7o

For a description of this manuscript, see T.D. Mosconas, KaniAoyOi

IIarplaPX1K1jC; Bl/3AIO()TjKT/C;, T6poC; A.: Xelp6yparpa,

r1jc;

(Alexandria,

1945),85-93; idem, "i\t1t'tu'XoveAA. aVEKOo.c:oV 'XElpoypacpc:ov,a: IIa'tptaP'X1KfjC; 'AAe�avopciac; I3I (126 P.II.i\.) /3: 'EOKOPUlA <1». III/ll 'AVaAeK'ta, 'EK06oElC; 'tou 'IvOTI'too'tou _'t&V 'Ava­ 'tOA1K&V L1tOUO&V 'tijc; IIa'tptaP'X1KijC; Bl/3Alo9T\KTlC; 'AAe�avOpEtac;,6 (1957) 95-103. Mosconas dates the Alexandrinus to the fourteenth century. I had in my previous edition of Letter 2 suggested a later date for this MS (see Journal ojModern Hellenism, 3 [1986], p. 2, n. 7)� However, Fr. Sinkewicz, who has studied thoroughly both the Vatican and the Alexandrian MSS, assigns them both to the fourteenth century; see

Saint Gregory Palamas. The One Hundred and Fifty Chapters (Toronto, 1988) 34, n. 96. 7l See E. Martini, Catalogo di manoscritti greci esistente nelle bibliothece italiane

Notes (Milan,

1902; repr. , Rome, 1967), v. 2,227-28. I

29 am

indebted to Fr. Sinkewicz for

bringing this manuscript to my attention. 72 Laurent, "Une princesse," 34-35; 46, n. 5; 50, n. 1; 55, nn. 2 and 3; 56, n. 57, nn. 1,3,5. Idem, "Une fondation monastique de Nicephore Choumnos. 'H

1; BV

KIT J.1ovil TfjC; E>EOTOKOU TfjC; rOPYOE1tTlKOOU," REB, 12 (1954), 42, n. 4; 43. 73 Salaville, "Une lettre et un discours inedits de Thoolepte de Philadelphie," REB, 5 (1947),105-06. Mosconas, "La correspondance de Theolepte de Philadelphie avec Irene Paleologue," 'AvaAEKTu, 'EKcSOOE1C; TOU 'IvOTlToIJTOU TroV 'AVUTOA1KroV l:1toucSrov TfjC; ITUTptaPX1KfjC; Bl�AlO911KTlC; 'AAE�uvcSpEiuC;, 7 (1958), 32-49. 74 Kourouses, Gabalas, 336-39. 75 Hero, "The Unpublished Letters of Theoleptos Metropolitan of Philadelphia

(1283-1322) Part I," Journal ojModern Hellenism, 3 (1986),1-31; eadem, "The Un­ published Letters . . . , Part II," Journal oj Modern Hellenism, 4 (1987), 2-17.

76 In my previous edition of Letter 2,in order to make the relevance of the marginal

notes readily accessible to the reader, I had designated in the critical apparatus the beginning and end of a statement in the text to which a particular note refers. Subse­ quently, it was suggested to me that I employ the technique which I am following in this edition.

List of Signs

***

lacunae codicis

[I] addenda o codex Ottobonianus gr. 405 A codex Alexandrinus 131 (126 P. II. .:1.)

List of Abbreviations* Ahrweiler, "La Region": H. Ahrweiler, "La Region de Philadelphie au XIVe siecle (1290-1390), dernier bastion de I' Hellenisme en Asie Mineure, " Comptes Rendus de r Academie des Inscriptions et Belles-Lettres (janvier-mars 1983), 175-97. Ahrweiler, Philadelphie: H. Ahrweiler, ed., Philadelphie et autres etudes, Byzantina Sorbonensia, 4 (1984), 9-125. Beyer, "Kateehese": H-V. Beyer, "Die Kateehese des Theo­ leptos von Philadelpheia auf die VerkHirung Christi, "

JOB,

34 (1984), 71-97.

BZ: Byzantinische Zeitschrift Choumnaina, ed. Hero: A. C. Hero, A Woman's Quest for Spiritual Guidance: the Correspondence of Princess Irene Eulogia Choumnaina (Brookline, MA, 1986). Choumnos, Epitaphios: Nikephoros Choumnos, 'E1tt'tu­

qnoc; etC; 'tov J.1tAU8eAq>eiuc; 0eOAll1t'toV, ed. J. F. Boissonade, Anecdota Graeca (Paris, 1829-1833; repr., Hildesheim, 1962), v. 5, 183-239. Delehaye, "Deux typica": H. Delehaye, "Deux typica de l' epoque des Paleologues,"

Academie Royale des Sciences, des Lettres et des Beaux Arts. Memoires. Serie 2, Classe des Lettres (Brussels, 1921), v. 13, fase. 4, 1-212. EO: Echos d' Orient. Bibliography is up to 1989.

31

32

The Life and Letters ο! Theoleptos ο! Philadelphia DTC: Dictionnaire de Theologie Catholique. Gabalas, ed. Gouillard: J. Gouillard, 'ΆΡres le schisme

arsenite. La correspondance inedite du pseudo-Jean Chilas,"

Academie Roumaine� Bulletin de lα section historique 25 (1944), 174-210. Gaba1as, ed. Reinsch: D. Reinsch, Die Brieje des Matthaios von Ephesos in Codex Vindobonensis Theol. Gr. 174 (Berlin, 1974); Invective against TagarΊS: Manuel Gabalas� Πρός τινα των συνήθων, ed. D. Reinsch, Die Brieje des Matthaios von Ephesos . . � 205-20. Gabras, ed. Fatouros: G. Fatouros, Die Brieje des Michael Gabras (ca. 1290-nach 1350)� Wiener Byzantinische Studien, 10/1-2 (Viennna, 1973). Goar, Euchologion: 'Ακολουθία του μεγάλου και αγγε­ λικου σχήματος, Μέγα Ευχολόγιον, ed. J. Goar, Euchologion sive Rituale Graecorum (Venice, 1730; repr. Graz, 1960), 403-14.

�

�

Hero, Α Woman s Quest: Α. C. Hero� Α Woman s Quest

jor Spiritual Guidance: the Correspondence ο! Princess Irene Eulogia Choumnaina Palaiologina (Brookline, ΜΑ, 1986). Hero, ''Irene-Eclogia'': Α. C. Hero, "Irene-Eulogia Choumnaina Palaiologina, Abbess of the Convent of Philan­ thropos Soter ίn Constantinople," Byzantinische Forschungen, 9 (1985), 119-47.

Hyrtakenos, Monodia: Theodore Hyrtakenos, Μονφδία επι τφ περιποθήτφ συμπεθέρφ του κρατίστου και άγίου αυτοκράτορος ήμων κυρου Άνδρονίκου του Παλαιολόγου κυρφ Νικηφόρφ Χούμνφ τφ επι του κανικλείου, ed. J. F. Boissonade, Anecdota Graeca (Paris, 1829-1833; repr., Hildesheim, 1962), v. 1, 282-92. Jannaήs, Grammar: Α. Ν. Jannaris, An Historical Greek Grammar (London, 1897; repr., Hildesheim, 1968) JOB: Jahrbuch der osterreichischen Byzantinistik Kourouses, Gabalas: S. Ι. Kourouses, Μανουηλ Γαβαλας, είτα Ματθαίος μητροπολίτης 'Εφέσου (1271/2-1355/60) (Athens, 1972). Laurent, "Signataires": V. Laurent, "Les signataires du second synode des Blakhernes (ete 1285)," ΕΟ, 26 (1927), 129-49.

List ο/ Abbreviations

33

Laurent, "Une princesse" : V. Laurent, "Une princesse byzantine au cloitre. Irene-Eulogie Choumnos Paleologine, fondatrice

du

couvent

de

femmes

του Φιλανθρώπου

Σωτηρος," ΕΟ, 29 (1930), 29-60. OCP: Orientalia Christiana Periodica.

Palamas, ed. Meyendorff: 1. Meyendorff, Gregoire Palamas. De/ense des saints hesychastes, 2nd ed. (Louvain, 1973). Panagiotakos, Dikaion: Ρ. Ι. Panagiotakos, Σύστημα του εκκλησιαστικου δικαίου κατα την εν Έλλάδι ισχυν αυτου. IV, ΤΟ δίκαιον τών μοναχών (Athens, 1957). PG: Patrologiae cursus completus. Seήes Graeca, ed. 1.Ρ. Migne.

PLP: Prosopographisches Lexίkon der PalaiologenzeitJ eds. Ε. Trapp, R. Walther, H.-V. Beyer (Vienna, 1976-). REB: Revue des Etudes Byzantines. Sinkewicz, "Anti-Arsenite Discourses": R. Ε. Sinkewicz,

"Α Cήtίcal Edition of the Anti-Arsenite Discourses of Theolep­ tos of Philadelpheia," Mediaeval Studies, 50 (1988), 46-95. Schreiner, "Geschichte": Ρ. Schreiner, "Zur Geschichte Philadelpheias im 14. lahrhundert (1293-1390)," OCP, 35 (1969), 375-417. Talbot, "Byzantine Nuns": Α. -Μ Talbot, "Late Byzan­ tine

Nuns:

ΒΥ

Choice

or

Necessity?"

Byzantinische

Forschungen, 9 (1985), 103-71. Talbot, "Monastic Experience": Α. -Μ. Talbot, "Α Com­ parison of the Monastic Experience of Byzantine Men and Women," The Greek Orthodox Theological Review, 30 (1985), 1-20. Verpeaux,

"Notes prosopographiques": 1. Verpeaux,

"Notes prosopographiques sur la famil1e Choumnos," Byzan­

tinoslavica, 20 (1959), 252-66. Al1 citations of Byzantine historians refer to the Βοηη edition.

34

5

10

15

20

25

30

The Life and Letters ΟΙ Theoleptos ΟΙ Philadelphia Θεολήπτου Φιλαδελφείας επιστολη προς βασίλισσαν Είρήνην καΙ κτητόρισσαν τής σεβασμίας καΙ βασιλικής μονής τού Σωτήρος Χριστού τού ΦιλανθρώπουJ την δια τού θείου και άγγελικού σχήματος μετονομασθείσαν Ευλογίαν μοναχην και γνησίαν πνευματικην θυγατέρα αυτού χρηματίσασανJ ην καΙ οίκείαις χερσΙν άπεκείρατο.

Τον κατα κόσμον νυμφίον αποβαλουσα δια θανάτου, τα της χηρείας τελείς καΙ τα της συνηθείας τηρείς καΙ δια­ ναπαύεις τον λογισμόν, την εξωθεν σεμνότητα περιποιουμένη. επεi ούν την του σώματος απόλαυσιν απώλεσας καΙ εν ττί των πενθούντων βαδίζεις χώρQ., σπούδασον την λο­ γικην ψυχην οικειωσαι τφ Θεφ Λόγφ καΙ σεαυτην συνά­ ψαι τφ Χριστφ καΙ το κατα πνευμα συστήσασθαι συνοι­ κέσιον. κατάλειψον τας εν τφ παλατίφ πυκνας διατριβάς εασον το πληθος των ύπηρετων· παράδραμε πάσης [fo1. 6v] κολακείας την ματαιότητα· μνήσθητι δτι μετα βραχυ μεμονωμένη καταβαίνεις εις .,�δην· μεμονωμένη κατατίθεσαι τάφφ· μεμονωμένη παρίστασαι τφ φρικτφ κριτηρίφ, ει καΙ μετα πάντων ανίστασαι· μεμονωμένη της κατα σε πολιτείας την απολογίαν παρέχεις ουδένα συνήγορον εχεις ου των τεκόντων, ου των προσηκόν­ των, ου των κολακευόντων, ου των προπεμπόντων 11 των έπομένων· αί αγαθαΙ δε πράξεις καΙ ή πεπαρρησιασμέ­ νη συνείδησις, αύται μόναι συνήγοροί σου πεφύκασι. τούτων την κατανόησιν εξεις. Ει το σωμα χρονίζει εν κελλίφ καΙ ό νους παραμένει εν καρδίQ., λέγουσα καΙ αυτή· κ α τ α μ ό ν α ς ε ι μ Ι ε γ ω ε ω ς a ν π α Ρ έ λ θ ω, τότε καΙ Χριστος οικισθήσεται εν σοι ώς τόν οίκον της διανοίας κοσμούσ1] καΙ Χριστόν επιβοωμέν1] δια της συνεχους επικλήσεως· μ ν η σ θ ή σ ο μ α ι, γάρ φησι, τ ο υ ό ν ό μ α τ ό ς σ ο υ [fo1. 7r] ε ν π ά σ 1] γ ε ν ε fj. κ α Ι γ ε ν ε fj..

27-28 Ps 140 (141). 10

Ο 6r-7v 1 επιστολή ο

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31-32 et 37-38 Ps. 44 (45). 17

2 κτητόρισαν Ο

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Letter 1

35

A Letter of Theoleptos of Philadelphia to Princess Irene, the Foundress of the Venerable and Imperial Monastery of Christ the Philanthropic Savior, Who Changed her Name to.Eulogia by [Assuming] the Divine and Angelic Habit. She was his True Spiritual Daughter Whom he Ton­ sured with His Own Hands. Having lost your earthly husband through death, you are perfoming the [duties] of widowhood and observing [the dictates] of custom; you are resting your mind and main­ taining outward dignity. Since, therefore, you lost the pleasure of the body and are walking in the land of mourners, take pains to make your rational soul suitable for God the Word, to attach yourself to Christ and to establish with Him the spiritual marriage. Give up the fre­ quent visits at the palace. Let go of the multitude of ser­ vants. Run from the vanity of all flattery. Bear in mind that after a short time you shall descend into Hades alone; alone you shall be placed in the grave; alone you shall stand before the dreadful tribunal even though you shall rise [from the dead] with everybody else; alone you shall answer for your conduct. You shall have nobody to plead your [ cause]; neither one of your parents, nor any of your relatives, nor any of those who flatter you, nor any of your escorts or of your attendants. Your good deeds and your clear conscience, they alone are your natural advocates. You shall have to comprehend these [facts]. If your body remains in a cell and your mind stays in your heart and you yourself say: "I am alone until I shall pass away," then Christ shall dwell in you because you are adorning the dwelling of your thoughts and calling upon Christ by continuous invocation; for he says: "I shall make mention of thy name from generation to generation."

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The Life and Letters ο/ Theoleptos ο/ Philadelphia όταν γαρ τας αισθήσεις του σώματος τοίς τών έντολών ώραίζ1]ς τρόποις, τΊΊν δε γλώσσαν τοίς θείοις ϋμνοις κατασφαλίζ1]ς, τας δε δυνάμεις της ψυχης ττί πυκνότητι της προσευχης κατασεμνύν1]ς, ευφυώς τότε λέγεις μ ν η σ θ ή σ ο μ α ι τ ο υ ον ό μ α τ ό ς σ ο υ έ ν π ά σ 1] γ ε ν ε Q. κ α Ι γ ε ν ε Q., ώς σώματι καΙ πνεύματι τφ Κυρίφ ευαρεστουσα. Βίαζε σεαυτην έν πάσι καΙ γυμνάζου πάντοτε προς την στενότητα, κατα μικρον έλαττουσα τον πλατυσμόν, ίνα καΙ την ισχυν της σαρκος ύποχαλάσ1]ς καΙ την ψυχην ένδυναμώσ1]ζ" ή της σαρκος γαρ ήττα vίKην περιποιείται ττί ψυχτί καΙ ή του σώματος εύλογος θλίψις αναβλύζειν οίδε χαραν τφ πνεύματι. θλίβε τοιγαρουν σάρκα τοίς [fo1. 7ν] τών καλών πόνοις καΙ παρηγόρει πένητας έκ τών προσόντων σοι, ίνα όταν ό νυμφίος αποκαλύπτηται έξέλθ1]ς εις απάντησιν, καιομένην λαμπάδα κατέχουσα, δαψιλες το έλαιον φέρουσαν, πίστιν, φημί, καΙ σώφρονα βίον καΙ την έλεημοσύνην, μεθ' ών καΙ της εις τον νυμ­ φώνα εισόδου αξιουσαι καΙ της του Κυρίου χαράς απ 0λαύεΙζ" ής καΙ τύχοιμεν δια τών κατ' αρετην πόνων καΙ της ύπομονης τών έπερχομένων θλιβερών, πρεσβείαις της άγίας Θεοτόκου καΙ πάντων τών ηγαπηκότων τον Κύριον. αμήν.

41 πλατυσμόν: cf. Theolepti,

Hom. in Transjiguratίonem,

1 7 1147-48 νυμφίος ... κατέχουσα: cf. Mt. 25.1 -1 1 cf. 1 Cor. 2.9; Eph. 6.24; Jac. 1.12-13 32 et 38 γενεα Ο 11 44 θλίψις Ο

ed. Beyer, "Katechese,"

115 4 τιγαπηκότων τον Κύριον:

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When you embellish the senses of your body with the ways of the commandments and safeguard your tongue with the divine hymns and sanctify the faculties of your soul with continuity of prayer, then you can truly say: "I shall make mention of thy name from generation to generation," because you please the Lord in body and spirit. Constrain yourself in every way and always train your­ self for discomfort by reducing comfort little by little, that you may both weaken the strength of the flesh and fortify the soul. For the vanquishing of the flesh secures the vic­ tory of the soul and the reasonable distress of the body can bring forth an outpouring of joy for the spirit. Distress, therefore, the flesh with the exertions of good deeds and offer relief to the poor from your [material] possessions that when the Bridegroom appears you may go out to meet Him, holding a lamp that is lighted and carries plenty of oil

-

I mean faith and a chaste life and charity, with which

you are deemed worthy of entering the bridal chamber and you experience the joy of the Lord. May we attain this [joy] by virtuous deeds and the endurance of sorrows that come upon [us], through the intercessions of the Holy Mother of God and of all who have loved the Lord. Amen.

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The Life and Letters 0/ Theo/eptos 0/ Phi/ade/phia Έπιστολη Θεολήπτου Φιλαδελφείας προς βασίλισσαν Είρήνην την δια ,του θείου και άγγελικου σχήματος με­ τονομασθείσαν Ευλογίαν μοναχην και γνησίαν πνευμα­ τικην θυγατέρα αυτού χρηματίσασαν, ην και οίκείαις

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χερσιν άπεκείρατο.

Έν άγίφ πνεύματι θύγατερ της ημών ταπεινότητος, φερωνύμως αξιωθείσα της παρα Θεου ευλογίας, Ευλογία μοναχή· ευχαι ημών συνεχείς προς τον φ ι λ ά ν­ θ Ρ ω π ο ν Κ ύ Ρ ι ο ν επανατείνονται ϊνα τον φόβον του Θεου ενοικον εχοις εν τη σή ψυχή, ύπόμνησιν φέρον­ τα του α δ ε [fol. 218v] κ ά σ τ ο υ και φρικτου κ Ρ ι­ τ η Ρ ί ο υ και προς σύνεσιν άγοντα του lθύνεσθαί σε τφ κανόνι τών του Χριστου εντολών· φόβος γαρ και σύνεσις της σοφίας ακρότητες, ό μεν τών φαύλων την αποχην ποιούμενος και της κολάσεως απαλλάττων, η δε σύνεσις την όδον ανύουσα τών της αρετης θεοποιών τρόπων. Ήμείς δε πώς αναγγείλαι δυνησόμεθα τα και νυν εις ημάς του Θ ε ο υ θ α υ μ ά σ ι α; κατα την ημέραν γαρ εν � ήτοιμάσθημεν της νηός επιβηναι και τον πλουν ποι­ είσθαι, νόσφ δειvij περιπεσόντες, δριμυτάτην όδύνην εμ­ ΠOΙOύσΊJ και αϊματα KενOύσΊJ-δυσεντερία ταύΤ1J το ονο­ μα-την ψηφον του θανάτου εσχήκαμεν, απαγορευθέν­ τες παρα τών ιατρών· ιδόντες γαρ ουτοι το γηρας, του σώματος την ατονίαν, την δεινότητα της νοσεράς διαθέ­ σεως [fol. 219r] και την εκ του πλου και του κόπου γε­ νησομένην επίδοσιν της νόσου, απήλπισαν ημών την ζω­ ήν. αλλ' ό της ζ ω η ς Χ ο Ρ η γ ο ς Κύριος, μετα της κατεχούσης ημάς νόσου της νηος επιβάντας και εις χείρας της πολυειδους κακώσεως και ταλαιπωρίας περιπε­ σόντας, εκ τών κυμάτων, εκ τών σφοδρών πνευμάτων,

8-9 cf. Tit 3.4; Joan. Chrys., Liturgia(Brightman, 366, 25; 374, 4; 390, 26) 1111-12 Joan Chrys., In Ps. 48.17 Hom. 1,6 (ΡΟ 55.508) 1113-17 cf. Ps 110(111).10; Ρτον 1.7; Methodius Olymp., Symp., 3, 8 (Musurillo, 108, 33); Basil. Caes. Epist. 174 (Courtonne, 2, 110, 20-21) 1119 Ps 39(40).5 1128 Joan Chrys. Liturgia (Brightman, 353, 14) Ο 218r-34r 5 α: (ut vid.) ίn marg. Ο

Letter 2

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A Letter of Theoleptos of Philadelphia to Princess Irene Who Changed Her Name to Sister Eulogia by [Assum­ ing] the Divine and Angelic Habit. She Was His True Spiritual Daughter Whom He Tonsured with His Own Hands.

Sister Eulogia, daughter of my Humility in the Holy Spirit, you who were deemed worthy of bearing the name of God's blessing, I offer up to the "loving Lord" con­ tinuous prayers that you may have the fear of God dwell in your soul, reminding you of the "impartial" and dread­ ful "Tribunal" and guiding you to the understanding of conducting yourself by the rule of Christ's commandments. For fear and understanding are the poles of wisdom: fear makes [us] avoid evil and saves [us] from punishment, 'while understanding is conducive to the deifying ways of virtue. As for me, how

am

I to recount the "miracles" which

"God" worked on my behalf even now? For on the day on which I prepared to board the ship and sail, I came down with a sickness that causes terrible pain and passing of blood; its name is dysentery. I received the death ver­ dict and was given up by the physicians, for they despaired of my life as they considered my oid age, the weakness of my body, the virulence of the sickness and the exacerba­ tion to be caused by the voyage and fatigue. Yet, even though I boarded the ship suffering from this sickness and fell into many sorts of hardship and distress, on account of the waves, the strong winds, the violent tossing of the

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εκ της ταραχης τού πλοίου, της στενοχωρίας εκ τού πλή­ θους των άνθρώπων, της δυσωδίας και της άνακοπης των της φύσεως άναγκαίων εργων-δ δη και χείρον άπάντων -ουτως ήμας εχοντας, τοσούτον ό Ι α τ Ρ b ς τ ω ν Ψ υ­ Χ ω ν κ α Ι τ ώ ν σ ω μ ά τ ω ν εις ρώσιν άνεκαλέσατο, δτι ου μόνον τα δεινα ταύτα επίδοσιν ου πεποίηκε της νόσου άλλα και φάρμακα ταύτα θεραπείας ειργάσατο, την νόσον τελείως και οξέως φυγαδεύσας και ήμας εις την προτέραν [fol. 219v] άνακομίσας ύγείαν. τα μεν ουν της δειvfίς νόσου και της εξαισίου άπαλλα­ γης τοιαύτα· δσα δε πάλιν συνήντησεν ήμίν δυσχερη εξελ­ θούσιν άπο της Φωκαίας και προς την Φιλαδέλφου επει­ γομένοις, νυκτος μεν τας εmβουλας και τας άφανείς ενέδρας φoβoυμέvoις, ήμέρας δε τας προσβολας και τας προ­ φανείς όρμας και επιθέσεις παρατρέχω, λογιζόμενος την άπο Θεού σωτήριον εκβασιν και την παρακαλούσαν ήμας προφητικην ρησιν· δ ι ή λ θ ο μ ε ν δ ι α π υ Ρ ο ς κ α ι ύδ α τ ο ς κ α ι ε ξ ή γ α γ ε ς ή μ α ς ε ι ς ά ν α Ψ υ Χ ή ν. Τών σταλέντων προς ήμας παρα σού γραμμάτων, τα μεν μετα τού Καρβώνη εδεξάμεθα κατα την έορτην της Χριστού γεννήσεως, τα δε μετα τού μεθ' ήμών την οίκησιν ποιουμένου Κυδωνάτου εδεξάμεθα πολυ πρότερον· και εκ μεν της δοχης παρεκλήθημεν, εκ δε της εν­ δον [fol. 220τ] δηλουμένης περΊλη ψεως ου μικρώς ηVΙάθημεν, επειδη ουτε κατ' ελπίδα την εμήν, ουτε κατ' επαγγελίαν την ύμών ώς όρώ τα καθ' ύμας άποβάντα πράγματα. άλλ' εγω μεν ηπάτημαι, ύμείς δε εψεύσασθε· ο υκ ε ψ ε ύ σ α σ θ ε ά ν θ ρ ώ π ο ι ς ά λ λ α τφ Θ εφ -σύνετε την δύναμιν της άποστολικης άποφάσεως και την γενομένην το τηVΙKαύτα εκδίκησιν-ή μεν της προ­ πετείας παίγνιον γίνεται, συ δε της μικροψυχίας δούλη καθίστασαι, εγω δε δι' έκάτερα τή λύΠ1] μαστίζομαι,

35-36 Joan Chrys. Lίturgia, (Brightman, 392, 22-23) Apost. 5.4-10

64 διεκάτερα Ο

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48-50 Ps 65(66).12

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Letter 2

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ship, the crowded [quarters] due to the multitude of people, the stench and the holding back of the necessary calls of nature-which is in fact the worst of all [discom­ forts]-even though I was in such a condition, the Lord "Who is the giver of life"

and the "healer of souls and

bodies" restored my strength to such a degree that not only did these hardships fail to exacerbate my sickness but they were even turned by God into healing medicines. He chased away the sickness completely and quickly and restored me to my former health. So much for my dangerous sickness and extraordinary recovery. As for all the hardships I encountered when I left Phokaia and was hastening to Philadelphia, fearing plots and invisible ambushes by night and sudden strikes and overt assaults and attacks by day, [these] I pass over, as I reflect on my deliverance at the end by [the grace of] God and on the words of the Prophet which comfort me: ' 'We went through fire and water, but thou broughtest us out into a place of refreshment." Of the letters that you sent to me, I received those [which you sent] with Karbones on Christmas Day and the others [which you sent] with Kydonates-the man who resides with me-[I received] much earlier. I was pleased to receive them but, on the other hand, I was con­ siderably annoyed by what their content reveals, since, as I see, things turned out neither as I expected nor as you promised. I was deceived, whereas you lied: "you lied not to men but to God" (you must understand the meaning of the Apostolic saying and the retribution that occurred at the time). [Your sister] becomes the sport of reck1essness; you become the slave of pettiness; and I am

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65

τους εμους πόνους εις ουδεν κέρδος καταβληθέντας όρών. Οίδας και ακριβώς οίδας ότι τό πλείον τών πρός ύμας λόγων πρός ουδεν ετερον έώρα δ τι μη πρός την ύπομονήν· πάντοτε γαρ τοίς πυκνοίς ψεκασμοίς της εγκρατείας και της ύΠOμoVΗς επιαίνετό σου ή ψυχή. αύται γαρ ώς π ε Ρ ι ε κ τ ι κ α ι αρεται και βάθρον εισιν τών λοιπών αρετών [fol. 22Ον] και τας κεφαλαιώδεις αρετάς, την αγάπην, φημί, και την ταπεινοφροσύνην συνεπιφέρον­ ται. ή ε γ κ Ρ ά τ ε ι α Χ α λ ι ν ό ς εστι τών έκουσίων παθών, τας πρός ήδoVΗν προαιρετικας όρμας της ψυχης αναστέλλουσα· την γαρ ψυχην της τών παρόντων επι­ θυμίας χωρίζουσα συνάπτει δια της αγάπης τφ θεφ. ή ύπομονη σπόγγος εστι τών ακουσίως επερχομένων θλι­ βερών· καταδεχομένη γαρ όμου και αποδεχομένη τας έξωθεν επιούσας συμφοράς, τό φρόνημα της ψυχης τα­ πεινόν κατεργάζεται. ήδονη και δόξα της θείας ήμας απογυμνουσι δόξης, εγκράτεια και ύπομονη την θείαν στολην έξυφαίνουσι πάλιν· μαραινομένης γαρ της ήδο­ νης ύπό της εγκρατείας και της κενης δόξης καταργουμένης δια της ύπομονης τών συμφορών, εις την του θεου αγάπην ή ψυχη ανακομίζεται και την ώραι [fol. 221r] ότητα της ταπεινοφροσύνης έαυτή περιτίθησιν. ή εγκρά­ τεια τό φιλήδονον αναιρεί θέλημα, ή δε ύπομονη τό κε­ νόδοξον καταργεί φρόνημα. ή εγκράτεια και ή ύπομονη κατα του θυμου και της επιθυμίας στρατοπεδεύουσιν. ει ουκ έχεις εγκράτειαν, ή ε π ι θ υ μ ί α τ η ς σ α ρ­ κ ό ς κατακρατεί σου της ψυχης ει ουκ έχεις ύπομο­ νήν, ό θυμός κατακυριεύει του νοός σου. δέχου ασμένως τας όπωσδήποτε συναντώσας σοι θλίψεις, ίνα βραβείοις της ύπoμoVΗς στεφανωθ'ίjς ταχέως. ό αρχηγός της φθορας

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Letter 2

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plagued by sorrow on both accounts seeing that I labored to no avail.

You know, and know exactly, that most of my teaching aimed at nothing else but patience. For your soul was always enriched with heavy sprinklings of temperance and patience. As "all-encompassing" virtues, these are the foundation of the remaining virtues and they bring forth the principal virtues: I mean love and humility. Temperance is the bridle of intentional passions; it checks the soul's willing inclinations to pleasure, because it separates the soul from the desire of the things of this world and unites it with God through love. Patience is the sponge of the sor­ rows that come upon [us] against [our] will, for it receives and accepts as well the misfortunes that strike from the outside and makes humble the spirit of the soul. Pleasure and glory strip us of divine glory; temperance and patience weave back the divine garment. When pleasure withers through temperance and vain glory is rendered idle through the patient endurance of misfortunes, then the soul is restored to the love of God and invests itself with the beauty of humility. Temperance destroys the pleasure-seeking will, while patience does away with conceit. Temperance and patience make war on anger and desire. If you do not have temperance, "the desire of the body"

prevails over your

soul; if you do not have patience, anger gains the mastery over your mind. Accept sorrows gladly, no matter how they come upon you, that you may soon be crowned with the

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'Αδάμ, εγκράτειαν και ύπομονην απολέσας, του παρα­ δείσου εκβέβληται· απώλεσε την εγκράτειαν δια το λί­ χνον τής βρώσεως, απώλεσε την ύπομονην δια το μη στέρξαι την εντολήν. ό α ρ χ η γ ο ς τ ή ς ζ ω ή ς 100 Χριστός, νηστεί� τον πειραστην νικήσας και ύπομονύ τών σ ω τ η Ρ ί ω ν π α θ η μ ά τ ω ν κ α Ι τ ο υ σ τ α υ­ Ρ ο υ καθελών, [fo1. 221ν] νικητας ήμας ανηγόρευσε και οικήτορας του παραδείσου πάλιν εποίησεν. 'Έχε κατα νουν του εν ασκηταίς περιβοήτου άγίου 105 'Αρσενίου το επίφθεγμα· ούτος ανακτώμενος την έαυτου προθυμίαν και εις μνήμην έαυτον αγων του προς την αναχώρησιν εν αρχύ θερμου ζήλου, ύπεφώνει καθ' έαυ­ τον συνεχώς Ά Ρ σ έ ν ι ε, δ ι' δ ε ξ ή λ θ ε ς; εξέχου δηλονότι, Άρσένιε, τής αγαθής προθέσεως δι' ην του 110 κόσμου απέστης και προς τον προτεθέντα σοι σκοπον βάδιζε. λέγε και αυτη εν έαυτύ ταυτα· «Ευλογία, δι' δ την προσδραμουσαν είς σε αδελφην κατ' αρχας ύπεδέ­ ξω;» και τα βραχέα ταυτα ρήματα πλήθος νοημάτων εν τύ σύ ψυΧύ αναδώσουσι και φωτίσουσι την διάνοιάν 115 σου προς την τής αναδεχθείσης αδελφής κυβέρνησιν. αναλογίζου την σπουδην ην ενεδεί [fo1. 222r] ξω προς το εξελθείν αυτην του κόσμου. διανοου την εν αρχύ αυ­ τής προς σε πληροφορίαν αγαθήν, τον χρόνον τής με­ τα σου διαγωγής, την πολυειδή κυβέρνησιν ην ενεδεί120 ξω και ετι δεικνύεις προς αυτήν, τας θλίψεις ας εβάστα­ σας δια την αγάπην τής σωτηρίας αυτής. κατανόει την τελείαν ταύτης ακτημοσύνην, το ασχετον προς τους οι­ κείους και τον μακρυσμον τών προσηκόντων αυτύ κατα γένος, τας επι τύ πτώσει μεταμελείας αυτής. ταυτα πάν125 τα λογιζομένη, ν ί κ α ε ν τ φ α γ α θ φ τ Ο κ α­ κ ό ν, εν τφ σταθηρφ του σου φρονήματος την ελαφρό­ τητα του πλησίον, εν τύ ύγιεί σου διακρίσει την προ­ πέτειαν και την αγνοιαν της αδελφης.

99 Acta Apost. 3.15

11

(Brightman, 328, 28-30)

(PG

65.105C )

11

100 ύπoμoVΗ Ο

11 101 Basil. Caesar., Liturgia 11 108 Arsenius, Apophthegma 40, Apophthegmata patrum

100 Mt 4.1-11; Luc. 4.1-13

125-26 Rom 12.21

11

108 et 111 διό Ο

Letter 2

45

prizes of patience. Adam, the originator of death, was ex­ pelled from Paradise because he lost temperance and pa­ tience. He lost temperance because of the greed for food; he lost patience because he was not content with the com­ mandment. Christ, the originator of life, vanquished the Tempter by fasting and destroyed him by enduring "the salutary passion and the cross," and He proclaimed us vic­ tors and made us again inhabitants of Paradise. Bear in mind the saying of the renowned ascetic, Saint Arsenios. Recapturing his eagerness and reminding himself of his early ardent zeal for asceticism, this [holy man] muttered by himself continually: "Arsenios, what was the reason for which you came out?" "Arsenios," that is, "cling to the good purpose for which you left the world and walk towards your appointed goal." You, too, say to yourself the following: "Eulogia, what was the reason for which you welcomed at the beginning the sister who ran to you for help?" These brief words will bring forth in your soul a multitude of thoughts and they will enlighten your mind with regard to the guidance of the sister you sponsored. Con­ sider how you endeavored that she might leave the world. Think of her good faith in you at the beginning; the time that she spent with you; the many ways in which you guided her and are still guiding her; the hardships which you en,dured for the love of her salvation. Take into considera­ tion her absolute destitution, the estrangement from her family, the distance from her compatriots, and her regrets over her fall [from grace]. Think of all these and "over­ come evil with good," the fickleness of your neighbor with the firmness of your spirit, the recklessness and ignorance of your sister with your sound judgment.

46

The Life and Letters 0/ Theo/eptos 0/ Phi/ade/phia Μνημόνευε του λόγου του άγίου ΆντωVΊoυ, ε κ τ ο υ

130 π λ η σ ί ο ν, λέγοντος, ό θ ά ν α τ ο ς κ α Ι ή ζ ω­

ή.[fοl. 222ν] εαν κερδήσ1]ς τόν αδελφόν σου, εκέρδη­ σας τόν ΧριστόΥ" εαν λυπήσ1]ς τόν αδελφόν σου, ελύ­ πησας τόν Χριστόν. τοίς ελαττώμασι του πλησίον αντί­ θες τα προσόντα αύτφ προτερήματα, και τα μεν καλα 135 λογίζου εκ διαθέσεως προσείναι τφ πλησίον, τα δε μεμ­ πτα εκ συναρπαγης, εξ απροσεξίας και της του πονη­ ρου επηρείας. ούτω διακρίνουσα, πρός μεν την αδελ­ ψην συμπαθης γίν1], πρός δε τόν κοινόν εχθρόν τρέπεις την μάχην. ό πονηρός την αδελφην ταράσσει δι' ύπο140 νοίας και προπετείας, ϊνα τόν θ ε μ έ λ ι ο ν ον εν αρχύ καλώς ή αδελφη κ α τ ε β ά λ ε τ ο και την αγαθην οι­ κοδομην ην προσέθετο καταλύσ1] και αθετήσ1] τας συν­ θήκας και παράβασιν της εντολης ποιήσηται· σε πάλιν ταράσσει δια της μικροψυχίας, ϊνα τών βραβείων της 145 ύπoμoVΗς αποστερήσ1] σε [fol. 223r] και τών πολλών σου κόπων τόν μισθόν απολέσ1]. Ένθυμου τόν ύπερ αύτης θεοφιλη σου σκοπόν, τους ύπερ αύτης αγώνας οϋς ενεδείξω κατα καιρους και την εν ταίς ασθενείαις σου πάλιν επιμέλειαν ταύτης και την 150 εν ταίς λοιπαίς διαKOVΊαις σπουδήν. διανοου καΙτόν της συνειδήσεώς σου μετάμελον και τόν παρα τών εύφρο­ νούντων όνειδισμόν, ον εύρήσεις, εαν εκ μικροψυχίας απολύσ1]ς αύτήν, και οι τοιουτοι λογισμοι ανακοπτέτω­ σαν την όλιγωρίαν, και την παρακαλουσάν σε ύπoμoVΗν 155 ασφαλώς κράτει και της κοινωνίας της αδελφης μηδό­ λως αποστύς, μήπως τό τέλος ταχέως ύμας καταλήψε­ ται και ζημιωθητε την αγάπην. ή αγάπη ο ύ λ ο γ ί ζ ε­ τ α V-1 ό κ α κ ό ν, ή αγάπη π ά ν τ α σ τ έ γ ε ι, π ά ν­ τ α ύ π ο μ έ ν ε ι. ει γουν ού λογίζ1] τό του πλησίον 160 [fol. 223ν] ελάττωμα, ει τα παρ' αύτου φέρεις λυπηρα και την επιείκειαν εχεις, ιδου εχεις και την αγάπην· αύτη γάρ εστιν ή κινουσά σε πρός εύποιίαν και καρτερίαν.

129-30 Antonius, Apophthegma 9, Apophthegmata patrum (ΡΟ 65.77Β) 11 130-31 εαν . . . Χριστόν: cf. idem, ibid. (ΡΟ 65.77Β) 11 140-41 Heb 6.1 11 157-58 1 Cor 13.5 11 158-59 1 Cor 13.7-8

Letter 2

47

Remember the words of Saint Anthony, saying: "[Our] fellow-man is the cause of [our] death and of [our] life." If you win your brother, you have won Christ; if you hurt your brother, you have hurt Christ. Set the good qualities of your fellow-man against his faults and reckon that what is good is his by disposition and what is reproachful is due to deception, carelessness and the malice of the Wicked One. When you exercise such judgment you feel compassion for your sister and you turn the fight against the common enemy. The Wicked One confuses your sister through suspi­ cion and recklessness that she may destroy the "good foun­ dation" that she laid at the beginning and the good edifice she added and that she may renege on her vows and violate the commandment. He confuses you, on the other hand, through pettiness that he may deprive you of the prizes of patience and ruin the reward of your many labors. Bear in mind your dear-to-God intentions towards her; your exertions on her behalf at times; and the care she bestowed on you, in turn, during your ailments as well as her zeal in the rest of her ministrations. Think also of the remorse of your conscience and the reproach by people of good judgment which you will bring on yourself if you dismiss her because of pettiness. Let such considerations check your neglect of duty; cling fast to patience which comforts you and do not at all avoid the company of your sister lest the end overtake you soon and you suffer the loss of love. "Love is not resentful; love bears all things, endures all things." If you do not think, therefore, about the fault of your fellow-man, if you suffer the pain he causes you and have forbearance, behold! You have love! For it is love which incites you to good works and patience.

48

The Life and Letters 0/ Theo/eptos 0/ Phi/ade/phia

Έγω όταν μνησθώ τών παρα της αδελφης οχληρών, αλγώ μεν ευθύς, αύθις δε τόν γνήσιον μετάμελον ταύτης 165 έννοών και την αυτομεμψίαν και τα ταπεινα ρήματα, παρακαλουμαι και ώς εΙ μη γέγονε τα λυπηρά, ούτω και διάκειμαι. έγω όταν ίδω τό του πλησίον έλάττωμα, πρώτον μεν έμόν λογίζομαι τό έκείνου, επειτα έπιλέγω έν έαυτφ ταυτα· ό τόν αδελφόν ταράσσων κ ο ι ν ό ς 170 έστι π ο λ έ μ ι ο ς, σήμερον ύπεσκέλισεν έκείνον, αϋριον έμέ· όργισθήσομαι τοίνυν τφ έχθρφ και νικήσω την μάχην κατ' αυτου, τόν δε λυπήσαντά με αδελφόν συγγνώμης αξιώσω [fol. 224ι] και ύπομενώ την παρ' έκείνου λύπην ώς έμου τραύματος όδύνην, και δια της 175 ύπομονης και της ύπερ αυτου ευχης δώσω χείρα βοη­ θείας τφ πεσόντι. και δια τών τοιούτων λογισμών κτώ­ μαι την ύπομονην και δια της ύπομονης λυτρουμαι τόν λυπήσαντα της ταραχης και πρός αγάπην έπισπώμαι και άρχεται ό λυπήσας λυπείσθαι καθ' έαυτου ότι ηττηται 180 τij πρoπετεί� και λελύπηκε. Τοιγαρουν βλέπουσα την ταραχην της αδελφης συ μη έκ μικροψυχίας φιλονικήσ1Jς δικαιωθηναι 11 έκδικηθηναι, και Ιδου δεδούλωσαι και αυτη τφ πάθει της φιλαυτίας και αμφότεραι γίνεσθε έπίχαρμα τφ πονηρφ. έκείνη δια της 185 προπετείας και του κατάρξασθαι και συ δια της μικρο­ ψυχίας και της ανταποδόσεως. όταν ούν ίδ1Jς φλεγμαί­ νουσαν την αδελφήν, [224v] φιλοσόφησον συ δι' ευχης και ύΠOμoVΗς και μη τφ τελουμένφ προφανώς και κατα τό παρόν, τij δε KρυΠΤOμέν1J παρα του έχθρου πολιορκίQ. 190 πρόσσχες, και ότι σου δ ε δ ω κ υ ί α ς τ ό π ο ν τ ij ό Ρ γ ij μαραίνεται ή φλεγμονη και δια της σιωπης εΙς γνώσιν ερχεται ή λυπήσασα και ή γνώσις έπάγει άλγημα τij κινηθείσ1J κακώς και μαστίζει έαυτην δια μετανοίας

169-70

Greg. Naz. Or.

21,21 (Mossay-Lafontaine, 154,20-21) 11190-91

Rom 12.19.

162-65 εύποιίαν ... αύτομεμψίαν] δρα διδασκαλί(αν) εμπρακτο(ν) ίn marg. Ο 11 171 αϋριον Ο 11 176-178 τοιούτων ... έπισπώμαι] ώ σοφία διδασκα(λίας) ίn marg. Ο 11186 άνταποδώσεως Ο 11 187 άδελφην infra Ιίn. add. Ο 11188-93 τελου­ μένφ ... κακώς] δρα ταύτα δτ(ι) άναγκαία ίn marg. Ο 11 190 πρόσχες Ο 11 δεδοκυίας ο.

Letter 2

49

When I call to mind [your] sister's distressing [conduct], I immediately grieve. On the other hand, when I consider

her sincere repentance and self-reproach and her words of humility, I am comforted and feel as if these painful [events] did not occur. When I see the fault of my fellow­ man, first I consider his fault to be mine, then I say to myself: "He who confuses my brother is 'a common enemy.' Today he tripped him up, tomorrow [he will trip] me. I shall be angry, therefore, with the enemy and win the battle against him. But I shall forgive the brother who hurt me and shall suffer the hurt from him as if it were the pain from my own wound, and through patience and prayer on his behalf I shall give a helping hand to the fallen." By such reasoning I acquire patience and through patience I redeem him who annoyed me from confusion and draw him to love, and he who annoyed me begins to be annoyed with himself for having been overcome by recklessness and for having annoyed [me]. So when you see your sister's confusion do not seek justification or revenge out of pettiness. For 10, you yoursellf have then become a slave to the passion of selfishness and you both are an object of sinister joy to the Wicked One: she through recklessness and having started the quarrel and you through pettiness and reprisal. When you see, therefore, that your sister is seething [with anger], behave like a philosopher with prayer and patience and pay no heed to what is happening at the moment in the open but to the secret siege by the enemy. "When you give wrath a wide berth," the seething [anger] subsides and your silence brings the offender back to reason, and reason smites with pain the woman who was induced to act wrongly and scourges her with remorse; and falling on

50

The Life and Letters ο/ Theoleptos ο/ Philadelphia και προσπίπτουσα κατακρίνει έαυτην και την παρα σου

195 συγχώρησιν εκκαλείται· και Τι παρα της αδελφης λύπη

χαράς ύπόθεσις γίνεταί σοι δια της ανοχης και της ύπερ αυτης ευχης. την λυπουσάν σε αδελφην και μετα μικρόν μετανοου­ σαν και προσπίπτουσαν και μεμφoΜΈVΗν έαυτij μη λογίζου 200 μένειν αυτην εν τφ πάθει, ου γαρ εκ διαθέσεως πάσχει και μελέτης αλλ' εκ συναρπαγης και αφελείας και απά­ της, πάν δε τό εκ διαθέσεως μη τελούμενον Ρq.δίαν [fo1. 225r] εχει την μεταβολήν. του λόγου τούτου χειραγωγός Τι διάκρισις του άγίου και αναχωρητου Ποιμένος, του 205 και μιμητου του κ α λ ο υ π ο ι μ έ ν ο ς Χριστου· ούτος γαρ ειπόντος αυτφ τινος περί τινος γυναίου δτι και πορ­ νείαν εργάζεται και ελεημοσύνην εκτελεί, διέγνω την τα­ χείαν διόρθωσιν της γυναικός ειπών· ο υ μ έ ν ε ι Τι γ υ ν η ε ν τ φ π ά θ ε ι. και κατα την διόρασιν του 210 άγίου, ολίγος καιρός παρηλθε και δια μετανοίας απέστη του πλημμελήματος και του κόσμου εξηλθε και μεγάλην ενεδείξατο άσκησιν και σημεία πεποίηκεν· ελεγχομένη γαρ ύπό της συνειδήσεως και φοβουμένη δια την εκ πορ­ νείας καταδίκην εποίει την ελεημοσύνην, τουτο δε με215 τανοίας ην σπέρμα, δπερ και αυξηθεν εμάρανε τό πάθος και τόν σίτον της αρετης εΥεώργησεν. Ύπόθου δτι ήθέλησας οίκον ποιησαι και θεμέλιον εθηκας και οικοδομην [fo1. 225ν] εποιήσω, όροφον δε ουκ επέθηκας πάντα εζημιώθης και μετα της ζημίας 220 απώλεσας και την σην ανάπαυσιν. τοιουτον όράται και επι του παρόντος επόθησας κερδησαι την σωτηρίαν της αδελφης, ανεδέξω ταύτην εν ταίς αρχαίς γνησίως, εκυ­ βέρνησας αυτην πολυτρόπως. ουκ έβάστασας έως τέ­ λους την της αδελφης έλλειψιν, εις κενόν απέβη Τι προη225 γησαμένη πάσα κυβέρνησις και εζημιώθης και την αδελ­ φην και την ειρήνην τών σών λογισμών· εν γαρ τή μέχρι

205 Jn 10.11 11 208-09 cf. Tίmotheus, Apophthegma, Apophthegmata patrum (ΡΟ 65.420Α). 198

σε

Osν 11 202 ραδείαν (-δ

ex

ει)

Ο 11 207-08 ταχείαν Ο 11 224 καινόΥ.

Letter 2

51

her knees, she condemns herself and begs your forgiveness, and the grief caused by your sister becomes through prayer and tolerance an occasion of joy for you.

Do not consider the sister who offends you and short­ ly thereafter repents and falls on her knees and reproaches herself as persevering in her passion. For her passion is not due to disposition and premeditation but to deception and simplicity of mind and delusion. All behavior that is not prompted by disposition can be easily changed. What induces me to say this is the discernment of the holy an­ chorite Poimen,

the

imitator of Christ,

"the good

shepherd." When someone told him of some woman that she both engaged in prostitution and practiced charity, he -discerned the woman's imminent reform, saying: "The woman will not persevere in her vice." Just as the holy man foresaw, a short time went by and the woman in repen­ tance gave up her sin and withdrew from the world and gave proof of great asceticism and worked miracles. For she was practicing charity because her conscience was put­ ting her to shame and she was afraid of the condemna­ tion for prostitution. This was the seed of repentance which grew and stifled the vice and cultivated the wheat of virtue. Suppose that you wished to build a house. You laid the foundation and constructed the building, but you did not put on a roof: you suffered total damage and together with this damage you lost your tranquility. Something similar is evident in this case also: you wished to gain your sister's salvation; you sponsored her sincerely at the start; you guided her in many ways, but you did not suffer her foible to the end. Your whole previous guidance proved to be in vain and you lost both your sister and your peace

52

The Life and Letters ο/ Theo/eptos ο/ Phi/ade/phia

τέλους ύπομονij δύνασαι κτήσασθαι και την ην ανεδέ­ ξω αδελφην και την σην ψυχήν. μη διαφευγέτω σου την διάνοιαν ή παραγγελία του άγίου Νείλου οϋτω λέ230 γουσα· π ά ν τ α δ σ α a ν π ο ι ή σ 1] ς η λ α­ λ ή σ 1] ς ε ι ς αμ υ ν α ν τ ο υ ηδ ι κ η κ ό τ ο ς σ ε σ κ ά ν δ α λ ό ν σ ο ύ ε σ τ ι ν ε ν τ ij π Ρ 0σ ε υ Χ ij σου. [foΙ 226r] επει γουν την προσευχην οί θείοι πατέρες όρίζονται π ρ α ό τ η τ ο ς κ α ι α ο ρ γ η235 σ ί α ς ε ί ν α ι β λ ά σ τ η μ α και λ ύ π η ς κ α ι α θ υ μ ί α ς α λ έ ξ η μ α, πώς ό όργιζόμενος τφ πλησίον και ταραχης εμπεπλησμένος τον π Ρ ά ο ν Ίησουν επι­ καλέσεται; πώς ό λυπούμενος κατα του αδελφου του ε ι­ Ρ η ν ά Ρ Χ ο υ Χριστου δεηθήσεται και γαληνην εξει 240 την καρδίαν; ό την καρδίαν ειρηνεύουσαν εχων έ τ ο ι­ μ ά ζ ε ι τ ό π ο ν τφ Κυρίφ και μ ε τ α π α Ρ Ρ η­ σ ί α ς και αγάπης επικαλείται αυτφ, και αυτίκα επι­ φαίνεται ό καλούμενος και ό ποθούμενος και χαράς απείρου πληροί την ψυχήν. εις γυμνάσιον της γνώμης 245 συγχωρουνται οί πειρασμοί. θλίψεως μη επελθούσης πώς κατορθωθήσεται ή ύπoμoVΉ; ή θλίψις φυτεύει το κλημα της ύπoμovης, ή ύΠOμoVΗ βλαστάνει τον βότρυν της δο­ κιμης, ή δοκιμη γεωργεί τον οίνον της ελπίδος, [foΙ 226ν] ή δε ελπις κατευφραίνει την ψυχήν, ώς παρουσαν 250 την μέλλουσαν απόλαυσιν βλέπουσα. τα μεν ούν άνωθεν ειρημένα κοινα παραγγέλματα προς σε και τας μετα σού· εγω δε διελθων έκατέρων τα γράμματα από μεν της αδελφης εμαθον δτι ελύπησέ σε, συ δε ουκ εδήλωσας, και διακρίνω από τών ταύτης ρη255 μάτων δτι αφορμας ταραχης δεξαμένη διεκρούσω ταύ­ τας και ύπέμεινας, εμοι δε ουκ εδήλωσας, ίνα μήτε ώς εγκαλουσα φαvίjς, μήτε λυπήσ1]ς με. σε μεν ούν εΠ1]νεσα και απεδεξάμην της οικονομίας ενεκα και της ύπο-

230-33 et 234-36 Neilus, Apophthegmata 1,2,3,Apophthegmatapatrum (ΡΟ 65.305Α­ Β) 11 237 Mt 11.29 11 238-39 Ps.-Meth. Olym., Sermo in ramos pa/marum, 6 (pG 18.393D) 11 240-41 Jn 14.2-3 11 241-42 Heb 4.16 11 246-49 cf. Rom 5.3-5. 229-30 ούτω λέγουσα] ση(μείωσ)αι ίn marg. Ο 11 240-43 ειρηνεύουσαν ... επιφαί­ νεται ] χάρις σοι δέσπ(ο)τ(α) ίn marg. Ο 11 246 θλίψις Ο 11 252 εκατέρων ο.

Letter 2

53

of mind. For it is in persevering to the end that you can win both the sister whom you sponsored and your own soul. Let not the commandment of Saint Neilos escape you which says the following: "All that you do or say in your defense against an offender is a stumbling block in your prayer. " Since, then, the holy fathers define prayer as "the sprout of gentleness and freedom from anger and as a pro­ tection against grief and despondency," how can he who is angry with his fellow-man and filled with agitation call upon the''gentle" Jesus? How can he who has a grievance against his brother pray to Christ the "leader of peace" with a serene heart? Whoever has peace in his heart "prepares a place" for the Lord and calls upon Him with courage and love. And He Who is called upon and longed for appears instantly and fills the soul with endless joy. Temptations are granted

as

a training for the will. If suf­

fering did not occur, how would endurance be achieved? Suffering plants the vine of endurance, endurance brings forth the grape of proof that we have stood the test, and this proof produces the wine of hope, and hope makes the heart rejoice because it beholds the happiness that is to come as if it were at hand.

What I have said above are common instructions to you and the nuns who are with you. I read the letters of you both and I learned from your sister's [letter] that she offended you but you did not reveal this. I judge from what she says that although you were given cause to be upset, you ignored this [provocation] and bore it with patience. You did not, however, reveal this to me that you might not appear as the accuser nor cause me pain. I commended you and approved of you because of the prudent hand-

54

The Lίfe and Letters 0/ TheoZeptos 0/ PhiZadeZphia μονης και της κυβερνήσεως ηνεπιδείκνυσαι εις την σω-

260 τηρίαν της άδελφης, και εύχομαι ϊνα και έτι μέχρι τέλους

επιμέV1]ς εις την της υΠOμoVΗς διάθεσιΥο την δε άδελφην πάλιν ηλέησα και συγγνώμης ηξίωσα ενεκεν τηςεξομο­ λογήσεως [fol. 227r] και της γνησίας μεταμελείας, ώςεν­ τευθεν βεβαιωθηναί με ότι συντόμως ε π ι σ κ ο π ij ε π ι265 σ κ έ Ψ ε τ α ι ταύτην ό Θ ε Ο ς και του κατα την συναρ­ παγην ήττήματος άπαλλαγήσεται. ώς γαρ ό πληγεις και την πληγηνεπιδεικνυς τφ ιατρφ της θεραπείας άξιου­ ται, οϋτω και ό την έαυτου μέμψιν δημοσιεύων μαρτυρεί έαυτον μη κατα πρόθεσιν ήττασθαι και προσδοκίαν 270 διορθώσεως προμνηστεύεται. εις πληροφορίαν δε σην εγχαράττω και τα ρήματα της αυτομεμψίας και της εξαγορεύσεως αυτης. τούτων τών ταπεινών ρημάτων με­ μνημένη δια παντός, κράτει την υΠOμoVΗν άσφαλώς και δια της άγάπης πέψιν λύπηςεργάζου, ταίς ρανίσι της 275 μακροθυμίας σβεννύουσα την φλεγμονην της τραχυνο­ μένης και την αγαθην μεταβολην ταύτηςεκδεχομένη. Εί που θεάσ1J τινα τών μοναχών χείρας άτάκτουςεκχέ­ ουσαν και πλήττουσαν την πλησίον, [fol. 227ν] κώλυε τουτο σοφώς και κόλαζε σφοδρώς γOvυKλισίαις εις κό280 πον του σώματος, νηστείQ. εις την του θυμου κατακοίμη­ σιν, προσευχij συντόνφ εις ανάστασιν του λογισμου προς συντριβην και ταπείνωσιν, διδάσκουσα την άνοήτως χείραςεκτείνουσανεvvοείν την δύναμιν της κατα τον στίχον ευχης τον λέγοντα· κ α τ ε υ θ υ ν θ ή τ ω ή 285 π Ρ ο σ ε υ Χ ή μ ο υ ώ ς θ υ μ ί α μ α ε ν ώ π ι ό ν σ ο υ, έ π α Ρ σ ι ς τ ώ ν Χ ε ι Ρ ώ ν μ ο υ θ υ σ ί α έ σ π ε Ρ ι ν ή. ή γαρ θρασυνομένη κατα της πλησίον και πυγμαίς βάλλουσα ταύτην, άντι θυμιάματος θυμου καπνον εισφέρει τφ πραοτάτφ 'Ιησου, αντι δε θυσίας

264-65 cf.diversos 1000s Veteήs Testamenti, e.g. Gen 50.24,25; 140(141).2 π

Εχ

3.1611284-87 Ps

266 πληγεις ] ύ in marg. ο. Huius compendii significationem nescio; 1eg. ύπέροχον ? 11 267 έπιδεικνυς OSv 11 272 έξαγορεύσεως αυτfjς] αφέθησ(αν) in marg. Ο 11 273 διαπαν­ τός Ο 11 277 ττων Ο11 277-78 τινα... πλησίον] έτέρα πάλ(ιν) νουθεσ(ία) in marg. Ο 1 1 279 γοννκλησίαις Ο 11 289-91 εισφέρει ... των] φοβερόν in marg. Ο

Letter 2

55

ling and patience and guidance that you exercise for the salvation of your sister, and I pray that you may still perse­ vere in your patience to the end. On the other hand, I show­ ed mercy to your sister and thought her worthy of forgiveness because of her confession and sincere repen­ tance. For I was thereby convinced that "God will surely visit" her soon and she will be set free from the deception by which she was overcome. For just as a wounded man is cured by showing his wound to a physician, so too he who confesses his own fault attests that he was not volun­ tarily overcome and he courts the hope of reform. For your information I am also writing down [your sister's] words of self-reproachment and confession. Bearing forever in mind these humble words, hold fast to patience and soften the pain by love. Cool the fever of [your] angry [sister] with the drops of forbearance and look forward to her change for the better. If you ever see one of the nuns lashing out with her hands in a disorderly manner and striking her neighbor, stop this sensibly and punish severely with genuflections to tire out the body, fasting to lull the anger and earnest prayer to elevate the mind to contrition and humility. Teach her who lifts her hands foolishly to understand the mean­ ing of the prayer according to the psalm which says: "Let my prayer be set before thee as incense; the lifting up of my hands as an evening sacrifice." She who attacks her neighbor and strikes her with her fists offers the fumes of anger instead of incense to the most gentle Jesus, and in­ stead of an "evening sacrifice" she brings blows and

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The Life and Letters ο/ Theoleptos ο/ Philadelphia

290 έσπερινης, πληγας καΙ μώλωπας επάγει τφ εν έσπέρQ.

τών αiώνων ύπερ ήμών μωλωπισθέντι καΙ θυσίαν έαυ­ τον ανενεγκόντι. ύπομίμνησκε ταύτην καΙ τών αποστο­ λικών παραγγελ[fοl. 228r]μάτων λεγόντων· β ο ύ λ 0μ α ι τ ους ά ν δ ρ α ς π ρ ο σ ε υ χ ο μ έ ν ο υ ς 295 ε π α ί Ρ ε ι ν ε ν π α ν τ Ι τ ό π φ ό σ ί α ς Χ ε ί Ρ α ς Χ ω Ρ Ι ς ό Ρ γ η ς κ α Ι δ ι α λ ο γ ι σ μ ώ ν. Το ευθυμείν εν ταίς θλίψεσι καΙ πειραζομένην έξωθεν χαίρειν έσωθεν εν Κυρίφ σύμβολον ψυχης τη του παρα­ κλήτου χάριτι πλουσίQ. ενεργουμένης· το δε μήτε αθυ300 μείν, μήτε ευθυμείν εν ταίς επερχομέναις συμφοραίς ψυ­ χης ουπω τφ πυρΙ της αγάπης αναφλεχθείσης, δμως μι­ μείται τον λέγοντα· ή τ ο ι μ ά σ θ η ν κ α Ι ο υ κ ε­ τ α Ρ ά Χ θ η ν. το δε ταράττεσθαι την καρδίαν εκ τών έξωθεν περιστάσεων τεκμήριον του δεσμείσθαι την ψυ305 χην τη α λ ό γ φ φ ι λ ί Q., πλην δια της σιωπης ύπα­ κούει τφ λέγοντι· ε τ ά Ρ α Χ θ η ν κ α Ι ο υ κ ε λ ά­ λ η σ α. το δε φιλονικείν καΙ αντιλέγειν καΙ αμύνεσθαι την αδικουσαν γνώμης εσΤΙ τη του δαίμονος [fol. 228ν] επηρείQ. συνεργούσης, του γαρ δαίμονος αφανώς πολε310 μουντος, ή ανθισταμένη τη αδικούσ1J φανερώς πολιορ­ κεί, άλλος δαίμων γινομένη τη πλησίον, έαυτην εκδι­ κουσα. το δε χείρας θρασείας εκτείνειν καΙ πυγμαίς πλήττειν την πλησίον σαφης έλεγχος του κατα ψυχην ανδραποδισμου καΙ της αιχμαλωσίας. λέγε τη ούτως πα315 ρασυρομέν1J ψυχη· "άλλης οίκον ανεγείραι σπουδάζου­ σα, τον σεαυτης καταλύεις." την άνθρωπον ην απέστησας από τών ασεβών καΙ από σου μακραν αναστρεφομένην ανεζήτησας καΙ εισή­ γαγες προς έαυτήν, μετα κυβερνήσεως ρύθμιζε, μήπως

290-91 έσπέρα των αιώνων: cf. Acta Apost.2.17; Heb 1.2 11 291 μωλωπισθέντι: cf. 1 Pet 2.24 11 291-92 θυσίαν άνενεγκόντι: cf. Eph 5.2 11 293-96 1 Tim 2.8-9 11 302-03 Ps 118(119).60-61 11305 Max. Conf.Cap. de chι:ιr., Cent. IL 59 (ΡΟ 90.1004Β) 11 306-07 Ps 76(77).4 11 315-16 άλλης ... καταλύεις: cf. Poimen, Apophthegma 127, Apophthegmata patrum (ΡΟ 65.353D) 297-301 ΤΟ εύθυμείν 11 307

...άναφλεχθείσης ] δρα πραξιν μετα γνώσε(ως) ίn marg. Ο α β φιλονεικείν Ο 11312 έκτείνειν θρασείας Ο 11315 άνέγείραι Ο 11319 ρίθμιζε Ο

Letter 2

57

wounds to Him Who was wounded for us in the twilight of the ages and offered Himself as a sacrifice. Remind her also of the Apostolic injunctions saying: "I desire that in every place the men should pray lifting holy hands without anger or quarreling."

To be in good spirits while suffering and to rejoice within in the Lord while being tempted from without is the sign of a soul which is moved by the abundant grace of the Comforter. But to be neither in good nor bad spirits when encountering misfortunes shows a soul which has not yet been inflamed by the fire of love, still it imitates him who says: "I prepared myself and was not terrified." On the other hand, for the heart to be troubled by external circumstances is proof that the soul is held prisoner by ir­ rational love, except that through silence it obeys him who says: "I was troubled and spoke not." But to be conten­ tious and answer back and repay the offender is the trait of a mind which assists in the Devil's attack. For, while the Devil wages war secretly, she who resists [the neighbor] who offended her openly lays siege, becoming another Devil to her neighbor by avenging herself. As for lifting insolent hands and striking a neighbor with the fists, that is clear proof of spiritual slavery and captivity. Say to the soul which is thus led astray: "You are eager to raise another woman's house but you are tearing yours down." Use [spiritual] guidance in directing the woman whom you removed from the infidels and sought her out when she was living far away from you and took her in with

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The Life and Letters 0/ Theo/eptos 0/ Phi/ade/phia

320 ύπό της σκληρότητος δράση τι τών ού προσηκόντων.

περι της εξελθούσης εκ της μονης κακώς, εισελθούσης δε πάλιν εις την μονήν-ούκ οίδα πώς-πολυν εχω τόν δισταγμόν' αμφιβάλλω γαρ έτι ει μεταμεμέληται πρε­ πόντως [fo1. 229r] και πρσιjρηται ειρηνεύειν καθ' έαυτην 325 και μετα τών λοιπών. όμως δ δοκεί μοι λέγω σοι κατα συμβουλήν' τό μεν εύρίσκεσθαι ταύτην ένδον της μονής και οικείν τό κελλίον εν Φ κατέμενε πρότερον και έχειν την παρα σου τιμην και αγάπην και κυβέρνησιν και την εν ασθενείαις επίσκεψιν, ωφελεί έκατέρας' εκείνην μεν 330 ώς έχουσαν την ανήκουσαν άνάπαυσιν και την συνήθη καταμονήν, σε δε πάλιν ώς εν τφ σφ κελλίφ ήσυχάζου­ σαν και άφορμας μη μεσολαβείν εις διακοπην της ει­ ρήνης και του μη περισπασθαι. το δε κοινωνόν έχειν ταύτην ώς και τας μετα σου, άσύμβατόν μοι δοκεί, ούτε 335 γαρ αύτη, ώς νομίζω, του ιδίου φρονήματος ύποχαλάσει ποτε πρός ύποταγην και μαθείν τι παρα σου καταδέξε­ ται, καί σοι πάλιν ού συμφέρει όλως τοίς ταύτης θελή­ μασιν έπεσθαι' οϋς γαρ ή γνώμη [fo1. 229ν] διίστησι, τούτοις ή έξωθεν ένωσις ανενόχλητος ού συναvτQ.. εύχο340 μαι δε τφ πάντα δυναμένφ και πάντας β ο υ λ ο μ έ­ ν φ σ ω θ η ν α ι Σωτηρι Χριστφ τα κατ' αύτην άποβη­ ναι κατα την σην προσδοκίαν και εύχήν, ίνα του μετεώ­ ρου φρονήματος και άχλυοποιου περιαιρεθέντος φωτι­ σθή τα ένδον και ίδη την έαυτης ταπείνωσιν και χάριτος 345 πληρωθή πνευματικης. Κ ύ Ρ ι ο ς γαρ ύ π ε Ρ η φ ά­ ν ο ι ς α ν τ ι τ ά σ σ ε τ α ι, τ α π ε ι ν ο ί ς δ ε δ ί δ ω σ ι Χ ά Ρ ι ν. "Η Θεοδότη, ώς μανθάνω, αναπαύει και την ψυχήν σου και την συνείδησίν σου, και γένοιτο ήλεημένη παρα 350 Θεου, ίνα και συvτηρή τα προσόντα αύτή καλα και πρός τα κρείττω προκόπτη. ή του Πρωξίμου θυγάτηρ, ώς μαρ­ τυρείς, καλην άρχην κατεβάλετο και θ ε μ έ λ ι ο ν αγα­ θόν ύ π έ θ η κ ε ν. επιμελου γουν ταύτης πολυτρόπως,

340-41 1 Tim 2.4

324 προείρηται Ο

11

345-47 Prov 3.34; Jac 4.6; 1 Pet 5.5

11

11

352-53 cf. 1 Cor 3.10

337-38 θελήμασιν ... γνώμη] γνω(μικόν) Ο mg

Letter 2

59

you. There is fear that harshness may prompt her to do something improper. I have great doubts about the [nun] who did wrong in leaving the convent and [was permitted to] reenter it - I know not how. I still doubt that she has properly repented and h�s chosen to remain quiet by herself and with the rest. But I shall tell you what I think by way of advice: her being inside the convent and living in the cell which she occupied previously and receiving honor and love and guidance from you and visits during her ail­ ments-this benefits both of you. [It benefits] her because she has the proper rest and familiar abode and [it benefits] you, on the other hand, because you remain quiet in your cell and there are no intervening pretexts to disrupt the peace and distract [you]. But I believe that it is unsuitable for you and the nuns who are with you to associate with her, for I believe that neither will she ever temper her haughty spirit and submit and deign to learn something from you, nor is it good for you at all to follow her wishes. External reasons do not easily unite those whose opinions set them apart. I pray, however, to Christ the Almighty Savior "Who wishes all to be saved" that in her case things may turn out as you expect and wish; that her haughty spirit, which beclouds her [judgment], may be taken away and that she may be inwardly enlightened and witness her own humility and be filled with spiritual grace. For "the Lord resists the proud, but gives grace to the humble."

Theodote,

as

I understand, comforts your soul and your

conscience. May she be shown the Lord's mercy that she may retain her good traits and make even better progress. The daughter of Proximos, as you attest, made a good start and "laid" a good''foundation." Look after her in many

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The Life and Letters ο/ Theoleptos ο/ Philadelphia

συνετίζουσα καΙ τους λογισμους αυτής [fo!. 230r] καΙ 355 τα ρή ματα τού στόματος καΙ πάντα τα ήθη , ίνα Θεού συνεργούντος καΙ τυπωθτί καλώς καΙ παγιωθτί εν τοίς καλοίς καΙ απαντήσ1] καΙ τό τέλος ακόλουθον ττί αρχτί, καΙ θεραπεύσ1] μεν τόν τών αγαθών δοτήρα Χριστόν, αναπαύσ1] καί σε την ανάδοχον αυτής, παρασκευάσ1] 360 δε καΙ εμε ευθυμείν, τούτο μεν ώς προξενή σαντα φυτόν εκλεκτόν, τούτο δε καΙ ώς την καθ' ή μας πόλιν τιμώσα ώς βλάστη μα ταύτης. την δια τό νεαρόν τής ήλικίας πα­ ραδοθείσαν πρός μοναχην παίδα, παιδείας ενεκα καΙ ασφαλείας, χειραγώγει καΙ συ ταίς κατα καιρους νουθε365 σίαις, αναθεωρουσα την ταύτης αγωγην ει καλώς προβι­ βάζεται, μήπως ό παντελης από σού μακρυσμός επιρρίΨ1] ταύτην εις ασυντελή θελήματα καΙ παράλογον συνήθειαν. "Ως εμαθον, διότι ουπω διεκομί [fol. 23Ον] σθη σοι παρ' ήμών γράμματα, ύπονοίας εδέξω καΙ συνέχεαν τόν 370 λογισμόν σου· ίσθι δε δτι ουκ εκ λήθης η ραθυμίας απήν­ τησε τούτο, αλλ' εκ του μη εύρίσκεσθαι τόν επιτήδειον εις την τοιαύτην διακονίαν, ει γαρ καΙ πολλοΙ από τών ώδε εις την Κωνσταντίνου πορεύονται, αλλ' ολίγοι εισΙν οί του πιστεύεσθαι άξιοι παρα καταθήκην πνευματικήν. 375 ει θέλεις εν γαλήν1] την ψυχην εχειν, μη εσο ταίς ύπο­ νοίαις ευχείρωτος, προσβάλλειν δε ταύτας επιχειρούσας, διάλυε ώς κύματα λύπη ς καΙ ταραχής διαλύειν δε δύ­ νασαι ταύτας, ώς πολλάκις εμυσταγωγήθης, ει αμα ττί προσβολή τούτων κάτω μεν εQ.ς ταύτας, ανυψοίς δε την 380 διάνοιαν εις την ελπίδα τού Θεού κακείθεν τών συμφε­ ρόντως αιτουμένων αναμένεις την εκβασιν, κ υ κ λ ώ­ σ α ν τ ε ς , γάρ φησιν, [fol. 231 r] ε κ ύ κ λ ω σ ά ν μ ε κ α Ι τφ ονό μ ατι Κυ ρίου ήμυνά μην α υ τ ο ύ ς. 385 του αιτήματός σου επιλήσμων ουκ ειμί, ουτε εσομαι, συ δε πάντως ύπό του αποστόλου διδασκομένη οίδας π ο λ υ τ η ν δ έ η σ ι ν ι σ Χ ύ ε ι ν τού δεομένου ε ν ε Ρ γ ο υ μ έ ν η ν παρα τών μεσιτευομένων καΙ σπεύδε 358 τών αγαθών δοτηρα: cf. Mt 7.11; Jac 1.17 11 381-84 Ps 117(118).11-12 11 387-88 Jac 5.16-17 373 ώδε 11 377 διάλυε . . . ταραχης ] ση(μείωσαι)

ίη marg.

Ο

Letter 2

61

ways. Train her thoughts to be wise as well as the words of her mouth and all her habits, that she may with God's help be well molded and firmly established ίη virtue and that the end may turn out to be consistent with the begin­ ning. And that she may worship Christ the giver of bless­ ings and comfort you, her sponsor, and make me happy, οη the one hand, because Ι recommended such a select creature and, οη the other, because she honors ουι city by being its offspring. Υου must also guide by occasional counseling the young girl who, οη account of her tender age, was entrusted to a ηυη for reasons of education and security. Examine carefully whether she is making good progress, lest the complete separation from you cast her υροη unprofitable desires and unwise habits. Ι understand that because ηο letter was brought to you from me you entertained suspicions and they troubled your mind. Know that what happened was not due to forget­ fulness or indifference but to the fact that ηο person suitl\ble for such an errand cocld be found. For although many travel from here to Constantinople, few can be trusted with a [letter of] spiritual counseling. If you wish your soul to be serene do not fa11 prey to suspicions. Ιη­ stead, when suspicions attempt an attack, dispel them as if they were waves of grief and confusion. As you were often instructed, you can dispel suspicions if as soon as they strike, you dismiss them and lift your mind to the hope of God and expect from there the fclfilment of beneficial requests. For he says: "They completely compassed me about, but ίη the name of the Lord Ι repulsed them."

Ι have not forgotten your request ηοι will Ι forget it. Υου undoubtedly know, since you are so instructed by the

Apostle, that one's "prayer has great power" when of­ fered by those who intercede οη his behalf. Strive to com-

62

The Life and Letters 0/ Theo/eptos 0/ Phi/ade/phia την παραγγελίαν δι' εργασίας ανύειν και γινώσ κειν . δρα

390 και απλανώς δρα μήπως α λ λ α ς ρυθμίζειν επειγομένη

α υ τ η α δ ό κ ι μ ο ς ε ύ Ρ ε θ ij ς, αμελουσα τών εντεταλμένων πολυειδώς καΙ του κανόνος έξω φερο­ μένη , πολλην γαρ ισχυν δ λόγος εmφέρεται, ηνίκα συμ­ μαρτυρουσαν έχει την πράξιν· δ λόγος γαρ είσρέων εν 395 ττί διανοίq" ώς την εν πείρq, γνώσιν έχων , δλην την διά­ θεσιν της ψυχη ς εις τόν ίσον τη ς αρετης ζηλον εκκα­ λείται. πώς δε τουτο τελείται, ήδη λέγω · [231ν] δ έμ­ πρακτος λόγος τόν μεν νουν έλκει δια τών οφθαλμών τών δρώντων τόν λαμπ ρόν του διδάσκοντος βίον, τόν 400 δε λογισμόν πάλιν εφέλκεται δια της ακοη ς ώς ενιεις εν τΌ διανοίq, την κατα πείραν γνώσιν· νου δε και λογισ­ μου φωτιζομένων έκατέρωθεν, εκ του βίου δηλονότι και του λόγου, και την διάνοιαν πλη ροφορούντων τφ φωτι τη ς κατα την έξιν γνώσεως, αυτίκα ή ψυχη καταπειθης 405 γίνεται και προσκολλάται κατα διάθεσιν τφ ένηνεχθέντι λόγφ και δια τη ς τών καλών πράξεως εις μίμη σιν τών καλών έρχεται και τη ς αυτη ς τφ διδάσκοντι γνώμη ς δ κατηχούμενος γίνεται. δ ούτω διδάσκων και ρυθμίζων τόν ακροατην δύναται μ ε τ α π α Ρ Ρ η σ ί α ς ειπείν· 410 Κ ύ Ρ ι ε, δ ύ ο τ ά λ α ν τ ά μ ο ι π α Ρ έ δ ω κ α ς, σώμα και ψυχην εδωρήσω μοι, [fol. 232r] και τό μεν εκό­ σμησα τοίς αγαθοίς τρόποις, την δε ψυχην ερύθμισα τοίς θείοις λόγοις εποίησα και εδίδαξα και ε κ έ Ρ δ η σ α α λ λ α δ ύ ο τ ά λ α ν τ α επ'αυτοίς-τόν πλησίον 415 δηλονότι, ώς δύο τάλαντα επιφερόμενον, σώμα και ψυ­ χήν-δια του κατ'αρετην τρόπου και του κατα διδαχην πιστου λόγου ζηλωτην τών εντολών σου τόν διδασκό­ μενον απεργασάμενος . ΟΕκάστης ήμέρας την π ρωίαν φθάσασα, ταύτην ήγου 420 τών πνευματικών αγώνων αρχήν, ει βούλει, και της ζωης

390-91 cf. 1 Cor 9.27 11 409 Heb 4.16 11 410 Mt 25.22 " 413-14 Mt 25.23 393 πολ1)ν Ο 11 394 εί ς ρέων Ο 11 394-95 είσρέων . . . πείρg ] ση(μείωσ)αι ίn marg. Ο 11 397-404 δ . . . γνώσεως ] ούτως εχει και ουκ άλλως άλλα ταύτα πού σημ(είω­ σαι) ίn marg. Ο " 401 πείραν Ο " 408-11 ρυθμίζων . . . σώμα ] οίος οίσθα συ ώ μακαριώ(τα)τε ίn marg. Ο

Letter 2

63

prehend and practice this precept. See to it-and see to it without failure-that, although you are eager to educate others, "you yourself are not found disqualified" because you neglect the commandments ίη many ways and stray from the rule. Teaching has great power when it is sup­ ported by the testimony of conduct. For when teaching which has knowledge based οη experience flows into the mind, it provokes the whole disposition of the heart to an equal fervor for virtue. Ι shall tell you right away how this is accomplished. Teaching which is applied attracts the mind through the eyes of those who see the teacher's shin­ ing life. Οη the other hand, it attracts the reason through hearing because it injects into the intelligence knowledge ίη accordance with experience. When mind and reason are enlightened from both sides-from [the teacher's] life, that is, and his teaching-and when they fully persuade the ίη­ telligence through the light of knowledge ίη accordance with habit, then the soul obeys and is disposed to cleave to the teaching; and by practicing what is good it arrives at the imitation of the good, and the instructed becomes of the same mind as the teacher. He who teaches and trains his pupil ίη this manner can say with confidence: "Master, you delivered to me two talents;" you presented me with body and soul. Ι adorned [the body] with the ways of vir­ tue and Ι trained the soul with the divine precepts. Ι prac­ ticed and Ι taught and Ί have gained two talents more, ' my neighbor, that is, who carries two talents, body and soul. ΒΥ virtuous ways and teaching faithful to [Your] pre­ cepts, Ι made [my] pupil an ardent follower of Your commandments. " Every day as you reach the morning, consider this to be the beginning of spiritual exertions, even of your life,

64

The Life and Letters ο/ Theoleptos ο/ Phίladelphia

σου, μη λογιζομένη τη ς παρελθούσης ήμέρας τους κό­ πους, ίνα μη τή μνή μΌ τών παρελθόντων έργων κατε­ παιρομένη 11 ραθυμούσα την κατα τον παρόντα καιρον ζωην άπρακτον διανύΌς, το μεν κατορθωθεν καλον 425 απόλλουσα δια της οιήσεως καΙ της ανέσεως, την δε κατα τον [fol. 232v] ενεστώτα καιρον εργασίαν μη επι­ δεΙKvυμένη δια τη ς ύπερθέσεως, την σή μερον μεν χαρι­ ζομένη την άνεσιν, την δε μετάνοιαν παραπεμπομένη αεΙ προς την αυριον. μη ούτω κλεπτομένη , την κάθωρον 430 ζωήν σου εν τοίς ματαίοις εκμέτρει, αεΙ δε το ενεστως εν τή τών καλών εργασί� δαπανώσα λυσιτελώς οικο­ νόμει την ζωήν σου . δ εις τ ο ν κ ό λ π ο ν τ ο ύ Ά­ β Ρ α α μ καταταγεΙς Λ ά ζ α Ρ ο ς ουδεμίαν έκούσιον αρετην εκέκτητο, ύπομονην δε μόνον τών ακουσίων 435 δυσχερών καΙ την επι τούτοις ευχάριστον γνώμ ην επε­ δείξατο καΙ τού τόπου τη ς αναπαύσεως ήξιώθη . Καλόν μοι δοκεί γνώναι την δύναμιν της επιστολη ς καΙ τας μετα σού, ει δε βούλει, καΙ πάσας τας εν τή μονή . εκείναι μεν γαρ εντεύθεν ωφεληθήσονται, συ δε 440 μισθον εξεις αιτία της αυτών ωφελείας γεγενημένη . [233r] ή χ ά ρ ι ς τ ο ύ Κ υ ρ ί ο υ ή μ ώ ν 'Ιη σ ο ύ Χ Ρ ι σ τ ο ύ διαφυλάξαι σε ανωτέραν πάσης διαβολικης επη ρείας καΙ συγκατατάξαι τφ χορφ τών α π ο γ ε­ γ Ρ α μ μ έ ν ω ν ε ν τ ο ί ς ο υ ρ α ν ο ί ς. 445 Ώς έμαθον ότι σχλεί καί σε λογισ μος απολιπείν το κελλίον καΙ το σεμνείον καΙ αλλαχού απελθείν 11 τα ώδε καταλαβείν, καΙ λέγω σοι μη μόνον την προς τούτο δρ­ μην εκκόψαι, αλλα καΙ τον λογισμον περιελείν από της σης ψυχης ώς απρεπη καΙ ασυντελη . μη φρόντιζε μετα450 βάσεως τοπικη ς, ουδεν 11 μικρον εχούσης το όφελος, αδολέσχει δε αεΙ περΙ γνωμικης μεταθέσεως μεταποιού-

432-33 Luc 16.22 11 441-42 cf., e.g. , Rom 16.20; 1 Cor 16.23-24 1 1 419-21 πρωίαν . . . κόπους ] θαυμασ(ία) συμβου(λη) ίη marg. Ο 11 424 διανύεις Ο 11 427-28 την . . . παραπεμπομένη ] ουαί μοι ίη marg. Ο 1 1 11 432-33 Άβρααμ Ο 11 434-36 ίη marg. Ο 11 439 εκείναι ο 11 442 διαφυλάξαι ] ευ(χη) in marg.Ο 11443 συνκατατάξαι Ο 11 444 ουρανοίς ] άμήν ίη marg. Ο 11 446 ώδε Ο 11 450-5211 . . . ψυχην ] θαυμά­ σιον ίη marg. Ο 1 1

Letter 2

65

if you wish. Do not think of the labors of the preνious day that you may not spend the present ίn inactiνity , becoming conceited οτ indolent by indulging ίn the remi­ niscence of past deeds. [Ιn this way] , you lose your good accomplishments through self-conceit and relaxation while you do not perform the tasks at hand by postponing them; you gratify today with the faνor of relaxation while you are foreνer relegating repentance to the morrow. Do not be so deceiνed and spend the hours of your life ίn νain pursuits, but always manage your life profitably by spen­ ding the present time ίn good works. Lazaros, who was assigned to "the arms of Abraham ," did not possess a single νoluntary νirtue; he only showed endurance and a pleasant disposition ίn the face of unsought hardships and he was deemed worthy of a place of rest. It seems to me that it would be good for the nuns who are with you or, if you wish, for all the nuns ίn the con­ νent, to know the gist of my letter. They shall benefit from this and you shall be rewarded for haνing been the cause of their benefit. May "the grace of ουτ Lord Jesus Christ" protect you against all assaults by the Deνil and place you among the brotherhood of those whose names are "enroll­ ed ίn heaνen." As Ι noticed, you, too, are troubled with the thought of leaνing your cell and your conνent and going elsewhere οτ coming here. Ι say to you not only to suppress this im­ pulse but to eνen put this thought out of your soul for it is improper and useless. Do not concern yourself with a change of place which is of little οτ nο aνail but meditate

66

The Lίfe and Letters ΟΙ Theo/eptos ΟΙ Phi/ade/phia

σης την ψυχην από κακίας εΙς αρετην και από επάρ­ σεως εις ύψος ταπεινώσεως αναβιβαζούση ς τόν νουν. τόν τοιουτον λογισ μόν οίδας δτι και παρων αυτόθι ανέ455 ΚΟΠΤΟΥ- τό αυτό ποιώ και δια τη ς παρούσης επιστολη ς, [fol. 233ν] γνώσΊJ δε την κρίσιν της εμη ς ψυχής και από του π ρός την Άγαθονίκην γράμματος, και κοπασάτω ή θραυσις του θορυβουντος υμάς τοιούτου λογισμου, ίνα εν γαλήνΊJ ψυχη ς τα σωτη ριώδη έργα προθύμως 460 διανύητε. Κατα την αϊτησιν ην εποιήσω περι της μοναχη ς Χριστοφίλη ς, ευχόμενος λέγω· " ό Ι ώ μ ε ν ο ς π ά­ σ α ν ν ό σ ο ν κ α ι π ά σ α ν μ α λ α κ ί α ν Χριστός απαλλάξαι ταύτην του συνέχοντος *** και σωματικου 465 οΙδήματος, ίνα την κατ' αμφω υγίειαν κομισαμένη σώ­ ματι και ψυχή και πνεύματι τα πρός ευαρέστησιν του Θεου επιτελή εν ταπεινφ φρονήματι και ή μερις αυτης γένηται μετα τών ηγαπηκότων τόν Κύριον ." Έπισκέπτου τας ασθενούσας αδελφάς, ει δυνατόν, 470 και χερσιν Ιδίαις πειρώ διακονείν αυταίς. εν τή ωρQ. τη ς ψυχο ρραγούσης αδελφης παρίστασο και βλέπε [fol. 234τ.] την εν τή εξόδφ τη ς ψυχη ς αγωνίαν· τουτο φέρει και επίγνωσιν της κατα την παρουσαν ζωην ματαιότη­ τος και καταφρόνησιν, όμου δε και διεγείρει πρός αγώ475 νας ασκητικους την ψυχήν. Περι τών ερωτήσεων τών διαλαμβανομένων εν τοίς δευτέροις σου γράμμασιν ποιήσομαι τας αποκ ρίσεις εν έτέρQ. επιστολή , εΙ ευδοκεί ό Θεός, π ροεγράφη γαρ ή παρουσα επιστολή. ό δε Ι α τ Ρ ό ς τ ώ ν Ψ υ Χ ώ ν 480 κ α ι τ ώ ν σ ω μ ά τ ω ν Χριστός, δια πρεσβειών τ ο υ άγίου κ α ι ενδ ό ξ ο υ α π ο σ τ ό λ ο υ κ α ι ε υ α γ γ ε λι σ τ ο ύ, ε π ι σ τ η θ ί ο υ, π α ρ­ θ έ ν ο υ, η γ α π η μ έ ν ο υ, Ί ω ά ν ν ο υ τ ο υ

462-63 Mt 4.23 11 468 ηγαπηκότων τον Κύριον: cf. 1 Cor 2.9; J ac 1.12-13 11 479 -80 Joan Chrys. Liturgia (Brightman , 392, 22-23) 11 481-84cf. Ιπ festo S. Joannis, 8 Maii , Μηναία τοϋ δλου ενιαυτοϋ, V (Romae , 1899), 59 458 ήμας ο 11 464 ante και vocabulum quod legi ποπ potest ίπ Ο 11 469 αδελφας ] ση(μείωσαι) in marg. Ο 11 478 ετέρα ο 11 479 επιστολή ο 11 482-83 παρθένου ] ευχή ίπ marg. Ο

Letter 2

67

οη a spiritual change which makes the soul turn from evil to virtue and elevates the mind from arrogance to the height of humility. Υου know that even when Ι was there Ι ορ­ posed this thought. Ι do the same now by this letter. Υου will a1so know what my soul decreed from my letter to Aga­ thonike, and let the turmoil of this thought which confuses you cease that you may eagerly perform the works of sa1va­ tion with a peaceful soul. Ιη accordance with the request that you made οη beha1f of the ηυη Christophile, Ι say the following prayer: "May Christ Who 'hea1s every disease and every infirmity' deliver her of the swelling of the body and *** which afflicts her that she may recover her health in both these conditions and that she may perform physica11y, spiritually and men­ tally the works which please God with humble spirit, and that she may be counted with those who have loved the Lord. " Visit your ailing sisters, if possible, and try to minister to them with your own hands. Be present when a sister lies at the last gasp and observe the agony of the soul as it leaves the body. This brings forth recognition of and scorn for the vanity of this life and at the same time it stirs the soul to ascetic exertions. As for the questions in your second letter, Ι shall answer them, God w�lling, in another letter for Ι had a1ready writ­ ten this. May Christ " the healer of souls and bodies" deliver you from the ailments which befall you and the suspected serious disease, through the intercessions of " the holy and glorious Apostle and Evangelist, the bοsοm-fήend chaste and beloved [disciple of Christ] , John the Theo-

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68

θ ε ο λ ό γ ο υ, ρύσαιτό σε από των συμπιπτόντων σοι 485 αρρωστημάτων καΙ του ύποπτευομένου χαλεπου πά­ θους, αυτός γάρ εστιν ή πηγη των ιαμάτων. πρός ον καΙ αφορωσα μετα πίστεως 'λiγε τij ψυχij σου· ϊ ν α τ ί π ε­ Ρ ί λ υ π ο ς ε ί , ή Ψ υ Χ ή μ ο υ , κ α Ι ϊ ν α τ ί σ υ ν­ τ α Ρ ά σ σ ε ι ς μ ε ; ε λ π ι σ ο ν ε π Ι τ ό ν Θ ε490 ό ν δ τ ι ε ξ ο μ ο λ ο γ ή σ ο μ α ι α υ τ φ , σ ω τ ή­ Ρ ι ο ν τ ο υ π ρ ο σ ώ π ο υ μ ο υ κ α Ι ό Θ ε ό ς μ ο υ.

487-91 Ps 41(42).11; Ps 42(43).5 487

et

488 ίνατί Ο

Letter 2

69

logian," for [Christ] is the source of healing. Look to Him with faith and say to your soul: " Wherefore art thou very sad, Ο my soul? and wherefore dost thou trouble me? hope ίη God; for Ι will give thanks to Him; He is the health of my countenance and my God."

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The Life atιd Letters ΟΙ Theo!eptos ΟΙ Phίlade!phia Τού αυτού προς την αυτην επιστολη γ:

5

10

15

20

25

3Ο

τα μετα του Κυδωνάτου και τού Καρβώνη και τελευταίον μετα τού μοναχού Νίφωνος σταλέντα ή μίν γράμματα, ει και διαφόρως εγράφη, αλλα την αυτην εχει δύναμιΥο ει γαρ και εκ μέρους άλλα τινα διαλαμ­ βάνουσιν, αλλα τό πλείστον αυτών πρός τόν αυτόν και ενα σκοπόν αποβλέπει. αί παρ' εμού τοίνυν πεμφθείσαι επιστολαί, σοι μία και άλλη τij 'ΑγαθονίΚl], ίκαναί εισι τij χάριτι τού Χριστού πρός καταρτισ μόν παντός εργου αγαθού και τη ς [π ρός] τα εξωθεν επερχόμενα δεινα κα ρτερίας, εχουσαι και απολογίαν πρός τα εν εκείνοις τοίς γράμμασι διαλαμβανόμενα ζητήματα· ών ή πυκνη ανάγνωσις και ό εκ τη ς αναγνώσεως τη ς μνήμης ανα­ καινισμός και ή εντεύθεν δια τών εργων ωφέλεια πολυ κέρ [fοl. 235τ] δος προξενήσουσι τφ επιμελητij . Πρός δε τοίς ειρη μένοις εκείσε και νύν ταύτα προσ­ τίθη μι · ουπω σε κατέλαβον πειρασμοί, ουπω την πρός αυτους πάλην μεμάθηκας, ουπω της πικρίας εκείνων Ί]σθήθης, ουδε της γλυκύτητος εγεύσω της βρυούσης εκ τη ς κατα την ύπομονην εκβάσεως και παρακλήσεως, δια τουτο και δυσχεραίνεις εν τοίς άπ αξ επερχομένοις μικ ροίς ανιαροίς. ετι τό εαρ της ευπαθείας βαίνεις, από τη ς παρακλήσεως εσθίεις τών γεννητόρων, τών αδελ­ φών, τών συγγενών, τών φίλων και πάντων τών συνήθων . της εκ των επαίνων όδμης απολαύεις, ή τη ς ανέ­ σεως τέρψις κατέχει σε. ταύτα την γνώσιν αμβλύνουσι, την γνώμην σκλη ρύνουσι και την προαίρεσιν ναρκώσαν π ρός τα επίπονα παρασκευάζουσι. δια ταύτα βραδύνει ό χειμων τών πειρασμών, έπειδη ασθεVΗς εί και ου δύνασαι [fol . 235ν] ύπενεγκείν. τφ απαλφ παιδίφ αντι τρο­ φης γάλα ή μήτηρ δίδωσιν, αυξηθέντι δε στερεαν βρώσιν

9-10 προς .. . αγαθού: cf. Heb. 13.21 11 30-31 απαλφ. . . βρώσιν: cf. Heb. 5.12-14 Ο 234v-243v επιστολη β�

ο

11 10 προς addidi

Letter 3

71

Third Letter to the Same by the Same

The letters which you sent to me with Kydonates and Karbones, and lately with the monk Niphon, may have been written οη different occasions but their purport is the same. For although they discuss ίη part different matters, for the most part they address themselves to one and the same objective. The letters therefore which Ι sent, one to you and another to Agathonike, are sufficient by the grace of Christ to prepare you for any good work and for the endurance of misfortunes that stήke from the outside. They also contain my answer to [your] questions ίη those let­ ters. The frequent reading of [my letters] and the refreshing of memory by this reading as well as the ensuing practical benefit will be a cause of great profit to the peruser. Το my statements ίη those letters Ι now add the follow­ ing: temptations did not overtake you yet, you have not yet learned the struggle against them; you did not yet feel their bitterness nor did you taste the sweetness which springs from the fruit and solace of patient endurance. For this reason you are annoyed at the first occurrence of tήvίal vexations. You are still strolling ίη the springtime of com­ fort. Υου are feeding οη the consolation of your parents, your brothers, your relatives, your fήeηds and all your ac­ quaintances. Υου enjoy the flavor of praises; the delight of relaxation possesses you. These things weaken your judg­ ment, harden your ορίηίοη and benumb your inclination for painfcl [tasks.] For these reasons the winter of temp­ tations is slow ίη coming; because you are weak and can­ not endure it. The mother gives milk for nourishment to the delicate young child, but when he grows she offers him

72

35

40

45

50

55

60

The Lίfe and Letters ο/ Theo/eplos ο/ Phi/ade/phia παρέχει. καί σοι θλίψεις ει προσεγγίζουσι, γίνωσκε ότι μικραί εισι, της χάριτος τούτο οικονομούσης, ίνα δια τών μικρών θλίψεων κατα μικρόν δια της ύπομονης δόκιμος γέν1] . ει δε πάλιν επέρχονταί σοι πυκναι περι­ στάσεις, ιδου ό α θ λ ο θ έ τ η ς Χριστός πολλά σοι τα βραβεία έτοιμάζει· κ α τ α γ α ρ τ ό π λ η θ ο ς τ ώ ν ό δ υ ν ώ ν μ ο υ ε ν τ ij κ α Ρ δ ί Q. μ ο υ, φησίν , α ί π α Ρ α κ λ ή σ ε ι ς σ ο υ εύφρανον τ η ν Ψ υ Χ ή ν μο υ . Ούδε εν τών αισθητών δίχα πόνου πορίζεται. ό γεωρ­ γός καμάτφ πολλφ τόν σίτον γεωργεί, ό κηπωρός ίδρώ­ των όχετοίς την τών λαχάνων εργάζεται αύξησιν, ό εμ­ πορος πελάγη πολλα θαλάσσης και ποταμους διαπερQ. και μακράς όδού στέλλεται κέρδους μικρού ενεκα, και αί θλίψεις τφ μοναχφ την όντως χαραν π ρομνηστεύον­ ται. και ό άμαρ[fοΙ 236r]τάνων και ό κατορθών δια πει­ ρασ μών σφζονται. τοίς μεν άμαρτάνουσιν επέρχονται οίπειρασ μοι εις εκτισιν άμαρτημάτων, όπως ενταύθα δια θλίψεως σωφρονισθέντες τών εκείθεν πειρατη ρίων λυτρωθήσονται· τοίς δε κατορθούσι πάλιν συναντώσιν οί πειρασμοι εις ταπείνωσιν τού ύψουμένου φρονήματος εκ τών αρετών και τό μη απολέσαι τόν αποκείμενον πα­ ρα Θεού τοίς δικαίοις μισθόν. ούτε μάχαιρα δίχα πυρός και ϋδατος στομούται, ούτε άνθραξ πεπυρωμένος λα­ βίδος εκτός συνέχεται, ούτε μοναχός χωρις έκουσίων πόνων και ακουσίων πειρασ μών στεφανούται. "Η τού θείου πυρός λαβις οί έκούσιοι πόνοι και αί εξωθεν θλίψεις πεφύκασιν. ει θέλεις τό θείον πύρ ύποδέξασθαι και ανάψαι, μήτε εκλύου επι τοίς εκ θελή ματος αγωνίσμασι τών αρετών, μήτε απαναίνου τας συμβαι­ νούσας σοι συμφοράς [foΙ 236ν] οϋτω γαρ έξεις τόν

11Ad app. 32-34: Rom. 16.27 1133 χάριτος οικονομούσης: cf. Eph. 3.2 1136 Basil. Caes., Hom. in Ps. 114 (ΡΟ 29.485Β) 1137-40 Ps.93 (94).19 1147-48 δια ... σώζον­ ται: cf. Jac. 1.12 11 55-56 άνθραξ ... λαβίδος: cf.Is. 6.6-7 32-34 καί σοι . .. της ύπομοvfiς] δόξα τφ μόνφ σοφφ Θεφ Omg 11 41-43 Ούδε . . . έργάζεται] ούτως εχει Omg 11 42 σίτον Ο 11 ιδρώτων Ο 11 59 ει . .. πυρ] ση(μείωσ)αι Omg 11

Letter 3

73

solid food. If sorrows approach you too, know that they are small because the [divine] grace so ordains it, that you may little by litt1e through small sorrows pass the test by patient endurance. If, οη the other hand, you are beset by frequent troubles, behold! Christ "The Rewarder" is preparing many prizes for you! For he says: "according to the multitude of my griefs within my heart thy consola­ tions have soothed my soul." None of the perceptible [goods] can be procured without hardship. The farmer cultivates the wheat with much toil. The gardener makes the vegetables grow with streams of sweat. The merchant crosses many open seas and rivers and travels a long distance for the sake of a small profit. And sorrows woo the monk to true joy. Both the sinner and the righteous are saved through temptations. Temptations befall sinners as punishment for their sins, that they may be chastened ίη this world by sorrow and be delivered of trials ίη the world to come. The righteous, οη the other hand, meet with temptations so that their Ρήde οη being virtuous may be humbled and that they may not lose the reward which God has in store for the just. Α sword is not hardened without fire and water nor a burning coal held without a tong nor a monk crowned without vοlυη­ tary pains and involuntary temptations. Voluntary sufferings and sorrows from without are the tong of the divine fire. If you wish to receive and kindle the divine fire, do not become despondent over the vοlυη­ tary exertions for virtue nor reject the misfortunes that befall you; thus, you shall have God ίη you "consuming"

74

The Life and Letters 0/ Theoleptos 0/ Philadelphia

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. 90

Θεόν εν έαυτij ώς π υ ρ κ α τ α ν α λ ί σ· κ ο ν τ α πασαν μοχθηρίαν. κατανόησον τους λόγους τούτους, σύνες την τοίς έκουσίοις πόνοις καΙ ταίς ακουσίαις έπιφοραίς έγ­ κεκρυμμένην ελλαμψιν καΙ φωτισθήσεταί σου ό νους φ ω τ ι σ μ ό ν γ ν ώ σ ε ω ς καΙ χαρήσεταί σου ή καρδία την όντως χαραν καΙ την παρ' ουδενός αΙρομένην. ώς γαρ κρουομένου του χάλυβος ύπό σιδήρου οί του πυρός σπινθήρες αποπέμπονται, ούτω καΙ ψυχη ή τόν Θεόν αγαπώσα, τόις εξωθεν πειρασμοίς βαλλομένη , ταίς έκ­ χύσεσι τών θείων φωτισμων καταστράπτεται καΙ δλη φώς γίνεται καΙ τους πλησιάζοντας καταφωτίζειν δύνα­ ται, ό ρώντας τας έκπηδώσας αστραπας της δια την αγάπην του Θεου ύΠOμovής καΙ της πραότητος καΙ της πρός πάντας ήμερότητος. οί μεν έκούσιοι πόνοι του αγωνι­ ζομένου τους φανερους τρόπους τών ήδονών [fol. 237r] του σώματος καταργουσιν, αί δε εξωθεν περιστάσεις τα αφανή πάθη της ψυχης έλέγχουσι καΙ αναιρουσι καΙ τοιουτοτρόπως ό κατα Θεόν άνθρωπος διαπλάττεται. Έπώλησας πάντα σου τα ύπάρχοντα καΙ απέλυσας γονείς, αδελφούς, συγγενείς, φίλους, συνήθεις, χρήματα, οικήματα, κτήματα, καΙ αυτό σου τό σώμα. αντl δε πάν­ των τούτων έκτήσω τόν π ο λ ύ τ ι μ ο ν μ α Ρ γ α Ρ ίτ η ν Χριστόν, τόν όντα παν αγαθόν καΙ ύπερ παν αγαθόν. Χριστόν κτησαμένη τό παν αγαθόν εχεις· τί σοι λείπεται καΙ αγανακτείς; τίνος ύστερεί καΙ δυσχεραίνεις; του Χριστου έγεύσω, του ο υ ρ α ν ί ο υ ά Ρ τ ο υ, του αληθινου μάννα· τό της ζωης επιες πόμα· εγνως δτι Χ Ρ η σ τ ό ς ό Κ ύ Ρ ι ο ς . εμαθες δτι ο υ κ ε σ τ ι ν ύ σ τ έ Ρ η μ α τ ο ί ς φ ο β ο υ μ έ ν ο ι ς α υ τ ό ν·

63 Deut. 4.24; 9.3 11 Ad app. 64-67 Ps. 106(107).43 11 67 2 Cor. 4.6 11 67.{)8 χαρή­ σεται . . . αιρομένην: cf. Joan 16.22 11 84-85 Mat. 13.46 11 88 Basil. Caes., Liturgia (Βήghtman , 309, 9); Joan. Chrys., Liturgia (Βήghtman , 360, 31) 11 89 ίΡ)ης ... πόμα: cf. Joan. 6.53-55 11 90 Ps. 33(34).8; 1 Pet. 2.3 11 90-91 Ps. 33(34).10 64-68 μοχθηρίαν . . . καρδία] τίς σοφός κ(αι) συνήσει ταύτα Omg 11 67 χαρίσεται Ο 1168-70 παρ'... αποπέμπονται] ση(μείωσαι) ώρ(αίον) Omg 1169 χάλυκος Ο 1187-94 καΙ .. απορρίψασα] ποία ψυχη ου παρακληθήσετ(αι) έπi τοίς λόγοις σου τούτ(οις) τ(οίς) πλήρης χαρ(ας) πν(ευματ)ικ(ης) (και) εόφροσύν(ης) ούσι, a κ(αι) θύλη έση Omg 11

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all wickedness like "fire. " Grasp the meaning of these words. Understand the illumination hidden ίη voluntary sufferings and involuntary afflictions and your mind shall be illuminated with the "light of knowledge " and your heart shall rejoice with the true joy which ηο one takes away. Just as sparks of fire burst out when steel is struck by ίτοη, ίη the same way when a God-loving soul is at­ tacked by temptations from the outside, it glows with the [lights] emanating from the divine illuminations and becomes all light and can illuminate those who approach it as they see the lights flashing from the endurance for the love of God and from the gentleness and kindness towards all. The voluntary sufferings of the champion [of God] render impotent the manifest ways of the body 's pleasures, whereas external hardships check and destroy the hidden passions of the soul and thus the man of God is molded. Υου sold all your belongings and renounced your parents, your brothers, your relatives, your friends, your acquaintances, your money, your houses, your estates, and even your own body. Ιη exchange for all these, you ac­ quired the " precious pearl," Christ who is every blessing and above every blessing. Having Christ, you have every blessing; what is it that you miss and you are complain­ ing? What is it that you lack and you are upset? Υου had a taste of Christ, "the heavenly bread," the true manna. Υου drank the drink of life. Υου know that " the Lord is good." Υου learned that " there is ηο want to them that

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εν τφ ταμιείφ της αγάπης τόν θησαυρόν τη ς ζωης Χρι­ στόν εθησαύρισας, την ήδονην του κόσμου τούτου τοίς τούτφ προσηλωμένοις απορ ρίψασα· [fol . 237v] τόν του 95 Θεου φόβον πυλωρόν έθου, πείθοντά σε φέρειν πάσαν όδύνην του α Ι ώ ν ο ς τ ο ύ τ ο υ δια τόν τ ραυματι­ σθέντα ύπερ σου καΙ κοινωνόν σε τη ς αύτου δόξης πε­ ποιηκότα δια του καταδέχεσθαί σε τας πολυειδώς επερ­ χομένας σοι θλίψεις καΙ μιμείσθαι την αύτου ύπομονήν. 100 Οί πλούσιοι του α Ι ώ ν ο ς τ ο ύ τ ο υ καΙ πτωχεύουσι καΙ πεινώσιν ώς ηπατη μένοι τη τών φθειρομένων επιθυμίQ. καΙ δοκουντες κατέχειν τα μη κρατούμενα· δια τουτο καΙ πεινάσουσιν εκεί καΙ όδυνηθήσονται ώς του αληθινου πλούτου εκπεπτωκότες καΙ την ρέουσαν ύλην 105 αγαπήσαντες καΙ την διεψευσμένην τέρψιν τών εν τφ παρερχομένφ αιώνι καΙ ύφαινομένων καΙ αφανιζομένων δίκην α ρ α Χ ν ί ω ν ν η μ ά τ ω ν. οί τοιουτοι καΙ πτωχεύουσι καΙ ύπό του λιμου τήκονται ού μόνον εκεί αλλα πολλάκις καΙ ώδε [fol. 23 8r] δια τό αστατον τών 110 παρόντων, οί δε παρωσάμενοι τα πάντα, καΙ αύτης της του σώματος ζωη ς μη φειδόμενοι δια του προτιμάν την αληθιVΗν ζωήν, τόν Χριστόν, εκζητουσιν ήμέρας καΙ νυ­ κτός τόν Κύριον ώς αποστραφέντες τόν κόσμον καΙ έαυ­ τους απαρνησάμενοι καΙ όπίσω του Χριστου πορευόμε-

92-93 θησαυρόν.. . Χριστόν: cf. Ps.- Macarius , Hom. 16, 5 (Desprez, 196 , 7) 11 96 Rom. 12. 2; 1 Cor. 2. 6 11 νόν...δόξης: cf. Joan.17. 22, 24; 1 Thes. 2.12; 1 Pet. 5. 10 11100-01 πλούσιοι . . . πεινώσι: cf. Ps.33(34).10 11107 cf. Antipater Sidonius,Anthol. Pa/at., 6. 206 (Beckby , 1 , 546) 11112 άληθιVΗν. . . Χριστόν: cf. Joan. 11.25; 14.6 11113-15 έαυτους . . . πορευόμενοι: cf. Mat. 16.24 97 σε Osv 11102-04 έπιθυμί�... έκπεπτωκότες] φεϋ τ(ης) πλάνης Omg 11109 ώδε Ο ΤΗΕ GREEK ORTHODOX THEOLOGICAL REVIEW

Volume 38, Nos. 1·2, 1993

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fear Him. " Υου stored ίη the treasury of love the treasure of life: Christ. Υου rejected the pleasure of this world by [rejecting] the things attached to the world. Υου set the fear of God to guard the gate [of your soul] and persuade you to endure all anguish ίη " this world" for the sake of Him who suffered wounds οη your behalf and made you a partaker of His glory, by accepting the various sorrows that befall you and by imitating His fortitude. The rich of "this world" become poor and go hungry because they are deceived by the desire of perishable [goods] and believe that they possess what cannot be possessed. For this reason they shall go hungry and suffer ίη the world to come, because they have forfeited the true riches and cherished the transient matter and the false delight of the [gratifications] of this passing age which are spun and disappear like "spider's webs." Such persons become poor and are consumed by famine not οηlΥ ίη the world to come but many times even here οη account of the instability of the things of the present world. But those who rejected everything, not even sparing the life of their body, because they prefer Chήst, the true life, seek out the Lord day and night, for they have tumed away from the world and have denied themselves and are following Christ.

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1 15 νοι. ούτοι ώς αληθώς ε κ ζ η τ ο υ ν τ ε ς τ ό ν Κ ύ­ Ριον ουκ

ε λ α τ τ ω θ ή σ ο ν τ α ι π α ν τ ό ς α γ α­ θ ο υ· ό δε τό παν και τό ασύγκριτον αγαθόν έχων ου­ δενός ύστερείται, ουδέποτε ελαττουται, αλλα παντός αγαθου και πάντοτε την απόλαυσιν έχων, αει χαίρει ώς 120 εν Κυρίφ ευφραινόμενος, κατα την αποστολικην παραγ­ γελίαν , Χ α ί Ρ ε τ ε ε ν Κ υ Ρ ί φ π ά ν τ ο τ ε' ως γαρ αδύνατον χωρις τούτου ζην, οϋτως αμήχανον δίχα τούτου και αει χαίρειν και αληθώς χαίρειν . Ει την παρα τών τεκόντων κολακείαν KαταδέΧΊJ , ει 125 την τών αδελφών [fo1. 23 8ν] συντυχίαν επιποθείς, ει την τών συγγενών όμιλίαν στέργεις, ει την συνήθειαν του κόσμου φιλείς προσεγγίζειν σοι, ει τών προικφων αντέΧΊ] πραγμάτων και οικήματα και αγρους παρακατέχεις και άλλο τι τών επιγείων παρα σοι μένει, πώς ερείς μετα του 1 30 Παύλου ε μ ο Ι κ ό σ μ ο ς ε σ τ α ύ Ρ ω τ α ι, του κόσ μου ζώντος και σφριγώντος εν σοι; ει δε τούτοις απασιν απετάξω , νυν δε όρώσα την παρα τών γεννη­ σάντων αφαίρεσιν τών πραγμάτων και την παρ' αυτών αποστροφην και του βουλομένου παντός καταφρόνη1 35 σιν, θορυβή και ταράΤΤΊ] καί ποτε μεν τό δόρυ τη ς λύ­ πης και της οργης και τη ς μνησικακίας βάλλει σε, ποτε δε ταίς εκ τη ς γλώσσης αντιλογίαις τοξεύεις τους εν­ τυγχάνοντας, πώς πάλιν είΠΊJ ς τό επαγόμενον τή απο­ στολική ρήσει, κ α γ ω ε σ τ α ύ Ρ ω μ α ι τ φ κ ό140 σ μ φ, τη ς ψυχης [fo1 . 239r] συνδεδεμένης δια τη ς επιθυμίας σαρκι και κόσμφ; οί φίλοι του α ι ώ ν ο ς τ ο ύ τ ο υ συνθήκας εχουσι μετα του κόσμου και την

115-17 Ps. 33(34).10 11121 Phil4.4-5 11130Gal. 6.14 11 139-40Gal. 6.14-15 11141-42 Rom. 12.2; 1 Cor. 2. 6 11 115-19 άληθώς ... χαίρει] μακάριοι οί τοιούτοι ώς άληθ(ώς) Omg 11122 άδύνατον] ση(μείω)σαι Omg 11124-25 κολακείαν. ..άδελφών] προσοχ(ης) άξια Omg 11129-31 πώς ... καΙ] άδύνατον Omg 11 138-39 έπαγόμενον. ..κ άγω] ουκ εστι Omg 11

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These persons " shall not want any good thing" because they truly " seek out the Lord. " And he who possesses the whole and incomparable Good wants nothing; never suf­ fers a 10ss; but always enjoys every blessing and rejoices for ever because his joy is ίn the Lord, ίn accordance with the Apostolic injunction; "Rejoice in the Lord a1ways!" For just as it is impossible to live without Him, it is likewise inconceivable without Him to rejoice a1ways and to rejoice truly.. If you accept the flattery of your parents, if you 10ng for the conversation of your brothers, if you like the com­ pany of your relatives, if you are fond of intimate contact with the world, if you cling to your dowry and retain houses and farms, and if any other earthly [possessions] remain yours, how will you say with Paul, " the world has been crucified to me," while the world lives and thrives ίn you? Then again if you abandoned a11 these, but now when you see your parents taking away your possessions and turning away from you, or [when you see] anyone whomsoever 100king down υροn you, you become disturbed and agit­ ated and at times the spear of grief and wrath and rancor strikes you, while at other times you stήke your visitors with the retorts of your tongue as if with arrows, how will you say the remaining [words] of the Apostolic saying, "and Ι am crucified to the world," when your soul is attached to the world and to the flesh through desire? The 10vers of "this world" have made covenants with the world

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τη ς σαρκός μεταδιώκοντες ζωην ταύτην απόλαυσιν ήγουνται. συ δε κατασκοπήσασα τόν μ έ λ λ ο ν τ α 145 α ι ώ ν α και την εκείθεν αγαπήσασα μακαριότητα, εσταύρωσαι τοίς παρουm δια του μονήρους βίου και ζην επηγγείλω ττί ελπίδι μόν1] τών μελλόντων, ίνα δυνηθτίς λέγειν μετα του Παύλου ζ ώ δ ε ε γ ω ο υ κ έ τ ι, ζ ij δ ε ε ν ε μ ο Ι Χ Ρ ι σ τ ό ς . ό μη ζών νεκρός εστιν, 150 ό νεκρός ακίνητός εστι πρός τα της σαρκός φρονή ματα και θελή ματα και ούτω ζώντα εχει τόν Χριστόν εν έαυτφ , την κατα πνευμα ζωην ζών και πνεύματι περι­ πατών και τ ό π ο λ ί τ ε υ μ α ε ν ο υ ρ α ν ο ί ς ποιούμενος. ε ι δ ε Χ ρ ι σ τ ό ς, φησίν, ε ν ύ μ ί ν, 155 τ ό μ ε ν σ ώ μ α ν ε κ Ρ ό ν δ ι α τ ην ά μ α Ρ τ ί­ α ν, τ ό δ ε π ν ε υ μ α ζ ω η δ ι α δ ι κ α ι ο σ ύ ν η ν. ·0 Κύριος ζητούμενος ύπό της μητρός και τών αδελ­ φών αυτου είπε μ ή τ η Ρ μ ο υ κ α ι α δ ε λ φ ο ί μ ο ύ ε ι σ ι ν ο ί τ ό ν λ ό γ ο ν [fol. 239ν] τ ο υ Θ ε ο υ 160 α κ ο ύ ο ν τ ε ς κ α Ι π ο ι ο υ ν τ ε ς αυτόν . ειπε και αυτη ό π α τ ή Ρ μ ο υ κ α ι ή μ ή τ η Ρ μ ο υ ε γ κ α τ έ λ ι π ό ν μ ε, ό δ ε Κ ύ Ρ ι ο ς π Ρ ο σ ε­ λ ά β ε τ ό μ ε. αδικουμένη και καταφρονουμένη μη λυπου, ου ζημιουσαι γαρ αδικουμένη , λυπουμένη δε αδι165 κείς την ψυχήν σου εσκοτισμένην και νεκραν παρασκευ­ άζουσα , ή γαρ λ ύ π η τ ο υ κ ό σ μ ο υ, φησΙν ό απόστολος, θ ά ν α τ ο ν αιώνιον κ α τ ε Ρ γ ά ζ ε­ τ α ι. οί άρπάζοντες τα σα και καταφρονουντές σου μάλλον αδικουνται, ου γαρ ό κακώς πάσχων και φέρων 170 γενναίως τας θλίψεις, άλλ' ό αδικών καΙ θλίβων τόν πλησίον ζημιουται. οί άρπάζοντες τα σα δ ι α Ρ Ρ ή σ ο υ­ σ ι τ ο υ ς δ ε σ μ ο ύ ς σου και π ρός την του πνεύμα­ τος ελευθερίαν όδοποιουσί σε, οί καταφρονουντές σου ακενόδοξον διατη ρουσίν σε, και δρα πώς τουτο οικο-

144-45 symbolum Nicaeno-Constantinopolitanum 11148-49 Gal. 2.20 11153 Phil. 3. 20 11 154-56 Rom. 8.10 11158-60 Luc. 8. 21 11161-63 Ps. 26(27).10 11166-68 2 Cor. 7.10-11 11171-72 cf. e.g. Ps. 2. 3; Ps. 115. 17 150 άκίνητος . .. φρονήματα] δρα Omg 11163-66 καΙ . . κόσμου] ση(μείωσ)αι ταϋτα Omg 11 169-71 ού γάρο . . ζημιοϋται] δρ(ας) ξέν(ην) άντιστροφ(ήν); Omg

Letter 3

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and pursue the life of the flesh believing that this is pleasure. But you have explored the " world to come" and 10ved its blessedness and crucified yourself to the present world through the monastic life. Υου promised to live by the hope of future [blessings] alone, so that you may say with Paul: ''1t is ηο 10nger Ι who live but Christ Who lives ίη me." He who is not living is dead. Α dead person is not moved by the spirit and the wishes of the flesh, and thus he has Christ living ίη him. [Such a person] leads the life of the spirit and walks ίη the spirit and is a "citizen of Heaven." ''1f Christ is ίη you," he says, "although your bodies are dead because of sin, your spirit is alive because of righteousness." When His mother and His brothers were searching for Him the Lord said: " ΜΥ mother and my brothers are those who hear the word of God and act υροη it." Υου, too, must say: " ΜΥ father and my mother have forsaken me, but the Lord has taken me to Himself." Do not grieve when you are treated with injustice and contempt. Υου do not suffer 10ss by suffering an injustice whereas by grieving you do injustice to your soul, making it dark and dead. For "wordly grief," says the Apostle, "produces eternal death." Those who seize your belongings and 100k down υροη you do a greater injustice to themselves; for it is not the man who is injured and endures oppression with a ηο­ ble spirit that suffers 10ss but the man who wrongs and oppresses his neighbor. Those who seize your belongings " break your bonds" and set you οη the road to spiritual freedom. Those who 100k down υροη you preserve you free of vain-glory. Behold how this is accomplished:

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175 νομείται· καταφρονουμένη αλγείς, αλγουσα επιγινώ­

σκεις [fo1. 240r] το αίσχος της φιλοδοξίας, δ γαρ κρυ­ πτόμενον εν σοι εθεράπευες κολακευομένη καΙ ήγνόεις, τουτο επέγνως λυπουμένη καΙ ταραττομένη δια τ11ν ύβριν καΙ την περιφρόνησιν . ετρεφες το θηρίον τιμωμένη καΙ 180 εκπλη ρουσα το φιλόκοσμον θέλη μα καΙ εδόκεις είρη­ νεύειν καΙ απαθη ς είναι. ύβρίσθης, ήδικήθης, κατεφρο­ νήθης , καΙ επανέστη το θη ρίον κατασπαράττον σε, παροξύνον, λυπουν, είς όρΥην ερεθίζον, είς μνηαικακίαν κρη μνίζον . συ τοίνυν όρώσα την ανωμαλίαν της καρ185 δίας καΙ την λοιπην πάσαν αηδη κατάστασιν της ψυχης, διακ ρίνεις του συνέχοντός σε πάθους την διάθεσιν, λο­ γιζομένη δτι το πάθος τουτο, δ με λυπεί νυν, εθελγέ με πρότερον δια τη ς π ρος τον κόσ μον έκουσίου μου π ρο­ αιρέσεως, δια τουτο ύπο της παρα την προαίρεσιν [fo1. 190 240v] εξωθεν περιστάσεως σπαράττομαι· εί τφ χαλινφ της εγκρατείας την τη ς σ α Ρ κ ο ς ήγχον ε π ι θ υ μ ί­ α ν, ουκ αν ετιμωρούμην νυν ττί αλόγφ λύπη δια την τών οίκείων καταφρόνησιν· μαστίξω λοιπον την μικρο­ ψυχίαν δια τη ς μεγαλοψύχου καρτερίας καΙ ύπομενώ 195 τα όπωσδήποτε καΙ δθεν συναντώντά μοι λυπηρά, καΙ παρασκευάσω την Ψ υ Χ ή ν μου ε ί ρ η ν ι κ ή ν, καΙ ωσπερ τα ενήδονα του λυομένου τούτου βίου έκουσίως απεβαλόμην, ούτως έτοιμάσω εμαυτην καταδέχεσθαι καΙ τα έξωθεν επώδυνα. 200 Ταυτα διανοουμένη , μισείς τα πάθη καΙ κτάσαι την ύπομονήν, φεύγεις τας ήδονας δια της εγκρατείας καΙ φέρεις τας όδύνας δια της ύΠOμoVΗς, ήδoVΗς δε καΙ όδύ­ νης ανωτέρα γενομένη ουδαμόθεν εμπόδιον προσεγγίζει σοι του συνείναι Θεφ· είρήνην γαρ δρεπομένη εκ τών 205 γνωστικών διαλογισμών ών είρήκαμεν, [fo1. 241r] τόπον εν ττί καρδίQ. σου παρέχεις τφ Θεφ καΙ μνημονεύεις Θεου καΙ καθαρας ευχας διανύεις εν ττί διανοίQ. καΙ μετα συνέ­ σεως ψάλλεις καΙ μετα προσοχη ς αναγινώσκεις καΙ τα ανεγνωσμένα ττί τη ς καρδίας παραπέμπεις μελέτη καΙ 191-92 Eph.2.3 11196 1 Chron. 12.38 11 205-06 τόπον παρέχεις: cf. Joan. 14. 2-3 11 187-89 με. . . προαίρεσιν] δρα συμβουλ(ην) γνωστι(κην) Omg 11187 λυπη Ο 11201-05 δια . . . ειρήκαμεν] τίς ταύτα ακού(ων) ου κτήσετ(αι) ύπομον(ην) (και) μακροθυμ(ίαν) δρ(ών) τοσούτ(ων) αγαθών εμπροσθ(εν) έτοιμασί (αν) Omg

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when you are looked down upon, you suffer and by suf­ fering you discover the shame of the love of glory; for this hidden passion ίη you which you were fostering by being flattered and failed to recognize it, this you now discovered by gήevίng and being disturbed over the insolence and re­ jection. Υου were nourishing the wild beast by being honored and satisfying your love of wordly things, and you thought that you were at peace and free of passions. The moment you were insulted, wronged, rejected, the wild beast rose tearing you to pieces, ίrήtating you, annoying you, ίη­ citing you to anger, hurling you down the precipice of ran­ cor. When you observe, therefore, the abnormal state of your heart and the rest of your soul's disgusting condition, you discern the disposition of the passion which holds you ίη its grip and think to yourself: this passion which distresses me now, charmed me before by my voluntary wordly ίη­ clination; that is why Ι am torn to pieces by external dif­ ficulties contrary to my inclination. Had Ι restrained the "desire of the flesh" with the bήdΙe of self-control, Ι would not be punished now with irrational sorrow over my fami­ ly' s rejection. Ι shall scourge pettiness, then, by magnanimous fortitude and sha11 endure sorrows patiently πο matter how and from where they befa11 me. Ι sha11 make my "soul peaceful" and just as Ι willingly rejected the pleasures of this mortal life, so will Ι prepare myself to ac­ cept the anguish inflicted by the outside [world]. When you think such thoughts, you detest passions and acquire patience; you avoid pleasures through self-control and endure pains through patience. And when you have conquered pleasure and pain, πο obstacle can come near you from anywhere to prevent you from being with God. For when you reap peace from the wise thoughts that Ι mentioned, you offer a place to God in your heart and you keep God in your thoughts and you accomplish pure prayers in your mind and you chant with understanding and you read carefully, refer­ ήπg what you read to the attention of your heart, and

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210 το πυρ εκκαίεις της εις Θεον αγάπη ς καΙ ο ί κ α ρ­

π ο Ι τ ο υ π ν ε ύ μ α τ ο ς αναδίδονται εν σοι, απαν χοϊκον φρόνη μα εκ του βάθους τη ς ψυχη ς απορρίπτον­ τες ως ό άνεμος τον χουν από προσώπου της γη ς. δια γαρ της θείας αγάπης την προς τα επίγεια τερπνα επι215 θυμίαν απελαύνεις, δια της χαράς τας εκ τών εξωθεν επερχομένας αλόγου ς λύπας καταθραύεις, δια τη ς ειρή­ νη ς την οργην εξορίζεις, δια τη ς χρηστότητος την μνη­ σικακίαν εκδιώκεις, δια τη ς μακροθυμίας την μικ ρο­ ψυχίαν καταστέλλεις, δια της επιεικίας την επαρσιν κα220 ταβάλλεις, δια τη ς βεβαιοπιστίας τών μελλόντων την εκ της τών παρόντων [fo1. 241ν] ήδυπαθείας απιστίαν αποσκορακίζεις καΙ δια της εγκρατείας την ακόλαστον ήδoVΗν κολάζουσα καταργείς . τοιουτον ουν καΙ τοσουτον πλουτον εκ τών πειρα225 σμών κομιζομένη , μη μάχου τους πειράζοντάς σε, μηδε μίσει τους λυπουντάς σε, ώς ιατρους δε τούτους ήγου, δια τών κατα τας θλίψεις φαρμάκων ιωμένους σε καΙ ώς προξενουντάς σοι τα απόρρητα αγαθά . τίμα δε καΙ ύπερεύχου καΙ αγάπα, καν όποιοιδήτινες είεν οί λυ230 πουντές σε. καΙ ει πλείονα πόλεμον εχεις εκ τών οικείων θλιβομένη , αλλ' αντιτίθει τοίς οχλη ροίς λογισ μοίς καΙ αποκρίνου λέγουσα· "όσφ μέγας ό πόλεμος, τοσούτφ καΙ ή νίκη κραταιοτέρα καΙ όσφ πάλιν περιβόητος ή νίκη, τοσούτφ καΙ οί στέφανοι μείζονες." 235 'Απόθου πάσαν μέριμναν τών εν τφ α ι ώ ν ι τ ο ύτ φ, μίαν δε κτησαι φροντίδα, το βλέπειν αεΙ τον *** [fo1. 243r] αλλαχου απελθείν 11 τα ώδε καταλαβείν παυσον, μάλλον δε της σης καρδίας απέλασον ώς κλέπτην καΙ επί­ βουλον καΙ πολέμιον. ανάγνωθι καΙ την προς την Άγαθο240 νίκην επιστολην καΙ συνιείσα τών εκείσε γραμμάτων την δύναμιν κατάργησον τον ολέθ ριον τουτον λοΥισμόν. λόγφ κόπτεις το θέλημά σου καΙ εργφ τούτο κρατύνειν βιάζει . τούτο δε λέγω επειδη όπερ πολλάκις λαληθεν 210-11 Gal. 5. 22 " 213 άνεμος .. . της γής: cf. Ps. 1.4-5 11 228-30 τίμα . .. σε: cf. Mat. 5. 44 11 235-36 Rom. 12. 2; 1 Cor.2. 6 11 214-17 αγάπης . . . δια] δρα παράκλησ(ιν) Omg 11 220 την] της Ο 11 229 είεν Ο 11 235 Άπόθου . . . μέριμναν] ση(μείωσ)αι Omg 11 236 lacuna 2 foliorum in Ο

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you burn the fire of the love of God and the "fruits of the Spirit" grow ίη you and cast out every earthly thought from the depth of your soul, just as the wind [scatters] the dust from the face of the earth. For through the divine love you drive away the desire of earthly pleasures; through jΟΥ you crush the irrational sorrows attacking from without; through peace you banish anger; through goodness you chase away rancor; through forbearance you check pettiness; through gentleness you subdue arrogance; through firm belief in the future [blessings] you cast off the disbelief resulting from the enjoyment of present [gratifications] and through temperance you restrain unrestrained pleasure and render it impotent. Since, then, you derive such and so much wealth from temptations, do not quarrel with those who tempt you ηοτ hate those who distress you, but think of them as physi­ cians treating you with the medicines of sorrow and pro­ curing for you the ineffable blessings. Ηοηοτ and pray for and love those who distress you ηο matter who they may be. And if you wage a greater war [against temptation] when your family causes you sοποw, resist the disturbing thoughts and respond by saying: "the greater the war, the mightier the victory; and again the more celebrated the vic­ tory, the greater the crowns!" Put away all cares of "this world" and have οηl)τ one concern, to look always at the * * * cease [thinking] of going elsewhere οτ coming here. Rather expel [this thought] from your heart as if it were a thief and an ίη­ sidious plotter and an enemy. Read also my letter to Agathonike and having understood the meaning of what Ι wrote there, abolish this disastrous thought. Υου sup­ press your will by your word and hasten to strengthen it by your action. Ι say this because the very [thought] which Ι forbade when it was expressed many times is now being

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απηγόρευσα, τουτο νυν πάλιν κινείται . τ ο υ λ ο ι π ο υ 245 Κ ό π ο υ ς μ ο ι και λύπας μ η δ ε μ ί α π α Ρ ε Χ έ­ τ ω ενεκα του λογισ μου τούτου, ώς πάμπαν απηγο­ ρευμένου. 'Άλλοτε μήτε μοναχόν μήτε λαϊκόν πέμψης ενταυθα, δυσχερεστάτη γάρ εστιν ή όδός και πολυκίνδυνος, και δέ250 δοικα τόν εκ τής όδου κίνδυνον του ανθρώπου και την εντευθεν ακολουθουσαν λύπην. εγω δε σκοπεύω τους εξερχομένους [fo1. 243ν] τών ώδε και ου παύσομαι επιστέλλειν μετα του π ροσήκοντος ανθ ρώπου. τετρα­ δόπουλα τ ρία εστειλά σοι μερικην ύπόμνησιν διαλαμ255 βάνοντα τών λαληθέντων π ρός ύμας και αναγίνωσκε ταυτα επιμελώς, δείξον δε ταυτα και ττΊ ' Αγαθονίκη και κτησάσθω και αυτη τα ίσα. την τιμιωτάτην καθηγουμένην και τας ύπ' αυτην αδελφας καταξιώσαι Κύριος ό Θεός τών εν ουρανοίς 260 ακη ράτων αγαθώΥ" παρακαλώ δε την μεν επιμελείσθαι μετα πραότητος τών μοναχών, τας δε ύπήκειν τοίς παρ' αυτής λεγομένοις και την πρέπουσαν άπονέμειν τιμήν. ό Κύριος κ ατευθύναι την κ α ρ δίαν σ ου εις την αγάπην τ ου Θεου κ αι ει ς την 265 ύ π ο μ ο ν η ν τ ο υ χ ρ ι σ τ ο υ. τής ' Αγαθονίκη ς ανέχου, παρακαλώ, και περιποιου ταύτην πολυτρόπως, ίνα και ταύτην και τους ύπερ αυτής Kόrι;Oυς κερδήσης.

244-46 Gal. 6. 17 1 1 262-65 2 Thes. 3.5 252 ώδε Ο 11 261 μοναχών] αδελφών scripsit et deinde μοναχ(ών) γρ(άφεται) ad­ didit Omg 11 267 post κερδήσι:ις ίn marg. inf. τέλος τού άγίου και μεγάλου ήμών scr. a1ia manus

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brought υρ again. 'Ήeηcefοrth let ηο one cause me trou­ ble" and anguish οη account of this thought because it is absolutely forbidden. Next time send neither a monk nor a layman here, for the journey is most difficult and hazardous and Ι fear the risks that the man will encounter and the distress that will follow. Ι watch out for persons departing from here and will not cease sending you letters with the proper person. Ι sent to you three quires containing a partial reminder of what Ι said to you. Read them carefully. Show them also to Agathonike and let her, too, have a copy.

May the Lord God grant to the most venerable abbess and the sisters ίη her charge the unadulterated blessings of Heaven. Ι exhort her to take gentle care of the nuns and [Ι exhort] them to obey her dictates and render unto her the proper honor. "May the Lord direct your heart to the love of God and the steadfastness of Christ." Please bear with Agathonike and look after her ίη many ways that you may win both her and [the reward of] your labors οη her behalf.

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Οι επι δείπνον κληθέντες καΙ τών παρακειμένων μεθ' ήδoνίiς άπτόμενοι ώς μηδε τό τυχόν λείψανον καταλιμ­ πάνειν τών εδεσμάτων, χαροποιουσι τόν δειπνοκλήτορα δια την εκ τη ς μεταλήψεως απόλαυσιν αυτών, δθεν καΙ σπουδαιότερον αυτόν περι την τών βρωμάτων παράθεσιν απεργάζονται. τοιαύτη και αυτη σήμερον εμοι καταφα­ νείσα τρανότερον, ευθυμίας ενέπλησας την ψυχήν μου . διερχόμενος καΙ γαρ τ α μετα του Κρασα σ α γράμ ματα και καταντήσας εις την ην επελέξω παρασημείωσιν τών διαλαμβανομένων κεφαλαίων εν τοίς εμοίς γράμμασι και ΓVOυς δτι ηψω της διανοίας καΙ τόν νουν κατείληφας τών γεγραμμένων, ευφράνθην τύ ψυΧύ και ηυξάμην τφ Θεφ ύπερ [fol. 244ν] της σης ψυχης παρέστησας και γαρ ώς επιστατικώς και φιλοπόνως διερχομένη τας επιστολας αναγινώσκεις, διά τοι τουτο καΙ προθυμότερον παρε­ σκεύασάς με περι τό γράφειν καΙ παραινείν σοι τα σωτή­ ρια, επειδη πέπεισμαί σου τό φιλομαθες και φιλόπονον. Πλην βούλομαι σεαυτην ακριβώς επισκέπτεσθαι, μήπως οι παρακολουθουντες ταίς αρεταίς πονηροι λογισμοΙ κλέπτωσί σε λεληθότως καΙ λυμαίνωνται τους σους πό­ νους. εμαθες καΙ γαρ δτι καΙ δ ι α τ ώ ν α ρ ι σ τ ε Ρ ώ ν κ α ι τ ώ ν δ ε ξ ι ώ ν ή κακία πολεμέι' δια μεν τών αριστερών ΠΡαΡανώς ύποβάλλουσα τα κακά, ϊνα καΙ κολάσει ύπόδικον ποιήσηται τόν ύπεύθυνον, δια τών δε­ ξιών δε αφανώς επιβουλεύουσα προτείνει τ η ν τ ώ ν α ν­ θ Ρ ώ π ω ν δ ό ξ α ν, ϊνα τ η ς τ ο υ Θ ε ο υ δ ό ξ η ς αλλοτριώσ1] τόν κοπιώντα [fol. 245r] ώς κενόδοξον. την τοιαύτην ενέδραν κατάδηλον ποιούμενος ό Κύριος δια του ευαγγελίου, πρώτα μεν εξορίζει τών ανθρωπίνων ψυχών την αλόγιστον επιθυμίαν και την οργην λέγων' ό εμ-

22-23 2 Cor. 6.7 11 26-27 cf. Joan. 12.43- 44 244r-245v 1 έπιστολη γ: Ο 1119 -23 πλην . ..δεξιών] δρα δαιμόν(ων) πανούργ(ων) και πρόσεχε Omg 11 21 λελυθότως Ο 11 28 κοποιώντα Ο 11 29 -36 ποιούμενος .. . αποκρύφως] δρα (δέ) πάλ(ιν) (και) σοφί(αν) διδάσκου (και) θαύμασ(ον) Omg.

Letter 4

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Fourth Letter (ο the Same by the Same

The guests who are invited to a banquet and reach with pleasure for the dishes set befeor them, so as to leave not even a tiny morsel of the food, delight the host by the enjoyment [they deήve] from partaking of the [meal] ; hence they make him even more anxious to serve the food. That is how, you ' too, appeared to me today most clearly and filled my soul with good cheer. For, as Ι read your letter - the one which you sent with Κrassas - and arrived at the note that you chose to make regarding the main points ίη my letter and realized that you grasped the purport and understood the meaning of what Ι wrote, Ι rejoiced ίη my soul and prayed to God for your soul. For you proved, indeed, that you read my letters, going over them with care and diligence. For this very reason you made me even more eager to write and counsel you οη [the course to] salvation, because Ι am convinced of your love of learning and your diligence. Νevertheless, it is my wish that you keep a strict watch οη yourself lest the wicked thoughts concomitant to virtue deceive you imperceptibly and ruin your labors. Υου learned, ίη fact, that evil fights with the [weapons] for "both the left hand and for the right. " With the [weapons] for the left hand it openly suggests the wicked [deeds], that it may render the perpetrator liable to divine punishment; while with the [weapons] for the right hand, secretly plotting, it proffers " human glory" , that it may οη account of his vanity a1ienate from " divine glory" the person who strives [for perfection]. The Lord, Who makes this trickery known through the Gospel, first banishes irrational desire and anger from men's souls,

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The Lίfe and Letters 0/ Theo/eptos 0/ Phi/ade/phia β λ έ Ψ α ς γ υ ν α ι κ Ι π Ρ Ο ς τ ο ε π ι θ υ μ η σ α ι, 11 δ η ε μ ο ί Χ ε υ σ ε ν α υ τ η ν ε ν τ ij κ α ρ­ δ ί Q. α υ τ ο υ, και ό Ο Ρ γ ι ζ ό μ ε ν ο ς τ φ α δ ε λφ φ α υ τ ο υ ε Ι κ ij έ ν ο Χ ό ς ε σ τ ι ν ε ι ς τ η ν γ έ ε ν ν α ν τ ο υ π υ Ρ ό ς. έπειτα και την αποκρύφως επιβουλεύουσαν θριαμβεύων κενοδοξίαν λέγει· σ υ δ ε νη στεύων άλειψαί σ ου την κεφαλην ε λ α ί φ κ α Ι τ Ο π Ρ ό σ ω π ό ν σ ο υ ν ί Ψ α ι, 0π ω ς μ η φ α ν ij ς τ ο ί ς α ν θ Ρ ώ π ο ι ς ν η­ σ τ ε ύ ω ν, α λ λ α π α τ Ρ ί σ ο υ τ φ ε ν τ φ κ Ρ υ­ πτφ κ αι ό πατή ρ σου ό βλέπων εν τφ κ Ρ υ π τ φ α π ο δ ώ σ ε ι σ ο ι ε ν τ φ φ α ν ε Ρ φ. κ α Ι δ τ α ν π ο ι ij ς ε λ ε η μ ο σ ύ ν η ν, μ η γ ν ώτ ω ή α ρ ι σ τ ε Ρ ά σ ο υ τ ί π ο ι ε ί ή δ ε ξ ι ά σ ο υ. Ταύτα διαλογιζόμενη νουνεχώς, λέγε τα του π ρο­ φήτου ευφυώς· [fo1. 245ν] α π ο σ τ Ρ α φ ή τ ω σ α ν εις τ α ο πίσω κ αι κ α τ αισ χυνθήτ ω σ αν ο ί λ ο γ ι ζ ό μ ε ν ο ί μ ο Ι κ α κ ά · τουτο π ρος τους τας ήδονας της σαρκος ύΠOσπείΡOVΤας. α π ο σ τ Ρ α­ φ ή τ ω σ α ν ει ς τ α ο π ί σ ω π α ρ α υ τ ί κ α αισ χυν ό μ ενοι ο ί λέγοντές μ οι εύγε ε ύ γ ε· τουτο προς τους την κενοδοξίαν και την ύπερη­ φανίαν ύποβάλλοντας.

31-34 Matt. 5.28-29 1 1 34-35 Matt. 5.22 1 1 11 37-43 συ . . φανερφ Matt. 6.17-18 11 44-45 Matt. 6.3-4 1 1 11 50-53 Ps. 69(70).3-4. .

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saying: ' 'He who looks at a woman lustfully has a1ready com­ mitted adcltery with her ίn his heart" and ' 'He who is angry with his brother without good cause is liable to the hell of fire." Then he also exposes the secret1y plotting vanity, saying: "When you fast anoint your head with oil and wash you face, that your fasting may not be seen by men but your Father Who is ίn secret; and your Father Who sees ίn secret will reward you openly" and "When you give alms, do not let your left hand know what you right hand is doing." Consider these [commandments] sensiblly and say wisely the words of the Prophet: "Let them that devise evils against me be turned back and put to shame." Say that to those who implant the seeds of the pleasures of the flesh. Say the following to those who prompt [you] to vanity and pride: "Let them that say to me ' well done! well done' be turned back and put to shame immediately."

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Δέξαι και ταυτα τα γράμματα και ευλόγησον τόν Θε­ όν, τέκνον εν Κυρίφ, Ευλογία μοναχή. εξότου και γαρ τών αυτόθι εξήλθομεν, πέντε μηνας διετελέσαμεν ύγιαίνοντες, τόν δε άλλον καιρόν όλον παρήλθομεν επι κλίνης κατα­ κείμενοι καί, ώς κατανοώ, και πρός τέλος εΙμί. τό τοιου­ τον τέλος φανταζέτω σου ή διάνοια και επείγου πρό του τέλους τα μετα τέλος παρακαλουντα προσκτήσασθαι, [fol . 246τ] ταυτα δέ εστιν αί άρεταί, αϊτινές εισι τό κτημα τη ς ψυχη ς, ε ν γ α ρ τ ij ύ π ο μ ο ν ij ύ μ ώ ν, φη σιν ό Κύριος, κ τ ή σ ε σ θ ε τ α ς Ψ υ Χ α ς ύ μ ώ ν· την ύπoμoVΗν δε αί κατα Θεόν θλίψεις γεννώσιν, ή θ λ ί­ Ψ ι ς γάρ, φησιν ό Άπόστολος, ύ π ο μ ο ν η ν κ α τ ε ρ­ γ ά ζ ε τ α ι. Μη απατάτω σε ή άηδία τών αισθήσεων της σαρκός, άηδίαν δε λέγω την παράλογον ήδovήν, ή γαρ φαινομένη ήδoVΗ τών αισθήσεων εις αηδίαν μεταπίπτει εν τφ καιρφ της εξόδου. αί αισθήσεις του σώματος ώς τών παρόντων ούσαι παρακαλουσι πρό του τέλους, αί άρεται δε ώς πρός τα μέλλοντα την ψυχην άρπάζουσαι παρακαλουσι μετα τό τέλος κ α ι τ η ν Χ α Ρ α ν εκείνην ο υ δ ε ι ς α ί Ρ ε ι άπό της ψυχης. φευγε τας ήδονας της σαρκός ώς άηδίαν εμποιούσας τij ψυχij και πρός τόν " �δην [fol. 246ν] παραπεμπούσας· ασπάζου τας άρετάς, αϊτινες θλίβουσι μεν την σάρκα, κατευφραίνουσι δε την ψυχήν. ή άρετη σύζυγός εστι του άγαθου, ά Ρ ε τ η ς δ ε κ α ι ά γ α θ ό τ η τ ο ς τ ό τ έ λ ο ς ε υ φ ρ ο σ ύ ν η φησιν

10-11 Luc. 21.19-20 11 5.34 11 21-22 Joan. 16.22-23 1 1 cφετης καΙ αγαθότητος όπαδος ή εύφροσύνη, καθως

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προφήτης φησίν . . .. .

Ο 245v-247r 1 επιστολη δ: Ο 1 1 εικόνειζες άγιώ(τα)τε δέσποτ(α) Omg] vocabulum ΠΡCΕΙKόνειζες quod legi ποπ protest in Ο ex Α suppleνi 1 1 το εξεχύθ(η) χάρις εν χείλεσί σου Omg 1 1 δρα εις ποί(αν) απάθ(ειαν) εφθασ(εν) ώς κ(αΙ) αηδ(ίαν) ήγείσθαι et vocabula 34 quae legi ποπ possunt Omg: haec annotatio deest in Α.

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Fi/th Letter (ο the Same by the Same

Accept this letter also, Sister Eulogia, my child in the Lord, and praise God; in fact, since Ι departed from [the City] , Ι was healthy for five months, but all the remaining time Ι spent lying in bed and Ι sense that Ι am even approaching the end. Let your mind imagine this end and hasten to acquire before the end what brings comfort after the end, the νirtues, that is, which are the possessions of the soul. For the Lord says: "ΒΥ your endurance you will gain your lives." Sufferings [sus­ tained] by the will of God bring forth endurance, for the Apostle says: "Suffering produces endurance."

Do not let the odiousness of the body's senses deceive you; and Ι mean by αliousness the irrational pleasure, for the osten­ sible pleasure of the senses changes into odiousness at the time of [our] departure. The senses of the body, because they are of this world, comfort [us] before the end; but virtues, because they carry off the soul to the world to come, comfort [us] after the end. And "no one takes that joy away" from the soul. Avoid the pleasures of the flesh because they are odious to the soul and send it to Hades. Embrace the virtues which distress the flesh but fill the soul with joy. Vιrtue is the con­ sort of the good. "The outcome of virtue and goodness

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The Life and Letters 0/ Theoleptos 0/ Philadelphia ό μέγας Βασίλειος' ε υ φ Ρ α ν θ ή σ ε τ α ι, γάρ φησι, Κ ύ Ρ ι ο ς ε π ι τ ο ί ς ε ρ γ ο ι ς α υ τ ο ϋ. αίροϋ τας ακουσίους θλίψεις και κατορθοίς αρετήν, μη παραιτοϋ τας ακουσίους επιφορας και ύπομονην προσ­ λαμβάνεις και δια τη ς ύπομονη ς προσλαμβάνεταί σε ό Κύριος' συ γαρ ε ί ή ύ π ο μ ο ν ή μ ο υ, φησιν ό π ρο­ φήτης, και ύ π ο μ έ ν ω ν ύ π έ μ ε ι ν α τ ό ν Κ ύΡ ι ο ν κ α ι π Ρ ο σ έ σ Χ ε μ ο ι. �o Θεός συγχωρήσαι σοι' τij τιμιωτάΤΊJ KαθηγOυμέVΊJ και ταίς ύπ' αυτην μοναχαίς ό Θεός συγχωρήσαι' τij ΆγαθOνίKΊJ μοναχij ό Θεός συγχωρήσαι' [fol . 247τ] τij ΘεOδόΤΊJ μοναχij ό Θεός συγχωρήσαι' τφ πατρί σου και τij μητρί σου ό Θεός συγχωρήσαι' και τα μεν τέκνα αυτών εύχομαι διαναστηναι πρός ευποιίαν και ευαρέ­ στησιν τοϋ Θεοϋ, τους δε γεννήτορας αυτών αξιώ από τοϋ νϋν διαστηναι απ' αλλήλων και π ροσμείναι εν τοίς μοναστηρίοις και μοναδικώς διατελέσαι τας ύπολοίπους ή μέρας αυτών, ϊνα δι' ολίγων ή μερών τών εν τφ έπτα­ δικφ τούτφ βίφ μ ε Ρ ί δ α δ ε δ ω κ ό τ ε ς κ α ι τ ο ί ς Ο κ τ ω ανάπαυσιν εύρήσουσιν εν τφ μέλλοντι, την μηδέποτε παυομένην, ήνίκα καταλείψωσι τα πα­ ρόντα. Έν ταίς προσευχαίς ύμών μη επιλανθάνεσθε της εμης ευτελείας.

28-29 Ps. 103(104).31-32 11 33 Ps. 70(71).5 11 34-35 Ps. 39(40).1 11 4647 Olympiodorus , Comment. in Eccl., 11.2 (ΡΟ 93 , 605C) 11 ad appar. 51 παρρησίαν Κύριον: cf. 1 10an. 3.21-22. 33 ή Osν 11 36-38 Ό . . ΆγαθονίΚ1] μοναχή δ Θεός συγχωρήσαι] δρας τους έξητηρίους λόγ(ους); δηλον ο(ύν) δτι προέγνω την αυτ(οϋ) έκδημί(αν) άκριβώς δ θεσπέσιος , εΙ κ(αι) αυτός μετριοφρον(ών) διαρρή δ(ην) τοϋτο ουκ άπεκάλυψεν· κ(αι) εύγε της τοιαύτης προγνώσε(ως): εύγε της άποκαλύψεως Omg 11 38 Άγαθονί Κ1] . ..συγχωρήσοι Ο 11 39 Θεοδό Τ1] ... συγχωρήσοι Ο 11 40 συγχωρήσοι Ο 11 44 ύπολείπους Ο 11 47 τφ μέλλοντι] θαυμάσιον Omg 11 51 post ευτελείας ίη marg. inf. άλλα νϋν και αυτός ήμας αγιε δέσποτα, μη έπιλανθάν(ου), παρακαλοϋμ(εν) παρρησί(αν) εχων πρός Κ(ύριο)ν scr. ο . .

Letter 5

95

is joy," says Basil the Great, "for [the prophet] says, 'the Lord shall rejoice in His work'." Choose unwelcome suf­ ferings and you attain virtue. Do not reject unwelcome af­ flictions and you gain endurance and through endurance the Lord gains you. For the Prophet says: "Thou art my endurance, 0 Lord" and "I waited patiently for the Lord and He attended to me."

May God forgive you! May God forgive the most venerable abbess and the nuns in her charge! May God forgive the nun Agathonike! May God forgive the nun Theodote! May God forgive your father and mother! I pray that their children will rise to perform good works and be well pleasing to God, and I ask that their parents be from now on separated from each other and remain in the monasteries and lead a monastic existence during their re­ maining days, that through a few days in this earthly life they "may have given a portion to the future life" and that they may find in the future life the never-ending rest when they depart from the world. Do not forget my lowliness in your prayers.

COMMENTARY Letter 1

1

4-5

6

Date: Late spring of 1307; soon after the death of Eulogia's husband and before her tonsure. The death of the Despot John Palaiologos, second son of An­ dronikos II, occurred in 1307 and more specifically before April of that year; see A. Failler, "La tradi­ tion manuscrite de l' Histoire de Georges Pachymeres (livres VII-XIII), " REB 47 (1989), 171 and 173. (3ualAlaauv: This form of address was used during this period for the wife of the despot while the wife of the emperor was addressed as 8Ea1tOtvu. For pertinent bibliography, see Kourouses, Gabalas, 189, n. lao EUAOyiUV : It is possible, as Laurent suggested, that the widowed princess chose this monastic name not only because it had the same initial as her baptismal name, EiPTtVll, but also out of respect for the memory of another royal nun named Eulogia, the sister of Michael VIII, who played a prominent role in the restoration of orthodoxy under Andronikos II; see Laurent, "Une princesse," 45. U1tEKeipU'tO: Recounting how the young princess took the veil "immediately" after the death of her husband, Theodore Hyrtakenos adds an interesting personal detail: "she cut off," he says, "her luxuriant hair which was like gold," see Monodia, 287, 11.6-7. On the Byzantine rite of monastic tonsure, see Goar, Eucholo­ gion, 403-14. 96

COMMENTARY Letter 2 Date: written before Christmas 1321 but sent shortly thereafter; see lines 476-79, where Theoleptos explains that this letter had already been written when a second letter from Eulogia reached him on Christmas day (11.51-53). Her first letter had arrived "long before" Christmas (11.53-55), but the metropolitan must have delayed sending his answer until he could fmd a suitable carrier (see 11.371-72). For the date of Theoleptos' return to Philadelphia, see commentary on 11.19-21 below. 19-21 KU'ta 'tTtV llJ..1EpUV . . . 1tAOUV 1tOtEta8ul: Theoleptos' last visit to Constantinople occurred in the spring of 1321; As Kourouses points out (Gabalas, 333), the metropolitan must have departed from the capital some time in the fall of that year, in view of his complaints about the inclement weather (11.31). Since the journey from Constantinople to Philadelphia (present day Alashehir) took at least one month, if not longer (cf. the two notices by Makarios Chrysokephalos in P. Schreiner, ed., Die Byzantinischen Kleinchroniken [Vienna, 1975], I, 615: chronikon 88A, §§ 5 and 6), 9'

98

24

42-46

51

52

The Life and Letters of Theoleptos of Philadelphia Theoleptos must have left the capital no later than the end of October/beginning of November, seeing that Eulogia's first letter reached him in Philadelphia "long before" Christmas. yiipae;: In 1321 Theoleptos was in his seventy-first year, since he had been thirty-three at his ordination to the episcopacy in 1283 (cf. Hero, A Woman's Quest, com­ mentary on Letter 15, 11. 84-85). Having surpassed the biblical limits of "threescore and ten" (Ps. 90.10), he was a very old man by contemporary standards; see A.-M. Talbot, "Old Age in Byzantium," BZ, 77 (1984), 268. oaa. . . 8uaXEPil. . . a1tO 'tile; ct>coKaiae;. . . E1t18eaEle;: Theoleptos disembarked at the city of Old Phokaia which was at that time under Genoese con­ trol. From Phokaia he must have proceeded southeast to Philadelphia by way of one of two roads: either from Phokaia to Magnesia, Nymphaion and Sardis, or by way of Phokaia to Smyrna, Nymphaion and Sardis. See H. Ahrweiler, "L' histoire et la geographie de la region de Smyrne entre les deux occupations turques (1081-1317) particulierement au XIIle siec1e," Travaux et Memoires, I (1965), 10 and the map following p. 178. The journey was fraught with danger, for by 1321 Philadelphia had become an isolated Byzantine strong­ hold surrounded by the Turkish emirates of Germiyan, Aydin and Saruchan; see P. Lemerle, "Philadelphie et l' emirat d' Aydin," Ahrweiler, Philadelphie, 55 and Ahrweiler, "La region," 186-87. Eleven years earlier, Theoleptos' envoy to Constan­ tinople, Manuel Gabalas, complained of the hardships which plagued his return trip from Smyrna to Phil­ adelphia. He alluded specifically to his "fear of the barbarian" «(3ap(3aplKoe; q>o(3oe;) and to the''imprison­ ment" (Ka8Elp�1e;) that he suffered; see Kourouses, Gabalas, 312-13. Trov .. . 1tapa aou ypa�.q.1a'tcov: As stated in my in­ troduction, Eulogia's four letters to Theoleptos have perished. Kap(3roV1l: As already suggested by the PLP (no. 11167),

Commentary

54

62-63

105

108

115

99

the bearer of Eulogia's second letter is to be identified with the contemporary scholar and teacher George Kar­ bones, on whom, see PLP, no. 11171 and the recent article by R. Browning, "A Byzantine Scholar of the Early Fourteenth Century: Georgios Karbones," Goni­ mos: Neop/atonic and Byzantine Studies Presented to Leender G. Westerink at 75, ed. J. Duffy and J. Pera­ dotto (Buffalo, N.Y., 1988), 223-31. KucScovu'tou: The PLP reports no other testimony of the family name Kydonates, except this; see no. 13871. Kydonates must have been a member of the metro­ politan's close entourage since he shared living quarters with him. 1i JlEV 'tii� 1tP01tE'tEiCl� 1tCliyvtov yivE'tClt: The nun whose disrespectful conduct - probably an outburst of temper - offended the abbess was named Agathonike (1.457); she is otherwise unknown (cf. PLP, no. 75). The information provided by Theoleptos (11.116-24) points to a young woman who had arrived destitute from the provinces and was living in sin (1) when Eulogia persuaded her to renounce the world and per­ sonally supervised her reform. Agathonike repaid her benefactress by her loyalty and attachment to her (11. 149-50) and for this reason their sudden rift was �o painful to both women as well as to their spiritual director. ayiou 'ApaEVlou: A teacher at the court of Theodosios I (379-395) and later a venerable ascetic in the Egyp­ tian desert. cSt' {) E�iiAeE�;: The use of relative pronouns in direct questions was fairly common in post-classical and Byzantine Greek; see Jannaris, Grammar, 2038. aVClcSEXeEiall�: Byzantine canon law provided that nuns, like their male counterparts, should be tonsured in the presence of an older member of their monastic community, called avucSoxo� (sponsor). The latter's duty was to supervise the postulant during the period of her novitiate and afterwards to be responsible for the younger sister's spiritual welfare. It was a life-19ng

100

The Life and Letters of Theoleptos of Philadelphia responsibility similar to that of a sponsor in baptism. See Panagiotakos, Dikaion, 64, 85 and n. 1. Religious were, in fact, reminded at their tonsure that they were receiving a second baptism; cf. Goar, Euchologion, 408, 11.17-18. According to this letter, Eulogia was the sponsor of Agathonike and of another nun, the daugh­ ter of Proximos from Philadelphia (1.359).

129

ayiou 'AvtC.oviou: The earliest of the anchorites of the Egyptian desert, Saint Anthony (d. ca. 356) is often considered the father of Christian monasticism.

204

uvaxc.oprrrou IIotJ.1evoc;: An anchorite who lived in the Egyptian desert during the first half of the 5th century.

229

ayiou NEiAou: Neilos (d. ca. 430) was a civil official in Constantinople and later a monk on Mount Sinai. He is the author of several works on asceticism.

252

Kat 'taC; J.1E'ta

o ou: Theoleptos' remark on 11.437-39, where he urges Eulogia to communicate the gist of this letter to the nuns who were "with her" or even to "all the nuns in the convent" indicates that the author is here alluding to the literate nuns who assisted the abbess with the administration of the convent and served as members of the choir. Such nuns were called "mothers" (J.111'tepEC;), while the illiterate members of the community, who per­ formed menial tasks, were known as "sisters" (uoEAq>ai). See the appendix to the typikon of the convent of Bebaia Elpis in Constantinople, ed. Delehaye, "Deux Typica," 99, 1.11; 101, 11. 4-5 and Theoleptos' homily address­ ed to the nuns at Eulogia's convent, S. Salaville, ed., "une lettre et un discours inedits de Theolepte de Philadelphie, REB, 5 (1947), 110.

252-53 EKa'tepc.ov 'ta YPUJ.1J.1a'ta: In addition to Eulogia's two letters, Theoleptos had received a separate one from Agathonike containing her confession and her request for forgiveness. Neither this letter nor the metro­ politan's answer (cf. 1.457) has survived. 1t

266

(ad. app.) 6: Father Robert Sinkewicz (letter, September

Commentary

101

1987) graciously informed me that in response to his inquiry regarding the meaning of this compendium, Monsignor Paul Canart suggested that it may be an ab­ breviation for the word U1to<SE1YJ.1a (example, model). 271

272

Eyxapa:t 'tco .

.

.

PitJ.1 a'ta 'tii � aU'tOJ.1 EJ.1 ",i a�:

Agathonike's words of contrition are not found in this letter; perhaps they were appended to it in the form of a separate note. (ad. app.) uq>E911a(av): "Her sins are forgiven" was Eulogia's obedient response to her director's request that she forgive Agathonike.

277-78 xeipa� U'tUK'tOU� EKXEouaav . . . KOA,a�E aq>o<Spro�: A week's excommunication was the penalty prescribed for a nun who insulted a fellow sister; cf. Ps.-Basil, 'E1tl'tiJ.11a ci� 'ta� KavoVlKa�, 4, (pO 31. 1313D). The typikon of St. Sabbas - the only one, to my knowledge, that refers to fist fights between monks stipulated that recalcitrant offenders were to be ex­ pelled; cf. ed. E. Kurtz, BZ, 3 (1894), 169, 11.37-38. 317 'tllv liv9pco1tov ilv U1tEaTrlaa.� U1tO 'trov uaEprov: Ac­ cording to Oregoras (29.22: 3,238), Eulogia spent part of her fortune ransoming prisoners of war. However, as A.-M. Talbot correctly observes, it is not clear in this case whether Eulogia saved this woman from Turkish captivity or persuaded her to return to Christianity after her conversion to Islam; see "Byzantine Nuns," 111. 321-22 1tEpi 'tii� E�EA,90Uall� . . . EiaEA,90uall� <Sf: 1tUA,1V Ei� 'tllv J.1ovitv: This rebellious nun who left the convent because she refused to abide by the strict rule of obe­ dience was one of the literate nuns in the entourage of the abbess (cf. 11. 333-34 and commentary on 1.252 above). She might have even been a personage of some importance, since Theoleptos speaks of her haughtiness and doubts that she would have "deigned to learn something" from Eulogia. In accordance with Byzantine canon law, religious who gave up the monastic life were punished with ex­ communication until they returned to their monasteries. Furthermore, Byzantine civil law stipulated that such

102

348 351

The Life and Letters of Theoleptos of Philadelphia offenders had to be returned by force to the monastic communities from which they had fled (cf. Panagiotakos, Dikaion, 101-12), while the typika did not allow renegades to retrieve any property they might have donated to the monasteries in which they were tonsured. See, for example, P. Gautier, ed. Le typikon de la The6tokos Evergetis (paris, 1982), 81, 11. 1156-60 and the typikon of the convent of Lips, ed. Delahaye, "Deux typica," 116, 1. 30. 0Eoo6'tlle;: Otherwise unknown; cf. PLP, no. 7196. rrpO)�if,.1ot): This family name is know from two documents related to the history of Philadelphia. In the Rule of Maximos for the monastery of Skoteine near Philadelphia, written in 1247, a Proximos is men­ tioned as the father-in-law of the "reader Chamelos" from whom the monastery had acquired several fields. See S. Eustratiades, eH EV tAUOEA
363-64 'titv. . . 1tupuo08uouv 1tpOe; f,.1ovuxitv 1tuiou, 1tutociue; EVEKU KUt UOQ)UAEiue;: Byzantine nuns were not encouraged to offer instruction to young lay girls unless the latter intended to enter the monastic life; see Talbot, "Byzantine Nuns," 105. Humanitarian reasons must have prompted Eulogia to accept this child who was probably one of the refugees seeking the safety of the capital at that time. 385 Tou uhTtf,.1u't6e; oot) E1ttATtOf,.1O)V OUK df,.1i: Is Theolep­ tos here alluding to a request by Eulogia that he pray for her? His subsequent remarks on the efficacy of in­ tercessory prayers (11.386-87) lead to this assumption.

Commentary

103

408-11 (ad. app.) oIoe; oIa9u: For other instances of Eulogia's faulty spelling, see the marginal notes in the apparatus, 11.188-93 of this letter (uvuYKuiu); Letter 3, 11.87-94 (tOte; 1tA:11P11e;, 9uA,11); Letter 5, 11.36-38 (f;�l1't11pioue;). 425 a1toA,A,ouau: On the verb a1toA,A,oo, post classical form of a1toA,A,u�U, see Jannaris, Grammar, 775. 445-49 a1tOA,t1tEtV 'to KEA,A,iov . . . 'tel d)cSE KU'tUA,uj3EtV: Eulogia's often expressed desire to settle near her spiritual director met with Theoleptos' categorical ob­ jection; see 11.447-48 and Letter 3, 11.237-44. Such a move would have violated the rule of stabilitas loci which was more strictly enforced in the case of nuns (cf. Talbot, "Monastic Experience," 14) and would have also exposed the young abbess to the perils of a long and arduous journey through enemy territory. 462 Xpt a't ocpiA, l1: This physically and emotionally ailling nun is otherwise unknown. As Talbot points out, convents occasionally provided shelter for the mentally ill; cf. "Byzantine Nuns," 115-16. 469 EmaKE1t'tou 'tae; aa9EvouaU e; acSe).,cpae;: The monastic charters often urged the superior to attend personally to the needs of the sick members of the community. See, for example, P. Gautier, ed., Le typikon du Christ Sauveur Pantocrator(Paris, 1974), 53, 11.384-86; idem, Le typikon de la Theotokos Kecharitomene (Paris, 1985), 107, 11.1575-76. 485-86 XUA,E1tOU 1tci90ue;: Eulogia was at that time thirty years old, having been born in 1291 (cf. my "Irene­ Eulogia, 120). The illness mentioned here could not have been very serious, since she survived for another thirty-five years, dying ca. 1356 (cf. ibidem, 144, n. 70). -

-

'

"

Letter 3 Date: late winter/early spring of 1322. Theoleptos is here responding to Eulogia's second letter which reached him on Christmas day 1321 (cf. Letter 2, 11.52-53)

104

The Life and Letters of Theoleptos of Philadelphia

and to her third letter which he received some time later (cf. 1.3 of this letter). 2 Kuowv u'tou: See commentary on Letter 2, 1.54. 2 Kap�cOvll= See commentary on Letter 2, 1.52. �ova xou Niq>wvoC;= A monk named Nitq>wv is known 3 to have acted as the representative of Eulogia's second director at a memorial service for Nikephoros Choum­ nos celebrated by the abbess at her convent (cf. Hero, A Woman's Quest, Letter 20, 1.13). His identification with the carrier of Eulogia's third letter to Theolep­ tos, while possible, is still conjectural, since the name Nitq>wv, Niq>wv (the latter variant is widely attested in the Palaiologan period; cf.PLPnos. 20606-20683) was not uncommon in monastic circles. 8 001. �ia Kat CiAAlJ 'tij 'Aya90 viK1] = Letter 2 above and Theoleptos' response to Agathonike (cf. Letter 2, 457) which has not survived. 76-77 uYWVtsO�EVOU: Patristic and ascetic writings often allude to the monks in terms borrowed from the arena and the army; see G.W.H. Lampe, A Patristic Greek Lexicon, 6th ed. (Oxford, 1982) s.v. uYWVto'titc;, U9All'titC;, o'tpancO'tllC;. For such male metaphors as applied to nuns, cf. Talbot, "Monastic Experience," 9. 81 'E7tcOAlloac; 7tuv'ta oou 'ta U 7t upxov'ta: Like Gregoras - who claimed that "all" of Eulogia's "wealth" was spent on the poor, on the prisoners of war and on the lavish restoration of her monastery (29.22:3.238) Theoleptos is here guilty of exaggeration. Eulogia was still the owner of a village near Zichna in Macedonia until shortly before her death. See Hero, A Woman's Quest, commentary on Letter 7, 11.42-44. See also 11.127 -28 of the present letter, where the author in­ timates that the abbess was still holding on to part of her dowry. 81-83 U7tEAUOac; yovEiC;. . . K'tit�a'ta: See Goar, Euchologion, 407, 11.45-50. 124-25 d 'titv 'trov U8EAq>rov ouv'tUXiav E7tt1t09EiC;: Eulogia never left her convent to visit her relatives (cf. Hero, A Woman's Quest, Letter 14, 1.36 and Letter -

Commentary

105

15, 1.59), but unlike ordinary nuns, she received her father regularly on Saturdays and Sundays. See Nikephoros Choumnos, 'Enta'toAil p::r� B., ed. J.F. Boissonade, A necdota Nova (paris, 1884; reprint, Hildesheim, 1962), 181,1.4; 182,1.1. It is highly pro­ bable that on those days she was also visited by other close members of her family. In addition to an elder sister who preceded her in monastic life (cf. Verpeaux, "Notes prosopographiques, " no. 15), Eulogia had four brothers; see ibidem, nos. 16, 18, 19 and 20. Despite the advice of Theoleptos, Eulogia was later reprimand­ ed by her second director for continuing her''intimate association" with her family; see A Woman's Quest, Letter 19, 11.2-3. 132-33 'tilv nClpa 'trov YEVVT\aav't(uv uq>aipEatV 'trov npaYj.ui­ 't(uv: By taking away some of her dowry, Eulogia's parents were, no doubt, seeking to prevent her from giving away what was left of her once vast fortune. 150 6 VEKpOe; uKivll't6e; ean npoe; 'ta 'tile; aapKOe; q>POVTU.1Cl'ta: Christian writers frequently likened the ascetics to the dead because of their freedom from worldly concerns; see a number of such allusions cited in Panagiotakos, Dikaion, 107, n. 1. ot aP1tci�OV'tEe; 'ta an Kat Ka'taq>povOUV'tEe; aou: 168 Eulogia's parents; cf. 11.132-33, 192-93, 230-31. 237 uAAaxou unEA9Eiv 11 'ta ro8E Ka'taAa�Eiv: See com­ mentary on Letter 2, 11.445-49. 248-51 AAA o'tE tJ.Tt'tE tJ.ovaxov . . . UKOAou90uaav AUnllv: An allusion to worsening conditions in the area prior to the siege of Philadelphia by the emirs of Germiyan and Aydin which started in the summer of 1322; see p. 20 above. 253-54 'tE'tpa86nouAa: The word 'tE'tpa86nouAov is not in the dictionaries nor in B. Atsalos, La termin% gie du livre manuscrit a l' epoque byzantine (Thessalonike, 1971). The diminutive suffix -nouAoe;indicates that these were smaller than average quaternia. 254-55 tJ.EptKilv un6tJ.V1latV 8tClAatJ.�civov'ta: This long address to Eulogia and Agathonike has been preserved; selected "

106

The Life and Letters of Theoleptos of Philadelphia passages were recently edited and translated by R. Sinkewicz, see "St. Gregory Palamas and the Doctrine of God's Image in Man according to the Capita 150," 0EoAoyia 57 (Athens, 1986), 872-76.

9

1

Letter 4 Date: April 1322. This letter was written before Theoleptos' final illness to which it contains no allu­ sion. Since the metropolitan became ill five months after his departure from the capital (cf. Letter 5, 11.4-5) in late October/early November 1321, his third letter must date from the beginning of April 1322. See Kourouses, Gabalas, 339. Kpaaii: The carrier of Eulogia's fourth and last letter is otherwise unknown; see PLP, no 13698. Letter 5 Date: Shortly before the death of Theoleptos (cf. 11. 5-6), which could not have occurred later than November 1322, since Manuel Gabalas , who left Philadelphia after the metropolitan's death was already in Constantinople by the end of December 1322. See Kourouses, Gabalas, 339. (ad. app.) E1tta'toATt B: The index on fol. 3v of the Ot­ tobonianus designates this letter as the last of Theolep­ tos' letters to Eulogia: ToG au'toG 1tPO� 'tTtV au'tTtv

E1tta'toATt B: Kat 'tEAEu'taia: aAAT\v yap OUK a1tEa'tEtAE <Sta 'to EKBT\�iiaat au'tov 1tPO� Kuptov . For other allu­

38 39 39-40

42-44

sions to Theoleptos' death, see Letter 3, ad apparatum 267; Letter 5 ad apparatum 6-8, 36-38 and 51. 'Aya90viKU: See commentary on Letter 2, 1.1.62-63. 0EOBo'tU: See commentary on Letter 2, 1. 348. 't(9 1ta'tpi aou Kat 'tij �T\'tpi a ou : On Nikephoros Choumnos, see J. Verpeaux, Nicephore Choumnos, homme d' etat et humaniste byzantin (ca. 1250/1255-1327) (Paris, 1959); on his wife, see idem, "Notes prosopographiques," no. 14.

'tou� YEvvit'topa� . . . 1tpoa �Eivat EV 'toi� �ovaa'tT\piot�: Eulogia's parents heeded the advice of

Commentary

107

Theoleptos and retired to their daughter's double monastery; see Hyrtakenos, Monodia, 287, 11.14-15 and Verpeaux, "Notes prosopographiques," nos. 13 and 14. 45-46 EV 't4) E1t'taOtK4) 'tou'tCf) �iCf) J,.lepioa oeoo)Ko'tec; Kat 'tolC; OK'tW: In patristic literature the "weekly life" is used as a metaphor for the earthly life, whereas the "eighth day," being the day of the Resurrection, denotes the heavenly life. See Lampe, A Patristic Greek Lexicon, s.v. E�OOJ,.lanKOc; 2b and oyoooC; 1.

INDEX ΤΟ ΤΗΕ GREEK ΤΕΧΤ OF ΤΗΕ LETTERS ( * distinguishes unattested or rare words) ,Αβραάμ (bibl.) 2.432-33 αγαθόν (τό) (of Christ) 3.85,

16, 17, 23

αθλοθέτης (Χριστός) 3.36 86, 116-17 αθυμέω 2.299-300 ,Αγαθονίκη, πυπ 2.457; 3.8, αθυμία 2.236 223, 239-49, 256; 5.38; see αίσθησις 1.33; 5.15, 17, 18 also αδελφή αιχμαλωσία (ψυχής) 2.314 αγάπη (of God) 2.86, 242; ακενόδοξος 3.174 3.210, 214, 264; (of one's ακτημοσύνη 2.122 neighbor) 2.73, 77, 157, αλέξημα 2.236 158, 178, 274; 3.92 αλόγιστος (επιθυμία) 4.31 αγγελικόν (σχήμα) 1.4; 2.2 άλογος (φιλία) 2.305; (λύπη) αγιος see Αντώνιος, 'Αρσέν­ 3.192 ιος, Ίωάννης, Νείλος, αναδέχομαι 2.115,222,227-28 Ποιμήν ανάδοχος 2.359 αγρός (Eulogia's property) ανάπαυσις 2.220, 330, 436; '

3.128

5.47

αγωγή 2.365 αγών 2.148, 420, 474-75 αγώνισμα 3.61 'Αδάμ (bibl.) 2.96 αδέκαστος 2.11 αδελφή (Agathonίke) 2.112, 115, 128, 137-38, 139, 155, 163, 181, 187, 195, 198, 222, 224, 225, 228, 253, 260, 261; (fellow πυη) 469, 471; 3.259 αδελφός (of Eulogίa's siblίngs) 3.23-24, 82, 125; (fellow man) 2.131, 132, 169, 238 �δης 1.17; 5.23 .,

αδικέω 2.231, 308, 310; 3. 163, 164, 164-65, 169, 170, 181

αναχώρησις 2.107 αναχωρητής 2.204 ανδραποδισμός (ψυχής) 2.314 άνεσις 2.425, 428; 3.25-26 άνθρωπος, ή 2.317 ανοχή 2.196 ανταπόδοσις 2.186 αντιλογία 3.137 Άντώνιος (αγιος) 2.129 αοργησία 2.234-35 απαθής 3.181 απαναίνομαι 3.61 απάτη 2.201-02 απιστία 3.221 αποκείρω 1.6; 2.5 απόλλω 2.425 αποσκορακίζω 3.222

αδολεσχέω 2.451 αηδία (των αισθήσεων) 5.15. 108

Index to the Greek Text ο/ the Letters απόστολος (Ίωάννης) 2.481; [Παυλος] 3.167; 5.13 αποστροφή 3.134 αποτάσσομαι 3.132 απροσεξία 2.136 αράχνιος 3.107 αρετή 1.52; 2.16, 71, 72, 396, 434, 452; 3.53, 61; 4.20; 5.9, 19, 24, 26, 30

άρπάζω 3.168, 171 αρρώστημα (of Eulogia) 2.485 Άρσένιος (άγιος) 2.105,108, 109 αρχηγός (ζωής) of Christ 2.99; (φθοράς) of Adam 2.95 ασεβής, infidel 2.317 ασθένεια, ailment 2.149,329 άσκησις 2.212 ασκητής 2.104 αυτομεμψία 2.271 αφέλεια 2.201 αχλυοποιός 2.343 Βασίλειος (μέγας) 5.28 βασίλισσα (Ειρήνη) 1.2; 2.1 βεβαιοπιστία 3.220 γαλήνη 2.375, 459 γαληνός 2.239 γεννήσαντες, Eulogia's parents 3.133; see also γεννήτορες, μήτηρ, οικείοι, πατήρ, συγγενείς, τεκόντες γεννήτορες, Eulogia's parents 3.23; 5.42; see also γεννήσαντες, μήτηρ, οικείοι, πατήρ, συγγενείς, τεκόντες

109

γήρας (of Theoleptos) 2.24 γνώμη 2.244, 338, 407, 435; 3.27 γνώσις 2.192, 395, 401, 404; 3.26,

γονείς (Eulogia's parents) 3.82

γονυκλισία 2.279 γύναιον 2.206 γυνή 2.208, 209 δείπνον 4.2 δαίμων 2.308, 309, 311 δειπνοκλήτωρ 4.4 διάθεσις 2.200, 202, 395-96, 405; 3.186 διακονέω 2.470 διακονία 2.150 διάκρισις 2.127, 204 διαλογισμός 2.296; 3.205 διάνοια 1.29; 2.114, 380, 395, 401, 403; 3.207; 4.12; 5.7

διδαχή 2.416 δικαιοσύνη 3.156 δόξα (divine) 2.82; 3.97; 4.27; (earthly) 2.81, 84; 4.27

δύναμις (faculty) 1.35; (mean­ ing) 2.61, 283, 437; 3.241

δυσεντερία (Theoleptos' ίΙΙ­ ness) 2.22 δυσωδία 2.33 εαρ (ευπαθείας) 3.22 εγκράτεια 2.69-70, 74, 82, 84, 87-88, 89, 91, 96, 97; 3.191, 201, 222

11Ο

Correspondence 0/ TheoZeptos 0/ PhiZadelphia

ειρηνάρχης (οί Christ) 2.238-39 ειρηνεύω 2.240, 324; 3.180-81 Ειρήνη (Choumnaina) 1.2; 2.2

ειρήνη 2.226, 332-33; 3.204, 216-17

έκδικέω 2.311-12 έκχέω (χείρας) 2.277-78 έκχυσις (φωτισμού) 3.71-72 έλεημοσύνη 1.50; 2.207, 214 έλλαμψις 3.66 έλπίς 2.57, 249; 3.147 ένέδρα, ambush (ref. journey from Phokaia to Philadel­ phia) 2.44-45

ένήδονον, τό 3.197 ένδοξος (οί Saint John the Evangelist) 2.481

έντολή 2.13, 417 έξαγόρευσις 2.272 έξοδος (death) 2.472; 5.18 έξομολόγησις 2.262-63 έπαρσις 2.452-53; 3.219 έπήρεια 2.309, 443 έπιείκεια 2.161; 3.219 έπίθεσις, attack (ref. journey from Phokaia to Philadel­ phia) 2.46

έπιθυμία 2.90, 91; 3.191-92, 214-15 έπίκλησις 1.30 έπίπονον, τό 3.28 έπιστήθιος (οί Saint John the Evangelist) 2.482

έπιφορά 3.65; 5.31

έπταδικός (βίος) 5.45-46 έσπέρα (των αιώνων) 2.290 ευαγγέλιον 4.30 ευαγγελιστής ('Ιωάννης) 2.482 ευθυμέω 2, 297, 300, 360 ευθυμία 4.8 Ευλογία (Choumnaina) 1.4-5; 2.3, 7, 111; 5.3; (blessing) 2.7

ευπάθεια 3.22 ευποιία 2.162; 5.41 ευτέλεια, ή έμή Theoleptos 5.51 ευχή 2.8, 175, 187, 197, 342

ζωή (οί Christ) 2.99 ηγαπημένος (of Saint John the Evangelist) 2.483

ήδονή 2.75, 81; 3.77, 93, 201, 202, 223; 4.3, 50; 5.16, 22

ήδυπάθεια 3.221 ήμερότης 3.76 θάνατος 2.23, 130; 3.167 θέλημα 2.88, 337-38, 367; 3.60, 151, 180, 242,

Θεοδότη, ηυο 2.348; 5.39 Θεόληπτος 1.1; 2.1 θεολόγος (οί Saint John the Evangelist) 2.484

θεοποιός 2.16 Θεοτόκος 1.54 θηρίον (οί passion) 3.179, 182 θησαυρός (οί Christ) 3.92

Index (ο the Greek Text ο/ the Letters θλίψις 1.44; 2.94, 120, 245, 246, 297; 3.32, 34, 46, 50, 59, 99, 170; 5.12, 30 θυγάτηρ (πνευματική), Eulogia 1.5; 2.4, 6

θυμίαμα 2.285, 288 θυμός 2.90, 93, 280, 288 θυσία 2.286, 289 ιατρός (of God) 2.35, 479; (physician) 2. 24, 3.226

267;

Ίησους 2.441 Ίωάννης, Saint John the Evangelist 2.483; see also

αγιος, άπόστολος, ένδο­ ξος, επιστήθιος, ευαγγε­ λιστής, ηγαπημένος, θεο­ λόγος, παρθένος καθηγουμένη, Eulogia 3.258; 5.36

κάθωρος (ζωή) 2.429 κακία 2.452; 4.23 κάκωσις (of the joumey from Constantinople to Phokaia)

2.30 κανών 2.13, 392 Καρβώνης [Γεώργιος] emissary of Eulogia 2.52; 3.2

καρδία 1.27; 2.303; 3.68, 18485, 206, 209, 238, 263 καρτερία 2.162; 3.11, 194

καταστράπτω 3.72 καταφωτίζω 3.73 κατηχούμενος 2.408 κελλίον 1.26; 2.327, 331, 446

111

κενοδοξία 4.37, 53 κενόδοξος 2.88-89; 4.28 κεφαλαιώδης (άρετή) 2.72 κολακεία 1.16; 3.124 κόσμος, world 1.7; 2.211; 3.93, 113, 127, 139-40, 141, 142

Κρασάς, emissary of Eulogia 4.9

κριτήριον 1.19; 2.11-12 κτημα (Eulogia's property) 3.83 κτητόρισσα, of Eulogia 1.2 κυβέρνησις 2.115, 119, 225, 259, 319, 328 Κυδωνάτης, emissary of ΕUΙο­ gia 2.54; 3.2

Κωνσταντίνου (ή του), Constantinople 2.373

Λάζαρος (bibl.) 2.433 λίχνον 2.97-98 λογικός (of soul) 1.11, 12 λογισμός 1.9; 2.176, 226, 281, 354, 370, 400, 401-02, 445, 448, 454, 458; 3.241 λόγος (Θεός) 1.12 (teaching) 2. 68, 393, 394, 398, 413, 417 λύπη 2.235, 274, 377; 3.166, 216

μακροθυμία 2.275; 3.218 μάννα (of Chήst) 3.89 μαργαρίτης (of Christ) 3.84-85

ματαιότης 2.473-74 μάχη 2.172 μεγαλόψυχος (καρτερία) 3.194

112

Correspondence ο/ Theo/eptos ο/ Phίladelphia

μέγας (Βασίλειος) 5.28 μελέτη 2.201; 3.209 μέριμνα 3.235 μεταμέλεια 2.124, 263 μετάμελος 2.151, 164 μετάνοια 2.193, 210, 428 μήτηρ, Eulogia's mother 3.161; 5.40; see also γεν­ νήσαντες, γεννήτορες, οικείοι, συγγενείς, τεκ­ όντες μικροψυχία 2.63, 144, 152, 185-86; 3.193-94, 218-19

μνησικακία 3.136,183,217-18 μοναστήρια (Εώοgίa's double monastery) 5.44

μοναχή (of Eulogia) 1.5; 2.3; 5.3; (others) 2.363, 461; 3.261; 5.37, 38, 39 μοναχός 3.3, 3.46, 56, 248 μονή (of Philanthropos Soter) 1.3; 2.321, 322, 326, 439

μυσταγωγέω 2.378 μωλωπίζω 2.291 μώλωψ 2.290

logos) 1.7; (Christ) 1.47

νυμφών 1.50-51 όδοποιέω 3.173 όδύνη 2.21,174; 3.38, 96, 202 οίδημα 2.465 οίησις 2.425 οικείοι 3.193, 230; see also αδελφός, γεννήσαντες, γεννήτορες,γοv.ciς,μήτηρ, πατήρ, συγγενείς, τεκ­ όντες οίκημα (Eulogia's property) 3.83, 128

οικονομία 2.258 όκτώ, future Iife 5.47 όλιγωρία 2.154 όργή 2.296; 3.183, 217; 4.31 όρμή, inclination, impulse, 2.75, 447-48; assault (ref. journey from Phokaia to Philadelphia) 2.46

πάθημα 2.101 πάθος 2.75, 209, 215, 485-86; 3.79, 186, 187, 200

Νείλος (αγιος) 2.229 νεκρός 3.150,'155, 165 νηστεία 2.100, 280 Νίφων, monk (emissary of Eulogia) 3.3

νόσος (Theoleptos' iIlness) 2.21, 27, 29, 38, 39, 41 νους 1.26; 2.93, 401; 3.66; . 4.12 νυμφίος (Despot John Palaio-

παιδεία 2.363 παίς ή 2.363 παλάτιον 1.14 πάλη 3.18 παράγγελμα 2.251 παράδεισος 2.96-97, 103 παρακαταθήκη 2.374 παράκλησις 3.20, 23, 39 παράκλητος,The Holy Sρίήt 2.298-99

Index (ο the Greek Text 0/ the Letters παράλογος (ήδονή) 5.16 παρθένος (of St. John the Evangelίst, 2.482-83

παρρησία 2.241-42, 409 πατήρ, Nikephoros Choum­ nos 3.161; 5.39; see also

γεννήσαντες, γεννήτορες, γονείς, οικείοι, συγγενείς, τεκόντες Παύλος, Saint Paul 3.130, 148; see also απόστολος πειρασμός 2.245; 3.17, 29, 47-48, 49, 52, 57, 71, 224-25

πειραστής (of devil) 2.100 πειρατήριον 3.50 περιεκτικός (of virtue) 2.71 περιφρόνησις 3.179 πηγή (ιαμάτων) (of Christ) 2.486

πιαίνω 2.70 πίστις 1.49; 2.487 πλατυσμός 1.41 πληγή 2.290 πληροφορία 2.118, 270 πλησίον, ό 2.130, 133, 135, 159, 167 πλούσιος 3.100 πλούτος 3.104 πνεύμα (αγιον) 2.6; 3.211; (spirit) 1.13, 38, 45; 2.466; 3.152, 156, 172-73

Ποιμήν (αγιος) 2.204 πολέμιος (of devil) 2.170 πόλεμος 3.230, 232 πολιορκία 2.189 πολυκίνδυνος (of journey from

113

Constantinople to Phila­ delphia 3.249 πόμα (ζωής) (of Chήst) 3.89 πονηρός (of devil) 2.184

πορνεία 2.206-07, 213-14 πράξις 1.23; 2.394, 406 πράος (of Christ) 2.237, 289 πραότης 2.234; 3.75, 261 προικφον (Eulogίa's property) 3.127

πρoμνηστΘJoμαι 2.270; 3.46-47 προπέτεια 2.62-63, 127-28, 140, 180, 185 προσευχή 1.36; 2.232-33; 281; 5.50

προφήτης, David 5.33-34 Πρώξιμος, father of a ηυη from Philadelphia 2.351 πυγμή 2.288, 312 πύρ (θείον) 3.58, 59, 63 ραθυμέω 2.423 ραθυμία 2.370 ρυθμίζω 2.319, 390, 408, 412 σάρξ 1.42, 43, 45; 4.50; 5.15, 22, 25

σεμνείον 2.446 σεμνότης 1.9 σίτος (αρετής) 2.216 σιωπή 2.191, 305 σοφία 2.14 σταυρός 2.101-02 σταυρόω 3.130, 139 στενότης 1.41 στενοχωρία (ref. joumey from

114

Correspondence ο/ Theo/eptos ο/ Phίladelphia Constantίnople to Phokaίa) 2.32

377 τέκνον (εν Κυρίφ),Eulogia 5.3 στολή 2.83 τεκόντες, Εώοgίa's parents 1.21; 3.124; see also γεννήστρατοπεδεύω 2.90 σαντες, γεννήτορες, γονσυγγενείς Eulogia's relatives είς,μήτηρ,πατήρ,οικείοι, 3.24, 82, 126; see also συγγενεις αδελφός, γεννήσαντες, γεννήτορες,γονείς,μήτηρ, τέλος (death) 2.156; (of Theoπατήρ, οικείοι, τεκόντες leptos) 5.6 * τετραδόπουλον 3.253-54 συγγνώμη 2.173, 262 συγχωρέω 5.36,37,38,39, 40 τιμιωτάτη,Εώοgia 3.258; 5.36 συγχώρησις 2.195 τυπόω 2.356 συμβουλή 2.326 ύβρις 3.178 συμφορά 2.80, 300; 3.62 ύπερηφανία 4.53-54 συναρπαγή 2.136,201,265-66 ύπoμoVΉ 1.53; 2.69, 70, 78, 82, συνείδησις 1.24; 2.150, 349 85, 88, 89, 92-93, 95, 96, σύνεσις 2.12, 14 98, 154, 175, 177, 188, 227, συνθήκη 3.142 246, 247, 258-59, 261, 434; συνοικέσιον 1.13-14 3.20, 34, 99, 201, 202, 265; συντριβή 2.282 5.10, 12, 13, 3), 32, 33 σχήμα,monastic habit 1.4;2.2 ύπόνοια 2.139-40,369,375-76 σώμα 1.10, 33, 38, 44; 2.280, ύποταγή 2.336 410, 415, 464, 465-66, 480; 3.78, 83, 111, 155; 5.18

Σωτήρ (Χριστός) 1.3; 2.341 σωτηρία 2.221, 259-60 ταλαιπωρία (ref. joumey from Constantίnople to Phokaίa)

2.30 ταπεινότης ήμών, Theoleptos 2.6

ταπεινοφροσύνη 2.73, 87 ταπείνωσις 2.282, 344, 453; 3.52

ταραχή 2.178, 181, 237, 255,

Φιλαδέλφεια 1.1; 2.1, [361] Φιλαδέλφου (ή του) Philadelphia 2.43

φιλάνθρωπος (Σωτηρ Χριστός) 1.3; (Κύριος) 2.8-9 φιλαυτία 2.183 φιλήδονος 2.88 φιλοδοξία 3.176 φιλόκοσμος 3.180 φιλομαθής (of Eulogia) 4.18 φιλOVΙKέω 2.182, 307 φιλόπονος (of Eulogia) 4.18 φιλοσοφέω 2.187

Index (ο the Greek Text ο/ the Letters

115

συγγενείς, τεκόντες φλεγμαίνω 2.186-87 χρήματα (Eulogia's property) φλεγμονή 2.191, 275 3.82 φόβος (Θεού) 2.9, 13; 3.95 φρόνημα 2.80, 89, 126, 343, Χριστός 1.3, 13, 30; 2.341, 358, 442, 463, 480; 3.9, 36, 467; 3.52, 212 85, 86, 88, 93-94, 112, 149, φροντίς 3.236 Φώκαια,Old Phokaia ίο Asia 1 5 1 , Mioor 2.43 154, 265; see also Ίησούς, Σωτήρ φως 2.403; 3.73 Χριστού γέννησις 2.53 φωτίζω 2.114, 402; 3.66 φωτισμός 3.67, 72 Χριστοφίλη, ουο 2.462 χαρά 1.45; 2.196, 243; 3.68, 215,

ψυχή 1.12, 35, 42, 44; 2.10, 75, 76, 80, 86, 92, 298,

300-01, 304-05, 313, 315, χάρις 2.299, 344, 347, 441; 348, 375, 396, 404, 411, 3.9, 33 412, 415-16, 449, 452, 456, χηρεία (of Eulogia) 1.8 459, 466, 472, 479; 3.70, χείρ 2.277,283,295, 312,470 χορηγός (ζωής) God 2.28 79, 140, 165, 185, 196; 4.13, 14, 30; 5.11, 22, 23, [Χούμνος Νικηφόρος] see γεν25 νήσαντες, γεννήτορες, γονείς, οικείοι, πατήρ, ψυχορραγέω 2.471

INDEX ΤΟ ΤΗΕ MARGINALIA NOTED ΙΝ ΤΗΕ CRITICAL APPARATUS αγαθά 3.201-05 αγιος (of Theoleptos) 3.267;

θαυμάσιος 2.419-21, 450-52 θεσπέσιος (of Theoleptos)

5.51

5.36-38

άγιώτατος (of Theoleptos)

θύλη (θήλυ) 3.87-94

5.6-8, 9-12

αδύνατον 3.129-31 αηδία 5.15-19 αμήν 2.444 αντιστροφή 3.169-71 άξιον 3.124-25 απάθεια 5.15-19 αποκαλύπτω 5.36-38

λόγος 5.36-38 (of Theoleptos) 2.434-36; 3.115-19 μακαριώτατος (of Theoleptos) 2.408-11

μακάριος

μακροθυμία 3.201-05 μέγας (of Theoleptos) 3.267 μετριοφρονέω 5.36-38

γνωμικόν 2.337-38 γνωστικός 3.187-89

νουθεσία 2.277-78 δαίμων 4.19-23 δεσπότης,Theoleptos 2.240-

δρα 2.74-76, 162-65; 3.150,

43; 5.6-8, 51

διαρρήδην 5.36-38 διδασκαλία 2.162-65, 176-78 διδάσκω 4.29-36 δόξα 3.32-34 έκδημία 5.36-38 έμπρακτος 2.162-65 έξητήριος (έξιτήριος) 5.36-38 έπιλανθάνομαι 5.51 έτοιμασία 3.201-05 ευγε 5.36-38 ευφροσύνη 3.87-94 ευχή 2.442, 482-83 θαυμάζω 4.29-36

187-89, 214-17; 4.19-23, 29-36

ουαί μοι 2.427-28 ουκ έστι 3.138-39 πανούργος 4.19-23 παρακαλέω 3.87-94; 5.51 παράκλησις 3.214-17 παρρησία 5.51 πλάνη 3.102-04 προγιγνώσκω 5.36-38 πρόγνωσις 5.36-38 προεικονείζω (προεικονίζω) 5.6-8 προσέχω 4.19-23 3.124-25 προσοχή

116

Index to the Margina/ia ... in the Critica/ Apparatus 117 σημείωσαι 2.95-96, 229-30, 377, 394-95, 469; 3.59, 68-70, 122, 163-66, 235 σοφία 2.176-78; 4.29-36 σοφός 3. 32-34, 64-67 συμβουλή 2.419-21; 3.187-89 τέλος 3.267 υπόδειγμα 2.266 ; see also commentary, ρρ. 100-01

υπομονή 2.434-36; 3.201-05 φευ 3.102-04 φοβερόν 2.289-91 χαρά 3.87-94 χάρις 2.240-43; 5.9-12 χείλη 5.9-12 ώραιοv 3.66-70

INDEX TO BIBLICAL AND OTHER QUOTATIONS BffiLE

117(118).11-12: 2.381-84 118(119).60-61: 2.302-03 140(141).2: 2.284-87 140(141).10: 1.27-28

Genesis

50.24, 25: 2.264-65 Exodus

3.16: 2.264-65 Proverbs Deuteronomy

4.24: 3.63

1.7: 2.13-17 3.34: 2. 345-47

1 Chronicles

Isaiah

12.38: 3.196

6.6-7: 3.55-56

Psalms

Matthew

1.4-5: 3.213 26(27).10: 3.161-63 33(34).8: 3.90 33(34).10: 3.90-91, 100-01, 115-17 34(35).4-5: 4.47-49 39(40).1: 5.34-35 39(40).5: 2.19 41(42).11: 2.487-91 42(43).5: 2.487-91 44(45).2: 5. ad. appar. 9-13 44(45).17: 1.31-32 65(66).12: 2.48-50 69(70).3-4: 4.50-53 70(71).5: 5.33 76(77).4: 2.306-07 93(94).19: 3.37-40 103(104).31-32: 5.28-29 106(107).43: 3. ad appar. 64-68 110(111).10: 2.13-17 115.17: 3.171-72

4.1-11: 2.100 4.23: 2.462-63 5.22: 4.34-35 5.22-23: 4.35-36 5.28-29: 4.31-34 5.44: 3.228-30 6.3-4: 4.44-45 6.17-18: 4.37-47. 7.11: 2.358 11.29: 2.237 13.46: 3.84-85 16.24: 3.113-15 25.1-11: 1.47-48 25.22: 2.410 25.23: 2.413-14 Luke

4.1-13: 2.100 8.21: 3.158-60 16.22: 2.432-33 21.19-20: 5.10-11

118

Index to Biblical and Other Quotations John

6.53-55: 3.89 10.11: 2.205 11.25: 3.112 12.43-44: 4.26-27 14.2-3: 2.240-41; 3.205-06 16.22: 3.67-68 16.22-23: 5.21-22 17.22, 24: 3.97

119

6.7: 4.22-23 7.10-11: 3.166-68 Galatians

2.20: 3.148-49 5.22: 3.210-11 6.14: 3.130 6.14-15: 3.139-40 6: 17; 3.244-46

Acts

Ephesians

2.17: 2.290-91 3.15: 2.99 5.4-10: 2.60

2.3: 2.91-92; 3.33, 191-92 5.2: 2.291-92 6.24: 1.54-55

Romans

Philippians

5.3-4: 2.94-95; 5.12-14 5.3-5: 2.246-49 8.10: 3.154-56 12.2: 3.96, 141-42, 235-36 12.19: 2.190-91 12.21: 2.125-26 16.20: 2.441-42 16.27: 3.ad appar. 32-34

3.20: 3.153 4.4-5: 3.121

1 Corinthians

2.6: 3.96, 141-42, 235-36 2.9: 1.54-55; 2.468 3.10: 2.352-53 9.27: 2.390-91 13.5: 2.157-58 13.7-8: 2.158-59 16.23-24: 2.441-42 2 Corinthians

4.6: 3.67

1 Thessalonians

2.12: 3.97 2 Thessalonians

3.5: 3.262-65 1 Timothy

2.4: 2.340-41 2.8-9: 2.2�i3-96 Titus

3.4: 2.8-9 Hebrews

1.2: 2.290-91 4.16: 2.241-42, 409 6.1: 2.140-41 12.23: 2.443-44

120

Correspondence of Theoleptos of Philadelphia

1 Peter

13.21: 3.9-10,30-32

2.3: 3.90 2.24: 2.291 2.25: 3.96-97 5.5: 2.345-47 5.10: 3.97"

James

1.12: 3.47-48 1.12-13: 1.54-55; 2.468 1.17: 2.358 4.6: 2.345-47 5.16-17: 2.387-88

1 John

3.21-22: 5. ad appar. 51

OTHER Antiochos Monachos

30): 2.101

Hom. 6 (pO 89.1449A-B): 2.74 Pseudo-Basil of Caesarea Antipatros Sidonios

6.206 (Beckby,1,546): 3.10

Anthologia palatina,

Const. asc., 2.1 (pO 31.134OC):

5.26-29 Gregory of N azianzos

Antonios Apophthegmata, 9 (PO 65.

Or. 21.21 (Mossay-Lafontaine,

154, 20-21): 2.169-70

77B): 2.129-30,130-31 Arsenios

John Chrysostom

Apophthegmata, 40 (PO 65.

In Ps. 48.17 Hom. 1.6 (PO

55.508): 2.11-12 Liturgia (Brightman,353,14): 2.28 Basil of Caesarea Epist. 174 (Courtonne,2,110, Liturgia (Brightman,360,31): 3.88 20-21): 2.13-17 Hom. in Ps. 114 (PO 29. Liturgia (Brightman,366,25): 2.8-9 485B): 3.36 Liturgia (Brightman,374,4): Liturgia (Brightman,309,9): 3.88 2.8-9 Liturgia (Brightman,328,28- Liturgia (Brightman,390,26): 105C): 2.108

121

Index to Biblical and Other Quotations

Apophthegmata 1, 2, 3 (PO

2.8-9 (Brightman, 392, 22-23): 2.35-36,479-80

65.305A-B): 234-36

Liturgia

2.230-33,

Maximos the Confessor

Olympiodoros

Cap. de char. , Cent. 1.2 (PO

Comment. in Eccl 11.2 (PO

90.961A-B): 2.71

93.605C): 5.46-47

II.59 (PO 90.1004B): 2.305 Quaest. ad Thai. , 61 (PO 90.632D): 2.95-96

Cap.

de char. ,

Cent.

Poimen

127 (PO 65.353D): 2.315-16

Apophthegmata,

Menaia

Pseudo-Makarios

In festo Sanctis Joannis, 8

Hom. 16.5 (Desprez,196.7):

Maii, Mll v uiu 'to\) OAOU

3.92-93

EVtUU'tO\) V (Rome,1899),

59: 2.481-84

The Creed Symbolum Nicaeno-Constan­

Methodios of Olympos

tinopolitanum: 3.144-45

Sympos., 3.8 (Musurillo,108,

33): 2.13-17

Theoleptos Homilia in Transfigurationem

Pseudo-Methodios of Olympos

(Beyer,"Katechese," 17): 1.41

Sermo in ram os palmarum, 6

(PO 18.393D): 2.238-39

Timotheos Apophthegma (pO 65.420A):

Neilos

2.208-09

INCIPITS �t�Ut KUt 'tU\)'tU 'tu YPUIlIlU'tU 5 'Ev uyi
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