The Life of Saint Symeon the New Theologian 0674057988, 9780674057982

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DUMBARTON OAKS MEDIEVAL LIBRARY

Jan Μ. Ziolkowsk.i, General Editor Alice-MaryTalbot, Byzantine Greek Editor

Byzantine Greek Editorίal Board Alexander Alexakis Charles Barber JohnDuffy Niels Gaul Richard Greenfield Anthony Kaldellis Derek Κrueger Eustratios Papaioannou ClaudiaRapp

Byzantine Greek Advisory Board Albrecht Berger Wolfram Brandes Elizabeth Fisher Clive Foss JohnHaldon Robert Jordan

Anthony Littlewood Margaret Mullett Jan OlofRosenqvist Jonathan Shepard Denis Sullivan John Wortley

The Life of Saint Symeon the NewTheologian NIKETAS STETHATOS

Translated by

RICHARD Ρ. Η. GREENFIELD

r:DUMBARTON OAKS JiEDIEVAL .,zιBRARY

HARVARD UNIV ERSITY PRESS CAMBRIDGE, MASSACHUSETTS LONDON, ENGLAND 2 ο 13

Copyright © 2013 by the President and Fellows ofHarvard College ALL RIGHTS RESERVED

Printed ίη the United States of America Library ofCongress Catalogi11g-in-Pιιblication Data Niketas, ho Stethatos, ca. 1000-ca. 1090. The life of saint Symeon the new theologian / Niketas Stethatos ; translated by Richard Ρ.Η. Greenfield. p. cm.-ωumbarton Oaks medieval library; 20) Greek text with English translation. Includes bibliographical references and index. ISBN 978- 0-674-05798- 2 (alk. paper) ι. Symeon, the NewTheologian, Saint, 949-1022. 2. Orthodox Eastern Church-Biography. Ι. Title. BX39 5.S9N 55 2013 270.3092-dc23 2012030 827 [Β]

Contents

Introduction

vzz

ΤΗΕ LIFE OF SAINT SYMEON ΤΗΕ NEW THEOLOGIAN

Note on the Text 385 Notes to the Text 387 Notes to the Translation 399 Bibliography

4r5

Index 4r9

2

Introduction

Symeon the NewTheologian, who lived from ca. 949 to 1022 CE, was a Byzantine mystic, a prolific writer, and a monas­ tic founder and leader who is now revered as a saint by the Orthodox Church. His reputation has grown widely in re­ cent years, to the point where he is considered by contem­ porary Orthodoxy to be one of its most influential spiritυal thinkers, sharing only with John the Evangelist and Greg­ ory of Nazianzos the epithet "the Theologian." Ιη his own time, however, Symeon was more than just a religious figu re: a member of a powerful aristocratic family, he and his work cannot be disengaged from the complex social and politi­ cal world of Constantinople during the late tenth and early eleventh centuries. Moreover, during his lifetime and indeed long afterward, a cloud of controversy and suspicion hung around him, something which tainted his reputation and prevented his work from becoming widely known until the later twentieth century. The work entitled The Life and Con­ duct ofΟιιr Father among the Saints Synιeon the New Theologian, Elder and Sιιperior ofthe Monastery ofSaint ΛιΙαmαs Xerokerkos, written by his disciple Niketas Stethatos more than thirty years after his death, may thus be consίdered interesting and important simply because of its principal subject, but it is also an unusually valuable pίece ofByzantίne hagiography in Vll

INTR0DUCTI0N

other ways, providing glimpses into the often bitter politics of monasticism and the considerable ambivalence that lay behind the construction of sanctity and the negotiation of orthodoxy at the zenith of the medieval Byzantine Empire. Ν1κΕΤΑS SτETHATOS AND H1s LιFE oF SrMEON

Niketas Stethatos, the author of The Life ofSymeon, was born early in the eleventh century, perhaps around 1005. 1 As an adolescent, probably at the monastery of Stoudios in Con­ stantinople, Niketas copied the rough drafts of work that Symeon, who was then nearing the end of his life, would send him, 2 but it was evidently not until some sixteen years later, when he was around thirty, that he was himself inspired to take up writing by two significant visionary experiences. 3 The largest and most important portion of Niketas's liter­ ary output involved the edition and publication of Symeon's numerous writings and, eventually, the composition of the present Life. l-lis other surviving work includes three Cen­ turies of chapters (which found a place in the popular and influential collection of Orthodox spiritual writings, the Philokalia),4 some theological and polemical treatises,5 and various short pieces, letters, and some liturgical composi­ tions.6 Niketas is thus now recognized as one of the most significant Byzantine theological authors and editors of the early eleventh century, although at one time he was best known to modern scholarship only as a minor character in the disputes surrounding the so-called schism of 1054, hav­ ing written a criticism of Latin ecclesiastical practices. 7 His literary output continued into his extreme old age, when, it would appear, renowned for his own asceticism8 and with vιιι

INTR0DUCTI0N

his youthful battles forgotten, he became superior of the Stoudios monastery. This would place his death before 1092; he was probably over eighty when he died. 9 As Irenee Hausherr cogently argued ίη his introduction to the original edition and French translation, internal evi­ dence suggests that Niketas composed The Life ofSymeon at the earliest ίη 1052, but more likely sometime between 1054 and his death ca. 1090. 10 Written ίη good, generally straight­ forward Byzantine ecclesiastical Greek, the Life is logically constructed, in chronological order with some asides. It seems possible that some of the miracle stories toward the end of the work, notably the segment supplied by the eye­ witness Nikephoros/Symeon, were added to an earlier ver­ sion or draft. 11 Niketas adds authority-and sometimes complexity- to his writing by including a substantial num­ ber of biblical quotations and references; he also draws upon a fairly standard range of patristic works. Ιη most ways, then, the Life is a conventional, somewhat stylized piece of hagiography. Niketas drew οη his deep k.nowledge (and editorial manipulation) of the autobiographical accounts embedded in Symeon's own works, οη some additional eye­ witness accounts ofSymeon's later life, οη traditional hagio­ graphical stereotypes, and, finally, οη his own extremely lim­ ited personal experience of his hero. 12 Ιη the Life Niketas is at pains to underline the depth of his own relationship withSymeon. 13 He describes himself as his disciple (μαθητής)14 and tries to demonstrate, by his in­ clusion in the text of a letter he received fromSymeon, that he was the latter's deliberately chosen literary trustee, 15 not merely the youthful copyist of the venerable author's work. Yet the picture is not so straightforward. As also seems clear 1Χ

INTRODUCTION

from the Life, any direct relationship between the two men can have been of only short duration and conducted largely at long distance-probably during the last three years of Symeon's life, when he was living across the Bosporus and Niketas was still a youth in Constantinople. 16 Further, by Niketas's own admission, when Symeon died Niketas for­ got about him, turning to the collection and publication of his writings only a decade and a half later. Niketas's inclu­ sion in the Life of a miracle story ίη which the deceased Symeon ίs witnessed offering advice to him about drafts of his work 17 also surely indicates the existence of suspicion _about Niketas's part in the creation of the works attributed to Symeon. 18 Symeon was still a controversial figu re de­ cades after his death, 19 and during his lifetime opponents had raised doubts about his skill with words.20 Important questions must thus still arise today concerning Niketas's actual role ίη the production of the entire corpus of Syme­ on's writing as it has survived. The real problem here is that Niketas not only wrote the Life but was also the editor of all of Symeon's surviving works. 21 Despite the willingness of some scholars to ignore or play down the issues this raises and thus to believe that Symeon's 'Όwη" writings may be distinguished from and even treated as more reliable than the Life, 22 it remains true that our present image of Symeon comes entirely through the more or less active filter of Ni­ ketas's editorial and authorial work. 23 lt is thus important to remember that the present Life ίs carefully constructed hagiography; not academic biography; and that ίη ίt the reader may be learning almost as much about Niketas as about Symeon. lndeed, more than eighty years ago, I-Iausherr drew attention to the way ίη which χ

INTRODUCTION

Niketas constructed here a careful and skillful work of apol­ ogetic, indeed polemic, designed to demonstrate Symeon's sanctity. 24 Niketas, ίη other words, wrote to convince the skeptic or, perhaps more realistically, to sustain the faith of believers in the face of criticisms still being raised by those who remaίned unconvinced of Symeon's sanctity more than thirty years after his death. 25 Ιη doing so he also drew οη earlier hagiographic models that his original readers would have been expected to recognize. 26 Before taking too much at face value, the modern reader of the Life should thus al­ ways be ready to consider the issue of Nίketas's control over the surviving record of Symeon and what effect this may have had.

SYMEON's L1FE

The early chapters of the Life record that Symeon was born, probably in 949 CE, to an aristocratic family from the village of Galati ίη Paphlagonia, some 300 miles east of Constantinople ίη north-central Anatolia. 27 Symeon's grand­ parents were well connected at the imperial court, and his unnamed paternal uncle held an influential position there as chamberlain (κοιτωνίτης). As a young boy, Symeon, whose baptismal name was almost certainly George,28 was sent to the capital by his parents to receive a suitable education.29 It would seem that he enjoyed a privileged lifestyle and came to occupy a position of quite high rank and responsibility, suitable to someone of his background and age. If the Life is to be trusted, however, he resisted attempts by his uncle to introduce him directly into the inner imperial circle, and there are indications in his poetry that he always felt himself χι

INTRODUCTION

to be something of a misfit. 30 Then, at some point while he was still a youth (perhaps when he was only fourteen, per­ haps when he was twenty), his uncle came to a violent end, possibly in 963 or 969 during one of the changes of imperial regιme. Symeon now sought admission to the venerable Stoudios monastery in Constantinople, where his spiritual father, the notable ascetic Symeon Eulabes ("the Pious," also known as "theStoudite"), resided. 31 At first the elderSym eon rejected his application to become a monk and Symeon remained in the secular world, where it appears he continued to manage the affairs of a prominent household and occupy a position ίη the administration which required regular attendance at court and travel οη imperial business. 32 The Life states that he had abandoned his secular education after the primary level, while mastering shorthand and calligraphy, but now, under Symeon Eulabes's direction, he turned his attention to the study of spiritual works and the pursuit of an increas­ ingly ascetic and contemplative mode of life. At this time Symeon experienced the first of the many ecstatic visions of divine 1ight that would profoundly mark the course of his life and characterize his mystical legacy. But the elder Symeon continued to refuse his young disciple permission to enter the monastic life. For six more years Symeon was forced (or chose) to pursue his regular occupation while de­ veloping his ascetic spirituality ίη private until Symeon Eulabes yielded and Symeon was formally admitted to the monastery ofStoudios as a novice. 33 Syrneon entered the monastery, perhaps ίη 977 at the age of twenty-seven or twenty-eight and possibly ίη response to the political upheavals at the court ίη 976. 34 Although he Xll

INTRODUCTION

now experienced a second and perhaps defining vision of the divine light,35 his stay at Stoudios was evidently brief. For a combination of reasons which seem to have included overly zealous ascetic conduct and excessive devotion to his spiritual father, as well as pressure exerted by his family, Symeon was soon expelled. 36 Symeon Eulabes now secured admission for him at the nearby monastery of Saint Mamas, where the younger Symeon was tonsured as a monk and for two years practiced and developed his asceticism and spiri­ tuality under the continuing direction of his spiritual father. At this point the superior of Saint Mamas died and Symeon, who was now about thirty-one, was elected in his place and ordained priest by the patriarch, probably in 980. 37 If Niketas's account is to be believed, Symeon took what was essentially a dilapidated and spiritually run-down mon­ astery and recreated ίt, physically and spiritually, according to his own vision of the true monastic life. 38 But not all his recruits, or those who remained from the previous regime, were happy with this new situation or with Symeon's style and message. Whatever the reason for the discontent,39 things evidently became so strained that thirty of the breth­ ren, probably a significant percentage, staged an open re­ volt, threatened Symeon with physical violence, and com­ plained to the patriarch Sisinnios Ι (996-998). 40 Symeon did his best to smooth things over and continued as superior at Saint Mamas for about another decade, until, perhaps in 1005, he resigned his position, ostensibly to focus οη his own contemplative regime and inspired writing but perhaps as a result of growing opposition. 41 Symeon Eulabes had died by this time, and Symeon was clearly determined that the memory of his spiritual father, X.lll

INTRODUCTION

one challenged by others, should not be allowed to fade. 42 Symeon's literary compositions thus included hymns, enco­ mia, and a Life of Symeon Eulabes, which were evidently in­ tended for the lavish annual celebrations he began to orga­ nize at the monastery in his spiritual father's memory. He also commissioned an icon of the deceased holy man and venerated it.43 However, for reasons that are now at least partially unclear, a senior adviser to the patriarch and for­ mer metropolitan of Nikomedia, the synkellos Stephen of Alexina, took exception to Symeon's activities and the im­ plicit sanctification of his spiritual father, or at least used this as an excuse for going after Symeon.44 Stephen, whose career spanned at least the years between 976 and 1οπ, was widely regarded as one of the preeminent scholars of his day and was respected by some (though clearly not Niketas) for his virtue and even his sanctity. 45 He was a skilled theologian who is known to have written sev­ eral theological and hagiographical works, but he was also an accomplished "astronomer,"46 as well as a skilled diplo­ mat "possessing the ability of calming rough and wild minds by persuasion."47 As such he not only was a close associate of the patriarch but also was employed οη occasion in chal­ lenging situations by the emperors John Tzimiskes and Basil Il.48 Stephen evidently pursued a number of avenues as he sought determinedly to discredit Symeon, including an awk­ ward theological trap, which the latter skillfully dodged while further antagonizing his opponent.49 Ιη the end, how­ ever, after years of persistent attacks οη Symeon Eulabes's reputation and οη the younger Symeon's veneration of him, Stephen managed to engineer condemnation of the latter. Icons of Symeon Eulabes were destroyed while Symeon was χιv

INTR0DUCTI0N

sentenced to exile, perhaps in 1009, and had his property confiscated. 50 Stephen was, however, not the only one who possessed that all-important commodity in the Byzantine world, in­ fluence. Throughout his life Symeon had evidently enjoyed strong support from members of the aristocratic and court elite to which his family belonged, and now he rallied his powerful backers behind him. Pressure was put οη the patri­ arch and the synod and Symeon was soon recalled, exon­ erated, and offered his old monastery back, as well as a bishopric and a seat οη the synod. 51 He declined such dis­ tractions, however, and returned to the small monastic com­ munity, dedicated to Saint Marina, that he was in the pro­ cess of founding at Chrysopolis across the Bosporus from Constantinople. There, despite some local opposition, he lived out the last decade or so of his life in relative peace, fully able to devote himself at last to his contemplation and writing. I-Ie could also once more foster the growing cult of Symeon Eulabes, although after his death his own cult seems to have eclipsed that of his mentor. He died οη March 12, probably ίη 1022. Thirty years later, as Niketas recounts, ίη August 1052, his remains were translated in triumph to Constantinople. 52

SYMEON's CοΝτεχτ

Symeon was perhaps fortunate that he lived through the seven decades, from the 960s to the 1020s, that in most ways represent the zenith of the medieval Byzantine Em­ pire. At the time of his death in 1022, three years before that ofBasil ΙΙ, the empire directly controlled an expanse of terXV

INTRODUCTION

ritory which embraced parts of southern Italy, almost the entire Balkans and Greece, the Aegean, Anatolia, and much of Syria; its sphere of political and cultural influence stretched even wider. Symeon's view of the world from within this ancient but still flourishing, sophisticated, and deeply cultured empire was thus very much one of Byzan­ tine supremacy. Here the traditional triumphalist under­ standing that the Christian God was supporting and guiding His people ίη His empire (while occasionally testing their faith and punishing their wrongdoings through setbacks and dissension) could be maintained without serious challenge. One aspect of the Byzantine resurgence was especially important ίη the present context: the establishment of ef­ fective control over the islands, coasts, and waters of the northeastern Mediterranean and the Aegean ίη the 960s largely put an end to the Arab piracy which had made those areas dangerous and had had a crippling effect οη the re­ gional economy. Ιη consequence the later tenth and early eleventh centuries witnessed a spurt of monastic founda­ tions. Most obvious and long-lasting was the development of Mount Athos from 963, but across the Byzantine world relative security and an increase ίη disposable wealth fueled similar patterns of monastic restoration and development. Symeon's experience at Saint Mamas of rehabilitating a rela­ tively dilapidated monastic house and at Saint Marina of founding a new one, both apparently with substantial finan­ cial support from wealthy and powerful supporters, typifies what was going οη in many other places during these de­ cades. Such growth, however, also brought questions about what constituted the ideal or even an appropriate monastic way of life. Durίng Symeon's lifetime and ίη the subsequent cenxvι

INTRODUCTION

tury, monastic founders and leaders attempted to improve and regularize the running of their establishments. Debate remains as to how unified they were in their goals, how wide­ spread or connected their attempts, how much their efforts owed to spiritual or more mundanely economic consider­ ations, and whether such activity, collectively or individually, can ever usefully be described as a "reform." But what is clear is that such attempts at improvement often met with stubborn resistance, just as Symeon's did at Saint Mamas and in the world beyond. 53 The quite rapid expansion of monasticism in this period also raised political and economic concerns and difficulties. Imperial and provincial administrators lost tax revenues and jurisdiction over considerable tracts of land, while at the otl1er end of the social spectrum the growth of monastic estates threatened to squeeze out villagers and small-scale landowners. 54 It is in this context that the verbal and physi­ cal abuse Symeon received at Saint Marina is likely best un­ derstood. 55 The vivid image of a disgruntled neighbor lob­ bing a rock through Symeon's window, within inches of his head, provides a healthy reminder that he and the many oth­ ers like him across the Byzantine world, who came subse­ quently to be revered as monastic founders and even gained a reputation for sanctity, tended to be figures of consider­ able ambivalence in their own day. 56

SYMEON'S WRITINGS AND FLUCTUATING REPUTATION

the Life, Niketas describes how, inspired by the Holy Spirit, Symeon felt an irresistible compulsion to ,vrite.57 His output was prolific, and thanks to Niketas, the great major­ ity has survived, filling more than eight substantial volumes Ιη

χνιι

INTRODUCTION

ίη modern editions. His principal works consist of his Cate­ chetical, Theological, and Ethical Discourses, his Hymns, and his Theological, Gnostic, andPractical Chapters. Most, if not all, ap­ pear to have been intended primarily for use ίη the monastic church context and are thus relatively brief or are divided into a number of shorter subsections. After his death, and despite Symeon's apparent hopes and Niketas's efforts, 58 his works did not enjoy great popularity, 59 and knowledge of them remained largely confined to a monastic readership. Nevertheless, Symeon's ideas had considerable, if sporadic, influence across the later Orthodox world, most notably οη the Hesychast movement prior to and during the fourteenth century. 60 That Symeon did not gain more widespread popular­ ity may certainly be ascribed to the controversy that sur­ rounded him during his life and persisting doubts about his orthodoxy. It is thus notable that ίη the seventeenth century, the Bollandists refused to publish The Life of Symeon ίη the Acta sanctorum on the suspicion that he was a heretic. 61 At the end of the eighteenth century a Modern Greek version was published as part of the substantial collection of Syme­ on's works assembled by the Athonite monk Dionysios of Zagora, 62 but it was not until 1928 that the original Greek text of the Life was finally published ίη full by Irenee Haus­ herr and made available to a wider audience through Gabriel Horn's French translation.63 More recently, ίη 1994, Sym­ eon Koutsas published a new edition with a Modern Greek translation.64 The publication history of Symeon's own writ­ ings is very similar, with critical editions and translations ap­ pearing only in the 1960s and early 1970s. Since then, however, Symeon not only has become well known to academics but is widely venerated, with an eνerχνιιι

INTRODUCTION

spreading cυlt ίη the Orthodox Chυrch. 65 Indeed, sυch has been the reverence for Symeon's visionary spiritυality over the past thirty years that there seems to be some danger that nuanced scholarly jυdgment of him may be overwhelmed by the tide of faith. Even doυbts perh ap s implicit ίη the name "the New Theologian," by which Symeon is now generally known, appear to be ίη danger of being forgotten.66 This shoυld remind the reader of the present volυme that Niketas's goal was to compose a work of hagiography, not biography. It was a work written aboυt a controversial sub­ ject and ίη a distinctly polemical and apologetic tone, by a man who devoted mυch of his life to having Symeon recog­ nized as a divinely inspired holy man. While οη one level ίt may thus provide a rich source of interest to those seeking enlightenment aboυt one of the great spiritual fathers of the Orthodox Church, ίt may at the same time also afford, for the academic, not only fascinating and lively glimpses of the social and religious history of this important period in Byz­ antine history, but also some sharp insight into the complex and often distinctly mυrky process by which orthodoxy was negotiated ίη the Byzantine world.

ΝοτΕ ΟΝ ΤΗΕ TRANSLATION

The present translation of The Life of Saint Symeon the New Theologian is the first ίη English, although a few short pas­ sages have appeared ίη a number of works οη Symeon and ίη various collections. 67 The original version of the Life has to this point been available to those unable to read Greek or Slavonic only ίη the parallel French translation of Gabriel l-Iorn which accon1panied Hausherr's text. 68 As early as 1790, Dionysios of Zagora published a paraphrased transla-

xιx

INTRODUCTION

tion in Modern Greek at Venice (with a second edition pub­ lished at Syros in 1886); this was reproduced in a number of nineteenth-century collections. Koutsas's edition also in­ cludes an excellent Modern Greek translation. My aim in the present translation is to make the Life available to both a general and a specialist audience in clear, readable, contem­ porary English that will stand the test of time. While col­ loquialisms have thus been avoided and Ι have attempted to remain faithful to the Greek, Ι have steered away from an overliteral adherence to its constructions, and hence an archaic English style, by breaking up long sentences, for example, and using names more frequently than in the original. Ι have created English titles at the beginning of each new section to help orient the reader. Direct quota­ tions from the Bible and Church fathers are italicized in both Greek text and English translation; biblical citations are referenced in the Greek text, patristic citations in the Notes to the Translation. Passages which clearly reflect bib­ lical language but do not quote directly are not italicized, but are referenced in the Greek text.

This volume would not have been possible without the en­ couragement and very real help of a number of people. My first debt is to Alice-MaryTalbot, the series editor, who not only suggested that Ι undertake the project ίη the first place but has been the source of innumerable corrections and helpful suggestions during every aspect of its preparation. Ι am likewise indebted to Derek Krueger for carefully read­ ing the translation, proposing numerous improvements, and providing many helpful references. While remaining errors and infelicities are, of course, my own, without the benefit χχ

INTRODUCTION

of their great and generously shared erudition this would be a far less accomplished piece of work. Ιη practical terms Ι would lίke to thank Noah Mlotek for his skillful assistance with preparation of the electronic Greek text. My own scholarship will always be illuminated by that of Philip Sher­ rard and Donald Nicol, and my thanks are also due to John Smith at Christ's Hospital, who not only managed to teach me some Greek but first took me to the land itself. Above all, however, 1 need to thank, first, Anne Foley, my wife, not only for her careful reading of the drafts and her help οη many occasions ίη finding the right word, but for her pa­ tient endurance ίη listening for years to my ramblings about Symeon, Nίketas, Lazaros, and many others far distant ίη time and place from the ancient Argolid; and second, my daughters,Justine and Emilienne, who have always filled my world with light. Το them this volume is dedicated. R. Ρ. Η. G. Κingston, Ontaήo February 2012 Νοτεs 1 Darrouzes, Nicetas, 8. Hausherr, Vie, xxiii, suggests 1000. 2 Life of Synιeon, Chaps. 131-33 (hereafter cited by chapter number). 3 Chaps. 133-35, 140. 4 On the Practice of the Virtrιes, On tl1e I1111er Nattιre ofThings and on the Pιιri­ fication of the l11tellect, and On Spirittιal Knowledge, Love, αιιd the Perfictίon of Living, Patrologia Graeca 120.851ff; The Pl111okalia, trans. G. Ε. Η. Palmer, Ρ. Sherrard, and Κ. Ware, vol. 4 (London, 1995), 76-174. 5 The trilogy On the Sοιι!, On Paradise, and On the A11gelic and Ecclesiastical 1-Iierarchy, Darrouzes, Nicetas, 56-365; On the Li11ιits of L[fe, ibid., 366-4ΙΙ; Against the Jews, ibid., 412-43; On the Girdles of Stoιιdite Deacons, ibid., 9, 13, 486-95 (cf. also Κrausmϋller, "Stoudios and St. Mamas," 69-70); and the ΧΧ1

INTRODUCTION

unpublished Against the Aπnenians. Although his words do not survive, Niketas also took the emperor Constantine ΙΧ Monomachos publicly to task for his moral conduct; see 1. Thurn, ed.,Joh11 Skylitzes, Synopsis Histo­ rion (Berlin, 1973), 21.7 (interpolation), 434;John Skylitzes. Α Synopsis ofByz­ antine History, 8π-rο57, trans.J. Wortley (Cambridge, 2010), 409. 6 Οη the latter see Κrausmilller, "Private vs. Communal." He is also known to have written some other pieces that did not survive, including his early works οη Symeon and a longer version of the Life; see Chaps. 113, 150. Οη his work in general, see Darrouzes, Nicitas, 11-14 and Koutsas, Life, 20-22. For discussion of his theology and spirituality, see Darrouzes, Nicέ­ tas, 25-39; also Hausherr, Vie, xxv-xxxvii. 7 Α. Michel, Hιιmbert ιι11d Kerullarios, �ellen und Studien zum Schis,na des ΧΙ.Juhrhιιnderts, vol. 2 (Paderborn, 1930), 322-42. 8 Skylitzes; see above, η. 5. 9 Darrouzes, Nicitas, 10, 444; cf. Κrausmuller, "Private vs. Communal," 309-10.

Hausherr, Vie, xvi-xxiii; cf. also Koutsas, Life, 19. 11 Chaps. 116-27. 12 Hausherr, Vie, lvii-lxvίi. Cf. Κrivocheine's comments, Catechetical Dis­ courses, vol. 1, 16, and Alfeyev's development of them, St. Sy111eon, 27-28; also Koutsas, Life, 30-32. Hausherr discusses at some length Niketas's compo­ sίtίonal process in regard to Symeon's wrίtten response to Stephen's tricky theologίcal question (see below), whίch is preserved ίη two different ver­ sions asHymn 21; see also Koder, Hymns, vol. 1, 47- 50. 13 Chaps. 131-33. 14 Chap. 130 ; γνήσιον μαθητην, Chap. 149. 15 Chaps. 132-33. 16 Hausherr, Vie, lvi-lvίi. There appears to be ηο basίs for the assertion that Niketas frequently visίted S ymeon; see Κrίvocheine, Light of Christ, 61; cf. also Koutsas, Life, 16. 17 Chap. 150. 18 Cf. here Κrivocheίne's comments οη this episode, Catechetical Dis­ courses, 60-61. 19 Chap. 140. 20 Chaps. 74-78.

10

So, for exarnple, the well-known passages concerning "George" in Cat­ echetίcal Discourses, 22. 21

χχιι

INTRODUCTION

22 So Alfeyev, St. Sy111eon, 28; McGuckin, "Symeon the NewTheologian," 27 (cf. 19 η. 4); 17-18, cf. 31-32. 23 See Marc Lauxtermann, review of Α. Markopooulos, ed., "Τέσσεpα κεlμενα Ύtα την ποlηση του Συμεών του Νέου ΘεολόΎου," Byzantina Sym111eikta 19 (2009): 292, commenting οη Koder, ''Ο Συμεών ο Νέος." 24 Hausherr, Vie, xxi, lxvii. 25 Cf. McGuckin, "Symeon the NewTheologian," 17. Ιη contrast Koutsas, Life, 24, suggests that we could not have a better biographer for Symeon than Niketas. 26 For example, Nίketas clearly had the model of the life ofTheodore the Stoudite in mind: Koder, ''Ο Συμεών ο Νέος," 4-6. 27 Although its outlines are clear, establishing the precise chronology of Symeon's life is fraught with difficultίes and has been the subject of some debate. See, e.g., Hausherr, Vie, lxxx-xci; Κrivocheine, Light of Christ, 5558; Koutsas, Life, 33-37; McGuckin, "Symeon the NewTheologian," η-32; Turner, Spiritιιal Fatherhood, 16-36; Alfeyev, St. Syπιeon, 27-42. The alter­ native dating fust proposed by Panagiotes Chrestou, Νικήτα Στη θάτου μυστικ:α συγγράμματα (Γhessalonica, 1957), has been widely criticίzed. 28 See above, η. 21. 29 McGuckin, "Sym eon the New Theologian," 18, dates trus to 960. Οη his education seeTurner, Spiritual Fat/Jerhood, 37-39. 30 Koder, ''Ο Συμεών ο Νέος," 3; compare McGuckin, "Sym eon the New Theologian," 18. 31 Cf. McGuckin, "Symeon the NewTheologian," 19. Further οη Sym eon EuJabes, see Alfeyev, St. Symeon, 19-27, 102-15; cf. Hausheπ, Vie, xxxviii-li. 1-Iis Asceticrιl Discoιιrses are edited by rlilarion Alfeyev and Lou.is Neyrand, Syιneon le Stιιdite, Discoιιrs rιscetiqιιes, SC 460 (Paris, 2001). 32 Catechetical Discoιιrses, 22; chap. 6. Cf. McGuckin, "Symeon the Νe\ν Theologian," 19;Turner, SpiritιιalFatherhood, 24-27. 33 Chaps. 6-11. 34 Hausherr, Vie, lxi, lxxxvii; McGuck.in, "Symeon the Νe,ν Theologian," 22-23. 35 So McGuckin, "Symeon the New Theologian," 20-22. 36 Chaps. 16-17, 21; Hausherr, Vie, LΧΧλ.'"ΧΥiί; Turner, Spiritιιal Fatherhood, 30-31; cf. McGuckin, "Symeon the NewTheologίan," 24. 37 Chaps. 29-30. There are issues \.Vith the datίng at this point. Cf. McGuckin, "Symeon the Ne,vTheologίan," 24-25.

χχιιι

INTRODUCTION

38 Chaps. 34-35. Cf. the interpretation of McGuckin, "Symeon the New Theologian," 26. Οη the monastery's subsequent history, see R. Janin, La giographie ecclisίastiqιιe de l'e11ιpire byzantin, 1: Le sίege de Consttιntinople et !e patrίarcat oecu1ni11ίqιιe, 3: Les iglises et !es monasteres, 2nd ed. (Paris, 1969), 314-1 9. 39 See here McGuckin, "Symeon the New Theologian," 27, 33; cf. Kraus­ mϋller, "Stoudios and St. Mamas," 85. 40 Chaps. 38-39. For a rather different interpretation, see McGuckin, "Symeon the New Theologian," 28. Οη factionalism, see Catechetica! Dis­ cotιrses 4, ll.247-83, 334-38, and also Κrausmϋller, "Stoudios and St. Ma­ mas," 72-73. 41 Chap. 59. Koder, 'Ό Συμεών ο Νέος," 6, suggests his resignation was connected with his condemnation by the synod, as does McGuckin, "Sym­ eon the NewTheologian," 30. 42 For a brief discussion of the issues, see Alfeyev, St. Sy,neon, 21-27. 43 Chap. 72. 44 Hausherr discusses this at length, Vte, lxvii-lxxx. See also Alfeyev, St. Sy1neo1ι, 39 η. 131; McGuckin, "Symeon the NewTheologian," 29. 45 Hausherr, Vte, lii, and in general οη Stephen, li-lvi. See further Dirk Κrausmϋller, "Religious lnstruction for Laypeople ίη Byzantium: Stephen of Nicomedia, Nicephorus Ouranos, and the Pseudo-Athanasian Syntagnιa ad qιιe11dam po!iticum," Byza11tio11 77 (2007): 239-50. 46 Leo the Deacon, Leonis Diaconi Caloiinsis historiae libri dece111, ed. C. Β. Hase (CSHB Βοηη, 1828), 169; Alice-Mary Talbot and Denis Sullivan, trans., The History ofLeo the Deacon: Byza11ti11e Mi!itary Expansion iιι the Tenth Ceιιttιry (Washington, D.C., 2005), 211-12. 47 Skylitzes, Synopsis (as in η. 5), 317; Skylitzes, trans. (as in η. 5), 301-2. 48 See the two previous notes. 49 Chaps. 75-77 and Hymn 21, liymιιs, vol. 2, 130-69; cf. vol. 1, 47-50, and Hausherr, Vte, lxiii-lxvii. For the long-term importance of this document, see McGuckin, "Symeon the New Theologian," 29. Οη its theology, see Alfeyev, St. Syπιeon, 151-54. 50 Chaps. 87-99. 51 Chaps. 100-104. 52 Chap. 129. 53 See above and McGuckin, "Symeon the NewTheologίan," 32-35. 54 As, for example, Basίl II's Nove! of 996 clearly suggests. For an EngXXIV

INTRODUCTION

lish translation of the relevant paragraph, see Ρ. Charanjs, "The Monastic Properties and the State ίη the Byzantine Empire," Dumbarton Oaks Papers 4 (1948): 63-64. 55 Chaps. 110, 112, 123-24. 56 See, for example, Richard Greenfield, "Shaky Foundations: Opposi­ tion, Conflict and Subterfuge ίη the Creation of the Holy Mountmn of Galesion," in Peter Soustal, ed., Hei!ige Berge und Wiisten: Byzanz ιιnd sein U,nfeld (Vienna, 2009), 25-40. 57 Chap. 131; cf. 111. 58 Chap. 132. 59 Symeon is, for example, absent from the Synagoge of Paul of Evergetis: John Wortley, "The Model and Form of the Synagoge," in 1\11. Mullett and Α. Κirby, eds., \f/ork and \f/orship at the Theotokos Evergetis 1050-1200 (Bel­ fast, 1997), 166-77; Joseph Munitiz, "Writing for the Heart, the Spiritυal Literature of Byzantium," ίη Paul Stephenson, ed., The Byzantine World (London, 2010), 250, 254. 60 Hausherr, Vie, χj-χjί. For Symeon's influence in Russia and οη later Or­ thodoxy, see Alfeyev, St. Sy111eon, 276-83. 61 Hausherr, Vie, vii. 62 See Hausherr, Vie, ii; Alfeyev, St. Symeon, 281. Ταιs version was translated into Russian and Romanian ίη the nineteenth centυry; see Hausherr, Vie, vi. 63 Hausherr, Vie; οη earlier publication projects that never came to frui­ tion, see ίχ. 64 Symeon Koutsas, .Ά-rιος Συμεών ο Νέος Θεολόrος (Nea Smyrne, 1994). 65 Alfeyev, St. Sy111eon, 286. 66 Alfeyev, St. Sy111eo11, 1. Note that he appears in the Oxford Dictionary of Byzantitιm, ed. Α. Kazhdan et al. (New York, 1991), s.v., only as Symeon the Theologian. For further summary of the discussion, see Turner, Spiritιιal Fat/Jer/Joocl, 36 η. Α. Ιη contrast, cf., e.g., the introductory note on Symeon in the English translation of the Philokalia, 12-13, and numerous official Orthodox websites. 67 So Alfeyev, St. Sy111eon; Κrivocheine, Light of Christ; Deno J. Geanakop­ los, Byzantiu,11, Chιιrch, Society, and Civί!ization Seen throιιgh Contemporary Eyes (Chicago, 1984), 182. 68 For the Slavonic translation, made ίη the early nineteenth century, see Alfeyev, St. Sy1neo11, 283. XXV

ΤΗΕ LIFE OF SAINT SYMEON ΤΗΕ NEW THEOLOGIAN

Βίος καl πολιτεία τοϋ έν άγίοις πατρος ήμών Συμεών τοϋ νέου Θεολόγου, πρεσβυτέρου καl ήγουμένου μονης τοϋ άγίου Μάμαντος της Ξηροκέρκου. Εύλόγησον πάτερ.

Ι

Χρήμα θερμόν άρετή, καί δεινόν μέν έμφυσησαι τοϋ πόθου τους άνθρακας καl πϋρ αύτόχρημα την ψυχην άπ­ εργάσασθαι, δεινόν δε πτερωσαι νοϋν άπο γης καl προς ούρανους έπαραι τ γήρει μου· ίδου γαρ ώς όρ�ς το τέλος των ή μερών μου έγγύς, καl ό

καιpός ού μακραν της

έμfjς άvαλύσεως [2 Tim 4:6} δτε ούν έν τ4> τάφψ καλύψεις το σωμά μου, τότε βάδιζε ένθα αν βούλη και πορεύου όδον ην αν έθέλης- τα νυν δε μη έπιπολυ τ4> χωρισμ4> σου λυπησαί με θελήσης- οίδας γαρ δτι σε μόνον βακτηρίαν τού γήρους μου και της έμης ψυχης παραμύθιον κέκτημαι· δθεν και την σην στέρησιν θάνατον οίκείον λογίζομαι." Ταύτα και τούτων πλείονα έ'λεγεν ό πατ11ρ λιβάδας κατα­ φέρων δακρύων. Ό δέ γε υίος ώς ύπερβας ήδη της φύσεως τους θεσμους και τον ούράνιον Πατέρα άντι τού έπιγείου προτιμησάμενος- "Άδύνατόν μοι," έφη, "το παραμεϊναι τού λοιπού ύπάρχει τ4> βίψ, πάτερ, καν προς βραχυν χρόνον,

22

SECTION Ι

transformed so that from that time οη he used to see every human face, every beauty, and every living thing as actually being dead.

Chapter8 Then the time came for Syrneon's departure for the cap­ ital. His father was powerless to deter him from his divine intention, despite leaving ηο stone unturned, but when he saw that Symeon was eagerly preparing for his journey he took him aside and began to plead tearfully with him. "My child, please don't leave me in my old age. The end of my days is near, as you see, and the time of my passing isn't far off. When you've buried my body ίη the grave, then you may go wherever you want and travel whatever road you wish. But for now you surely don't want this separation from you to grieve me so, when you know that you alone are the staff of my old age and the comfort for my soul; for I think that los­ ing you will be the death of me." Symeon's father said these words and many more while he shed streams of tears. But his son, who had already transcended the bonds of nature and preferred the heavenly Father to his eartWy one, said, ''lt's impossible for me to continue ίη this kind of life ίη the future, father, even for a short time, for we do not kno,v

23

LIFE OF SAINT SYMEON

ού γαρ οϊδαμεν τl τέξεται ή έπιοϋσα {Prov 3:28, 27:1), καl το προτιμήσασθαι αλλο τι της τοϋ Ι δε κατερχομέν� προς την ίδίαν κέλλαν-ώ της ταχείας Θεοϋ άντιλή,fιεως [cf. Ps 21(22):19}!-πρώϊμον άνα­ τέλλει το φως καi δη α'ίφνης φως άνωθεν αύτον πεpιέλαμ­ ,fιεv {Act 26:13} άστραπft δμοιον, δ καi περιδραξάμενον τοϋ νοος αύτοϋ καi δλον συναρπάσαν αύτον ήδυτάτης εύφρο­ σύνης πεπλήρωκεν· ή δε πτεροί προς έρωτα Θεοϋ πλείονα την έκείνου ψυχήν, καi τft ζέσει τοϋ Πνεύματος έν συντε­ τριμμένη καρδί� προσπίπτει Θείi> καi την εύχαριστίαν έξομολογούμενος άπονέμει, και δη γίνεται θαϋμα φρικτον έπ' αύτίi> κάτω κειμέν� και κλαίοντι· αμα γαρ τci> προσπε­ σεϊν αύτον τψ Θεψ και ίδου φωτοειδη νεφέλην [cf. Mt 17:5) δλον έπιπεσοϋσαν αύτψ έθεάσατο νοερώς, πασάν τε ήδο­ νην και γλυκύτητα έμποιήσασαν αύτοϋ τft ψυχft και έμπλή­ σασαν θείας χάριτος, τοϋ δε σαρκικοϋ φρονήματος το γεώδες πάχος είς τέλος άπολεπτύνασαν.

20

Έντεϋθεν ούν έπί πλεϊον τft πρός τόν πατέρα πίστει προέκοπτε και τοϊς εμπpοσθεν έπεκτείvετο {PWp 3:13} προς γαρ τον πόθον της φανείσης αύτψ όψεως δλως έκκρεμα­ σθεlς άένναον έκτήσατο την κατάνυξιν. Έδόθη δε44 αύτψ καi λόγος έκεϊθεν σοφίας καl γνώσεως, ώς πάντας θαυμά­ ζειν έπl τft συνέσει καl τοϊς λόγοις αύτοϋ καl οϋτω λέΎειν έκπληττομένους "Πόθεν ή τοιαύτη τούτ41 σοφία {Mt 13:54}

46

SECTION 2

But as soon as Symeon was back in his own cell-oh, how swift is God's aid!-it grew light ahead of time, for α light from above suddenly shone around him 1ike lightning. This took hold of his mind and completely carried him away, fill­ ing him with the sweetest gladness. It uplifted his soul even more in its intense longing for God, and with the boiling heat of the Spirit ίη his contrite heart, he prostrated himself before God, confessing his gratitude and giving thanks. And while he was lying there weeping, an awesome wonder befell him. For at the same moment as he prostrated himself be­ fore God, behold, he saw with his intellect a hright cloud de­ scending upon him. It produced an exquisite pleasure and sweetness ίη his soul, filling it with divine grace, and it com­ pletely refined the earthly so1idity of his corporeal thought.

Chapter20 After this Symeon developed even more faith in his spiή­ tual father and strained forward to what lies ahead. For he was so completely obsessed with longing for the vision that had appeared to him that his contrition became ceaseless. He also received from it such wisdom and knowledge ίη his speech that everyone was amazed by his intelligence and his words and they were thus astonished and said, "Where did this

47

2

LIFE OF SAINT SYMEON

καl γνώσις παιδείαν μη μεμαθηκότι την θύραθεν;" Άλλ' έ'λαθεν αύτους δτι Σοφία ων ό Θεος καl Γνώσις τελεία, έν οΙς άν περ�πατήση καl μονην ποιήση [cf. John 14:23; Col 1:9-10}, σοφίας καl γνώσεως άπορρήτου πληροί τους μετ, , - ' , - , � , , οχους αυτου και παντων σοφων και ρητορων σο φ ωτεpονς [Prov 30:24) ώς τους αύτοϋ μαθητας καl άποστόλους έργά­ ζεται. Ού μόνον δέ, άλλα καl έπl τft ταπεινώσει καl τft διηνεκεί κατανύξει αύτοϋ έξεπλήττοντο απαντες- είς τοσ­ οϋτον γαρ ϋψος αύτον ή σύντονος άσκησις δι' όλίγου άνα­ δραμείν άπειργάσατο, ώς ύπερελάσαι καl αύτους τους έγχρονίσαντας έν τοις άγώσι της άρετης καl γενέσθαι τοϋτον έκείνων45 διδάσκαλον κατα τον μέγαν Δανιηλ τον προφήτην, καl τοϋτο γvώσεται πας ό βουλόμενος έξ ων παρ' έκείνων έρωτώμενος άντέγραφεν αύτοίς καl ταίς έπι­ στολαίς κατέπληττεν ύπερβαλλόντως αύτούς.

21

Άλα γάρ ού πολύ τό έν μέσιι,, και οϋτω βλέποντες , , - αρετων , , - και' τη- προς τον πατερα αυτον τη- προκοπη- των '

'\

πίστει έτι μαλλον έπεκτεινόμενον οί βασκαίνοντες, προσ­ ελθόντες τci> ήγουμέν� έμφυσωσι δεινότερον46 κατα τοϋ άνδρος τους άνθρακας τοϋ θυμοϋ αύτού. Ό δε έπεl προσ­ καλεσάμενος τον γενναίον είς λόγους συνηλθεν αύτci>, καl τούτο μεν ύποσχέσεσι, τούτο δε καl άπειλαίς εσπευδεν

48

SECTION 2

man get such wisdom and knowledge, when he hasn't had a secular education?" But they were forgetting that God, be­ ing Wisdom and perfect Knowledge, fills with ineffable wis­ dom and knowledge those with whom He lives and makes His abode, and He makes those who partake ίη Him wiser than all the wise men and teachers of rhetoric, as He did His disciples and apostles. They were also all astonished not only by this but also by his humility and his ceaseless contrition, for his intense asceticism resulted ίη his rising, ίη a short time, to such a high level that he even surpassed those who had spent a long time striving for virtue, and he became their teacher like the great Daniel the prophet. 22 Anyone who wishes may understand this from his written responses to questions, for he completely astounded them by his letters.

Chapter 21 Not long afterward, however, those who were jealous of Symeon went to the superior and fanned the embers of his anger toward him more fiercely, because they saw that he was still making progress ίη the vίrtues and developing even more faith in his spiritual father. The superior summoned the noble Symeon and had a conversation with him during which he strove, partly by promises, partly by threats, to

49

LIFE OF SAINT SYMEON

άποσπάσαι αύτον του διδασκάλου καl προς έαυτον έπι­ σπάσασθαι· ήν γαρ φθόνον έχων ώς ούκ ώφελε κατ' έκεί­ νου του μεγάλου γέροντος ό προεστώς. Ώς47 εlδε το φρό­ νημα του Συμεών άταπείνωτον καl της προς τον γέροντα πίστεως άμετακίνητον, ήττηθεlς τft πυκνότητι καl σοφίg τών λόγων αύτου έκέλευσεν εύθυς καl έξωθουσι τον μα­ κάριον της μονης.

22

'Ιδωv ούν τόν φθόνον ό μέγας έκεϊνος πατή p τοϋ ήγου­ μένου καl τών λοιπών, λαβών τον έαυτου μαθητην φοιτ� προς Άντώνιον έκεϊνον τον τηνικαυτα τft άρετft περιβόητον ηγουμενον οντα της αγχου παρακειμενης μονης του άγίου Μάμαντος, καl τούτψ ώς θησαυρον τών καλών παρατίθεται τον Συμεών. Τί δαί; Ήρέμησε ποσώς έπl τού­ τοις ό Πονηρος καl ύφηκε του φθόνου καl των κατα του άνδρος πολέμων; Ούδαμως! Άλλ: έγείρει πάλιν τον κατα σάρκα τούτου πατέρα καl τών της συγκλήτου τινας καl σπουδην τίθενται κωλυσαι του μη άποτάξασθαι τci> κόσμψ καl τοϊς έν κόσμψ {cf. Lk 14:33] τον Συμεώνην. Άλλ: ό ι

,

,,

-

,

-

50

ι

-

-

SECTION J

distance him from his teacher and win him over to his side·' for the abbot was envious, as he should not have been, of the great elder. But when he realized that Symeon's mind was not going to be changed and that his faith in the elder was immovable, defeated by the shrewdness and wisdom of Symeon's words, he gave immediate orders to expeI the blessed one from the monastery.

3. Symeon's Life and "Work as Monk and Superior at Saint Mamas

Chapter22 W.en that great spiritual father [Symeon Eulabes} saw the envy of the abbot and the others, he took his disciple and went to see Antony, who was renowned at that time for his virtue and was superior of the nearby monastery of Saint Mamas. 23 I-Ie entrusted Symeon to this man like a treasury for a1l that is good. Then what? Did the Evil One keep quiet for a while after this and give up his envy and his attacks οη Symeon? Certainly not! For now he stirred up his natural fa­ ther again and some members of the senate and they tήed to prevent Symeon f rom renouncing the world and those in the world. But the noble athlete of Christ remained

51

LIFE OF

SAINT SYMEON

γενναίος άθλητης του Χριστού άκατάσειστος καl άταπεί­ νωτος έμενε πυρπολούμενος τψ έρωτι του Θεού.

23

Διο

καi τιϊ, κατά σάρκα έπιστέλλει πατρl λόγους οi}ς έκεΤνον εδει πρός τόν υίόν έπιστέλλειν καl νουθετεΤν μηδεν της άγάπης προτιμάν του Χριστού. ΆλΚ ένταυθα γενο­ μένψ πάλιν άλλη τις θεοσημεία γράφοντι αύτψ έπιφαίνε­ ται· ώς γαρ έγραψε τψ πατρl τα της παραινέσεως θέλων διδάξαι αύτόν πώς δει γράφειν πρός άνδρας άγίους συν­ έιρε καl τούτο· "Την δε πρός τόν αγιόν μου πατέρα έπι­ στολην οϋτως έπιγράψεις-" καl συν τψ λόγψ-ώ των καινών σου μυστηρίων, Χριστε Βασιλευ!-α'ίφνης ούρανό­ θεν έπέλαμψεν αύτψ φως άπειρον καl οίονεl την στέγην του δώματος4 8 διασχόν καl χαράς άφάτου καl ήδονης πά­ λιν έπλήρωσεν αύτου την ψυχήν, ώς τψ άπλέτψ του φωτός έκείνου49 καl τόν φαίνοντα λύχνον (νυξ γαρ ήν) είς απαν άμαυρωθηναι. Καl ίδού έκ του θείου φωτός έκείνου φωνή ταύτα λέrουσα {Mt 17:5)- "Τψ άποστόλ� καl μαθητft του Χριστού καl μεσίτη καl πρέσβει ήμών τα πρός τόν Θεόν." Ταύτα ώς ηκουσε παρ' έλπίδα50 πάσαν ό Συμεών έξέστη τfί διανοίq, {Gen 45:26) καl τα αίσθητήρια εφpιξεν {Dn 7:15)­ έξώμνυτο γαρ τόν έπιφανέντα αύτψ Θεόν, δτι "Τψ θείψ φωτl δλος," φησί, "καταυγαζόμενος καl λιβάδας καταχέ­ ων51 δακρύων ώσπερ τινος ήσθόμην έτέρου κουφίζοντός 52

SECTION

3

unshaken and invincible, inflamed with his intense longing forGod.

Chapter23 S ymeon thus wrote his natural father a letter (one that he should have been sending to his son), warning him to value nothing above the love of Christ. But at the very moment he was doing this, he received another sign fromGod while he was ίη the act of writing. For as he was writing words of ad­ vice to his father, wanting to explain to him how he should write to holy men, he added, ''You shoώd address the let­ ter to my holy father as follows." But at those words-oh, how strange are your mysteries, Christ the Κing!-an all­ encompassing light suddenly shone οη him from heaven. lt seemed to pass right through the roof of the building and ίt again filled his soul with ineffable joy and pleasure. The light was so immense that the lamp that was burning (for ίt was night) could ηο longer be seen at all. And lo,from that divine light α voice said these words: "Το the apostle and disciple of Christ, to our mediator and ambassador toGod." When he heard these words so unexpectedly, Symeon lost coιztrol ofhis mind and his senses shuddered For he used to swear by the God who had appeared to him that, as he said, "while I was completely illuminated by the divine light and shedding streams of tears, 1 felt as if someone else was lifting up my

53

LIFE OF SAINT SYMEON

μου την χεϊρα καl προς το γράφειν συνωθοϋντος καl καθ­ οδηγοϋντος αύτήν· ού γαρ συνεχωρούμην αίσθητώς όραν δτε την άνωθεν ρηθεϊσαν έπιγραφην εγραφον."

24 Έπεί δέ τόν μαθητήν δ καλδς ποψι)v [John 10:π, 14] συνεχέστεροv έπεσκέπτετο καl δλον αύτον τψ θεί� πυρ­ πολούμενον ερωτι καl τft έπιθυμί� του άγίου σχήματος φλεγόμενον κατεμάνθανεν, άποκείρει καl τον χιτώνα της εύφpοσύvης [Is 61:10] αύτψ περιτίθησι. 'Εντεύθεν είς άγώνας μείζονας των προλαβόντων ό θερμος είς άρετην Συμεών ύπεισέρχεται καl ζώννυται μεν έν φρονήσει νοος την όσφυν τfί της σωφροσύνης52 ζώνη καl της άνδρείας, α1ς έξ άπαλών όνύχων συνηυξήθη τε καl συνέζησεν. Άπτε­ ται δε των τελειοτέρων έργων της δικαιοσύνης καl των άλλων πάντων, σχολάσας μόνη προσευχft καl ήσυχί�, καl τfί μελέτη των θείων53 έαυτον δίδωσι καl συνάπτεται Θεψ τελεώτερον έν φωτl θεωρίας, φ καl προ της χρίσεως εζη καl ύφ' ου δαψιλώς άπο σπαργάνων έλάμπετο.54

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hand and pressing οη it and guiding it to write; for Ι was physically unable to see when Ι was writing the form of ad­ dress spoken from above."

Chapter24 W.en the good shepherd [Symeon Eulabes], who used to visit his disciple quite frequently, observed that he was completely inflamed with his intense longing for God and burned with desire for the holy habit, he tonsured him and dressed him ίη the rohe ofgladness. From then οη Symeon, who was so ardent for virtue, entered into even greater contests than before. With his intellectual understanding he girded his loins with the girdle of self-control and courage, virtues that he had developed and lived by from his early childhood. And he tackled the more advanced works of righteousness and all the other virtues. Spending his time only ίη prayer and spiritual solitude, he gave himself up to the study of the divine scriptures and drew closer to God ίη the light of his meditation, 24 in which he had lived even before he was anointed, and by which he was abundantly illuminated from infancy.

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25 Τοίνυν καl δίαιτα μέν ήν αύτij, ήμεpήσιος είς άκρον έκκαθαρθέντι δ ζωοποιος άρτος καl το αίμα το τίμιον του Χριστού καl βοτάναι των έδωδίμων καl σπέρματα. Τού­ τοις γαρ συνείχε την ζωην του σώματος έαυτου, μηδενος έτέρου πλην των κυριακων κατά γε τας έξης της έβδομά­ δος ήμέρας μεταλαμβάνων, έν δε ταϊς των έορτων ήμέραις τοϊς άδελφοϊς συνεκοινώνει τραπέζης έν κατηφείq προσ­ ώπου καl διηνεκεϊ κατανύξει, είτα εύχαριστων συνανίστα­ το καl φεύγων είς την κέλλαν εκλειεν έαυτψ τας θύρας καl ϊστατο είς προσευχήν. Είτα μικρον άναγνους μετελάμβανε μικράς άναπαύσεως κατακλινόμενος είς την γην· ού γαρ ήν αύτψ κλίνη καl στρώματα καl άλλη τις ύπηρεσία σω­ ματική, άλλα κλίνη μεν αύτψ έστρωμένη ψιάθψ καl κωδίψ φιλοτίμως το έδαφος ήν, δπερ ούδε καθ' έκάστην είχεν αύτον έπ' αύτψ κείμενον, έν γαρ κυριακft καl έορτft έπι­ σήμψ αϋπνον είχεν αύτον ή κέλλα άπο έσπέρας εως55 πρω­ ίας καl ούδ' οϋτως ώς ό μέγας έκεϊνος Άρσένιος μετελάμ­ βανεν ϋπνου, άλ'Κ εύθυς αύγάζοντος του ήλίου είς εύχην ϊστατο δάκρυσι θερμοτάτοις ύπεραντλούμενος- ούδεν γαρ ετερον της του Θεου όμιλίας έτίθετο προτιμότερον. Καl του μη ρίψαι pijμa άprov [Mt 12:36] δια πολλης είχε σπου­ δης- ftδει γαρ άκριβως, δτι καl της δοκούσης έλαχίστης έντολης του Χριστού ή παράβασις ού μικρον τft ψυχft τον κίνδυνον έν τψ μέλλοντι προξενεί.

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Chapter 25 "Wi.en he reached this degree of purification, his daily diet consisted of the life-giving bread and precious blood of Christ together with vegetables and grains. With these he sustained life ίη his body, taking nothing else on all the days of the week except Sundays. On feast days he would join the brothers for the refectory meal with his face averted and with ceaseless contrition. Mter the thanksgiving, he woώd get up with them and escape to his cell, where he woώd shut the doors upon himself and stand in prayer. Then, after read­ ing for a while, he would take a little rest, lying down on the ground. For he had no bed, or bedclothes, or any other phys­ ical comfort; instead his bed, lavishly made up with a rush mat and a sheepskin, was the .floor! And he did not even lie οη that every night, for on Sundays and major feast days he woώd stay awake ίη his cell from dusk until dawn. Even then he would not partake of sleep, as the great Arsenios did, 25 but would stand ίη prayer as soon as the sun rose, drenched in the most fervent tears. For nothing was more precίous to him than conversing with God. He also took great care not to utter α careless word, for he knew very well that even the transgression of the seemingly least important of Christ's commandments would constitute a significant danger for his soul in the future.

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2.

, Ην ούν ίδειν αύτον ώς έν σταδίψ καθ' έκάστην ήμέραν εύψύχως καl έν ζέοντι πνεύματι τρέχοντα τον δρόμον τών έντολών {cf. Ps. π8(π9):32} τού Χριστού προς μηδένα τών άνθρώπων έπιστρεφόμενον, ολον προσοχης, ολον θέρμης πεπληρωμένον του Πνεύματος καl ολον θείων άποκαλύψεων καl έλλάμψεων. 'Ένθεν τοι καl πα.σαν μεν την ήμέραν έγκεκλεισμένον ό καρτερικώτατος είχεν έαυ­ τον έν τft κέλλη καl το παράπαν άπρόϊτον. Είργάζετο δε καθήμενος ένδον το μέλι της άρετης, καl τα κηρία ώς μέ­ λιττα φιλεργος συνετίθει καλώς έκάστης τών άρετών, ϊν' εχη τροφην άδάπανον είς το μέλλον καl προσφόρως τον έαυτού καρπον άποδώσει τ� Βασιλεί καl Θε� αύτού της έπουρανίου τραπέζης έπάξιον.s6 Διο καl πρώτα μεν ολον έαυτον συνάγων άπο τών εξω είς προσευχην 'ίστατο κατ' άρχας της ήμέρας, ώς ε'ίρηται, άνω τον νούν άρπάζων καl άυλως τ� άυλψ Θε� συγγινό­ μενος ύπ' ούδεμιας φροντίδος την διάνοιαν εχων περισπω­ μένην ή μεριζομένην έν ταίς αίσθήσεσιν, αύτο δε το Θείον τών έκείνου εύθυς άντελαμβάνετο δεήσεων καl τ� έμφύτψ φωτl περιλαμβάνον το νοερον αύτού της ψυχης καl άνα­ χωνεύον εϊ τι χοϊκον έαυτQ, έπλήρου θερμού πνεύματος καl πάσης εύφροσύνης την καρδίαν αύτου. 'Όθεν καl ώς άπο βαλανείου λελουμέvος τοϊς δάκρυσι καl ολος ώς φλοξ άπο της57 προσευχης έπl το κάθισμα τού κελλίου έξήρχετο,

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Chapter26

ne could thus see Symeon running the course of Christ's commandments every day as though he were in a stadium. He did so courageously, boiling with spiritual energy, and paying ηο attention to any human concern. He was com­ pletely focused, completely filled with the fervor of the Spirit and with divine revelations and illuminations. Thus that most obdurate man spent the whole day enclosed in his cell and never came out. As he sat inside he woώd produce the honey of virtue and, like a busy bee, carefully construct the wax comb of each of the virtues, so that he might have inexhaustible nourishment for the future, and so that he might fittingly offer to his Κing and God his own produce that was worthy of the heavenly banquet table. He would thus first collect his thoughts completely, away from all external distractions, and would stand in prayer at daybreak, as has been said, lifting his intellect heavenward and uniting himself immaterially wi th the immaterial God. When his mind was free from any mental distraction or any diversion by his senses, the Divinity l-Iimself would immediately receive his entreaties and, encompassing the intellectual part of his sοώ with His in­ herent light, would also melt away any earthly vestige in him, and would fill his heart with spiritual fervor and every kind of gladness. And afterward, washed by his tears as though he had been in a bath, and wholly like .flame from his prayers, he would come out of his cell for the reading of the psalter. 26

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εΙτα ταϊς θείαις ώμίλει γραφαϊς καl τους των προασκησάv­ τωv βίους άναγινώσκων τα έκείvων είς έαυτον συvελέγετο κατορθώματα.

27 Μετά δέ τήν άνάγνωσιν ίjπτετο τού έργοχείρου γρά­ φων τας δέλτους των θεοπνεύστωv γραφών· ηv γαρ άγαν εύφυως γράφων, ώς ήδονης πληροϋσθαι πάντα τον τα έκείνου βλέποντα γράμματα. Τοϋ ξύλου δε κρούοvτος εύθυς άνίστατο είς ύμν�δίαν Θεοϋ, καl τελουμέvης της θείας άναφορaς αύτος έν ένl των τοϋ ναοϋ εύκτηρίωv μετα την τοϋ Εύαγγελίου άκρόασιv έαυτον άποκλείωv ϊστατο είς προσευχην καl ώμίλει μετα δακρύων ΘεciJ εως ού τον άρτον ό ίερευς ϋψωσεν. Είτα δλος θείου πυρος έξερχόμε­ νος των άχράντων μετελάμβανε μυστηρίων καl αμα σιω­ πών άπέτρεχε προς την κέλλαν αύτοϋ, της μετρίας έκείνης δε καl άπραγματεύτου μεταλαμβάνων τραπέζης, ε'ίχετο συνήθως της ίδίας έργασίας, ώς ε'ίρηται. Άλλα γαρ της έσπέρας καταλαβούσης καl της νυκτος άρχομένης ην ίδεϊν αύτον ώς άκοίμητον άλλον άστέρα δ q.δουχοϋντα το νύχος αυτης και μεχρι μεσονυκτιου εις προσευχην ισταμεvον και όμιλίαν των θείων γραφών, έσθ' δτε καl ταϊς ίεραϊς έξιστά­ μενον58 θεωρίαις καl μυστικώς τciJ ΘεciJ συναπτόμενοv. ,

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Then he would devote himself to the holy scriptures and, reading the Lives of those who had practiced asceticism in the past, would store up their virtuous actions in himself.

Chapter27 After his reading Symeon would engage ίη manual labor, copying manuscripts of the divinely inspired scriptures; for he used to write so elegantly that anyone who saw his hand­ writing was filled with pleasure. When the wooden seman­ tron 27 sounded, he would immediately get up to sing God's praise. While the divine eucharistic liturgy was being cele­ brated, he would shut himself off ίη one of the church's chapels after the Gospel reading and would stand ίη prayer, tearfully communing with God, until the priest elevated the bread. Then he would emerge, filled with divine fire, and would partake of the sacred mysteήes before hurrying away to his cell ίη silence. After he had eaten his modest and sim­ ple meal, he would usually do his own work, as has been de­ scribed. But when dusk arrived and night fell, one would see him illuminating its darkness like an unsleeping star, stand­ ing ίη prayer and meditation upon the divine scήptures un­ til the middle of the night, or sometimes falling into the ec­ stasy of his holy visions and being joined in mystical union with God.

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Τοϋ ξύλου τοίνυν κατά έβδόμην κρουομένου της νυκτός ώραν άvίστατο της γης έv ή κατακλιvόμενος όλίγης κο­ μιδft μετελάμβαvεv άvαπαύσεως καl τους έωθιvους ϋμvους σύvαμα τοϊς άδελφοίς άπονέμων ΘεQ όρθιος διατελών ήv καθ' δλοv59 τον όρθροv μέχρι της αύτού άπολύσεως, ούδε γαρ έκάθητο των θείων άναγινωσκομένων γραφών, άλλ: εις εν των του ναου εισερχομενος ευκτηριων ιστατο ασαλευτος της άναγνώσεως άκροώμενος καl τοϊς δάκρυσι καταρραίνων το έδαφος- άλλα της είωθυίας τελεσθείσης άκολουθίας μόνος πάντων όπισθεν έν σιωπft τού ναού έξ­ ερχόμενος άνέτρεχεν είς την κέλλαν αύτού καl εϊχετο των ίερών άγώνων αύτού. Ούτος ό δρόμος των άσκητικών άγώνων της όλης ήμέρας τε καl νυκτος τού θαυμαστού Συμεών· τας δέ γε της άγίας τεσσαρακοστης ήμέρας άσι­ τος μικρού διετέλει τας δλας έκάστης έβδομάδος ήμέρας πλην σαββάτου καl κυριακης, έν ταύταις γαρ ταίς δυσlν κοιvης τραπέζης δι' όσπρίων καl λαχάνων έφθων μετελάμ­ βανεν. Έπl πλευρού δε ούδαμώς επιπτεν, άλλ: ε'ί που καl την φύσιν όκλάσασαν εγνω, κλίνων την αύτού κεφαλην ώς έκάθητο είς άγκώνα περικεκομμένην τινα καl όδύνης μεστην παρεϊχεν αύτft άνάπαυσιν καl ψευδόμενον ϋπνον εως ώρας μιας. Τοιαύτη ήν ή έργασία των είσαγωγικών καl μέσων πόνων της νομίμου τούτου άθλήσεως [cf. 2 Tim ι

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Chapter 28 �en the semantron sounded at the seventh hour of the night,28 Symeon would get up from the ground, οη which he was lying to take just a little rest, and offer the early morning hymns to God along with the brothers. He used to remain upright for the whole of matins until the dismissal, for he would not sit down during the reading of the holy scriptures, but rather would go into one of the church's chapels and stand motionless while he listened to the reading and sprin­ kled the floor with his tears. When the usual service was fin­ ished, he would silently come out of the church alone, after everyone else, and hurry back to his cell, where he would en­ gage ίη his holy contests. This was the course that the won­ drous Symeon's ascetic contests took all day and night. Dur­ ing tl1e days of holy Lent, however, he went almost entirely without food all day every week, except for Saturday and Sunday, οη both of which days he partook of the communal meal of pulses and boiled vegetables. He would never fall asleep οη his side, but if ever he felt his nature succumbing, he would lay his head in the crook of his arms while he sat and allow himself some fitful and uncomfortable rest and a semblance of sleep for an hour. This was the sort of work that constituted the introductory and intermediate exer­ cises for this athlete, who competed according to the rules.

LIFE OF SAINT SYMEON

29 :,Επε\ δέ οϋτως Εχων έπ\ δυσl χpόνοις τό μέσον καλώς ύπερκύψας60 έπl το τέλειον δια σοφίας άνέδραμε, καl τας φύσεις των οντων ομματι θεωρίας κατασκοπήσας τους λό­ γους εγνω τούτων δι' οϋς άνωθεν εσχον την κίνησιν, τρα­ νοϋται την γλωτταν ύπο του Πνεύματος καl λόγους άγα­ θους [cf. Ps 44(45):1} έπιστέλλων έpεύγεται μέσον της έκκλησίας Χριστού. Άλλα γαρ οϋτω τον μαθητην ό ποιμην καl διδάσκαλος ώς εγνω συντόμως τft θέρμη τοϋ Πνεύμα­ τος είς avΞpa τέλειοv είς μέτρον ήλικίας άναδραμόντα Χpι­ στου [Eph 4:13}, σκέπτεται καλώς ώς λύχvοv ηδη καιόμεvοv έπl την λυχvίαv θεϊναι της των πιστών έκκλησίας, ϊνα φαίνη πα.σι τοϊς έν αύτft δ έαυτον έφώτισε φως γνώσεως [cf. Mt 5:15-16}.

30 Τοιαϋτα δή ούν τοϋ ίεpοϋ έκείνου άνδρός περί τοϋ Συ­ μεών σκεπτομένου, βραχυς ό μεταξυ χρόνος καl ό προ­ εστώς της έκείνου μονης προς Κ�ριον έξεδήμησε τα κάτω λιπών. Ψήφ½) τοίνυν Νικολάου τοϋ Χρυσοβέργη τοϋ πα­ τριάρχου καl των μοναχών τοϋ άγίου Μάμαντος είς τον θρόνον άνάγεται61 διδασκαλικον καl ίερευς χειροτονείται

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Chapter29 After living ίη this way for two years he graduated with honors from the ίntermediate training and, in his wisdom, hurried οη to the advanced course. Because he had carefully studied the nature of living beings with the eyes of spiritual contemplation, he understood the inner principles which, coming from heaven above, produced their activity. His speech was also clarified by the Spirit and he used to de­ liver eloquent addresses ίη the middle of Christ's church. But when his shepherd and teacher {Symeon Eulabes] real­ ized that his disciple had thus hurried swiftly οη ίη the fer­ vor of the Spirit to mature manhood, to the measure ofthe stature ofChrist, he observed correctly that he shoώd place Symeon, like α Ια11ιp that has been lit, on the lamp stand in the church of the faithful, so that the light of knowledge enlightening him might shine out upon all there.

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Chapter30

short time after that holy man made this observation about Symeon, the abbot of his monastery {Saint Mamas) left this world and departed to the Lord. And so Sym eon, that concelebrant with the heavenly powers, was elevated to the teacher's chair and ordained priest by the decision of Nicholas Chrysoberges29 and the monks of Saint Mamas.

LIFE OF SAINT SYMEON

2

ό συλλειτουργος τών άνω δυνάμεων, ούκ άμογητl μεν καl δίχα της έπαινετης ένστάσεως, ην έν ταπεινώσει καρδίας σφοδρώς ένίστατο εύλαβούμενος το της ίερωσύνης άξίω­ μα καl το βάρος της άρχης άπωθούμενος δια δειλίαv έπαι­ νουμένην καl κρείττονα. Χρίεται ούν το της άyαλλιάσεως ελαιον {Ps 44(45):7] καl την είpήνηv έπιφωνεϊ τοϊς λαοϊς {cf. Ps 84(85):8) ό μεγαλοφώνως άξιος μαρτυρηθεlς ύπο πάν­ των ίερευς καl τών του Θεου μυστηρίων ύφηγητής, ό θε­ ατης τών φρικτών όπτασιώv, ας Χερουβικοϊς ουτος όφθαλ­ μοϊς έθεώρει. Έπειδη γαρ έτελεϊτο παρcι του άρχιερέως τον ίερέα ό σοφώτατος Συμεών, καl ό μεν την εύχην έποίει έπ' αύτψ, ό δε το γόνυ καl την κεφαλην ύποκλινόμενα εΙχε τψ μυ­ στηρί�, είδε καl ίδου το Πvευμα το Άγιον δίκην άπείρου φωτος άπλουν καl άνείδεοv κατελθον έκάλυψε την πανίε­ ρον αύτου κεφαλήν, 8 καl λειτουργών έβλεπε τοϊς τεσσα, ' - ι , , , ' , ρακοντα οκτω χρονοις της αυτου ιερουργιας κατερχομενον έν τft άναφερομένη παρ' αύτου θυσί� τψ Θεψ, καθώς αύτος πρός τινα ώς περl άλλου τινος έ'λεγεν έαυτον ύπο­ κρύβων καl γέγραπται έν τοϊς αύτου άποφθέγμασι.

31 Τίς ούν έν τfi γενεq, ταύτη είς τοσοϋτον άνfjλθε περι­ ωπης ώς όραν άεl καθαρώς το Πνευμα το Άγιον καl άκού­ ειν λαλουντος αύτου καl ένεργουντος καl κινουμένου 66

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This did not occur without a struggle nor some praisewor­ thy resistance. For Symeon, being humble at heart, vigor­ ously resisted because of his reverence for the dignity of the priesthood and refused the burden of leadership due to a commendable and proper reluctance. Ιη the end, however, this man, whose worthiness to be a priest and officiator in God's sacraments was loudly confirmed by everyone, this seer of awesome visions that he contemplated with eyes like those of the Cherubim, was anointed with the oil ofgladness and proclaimed peace to the peoples. When the most wise Symeon was being ordained priest by the patriarch and the latter was saying the prayer over him while he was bending his knee and bowing his head for the sacrament, Symeon beheld the Holy Spirit, pure and formless like boundless light J coming down and covering his most holy head. lndeed, during his forty-eight years as a priest, when he was celebrating the liturgy, he also used to see this light descending upon the eucharistic sacrifice he offered up to God. He would recount this story, but as though he were talking about someone else in order to conceal himself, and this has been recorded among his sayings. 30

Chapter 31 -W.σ, then, in this generation, has risen to such a level of contemplation that they can always clearly see the Holy Spirit and hear ίt speaking and feel it working and moving?

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αίσθάνεσθαι; έvτευθεν είς βάθη ταπεινοφροσύνης έλη­ λακώς έσπευδεν έαυτοv ύποκρύβειv62 καl λαvθάvειv εί οίόν τε καl αύτους τους συvόvτας αύτψ, την άvθρωπίvηv δόξαν άποστρεφόμεvος. Δια δη τούτο πολλάκις παρά τι­ vωv έρωτώμενος όποϊος εlvαι όφείλει ό ίερεύς, μόλις μετα κατανύξεως άπεκρίνατο στέvωv· 'Όϊμοι, άδελφοί, τί με , , ' ' - , , ' ' περι τοιουτωv ερωτατε; και το πραγμα εστι φρικτοv και νοούμενον. 'Εγώ μεν ίερευς εlvαι ούδαμώς είμι άξιος, το φρικτόν της ίερας έvνοών άξίας· πλην δμως άσφαλώς ό ταπεινός οίδα ποταπος όφείλει εlvαι ό ίερεύς- πρώτον μεν άγνος ού τψ σώματι μόνον άλλα πολλψ μαλλον καl αύτft τft ψυχft. Ού μόνον δε άλλα καl πάσης άμαρτίας άμέτοχος, καl τψ μεν έξωθεν ηθει ταπεινός, τψ δε έσωθεν63 καταστήματι συντετριμμένος. "Οτε δε τft ίερq, τραπέζη παρίσταται, νοερώς μεν την θεότητα, αίσθητώς δε τα προ­ κείμενα δώρα όφείλει όραν καl αύτον τον έν τοίς δώροις άοράτως παρόντα γνωστώς κεκτησθαι έν τft καρδίq. αύ­ του, ϊνα μετα παρρησίας δύνηται τας ίκετηρίας προσφέρειν καl ώς φίλος φίλ4> διαλέγεσθαι τψ Θεψ καl Πατρl καl άκατακρίτως λέγειν, 'Πάτερ ήμών ό έν τοϊς ούρανοτς,' ώς τον άληθινον Θεον καl φύσει όντα Υίον του Θεού έχων οίκουντα έν έαυτψ δια του οίκουντος Άγίου Πνεύματος έν '\

αύτώ" �.

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Symeon, who had reached the depths of humility, thus tried to hide himself away and, if he could, even escape the atten­ tion of his companions, because he shunned human praise. Indeed, for this reason, although people often asked him what sort of man a priest should be, he would sigh and reply reluctantly and contritely, 'Άlas, brothers, why are yου ask­ ing me about such things? This is an awesome subject even to consider. Ι myself am in ηο way worthy to be a priest, when Ι consider how awesome the priestly dignity is. How­ ever, even Ι, your humble servant, certainly do know what sort of person a priest should be. First, he should be pure not only in body, but even more so in his soul. Moreover, he should also be free from all sin, outwardly humble in dispo­ sition, and inwardly contrite in character. When he stands at the holy altar table, he should see the divinity intellectu­ ally at the same time that he sees with his senses the offer­ ings that are set out there. He should thus maintain a clear conception in his heart of the One who is present invisi­ bly in tl1e offerings, so that he can address his supplications confidently, and converse, as friend to friend, with his God and Father, and say irreproachably, Όυr Father who art in heaven,' because he has the true God and He who is by na­ ture the Son of God dwelling in him through the Holy Spiήt that dwells in him."3 1

LIFE OF SAINT SYMEON

32 Τcιϋτα λέγων ήφίει δακρύων λιβάδας καί έκαστον τών συνόντων ήξίου μη έφίεσθαι μηδε άναξίως έπιτρέχειν προ τοϋ δια πόνων έλάσαι πολλών είς τοιαύτην κατάστασιν τψ ύψηλψ καl άγγέλοις φοβερψ μυστηρίCf', άλλα πονεϊν μεν καθ' έκάστην είς την έργασίαν σπουδαίως των έντολών τοϋ Χριστού, μετανοεϊν δε64 καθ' ώραν ώς είπεϊν ύπερ ών πλημμελοϋμεν cίνθρωποι οντες ήμεϊς ού μόνον δια σαρκος άλλα καl δια μέσου νοος καl των άφανών της ψυχης λο­ γισμών, καl οϋτω μαλλον έν συντετριμμέν(f) τψ πνεύματι καθ' έκάστην θυσίαν άναφέρειν Θεψ ύπέρ τε έαυτών καl των πλησίον εύχας καl δεήσεις μετα δακρύων την μυστι­ κην ίερουργίαν ήμών, fι καl Θεος ηδεται καl ην προσδεχομενος εις το αγιον και υπερουρανιον και νοερον αυτου θυσιαστήριον άντιδίδωσιν ήμϊν την τοϋ παναγίου Πνεύ­ ματος δωρεάν. ,

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ϋτω τοίνυν τοϊς πυθομένοις άποκρινόμενος καί οϋτως έν καταστάσει τοιαύτη ό των cίνω τάξεων συλλειτουργος καθεσθεlς έν καθέδρ� των πρεσβυτέρων [cf. Apc 4:4, π:16} την άναίμακτον άεl τψ Θεψ θυσίαν πρόσέφερεν έν όπτα­ σί� τοϋ Πνεύματος καl άγγελομόρφ(f) τοϋ προσώπου 70

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Chapter32

As he uttered these words, Symeon would shed streams of tears and would demand that each of those present not desire or unworthily seek that sublime mystery, which is fearful even to the angels, before they had achieved through much labor the spiritual condition described above. Rather they should work hard every day at carrying out Christ's commandments, and repent all the time, so to speak, for the offenses which we, being human, commit, not only ίη the flesh but also ίη the mind and in the secret thoughts of our souls. Thus too, ίη a state of spiritual contrition, they were to offer up prayers and tearful supplication οη behalf of themselves and their neighbors at each sacrifice to God, at our mystical sacred rite. For God is also pleased by this sac­ rifice and, receiving it upon His holy, celestial, and intellec­ tual altar, repays us with the gift of His all-holy Spirit.

Chapter33

So this would be S

ymeon's

response to those who asked. And ίt was ίη this very condition that this man who was a concelebrant with the heavenly ranks, seated οη the elders' chair, 32 would always offer the bloodless sacήfice to God, experiencing the vision of the Spirit and with his face re71

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μορφft. Ούδε γαρ εί καl σταθερός τις ήν την ψυχην ό προς αύτον άτενίζων έν τψ καιρψ της λειτουργίας αύτοϋ ήδύ­ νατο άτενώς όραν είς την λαμπρότητα τοϋ προσώπου αύτοϋ όπηνίκα τψ λαψ την είρήνην έδίδου, ύπο των έκ­ πεμπομένων έκεϊθεν άκτίνων τους όφθαλμους σκοτιζόμε­ νος, άλλα καθάπερ ό προς τον δίσκον αίφνης ίδών τοϋ ήλίου καl το προσον αύτψ φως άμαυροϊ οϋτω πάσχων προς έαυτον συνεστέλλετο· ή γαρ χάρις τοϋ Πνεύματος όλη έν όλ� διαδοθεϊσα τψ τούτου σώματι65 όλον ώς πϋρ αύτον άπειργάσατο καl σχεδον άπρόσιτος ήν άνθρωπίνοις όφθαλμοϊς έν τψ καιρψ της λειτουργίας αύτοϋ. 'Έλεγε δε καl Συμεών ό 'Εφέσιος, μαθητης τοϋ άνδρος καl αύτος γεγονώς καl τα έκείνου τισl διηγούμενος, ότι τέ, φησί, "Συλλειτουργών τ4> άγί�, τους νοερους όφθαλμους άποκαλυφθεlς είδον αύτον κατα τον καιρον έκεϊνον της λειτουργίας αύτοϋ ένδον τοϋ θυσιαστηρίου μετα ώμοφο­ ρίου πατριαρχικην στολην περικείμενον καl τοϊς θείοις ένασχολούμενον μυστηρίοις." Έμε δε ώς καl Μελέτιος ό ύπο των έκείνου χειρών άποκαρεlς έβεβαίωσεν, ότι "Νεφέ­ λην φωτεινην66 πολλάκις," φησίν, "έωρωμεν καλύπτουσαν όλον αύτον ίστάμενον έν τ4'> βήματι τ4'> καιρ4'> της άγίας άναφορας." Καl είκότως, οί γαρ τijj ϋψει των άpετων δια­ πpέποντες καl της έvθέου δόξης καταξιουνται.

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sembling that of an angel. Indeed, not even someone who was spiritually sturdy, and who stared directly at him when he was celebrating the liturgy, was able to gaze directly into the brightness of Symeon's face when he offered the peace to the congregation; for his eyes would be blinded by the rays that were given off by ίt, and just as when someone sud­ denly looks at the disk of the sun and is blinded by its light, so the person who experienced this would shrink away. For, since the grace of the Spirit had been distributed through­ out his entire body, ίt made him Iike fue, and the human eye could scarcely Iook at him when he was celebrating the liturgy. Symeon of Ephesus, who had also been the man's disciple, would say, when he was telling people stories about him, "When Ι was concelebrating with the saint, my intellectual eyes were opened and I saw him, at the moment when he was celebrating the liturgy ίη the sanctuary, with an omopho­ rion and wearing a patriarch's stole,33 engrossed ίη the divine mysteries." And Meletios, who was tonsured at his hands, confumed to me that "we would often see a luminous cloud completely enveloping him when he was standing ίη the sanctuary at the time of the holy eucharistic prayer." And rightly so, for those who become eminent for reaching the summit of the virtues are also worthy of the glory of God. 34

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34 :,Επεί δέ τήν τοϋ ποιμνίου φροντίδα τών λογικών προ­ βάτων Χριστού άνεδέξατο τψ χρόνψ δεκάτψ έσαθρώθη το , , - καταγωγιον , μοναστων , μοναστηριον, και' ουχι η,, ποιμνιον ήν, άλλα κατάλυμα κοσμικών καί νεκρών σωμάτων πολυ­ άνδριον έχρημάτιζεν, έν όλίγοις τοϊς καταμένουσι καί αύτοϊς άγεωργήτοις λιμώττουσι τον λιμον τοϋ Λόγου έξ άκαρπίας, πρώτα μεν τας όλίγας έκείνας καί πιστευθείσας αύτψ τρέφει ψυχας τροφft άθανάτψ του Λόγου, καl του λιμου άνακταται καί ζωης άπογεύει της κρείττονος. Είτα συvάΎει μετα Ίησου {cf. Mt 12:30, Lk π:23) καί προστίθησι τον άριθμον των προβάτων καί αύξάνει τούτον είς πληθος καί μαθητών λογάδα συνίστησι καί έκ μιας ραγος ή άτε­ λους καί άώρου του βότρυος πολλους τft Δεσποτικft ληνψ πλήρεις βότρυας έναποτίθεται avSp aς έπιθυμιών [cf. Dn (Theodotion) 9:23; 10:π, 19) των του πνεύματος. Άλλα γαρ έπεί πολλης έδεϊτο βοηθείας είς άνάκτησιν ή , '' , ', , t - μονη, τα μεν συμπεπτωκοτα και κατω κειμενα εκφορει του μέσου ώς άχρηστα καί ολον το μοναστήριον πλην του vαου έκ βάθρων φιλοτίμως άνοικοδομεϊ. Τον δέ γε ναόν, δν Μαυρίκιον λέγεται κτίσαι τον αύτοκράτορα, των νεκρών σωμάτων άποκαθαίρει πάλαι πολυάνδριον γεγο­ νότα, καί το έδαφος αύτου μαρμάροις καταστρωννύει καί '\

2

καλλωπίζει τούτον τοϊς άναθήμασιν είκόσιν ίεραϊς άγίων67 καταλαμπρύνας. Προς τούτοις καί βίβλων έν αύτψ ποι­ είται άπόθεσιν ίερών ένδυτών καί λοιπών άλλων σύναμα 74

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Chapter 34 "Wiιen Symeon took up responsibility for the flock of Christ's spiritual sheep, the monastery had been dilapidated for a long time. lt was not a shelter for monks or a flock, but a Iodging for laypeople and a place for burying the dead. The few still living there were not being cultivated and so were not yielding fruit and were famished with hunger for the Word. First of all, then, Symeon nourished those few souls who had been entrusted to him with the eternal food of the Word, revived them from their hunger, and gave them a taste of the better way of life. He then gathered withJesus, added to the number of the sheep, increased this number greatly, and assembled a chosen group of disciples. From one grape, or rather from an imperfect and unripe bunch of grapes, he deposited many full bunches ίη the Master's wine­ press, menful! ofdesire for spiritual things. Tl1e monastery itself needed a lot of attention if it was to be restored. The parts that had collapsed and were lying οη the ground were useless, so he dug them out from the center and lavishly rebuilt the whole monastery from the founda­ tions up, except for the church. As for the church, which the emperor Maurice35 is said to have built originally and which had long since become a burial place, he cleared it of the bodies and then paved the floor with marble slabs. rie beau­ tified it with votive offerings, and made it resplendent with holy icons of the saints. I-Ie also created a place ίη it for storing books, sacred vestments, and other such things, and adorned it with windowpanes made from turned disks of

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τοϊς φωταγωγοϊς έξ ύέλου τετορνευμένοις καl θαυμασίοις το κάλλος πολυκανδήλοις.

35

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Ούτω δέ τό δλον ό Συμεών άνοικοδομήσας φροντι­ στήριον απτεται λοιπον καl της των μαθητών άνακτήσε­ ως, κατηχων καl διδάσκων αύτους την τέχνην των τεχνών και την έπιστήμην των έπιστημων την πολιτείαν των μο­ ναχών, λόγ� μεν όλίγα , εργ� δε διεγείρων τα πλείω προς την των έντολων έργασίαv έαυτον αύτοϊς ύπογραμμον προτιθεlς καl λέγων· "Άπ' έμου όψεσθε και οϋτω ποιήσετε [Jdg 7:17}." 'Ένθεν ούν καl τράπεζαν κοινην έαυτQ καl τοϊς68 μαθηταϊς έτίθει τα έφθα λάχανα καl τα σπέρματα , ών οί μεν άρκούντως μεταλαμβάνοντες μετ' ευχαριστίας άνίσταντο, ό δε πολλάκις καl αυτών άπεχόμενος μόνοις ήρκείτο λαχάνοις ώμοϊς καl ϋδατι μεμετρημέν�, όμοϋ τε ύποπιάζων και δουλαrωrων [cf. Ι Cor 9:27} έαυτον καl τοίς φοιτηταίς ύπόδειγμα παρέχων της στενωτάτης καl τεθλιμ­ μένης όδου [cf. Mt 7:14} έν έαυτQ. Οϋτω τοίνυν ποιοϋντι καl οϋτω διδάσκοντι έπαυξάνεται69 αύτQ το της κατανύξεως άνωθεν χάρισμα δια ταπει­ νοφροσύνης ύπερβολήν, δ καl δια παντος αύτQ τοϋ βίου άρτος καl πόμα ήν, ώς λέγειν μετα Δαυlδ καl αύτόν· "Έψώ­ μισας αpτον δακpύων [cf. Ps 79(80):5} καl έπότισας ήμας

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glass36 and with candelabra that were amazιng ιη their beauty.

Chapter35 After he had rebuilt the whole monastery, Symeon then also undertook the reformation of his disciples. He in­ structed and taught them the art of arts and the science of sci­ ences, 37 that is, the monastic way of life, encouraging fulfill­ ment of the commandments to some extent by word, but more so by deed, setting himself before them as an example and saying, ('Look at me and do likewise." He thus established communal meals for himself and his disciples consisting of boiled vegetables and grains. They received plenty to eat and would rise with gratitude, but Symeon himself would often abstain even from those things and would be satisfied with only raw vegetables and a measure of water. So, at the same time as he pummeled and mortifted him­ self, he presented himself to his disciples as a model of the most narrow and hard way. While he acted and taught in this way, the heavenly gift of compunction developed in him through his extreme hu­ mility. Throughout his life this gift was his bread and drink, so that he too could say with David, 'Ύοu havefed us the bread of tears and have given us the wine of compunction to drink." Of

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oTvov κατανύξεως [Ps 59(60):3}." Άμέλει καl τρεϊς έαυτψ καιρους της ή μέρας είς τοϋτο το έργον έτάξατο καθάπερ εϊρηται· τον της πρω"tας μετα τους ϋμvους τους έωθιvούς, τον της άγίας άvαφορας καθ' δv ό Υίος τοϋ Θεοϋ σφαγι­ άζεται καl τον της έσπέρας μετα πασαv άλληv ύμvολογίαv. Έv γαρ τοϊς τρισl τούτοις καταμόvας ίστάμεvος είς εύχηv μόνος μόvψ μετα δακρύων προσωμίλει Θεψ.

36 Τσιαύτηv ούv έν τ λεληθότι καθ' έκάdτηv έχων ό γεν­ ναίος την έργασίαv, έv μι� ώς ϊστατο έv vυκτl καl άπεδί­ δου τας εύχας αύτοϋ τψ Κυρίψ, είδε καl ίδου νεφέλη φωτός [cf. Mt 17:5} έξ ούραvοϋ κατελθοϋσα της στέγης άρθείσης τοϋ οίκου έκάθισεv έπάvω της αύτοϋ τιμίας κεφαλης, καl καλύψασα δλοv έφ' ίκαvας ώρας θερμοτάτης αύτοv καl άρρήτου τιvος πεπλήρωκεv ήδοvης άvεκφράστου τε εύ­ φροσύvης καl θυμηδίας, ώς καl μυστικής έκεϊθεv άκοϋσαι φωvης ξένα τιvα καl κεκρυμμέvα μυστήρια διδαξάσης αύτόv. Δια δη τοϋτο καl άπαvαστάσης αύτης εύρε την καρδίαv αύτου έv σοφίq. Θεοϋ τα της θείας χάριτος βρύ­ ουσαv νάματα , καl του λοιπού ούκ είχεv αύτος έαυτόv, άλΧ ή του Θεου χάρις δλοv αύτοv προς έαυτηv έπισπάσα­ σα την μεν γλωτταv αύτου κάλαμοv όξνrpάφον [Ps 44(45):1}, την δε διάνοιαν πηrηv σοφίας [Bar 3:12} Θεοϋ άπειρ­ γάσατο. Δια τουτο καl άμαθης ώv πάvτη των θύραθεν

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course he also set aside for himself three times of the day for this labor, as has been mentioned: first thing in the morning after the hymns of matins, at the holy eucharistic prayer when the Son of God is slain, and in the evening after all the other hymn singing. For at these three times he would stand by himself in prayer and would converse through his tears, one οη one with God.

Chapter 36 Such was the practice ίη which the noble man used to en­ gage every day in private. Οη one occasion, however, while he was standing during the night and offering up his prayers to the Lord, Ιο and behold, the roof of the house was lifted away and a cloud of light came down from heaven and settled above his venerable head. It covered him completely for many hours and filled him with a most intense and inde­ scribable kind of pleasure, an ineffable happiness and de­ light, so that he heard in it a mystical voice which taught him certain strange and hidden mysteries. As a resώt, even when the cloud had lifted again, he discovered that, in the wisdom of God, his heart was bursting with the streams of divine grace. From that time forward he was ηο longer his old self, but rather the grace of God drew him com­ pletely into itself, and formed his tongue into the pen of α swift writer, his mind into a foιιntain of divine wisdom. As a result, although he was totally uneducated in secώar learn79

LIFE OF SAINT SYMEON

μαθημάτων, ώς ό ήγαπημένος έθεολόγει καl τα της θεο­ λογίας δλαις νυξlν άνετάττετο.

37 l{.αί πcίσαν μέν70 φύσιν τήν της παρούσης ζωης μετέχου­ σαν δαμάζειν τόν ϋπνον άκούομεν, έκείνου δε ή ψυχη των άναγκών έκδϋσα τοϋ σώματος οϋτε τψ ϋπνψ μη βουλομέ­ νη ε'ία τό σώμα κάμπτεσθαι, οϋτε κόπου αίσθάνεσθαι της όλονύκτου άγρυπνίας καl στάσεως, οϋτε πείνης ή δίψης άνάγκαις ταπεινοϋσθαι καl καταπίπτειν, άλλ: ώσπερ οί άβροδίαιτον έχοντες βίον άνθηρόν τό χρώμα καl έρυθρον περιφέρουσιν έν εύεξίq., οϋτως έν κακοπαθείq. πάση ό Συ­ μεών έαυτον έδείκνυ φαιδρότατόν τε καl άγγελόμορφον. Άλλα τοιούτος άποτελεσθεlς παρα της άνωθεν χάριτος καl άποστολικης άξιωθεlς δωρεάς, τοϋ λόγου της διδα­ σκαλίας φημί, οργανον ην καl ώρα.το του Πνεύματος μυ­ στικώς κρουόμενον άνωθεν, καl πfi 71 μεν των θείων ϋμνων τους έρωτας έν άμέτρψ μέτρψ συνέταττε, πft 72 δε τους λό­ γους των έξηγήσεων έν πυκνότητι έγραφε νοημάτων, καl ποτε μεν τους κατηχητικους συνεγράφετο λόγους, ποτε δέ τισιν έπιστέλλων έξάκουστος πασιν έγίνετο.

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ing, he would speak about God like the beloved and would devote whole nights to theological study.

"We

Chapter 37

hear that sleep conquers every creature that par­ takes of the present life, but since that man's sοώ had cast off the constraints of the body, it would not allow his body to be bowed down by sleep, unless it was willing, nor to feel weariness from keeping a standing vigil throughout the night, nor to be humbled by the constraints of hunger and thirst and to succumb to them. Rather, just as those who in­ dulge ίη a life of luxury present a blooming and rosy com­ plexion ίη their good health, so, ίη all his mortification, Symeon appeared most radiant and angelic. Because he had been made so perfect by grace from above and had been deemed worthy of the apostolic gift, Ι mean of the language of teaching, he was-and was seen to be-an instrument of the Spirit that was being mystically played upon from above.38 And so he came to be known by everyone, for now he would compose ίη free meter his Loves ofDivine Hymns, 39 now write exegetical works with great shrewdness of under­ standing, or at one time he woώd pen his Catechetical Dis­ courses, 40 at another write letters to people.

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Άλλά τί τό έντευθεν; "Ηρδευε μέν ούν ώς έφην άεννά­ ως τοϊς λόγοις το ποίμνιον, κάκεϊνο καθ' έκάστην ηύξάνε­ το, ούκ άπονητl δέ, ούδε δυσχερείας πάσης έκτός, άλλα μετα πολλοϋ πόνου καl των πειρασμών των παρα τοϋ Έχθροϋ. Ι· πόρρωθεν γαρ αύτους ή τ4'> Συ­ μεών ένοικοϋσα χάρις έποίει καl άπεπέμπετο. Άποροϋντες δε τί διαπράξονται, της έκκλησίας δρομαίως έξέρχονται, καl τα κλειθρα της πύλης τοϋ μοναστηρίου συντρίψαντες την φέρουσαν είς το πατριαρχείον ωσπερ έξεστηκότες καl μαινόμενοι εθεον, μόνον τον μακάριον μετα των έν εύλα­ βείq. ζώντων έγκαταλείψαντες. Ώς δε την πρώτην πύλην είσηλθον της μεγάλης τοϋ Θεοϋ έκκλησίας άοπλοι, καl τάις κραυγαίς τον άρχιερέα-Σισίννιος δε ήν-κάτωθεν ώχλουν, μεταστέλλεται τούτους ό πατριάρχης, καl μαθών της ταραχης την αίτίαν καl το καττυθεν ύπ' αύτών κατα τοϋ άγίου, δεινην μανίαν αύτών καταγνούς, τft έπαύριον μεταστέλλεται καl τον αγιον.75 Είσελθών ούν ό μακάριος σεμν4'> τ4'> ηθει καl ίλαρ ι ' , , ' , , ' ' καταστηματι προς των αυτον, την αιτιαν προς της αυτου μοναχών μανίας διερωτάται. Ώς δ' έκείνος απαντα διηγή­ σατο έν τ4'> νοστίμ� λόγ� της χάριτος τα της συνήθους όμιλίας καl κατηχήσεως, είθ' οϋτω τα της άναιδείας αύτών καl τοϋ φονικοϋ έκείνων όρμήματος, καl δπως τα κλείθρα καl τους μοχλους των πυλών συντρίψαντες εφυγον, έξε­ πλάγη προς ταϋτα ό πατριάρχης καl γνους τον φθόνον

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Chapter39 As they rushed at him with their incoherent cries and blasphemies, they displayed the same frenzy and reckless­ ness as barking dogs, yet they were stopped from οη high from l aying impious hands οη him, for from afar the grace that dwelled ίη Symeon acted upon them and drove them away. Not knowing what to do next, they went racing out of the church, leaving the blessed one alone with the monks who lived in piety. They smashed the bolts of the monastery gate and ran off along the road that led to the patriarchate as though they had lost their minds and gone mad. After they had entered unarmed through the fust gate­ way of the great church of God and disturbed the high priest {patriarch}-this was Sisinnios42-with their cries from be­ low, the patriarch summoned them. When he learned the cause of the commotion and what they had concocted against tl1e holy one, and had observed theίr terrible, fren­ zied state, he summoned the saint οη the next day. The blessed one came before him with a dignified manner and cheerful demeanor and was interrogated about the cause of the monks' frenzy toward him. The patriarch was astounded when Symeon, using the wholesome speech of grace, told him all about his customary homily and ίnstruc­ tion, and then about their shamelessness and their murder­ ous onslaught and how they had fled, smashing the bolts and the bars of the gates. Recognizing the envy and frenzy of

2

LIFE OF SAINT SYMEON

αύτώv καl την μαvίαv των άσυvέτωv, θυμοϋ δικαίου πλη­ σθεlς έξορίαv πάντων καταψηφίζεται.

40 Εϊ περ ούν άλλος τις ήν ό ταϋτα πεπονθώς ύπ' έκείνων, ούκ αν ησθη έπl τft ψήφ�; Ούκ εύφpάvθη κατα τον είρη­ κότα, οταv τοιαύτηv είδεv έκδίκησιv {cf. Ps 57(58):10); ΆλΚ ούχ οϋτως ό ποιμηv ό καλδς {John 10:π, 14) καl τοϋ πρώ­ του ποιμέvος μιμητης άκριβέστατος! Έπειδη γαρ τους άπάξοvτας έτοίμους είδεν έπl το τους άποστατήσαvτας συλλαβέσθαι, πίπτει πρηνης καl των πατριαρχικών έκεί­ vωv απτεται ποδών ό τηv ,fιυχηv συμπαθέστατος καl τιθεlς αύτηv ύπέp τώv προβάτων {John 10:π, 15) αύτοϋ, καl θρή­ vοις την συγγνώμην αίτεϊται. Κάμπτεται μόλις ό πατριάρ­ χης καl την μεν ύπερορίαv ταϊς παρακλήσεσιv άvαβάλλε­ ται, ού συγχωρεί δε τούτοις έτι την εϊσοδοv της μοvης. Αύτίκα γοϋv άπελαύvοvται πάντες της έκκλησίας καl μα­ νίας πλησθέvτες σκο ρπίζονται {cf. Mt 12:30) τ λέγοντος, δτι ού τα είσεpχόμεvα δια τοϋ στόματος κοινοί τον αvθpωποv, άλλα τα έκποpευόμεvα έξ αύτου {cf. Mt 15:π], ατινά έστι ποpvείαι, μοιχείαι, φόνοι, φθόνοι, πλεονεξίαι καl τα έξης {cf. Mk 7:20-22; Mt 15:17-19}; Τί μη συνετος εί καl έν γνώσει όρ�ς καl λογίζει, άλ'Κ οϋτως άσυνέτως καθ' έαυτον90 κατέκρι­ νας τον έσθίοντα, κατελεών δηθεν την σφαγην των όρνί­ θων, καl έπελάθου του είπόντος- ό μη έσθlωv τον έσθlοvτα μη κpιvέτω {Rom. 14:3}; Άλλα φάγε καl αύτος έξ αύτών, καl ϊσθι δτι πλέον έσχες την κοίνωσιν έκ. του λογισμοί> ή έκ της βρώσεως των πετεινών!" ,

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etary requirement. But whίle the sick man was eating, Arse­ nios, who was also sitting at the table, watched him with hostility. The blessed Symeon realized that he was doing this and wanted to teach him to concentrate only οη himself and deem nothing defiled ίη the partaking of food-for, as it is said, to thepure all things arepure, and what entersfrom outside is not able to de.file the soul. At the same time he wanted to demonstrate to his guests the extent of Arsenios's humility so that they would realize that there are stίll children obedient to God and true workers of virtue. So he said to him, "Why aren't you concentrating only οη yourself, Arsenios, and humbly eating your bread with your head bowed? Why are you worrying yourself instead by concentrating οη the man who is eating meat because of his infirmity and imagining yourself more pious than him, since you are eating vegeta­ bles and grain from the earth and not pigeons and partήdges like the eagles? Haven't you heard Christ say that not what goes into the moztth dejiles the man, bztt what comes out of it, such things as fornication, adultery, mztrder, envy, greed, and the rest? Why can't you be smart and see and thin.k. with real knowledge? Instead you stupidly pass judgment in your own mind in this way οη t�e man who is eating, apparently con­ demning the slaughter of the birds and forgetting the one who says, let not hinι who abstains pass j1ιdgment on him who eats. Eat some of them yourself, and understand that you have defiled yourself worse by your thoughts than by eating the birds!"

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LIFE OF SAINT SYMEON

51

2

J{_αί λαβών μίαν έκ τών όpνίθων ό άγιος Ερριψε κατ' αύτου έπιτιμήσας αύτ4' του φαγεϊν. ·ο δε ώς ηκουσε τού­ των το άθρόον καταπτήξας του έπιτιμίου, καl είδώς ώς κρεοφαγίας παρακοη χαλεπώτερον, μετάνοιαν βαλών91 καl το εύλόγησον αίτησάμενος, λαβών ηρξατο κατα­ μασασθαι καl μετα δακρύων έσθίειν το πετεινόν. Ώς δε είδεν αύτον ό αγιος ίκανώς έκλεπτύναντα τοϊς όδουσι το βρώμα καl ήδη μέλλοντα τοϋτο παραπέμψαι προς την γα­ στέρα· "Άρκεϊ σοί," φησίν, "άπόπτυσον το λοιπόν! Ώς γαρ άπήρξω συ του έσθίειν γαστρίμαργος ών, ούδε δλος ό περιστερών δύναταί σε κορέσαι καl την έπl τοϋτό σου στησαι όρμήν." Οϋτω μη διακριθεlς ό άοίδιμος μαθητης τοϋ μεγάλου τούτου πατρος πεπλήρωκε την ύπακοήν, ην μέχρι θανάτου φυλάξαι ένώπιον Θεου έπηγγείλατο. Ταυτα τοιγαρουν ούχ οϋτως άπλώς καl παρέργως μοι εϊρηται, άλ'Κ ώστε δεϊξαι92 την ένάρετον έπιστήμην τοϋ διδασκάλου καl την έκ προκοπης ταπείνωσιν των αύτοϋ μαθητών, καl οίον ην τηνικαϋτα των άμφοτέρων το έργον της εύσεβείας έν τft γενε� ταύτη, έν ή των πατέρων ή ένθεος ήμελήθη έργασία της άρετης καl άκρίβεια.

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Chapter 51 Τaking one of the birds, the holy one threw ίt to Arsenios and ordered him to eat it. When he heard these words all of a sudden, Arsenios cowered at his punishment, but knowing that disobedience was worse than eating the meat, he made his penitential prostration, asked for a blessing, and then, taking hold of the bird, began to chew it and eat it, weeping . However, when the holy one saw that Arse­ nios had chewed up the meat enough with his teeth and was about to swallow it down into his stomach, he said, "That's enough for you, spit out the rest! You're a glutton, so if you start eating, the whole pigeon won't be enough to satisfyyou or put a stop to your desire for this."Without hesitating, the illustrious disciple of this great father fulfilled the vow of obedience that he had promised before God to keep until death. 1 have thus related these stories not simply as a digression, but ίη order to display the virtuous discipline of the teacher and the increasing humility of his disciples; also to show the kind of piety practiced by both men, in this present generation in which the fathers' godly and scru­ pulous practice of virtue has been neglected.

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2

� εί δοκεϊ καl έφ' έτερον τών αύτοϋ μαθητών τόν λόγον τρέψωμεν. Ούκ αχαρι γαρ άλλα και ώφέλιμον μετα τοϋ ήδέος φανήσεται ύμϊν το διήγημα. Έπίσκοπός τις άπο των δυτικών πάνυ θεοφιλης τον τρόπον και τον βίον μετα τοϋ λόγου καθαρος καl έvάρετος, πτώματι δεινψ τψ τοϋ φόνου έκ φθόνου τοϋ Διαβόλου περιέπεσε. Το δε δπως έvτεϋθεv ώς εχει το πραγμα έκδιηγήσσμαι. Ποτε ό έπίσκοπος καθεζόμενος περl την στοαν της κέλλης αύτσϋ και βίβλσv εχων έπl χείρας εκδιψσς ώσπερ έγέ­ vετσ· έσπέρα δε ην. Έπεl ούν άνέψιος ύπηρχεν αύτψ φι­ λούμενος άγαν, φωνέι τον παϊδα κράσιν αύτψ ποιήσασθαι είς ποτήριοv ο'ίνου. Ό δε τοϋτο συν τψ λόγ� ποιήσας άγει το ποτήριον τψ έπισκόπ� καl θεί� αύτοϋ. Λαβών ούν ό έπίσκοπος τοϋτο και γευσάμενος άηδίας έπλήσθη δια το ε1ναι χλιαραν την κράσιν τοϋ ο'ίνου, καl κουφίσας ην έπl χείρας έπεφέρετο βακτηρίαv έκ μέσου ταύτην λαβών τοϊς δακτύλοις αύτοϋ 'ίθυvεv αύτηv93 έπl τον παϊδα, έκδει­ ματώσαι τοϋτοv βουλόμεvος- ή δε-ώ των άφύκτων94 κρι­ μάτων σου Χριστέ!-έξ ένεργείας τοϋ Διαβόλου έκδρα­ μοϋσα των δακτύλων τοϋ έπισκόπου καl τον παϊδα κατα τοϋ μήνιγγας πλήξασα εύθυς άνάρπαστον της παρούσης ζωης τοϋτοv πεποίηκε, καl νεκρος ό παϊς έπ' έδάφους καταβληθεlς εκειτο. Ό ούv έπίσκοπος ώς είδε παρ' έλπίδα 95 πα.σαν τον άvεψιον96 τεθvηκότα καl νεκρον ώς έξ αίτίας

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Chapter52 But , ίf you like, let us turn our narratίve to another of Symeon's disciples, for the tale will appear to be not with­ out charm, and will be profitable to you, as well as pleasing. Α bishop from the western regions, a most God-loving man whose way of life was pure and virtuous ίη accordance with the word , stumbled, because of the Devil's envy, into a terrible transgression, that of murder. Ι will tel1 you in detail how this affair happened. The bishop was once sitting in the cloister outside his cell with a book in his hands when he became very thirsty. It was evening . Since he had a dearly beloved nephew with him, he called for the boy to make a mixture of water and wine for him in a wine cup. The latter did as he was told and brought the cup to his uncle the bishop. The bishop took it but, when he tasted it, was disgusted because the wine mixture was lukewarm. He raised a staff which he was holding ίη his hands and, gripping this ίη the middle with his fingers, aimed it at the boy because he wanted to frighten him. But the -O Christ, how inexorable are your judgments!-shot out of the bishop's fingers as a result of the Devil's contrivance and, striking the boy οη the skull, 50 immediately snatched him from the present life. The boy fell to the floor and lay there dead. When the bishop saw his nephew dead so very unexpectedly and his body lying οη

π5

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αύτοϋ κείμενον έπi γης, ρίπτει πρηνη έαυτον έλεεινολο­ γούμενος καi ζητών θρήνοις καi αύτος παραδοϋναι την ίδίαν ψυχήν.

53 Έπεl δέ. δήλον δ θρήνος τό πτώμα πίiσι πεποίηκε, συν­ άγεται ό κληρος της τούτου έπισκοπης, θρηνεί καl κόπτε­ ται ού τον παϊδα , άλλα τον ποιμένα τον ίδιον· και γαρ ην τQ κλήρ� παντl ό άνηρ άγαθός, πραος, γαληνός, δίκαιος, συμπαθής, έλεήμων, πάσης άρετης καl δικαιοσύνης έργά­ της, δθεν καl της σφοδρας άθυμίας άνακτήσασθαι τούτον βουλόμενοι ήντιβόλουν, προσέπιπτον, πάντα ύποίσειν ύπερ τούτου έβόων αύτοί, δσα περl δουλείαν έπιτιμίων καl κακοπάθειαν. Ό δε σία είς βάθος δεξάμενος την πληγην μηδε την άκοην προσέχουσαν έχων τοίς ύπ' αύτών λεγο­ μένοις, εωθεν άναστας και τάφ� τοϋ τεθνηκότος το λεί­ ψανον παραδούς, άλύσει τον τράχηλον δεσμήσας αύτοϋ καl ένl των οίκετων το άκρον αύτης παραδους έπl την 'Ρώ­ μην ελκειν αύτον βί� προσέταξεν. Ώς ούν είδον οί περl την έπισκοπην μηδεν άνύοντας έαυτούς, μηδε δυναμένους τον είς βάθος τρωθέντα τοϋ λοιποϋ κρατησαι έπίσκοπον, συγχωροϋσι μετα πολλών κοπετών τούτψ την άναχώρη­ σιν.

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the ground due to his fault, he threw himself down, uttering pitiful words and seeking with laments that he too might surrender his soul.

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Chapter53

ince the bishop's lamentation had made his transgression known to everyone, the clergy of his diocese gathered, and they lamented and mourned not the boy but their own shep­ herd. For to all his clergy he was a good man who was gen­ tle, serene, just, sympathetic, merciful, and someone who accomplished every virtue and righteousness. Because they wanted to help this man recover from his deep despair, they began imploring him and prostrating themselves, proclaim­ ing that they would take upon themselves all kinds of ser­ vi tude, penance, and mortification οη his behalf. But the bishop had received such a heavy blow that he did not even listen to their words. In the morning he got up, laid the re­ mains of the dead boy in a grave, and then bound his own neck with a chain. He handed the end of it to one of his ser­ vants and forcefully ordered him to lead him to Rome. When the men of the diocese realized that they were ac­ complishing nothing themselves and that they coώd ηο longer restrain the bishop who had been so deeply afflicted, they let him go with many loud cries of grief.

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Διαδραμών συν τον τοσουτον δρόμον πεζft τη ς μακρας έκείνης όδου ό έπίσκοπος μετα κοπετών καl δακρύων καl την ·Ρώμην καταλαβών ύπο του δούλου έν άλύσει έλκόμε­ νος, έξομολογεϊται το πτώμα τψ Πάπq. καl τοϊς έν ·Ρώμη άρχιερευσι θρήνοις καl οίμωγαϊς την φ ωνην τη ς έξομολο­ γήσεως έγκοπτόμενος. Την απειρον συν συντριβην είδό­ τες του έπισκόπου καl την έν πέ νθει τούτου μετάνοιαν, ού μόνον συγγνώμην ταχεϊαν τψ πάθει διδουσιν, άλλα καl μυρίαις παρακλήσεσι το κατώδυνον παρακαλουσιν αύτοϋ της -ψυχης {cf I Κings 1:10]. Άλλα τψ περικαρδί� κρατού­ μενος ό έπίσκοπος πόν� άπαράκλητος εμενεν.

2

54 'Εκείθεν ούv πρός τήv Κωσταvτίvου μεγαλόπολιv τόv έ'λκοντα άποστρέφει. Πεζft τοίνυν καl ταύτην ποιησάμε­ νος την πορείαν, καταλαμβάνει την βασιλεύουσαν καl είς την μεγάλην του Θεοϋ είσελθών έκκλησίαν έξομολογεϊται μετα δακρύων τψ τε πατριάρχη καl τοίς άρχιερευσι το πτώμα καl συν τψ λόγ� το της έπισκοπης άξίωμα μετα της 2

άλύσεως άποτίθεται. Έπεl δε τψ πατρικίψ Γενεσίψ κατα ψυχην ύπηρχε φιλούμενος ό έπίσκοπος, καl αύτος έκεϊνον έπίσης έ φίλει, ώς τα κατ' αύτον ό πατρίκιος έμεμαθήκει,97 μεταστέλλεται τουτον επι τον οικον αυτου, και τον επισκοπον ασπασαμενος καl λόγοις παρακλητικοίς παραμυθούμενος αύτου την -

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So the bishop traversed the considerable length of that long journey οη foot with loud cries of grief and tears. When he reached Rome, being Ied οη a chain by his slave, he confessed his transgression to the pope and the prelates in Rome, although his confessional statement was interrupted by laments and sobs. When they saw the bishop's boundless contrition and the repentance apparent in his grief, they not only swiftly pardoned him for the unfortunate accident but also offered countless consolations for the deep distress ofhis soul But the bishop, still gripped by the pain in his heart, re­ mained inconsolable.

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Chapter54 Rom Rome the man who was leading him brought him back to the great city of Constantine. After he had made this journey οη foot as well and reached the imperial city, he went into the great church of God (Hagia Sophia}, where he confessed his transgression with tears to the patriarch and his bishops. Ιη the course of his account he set aside his episcopal rank, along with his chain. Now the bishop was regarded with spiritual affection by the patrician51 Genesios, and he likewise had affection for Genesios, and so, when the patrician learned ,vhat had hap­ pened to him, he invited him to his house. After he had greeted the bishop and attempted to provide spiritual com­ fort with consoling words, Genesios discussed with him the 119

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LIFE OF SAINT SYMEON

ψυχήν, κοινολογείται αύτQ τα της έναλλαγης98 του βίου, καl μαθεϊν έρωτ� περl τούτου τον έκείνου σκοπον καl όποϊον αίρεϊται του λοιπου ζησαι βίον κατcι τήν παρουσαν ζωήν. Ό δέ· "Τον μονήρη," φησί, "καl τούτον έν δpεσιν ή σπηλαίοις99 και ταϊς όπαϊς της Ύfίς [Hbr π:38)." Ό ούν πα­ τρίκιος συνετος ων ές τα μάλιστα· 'Όύκ οίμαι τουτο λυσι­ τελουν σοί, πάτερ," φησίν, 100 "άλΧ εϊ τι μαλλον έμοl πείθη ύποτιθεμέν� σοι άγαθά, έν κοινοβί� τον μονήρη βίον άγάπησον διελθεϊν, καl ού μικρcιν εύρήσεις ώφέλειαν δια της έκκοπης του ίδίου 101 θελήματος." Ό δέ· ''I(al που αν εϋροιμι τοιούτον," φησί, "κύριέ μου, κοινόβιον ύπο ποιμέ­ νος ποιμαινόμενον έπιστήμονος, ϊνα καl έμαυτον δλον έκδώσω είς έκούσιον θάνατον ό τψ του άκουσίου έγκλή­ ματος δυστυχώς βαρυνόμενος;"

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ούv Γενέσιος τόv μακάριον Συμεώvηv πατέρα κε­ κτημένος πνευματικον καl είδώς οίος έκεΤνος είς το ποι­ μαίνειν καl θεραπεύειν ψυχας καl οίον το αύτου ποίμνιον, γνωρίζει τοϋτον αύτψ καί· 'Έ'ί γε," φησίν, "άληθινης ώφε­ λείας έρ�ς καl ίδεϊν άλλον βούλει μέγαν Άρσένιον καl πά­

σης άντεχόμενον άκριβείας κοινόβιον, έpχου και ίδε {John 1:46, π:35; Apc 6:1,5,7] καl ίδών πιστώθητι." Εύθυς ούν ό έπίσκοπος εϊπετο, ό δε προηγε, καl καταλαβόντες όμου το

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changes ίη his life; he also asked him about his aim in this p.nd what mode of life he would be seeking to choose for the rest of his present life. "The solitary one," said the bishop, "and it will be in mountains, or in dens or caves ofthe earth." But the patrician, who was an extremely intelligent man, replied, 'Ί don't think that would be helpful to you, father. But if you were instead to be persuaded by some good advice that Ι can offer you, you would do well to pursue the monastic life in a cenobitic community, and you would derive ηο little benefit from the negation of your own will." 'Ά.ηd where, my lord, might Ι find such a community," he asked, "guided by a wise shepherd, so that Ι, who am so miserably burdened by the of my involuntary crime, may surrender myself completely to a voluntary death?"

Chapter 55 Now Genesios had the blessed Symeon as his spiritual father, and knowing how good he was at shepherding and caring for souls and the sort of flock he had, he told the bishop about him. "If you really do crave genuine help and you want to see another great Arsenios52 and a cenobitic monastery that strictly conforms in every way," he said, "come and see and, seeing, believe." So the bishop immedi­ ately followed, while Genesios led the way. They arrived

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τοϋ μακαρίου κοινόβιον μηνύονται αύτψ καl ύπ' αύτοϋ κατασπάζονται. Έπεl δε τα συμβεβηκότα τψ έπισκόπ� μά­ θοι ό lίγιος, πανθάνει την ψυχην καl έκ μόνης της άκοης τοϋ συμβάντος, καl δακρύων καταφέρει πηγάς. Ώς δε το συμπαθες έθεάσατο τοϋ άγίου ό έπίσκοπος κ.αl την σύνε­ σιν των χειλ.έων [cf.Job 33:3} τούτου άκήκ.οεν, πίπτει πρηνης έπl τους πόδας αύτοϋ καl αίτεϊται την ύποδοχήν, την έναλ­ λαγην των έκτος καl την μετα των μαθητών αύτοϋ κατα­ σκήνωσιν. Ό δε μακάριος την θέρμην τούτου καταμαθών έξ όλίγου καl γνους τψ πνεύματι οΙον εμελλε σκεϋος Θεοϋ έκλεκτον χρη ματίσειν, ύποδέχεται αύτον καl πάντα τελέ­ σας έπ' αύτψ τα τοϋ σχήματος Ίερόθεον τον ίερέα έπονο­ μάζει Θεοϋ. Ό δε Ίερόθεος των έπιθυμουμένων αύτψ τυχών ώς έβούλετο παγκράτιον έξαυτης κατα τοϋ τρώσαντος συγ- νηστειαις , ' , - ' , κροτει, μεν και κακουχιαις μακραις το σαρκιον έκτήκων αύτοϋ, άγρυπνίαις δε καl στάσεσιν όλονύκτοις έν προσευχαϊς καταδαμάζων έαυτον καl τfi δουλεί παλινδικίας φρονίμως έταμιεύσατο, δλοv έαυτον ύπερ τοϋ καλοϋ έτοιμάσας είς θάνατον. Βραχυς ό έv μέσ� καιρός, καl πάλιν ό έμος Συμεών άγεται άπο του άσκητηρίου έπl το κριτήριον. Ή τώv λόγων μάχη αύθις συγκροτείται παραπλησία. Ή πάλη τώv άμφοτέρωv ταϊς προλαβούσαις όμοία· ή παύσασθαι πάvτη τώv τοϋ πατρος έγκωμίωv καl τών φαιδρών πανηγύρεων ή έκ μέσου γενέσθαι μη μόνον της παρ' αύτοϋ κτισθείσης μοvης, άλλα καl πάσης της με­ γάλης ταύτης193 καl περιφανούς πόλεως. Είχεv ούν οϋτω τα της ύποθέσεως καl ό άπόλογος δίδοται παρά. του άγίου τ� πατριάρχη. Ώς δε μέσον της άγίας συνόδου έφ' ίκαvας τας ώρας άvεγινώσκετο, καl τft δυνάμει τώv νοημάτωv, εύμεγέθει τοϋ λόγου, αύτ ft τε τft τώv χρήσεων εύαρμοστί � συν άκμfι καl σφοδρότητι έν άξιωματικft του λόγου ίδέ� καl τft λαμπρότητι της άληθείας194 τώv άκpοωμέvωv κατ­ εβρόντησε την διάνοιαν, ούκ έχοντες έκεϊνοι δπως παρα­ λογισμοϊς την του λόγου πυκνότητα παραλύσωσιν, άνέ­ στησάν τε τώv θρόνων άφασί� πεδηθέvτες τά.ς γλώττας καl έpήμην τci> δικαί½) καταψηφίζονται καl έξοpίαv κατα­ δικάζουσι. 216

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Chapter94 Since, however, the most godly Symeon saw the flame of envy smoldering still more intensely and knew that his per­ suasive opponent would not keep quiet until he could harm him and the truth, he realized that he had to defend himself with regard to the accusations against him. He thus hur­ riedly drafted his first response and prudently kept it in re­ serve for the occasion of a new trial, while being quite pre­ pared for death ίη the cause of good. Not Iong afterward my Symeon was again taken from his monastery to the tribunal. The same battle of words was joined once more, and both sides engaged ίη a struggle similar to the previous one. Ei­ ther Symeon was to desist completely from his eulogies of his father [Symeon Eulabes] and his festal celebrations, or be removed, not only from the monastery that he had founded, but also from this great and famous city altogether. This was the proposal when the saint delivered his response to the patriarch. I--Iis defense was read aloud for quite some time ίη the midst of the holy synod, and by the force of its ideas, the grandeur of its statement, the aptness of its ex­ amples, the great vehemence yet dignity ίη the form of its actual wording, and the brilliance of its truth, it thundered in the minds of those who heard it. Since they were unable to undermine the force of Symeon's statement ,vith falla­ cious arguments, they rose from their seats, tongue-tied in their speechlessness and, passing sentence οη the just man by default, condemned him to banishment.

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2.

Τοιούτον, ώ φίλοι, τό τοϋ σοφοϋ συγκέλλου καl μοvα­ χοϋ καl ίερέως σοφον άποτέλεσμα, καl ές τοσοϋτον άνέβη ϋψος λαμπρότατον ή βεβοη μέvη γνώσις αύτοϋ μετα της είς τον πλησίον άγάπης! Ο'ίμοι δτι ώμοιώθημεv λαιρ οί της ίερας τάξεως μη έχοvτι rvωσιv {cf. Hos 4:6} κατα τον είρη­ κότα, καl έδόθη ήμϊv μήτρα δυστυχώς άτεκvοϋσα καl μα­ στοl ξηροί [cf. Hos 9:14}. Έπεl δε την Προποντίδα της προς ήμα.ς Χρυσοπόλεως διαπεράσαντες τον μακάριον έπί τι πολίχvιοv οί άπάγοv­ τες αύτοv προσώκειλαν το πλοιάριον, δ Παλουκιτώv όvο­ μάζεται, ασκευοv πάντη χειμώvος ώρ�, καl έv έρήμ� τόπ�, έν φ καl τοϋ κατακρίτου δελφίνος 'ίσταται κίων, τον αγιοv έστησαν μονώτατον αύτον καταλείψαvτες καl μηδε της έφημέpοv τpοφης [cf. Ja 2:15} οί άσυμπαθεϊς άξιώσαv­ τες. Ό ούν μακαριώτατος Συμεών ώς την τοϋ συγκέλλου μανίαν είδε vικήσασαv καl τον φθόvοv αύτοϋ τον βεβου­ λευμένοv διαπεράναντα, 195 ηύχαρίστει196 μη σκυθρωπάσας τ 20s ή κατα Χριστοv πε­ νία πλοϋτος ηv δια βίου παντος καl ή ένδεια τράπεζα πολυτελης καl των άβροδιαιτοτέρωv άφθοvωτέρα.

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actually exίst do exίst, and treats things that are unreal as though they were real and .fights with them. So the blessed Symeon's ce11, which once had the treasure of the graces of the Spirit dwe11ing in it, was searched for the buried stacks of gold to this man who loathed all material possessions and threw them away and owned noth­ ing except for the hair shirt and the mantle 107 that he had to cover his body (which was itself so withered by his great as­ ceticism that even the appendage of his flesh was a burden to it). So his cell was searched with shovels and various im­ plements. The floor was excavated, holes were dug in the walls, the roof was opened up, and even the soil itself was winnowed ίη the open air. The inanimate cell was thoroughly examined all day long and underwent a punishment equal to that of ίts owner. But despίte being badly scarred, ίt yielded none of those thίngs for whίch ίt had been examined and that its searchers were eager to find. But the books that were kept ίη ίt were seized, along wίth what lίttle comfort Symeon had for his body, namely the tunic and clothing which he needed ίη his frailty. When Symeon learned of this he accepted even the seizure of hίs belongings wίth joy, as someone who indeed thought like one of the apostles, but he had enormous con­ tempt for those who falsely accused him, and he laughed at theίr foolishness for havίng actually thought they would find stacks of gold ίη the possession of a man for whom the pov­ erty of Christ had been wealth durίng his whole life, and for whom deprίvatίon had been a well-set table, more sumptu­ ous even than that of those who live a life of luxury.

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99

Άυ., ό μέν ί:δρα στα δή σοφός τήν κακίαν έκείνα δι' ών 2

έδόκει δριμύτερον 206 τοϋ άγίου καθάπτεσθαι· ό δε αύθις έπέστελλε καl πλέον έκείνος ή ούτος τας πληγας κατα καρδίας έδέχετο, καί φησιν έπιστείλας αύτQ· "Καλούς μοι στεφάνους ό καλος Στέφανος καl δεσπότης μου έπl τοϊς έμοϊς στεφάνοις πάλιν προσέθετο. Άλλα τί σοι άνταποδώσομεν ύπερ ών ήμας τους ταπεινους άγαθft κινούμενος διαθέσει πεποίηκας καl ποιείς καl οίδ' δτι πά­ λιν ποιήσεις, εύεργετών καθ' έκάστην ή μας έπl χρόνοις207 ήδη έπτά; Τί ούν σοι άπολογησόμεθα τQ περl τα τοιαύτα σπουδαίψ καl φιλοτιμώτερον είδότι δεξιοϋσθαι τοϊς γλυ­ κέσι σου φαρμάκοις τους φίλους; Άλλα δεόμεθά σου μη στftς της προθέσεως, μη καταπαύσης άπο των έργων σου, πρόσθες εί δοκεϊ τούτοις τα έτι γλυκυτέρους τft έπιτάσει ποιοϋντα τους πόνους μοι. Ηϋξησάς μοι το φως, την χα­ ράν, την ήδύτητα , ά καl βλύζει παραδόξως έν έμοl δια της είρήνης των λογισμών την άρρητον εύφροσύνην του Πνεύματος, ά καl αύξήσαις έτι πάντως καl έτι ποιών τα οίκεϊα καl τψ φιλουμένψ τάχιον ένώσαις ή μας ΘεQ, ύπερ ού φέρω πάντα προθύμως καl δι' δν ώς208 όρq.ς την αλυσιν ταύτην παρα σου της έξορίας περίκειμαι. 'Έρρωσο. TQ πανιέρψ καl άγίψ δεσπότη μου ό δια σου έξόριστος καl των προσόντων γυμνος γεγονώς Συμεών ό σός."

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Chapter99 Thus, as someone who was well versed ίη evil, the synkelloJ did what he imagined would hurt the saint most keenly. But Symeon again sent him a message, and as a result, it was the who received more severe blows to the heart than the . This was his message to him: "My good master Stephen108 has once again added more noble crowns to the crowns of victory that Ι already have. I--Iow can I repay you for all that you, in your goodness, have done for me, your humble servant, and for all that you con­ tinue to do, and that I know that you will do again? For you have been my benefactor every day for seven years already. I--Iow can I make amends to you when you are so zealous ίη these matters and know how to endow your friends so mu­ nificently with your sweet remedies?109 But, Ι beg you, do not halt your plans, do not give up your work! Add to them, if you will, things that, by their intensity, will make my suf­ ferings even sweeter. For you have increased for me the light, the joy, the sweetness, everything that gushes forth ίη me ίη such a marvelous way ίη the peace of my thoughts through the ineffable gladness of the Spirit. Please go οη increasing these by all means, and, continuing to do ,vhat you do, unite me more swiftly with my beloved God, οη whose behalf Ι willingly bear everything and because of whom, as you see, Ι am enveloped by you in the chains of exile. Farewell. Το my most reverend and holy master, your Symeon, who, because of you, is an exile, stripped of all his possessions."

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100

2

'Επεl δέ τό είρημένον εύκτήριον καl δ τόπος έν φ ϊστα­ το ένος ην των έν τέλει άνδρων Χριστοφόρου έκείνου φ Φαγούρα ην το209 έπώνυμον, κατάδηλος γίνεται καί αύτ� μαθητfί όντι ή έξορία τοϋ άγίου καί ή προς το εύκτήριον αύτοϋ κατασκήνωσις. Έξαυτης ούν την Προποντίδα ό άνηρ διαπλεύσας καί εως τοϋ τόπου γενόμενος, ώς είδε τον μακάριον μεθ' ένος μαθητοϋ έκεϊσε καθήμενον, μηδέν των είς παραμυθίαν τοϋ σώματος έχοντα, δακρύων πλη­ ρωθείς πίπτει πρηνης έπί τους ώpαlους πόSας [Rom 10:15; cf Is 52:7) έκείνου καί περιπαθώς την τοϋ διδασκάλου συμφοραν άνακλαίεται. Έπειδη δε καί την αίτίαν μεμαθήκει της έξορίας αύτοϋ, πολλα κατα νους των περί τον διώκτην,2 10 ώς δεδιωγμέ­ γ νον αύτον καί παν πονηpδν ρημα άκηκοότα ενεκεν της έντολης τοϋ Θεοϋ [cf Mt 5:π) έμακάριζε. Έδυσώπησε δέ λόγοις τον αγιον τα κατα χρείαν τοϋ σώματος κομίζεσθαι ύπ' αύτοϋ καί μη ένδεως εχειν των άναγκαίων. Ό δέ αγιος­ "Τί δε δεϊ," φησί, "καί πλέον ήμϊν, ώ τέκνον, της έφημέpου τpοφης [cfJa 2:15), ην άρτος καί αλας211 μετα ϋδατος άφθο­ νωτέραν ήμϊν άπεργάζονται των πολυτελών τοϊς έδέ­ σμασιν; άλ'Κ εϊ τί σοι μαλλον δια φροντίδος έστίν ήμα.ς τους γεγεννηκότας σε δια Πνεύματος θεραπεϋσαι, έπιδώ­ σεις μα.λλον ήμϊν τοϊς άστέγοις τοϋτο δη το εύκτήριον κατα δωρεαν καί εϊ που Θεός έπί την θλϊψιν ήμων έπίδοι, καί έπιβλέπων έπιβλέψειε καί παραμυθίας τινος άξιώσειε 230

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Chapter 100 The aforementioned chapel and the land οη which ίt stood belonged to a highly placed man called Christopher, who had the surname Phagouras.Since he was also a disciple ofSymeon, the saint's exile and the fact that he was camping out at the chapel became known to him. He immediately sailed across the Bosporus, and when he reached the place and saw the blessed one sitting there with a single disciple and with ηο physical comforts at all, his eyes filled with tears and he prostrated himself at Symeon's heautiful feet, emo­ tionally bewailing his teacher's misfortune. When Christopher learned the cause of his exile, he bitterly condemned the actions of Symeon's persecutor, while blessing Symeon himself for being persecuted and being forced to hear all kinds of evil tιttered about him for following God's commandment. He begged the saint to let him pro­ vide for l1is physical needs so that he would not lack the ne­ cessities. But the saint replied, "What more do Ι need, my child, than enough food for the day with which bread and salt and water supply me more abundantly than luxurious foods? But if you are concerned and want to look after me, your spiritual father who has begotten you through the Spirit, you may instead grant this chapel to me as a gift because Ι am homeless. And if ever God should look at my tribula­ tion, and, seeing ίt, may see fit to consider me worthy of

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τους δεδιωγμένους ήμας χάριν της αύτοϋ έvτολης, μοvην μοναστών καl οΙκον σωζομέvωv αύτο άποκαταστήσομεv, καl σοl μεν έσται είς μισθοv το πραγμα καl καταλλαγηv προς Θεόν, ήμϊν δε είς προσευχής έργαστήριοv καl έργα­ σίαν των έντολώv τοϋ Χριστού." "Ηκουσεv ό άvηρ καl έπl τψ ρήματι κατα πολυ εύφραvθεlς δωρείται το εύκτήριον τψ άγί� καl άφιεροί έξαυτης αύτο τ4> Θε4>.

ΙΟΙ

�ά περί μέν της οίκοδομης τοϋ μοναστηρίου δ λό­ γος άναμεινάτω, έχέσθω δε της διηγήσεως έτι τώv τοϋ πατρος παθημάτων καl διηγείσθω πάντα ώς πέπρακται. Έπεl ούν ή φήμη τοϋ άνδρος είς δσους έφθαvεν, ώς άστρα­ πή τις αύτους περιήστραπτε, 212 καl πολλους έπειθε φοιτav προς αύτόν, εΤχε δε αλλους μεν άλλη, έτέρους δε έτέρα ύπόληψις περl της ύπερορίας αύτοϋ, δείv εγvω πρόvοιαν καl τών σκανδαλιζομέvων {cf. Mt 13:21; Mk 4:17; Lk 8:13] ποιήσασθαι ώς άποστολικος την διάνοιαν. Διο καl τοίς προσφοιτώσιν έκδιηγούμεvος τα ύπο τώv κατηγόρων αύτοϋ είς αύτον πεπραγμένα, οϋς μεν είς δάκρυα συμπα­ θείας έκίνει όρώντας το γηρας αύτοϋ καl την γύμvωσιν, οί δε δσοις ην γνώσις θεία καl λόγος έλεύθερος έμακάριζοv αύτον λέγοντες- "Μακάριος εΙ, πάτερ, δτι διωγμοv ύπέμει­ vας καl όνειδισμους {cf. Mt 5:10-π] δια δικαιοσύvηv κατα 232

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some consolation because I am being persecuted for follow­ ing His commandments, 1 will restore ίt as a monastery for monks and a home for those seeking salvation. For you this will be a transaction that is both rewarding and brings rec­ onciliation with God, while for me ίt will provide a work­ shop for prayer and for carrying out the commandments of Christ." Christopher was very happy when he heard this and immediately presented the chapel to the saint and dedicated ίt to God.

Chapter ror

Αη account of the monastery's construction will have to

wait, however, because I want my narrative to stay οη the subject of the father's sufferings and tel1 everything as it happened. Because Symeon's reputation dazzled everyone who heard about ίt like a flash of lightning, 110 it convinced many people to go and visit him. But since some people had one theory about his banishment and others another, he re­ alized (having a truly apostolic rnind) that he had to take some thought for those who were being caused to have doubts about him. He thus explained to his visitors what his accusers had done to him. He moved some of them to tears of sympathy when they saw his advanced age and his privation, but those who possessed divine knowledge and were able to speak freely blessed him, say­ ing, 'Ύοu are blessed, father, because you have endured per­ secution and reproach for the sake of righteousness, accord33

2

LIFE OF SAINT SYMEON

τον οϋτω κεκραγότα άπόστολον· εί όvειδίζεσθε έv όvόματι Χpιστοϋ, μακάριοι δτι το της δόξης καl δυνάμεως καl το τοϋ Θεοϋ Πvεϋμα έφ' ύμας άvαπέπανται. Μη Ύάp τις ύμωv πασχέ­ τω ώς φοvεύς, ij 213 κλέπτης η κακοποιός - εί δέ ως Χ ριστιανός, μη αίσχνvέσθω, δοξαζέτω δέ τον Θεόv έv τij) όvόματι τού τφ, δτι καιρός τοϋ αpξασθαι το κpιμα άπό τοϋ οί'κον τοϋ Θεοϋ {1 Pt 4:14-16}." Ταϋτα λέγοvτες ύπέστρεφον πεπληροφορη­ μέvοι είς τον ήκριβωμέvοv βίον καl λόγον αύτοϋ.

102

Άλα γάρ ϊνα μή μόνον τοϊς προσφοιτώσι, τοίς μακράν δε μαλλον ούσιv αύτοϋ τοϊς νϋν τε καl τοϊς μετέπειτα έρχομέvοις άvθρώποις έαυτον άποδείξη άθψον πάσης κατακρισεως και την αιτιαν πασαν απογυμνωσn της υπερορίας αύτοϋ, έκτίθεται τον καθ' έαυτοϋ214 λίβελλον καl τψ πατριάρχη έπιστέλλει Σεργί� έν άπλαϊς λέξεσιν άφε­ λείας καl έv τούτοις τήv τε πίστιv αύτοϋ καl την παρρησί­ αv δημοσιεύει τρανώς. Ταϋτα ούν γεγραφώς άποστέλλει Γεvεσί� τψ πατρικί� καl τοϊς λοιποϊς αρχουσιν, οίς ηv εύσεβείας διδάσκαλος, τοϋ προσκομίσαι τψ πατριάρχη καl τοϊς άρχιερεϋσι της έκκλησίας. Τοίνυν καl άνελθόντες οί περίβλεπτοι των άρχόvτων πρώτα μεν ύπαvτώσι καl λό ­ γοις συμπλέκοvται215 τψ πατριάρχη περl της τοϋ άγίου ύπερορίας καl δέους πληροϋσιv αύτοϋ την ψυχην το παρά­ νομον έξελέγχοvτες, εΙτα τον λίβελλον καl την έπιστολην r

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ing to the apostle who has proclaimed: Ifyou are reproached for the name of Christ, you are hlessed, hecause then that glorious and powerful Spirit, which is the Spirit of God, is resting upon you. Ifyou suffer, let it not he for murder, or theft or wrongdoing. But if anyone does so as α Christian, let him not he ashamed, hut let him glorify God under that name. For the time has come fόrjudg­ ment to hegin with the household of God" When they had said this they retυrned, fully assured of the correctness of Syme­ on's life and thought.

Chapter102 Το demonstrate his complete innocence of every charge and to reveal the full reason for his banishment, not only to his visitors but also to people who were far away both at the time and ίη the future, Symeon put together a brief written apologia concerning himself and wrote a letter to the patri­ arch Sergios ίη plaίn and simple terms, making quite clear ίη these documents both his faith and hίs willingness to speak hίs mind. When he had written them, he sent them to the patrician Genesios 111 and to those other members of the rώ­ ing elite whose spiritual teacher he was, so that they would brίng them to the attention of the patriarch and the senior clergy of the church. The most eminent among these elite and powerful men first went up and met wίth the patriarch. They exchanged words with him about the saint's banish­ ment, and ίη doing so they thoroughly frightened him by proving its illegality. They then handed him Symeon's apolo235

LIFE OF SAINT SYMEON

αύτci> έγχειρίζουσιν. Ό δε προς τους παραγενομένους πολ­ λους όντας καl περιφανείς άπιδών καl το περίβλεπτον αύτών αίδεσθείς, δείσας μη καl μέχρι βασιλέως τα τού δράματος έ'λθη καl είς μεγά λην αύτού κατάγνωσιν άποβ ft, κελεύει έπl συνόδου ταύτα άναγνωσθηναι. Ώς δε άνεγι ­ νώσκοντο καl οί μητροπολϊται προσεχώς ηκουον, πολλοl μεν έκ τούτων τού δραματουργού κατεστέναζον τών τοι­ ούτων216 συγκέλλου, πολλοl δε καl ύπερελάλουν τού φρο­ νήματος τού άγίου καl της καθαρας πολιτείας αύτού.

103

'&λα τώv γραφέvτωv τελείωσε217 της άvαγvώσεως, φη­ σlν δ πατριάρχης τοίς αρχουσι και μαθηταίς τού άγίου· "'Εγώ μέν, ένδοξότατοι, ούδεμίαν έ'λαβον πώποτε πονηραν ύπόληψιν κατα τού κυροϋ Συμεών, άλλα και άναγνους καταρχας τα είς τον πατέρα τούτου ύπ' αύτοϋ γεγραμμέ­ να, ησθην έπ' αύτοϊς τον έκείνου βίον είδώς, και ψάλλειν έπέτρεψα έπ' έκκλησίας αύτα ύπερεπαινέσας την πίστιν αύτοϋ. Άλλ: ούκ οίδ' όθεν και τίς γέγονεν άναμεταξυ έκεί­ νου και τοϋ συγκέλλου διαφορά, και μυρίας κατ' αύτοϋ καl τοϋ πατρος αύτοϋ τας κατηγορίας έξήγειρεν ούδεν πλέον έχούσας ή μόνον διαβολάς. Ά. δε πέπονθε παρ' ήμων, ούχ ώς παρασφαλεlς έν τοίς της έκκλησίας δόγμασι, δι' ων ή όρθη και άμώμητος πίστις ώχύρωται, πέπονθεν,

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gia and letter. When the patriarch saw how many distin­ guished people had come, he was intimidated by their emi­ nence, and was afraid that news of the affair would reach the emperor and result ίη his own serious condemnation. So he gave orders for Symeon's statements to be read to the synod. The metropolitans listened attentively as these were read out. Many Iamented the role of the synkellos ίη engineering such an affair, and many also spoke up for the saint's views and his pure way of life.

Chapter 103 W.en he had finished the reading of Symeon's wήt­ ings, the patriarch spoke to the saint's powerful and disciples. "Most illustrious gentlemen," he said, 'Ί have never had any doubts about Kyr Sym eon. Right from the start when Ι read what he had written about his spiritual father, Ι approved of ίt because I was familiar with Symeon Eulabes's life. Ι thus permitted them to sing Symeon's hymns in church and Ι praised his faith very highly. But Ι do not know why or for what reason the dis­ agreement occurred between him and the synkellos that has stirred up all these thousands of accusations against him and his spiritual father, accusations that are nothing but slander. Whatever he has suffered on my orders he has not suffered because he erred ίη the dogmas of the church, by ,νhich the correct and spotless faith is made strong. Rather, Ι removed 2

37

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άλ'λ: έπειδη έκεϊνος μεν του ίδίου άμεταθέτως είχε σκοπου, καl τιμών τον πατέρα του λαμπρώς έορτάζειν ούκ έπαύετο, οί κατήγοροι δε αύτου έταράσσοντο καl δι' όχλου καθ' έκάστην ήμϊν έγίνοντο, δια τουτο της μονης αύτου καl της πόλεως αύτον παρεκίνησα. Νυν δέ, εί βούλεται καl τοϊς έμοϊς εί'ξει λόγοις, κύριος αύθις καl της ίδίας μονης γενή­ σεται, καl άρχιερέα τουτον έν μιq. τών ύψηλών μητροπό­ λεων συνευδοκούσης πάσης της ίερας συνόδου χειροτο­ νήσω, καl τα κακώς έκβεβηκότα διορθώσεως τεύξονται της προσηκούσης, καl ύμών218 ή είς αύτον πίστις ασβεστος διαφυλαχθήσεται."

104

Ετπε καί άποστείλας είσάγει τόν άγιον άπό της έξορίας. Λαληθείση ς τοίνυν της είσόδου πανταχοϋ του άγίου, έπι­ συνάγονται πάντες ώς είς μεγάλην έορτην λαϊκοί τε καl μοναχοί, ίερείς καl λευϊται, καl δσοι περl την σύγκλητον άνδρες περιφανείς, ο1ς ήν γνωστος ό μακάριος έκ της άρετης, και ών διδάσκαλος και πατηρ έχρημάτιζε, και συνανερχονται αυτψ προς τον πατριαρχην. Ώς δε δήλη γέγονεν ή τοϋ πατρος άνοδος, έξέρχεται ό , , , - μετα' των πατριαρχης εν τψ- μικρψ- σεκρετψ και,�υπανταται έν τέλει τούτψ ό άγιος. Ό δέ· "Τί σοί," φησίν, "εδοξεν, εύλαβέστατε κυρι Συμεών, έαυτον μεν είς ταραχας έμβα­ λεϊν, ήμας δε έκταράξαι, τους δε φιλοϋντάς σε τούτους ,

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him from his monastery and from the city because he held unwaveringly to his own personal objective and would not stop holding such extravagant celebrations ίη honor of his spiritual father, even though his accusers were agitating over this and causing trouble for me every day. But now, if he is willing to heed my words, he may become master of his own monastery again and I will consecrate him bishop ίη one of the great metropolitan cities, if the entire holy synod agrees. That way, proper amends will be made for what has turned out so badly and your unshakeable faith ίη him will be pre­ served intact."

Chapter 104 W.en he had said this, the patriarch sent out for the saint and brought him back from his exile. The saint's return had been discussed everywhere, and so everyone, monks and Iaymen, priests and deacons, and all those eminent sena­ tors who knew that blessed man's virtue and whose teacher and spiritual father he was, gathered as though for a great feast, and accompanied him to the patriarch. When the father's arrival was announced, the patriarch came out into the small council chamber 112 and the saint met with him there, along with his dignitaries. "What were you thinking of, most pious Kyr Symeon," he said, "getting your­ self involved ίη all this uproar, disturbing me, distressing

2

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LIFE OF SAINT SYMEON

μαθητας λυπησαι, καi τοιαύτα παθεϊν, a τυχον έδει κατα­ κρίτ½) έπενεχθηναί τινι, μή τί γε τοιούτψ την γνώσιν καi την άρετην οίος σύ; 'Εγώ γάρ, μάρτυς ή εφορος219 Δίκη, μεγάλην καi άγαθην είχον την ύπόληψιν περl σοϋ, καl άλλα τινα εστρεφον καθ' έαυτον ύπερ σοϋ, a καί είς πέρας αξω εϊ γε τοίς έμοϊς λόγοις πειθαρχήσεις καl της πολλης ένδώσεις ένστάσεως. Άλλα θέλησον τέως καν έν τούτ½) ήμών έπακοϋσαι, καί πάλιν προς την μάνδραν σου, έν ή πόνους κατεβάλου πολλούς, έπίστρεψον, καl περί τοϋ έορ­ τάζειν τα της τοϋ πατρός σου μεταστάσεως ούδε ή μεϊς εϊργομεν· πλην τοϋτο παραινοϋμεν ύφεϊναι μικρον της φαιδρότητος καί των πολυη μέρων σου πανηγύρεων, καί μετα μόνων των ύπο σε μοναχών καl των άλλοθεν κατα φιλίαν220 έρχομένων έορτάζειν, μέχρις άν οί φθόν½) κατα σοϋ κινούμενοι ή παύσωνται ή έκ τοϋ βίου καl της παρού­ σης ζωης γένωνται, καl τηνικαϋτα εσn ποιών ώς άρεστον σοί τε δοκεί καl Θεώ."

105

co δέ άγιος ύπολαβών έφη· "Περl μέν της ταραχης καί , ώ 'ί

τοϋ σκανδάλου ν ε ρηκας ό έμος δεσπότης, 221 ούκ έγώ αίτιος άλ'Κ ό συνετος σύγκελλος καl κατενώπιον αύτον έπι­ στήμων [cf. Is 5:21), φ καl δωρεαν έφθονήθην έγώ {cf. Ps 68 (69):4) δι' ούδεν ετερον ή δια περιττας καl ματαίας

SECTION

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your friends and disciples here, and suffering a fate appro­ priate perhaps for a condemned criminal but not a knowl­ edgeable and virtuous person like yourself? Now 1, and seeingJustice is my witness, have always had a strong and favorable opinion of you and l've been considering other opportunities for you, which I'll bring to pass if you're convinced113 by my words and give up your stubborn resis­ tance. But for the time being, please agree to obey me in this at least: return to your monastic fold, where you have ex­ pended so much effort, and I will not prevent you from cel­ ebrating the anniversary of your spiritual father's death. But 1 do ask that you scale back a little οη the splendor and the number of days of festivities, and celebrate only with your own monk.s and those who come from elsewhere as friends, until those who are inspired by envy against you either de­ sist or depart from life and this present ex.istence. Then you will be able to do whatever may please you and God."

Chapter 105 The saint replied, "Ι am not responsible for the uproar and the scandal of which you have spoken, my master," he said, "but rather your clever synkellos who is wise in hίs own opinion. 1 have been enνied by him without cause oνer noth­ ing but ridiculous and friνolous issues. He has taken plea-

LIFE OF SAINT SYMEON

2

ζητήσεις, αΤς έκείν� φίλον έμματαιάζειν καl μεθ' ών έπ­ απορεϊν δοκεϊ καl πειράζειν την των άλλων γνώσιν καl σύνεσιν, ίνα μηδεlς έκείνου το πλέον έχειν δοκft, άλλ: ίνα πάντες ήττώνται της έκείνου σοφίας καl γνώσεως. 'Ός καl το κρϊμα της ταραχης ταύτης βαστάσει δικαίως καθά φη­ σιν ό άπόστολος οϋτω λέγων· 222 ό ταpάσσων ύμας έκεϊνος βαστάσει καl223 τό κpϊμα, οστις άν fl [Gal 5:10]. "Περl δεών έπαθον καl ύπέστην, ίσως δε καl ύποστήσομαι, χάριν όμολογώ τψ Θεψ μου καl σοl τψ 22 4 δεσπότη μου, δτι ούχ ώς μοιχος ή κακοποιός, άλλ: ώς δοϋλος Χρι­ στοϋ καl των άποστολικών κανόνων καl διατάξεων άντ­ εχόμενος επαθον καl έτι πείσομαι τάχα, καθά με Πέτρος ό κορυφαϊος των άποστόλων διδάσκει οϋτω λέγων· μή ΎάΡ τις ύμών πασχέτω ώς φονευς ή ώς κλέπτης ή ώς κακοποιός, εί δέ ώς Χριστιανός μή αίσχννέσθω [cf. 1 Pt 4:15-16]. Διο ού μόνον ούκ αί σχύνομαι έφ' οΙς ύφίσταμαι δια την κελεύου­ σαν έντολην τοϋ Θεοϋ μη άθετεϊν τους πατέρας ήμών [cf. Εχ 20.12; Dt 5:16; Mt 15:4; Mk 10:19; Eph 6:2], άλλα χαίρω , ., , ι " , , , και' μακαριον ηγη μαι εμαυτον, οτι και, αυτος οι ταπεινος έγώ κατηξιώθην ύπερ μιας έντολης τοϋ Θεοϋ μου λόγους είσπραχθηναι καl ύπερ δικαιοσύνης κατακριθηναι καl ύπερορίαν ύποστηναι κατα τους παλαιους πατέρας ήμων.

SECTION

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sure in gossiping idly about these matters, intending to raise doubts and using them to try the knowledge and intelligence of others. so that ηο one else might seem to have more than him, and to prove everyone else inferior to his wisdom and knowl­ edge. And so ίt ίs he who should rightly bear judgment for this uproar, as the apostle states when he says, The person who is troubling you will bear hisjudgment, whoever he may be. 'Ά.s for what I have suffered and endured, and perhaps will endure again, 1 offer thanks to my God and to you my master that I have suffered, and will possibly still suffer ίη the future, not as an adulterer or a wrongdoer, but as a ser­ vant of Christ and an upholder of the apostolic canons and constitutions, just as Peter, the chief of the apostles, teaches when he says, Ifany of you suffer, let it not he for murder, or theft or wrongdoing. But ifanyone does so as α Christian, let him not be ashamed. For this reason, 1 am not only unashamed of what 1 am enduring οη account of God's commandment that or­ ders us not to dishonor our fathers, but I rejoice and con­ sider myself blessed that I too, wretch thoυgh I am, have been considered worthy to be called to account for one of God's commandments, to have been condemned for my righteousness, and to have endυred ex.ile like our fathers of old. 114

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106

ερl δε της είς έμέ σου παλαιάς διαθέσεως καl αύτος έγώ μάρτυς, ού μόνον δέ, άλλα καl αύτη ή μέσον πολιτευο­ μένη ήμών Άλήθεια, δτι καl τετίμηκας ήμάς παρα την άξίαν πολλάκις, καl δια τιμης είχες άεl τα ήμέτερα, καl την προς τον πατέρα πίστιv ήμών έκθειάζωv ύπερεπήvεις, θαυμάζωv τα τελούμενα παρ' ήμώv, καl όμολογωv225 τα της σης, δέ­ σποτά μου, προς ήμάς διαθέσεως. Άλλ' ό του Σατανά φθό­ νος, ούκ οΙδ' δπως είπεϊv, ώς ούκ ώφελεv εστρεψέ σου τα σπλάγχνα καl τό rλνκύ πικρόν άπειργάσατο καl τό φως εθετο σκότος {cf. Is 5:20} ού μόνον ήμϊν, άλλα καl έφ' δσηv ήλθε την γην τα δραματουργηθέντα καθ' ήμωv τοϊς άκού­ σασιv. "'Ότι δε καl άλλα τινα ώς εφης έλογίζου ύπερ ήμών, καl καθ' έαυτον226 έστρεφες, καl έτι έvvoft καl πληρώσειv αύτα ύπισχνft, εί πειθαρχήσομεv τοϊς ύπο σου λεγομέvοις, εί μεν περl τών προσκαίρων είσlv άγαθωv καί της παρούσης των άνθρώπων δόξης τε καl τιμης, λόγος τούτων ούδείς μοι τψ δούλψ σου τούτο πεφιλοσοφηκότι πάλαι, το την μεν άτιμίαν τώv άvθρώπωv ώς πρόξεvοv ούραvίου δόξης ήγεϊσθαι, την δε δόξαν αύτώv ώς ϋβριv καl λοιδορίαv ύφ­ ίστασθαι· εί δε περί τιvωv θεοφιλών και τώv είς ψυχηv φερόντων το κέρδος, εξεις με πάντως τοϊς σοϊς προσ­ τάγμασι προθύμως ύποταττόμεvοv. Καl τίς γαρ ούκ έπαι­ νέσει τούτο, όπηνίκα a Χριστος καί οί τούτου μαθηταl εΙπον καl ένετείλαvτο διδάσκεις τηρεϊv ό δεσπότης μου, 244

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Chapter 106

s regards your earlier attitude toward me, Ι myself am a witness (and not only I but also the Truth that governs ίη our midst) that you, my master, have honored me more than 1 deserve οη many occasions, have always respected what 1 do, and, out of reverence, have praised my faith ίη my father very highly, admiring what Ι have accomplished and admit­ ting your favorable attitude toward me. But Satan's envy don't really know how else to say this) unfortunately altered your feelings, making the sweet appear bitter and turning the light to darkness, not only for me but also for all those who heard the stories fabricated about me wherever they spread οη earth. " you said that you were considering and thinking about other opportunities for me, and that you still have these in mind and promise to bήng them about if I 'm convinced by your words. If these opportunίties involve things that are of only transient value and ephemeral human glory and honor, then they are of ηο account to me, your servant; for I have long since adopted the view that 1 should consider that which is without honor among men as a source of heavenly glory, but should take their glory as a rebuke and a reproach. If, however, these opportunities in­ volve things that are dear to God and bring benefit to the soul, you will definitely find me eager to obey your orders. For who would not agree to do so wheneνer, my master, you instruct people to observe the teachings and command­ ments of Christ and riis disciples, in accordance ,vith what

σ

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LIFE OF SAINT SYMEON

3

κατα τον είρηκότα Υίον του Θεού, διδάσκοντες αύτους τη­ pεϊv πάντα οσα έvετειλάμηv ύμϊv {Mt 28:20]; "Θέλησον ούν κατα το θείον λόγιον διδάσκειν τοίς προλαβουσιν άγίοις πατράσιν έπόμενος, και ώς όμότροπόν σε των άποστόλων δεξόμεθα, και rη και σπόδος {Gen 18:27; Sir 10:9, 17:32} ύπο τους άγίους σου πόδας γενοίμεθα, και το πατείσθαι ύπο σου, καθα προέγραψα, άγιασμον ήγησό­ μεθα· ού μόνον δέ, άλλα και τας έντολάς σου μέχρι θανά­ του φυλάξομεν, και συ ύπεραγαπήσεις227 ήμας ώς δούλους και εύγνώμονας μαθητας του Χριστού και ώς καλώς λέ-

107

"Ε

ί δε μη διδάσκειν οϋτως έθέλεις, ϊνα και τοίς σοίς ώς ε'ίρηται πειθαρχωμεν προστάγμασιν, άλλα μεθ' ύποσχέ­ σεών τινων, δι' ών φανήσομαι τοίς άνθρώποις έν βί½) περί­ δοξος, και σύνεδρος εσομαί σοί τε και πα.σι τοίς άρχιερευσι της έκκλησίας, προβιβάζεις228 ήμας άθετησαι τον πατέρα ημων τον αγιον, τον φωτισαντα ημας και νυν υπερ ημων πρεσβεύοντα και προϊστάμενον ήμών έν ταίς του βίου άεi περιστάσεσιν ώς φιλοστοργότατος πατήρ, καi δια τούτου προσκροϋσαι σπουδάζεις ήμας τ είπόντιΧριστ, ό άθετών ύμας έμέ άθετεί [Lk 10:16}, ούδεν ετερον άλΚ ή μετcι τών μαθητών τού Χριστού καi ήμείς εϊπωμεν,22 9 πειθαpχεϊv δεϊ C'

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the Son of God said, teaching them to obserυe α/1 that Ι have commanded you.? "So, demonstrate your willingness to teach ίη accordance with the divine scripture, following the holy fathers who have gone before, 115 and I will accept you as someone equal to the apostles, and will become dust and ashes beneath your holy feet, and, just as I have written, will consider it sanctifi­ cation to be trampled upon by you. Not only that, but Ι will also keep your commandments until the day Ι die, and you will love me dearly as a servant and grateful disciple of Christ and will praise me higWy for saying what is right.

''Β

Chapter 107

ut if you are not willing to teach in such a way that Ι am convinced by your injunctions, as l've said, but rather are pressuring me to reject my father the saint (who enlightened me and now, as a most loving father, always acts as my inter­ cessor and defender at moments of crisis in my life) with all sorts of promises as a consequence of which Ι will appear il­ lustrious to people in this life and will sit οη the synod with you and all the bishops of the church, and if for this reason you are encouraging me to offend Christ, ,vho says, He who rejects you rejects me, then Ι have nothing more to say except, in common with the disciples of Christ, \� mιιst obey God

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2

Θε@ μαλλοv ή άvθpώποις [Act 5:29]. Εί γαρ άvθρώποις τοϋτο ποιών άρέσκειv έσπευδοv, Χpιστοϋ δοϋλος ούκ άv ήμηv [Gal 1:10]. "'Εγώ γαρ 'ίσθι άπό γε τοϋ παρόντος ού προκρ(vω της δια δικαιοσύvηv Θεοϋ γενομένης μοι ύπερορίας μοvαστή­ ριοv ή πλοϋτοv ή δόξαν ή ετερόv τι των σπουδαζομέvωv άvθρώποις έv βί�. Ούδεv γάρ με τούτων, άλ'Κ ούδε θάνα­ τος, ούδε ζωη χωρίσει άπο της τοϋ Χpιστοϋ μου άyάπης [cf. Rom 8:38-39] καl αύτοϋ τοϋ πνευματικού μου πατρός- άφ' ού γαρ την φροντίδα πα.σαν της ήγουμενείας τ� μαθητft μου κατεπίστευσα Άρσεvί� καl προΤστασθαι άvτ' έμοϋ κέ­ κρικα τώv αύτοϋ άδελφώv, δλως έγώ καl ώv έκείσε τώv πραγμάτων καl πόνων μου έξω γέγονα καl ώς μη ώv η μην έv μέσ� αύτώv άπρόϊτος καθεζόμεvος. Καl έπειδη 230 δια δικαιοσύvηv καl φυλακηv έvτολης Θεοϋ ζώντος έξωρί­ σθηv έκείθεv, ούκέτι άλλο άvθυποστρέψω έκείσε εως έv ζωσίv είμι, άλλα συvαποθαvοϋμαι [cf. 2 Tim 2:π] τft έvτολft τοϋ Χριστού μου μη άθετήσας αύτόv {cf. Lk 10:16], καl εύ οίδα δτι ούκ έκπέσω των αύτοϋ θεοπvεύστωv μακαρισμών. 'Έφη γάρ· μακάpιοί έστε, δταv όvειδlσωσιv ύμας καί διώξωσι καί εϊπωσι παν πovηpov ρημα καθ' ύμωv ψευδόμενοι εvεκεv έμοϋ [Mt 5:π}."

SECTION 7

rather than men. For if I were eager to please men by doing this, Ι should not be α ser vant of Christ. "So, from now οη, you should understand that I will not choose a monastery, or wealth, or glory, or anything else that is eagerly sought by people in life, over the exile I have suf­ fered for God's righteousness. For none of these things, not even death nor life, will separate me from the love of my Christ and m y spiritual father. From the moment I entrusted all the concerns of being the superior to my disciple Arsenios and decided to choose him as leader of his brothers in my place, although I was still there, 1 separated myself com­ pletely from my affairs and labors, and I stayed withdrawn ίη the midst of them as though I were not really there. But now, since I have been expelled from that place for righteousness and keeping the commandment of the living God, 1 will never return again as long as I live. 1 will in­ stead die with my Christ at His command, without rejecting Him, and I thus know for sure that I will not be excluded from I-Iis divinely inspired blessings. For He said, Blessed are you when they insιιlt you and perseczιte yοιι and sayfalsely all kinds of evil things about you for my sake."

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108 Ταϋτα τοίvυv ό πατριάρχης παρ' έλπίδα πc'ίσαv ώς ήκου­

σεν, "'Όντως," εφη, "Στουδίτης εΙ φιλοπάτωρ, κυρι Συ, � , ,, , , , , μεων, και την εκεινων ενστασιν και' αυτος φερεις επαινουμένην τάχα καl νομίμως εχουσαν." Διο καl σύντομον άπεφήνατο την αύτου κρίσιν οϋτως είπών· "'Εγώ μεν έ'λε­ γον· της πολλης σε περl το πραγμα ένστάσε ως περικόψο­ μαι ποσώς. Έπεl δε ό αύτος εί ετι καl ούδαμώς ήλλοίωσαι, άλλα άμεταθέτως έχεις της προς έκείνον τον πνευματικόν σου πατέρα τιμης τε καl πίστεως, τούτο μεν έμοί τε καl πασιν έπαινετον δοκεί καl νόμιμον. Συ δε πάντως τοίς λό­ γοις τοίς ήμετέροις έδείχθης231 μη πειθαρχώv. Του λοιπού ούν εσο ένθα καl βούλει, τοίς σοίς δηλαδη μαθηταίς συν­ αναστρεφόμενος καl τα κατα βούλησιν ποιών καl μη προς ήμών κωλυόμενος, εϊτε έν τοίς έξω, εϊτε έν ταύτη τft πόλει πανηγυρίζων εί καl τοίς φίλοις συνευφραινόμενος." Οϋτως είπών άπέλυσεν αύτους έν είρήνη. '\

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(ο ούν μακάριος Συμεών, ό καl δίχα διωγμού έθελού-

σιος μάρτυς άναδειχθεlς εν τε τci) της συνειδήσεως μαρτυ­ ρί� καl έν τft ύπομονft τών δια την έντολην του Θεου

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Chapter 108 As soon as the patriarch heard this response, which was contrary to all his expectations, he said, 'Ύοu really are a Stoudite, 116 Kyr Symeon, for you love your spiritual father and also demonstrate the same resistance as them, some­ thing that is probably praiseworthy and quite proper." And so he pronounced his judgment οη Symeon, briefly as fol­ lows. 'Ί said that Ι would curtail your stubborn resistance ίη this matter to an extent, but since you are still the same and have not changed at all, but maintain unshakably your honor for, and faith ίη, that spiritual father of yours, this seems praiseworthy and proper to me and everyone else. You have shown that you are not convinced at all by my words. Ιη fu­ ture, then, you can stay wherever you want, that is to say, liv­ ing with your disciples and doing as you will. And Ι will not prevent you from celebrating and re­ joicing with your friends whether outside the city or within ίt." Having said this, he dismissed them ίη peace.

Chapter 109 The blessed Symeon had thus shown himself to be a will­ ing martyr, even without persecution, both ίη the martyr­ dom of his conscience and ίη his endurance of the trials which befell him οη account of God's commandment. He

LIFE OF SAINT SYMEON

έπελθόvτωv αύτψ πειρασμών, τοϊς φίλοις αύτοϋ τέκνοις τοϊς δηλωθεϊσιv άρχουσι του πατριαρχείου χαίρων συvεξελ­ θώv, μετcι πάντων έκείvωv ξενίζεται έv τψ οϊκ� τοϋ θαυ­ μαστοϋ Χριστοφόρου, φ ηv ή Φαγούρα το έπώvυμοv, κάκέισε ήμέρας πεποιηκώς ούκ όλίγας, αύτψ τε πρώτον καl τοϊς αύτοϋ δυσlv άδελφοϊς μεταδους της ώφελείας άφθόvως, έπειτα δε καl πολλοίς άλλοις της διδασκαλίας τώv αύτοϋ μελιρρύτωv λόγων τήv μέθεξιν δαψιλη χαρισά­ μεvος, ίερευσι, λευΤταις, άρχουσιv, ίδιώταις, άvδράσι τε καl γυναιξί, παισί τε καl γέρουσι, καl οσοις δηλαδή ό άvήρ καταφανής ήv καl έπέραστος, διαπερ� προς τήv φίληv αύτοϋ έρημίαv ήσυχίας έκεϊσε ποθώv κατασκευάσαι κελ­ λίοv. Ό δε διδους vεοσσοϊς άετώv vοσσιαv [cf. Dt 32:π] καl αpτον είς βρώσιν άvθρώποις Θεος ϋει δίκην ύετοϋ [cf. Is 55:10; 2 Cor 9:10} καl τψ μακαρίψ τούτψ τα χρήματα, καl άvοίγει αύτψ τους232 θησαυρους τώv άρχόvτων, καl πάν­ τες όμοϋ χορηγοϋσι συπεvεϊς φίλοι τέκνα χρυσού ποσό­ τητα ίκαvήv, ηv δεξάμεvος ό μακάριος απτεται Θεψ θαρ­ ρήσας, φ καl ύπερ τούτου προσηύξατο, 233 τοϋ έργου καl της άνοικοδομης τοϋ μοναστηρίου.

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left the patriarchate rejoicing, along with his beloved chil­ dren, the members of the ruling elite who have been men­ tioned, and was entertained with all of them ίη the house of the wondrous Christopher Phagouras. He spent a good many days there, first giving his spiritual assistance liberally to Christopher and his two brothers and then also providing many others with an abundant share of the honeyed words of his teaching: priests, deacons, members of the ruling elite, ordinary people, men and women, children and old peo­ ple, that is to say, everyone by whom he was known and loved. Afterward he crossed over to the solitude that was so dear to him as he wanted to build a cell there spiritual tranquillity. 117 And God, ,vho gives a nest to the nestlings of eagles and bread to people for food, rained down a shower of resources upon the blessed one and opened the treasuries of the ruling elites to him, for every­ one together, relatives, friends, and children, provided a great quantity of gold. When the blessed Symeon received this, he placed his trust in God, prayed to Him about the , and so set to work οη the construction of the monastery.

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110

τίς ίκανός τούς άναφυέντας πάλιν έκεϊθεν αύτιj, Ά.υccι πειρασμους άπό τε δαιμόνων καl των πλησιοχώρων έκδι­ ηγήσασθαι; Οί μεν γαρ άφανως δσαι ώραι, οί δε φανερώς τους όδόvτας εβρνχοv [Act 7:54] κατ' αύτου, λίθοις εβαλ­ λον, ϋβρεσιν επλυνον, άπειλαις καl φόβοις έξεδειμάτου ν αυτον· τι ουκ εποιουν προς το αναχαιτισαι αυτον της του φροντιστηρίου οίκοδομης; Άλλ: ό την πέτραν ένδεδυμέ­ νος [cf. Gal 3:27; 1 Cor 10:4) Συμεών, έπ' αύτην έρηρεισμέ­ νας έχων άεl τας βάσεις της διανοίας αύτου {cf. Ps 39(40):2), τα'ίς των πειρασμών πρΌσβολαΤς τε καl άντιπνοίαις άκατά­ σειστος καl άκράδαντος εμεινεν. οι μεν γαρ πρόσοικοι φθόνψ βαλλόμενοι ταϊς άπειλαις φανερώς διεκώλυον, καl ταις βολαις των λίθων αύτον έξεδίωκον, οί δε πάλαι έκπολεμωθέντες αύτQ δαίμονες τας οίκοδομας κατέσειον αύτου άφανώς καl κόπους αύθις παρειχον αύτψ. Ι(αl τί234 πολλα λέγω; Θάλασσα κακών έπl άγρίοις κύμασιν αύτQ καθ' έκάστην ήγείρετο ή των πειρασμών τρικυμία έκ δαι­ μόνων καl άνθρώπων όμου. Πλην ομως δια πολλών πόνων προς αύτου τελειουται, ,

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8. Symeon's Life at Saint Marina and the Miracles He PerformedThere

Chapter 110 But who could possibly relate the trials that, once again from that time οη, were produced for him by the demons and his neighbors? The former acted invisibly at all hours, the latter visibly, grinding their teeth against him, throwing stones, abusing him with insults, scaring him with threats, and giving him frights. Indeed, what did they not do to thwart his construction of the monastery? But Symeon, who was clothed in the rock {Christ] and always had the founda­ tion of his thought firmly based οη this, remained unshaken and unmoved by the onslaughts and fierce gales of these tri­ als. His neighbors, motivated by envy, hindered him openly with threats and tried to chase him away by throwing stones, while the demons, who had fought against him in the past, shook his buildings without being seen and caused trouble for him again. But need Ι say more? Α sea of ills, full of tem­ pestuous waves, was raised up against him every day, a veri­ table tidal wave of trials from demons and men alike. Nevertheless, as a resώt of much hard work, he com-

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LIFE OF SAINT SYMEON

ώς vϋv όραται, το βραχύτατον τούτο ποίμνιον, παράδει­ σοv έv αύτψ καl άμπελωνα φυτεύσαντος είς παραμυθίαν των μελλόντων προσκαρτερείν έν αύτψ μοναχών. τΗv ούν ό Συμεών πάλιν συγκροτώv άλλο ποίμνιον καl φιλοτιμό­ τερον έορτάζων την τοϋ πατρος έορτην ή πρότερον· συν­ ήρχετο γαρ σχεδον έv τψ ναψ της Θεοτόκου των Εύγε­ vίου, ένθα καl μετόχιοv έξωvήσατο, ό της μεγάλης τοϋ Θεοϋ έκκλησίας κληρος, τψ λαοσυνάκτη έπόμεvος, καl πολλοl εκ τε μοvαζόvτων καl λαϊκών, καl έν ήμέραις δλαις όκτώ τα της έορτης έτελείτο, καl ούδεlς ην ό κωλύωv ή ' , κατηγορων ως το προτεροv. (

ΙΙΙ

'&λα γάρ έπεί κατέπαυσεν άπό πάντων των lρyων αύτοϋ [cf. Gen 2:2-3], απτεται πάλιν της φίλης ήσυχίας, ης ούκ έχωρίσθη ποτε καν πολλαίς ταραχαϊς πραγμάτων ώμίλη ­ σε, καl δλως των συνήθων θεωριών καl έλλάμψεων έv τψ πνεύματι γίνεται. 'Εντεύθεν την ϋλην καl το πάχος τοϋ σώματος διασχώv έκδημεί τούτου, καl ού μηδαμώς έχωρί­ σθη Θεοϋ, ένούται τούτψ δια λόγου καl πνεύματος τελε­ ώτερον, 235 καl γλώσσα πυpος ή τούτου γίνεται Ύλώττα [Act 2:3; cf. Ja 3:5-6], καl θεολογεί των θείων ϋμνων τους έρω­ τας, καl άκων δημοσιεύει τfί βιαί� πνοfί [Ps 47(48):7; Is π:15] τοϋ πνεύματος α τε εΙδεv έv άποκαλύψει Θεού καl &.

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pleted this tiny monastery, as may be seen today, and he planted a garden and vineyard in it to provision the monks who were going to live ίη ίt. So Symeon was again, assembling another flock and celebrating his spiritual fa­ ther's feast day even more munificently than before. For the clergy of the Great Church of God [Hagia Sophia}, led by the laosynaktes, 118 along with many monks and laypeople, gathered nearby ίη the church of the Theotokos at Ta Euge­ niou, where Symeon had purchased a metochion, 119 and the celebration of the festival went οη for eight whole days, and now there was ηο one trying to stop ίt or find fault with it as in the past.

Chapter 111 W.en Symeon restedfrom all his work, however, he took up again his beloved spiritual tranquillity, from which he had never really been separated even though he was preoccupied with many troublesome matters, and he gave himself com­ pletely to his usual spiritual visions and enlightenment. Dis­ tancing himself in this manner from the matter and the so­ lidity of his body, he passed beyond ίt. Never having been separated from God, he now became more perfectly united with Him, in both word and spirit. 120 I-Iis tongue became a tongue of.fire and he wrote of the divine truths in his Loves of Divine Hymns. 121 by the violent wίnd of the spirit, he also compulsively published what he had seen in his rev-

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έν όπτασίαις ύπερ την φύσιν γενόμενος έθεάσατο. Tft γαρ ένεργείq, τοϋ θείου πυρος έvεργούμεvος, δλος πϋρ, δλος φως καθ' έκάστηv γινόμενος, Θεος έχρημάτιζε θέσει, καl ώς υίος Θεοϋ, άvακεκαλυμμέvψ ξεvοτρόπως ένθεν ηδη προσώπψ τψ Πατρl καl Θεψ κατα τον Μωσέα ώμίλει, καl τα της έvεργείας τοϋ θείου πυρος μέλαvι έv δακτύλ4) Θεοϋ ώς πλάκας [cf. Εχ 31:18} έχάραττε. Προς τούτοις έκτίθεται καl τους άπολογητικους καl άvτιρρητικους αύτοϋ λόγους ένταϋθα δυνατους δυvατώς έv δυνάμει σοφίας κατα των άντι8ιατιθεμένων [cf. 2 Tim 2:25} τούτους ά.vαταξάμενος.

112 Ά)Χ ούκ ήρέμει236 ταϋτα όρώv ό καi αύτόv ώς τόv 'Ιώβ έξαιτησάμεvος [cf. Lk 22:31} δαίμων [cf. Job 1:6-2:6} έκμαί' ' , , , κατ' νει γαρ τους παρακειμενους τη- μοvη_ αγχιτερμοvας αύτοϋ, καl ποτε μεν ϋβρεσιv αύτοv καl λοιδορίαις επλυ­ νον, καl πικρώς κατωνείδιζον, εσθ' δτε237 καl χείρας αύτψ έπέβαλλον καl ταϋτα γέροvτι ηδη καl άδυvάτψ όvτι, καl είς γην κατέρρασσον-ώ της άνοχης σου, Χριστέ μου, καl της άφάτου μακροθυμίας!-φοvώση χειρί, ποτε δε καl λί­ θοις έλιθοβόλουν τον δίκαιον. Τοίνυv καl τούτων είς έν μιq λίθον λαβών, δσον ή χεlρ φέρειv ήδύνατο, πέμπει δυ­ νατώς αύτον κατα τον τόπον έv φ καθέζεσθαι είώθει ό άγιος καl γράφειν τα της θείας χάριτος λόγια, καl τον

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elation of God and what he witnessed in his visions when he had transcended his nature. Inspired by the energy of the dί­ vine fire, he became each day wholly fire, wholly light, and came to be God by adoption and as a son of God. As a result the person of God the Father was revealed to him ίη a won­ drous fashion, and he conversed like Moses, and inscribed in ink by the finger of God as οη the tahlets the energy of the divine fire. Furthermore, he also expounded his forceful statements of apology and refutatίon, compos­ ing them forcefully against his opponents with the force of wisdom.

Chapter 112 But the demon, who had also demanded Symeon for trial like Job, 122 did not remain quiet when he saw all this. He thus enraged the people who lived near the monastery against him. Sometίmes they would heap insults and abuse upon Symeon and would crίtίcίze him bίtterly, and at times they even laid hands οη him (this despίte the fact that he ,vas al­ ready a feeble old man) and threw him to the ground with murderous hands - oh, my Christ, what forbearance and in­ describable patience you have! At other times they would throw stones at the righteous Symeon. One day, indeed, one of them took a stone that was as bίg as he could hold ίη his hand and hurled thίs at the place ,vhere the saint used to sit and write his sayings of divine grace. The stone smashed

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ϋελοv συvτρίψας ό λίθος διέρχεται κατα τοϋ μήvιγγος τοϋ άγίου, καi άvτικρυ πίπτει της αύτοϋ δψεως, ου καl τft βι­ αίq. μόνον φορq, δίνης έπληρώθη ή αίδέσιμος αύτοϋ κεφα­ λή, fiτιvι καl εί προσερράγη φερόμενος, ούδεν αν ηv το κωλϋσοv αύθωροv παραπέμψαι τψ θανάτ� τον αγιον. Τί ούv έπl τούτοις ό μιμητης τοϋ είπόντος ούκ άποδώσεις κακόν άντi κακοϋ {cf. Rom 12:17] πράττει; Άγαθοϊς πράγμα ­ σιv αύτόv τε καl πάvτας άλλους τους κακοϋντας αύτον ήμείβετο, διόπερ γαληνψ τψ φθέγματι φωνεϊ τον αύτοϋ μαθητηv Συμεών καί φησιν· "Όρq,ς την καθ' ήμών άπει­ λήv, άδελφέ;" Ύποδείξας αύτψ καl τον λίθον· "Άλλ: απιθι καl τον καθ' ήμωv τοϋ άνθρώπου θυμον σβέσον έλέ� της εύποιίας, έκ τοϋ ύστερήματος ήμων τα προς θεραπείαν αύτοϋ άφθόvως έπιχορηγήσας αύτψ."

113

Τοιούτος ήν δ μέγας ούτος τού Χριστού μαθητής, τά μεν έπαγόμεvα αύτψ παρα δολίων άνδρων ύπομένωv, τους δε κακοϋvτας άγαθοϊς άμειβόμενος. 'Όθεν καl ώς όμότρο­ πος τώv άποστόλωv καi μιμητης τοϋ Χριστού λοιδοpούμε­ vος ούκ άντελοιδόpει, πάσχων ούκ ήπείλει (1 Pt 2:23}, διωκό­ μενος ήvείχετο, βλασφημούμενος παpεκάλει [cf. 1 Cor 4:12}, καi έχαιρε χαράν άvεκλάλητον [cf. 1 Pt 1:8} έν ταϊ ς θλίψεσιv, όρων έαυτον διερχόμενον δια των μακαρισμών

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through the glass ίη the direction of the saint's skull before falling right in front of his face. Its violent motion alone made the venerable man's head spin, and if ίt had reached the saint and struck his head, nothing could have stopped it from killing him outright. So what was Symeon's reaction? That imitator of the one who said Do not repa y evil with evil repaid with good deeds both this man and all the others who did him wrong. Ιη a calm voice he called his disciple Symeon123 and said to him, "Do you see how I'm being threatened, brother?" and showed him the stone. "But go and soothe the man's anger at me with the mercy of char­ ity, and supply him generously with aid from our meager re­ sources."

Chapter 113 Such a man was this great disciple of Christ, enduring what was infiicted οη him by deceitful people, but repaying with good deeds those who maltreated him. And so, since he was like the apostles and an imitator of Christ, when he was abused he did not return the abuse, when he sιiffered he uttered no threats, when he was persecuted he endured, when he was slandered he encouraged his slanderers, and he rejoiced with ιιnutterablejo y in his tribulations, for he saw himself fulfilling

LIFE OF SAINT SYMEON

τοϋ Χριστοϋ. Οϋτως ούν έχων καl οϋτω βιους άποστο­ λικώς κατα το Εύαγγέλιον ό μακάριος τοϋ Χριστοϋ μα ­ θητης238 έξέρχεται της άπητηλης τοϋ κόσμου αίσθήσεως, καl τQ μεν σώματι συνεπορεύετο τοίς άνθρώποις έπl της γης, τft δε ψυχ ft ΘεciJ νοερώς συνεγίνετο δια τοϋ θείου φωτός, καl τοϊς άγγέλοις συνδιητατο έν ούρανοίς. 2 "Ον ε'ί τις άγγελον έπίγειον καl ανθρωπον καλέσει ούράνιον, κρίνειν οΙδεν εύστόχως καl239 περl θείων πραγμά­ των. Ώς μεν γαρ ούράνιος άνθρωπος τοίς καλοίς έ'λαμπεν εργοις μέσον των άνθρώπων της γης, καl δια γνώσεως ούρανίου καl σοφίας Θεοϋ έφώτιζε των έντυγχανόντων αύτQ μετα πίστεως τας ψυχάς- ώς δε έπίγειος άγγελος προεώρα καl προεγίνωσκεν εσθ' δτε τα μέλλοντα, καl προφητικώς περl τούτων προέλεγε, καl το πέρας έλάμβα­ νεν εκαστον έν τψ ίδίψ καιρψ. Ι(αl μαρτυρεί τciJ λόγψ ή περl Ίωάννου τοϋ περιβλέπτου έκείνου άνδρος έν βασιλεί ­ οις, δς έπl Βασιλείου τοϋ αύτοκράτορος πρωτονοτάριο ς τοϋ δρόμου έγένετο, προγνωστικη πρόρρησις τοϋ άγίου, δπως παρρησί� τον μέγαν έκείνον πειρασμον προείπε, καl μετα παρέλευσιν χρόνων δέκα φοβερά τις κατα τοϋ άνδρος έκ βασιλέως έξέβη άπόφασις, καl δριμυτάτη ποινη αύτον διεδέξατο· συν ταύτη δε καl ή τοϋ δεήσεων 'Ιωάννου γαμ­ βροϋ πέλοντος τοϋ άγίου, ας καl έν τψ κατα πλάτους βί� αύτοϋ πλατύτερον ώς κατα μέρος έξέβησαν έξεθέμεθα. 3 Τοιούτος ήν ό βίος αύτοϋ καl τοιοϋτον το όπτικον της καθαρωτάτης έκείνης ψυχης, ώς όραν αύτον προ χρόνων πολλών τα μέλλοντα έν έσχάτοις γενέσθαι καιροίς, καl προγινώσκειν αύτα καθά τις έν ταίς χερσlν240 βίβλον

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Cl1rist's beatitudes. Being lίke this and living an apostolic life in accordance with the Gospel, Christ's blessed disci­ ple Symeon passed beyond the deceptive perception of this world. For while in his body he was going about among peo­ ple οη earth, ίη his soul he was conversing intellectually with God through the divine light and was living with the angels ίη heaven. Α shrewd judge of divine affairs might well ca1l him an 2 eartWy angel and a heavenly man. For, as a heavenly man, he shone among people οη earth as a result of his good deeds, and through his heavenly knowledge and wisdom about God he enlightened with faith the souls of those who talked to him. But as an earthly angel, he sometimes foresaw and had foreknowledge of the future and spoke about it pro­ phetically ίη advance, and each prediction came to pass ίη its own proper time. Symeon's prognostic prediction about John, that celebrated man at the court who became protono­ tarios tou dromou 124 under the emperor Basil, 125 bears witness to my w ords. For Symeon openly foretold his great tribula­ tion, and after ten years went by, a terrible sentence was in­ deed passed against that man by the emperor and he re­ ceived a very harsh punishment. Along with this there is also Symeon's prediction concerning John, the master of peti­ tions, 126 who was the saint's relative by marriage. But Ι have set these down at greater length and ίη detail, just as they happened, ίη the longer version of his Life. 127 Symeon's way of life, then, and the visual acuity of that 3 purest of souls was such that he was able to see, many years ahead, what was going to happen in the end, and to know things in advance, just like someone who holds a book in his

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Άλλά γάρ άναμνησθέντες καί τινων θαυμάτων αύτοϋ, ου θαϋμα μέγα δλος ό241 βίος καl μαλλοv ό λόγος της σο­ φίας Θεοϋ καl της γνώσεως, δv άποστολικώς δια της έπι­ πvοίας ώς έκέιvοι τοϋ Πνεύματος κατεπλούτησεv, έπl την μακαρίαv αύτοϋ τελευτηv τον λόγον ίθύvωμεv. 2 'Ύδωρ ούκ ηv έv τft ύπ' αύτοϋ κτισθείση μovft, καl εκαμvοv οί μαθηταl242 πολλα τον κάματοv ύπομέvοvτες διακομίζοvτες κάτωθεν τοϋτο τοίς vώτοις αύτώv. Τοϋτο μεγάλως μαλλοv έλύπει τον αγιοv ή τους αύτοϋ μαθητάς. Ώς δε δυvατοv ούκ ηv εύρεθηvαι ύδωρ έv τ συσχεθείσα δειvως έφλεγόμηv τα σπλάγχνα, καl ώς κηρος251 έτηκόμηv τας σάρκας, καl ώσεl φpύrιόν μου τά όστα συνεφpύrετο [cf. Ps 101(102):4), καl τας άρμοvίας δλου διελυόμηv του σώμα­ τος. Πλείστας ούv ήμέρας τci> σφοδρci> τηκομέvης μου πυ­ ρετci> καl μετρίας γουv τροφης γεύσασθαι μηδ' όπωσουv δυναμένης, έπεl κραταιοτέραv την vόσοv των ίατρικωv βοηθημάτων εlδοv οί ίατροί, καl την δύναμιν άποτεμvομέ­ vηv έώρωv του σώματος, τας σάρκας τε δειvως έκτακεί­ σας, καl την φωvηv άποσβεσθείσαv του φθέγματος, άπ­ εγvωκότες την σωτηρίαν μου ύπεχώρησαv μόνην με252 μόνη τfι μητρl εμπvουv vεκραv253 καταλείψαvτες. Ή γουv μήτηρ, -και τί γαρ ή μήτηρ; -ώς τους μεν ίατρους άπει­ πόvτας άκήκοε την ζωήν μου, έμε δε κεκαλυμμέvην έβλεπε τας όράσεις έv συvεχεί τψ άσθματι πvέουσαv ηδη τα έσχα­ τα, λαβουσά με είς τους κόλπους αύτης έθρήvει πικρως, καl βρεχομέvη τοις δάκρυσιv έξεδέχετο έκλειπούσης μου καλύψαι τους όφθαλμούς. 'Όϋτως ούv έγώ έχουσα καl των γινομένων είς έμε άvαίσθητος μέvουσα, όρω κατ' οψιv τον μακάριον Συμεών δεξιαv όρέγοvτα τ� άγίψ τούτου πατρl Συμεώvη τci> εύλα­ βεί, καl μετα μεγάλης δόξης πρός με έρχόμεvον. Ώς δ' 268

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have to tel1 the first miracle he performed, when he ap­ peared in a vision to Anna the superior ofBardaine, 128 as she told me ίη her own words. This is what she said: "Ι once had a violent fever which caused my insides to burn terribly; my flesh was melting away like wax, my hones were hurned up like .firewood, and all the joints ίη my body were dissolving. Ι was consumed by this high fever for very many days and could not take even a bit of food. When the doctors realized my illness was stronger than their medical remedies and saw that my physical strength was failing, my flesh was melting away terribly, and Ι was losing my voice, they despaired of saving me and went away, leaving me behind as just a breath­ ing corpse, completely alone with my mother. Then my mother-what else would a mother do?-when she heard the doctors despair of my life and saw me closing my eyes and, at the same time, already taking my last gasp, she took me to her bosom while lamenting bitterly and, soaked with tears, waited to close my eyes once Ι had passed away. "But while Ι was ίη this state, lying there insensible to what was happenjng to me, Ι saw ίη a vision the blessed Symeon, holding out his right hand toward his holy father Symeon Eulabes and comjng toward me ίη great glory. When

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ηγγισέ254 μοι πραεί� φησl τft φωνft·255 'Χαίροις, ώ κυρία μου Άννα, τίς ή κατασχοϋσά σε δεινη άρρωστία, καl τί έχουσα ούτω συνέχη άσάλευτος έπl κλίνης κειμένη, μήτε τft μητρl μήτε ήμϊν όμιλουσα το ϊς φίλοις, μήτε τροφης γευσαμένη καθόλου;' Άπο της φωνης ούν του άγίου ώσπερ είς έμαυτην έπανελθοϋσα άνέβλεψά τε αμα καl το στόμα διανοίξασα λεπτόν τι καl κατηναγκασμένον γνωρίσασα τούτον εφην· 'Άποθνήσκω, πάτερ μου τιμιώτατε.' "·ο γουν αγιος Συμεών ό Στουδιώτης στραφεlς λέγει τ μακαρίψ τούτψ καl άγίψ Συμεώνη τψ μαθητft αύτου-256 'Άνάστησον, κυρι Συμεών, κρατήσας αύτην άπο της χει­ ρός, καl δος αύτft φαγεϊν {cf. Mk 5:41-43; Lk 8:54-55; Mt 9:25).' ·ο δε τουτο πεποιηκώς εδοξέ με τρέφειν, τροφάς παρά της έμης έκζητήσας μητρός. Ώς δε παρά των άγίων έκείνων έτράφην χειρών, εύθυς ίσχυν ύγείας λαβοϋσα άνέ­ θορόν257 τε της κλίνης, καl την μητέρα καλέσασα, την όψιν αύτft τε διηγησάμην αμα ή πρώην άφωνος καl νεκρά, καl τροφάς αίτησαμένη παρ' αύτης μάλα ήδέως έτράφην, καl δλη ύγιης έξανέστην." Ούτω καl νυν το ίερον ένεργεί Εύαγγέλιον είς τους κατά Θεον καl αύτο το Εύαγγέλιον ζώντας καl τηρουντας άπαραλείπτως τάς αύτοϋ έντολάς.

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he drew near me he said ίη a gentle voice, 'Greetings, Lady Anna. What's this terrible illness you have? What's wrong with you that keeps you lying motionless ίη bed, not saying anything to your mother nor to us, your friends, and not eat­ ing any food at all?' At the saint's voice I returned to myself, as it were, and looked up, and at the same time Ι forced my­ self to open my mouth a little when Ι recognized him and said, Ί'm dying, my most venerable father.' "Then holy Symeon the Stoudite [EulabesJ turned to his blessed and holy disciple Symeon and said, 'Take her by the hand and make her stand up, Kyr Symeon, and give her something to eat.' When he had done this, he seemed to feed me with food he requested from my mother. When 1 had eaten from his holy hands Ι immediately became strong and healtl1y. 1 jumped out of bed and called my mother and narrated the vision to her at once, Ι who just before ,vas speechless and dead. 1 asked her for food, ate with great pleasure, and arose ίη perfect health." Thus, even now, the holy Gospel works in those who live according to God and that same Gospel, and who keep its commandments with­ out fail.

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116 Άλcι τοϋτο μέν τοιοϋτον. Φέρε δέ καί πρός τάς λοιπάς

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τοϋ πατρος θαυματουργίας τον λόγον ίθύvωμεv. Παρα τοϋ μακαρίου τούτου πατρος παιδίοv ώv258 άvετράφη ό Νικηφόρος259 έκείvος. Ούτος τοίvυv μετα την τοϋ άγίου κοίμησιv άποκαρεiς έv τft μovft της άγίας Μαρίνης, έκλή­ θη καi αύτος Συμεών· αύτόπτης δε θαυμάτων τιvώv γε­ γοvώς τοϋ πατρος έπi μάρτυρι Θεψ ίερευς ώv ταϋτά μοι διηγήσατο οϋτως είπώv· "'Έτι νέος," φησίv, "ώv καi άρτι τον τεσσαρεσκαιδέκατοv χρόνον άvύωv της έμης ήλικίας, προσήχθηv παρα τώv έμώv συγγενών τψ άγί�, καl είς τους ύπη ρετοϋvτας κατ­ ετάγη v αύτοϋ. Έπεi δε ή έμη της όρέξεως φύσις ούκ οίδ ' δπως ε'ίπω την τώv ίχθύωv ού προσίετο βρώσιν έξ άπαλώv όvύχωv αύτώv, εϊ τι γαρ καi κατηvαγκάσθηv παρ' δτου λαβείν είς μετάληψιv καi μάλιστα έκ νεαρών καi ού τετα­ ριχευμέvωv ίχθύωv, ήμουν τε αύτο έξαυτης καi άvετρέ­ πετό μου ή φύσις καi άηδίας πάσης έγεvόμηv μεστός. 'Όϋτω τοίvυv εχοvτός μου καi δειvώς ύπο της άvορεξίας παθαιvομέvου, προτείνει έπi τραπέζης ποτε ό &.γιος την χείρα καi φαγεϊv έδίδου μοι μέρος ίχθύος όπτοϋ. Έμοϋ δε παρισταμένου καi λαβείν έκείvο παραιτουμένου , έπεi την αίτίαv της παραιτήσεως έρωτήσας ό &.γιος έμαθε παρ' έμοϋ, συστείλας την χείρα έ σχόλασε βραχυ καθ' έαυτόv, δσ� γvωρίσαι τάχα δι' εύχης τοϋτο260 τtj) τα261 πάντα είδότι Θεtjj πpό rεvέσεως {Susanna 35 OG}. Είτα μετα το μυστι­ κώς αύτοv έvτυχεϊv τψ Θε4>, έγγίσαι οί προστάττει μοι, 272

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Chapter116 So

much for that. But now let me turn my account to the father's other mίracles. As a boy, Nίkephoros was raised by the blessed father. Then, when he was tonsured ίη the mon­ astery of Saint Marina after the saint's death, he too was called Symeon. He was an eyewitness to some of the father's mίracles, and as a priest and with God as his witness, he told me the following. "When I was stίll a young boy and had just turned fourteen, 1 was brought to the saint by my relatives and installed as one of his servants. 1 don't know how to say this, but my natural constitutίon couldn't stand the taste of fish since 1 had been a baby; and so, if someone ever forced me to eat it, especially fresh, unsalted fish, 1 would immediately throw ίt up and my constitution would be upset and I woώd be filled with nausea. "So then, with me having this condition and being badly afflicted by my dislike , οη one occasion at the re­ fectory table the saint stretched out his hand and gave me a piece of baked fish to eat. When I just stood there and re­ fused to take it, the saint asked me the reason. After he learned from me what this was, he drew back his hand and made himself still for a moment, long enough, probably, to make this known through prayer to God who knows all things before their beginning. Then, after his mystical consultation with God, he told me to approach him, and when I did so,

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καl έγγίσαντι αρας την χεϊρα έκεϊνος καl το μέρος τοϋ ίχθύος εύλογήσας έκεϊνο, δούς μοι τοϋτο φαγείν έφη· Άαβών έν ΧριστQ τQ ΘεQ μου φάγε καl έση [cf. Mt 26:26; Mk 14:22; 1 Cor π:24} κατα φύσιν έχων άπό γε τοϋ νϋν προσιεμένην την ορεξιν a ό Θεος δέδωκεν ήμϊν είς μετά­ ληψιν είπών· ίδου δέδωκα ύμϊν πάντα ώς λάχανα χόpτον [Gen 9:3}.' Ταϋτα τοϋ άγίου είπόντος καl έμοϋ φαγόντος έν πίστει το βρώμα, εύθυς έν εξει όρέξεως προς την τών ίχθύων έγενόμην μετάληψιν Θεοϋ χάριτι καl εύχαϊς τοϋ πατρός, καl ήδύτερον έκτοτε τούτους ησθιον μαλλον ή πρώην τα κρέα λαϊκος ών. Τοϋτο πρώτον ση μεϊον της άγιωσύνης αύτοϋ πεποίηκεν ό μακάριος είς έμέ, ώς ό Ίη­ σοϋς και Θεός μου το έν Κανα γάμ� της Γαλιλαίας ση­ μεϊον {cf. John 2:π}.

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λλα γαρ έπεl συνήθης είς πάντα262 έγενόμην τQ άγί�, καl πολλης άπήλαυον263 παρ' αύτοϋ της άγάπης τε καl κηδεμονίας της κατα πνεϋμα,264 ούκ έδίδου χώραν έτέρ� τών συνόντων αύτQ μοναχών συνεϊναι καθόλου ή συμμένειν αύτQ έν ένl καl τQ265 αύτQ κελλί� πλην έμοϋ, εϊτε δια το είναί με άκακον και άπόνηρον είς παϊδας έτι τε­ λοϋντα· πολλη γαρ ή φροντlς ήν αύτQ καl ή άκρίβεια δια παντος266 τοϋ μη παρά τινος γνωσθηναί ποτε την έργασίαν

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he raised his hand, blessed the piece of fish, and gave it me to eat, saying, 'Take this ίη Christ my God and eat ίt, and from now οη you will have a natural liking for what God has given us as food, for He said, Behold, Ι have given to you a!l things, like the vegetables ofthe pasture. ' 129 When the saint had said this and I had eaten the food with faith, 1 immediately acquired a permanent appetite for fish by the grace of God and the father's prayers, and from then οη Ι ate ίt with more pleasure than I previously used to eat meat when Ι was a Iay­ man. T his was the first sign of his sanctity that the blessed one performed for me, Iike the sign that Jesus my God per­ formed at the wedding at Cana in Galilee.

Chapter 117

,,-c Γ rom the time I came to be very close to the saint and enjoyed much love and spiritual care from him," "he wouldn't Iet any of his other fellow monks join him or stay in the same cell with him at all, except for me. Ι can't say whether this was because I was innocent and without guile, inasmuch as Ι was still a child (for he ,vas al­ ways very careful and strict that ηο one should ever know what he did ), or because he needed my help in

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αύτοϋ, είτε δια δουλείαv τιvα τοϋ γήρως267 αύτοϋ η καl έξ οίκοvομίας αύτοϋ τοϋ Θεοϋ, ώστε φαvερωθηvαι αύτοv καl την έργασίαv αύτοϋ όποία τίς έστιv έv τψ βί� μέσον κόσμου καl πόλεως κατcι την παροϋσαv γεvεάv, δια το μέλ­ λειv αύτοv δσοv οϋπω άvαδραμεϊv είς Θεόv, ούκ εχω λέ­ γειν, εως τότε μηδενός ποτε έv τψ κελλί� αύτοϋ εvδοv μεί­ vαvτος μετ' αύτοϋ. "Τοιγαροϋv καl ώς έv μιq. γωvί� έκείμηv έπl του έδάφους268 της κέλλης αύτοϋ, ποτε κατcι το μεσονύκτιον ώς ύπό τιvος διυπvισθείς, είδοv όφθαλμοϊς έγρηγορόσι φρικτοv θέαμα καl ίδεϊv καl άκοϋσαι τηvικαϋτα τελεσθεv έπ' αύτψ. Έπειδη γαρ ή Δέησις είκώv μεγάλη τfi στέη1 πλησιάζουσα της κέλλης αύτοϋ ϋπερθεv άπηώρητο, καl λύχνος ήν καιόμεvος έμπροσθεν της είκόvος, είδοv καl ίδου κατcι τα 'ίσα της είκόvος έκρεματο-μαρτυρεϊ μοι Χριστος ή Άλήθεια-είς τον άέρα ό αγιος ώσεl πήχεις τέσ­ σαρας, τcις χείρας έχων ύψοϋ καl εύχόμεvος, δλος φωτος καl δλος λαμπρότητος. Τοϋτο το φρικτοv ώς είδοv καl έξαίσιοv θαϋμα παιδίοv ων καl άπειρος τοιούτωv,269 δε­ δοικώς ύπο το στρώμα είσηλθοv την κεφαληv καl το πρόσ­ ωπόν μου καλύψας. ΠρωΤας δε γενομένης ύπο τοϋ φόβου συνεχόμενος είπον τψ άγί� το δραμα κατ' ίδίαv. Ό δε μη­ δεvl τοϋτο είπείv καθόλου έμβριμησάμεvός με έπέσκη­ ψεv.

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his old age, or because it was a result of God's own plan­ ning (so that Symeon and the nature of his accomplishments in his life, right here in this world and this city in the pres­ ent generation, might be made known, because he was just about to return to God), but until then ηο one had ever stayed ίη his cell with him. "So, οη one occasion when I was lying in a corner οη the floor of his cell, 1 was awakened around midnight by some­ thing and I saw then, wide awake with my eyes wide open, a wonder occur involving him that was awesome to see and hear about. Α Iarge icon of the Deesis 130 hung high up there, close to the ceiling of his cell, and a lamp was burning in front of the icon. And behold, 1 saw the saint- Christ the Truth is my witness-suspended ίη the air at a height of around four cubits, 131 at the same level as the ίcοη. He had his hands raised in prayer and was completely light, com­ pletely radiant. As I was a child and without any experience of such things, 1 was frightened when I saw this a,vesome and extraordinary miracle, and so Ι put my head under the mattress and hid my face. Ιη the morning, because I was still afraid, 1 told the saint privately what Ι had seen. But he was angry and ordered me not to tel1 anyone at all about this.

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πεl δε ούκ ην θέλημα τψ Θεψ εως τέλους λανθάνειν αύτόν, άλ'Κ εδει καl την χάριν δημοσιεϋσαί ποτε έαυτήν, ης έκεϊνος πλουσίως άπήλαυσεν άνωθεν, καν μη βουλητον ύπηρχεν έκείν�· γύναιόν τι πενόμενον παιδίον ώσεl χρό­ νων τεσσάρων παράλυτον όμοϋ καl άκίνητον έν ταϊς άγκά­ λαις έπιφερόμενον δεινώς έκτεταριχευμένον τft νόσ� καl μικροϋ μηδε ζην πιστευόμενον, έκ της έστίας κινήσασα ή πάντα διοικοϋσα καl διευθύνουσα Πρόνοια , έπl την μονην καl τον αγιον ήγαγεν, ητις δύο μεριζομένη κακοϊς πενίq. καl νόσ� βαρείq. τοϋ οίκείου παιδός, εκαμνεν ού μικρώς κατατρυχομένη καl δακρύων ποταμους καταφέρουσα. Διο καl άνω γενομένη της κλίμακος της προς το εύκτήριον της άγίας Μαρίνης άνερχομένης τίθησι τον παϊδα λανθανόν­ τως προς τοϋδαφος, καl δρομαίως παλινοστήσασα ύπεχώ­ ρησεν, ίνα τών δύο κακών ύφ' ών έπιέζετο το εν άποσκευα­ σαμένη, μικρας τινος α'ίσθηται καl βραχείας άνακωχης. "Ώς δε οί περl την μονην καl τον αγιον μοναχοl έξελθόντες είδον κείμενον το παιδίον δλον ξηρόν, δλον άκίνη­ τον, άφωνον, μόνον τοϊς άνε�γμένοις άγρίως όφθαλμοίς καl τψ έγκοπτομέν� συνεχώς άσθματι γνωριζόμενον δτι ζft, άπαπέλλουσιν ώς φοβερόν τι πραγμα καl ξένον ίδεϊν όφθαλμοίς τψ άγί�. Ό δε την έκ νάρθηκος αύτου βακτη­ ρίαν λαβών, ύφ' ην ύπεστηρίζετο καl έβοήθει τQ γήρq. καl τft άδυναμίq. τοϋ ίδίου σώματος, έξηλθεν ίδεϊν καl αύτος το τραγιi,δημα καl ούχl παιδίον έκείνο. Ώς συν τοίς

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ut because it was not God's will that Symeon should escape notice until the end, the grace which he enjoyed so richly from above did sometimes haνe to be made public, eνen if he didn't want this. Proνidence, which controls and guides everything, thus caused a poor woman to leaνe her home and led her to the monastery and the saint. She was carrying ίη her arms a child about four years old who was paralyzed, unable to move, terribly wasted by disease, and apparently with not long to liνe. Torn by the twin eνils of poνerty and the serious illness of her child, she struggled along, exhausted and shedding riνers of tears. Mter climb­ ing the stairway that led up to the chapel of Saint Marina, she laid the child down οη the ground without being seen and then left, hurrying away again, so that she might experi­ ence some minor and temporary relief by having rid herself of one of the two evils with which she was burdened. "When the monks who lived ίη the monastery with the saint came out and saw the child lying there all shriνeled up, completely motionless, not making a sound, with the only signs of life being his wildly staring eyes and his continual, gasping breaths, they went and told the saint about it as though ίt were some strange and horrible spectacle. Symeon, however, took the fennel-stalk staff which he used to sup­ port and help him ίη his old age and the infirmity of his body, and went out to see for himself this tragic spectacle that was not really a child. When he peered down at it with his most

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συμπαθεστάτοις έκείνοις έναπέβλεψεν όφθαλμοϊς, καl εlδεν δ ίδεϊν καl μόνον θέαμα ήν τοϊς όρωσι φρικτον καl πάσης έκπλήξεως, έδάκρυσεν έπ' αύτ4>, καl έκ βαθέων καρδίας έστέναξεν, έκπλαγεlς αύτήν τε την όψιν τοϋ όρω­ μένου, καl είς δσον ή ένέργεια τοϋ Ποvη ροϋ ίσχύει κατά τοϋ πλάσματος τοϋ Θεοϋ. "Τοίνυν καl στραφεlς προς270 ήμας ό μακάριος κύκλψ φησl πάντων ήμων παρισταμένων αύτοϋ· 'Ύμεϊς δε τί άρα καl λογίζεσθε,' φησίv, 'ή καl βούλεσθε περl τοϋ παιδίου τούτου;' Πάντων δε ήμων ώς έκ συνθήματος είρηκότων· 'Ταφηναι χρη πάντως καl τft γfί δοθηvαι, στα δη vεκρον καl δσον οϋπω καl αύτην μέλλον την πvοην παραδοϋvαι.' 'Ούχ οϋτως,' έφη· 'ούδε γαρ λελογισμένως μοι δεδώκατε την άπόκρισιν.' Καl την βακτηρίαv άποθέμενος, κύψας ό γέρων καl άγιος, λαμβάνει αύτο ταίς οίκείαις χερσl καl τί­ θησιν ύπο τον θρόνον, έν φ καθεζόμενος έν ταίς συνάξεσιν άvεπαύετο. Έπισκήψας δε ήμίν καταβιβάσαι τον λύχνον τον έπίπροσθεν της άγίας άπηωρημένον Μαρίνης, λαβών έ'λαιον έκείθεν καl χρίσας το έξηραμμέvον δειvως έκείvο παιδίοv, έπευξάμενός τε καl τfί χειρl σφραγίσας αύτο-ώς έμεγάλυνας τους άγίους σου, Χριστε Βασιλεϋ!- εύθυς είς έαυτο παραδόξως έλθοv άναζωπυρηθέν τε καl ίσχυν εύρω ­ στίας λαβον άπο μόνης της των χειρών έκείvων των όσίων έπιθέσεως, άvέστη έπl τους πόδας αύτοϋ δ έν δλη τft ζωft αύτοϋ κατακείμενον ήν καl άκίνητον, καl τον θρόνον τοϋ άγίου κρατησαv, είτα τά ένθεν τε κάκείθεν της έκκλησίας σκάμνα χειραπτόμεvον ηλατό271 τε καl έβάδιζε, καl τάς

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sympathetic eyes and saw this sight that was so horrible and really shocking just to Iook at, he wept to himself and groaned from the bottom of his heart, being struck both by the sight itself that he was seeing and by the extent of the power that the Evil One could exercise over that creature ofGod. "Then that blessed man turned to us and said to all of us who were standing around him ίη a circle, 'What do you think about this? What do you want to do about this child?' And all of us, as though by agreement, replied, 'Wιthout a doubt he should be buried and put in the ground, as he's al­ most dead already and is just about to stop breathing.' 'Not at aII,' he said. Ύοu'νe given me your answer without consid­ ering it rationall y. ' And setting aside his staff, our elder, the saint, stooped down, took the child in his own hands and placed him οη the seat where he used to sit to rest during the services. Then he ordered us to take down the lamp which hung before the icon of Saint Marina and, taking some oil from ίt, anointed that terribly withered child. He prayed and made the sign of the cross upon him with his hand, and immediately-oh Christ the Κing, how you have magnified your saints!- the child miraculously became himself again and was revived and received robust health simply from the imposition of those holy hands. That boy, who had been bedridden and immobile for his whole life, now stood up οη his legs, took hold of the saint's chair, and then, holding οη to the benches here and there ίη the church, walked and jumped about from one to another, looking for something

3

LIFE OF SAINT SYMEON

τροφας ώς είχεv έζήτει, καl τραφεv ύγείας πάσης άπή­ λαυσε, καl τft μητρl άπεδόθη έργάτης τοϋ έράvου της πε­ νίας καl της δυστυχίας αύτης. Ι(αl ταϋτα μεν της αύτοϋ άvαδείξεως.

119 bGΓ

J_ υvη δέ τις έτέρα άρτι καl αύτη vεαvίαv έχουσα τον υίοv καl την ήλικίαv όρασθαι ποθούμεvοv, ύπο τοϋ φθόνου πλεοvεκτέιται τοϋ Ποvηροϋ καl κρουσθέvτα ύπο πνεύμα­ τος άκαθάρτου δαιμοvώvτα καl άφρον άποπτύοvτα έπεφέ­ ρετο. Αϋτη τοιγαροϋv ύπο της ανωθεv προvοίας καl χάρι­ τος κινηθεϊσα φέρει τον υίον έπl την μοvην καl τον αγιον, καl την κλίμακα άνελθοϋσα ϊστατο προσευχομένη έπίπρο­ σθεν των της έκκλησίας θυρών καl ύπερ τοϋ υίοϋ τον Θεον ίκετεύουσα. Έπεl δε όφθηναι καl ίδεϊv τον αγιοv έπεζή­ τησε, μηνύεται αύτιiJ ή τοϋ γυναίου άξίωσις. Ό δε πα.σι χρι­ στομιμήτως εύπρόσιτος ών άνδράσι, γυναιξί, παιδίοις, γέ­ ρουσι, vέοις, _ξένοις, γνωρίμοις, άνθρώπ� παντί, έξέρχεται προς αύτην συνήθως τft βακτηρίq. έπιστη ριζόμενος τft έαυ­ τοϋ, γαληνίi"J καl ήσύχ� ποδί. Ώς συν έκείvη μεν την τιμην της γονυκλισίας άπένειμε τίi"J άγί� μετα δακρύων καl πί­ στεως, ό νεανίας δε είς την όψιν της άγγελομόρφου θέας αύτοϋ τοϊς ίδίοις ήτένισεν όφθαλμοϊς, ρίπτει αύτον το άκάθαρτον πνεϋμα έπl της γης, καl στρεβλωσαν δεινώς,

SECTION 8

to eat. When he had eaten, he enjoyed complete health, and was given back to his mother. He was now able to work and help her out of her poverty and misfortune. This was how Symeon's grace was manifested.

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Chapter 119

another occasion a woman also had a young son who, because he was good-looking, had attracted the envy of the Evil One. He had thus been afflicted with an unclean spirit and used to experience attacks of demonic possession and would foam at the moυth. Inspired by heavenly provi­ dence and grace, the woman brought her son to the monas­ tery and the saint. After coming up the stairs she stood in prayer before the doors of the church, supplicating God οη behalf of her son. When she asked to have an audience with the saint, her request was made known to him, and Symeon, who, in imitation of Christ, was accessible to all-men, women, children, old people, young people, strangers, ac­ quaintances, everybody-came ουt to her, leaning οη his staff as usual, at a calm and tranquil pace. But while she hon­ ored the saint by kneeling tearfully and with faith, the youth stared wide-eyed at the sight of Symeon's angelic appear­ ance, and the evil spirit threw him to the ground. lt t\visted η

LIFE OF SAINT SYMEON

2

κείμενον είχε καl τετριγότα τας μύλας, άφρον άποπτύοντα καl ώς έριφον κράζοντα [cf. Mk 9:18; Lk 9:39}. "Ό τοίνυν &.γιος οϋτω θεασάμενος στρεβλούμενον ύπο του δαίμονος του άκαθάρτου καl είς την γην κυλιόμενον [cf. Mk 9:20} τον νεανίαν, οίκτείρας αύτον καl έκ βαθέων στενάξας ψυχης έπ' αύτψ, δάκρυά τε κενώσας ένώπιον του χαρακτηρος Ίησοϋ Χριστού τοϋ Θεοϋ άνωθεν έγγεγραμ­ μένου της πύλης, έμβριμησάμενός τε καl έπιτιμήσας τψ πνεύματι, φησlν άκουόντων ήμων· 'Έπιτιμήσαι σοι Ι(ύριος ό Θεός μου, πονηρε καl άκάθαρτε δαίμων· έξελθε άπο τοϋ πλάσματος τοϋ Θεοϋ [cf. Mk 9:25; Mt 17:18}.' Είπε, καί έ'λαιον άπο του λύχν ου της είκόνος λαβών καί άλείψας τον πάσχοντα, δους αύτψ χεϊρα άνέστησε, καί άπέλυσεν αύτον ύγιa μετα της μητρος είς τον οΙκον αύτοϋ μηκέτι όχλη­ θέντα ύπο της έπηρείας τοϋ δαίμονος.

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120

οτε του άγίου έπί την πατρίδα καί τον πατρικον οίκον αύτου άπερχομένου, καί γενομένου αύτοϋ έπί τον παραρρέοντα ποταμον της Βιθυνών μέγιστον όντα τον Γάλλον,272 όρ� έπί την όχθην ίστάμενον του ποταμοϋ άλιέα273 καί ίχθύας τψ καλάμ� καί τft σαγήνη άγρεύοντα. Ώς ούν είδεν αύτον ό &.γιος, πυνθάνεται αύτον εί άρα καί ίχθύας έχει πιπράσαι αύτψ. Ό δέ· 'Πολλα κοπιάσας,' φησίν,

SECTION 8

him around terribl y, and kept him lying there, grinding his teeth, foaming at the mouth, and bleating like a little goat. "When the saint saw the youth being twisted about in 2. this way by the unclean demon and rolling around on the ground, he felt pity for him. He groaned for him from the depths of his soul and shed tears before the image of Jesus Christ our God that was painted over the gateway. Then he became angry and rebuked the spirit. Ιη our hearing he said, 'My Lord God rebukes you, evil and unclean demon! Come out of this creature of God!' When he had said this, he took oil from the icon lamp and anointed the boy who was suf­ fering ίη this way. Then he gave him his hand and made him stand up. Afterward Symeon sent him home with his mother, ίη good health, and ηο longer troubled by the demon's abuse.

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Chapter 120

nce, when the saint had gone away to his homeland and his family house, he came to the big river that flows through Bithynia, the Gallos. There he saw a fisherman standing οη the riverbank, fishing with a pole and a net. When the saint saw him, he asked him if he had any fish to sell him. 'Venerable father,' said the man, 'I've been laboring

LIFE OF SAINT SYMEON

2

'άπο βαθέος όρθρου μέχρι του νυν, τίμιε πάτερ, ένάτης ωρας ούσης ώς όρ�ς της ή μέρας, ούδεν ούδαμώς έπίασα η έμαυτci> προς βρώσιν η έτέρ� προς πρασιν.' Ι(αl ό αγιος­ 'Χάλασόv μοι το lίγκιστρον είς έμον όνομα, καl εϊ γέ τι κρα­ τήσεις έπl Θεci>, 274 λήψη παρ' έμου άργύριον τιμης ενεκα του άγρευθέvτος ίχθύος, κάγώ το άγρευθεν άναλάβοιμι.' "Ό ούv άλιευς εύθυς ή τάχους είχεν προς το μέσον του ποταμου διαπετάζει το lίγκιστρον, καl-ώ Χριστέ, των θαυμάτων καl της δυνάμεως τώv άγίων σου!-ούδε μικρον άvαμείvας άvασπ� τουτο τft χειρl καl μέγιστον ίχθυν άνα­ φέρει έκεϊθεv. Ώς δε παρα προσδοκίαν πασαν τον ίχθυν ό άλιευς έθεάσατο μέγαν παρ' αύτου άγρευθέντα, λαμβάνει αύτοv καl ύπο το ϊδιον φυλάττει ίμάτιον. Ι τηνικαϋτα τέρας φρικτόν, δ παρ' αύτοϋ γέγονεν ένl τούτων των άδελφων; άεl γαρ το προσυπαντών μοι των έκείνου θαυμάτων μεϊζον τοϋ φθάσαντος δείκνυται, καl τον λόγον άνασειράζει τοϋ δρόμου έλθεϊν έπl το τέλος άγωνι­ ζόμενον, καl βιάζεται είπεϊν καl φανερcι θεϊναι, α Θεος κε­ κρυμμένα όντα νϋν ήμϊν έφανέρωσεν. 'Έχει δε οϋτως τοϋ φρικτού τούτου θαύματος ή διήγησις. "Δύο ποτε άνδρες έκ των προσοίκων άδελφοl έκ μητρικών των ώδίνων τci> άγί½) δια την της μονης κτησιν ίσχυρώς ώς είχον διεπληκτίζοντο, ϋβρεσι καl όνειδισμοϊς βάλλοντες καl έπαπειλούμενοι δριμέως αύτci>. Ώς δε ό μεν προσηνως αύτοϊς άπεκρίνατο, παρακαλών, δυσωπών, πάντα ποιών καl λέγων τα προς είρήνην φέροντα αύτών τcις ψυχάς, οί δε τft ζέσει τοϋ θυμοϋ μαλλον καl μαλλον άνήπτοντο287 κατ ' αύτοϋ, καl ϋβρεσι τον &γιον επλυνον, ηρξατο αύτοΊς προμαρτύρεσθαι το φοβερον κρϊμα τοϋ Θεοϋ, οίόν έστι κατcι των ύβριστών καl διαλοιδορουμέ­ νων τους δούλους τοϋ Θεοϋ. Ό ούν εΙς έξ αύτών, φ ην όνομα Δαμιανός, μη ύπενεγκών το βάρος τοϋ άσχέτου θυμοϋ, ώθεϊ τον αγιον τft παλαμναί 't καl βαναύσ½) χειρl τούτου καl καταρράσσει αύτον κατα γης. ΕΙτα δεδοικώς μή ποτε ή όργη τοϋ Θεοϋ έ'λθη μετα θυμοϋ είς αύτόν, μεταμεληθεlς κύπτει δια τάχους καl άνιστq, τον αγιον τοϋ Θεοϋ ίερέα άπο της γης, άκηκοώς έξ αύτοϋ· 'ό Θεός, 294

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Chapter 123

ut how can Ι pass over the terrible marvel that happened because of him to one of those brothers who were ίη dispute with him?" "For with Symeon's miracles, the one that Γνe encountered most re­ cently always seems greater than the one before it, and it draws my account (which I'm struggling to finish) off track and forces me to tel1 and clearly write down what was once concealed but that God has now revealed to us. So my narra­ tive now includes this awesome miracle. "Two of the neighbors, men who were brothers with the same mother, were engaged ίη an extremely bitter dispute with the saint over the monastery's property, and were hurl­ ing insults and abuse at him and threatening him harshly. He would reply to them gently, asking them politely, treating them with respect, and doίng and saying everything that would bring peace to theίr souls. But as they grew more and more inflamed by their boiling anger against the saint and heaped insults οη him, he started to remind them how ter­ rible God's judgment is against those who insult and vilify His servants. One of these men, who was called Damianos, could ηο longer contain the pressure of his uncontrollable anger, and with his violent, rough hand, he shoved the saint and knocked him to the ground. But then, terrified that the wrath of God might fall upon him ίη anger, the man re­ pented. He quickly bent down and helped the holy priest of

2

95

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LIFE OF SAINT SYMEON

άδελφέ, συγχωρήσει σοι καl μή στ ήσn σοι τήv άμ αpτlαν ταύτην [cf. Act 7:60).'

,b to

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δέ γε ετερος, φ ην Άνθης όνομα, είς πολυν ϋθλον λοιδοριών τε καl ϋβρεων το άναιδες μηκύνας αύτοϋ της ψυχης, καl μηδε μικρον φεισάμενος έαυτοϋ, μηδε καν όλως έπισχών της έρεσχελίας ό δείλαιος έμπαροινεϊ τQ άγί½), r , ,, , ,, - ι υποκριτην και αχυροκαπνιστον και απατεωνα των υπαντώντων καl προσομιλούντων αύτQ άποκαλέσας αύτόν. Ό ούν μακάριος, ώς ε1δεν αύτοϋ την αμετρον άναίδειαν είς πολυ έκταθεϊσαν καl κατα τοϋ ναοϋ τοϋ Θεοϋ καl τοϋ Πνεύματος [cf. 1 Cor 3:16, 6:19], δστις ην αύτος έκεϊνος, την yλ.ώτταν τον άναιδη άκονήσαντα [cf. Ps 139(140):3], ού μό­ νον δέ, άλλα καl την ζωοποιον νέκρωσιν ην έπεφέρετο έξ ίερων άγώνων της άρετης, άλλα καl την ένέργειαν της θείας χάριτος την είς αύτον μυστικως ένεργοϋσαν, τό τε ήθος έκεϊνο το γαληνόν, αύτό τε το άσκητικώτατον χρώμα καl πάντα συλλήβδηv είπεϊν τα καλά, α φέρων εΙχεν έκ της έπιπνοίας τοϋ Πνεύματος, έvυβρίσαντα, μιμείται τον Έλισ­ σαιε ζηλον, δν ποτε έκεϊvος κατα των άκαθάρτων παίδων έκείνωv ζήλ½) θεί½J κινούμενος έδειξε, βοραν δια της άρα.ς παραδους τοϊς θηρίοις αύτούς [4 Κings 2:24], καl ζήλου μεστος γεγονώς ύπο του Πνεύματος πυρποληθεlς ανωθεν,

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God up from the ground, while hearing him say, 'May God forgive you, brother, and not hold this sin against you.'

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Chapter 124

ut the other man, who was called Anthes, unleashed a stream of nonsense from his shameless soul, full of vilifica­ tions and insults. The wretch had not the slightest concern for himself and did not hold back on his insults at all, but behaved toward the saint like some offensive drunk, calling him a fraud, someone who used chaff smoke, 135 and who de­ ceived those who came to visit him and talk to him. The blessed Symeon saw that this man's boundless shameless­ ness was continuing to spread and that he was sharpening his shameless tongue against the temple of God and His Spirit (that was Symeon himself). Anthes was insulting not only the life-giving mortification136 that had been conferred οη Symeon by his holy struggles for virtue, but also the energy of divine grace that worked mysteriously ίη him, his mild manner, his most ascetic complexion, and, to put it briefly, al1 the good things that he had received through the inspira­ tion of the Spirit. So Symeon imitated the indignation that Elisha once showed toward those unclean children when, moved by divine indignation, he fed them to the wild ani­ mals by his curse. Thus, filled with indignation and fired up by the Spirit from above, he said this to Anthes: Ίf I'm a

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τάδε φησl προς αύτόν· Έί τοίνυν, ώς αύτος συ διαβεβαιοϊ τοϊς λόγοις, ύποκριτης έγώ άχυρα καπνιζόμενος καl τοϋτο έχων έκεϊθεν το χρώμα προς άπάτην, ώς εφης, των έμοl προσυπαντώντων άνθρώπων καl όμιλούντων, άμην ήδη λέγω σοι έν άληθεί�, τοϋτο συ το χρωμα ποιήσεις όγκωθεlς ' , ' � , ' ' , , ,, , ' γαστερα, και εση παντως και αυτος ως εγω τους την άνθρώπους έξαπατών.' ''Είπε, καl-ώ της άφύκτου σου δίκης, Θεε τοϋ παντός!-συν τψ λόγψ ταύτην288 έκείνην την της ήμέρας έσπέραν άνακλιθεlς έν τfi έαυτοϋ κλίνη ό δυστυχης ούκέτι έξ αύτης άναστηναι ϊσχυσεν, άλλα νόσψ βαρεί� ληφθεlς όγκωθείς τε είς ύπερβολην καl κίτρψ έοικος το χρώμα της ίδίας ποιήσας όψεως, έν ρηταϊς ήμέραις ταύτη τ fi νόσψ έναπέ ψυξε καl τfi φοβερ� όργfi του Θεού. Τούτο δε γέγο­ νεν είς φόβον μεν των άπαιδεύτων καl άσυνέτων άνθρώ, , ' - , ' - f , ., πων, ινα μη των αγιων και της ενοικουσης εν αυτοις χαριτος καταφρονωσιν, είς έκβασιν δε του είρη μένου ύπο των άποστόλων έν ταϊς αύτών διατάξεσιν ένθα παραγγελίαν ποιούνται περl τοϋ δεϊν τιμάν τους πνευματικους πατέρας ήμων έν τψ λ' κεφαλαίψ του δευτέρου βιβλίου κατα λέξιν έχοντος ούτως- Ούτοι, φησί, παpα Θεου ζωης καί θανάτου έξουσ{αv είλ.ήφασιv έv τ(j) Sικάζειν τους ήμαpτηκότας καl καταSικάζειv είς θάνατον ζωης αίωvίοv καί λύειν άμαρτιωv τους έπιστpέφοvτας και ζωοΎοvεϊν αύτούς. J

-

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fraud, as you claim ίη your statements, and my skin is this color because I've used chaff smoke so as to deceive the peo­ ple who come to visit and talk to me, as you allege, then so be ίt. But now I say to you ίη truth, you'll turn this color yourself when your stomach is all swollen up and then you'II ηο doubt be deceiving people yourself, just like I am!' "Symeon said this and-oh, Your inescapable justice, God of all!-at his word, that very evening, after that unfortunate man had lain down ίη his bed, he ηο longer had the strength to get up again but, stricken by a serious illness, became enormously distended. His face became the color of a lemon and he died within the number of days appointed by this ill­ ness and by the terrible wrath of God. Now this occurred partly to frighten ignorant and stupid men, so that they woώd not be contemptuous of the saints and the grace that dwells ίη them, and partly to fulfill the statement of the apostles ίη their Constitutions where, ίη the thirtieth chapter of the second book, they provide instruction about the need to honor our spiritual fathers. This reads as follows: Those men, it says, have receivedfrom God the power oflife and death in judging those who have sinned; they can condeπιn them to eternal death; 1 37 and those who repent, they can ahsolvefrom their sins αιιd keep alive. 138

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,�'Ε

125

πεl δε καl ό χρόνος ήδη πεπλήρωτο της παρούσης ζωης τ4' άγίψ καl ό άριθμος των ήμερων αύτοϋ, καl το τού­ των πέρας έγνωρίσθη αύτ4', νόσψ συσκευάζεται τfj τελευ­ ταί�, καl ή κλίνη αύτον νοσηλευόμενον δέχεται· ή δε νόσος t t Τ ' ' ι ' ' ι ρυσις ην της γαστρος την ουσιαν κενουσα και τον συνδεσμον των συνδραμόντων στοιχείων είς εκαστον άπολύ­ ουσα. 'Έκειτο ούν ό μακάριος έφ' ίκανας τας ήμέρας τfj νόσψ κρατηθεlς καl την δύναμιν ύπετέμνετο, τας σάρκας έτήκετο, καl τοϋ δεσμού παρελύετο. Ές τοσούτον γαρ ταρι­ χευθείσαν έσχεν ύπο της άρρωστίας την σάρκα, ώς μη σα­ λευθηναι δύνασθαι αύτον άφ' έαυτού, εί μη πρότερον χείρα βοηθείας289 δεδώκαμεν, καl δια μηχανης τινος ένθεν ή έκεϊθεν τούτον έστρέψαμεν. 'Όϋτω τοίνυν έχοντος αύτοϋ καl ύφ' ήμων βασταζομένου ήνίκα καl προς την χρείαν ή φύσις ήπείγετο,290 έπι, , - ' , , σκηπτει μοι μονψ προσκαρτερειν και προσμενειν αυτψ. ΆλΚ έτι νέος ών έγώ καl δεινώς είς βάθος ύπο τοϋ ϋπνου ι , _ , , , ι , κρατουμεvος, φαvερον τουτο ποιω τψ αγιψ, και ως ουκ έξικαvούσαν έχω την ίσχυν είς291 θεραπείαν αύτοϋ μόνος προσκαρτερεϊν, ύπο τού πάθους τούτου οΙα δη δοϋλος κυριευόμεvος. Ό δε έν ταύτη· 'Δεύρο τfj θήκη,' φησίν, 'ην αρκλαv κοινώς όvομάζειν είώθαμεν, πεσών άναπαύθητι πλησίον έμού, καl ρ�ον εξεις292 τοϋ πάθους.' Τούτο πεποι­ ηκότος έμού κατα την έκείνου," φησί, "πρόσταξιν, καί τfj έσπέρ�, καθ' ηv τούτο προσέταξεν, ύπνώσαντος έν αύτfj, J

2

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Chapter 125 ,,"'\VT

VV hen the saint's time ίη this present life and the num-

ber of his days had been fulfilled, and he knew the end was close, he suffered his final illness. And when he fell ill, he be­ came bedridden. The illness was dysentery, which emptied his body of its substance and gradually weakened the bonds that held together all its constituent parts. The blessed Symeon lay there for many days ίη the grip of this illness so that his strength dwindled, his flesh wasted away, and his muscles grew feeble. His .flesh was so wasted by his sickness that he was unable to roll over by himself unless we fust gave him a helping hand and turned him this way and that by means of a mechanical device. "While he was in this state and we had to carry him whenever he received an urgent call of nature, he ordered me to attend to him and stay alone with him. 1 was still a young boy, however, and I used to sleep very deeply indeed. 1 let the saint know this, and that I didn't have sufficient strength to take care of him by myself because I was enslaved by this tendency to sleep so deeply. 'Here,' he said ίη response to this, 'lie οη the chest (which we usually call an arkla) 139 and sleep close to me, and you'll be able to deal with this condi­ tion more easily. ' 1 followed his instructions and did this," said , "and when I slept οη it οη the evening of the day he had given me these instructions, by the grace

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ούκέτι Θεοϋ χάριτι καθα καl πρώην τQ ϋπv� κατεβυθί­ σθηv, δλως ποτε ή 293 την άvάγκηv ·εΙχοv έκείvηv καταφε­ ρόμεvος ύπ' αύτοϋ· άλ'Κ ώσπερ τι βαρυ άχθος άποσεισά­ μεvος αύτοv έγρηγορωv ή μην έκτοτε, ού μόνον έξυπνος ώv, άλλα καl καθεύδωv, ταις πρεσβείαις αύτου κατα το είρημέvοv· 'έΎώ,' φησί, 'κατεύSω, και ή καpSία μου άΎpνπvεϊ 294 {Ct 5:2}.'

''Ά

126

λλα τούτοις πασιv295 έπισυvάψας καl δ εΙδοv σημείον," φησίv, "έv αύτQ κατα τον καιροv έκείvοv της αύτοϋ κατακλίσεως τοϋ περl τούτων δρόμου καταπαύσω τον λό­ γον. Έπειδη καθώσπερ εφθηv είπώv ούδεvl έτέρ� πλην έμοϋ συvεχώρει την μετ' αύτοϋ έv έvl καl τQ αύτQ κελλί� παραμοvήv, έκείμηv κατα τον καιροv της αύτοϋ κατακλί­ σεως έπάvω της είρημέvης θήκης έκείvης, καl την δληv νύκτα διεκαρτέρουv, ποτε μεν ύπνων, ποτε δε καl καθυπη­ ρετών αύτ4> όπόταv296 έv χρεί ςι τιvος έγέvετο. Του χρόνου δε της άρρωστίας αύτοϋ παριππεύσαvτος, καl άπάρτι δειvώς κατεργασαμέvης αύτον της νόσου, καl δσοv οϋπω λϋσαι τοϋτοv φιλοvεικούσης των δεσμών της σαρκός, έv μιq. τώv νυκτών ώς ήμηv κείμενος έπάvω της θήκης έκείvης καl λεπτόν τι καl άδραvες ϋπvου μεταλαμβάvωv, ώσπερ ύπό τιvος, καθα καl πρόσθεν είρήκαμεv, άφυπvίσθην , καl

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of God Ι ηο longer sank into a deep sleep as Ι had done pre­ viously, when Ι was completely weighed down by the com­ pulsion to sleep. It was as though some heavy burden had been lifted f rom me, and from then οη Ι remained watchful over him through his prayers, not only when Ι was awake but even while asleep, in accordance with the saying Ι am sleeping bιιt my heart is keeping watch.

''Ν

Chapter 126

ow, I'm going to add to all these miracles the sign that Ι saw worked in Symeon when he was bedridden," said , "and then I'll bring my account to a close. As I've already said, Symeon permitted ηο one apart from me to remain with him in his cell, and so, during the time he was bedridden, Ι would lie οη the chest Ι mentioned and spend the entire night there, sometimes sleeping, sometimes help­ ing him when he needed something. He had been sick for a while then, and was very badly affected by his illness, ,vhich was struggling to deliver him as soon as possible from the bonds of the flesh. One night then, as Ι was lying οη that chest and dozing fitfully, it was as though I'd been woken up by something, as Ι said before; and Ι saw that blessed and

3ο3

LIFE OF SAINT SYMEON

όρώ τον μακάριον καl ίσάγγελον τούτον, δν μόλις μετα μη­ χανής τινος ένθεν ή 297 έκεϊθεν σαλεύοντες έπάνω της κλί­ νης έστρέφομεν ύπο της άρρωστίας κατεργασθέντα-ώ του φρικτού θαύματος!-ύπο τον άέρα της κέλλης κρεμά­ μενον αύθις ώσεl πήχεις άπο της γης τέσσαρας ή καl πλέον, καl προσευχόμενον τψ Θεψ αύτού έν άνεκλαλήτ� φωτί. Ώς ούν ούτως εΙδον αύτόν, έπεl καl άπο της πρόσθεν θεω­ ρίας μεμνημένος ύπηρχον άπάρτι της μεγάλης άγιωσύνης αύτου καl της άγγελικης αύτού καταστάσεως, έθαύμαζον έπ' αύτψ κείμενος ήσυχη καl φρίκης ύπάρχων μεστός. Διε­ λογιζόμην δε καθ' έαυτον298 καl έ'λεγον· 'Άρα πώς ό μη χθες καl πρώην δυνάμενος άφ' έαυτου στραφηναι της κλί­ νης έπάνω η καν δλως σαλευθηναι καl άναστηναι α.νευ βο­ ηθείας έτέρων χειρών, οϋτω μόνος έξανέστη της κλίνης και οϋτως άεροβατών εύχεται ό σάρκα φορών κάτω βρίθουσαν και α.νθρωπος ων ώς ήμεϊς;'

,ιτ

127

αϋτα τοίνυν στρέφων καθ' έαυτον299 καl θαυμάζων, αύθις καl μη βουλόμενος κατεβυθίσθην τψ ϋπν�, έτι κρε­ μάμενον τον άγιον είς άέρα καταλιπών. Τοιγαρουν καl μετ' όλίγον αίφνης άφυπνισθεlς-εΙχον γαρ πάλλουσα ν τ ην καρδίαν έπl τψ παραδόξ� έκείν� καl ξέν� όράματι-όρώ τον άγιον ήδη έπl της κλίνης άνακλινόμενον καl την

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angelic man (whom, because of the effects of his sickness, we were turning over only with difficulty, using a mechanical device to roll him about this way and that οη his bed), Ι saw this same man-oh, what an awesome miracle!-suspended once again ίη midair ίη his cell about four cubits or more off the ground, praying to his God ίη an indescribable light. Ι was amazed when Ι saw this and, since Ι was now already aware of his great holiness and angelic condition from the sight Ι had seen earlier, remained lying there quietly, filled with awe. And Ι thought to myself, Ήοw can this man, who yesterday or the day before couldn't turn himself over ίη bed, let alone move about or stand up without help from other people, rise up from his bed by himself ίη this way and pray while treading οη thin air, when he has flesh which weighs him down and he ίs human like us?'

Chapter 127 ''°'VT VV hile I was pondering this and wondering about ίt, 1 fell asleep again even though I didn't want to, leaving the saint still suspended ίη midair. 1 woke up suddenly again a little while later-for my heart was racing at that strange and amazing vision-and I saw that the saint was now lying

LIFE OF SAINT SYMEON , , , , , � , εαυτου- και, σκεπομενον, αφ του- σωματος αραμενον σκεπην δ καl μαλλον300 των άλλων κατέπληξε καl έξέστησέ μου τον λογισμόν. Διο καl οϋτως έ'λεγον προς έμαυτον θαυμά­ ζων το γεγονός- πως δν ή νόσος παρέλυσε καl άκίνητον άπειργάσατο, ή θεία χάρις ή πλουσίως ένοικήσασα είς αύτον έν Πατρl καl Yίci> δια Πνεύματος Άγίου δλον ένί­ σχυσεν, δλον ένεδυνάμωσε3O1 καl άπο γης ηρπασεν είς άέρα προς όμιλίαν αύτης, καl ηττον εσχε της ένοικησάσης είς αύτον έκ νεότητος θείας δυνάμεως ή της νόσου καl της άρρωστίας φθορά; Άλλα τοιοϋτον ή έξ ϋψους κατερχομένη δύναμις είς τους άγίους καl όμοτρόπους των άποστόλων δι' έπιφοιτήσεως της τοϋ Πνεύματος. Ού γαρ νόσου μόνον καl φθοράς καl άρρωστίας, ύφ' ών οίδεν ή σαρξ λύεσθαί τε καl φθείρεσθαι καl είς γην άναλύεσθαι, άλλα καl βασάνων και θανάτου καl μυχών q.δου ύπερτέρα καl δυνατωτέρα καθέστηκεν.' Έπεl δε καl ή ήμέρα γένοιτο καl της ύπηρε­ σίας είχόμεθα τοϋ άγίου, θαρρήσας άποκαλύπτω καταμό­ νας αύτci> το μυστήριον. Ό δέ· 'Δεσμοv έχεις,' φησίν, 'έκ ι

Θεοϋ καl παρα της έμης ταπεινώσεως μηδεvί το δpαμα τοϋτο είπεϊν {cf. Mt 17:9}, πρlν αν ϊδης με άπο της σαρκος έκδημήσαντα {cf. 2 Cor 5:8].' 'Ό καl μέχρι τοϋ παρόντος έφύλαξα , καl ούδενl δηλοv τοϋτο πεποίηκα ." 'Έως ώδε τα τοϋ Νικηφόρου τοϋ καl Συμεών προς ήμας διηγήματα .

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on his bed and that he'd pulled up the cover for his body by himself and covered himself up. This astounded and amazed me even more than anything else. And while I was wonder­ ing about what had happened, 1 said to myself, Ήοw did the divine grace, that dwells so abundantly in this man from the Father and the Son through the Holy Spirit, make him so strong and so powerful and take him up from the ground into the air to converse with It, when his illness has left him so weak and immobilized? How could the debilitation wrought by his illness and sickness be overcome by the di­ vine power that has dwelled in him from his youth? But such is the power that descends from above οη the saints and those who live like the apostles due to the intervention of the Spirit. For this has proved itself mightier and more pow­ erful than not o nly illness and debilitation and sick.ness, by which the flesh is undone and debilitated and is dissolved back into earth, but also mightier than tortures and death and the innermost recesses of hell.' When day came and we were assisting the saint, 1 plucked up courage and revealed my secret to him when we were alone. But he said, 'By God and my humble self, you're bound to tel1 no one αhοιιt this vi­ sion until you see that l've departed from my flesh.' And I've kept this promise until now and let ηο one know about it." And that is the end of the stories that Nikephoros, also called Symeon, told me.

LIFE OF SAINT SYMEON

128

:,Επεί δΕ τρεϊς πρός τοίς δέκα έν τft ύπερορίq πεποίηκε χρόνους, καl πολλους έν ταύτη τους πειρασμούς, πολλους τους πόνους κ:αl τας θλίψεις ό γενναίος την ύπομονην καθυπέστη, έζήτει δε την λύσιν ή φύσις ηδη προς βαρυ γήρας έλάσασα, νόσ� καl άρρωστί� κάτοχος γίνεται. Έκτήξασα δε κ:αl κατεργασαμένη τοϋτον είς τέλος, ή μεν φύσις αύτη τα έαυτης επασχεν, είκος γαρ ην· ή δε ψυχη έκείνου δι' δλου κεκολλημένη Θεci) ύπηρχεν, φ καl προ της λύσεως εζη καl έθεολόγει καl συνεγίνετο. Διο καl την ά.πο τοϋ σώματος λύσιν έδεΤτο ταχεΤαν γενέσθαι [cf. Phlp 1:23], ίνα προς ούρανους κουφισθft τci) των ά.ρετων αρματι [cf. 4 Κings 2:π], καl είς ά.κηράτους σκηνώσεις έπαναπαύ­ σηται [cf. 2 Cor 5:1-4]. 2 'Όθεν αύτος έαυτον καl τους ίδίους στηρίζων μαθητα ς τft παρακλήσει τοϋ λόγου παρεμυθεΤτο, όμοϋ τε την ωραν καl την ήμέραν της ά.πο τοϋ σώματος έκδημίας προλέγων αύτοϊς, καl μη προ καιροϋ καl μετα καιρον ά.φιλοσόφως ώσπερ οί f,l'f} έχοντες έλπίΞα [1 Th 4:13] οϋτω κ:όπτεσθαι καl θρηνεϊν έπισκήπτων, κ:αl αμα προφητεί� φρικτft το

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9. Symeon's Death; Niketas Stethatos's Role in Preserving 1-Iis Memory and Writings

Chapter128 After the noble Symeon had spent thirteen years in exile and, ίη the course of this, endured many tribώations and many Iabors and afflictions, his mortal nature sought its de­ liverance, for he had now reached a very advanced age and was overcome by illness and sickness. Thus his mortal na­ ture, which had wasted him away and finally overpowered him, suffered its own proper fate, as was to be expected. But throughout, his soul remained united with God, with whom ίt used to live and converse and associate, even before his deliverance. lt thus sought a swift deliverance from his body in order that it might soar up to heaven ίη the chariot of the virtues and take its rest in those undefi.led pavilions. 140 For this reason he strengthened his own resolve and that of his disciples and consoled them with words of comfort. He also predicted to them the day and the hour when he would depart from his body, and thus told them not to mourn or to lament in a way that was inappropήate to Chris­ tian philosophy either beforehand or afterward, like those who have no hope. At the same time, with this terrible proph-

3ο9

2

LIFE OF SAINT SYMEON

τέλος έπισφραγίζων τοϋ βίου αύτοϋ. Ώς γαρ προς τους θρηνοϋντας την όρφανίαν302 έμβλέψας είδε, "Τ ί με λεί­ ποντα όδύρεσθε;" είπεν. "Πέμπτην ίνδικτιώνα τάφ4>303 καλύπτετε θνή σκοντα, είς πέμπτην με πάλιν οψεσθε ίν­ δικτιωνα καl έξιόντα τοϋ τάφου καl ύμϊν συνεσόμενον τοϊς ποθοϋσιν." Ταϋτ' είπών, έπεl καl ή ώρισμένη κατα την δω­ δεκάτην τοϋ Μαρτίου ένειστήκει, έν μεθέξει των άχρά­ ντων τοϋ Χριστοϋ μυστηρίων ώσπερ έθος αύτQ καθ' έκά­ στην ό άοίδιμος γεγονώς καl το "άμην" είπών, �δειν τα έπιτάφια τοϊς έαυτοϋ προετρέπετο μαθηταϊς.

129

Οι μέν ούν ijδον ήμμέναις λαμπάσι καi δεδακρυμένοις

δμμασι, ό δε ύψοϋ τας ίερας αύτοϋ χείρας έπάρας καl κατα την ένοϋσαν έτι δύναμιν μικρον προσευξάμενος, είτα έπl σχήμα τυπώσας αύτας καl δλον έαυτον έντίμως συστεί­ λας, κατα το μέσον της ύμν4>δίας, 'Έίς χεϊpάς σου, Χριστε Βασιλεϋ, τό πνεϋμά μου παpατίθηι,ιι [Ps 31(32):5; Lk 23:46)" ήρέμα καl γαληνον έπειπών, χαίρων ό περιβόητος καl πολύαθλος άθλητης τοϋ Χριστού τοϋ καρτερικοϋ καl πολυάθλου σώματος αύτοϋ έξεδήμησεν, έν φαιδροϊς τοίς αθλοις έκδηι,ιήσας πpός l(ύpιον [cf. 2 Cor 5:8) όλοκαυτωθεlς καl ύπο τοϋ πυρος τοϋ παμφάγου3°4 έν τQ καιρQ τοϋ θανά­ του ώς ίερείον άμωμον καl εύπρόσδεκτον τQ ΘεQ {cf. Lv

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ecy, he confirmed that his life was at its end. When he Iooked at them then and saw them mourning the fact that theywere being orphaned, he said, "Why are you mourning my pass­ ing? Ιη the .fifth indiction I'll be dead and you'11 bury me in my grave, but then, again in the fifth indiction, you'll see me emerging from that grave to be with you who yearn for this."141 These were his words. Then, when the appointed day arrived οη March 12, after he had participated ίη the im­ maculate mysteries of Christ (as he used to do every day) and said the 'Άmen," the celebrated Symeon ordered his dis­ ciples to chant the funeral service.

Chapter129 W.ile the monks sang this with the lamps lit and their eyes filled with tears, Symeon lifted up his holy arms and prayed with the little strength he had left, then he crossed his arms and gathered himself together in a dignified way. 142 Ιη the middle of the hymn, that renowned competitor for Christ who had competed so much said in a soft and calm voice, 'Ίnto your hands, Christ the Κing, Ι co1111nend my spirit." Thus he departed from his long-suffering body that had competed so much. Surrounded by the glittering prizes from his contests, he departed to the Lord, wholly consumed at the time of his death by the all-consuming fire as an unblem­ ished sacrifice acceptable to God, in the manner Ι have also

311

LIFE OF SAINT SYMEON 22:18-21;

Rom 15:16}, καθώς έv τ έπιταφί� αύτοϋ τον τρό­

πον άνεγραψάμεθα. Προστίθεται συν τοις δικαίοις ό δί­

καιος, ό δσιος τοϊς όσίοις, τοις θεολόγοις ό θεολόγος, ό

ίερομάρτυς καl όμολογητης καl μέγας διδάσκαλος της

έκκλησίας Χριστοϋ τοις όμολογηταις καl διδασκάλοις καl ίερομάρτυσι, έv αθλοις όμολογίας τε καl άσκήσεως. 305 2

Άλλα γαρ τριάκοντα χρόνων μετα την τελευτηv τοϋ άοιδίμου τούτου πατρος διεληλυθότωv, κατα την προφη­ τείαv αύτοϋ προμηνύεται ή άvακομιδη των ίερώv τούτου

λειψάνων δια σημείου, τυπωθέvτος άρρήτ� λόγ� τοϋ πέμ­ πτου στοιχείου έv μαρμάρ� της κέλλης τοϋ αύτοϋ μαθη­ τού Νικήτα του Στηθάτου τελείαv ύποστιγμηv έχοντος ωσπερ γέγραπται καl παρα πολλών έθεάθη. Τοίvυv καl της πέμπτης τελειωθείσης ίvδίκτου κατα το .ςφξ' έτος,

άνακομίζοvται άπροσδοκήτως τα πάσης εμπλεα306 χάριτος καl εύωδίας αύτου λείψανα καl ύπερ γην λάμποvτα, συγ ­ καλουντα πολλούς, καl τους φίλους αύτοϋ307 μαθητας τft προσψαύσει308 καl τ άσπασμciJ άγιάζοvτα.

130

Τοιοϋτος ήν, άδελφοί, ό τρισόλβιος κcιt τρισμακάριστος πατηρ ήμώv Συμεών, μέγας μεν κατα το κρυπτόμεvοv τciJ

Θεψ, τοις άvθρώποις δε άγv οούμεvος, άποστολικος το ϊς

εργοις καl την διάνοιαν, ζών άληθως ώσπερ ε·ίρηται κατα

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recorded ίη his memorial oration. 143 That righteous man was thus united with the righteous , that holy one with the holy ones, that mystical theologian with the theo­ logians, that holy martyr and confessor and great teacher of the Church of Christ with the confessors and teachers and holy martyrs, surrounded by his prizes for confession and asceticism. Then, thirty years after the death of this celebrated father, a sign foretold the translation of his holy relics ίη ac­ cordance with his prophecy. For the fifth letter of the al­ phabet was imprinted (ίη a way that can't be rationally explained) ίη a piece of marble in the cell of his disciple Niketas Stethatos. It had a clear mark after it indi­ cating that it was a numeral, 144 just as if it had been written, and many people saw it. Thus, at the end of the fifth indic­ tion ίη the year 6560, 145 his relics, fragrant and full of grace, were unexpectedly returned . 146 Now that they are resplendent above ground, they attract many people and sanctify his dear disciples when they touch and kiss them.

Chapter 130 Such, my brothers, was our thrice happy, thήce blessed fa­ ther Symeon. rle was secretly great in God's eyes but ,vas himself unknown to men, like an apostle in his deeds and thought, a man who trώy lived, as Ι have said, according to

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2

LIFE OF SAINT SYMEON

το Εύαγγέλιον του Χριστού καl Θεού. 'Όθεν καl ζων έδόξασεν έν έαυτ4'J τον Θεον (cf.John 13:32} καl μετcι θάνατον,

λάμψας ένώπιον των άνθρώπων309 ταϊς άγαθαϊς πράξεσι [cf. Mt 5:16}. Διο310 είκότως έδοξάσθη καl αύτος ύπ' αύτου [cf. John 13:32; 1 Kings 2:30}.

'Ότι δε τοϊς άποστόλοις όμότροπος ην του Χριστού καl

2

της αύτης καl ούτος άπήλαυσε 311 χάριτος, δηλον ού μόνον έξ ών πεποίηκε θαυμάτων καl έκ του λόγου της σοφίας,

θεολογήσας άγράμματος ών {cf. Act 4:13} καl είς όπτασίας

καί άποκαλύψεις l(νpίον κατcι τον Παυλον έλθών [Act 12:1}, άλλα καl άπό τον χpωτός των ίματίων αύτου, καθα καl περl έκείνων άκούομεν [Act

19:12}.

l(αl γαρ ωσπερ312 αί σκιαl

των άποστόλων Χριστού θαύματα ξενοτρόπως έποίουν [Act 5:15}, οϋτω καl των ίματίων τούτου ή εύώδης όδμη

εύφpοσύνην έδίδου καl ψυχης άΎαλλίασιν [Ps 44(45):15, 50

(51):8; cf. 1s 51:π} τοϊς άπτομένοις αύτων, μύρου τινος ξέ­

νου καl παραδόξου εύωδίαν άποπεμπόντων· καl είκότως, διαδοθείσης γαρ έν αύτοϊς της ένδοθεν κατοικησάσης έv αύτ4> τοϋ Πνεύματος χάριτος, των έγγιζόντων αύτψ μετα

πίστεως εύφpοσύνης καl άΎαλλιάσεως άπο της έκπεμπομέ ­ vης έξ αύτωv εύωδίας έπλήρου τας καρδίας όμου καl τα

3

πνεύματα.

Ταύτης τοίvυv της χάριτος ού μόνον ό συγγραφευ ς

αύτος έγώ καl μαθητης έκείvου έν μεθέξει έγενόμην πλου­

σίq., άλλα καl ετερός μοι των αύτου μαθητών ό Θεόδουλος

τοιουτόv τι διηγήσατο· "Ποτέ μοι," φησίν, "ό αγιος ε vα

των χιτωvίσκωv αύτου έδωρήσατο, έγώ δε ώς έδεξάμην αύτοv μετα πίστεως, εύθυς άποδυσάμενος τα ίμάτια καl

SECTION 9

the Gospel of Christ and God. While he was alive and after his death Symeon thus glorified God ίη hίmself, shedding light before men with his good deeds, so it is fitting for him to be glorified by Him. That Symeon was indeed like the apostles of Christ and enjoyed the same grace as they is clear from the miracles that he performed and from the wisdom of his words, for although he was uneducated he was a theologian and went on to visions and revelations of the Lord lίke Paul. Not only that, but ίt is also clear from the clothes that had heen in contact with his skin, just as we hear about them. And ίη the same way that the shadows of Christ's apostles worked miracles ίη an extraordinary way, so the fragrant scent of Symeon's clothes also gave joy and spiritual gladness to those who touched them, for they exuded the fragrance of an exotic and marvelous perfume. And rightly so, for the grace of the Spirit that dwelled within him had spread to his clothes and would fi11 the hearts and spirits of those who approached him in faith withjoy and gladness at the fragrance emanatίng from them. 1 myself, Symeon's disciple and hagiographer, was not alone ίη having rich experience of this grace, for another of his disciples, Theodoulos, also told me something similar. "The saint," he said, ''once gave me one of his undershirts. 1 accepted it with faith and immediately took off my clothes,

3 15

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3

LIFE OF SAINT SYMEON

τον οίκεϊον άποθέμενος χιτώνα περιεβαλλόμην αύτον γυμναϊς ταϊς σαρξί. Τοιγαρουν καl ώς ήλθον πεσεϊν ύπο την ίδίαν κλίνην καl τραπηναι είς ϋπνον, τοσαύτης ήσθό­ μην ώς άπο μύρου πολυτίμου313 της εύωδίας, ώς χαλάσαι άπο της ώας έντος αύτοϋ την έμην κεφαλην καl άπολαύειν αύτης καl κόρον μη λαμβάνειν με της έκπεμπομένης εύφροσύνης έκεϊθεν. Πολλάκις δέ μου αύτον άποπλύναν­ τος καl άνακαθάραντος, έμεινε την αύτην εύωδίαν έχων, μέχρις ου κατεκόπη καl είς λεπτα διηρέθη παλαιωθείς." Καl ταύτα μεν περl τούτων, καl της ένοικησάσης έν αύτci) τού Πνεύματος χάριτος.

131

2

Χρεών Sέ είπείν και γραφfj παραδοϋναι και i'ι κάμοί ού μόνον δια νυκτερινης όψεως περl των αύτοϋ συγγραμμά­ των έπέσκηψεν, άλλα καl a προφητικώς οΤα δη τα έσόμενα μακρόθεν προβλέπων δια γραφης άπεφθέγξατο πρός με περl αύτών, δπως δι' έμού καl πασιν άλλοις γενέσθαι μέλ­ λουσι φανερα είς ώφέλειαν 314 των έντυγχανόντων αύτοίς. 'Έτι περιόντος τού μακαρίου έν τ ft παρούση ταύτη ζ ωft καl τα ύπο τού θείου Πνεύματος χορηγούμενα μυστήρια τciJ νοt αύτού καl άκοντος αύτού γράφοντος έν νυκτl καl ήμέρq, (ούδε γαρ ην αύτci) άνεσις ή καθόλου έδίδοτο παρα τού σφύζοντος έν αύτci) καl άλλομένου Πνεύματος, εως ου

316

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set aside my own undershirt, and put Symeon's οη next to my skin. Then, when Ι went to bed and was falling asleep, Ι sensed a f ragrance like that of some very expensive perfume, and so Ι slid my head down inside its hem to enjoy it and Ι couldn't get enough of the joy that emanated from ίt. Even though Ι often washed and cleaned this shirt, it kept the same fragrance until it became threadbare and fell to pieces when it was worn out." That's about this and the grace of the Spirit that dwelled ίη Symeon.

Chapter 131 Now Ι must also recount and set down in writing not only the instructions he gave me about his literary composi­ tions in a nocturnal vision, but also those that he communi­ cated to me in a letter concerning them. He did so propheti­ cally, as though he could see far into the future, indicating how, through me, his writings would be made known to ev­ eryone else for the benefit of those who read them. While the blessed Symeon was still alive, he would write down compulsively, day and night, the mysteries that the divine Spirit supplied to his intellect. For the Spirit that pulsed and throbbed within him would give him ηο respite at all until he had set down in writing what It said and in317

2

LIFE OF SAINT SYMEON

α έκείvο λαλοϋv ηv καl έvεργοϋν ένδοθεν

3

αύτοϋ γραφft παραδέδωκεv), έδίδου κάμοl τα σχεδιαζόμενα ύπ' αύτού, καl μετέγραφοv ταύτα εϊς τε βεμβράνας βιβλίων καl κον­ τάκια ετερα. Έπεl δε μετα το ταύτα μεταπηξαι άντέστρε­ φοv πάλιν αύτα προς αύτόν, εδοξέ μοι έν μι� ποτε παρ' έμαυτψ εv παρακατασχείν των κοντακίων. Ώς δε ό άποκο­ μίσας έρωτώμεvος παρ' έκείνου περl τοϋ λείποντος ούκ είχε λελογισμένως άπολογήσασθαι άγνοών περl τούτου, ώσπερ ήγαvάκτησε κατ' αύτοϋ, καl αύτον άπεπέμψατο. Τούτο τοίvυν άκηκοώς έγώ ψμην δτι δόλον τινα ύπ έλαβε κατ' έμοϋ ό μακάριος, έπεl κατέσχον παρ' έμαυτψ το κοντάκιον, καl λύπη 315 ληφθεlς άπελογησάμην316 αύτψ περl τούτου δια γραφης. Ό δε θεί� διηνεκώς κινούμενος Πνεύματι, καl το μέλλον έκβηναι έν ύστέροις καιροίς βου­ λόμεvος γραφft καl άκοαίς παραδοϋvαι, καl το προφητικον της ψυχης αύτοϋ έvδείξασθαί τε όμοϋ καl πιστώσασθαι τοϊς έσχάτοις έρχομέvοις καιροίς, έν άπλαίς οϋτω πως καl ίδιωτικαίς λέξεσιν έπιστέλλει μοι, καί φησι·

"η,

132

i. ό πιττάκιόν σου, πνευματικόν ήμων τέκνον, έδεξά μεθα μέv, ούκ άπεδεξάμεθα δέ, άλλα καl πολλης σου της εύηθείας κατέγvωμεν, δτι δη καl τοιαϋτα δλως έλογίσω περl ήμών, ώς δόλ� ποτέ τιvι ή περιεργίq. προς το λυπησαί

318

SECTION

9

spired in him. He would then give me his rough drafts and Ι would copy them out onto parchment in books or otherwise onto scrolls. 147 When Ι had transcribed these Ι would return them to him. Οη one occasion, however, Ι decided to keep one of the scrolls with me. Symeon asked the person who was bringing them back to him about the missing item, but the man was u nable to provide a reasonable explanation be­ cause he didn't know anything about it. As a result, Symeon was angry with him and sent him away. When Ι heard this, Ι thought that the blessed one had assumed Ι had played some sort of trick by keeping the scroll with me, and being very upset, Ι offered him an explanation of the matter in writing. But Symeon, who was constantly inspired by the divine Spirit, wanted to pass οη (both in writing and orally) what was going to come about at a later time and thus demonstrate the prophetic nature of his sοώ while providing proof of ίt to those who would live later οη. I-Ie thus sent me a letter, written in rather simple and ordi­ nary terms, which said this:

Chapter 132

ι,Αlthough Ι received your note, my spiritual child, Ι did

not welcome it. Ιη fact Ι disapproved of your great foolish­ ness ίη even having such thoughts about me-as though Ι would ever conceive the idea or think that you kept the pa-

3 19

3

LIFE OF SAINT SYMEON

2

με το χαρτίον συ άπεκράτησας ένεθυμήθην τοϋτο ή έλογι­ σάμηv έγώ! Ποϊος γαρ έν τούτψ δόλος ή ποία θλϊψίς μοι προσγενήσεταί ποτε, εί καl φαίνομαι περl πολλοϋ ταϋτα ποιούμενος; Άλλ: δτι πάντως ήγνόουν σε τοϋτο έχειν, καl ύπέλαβον έκ καταφρονήσεως τοϋ ύπουργοϋντός μοι ίσως τοϋτο άπολεσθηvαι ή κατcι την όδον ή καl άλλως πως, καl είς τοϋτο317 έλυπήθην, έπεl είς σέ, δν ώς έμαυτον έχειν άπαξ καθωμολόγησα, καl πάντα τα έμά σοι έθάρρησα, καl δια σοϋ καl πασιν άλλοις έλπίζω318 φανερcι γενήσεσθαι, καθώς δ Χριστος τοϊς έαυτοϋ μαθηταϊς έ'λεγεv· α είς το ους ήκού­ σατε, κηρύξατε έπl των δωμάτων {Mt 12:27}, ποίαν ύπόληψιν πονηραν κατcι σοϋ εΙχον άναλαβέσθαι; Έγώ γαρ δια τοϋτό σε καl παρακαλώ έν τετραδίοις μεταγράψαι αύτά, ϊνα τα σχέδη πάντα σοι καταλείψω. Ι(αl πώς με τοιαϋτα λογίσα­ σθαι ύπέλαβες κατα σοϋ; "'Όμως δ Θεος συγχωρήσει σοι την άμαρτίαν ταύτην, δτι έξω της άγάπης ήμας εΙναι έκρινας της πάντα ύπομε ­ νούσης καl μηδέποτε έκπιπτούσης [cf. 1 Cor 13:7-8}, έαν μή τις έκουσίως ταύτης άποσπασθft· έκείνη δε μένει άτμη­ τος, άδιαίρετος, πάντας τους βουλομένους έπιστρέφειν καl πάλιν κολλασθαι αύτft εύμενώς προσδεχομένη καl γνησίως προσκολλωμένη, !'ολλάκις δε καl τους μη βουλο­ μένους έλκύουσα καl προσκαλουμένη προς έαυτήν, η καl σε τέκνον εύχομαι κολληθηναι καl ένωθηναι, ϊνα δύνασαι μή λογίζεσθαι το κακον ή το δν ή και το μηδόλως ον, άλλα μένειν σε διηνεκώς έν παντί καl έν πασι [PWp 4:12] προς ήμας καl προς πάντας άσκανδάλιστοv. Άμήν."

320

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per as some sort of fraud or trick to upset me! For what trick or affliction would ever have that effect οη me, even if Ι do seem to care a lot about these things? Because I was com­ pletely unaware that you had the paper, Ι imagined that my servant had been careless and had perhaps lost it οη the way or ίη some other fashion, and that is why I was upset. For how could Ι entertain any suspicion of wrongdoing οη your part when Ι have pledged once and for al1 to treat you like myself, 148 and have entrusted you with al1 my writings, and hope that they become known to everyone else through you, just as Christ said to His disciples, what you hear whis­ pered you must shout from the house tops? That's why I ask you to copy what Ι write into notebooks, so that I may leave all the drafts to you. So how can you suspect me of such thoughts about you? 'ΆΙΙ the same, God will forgive you this sin, which is that you thought you had lost my love when, in fact, this endures all things and never ends, unless someone separates himself from it of his own accord. My love remains entire and undi­ vided. It graciously welcomes and truly becomes one with everyone who wants to turn back and be united with it again, 149 and οη many occasions it even draws to itself and calls to i tself those who don't want to. So I beg you, my child, to be made one with my love and united with it again, so that you may be incapable of thinking evil of anything (whether it really is or isn't), but may rather in any and all cir­ cumstances never give offense to me or anyone else. Amen."

321

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1 33

2

Ταϋτα τοιγαροϋν πρός έμέ γεγραφώς, έπεί έτι νέος ών έγώ καl άτελης τον λόγον της γνώσεως άρτι τον 'ίουλον έπανθοϋντα έπιφερόμενος, την δύναμιν των ρημάτων αύτοϋ γνωναι μη δυνηθείς, γραφft τέως ταύτην τε την έπι­ στολην καl ας έπέστειλε διαφόρως πρός με παρέδωκα, άνωθεν οίμαι καλώς κινηθεlς έπl τοϋτο. Χρόνων δε παρ­ εληλυθότων έκκαίδεκα καl πολλοίς μαχόμενος καl προσ­ παλαίων, ώς άνωθεν εϊρηται, δια μέσου τοϊς πειρασμοϊς, ού μόνον ταύτης λήθην έ'λαβον της έπιστολης, άλλα καl πάντων άλλων των θεοπνεύστων αύτοϋ συγγραμμάτων. Ποτε δε της άγαθότητος τοϋ Θεοϋ319 (ταϊς έκείνου δε ήσεσιν) έπισκεψαμένης καl προς τας θλίψεις καl τας άνάγ­ κας [cf. 2 Cor 6:4] ήμων ίδούσης (ας ύφιστάμεθα προς εκτισιν των άμαρτημάτων ήμων έν τούτψ τψ βίψ), καl την ε'ίσοδον αύθις άκώλυτον ήμϊν ποιησάσης έν τft θεοσώστψ ποίμνη ήμων τft τοϋ Στουδίου (πάντων δηλαδη των πολε­ μούντων ήμας άποσοβηθέντων παρ' αύτης καl ήσθενηκό­ των), ώς είχον έπισκεπτόμενος έ ξαυτης έμαυτον δια της φίλης έμοl μετανοίας καl ήσυχίας καl των δακρύων, έπ­ απολαύων τε καl της δωρεaς τοϋ Θεοϋ, ητις έστlν ή παρά­ κλησις λέγω τοϋ Πνεύματος τον Άγίον [Act 9:31} ή δια της γλυκυτάτης κατανύξεως γινομένη έν τft καρδίq,, -καλον γαρ εύγνωμονείν καl άνακη ρύττειν είς πάντας το έ'λεος τοϋ Θεοϋ-, εκστασίς με λαμβάνει τις καl άλλοίωσις αίφνης άλλοιώσεως της δεξιας τον Ύ,tιlστον [Ps 76( 77):10}, 322

SECTION

9

Chapter 133 "Wiien Symeon wrote this to me, Ι was still young and my education not yet complete, for Ι was just growing my first beard, so Ι was unable to grasp the importance of his words. But, being happily inspired from above to do so, Ι guess, Ι wrote out a copy of this letter, and those that he had sent me at various times. 150 But sixteen years went by during which, a s I've stated above, Ι was .fighting and struggling with many people. In the midst of these trials Ι forgot not only a1l about the letter but also about all ofSymeon's other divinely inspired compositions. However, once God's goodness (as a result of Symeon's supplications) took notice of my distress and my hardship (which Ι endured a s payment for my sins in this life), and enabled me to reenter the divinely protected monastery of Stoudios without any opposition (that is, after all my oppo­ nents had been scared away and enfeebled by that good­ ness), Ι immediately began to focus οη myself as best I could by means of the penitence, spiritual tranqώllity, and tears that are so dear to me. 1 also had the benefit of God's gift, by which Ι mean the comfort of the Holy Spirit, that arises in the heart through most sweet compunction -for one should ac­ knowledge with gratitude God's mercy and proclaim it to all. Then, ίη the second week of Lent, 1 suddenly had an ex­ perience of ecstasy and spiritual transformation, α tra1ιsfor-

3 23

2

LIFE OF SAINT SYMEON

3

δευτέρας ού ση ς έβδομάδος τηvικαϋτα των νηστειών, ύπο φρικτης όπισθεν κατα την πρώτην της έβδομάδος ή μέραν καταληφθέντα όράσεως. Τοιγαροϋv καl πάσας άλλοιώσασα τας αίσθήσεις μου πασαv ομου την φυσιv τας φρεvας, τας κιvησεις μου πασας τοϋ σώματος, έπιλαθέσθαι με πεποίηκε κατα τον θείον Δαυlδ καl τόν αpτον μου φαrετv {Ps 101(102):4)- δλος γαρ έγεvόμηv-μαρτυρεί μοιΧριστος ή Άλήθεια!-ώς μη περι ­ κείμεvος σώμα {cf. 2 Cor 12:2-3)- κοϋφον γαρ έδόκουν καl ώς πvευματικοv αύτο περιφέρειν, μη πεινώv, μη διψώv, μη κόπωv320 καl άγρυπvίας321 έπαισθαvόμεvος, έκ της έv έμοl γενομένης έλευθερίας τε καl κουφότητος, δι' άπορρήτου σιγης των δυνάμεων της ψυχης καl των λογισμών της δια­ νοίας καl δια γαλήνης άφράστου της καρδίας μου. Ή γαρ άγάπη τοϋ Θεοϋ έκχυθείσα είς αύτην τας αίσθήσεις μου της ψυχης ftρεv &μα πάσας είς ούραvους καl ή μην έv γα­ ληvQ φωτl ώς τις άσώματος, καl ηv έv ήδovft πολλft καl άφράστ� χαρ� έv δλαις ήμέραις έπτα ή ψυχή μου ύπ' ούδεvος όχλουμέvη πάθους η λογισμοϋ η άvάγκης είπείv φυσικής, της αίσθήσεως άπ' έμοϋ πάσης αμα φυγού σης τοϋ κόσμου η ξεvωθείσης ή χωρησάσης είς το μη ον. -

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SECTION 9

mation that wasfrom the right hand ofthe Most High, for, οη the first day of the week, 1 unexpectedly received an awesome vιsιοη. T his transformed all my senses, along with my entire natural constitution, my mind, and all my physical movements, and made me forget to eat my bread (as the divine David has it). lt was as though I ηο longer had a body around me at all-Christ the Truth is mywitness!-for Ι seemed to be sur­ rounded by a body that was subtle and somehow spiritual. 1 wasn't hungry or thirsty and had ηο feeling of weariness or sleeplessness, due to the sense of freedom and subtlety Ι had within me that arose from an indescribable silence that the forces of my soul and the thoughts of my mind and from an unutterable calmness ίη my heart. For the love of God had been poured into it and so raised all the sensa­ tions of my soul up to heaven. Like an incorporeal being, 1 remained ίη that tranquil light and my soul experienced much pleasure and unutterable joy for seven whole days. My sοώwas untroubled by anything, whether passion, thought, or physical need, so to speak, for every perception of this world had entirely left me and had either been banished or turned into nothingness.

3

LIFE OF SAINT SYMEON

1 34

Ώς δέ οϋτως ύπό τοϋ μακαρίου τούτου πάθους ε!χό­

μηv, ετι ήσυχάζωv καl ώv έv τοίς ύπερ4,οις τοϋ Προδρο­

μικοϋ καl μεγάλου vαοϋ, κινείται μετα γλυκυτάτης322 κατα­ νύξεως ή ψυχή μου είς την άγάπηv τοϋ μακαρίου τούτου

καl άγίου μου πατρός Συμεών τοϋ έμε φωτίσαντος καl είς την όδόv με της ζωης έμβιβάσαvτος. 'Ι:Ισθόμην γαρ ώσπερ

τιvος μυστικως αvαμιμvησκοvτος μου τον νουν και υποτι,

-

,

,

,

,

-

,

ι

θεμένου ων είς παvτελη λήθην ήλθον, οίοv την εύσέβειαv

τοϋ μακαρίου τούτου πατρός, την άπαράμιλλοv αύτοϋ

έργασίαv της άρετης, την διηvεκη κατάvυξιv, τα καθημε­

ριvα δάκρυα, την ταπείvωσιv, την πραότητα, την άΎάπηv

έκείvηv την άvυπόκpιτοv {Rom 12:9; 2 Cor 6:6], την άθόλω τον και αεvvαοv προσευχηv, την εγκρατειαv, την vηστει,

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αv, την όλόvυκτοv άγρυπvίαv, την τώv πειρασμών ύπομο­ vήv, την έv πα.σιv οίς ύπέμεvε θλιβεροίς καθ' έκάστηv

εύχαριστίαv, την έλεημοσύvηv, την είς τους δεομέvους μετάδοσιv, την συμπάθειαv, την μακροθυμίαv, την χρη­

στότητα τώv ήθώv, την άγαθοσύvηv καl εύθύτητ α της ψυχης, τό άταπείvωτοv τοϋ φρονήματος, τό ύπερ τοϋ δι­

καίου καl της άληθείας έvστατικόv, τό α.μαχοv, τό vηφάλι­ οv, τό σώφρον, τό έπιεικές, τό δίκαιον, τό όρθόδοξοv, τό φιλάδελφοv, τό γαληvόv, τό καθαρόν της καρδίας δι' δ

καθ' έκάστηv μετείχε τώv θείων μυστηρίων τού Χριστοϋ,

τό πεφωτισμέvοv τοϋ λόγου, τό ήδυ της έv τεύξεως, τό λαμπρότατοv καl καθαρώτατοv της ψυχης δθεv εΙχε τό

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Chapter134 "Wiιile I was having this blessed experience and was still in a state of spiritual tranquillity in the gallery of the great church of the Prodromos, 151 my soul turned with the sweet­ est compunction to the love of this blessed man, my holy father Symeon, who had enlightened me and set me οη the path of life. 1 felt as though someone was mysteriously bringing back memories to my mind and presenting things that Ι had completely forgotten, like that blessed father's piety, his unrivaled practice of virtue, his continuous com­ punction, his daily tears, his humility, his mildness, his genu­ ine love, his untroubled and unceasing prayer, his abstinence, his fasting, his all-n ight vigils, his endurance of trials, his daily thanksgiving during all the tribulations he endured, his almsgiving, his charity to those in need, his sympathy, his patience, the correctness of his behavior, the goodness and rectitude of his soul, the unbending quality of his resolve, his determination for righteousness and truth, his lack of aggression, his temperance, his self-control, his fairness, his justice, his orthodoxy, his brotherly love, his calmness, the purity of his heart (as a result of which he participated every day ίη Christ's holy mysteries), the enlightenment of his words, the pleasure of his conversation, the great brilliance and purity of his soul (that made his face shine like the sun),

LIFE OF SAINT SYMEON

2

πρόσωπον φαιδροv ώσπερ ηλιοv, το ημερον, το ησυχον, το καρτερικον έv ταϊς θλίψεσι, το ά.φιλάργυρον, το ά.φιλέν­ δεικτοv, το άκενόδοξοv, το άπόνηρον, το ταπεινόv, το άπλουν, το μέτριον, το φιλεύσπλαγχνον, το φιλάγαθοv,323 το φιλόπτωχοv, το φιλόστοργον έν τοϊς τέκνοις αύτου, το άμνησίκακον έν τοϊς κακοποιουσιν αύτόν, το ίλαρόv, το χάριεν, το φιλόκαλοv, το φιλάρετον. Καl προς τούτοις τα τούτων έτι τελεώτερά τε καl ύψηλότερα, την σοφίαν του λόγου, την γνώσιν των ά.πορρή­ των του Θεού μυστηρίων, το ϋψος της θεολογίας αύτου, το βάθος της ταπεινοφροσύνης αύτοϋ, τας φρικτας όπτα­ σίας (κατα τον μακάριον Παϋλον {cf. 2 Cor 12:1]), τας μυ­ στικας άποκαλύψεις, την τοϋ ά.πείρου καl θείου φωτος θεωρίαν, το χερουβικον έv τfi παραστάσει της λειτουρ­ γίας των φρικτών τοϋ Χριστοϋ μυστηρίων (έν ή καθαρώς το Πνεύμα το Άγιον έβλεπε κατερχόμεvοv καl άγιάζον αύτον καl τα δωρα), τας προγνώσεις, τας προφητείας, το προορατικόv· έτι δε τας νουθεσίας, τας κατηχήσεις, τον εμπρακτον καl διδακτικον λόγον, τα τούτου συγγράμ­ ματα, τας έρμηνείας της θείας γραφης, τους ήθικους και κατηχητικους λόγους έκείνους, τας έπιστολάς, τους ά.πο­ λογητικους αύτοϋ λόγους, τους άvτιρρητικούς, των θείων υμνων τους ερωτας. ιι

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his gentleness, his spiritual tranquillity, his patience ίη tribu­ lations, his freedom from avarice, from ostentation, from vanity, from wickedness, his humbleness, his simplicity, his moderation, his compassion, his love of goodness, his love for the poor, his affection for his spiritual children, his will­ ingness to forgive those who wronged him, his cheerfulness, his grace, his love of what is good, his love of virtue. And, in addition, also things about him that were even more perfect and sublime: the wisdom of his words, his knowledge of the ineffable mysteries of God, the sublimity of his theology, the profundity of his humility, his awesome visions (like those of the blessed Paul), his mystical revela­ tions, his contemplation of the infinite and divine light, his cherubic appearance at the liturgy of Christ's awesome mys­ teries (in which he used to see plainly the Holy Spirit de­ scending and blessing him and the gifts), his foreknowledge, his propl1ecies, his foresight. And still others: his exhorta­ tions, his instructions, his practical and informative advice, his written compositions, his studies of holy scripture, his Ethica/1 52 and Catechetical Discourses, his Letters, 153 his apolo­ getics, his refutations, and his Loves ofDivine Hym1ιs.

32 9

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LIFE OF SAINT SYMEON

1 35

Τούτων ούν ύπομιμνησκόμενος πάντων τήν μεγαλειό­

τητα, ώς έγέvετο τοσούτων άγαθών θησαυρός, ώς έγένετο

σκεϋος έκλοyης [Act 9:15} τοϋ Θεοϋ καl πεπλούτηκε πασαv άρετήν, δλον τον πλοϋτον τών χαρισμάτων τοϋ Πνεύμα­ τος [cf. 1 Cor 12:4-π}, έπειδη πεφίληκε καl

ήpμόσατο [2

Cor π:2} έαυτιi> την Σοφίαν [cf. Wis 8:2} δια ύπερβοληv καθαρότητος, ούκ είχον, άπειρος ών έτι της θαυμαστης ταύτης τοϋ Πνεύματος ένεργείας, δπως άκριβώς ύπολά­ βω, πόθεν μοι ταϋτα καl παρcι τίνος μυστικώς ένηχοϋνται, καl τίς έστιν ό ταϋτα λέγων έν τft καρδίq. μου καl κινών την ψυχήν μου είς την έκείνου άγάπην, εως ου διαπορού­

μεvόv με ίδοϋσα ή τοϋ Θεοϋ χάρις καl ζητοϋντα μαθεΤν την αίτίαν δθεν παραδόξως ταϋτά μοι λέγονται, προσέθε­

το είπεΤv είς το ους μου· "Ταϋτά έστιν έκ της τοϋ Πνεύμα­

τος έπιδημίας καl παρακλήσεως, καθώς λέγει ό Χριστος καl Θεος τοϊς άποστόλοις αύτοϋ καl δι' αύτών πασιν ύμΤν

ό δε Παράκλητος το Πνεύμα το Ά.yιον, ο πέ μψει ό Πατήρ έν τ{i, όνόματ{ μου, έκεϊνος ύμας διδάξει πάντα, καl ύπομνήσει ύμας πάντα α είπον ύμϊν [John 14:26}."

τοϊς πιστοϊς-

2

Ταϋτα πάντα ώσπερ εϊρηται ύπομιμνησκόμενος καl είς

την άγάπηv πλατυνόμεvος [cf. Ps π8(π9):32; 2 Cor 6:π} τοϋ τρισολβίου τούτου πατρός, ήναγκαζόμην-έπl μάρ­ τυρι Θειi>-ώσπερ ύπό τινος ένδοθεν κινούμενός τε καl

νυσσόμεvος324 με την έvάρετον έγκωμιάσαι πολιτείαν

αύτοϋ καl ϋμνους τιvας έπαξίους τ� ϋψει της άγιωσ ύvης

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Chapter 135 As I was reminded of the magnificence of a1I these attri­ butes, 1 realized how Symeon had come to be a treasury of such good things and how he had become a chosen instrument of God filled with every virtue, with the entire wealth of the gifts of the Spirit, because he had loved and betrothedhimself to Wisdom through his outstanding purity. But since Ι was still inexperienced ίη this marvelous activity of the Spirit, Ι had ηο clear understanding of the source of all these memo­ ries, who was making these mysterious utterances, and who was speaking in my heart and inspiring my soul with such love for Symeon. But then the grace of God saw that Ι was confused and trying to discover the reason for these extra­ ordinary revelations to me, and ίt chose to whisper to me, "These memories are the result of the arrival and advocacy 154 of the Holy Spirit, just as Christ our God says to His apos­ tles and through them to all you faithful people, Your Ad­ vocate, the Holy Spirit whom the Father will sendin my name, will teach you everything andwill call to mindeverything Ι have toldyou." When I remembered a11 this, as I have said, and was opened up to the love of this thrice-blessed father, 1 felt compelled-God is my witness-just as though Ι were be­ ing urged and prodded from within by someone, to celebrate his virtuous way of life and compose some hymns to sing his praises that would be worthy of the sublimity of his holiness.

33 1

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LIFE OF SAINT SYMEON

αύτοϋ συντάξαι είς ύμν�δίαν αύτού. Έμού δε έπi πολλας άναβαλλομένου ήμέρας δια το μη πεϊραν έσχηκέναι ποτε της έπi το γράφειν τα τοιαύτα τέχ νης (ού γαρ έφθασα τft θύραθεν γνώσει καταπυκνωθηναι καλώς καi στομωθηναι τοϊς λόγοις νέος καl τεσσαρεσκαιδεκαέτης την ήλικίαν τψ βί� καl τοϊς θορύβοις άποταξάμενος, και την διατριβην τών μαθημάτων άπολιπών). Ούκ ην μοι νύκτα καl ή μέραν άνάπαυσις ύπο τοϋ έμπυρίζοντός με Πνεύματος ένδοθεν καi έπl τοϋτο σφόδρα με νύσσοντος καl κινούντος.

136 Δια

δή τοϋτο κα ί μή φέρων έπί πολύ τ ήν άνάγκην, πρώτα μεν ϋμνους κανόνων έκτίθημι είς τον έν άγίοις πα­ τέρα ήμών καl όμολογητην Θεόδωρον τον Στουδιώτην είς γυμνασίαν τοϋ λόγου καl τοϋ προς αύτον πόθου έκπλή­ ρωσιν, είτα τοϊς λόγοις καθάπερ ύφ' ήδονης άρρήτου γλυ­ κανθεϊσά μου ή διάνοια έξεθέμην καl είς τον μακάριον τούτον καl μέγαν πατέρα ήμών Συμεώνην έπιτάφιον λό­ γον καl ϋμνους q.δεσθαι καl έγκώμια , πηγαζούσης μου της διανοίας ωσπερ άπο πηγης τινος καθαράς τών νοημάτω ν άφθόνως καl άκωλύτως τα νάματα , μη έξικανούσης μου της χειρος τft ταχυτητι τοϋ τον λόγον έπιχορηγούντός μοι ένδοθεν. Τ αϋτα τοιγαροϋν έκθέμενος, άνακαθάρας τε καl είς χάρτην μεταπηξάμενος, ύπέδειξά τινι τών πολλην

332

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1 put off doing this for a long time, however, because Ι had never had any experience of the art of writing this sort of thing (1 had not managed to accumulate very much secular learning or develop my command of language, as Ι had re­ nounced the life of the world and its clamor when Ι was young and was only fourteen years old, and had abandoned my schoolwork). But there was ηο respite for me, night and day, from the Spirit which inflamed me from within and kept forcefully prodding and urging me to do this.

Chapter 136 For this reason then, when Ι could not bear this pressure any longer, 1 first wrote some hymns 155 οη our holy father and confessor Theodore the Stoudite. Ι did this to practice my writing and to express my affection for him. Then, since my mind had been sweetened with words as though by some indescribable pleasure, 1 also wrote a memorial oration for our great and blessed father Symeon, 156 as well as hymns for singing and eulogies of him. My mind was gushingwith ideas like water flowing abundantly and ceaselessly from a pure spring, and my hand coώd not keep up with the pace at which the words were being supplied from within me. Ι thus wrote these down, and after Ι had edited them and tran­ scribed them onto paper, Ι showed them to sonιeone ,vho had a lot of experience in both secular and sacred kno,vl­ edge. When he told me that my conιpositions ,vere not ίη333

LIFE OF SΛΙΝΤ SYMEON

έχόvτωv της τε θύραθεν καl της έσωθεν γνώσεως πείραv, καl άκηκοώς παρ' αύτοϋ ώς ούκ έ'λαττόν είσι των παλαιών ύμvογράφων καl τοϋ έκκλησιαστικοϋ χαρακτη ρος, έκ­ περάσας καl άπελθών έv τft σορψ τοϋ μακαρίου τούτου πατρος ϋμvησα μεθ' έτέρων άvδρων εύλαβων το ϋψος της άγιωσύνης αύτοϋ, καl τον έπιτάφιοv λόγον άνέγνωv, άφο­ σιούμενος αύτψ την κατ α δύναμιν τιμήν τε καl ύμv�δίαv. Πόθ� τοίvυν καl πίστει πολλft ταϋτα πεποιηκώς είς αύτόν, όψις με τοιαύτη έv μιq. των νυκτών άvαδέχεται.

1 37

Έδόκουν ώς ύφ' έτέρου καλούμενος καί οϋτω λέγοντος πρός με· "Φωvεί σε ό πνευματικος πατήρ, άδελφέ, 325 καl ερχου άκολουθων μοι!" Καl αύτος άκούσας ή ρξάμηv326 επεσθαι αύτψ συν χαρq. πάση καl προθυμί� ψυχης, ού γαρ ημην άξιωθεlς άφ' ούπερ προς Θεον έvεδήμησεv ίδείν αύτοv εως τότε. Ώς δ' έγεvόμηv πλησίον είς οϊκημά τι βασιλικοv καl λαμπρότατοv, δ κουβούκλειον οίδε καλείν ή συνήθεια, έπέτρεψέ μοι την εϊσοδον ό καλέσας διαπετά­ σας τας θύρας, καl ίδου θεωρώ έπl πολυτίμου327 κλίνης καl ύψηλης ϋπτιόν πως τον αγιον κείμενον καl οlά τινα βασι­ λέα περίδοξοv άvαπαυόμεvον, λαμπρον το πρόσω πον έχοντα καl ώσπερ έπιμειδιωντα καl βλέποντα είς έμέ· καl ώς κατ' όψιν αύτοϋ έγενόμηv, νεύει με328 τft χειρl καl τψ

334

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ferior to those of the ancient hymnographers and were of ecclesiastical standard, Ι crossed over and visited our blessed father's tomb. There, along with some other pious men, Ι sang in praise of the sublimity of Syme­ on's holiness and read his memorial oration aloud, showing my respect for him and singing his praises to the best of my ability. And then one night, after Ι had done this with love and much faith ίη him, Ι had the following vision.

Chapter 137 Someone seemed to be calling me and saying, "Your spiή­ tual father is asking for you, brother. Come, follow me!" When Ι heard this Ι began to follow him, full of joy and spίr­ itual eagerness, for until then Ι had not been permitted to see Symeon since his departure to God. When Ι drew near a magnificent imperial chamber (what is usually called a kouhouklion), 157 the man who had called me opened the doors and told me to enter. And, Ιο and behold, there Ι saw the saint reclining οη his back on a very costly raised couch, re­ posing like some famous emperor. His face was shining and he was smiling as he looked at me. When Ι came into his presence, he gestured to me with his hand, indicating that 1

335

LIFE OF SAINT SYMEON

2

vεύματι προσεγγίσαι αύτ4J. Ι είρημέν½) άνδρl καl κατα νουν έμέμφετό πως έαυτόν, δτι μη καl αύτος τας θεοπνεύστους διδασκαλίας εχων καl τα συγγράμματα τοϋ άγίου πανηγυρίζει όμοίως τα της έορτης ,

2

τοϋ Θεολόγου πατρός.

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,

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SECTION ΙΟ

up,John seemed to hear Symeon call his name and say, '1ohn, tel1 my Niketas this: Ήurry up and finish the transcription of my works, my child, and all that you seek will come to pass and be fulfilled."' These are the miracles the saint performed after his death involving his disciple Niketas Stethatos.

Β

Chapter 151

ut how can Ι pass over this one, for just heaήng it amazes listeners? So I will nevertheless add this one as well to the miracle stories that have already been told, to the glory of God and the benefit and joy of His church. Once, when the feast of the saint was being observed οη January 3 (οη which day we celebrate his exile), one of those participating in the celebration was Kosmas, that most pi­ ous monk and superior of the monastery of Saint Stephen οη Mount Saint Auxentios. 180 So when the festival was tak­ ing place with encomia of the saint and everyone celebrat­ ing together was full of joy and gladness at the way God was glorified in this way and the poor were being fed and the churches illuminated, the zeal of God entered into this Kos­ mas. He began blaming himself ίη his own mind, as it were, for not possessing the divinely inspired teachings and writ­ ings of the saint himself and so not being able to celebrate our father the Theologian's feast in a similar way.

379

2

LIFE OF SAINT SYMEON 3

Τοίvυv καl παράκλησιv έποιήσατο προς τον πολλάκις ρηθέντα τοϋ άγίου μαθητηv τοϋ λαβεϊv έξ αύτοϋ την τοϋ Θεολόγου πατρος είκόvα, έτι δε καl τους έκείv'¼) γραφέv­ τας ϋμvους όμοϋ καl τα έγκώμια, ώς άv364 καl αύτος έτη­ σίως παvηγυρίζη κατα την ίδίαv μοvηv την τοϋ άγίου μνή­ μην καl την εύλογίαv κατα. το γεγραμμέvοv κομίζηται άνωθεν· οί εύλοyουντές σε, φησί, εύλοyηθήσονται, καί οί καταpώμενοί σε κεκατήpαvται {cf. Nm 24:9). 'Ένθεν τοι καl δυσωπήσας αύτοv ό άvηρ ωσπερ εϊρηται καl μίαν των είκόvωv λαβών έξ αύτώv μετα πίστεως τοϋ μεγάλου πατρος ήμώv Συμεών, έγχειρίζει ταύτηv έvl των μοναχών της αύτοϋ μοvης τοϋ διασώσαι αύτην έν τft ρηθείση τοϋ άγίου Στεφάνου μovft, προάγειν τε αύτQ έπισκήπτει καl της έπl τον βουνοv φερούσης εχεσθαι. Λαβών ούv ό μοναχος εκεινος την του αγιου εικονα και καταφρονησας των ύπο τοϋ ήγουμένου ρηθέντων αύτQ παραινέσεων περl της είκόvος, δίδωσιν αύτην Σκύθη τινl δούλ'¼) γεγονότι ποτε τοϋ ρηθέντος ήγουμένου τοϋ φέρειν αύτην έπl τον βουvοv άvερχομέν� σπουδαίως καl επεσθαι. '

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(ο δε βάρβαρος έκεϊvος κλώψ αύτόχρημα καl δραπέτης ω ν, την είκόvα λαβών καl είς τούπίσω χωρήσας καl είς άκάτιόv τι365 άπο Χαλκηδόνος είσελθών, διαπερ� την

SECTION 10

Kosmas thus asked for the help of the frequently mentioned disciple of the saint {Niketas] in obtaining from him an icon of our father the Theologian, and also the hymns he wrote and likewise his encomia, so that he too might cele­ brate the saint's memory every year ίη his own monastery and might receive blessing from heaven according to the scripture, Blessed will be those who bless you and cιιrsed are those who curse yοιι. But then when, as has been said, this man {Kosmas} had asked Niketas and had received with faith from the monks one of the icons of our great father Symeon, he entrusted it to a monk from his monastery to take safely to the aforementioned monastery of Saint Stephen, and he told this man to go ahead and set out οη the road to the mountain. That monk took the saint's icon but then disre­ garded his superior's instructions about the icon. lnstead he gave it to a Scythian181 who had once been a slave of the said superior, to go quickly and carry ίt υp the mountain, while he followed.

Chapter 152 That barbarian, who was, however, really a thief and a runaway, took the icon and tυrned back. I-Ie then got onto a boat at Chalcedon, crossed the Bosporus, and, going into

3

LIFE OF SAINT SYMEON

3

Προποντίδα, καl προς την βασιλεύουσαν είσελθών πιπρά­ σκει αύτην Βενετίκ½).366 Ώς δ' έπl την ίδίαν μονην δ ήγού­ μενος έφθασε, ζητεί τον μοναχόν, φ την είκόνα παρέθετο, καl ούδαμοϋ ή είκών, ούδαμοϋ έκείνος δ βάρβαρος, φ δέ­ δωκεν δ μοναχος έξ άφροσύνης την του άγίου είκόνα. Ού πολλαl διηλθον ήμέραι, καl έπεl λύπη καl άθυμία περl τοϋ γεγονότος τον ήγούμενον κατείχε, τψ άναψηλαφωντι ό δοϋλος παρα Θεοϋ παραδίδοται. Ό δε όμολογεϊ έταζόμε­ νος πεπρακέναι την είκόνα είς Βενετίκους. 367 Δίδοται ή τιμη τψ άγοραστft, ην λαβών ό δουλος έκδεδαπάνηκεν. Άνασώζουσιν οί την τοϋ Θεολόγου πατρος λαβόντες είκό­ να έν τft τοϋ άγίου Στεφάνου μονft, σύναμα τψ δραπέτη δούλ� έκείν½J καl μαστιγίq, . Ώς δ' ή άγία είκών έσώθη-ώ της άφύκτου δίκης τοϋ Θεοϋ!-ήνίκα είς το έκκλησιαστή ριον άπετέθη κατα το κέρας τοϋ βήματος, καl ή όprή τον Θεοϋ άνέβη [Ps 77(78):31} έπl τον κεκλοφότα καl τολμητίαν έκείνον· δαίμονι γαρ άλάλ� καl δεινψ κρουσθεlς δικαίq, κρίσει ό δείλαιος εύθυς ύπτιος έπίπροσθεν πάντων έπεσε τετρυγώς τους όδόντας καl τους άφρους άποπτύων καl κράζων οΙα δη τράγος τα παρακεκομμένα καl άσημα. Άλλ: έφ' ίκανας τft παιδείq, ταύτη έπιμείνας ήμέρας ό άθλιος μόλις άφείθη της τοϋ δαίμονος μάστιγος τft τοϋ άγίου Σ υμεών συμπαθείq,, καl ίάσεως έτυχεν. Ούτω τοίνυν δοξάζει τους δοξάζοντας αύτον ό Θεος [cf. 1 Kings 2:30} καl σεβασμίου ς πασιν αύτους έν τft έαυτοϋ άποδείκνυσιν έκκλησίq, . 'Ότι αύτψ ή δόξα είς τους αίώνας τών αίώνων. Άμήν.

SECTION ΙΟ

the imperial city, sold it to a Venetian. When the superior reached his monastery he sought out the monk to whom he had entrusted the icon, but the icon was nowhere to be found, nor was that barbarian to whom the monk ίη his fool­ ishness had given the saint's ίcοη. Before many days had passed, however, when the superior had been stricken with grief and despair over what had happened, the slave was de­ livered by God to the investigating authorities. After being interrogated, he confessed to having sold the icon to Vene­ tians. The purchaser was reimbursed for the price that the slave had received and then spent. And so they recovered the icon of our father the Theologian and took it to the monastery of Saint Stephen along with that runa,vay slave who deserved a flogging. But when the holy icon had been saνed-oh, the inescapable vengeance of God!-and ίt was placed οη the cross­ beam of the sanctuary 182 in the chapel, the wrath of God rose ιιp against that thieving and audacious fellow. For the ,vretch was struck by a terrible demon of muteness, ίη just condem­ nation, and immediately fell οη his back in front of every­ one, grinding hίs teeth, spitting up foam, and making in­ articulate and unintelligible cries like a billy goat. The miserable fellow endured this punishment for many days and was only released with difficulty from the demon's scourge due to the holy Symeon's compassion, and received healing. God thus glorifies those who glorify Him and sho,vs that they are worthy of reverence by all in His church, be­ cause to Ι-Ιίm ίs the glory forever and ever. Amen.

3

Note οη the Text

The Greek text in this volume is based οη Irenee Hausherr's 1928 c ritical edition, 1 supplemented with revisions estab­ lished by Symeon Koutsas ίη his 1994 critical edition.2 Hausher r based his text οη the only two manuscripts avail­ able to him, Parisinus 1610 and Coislin 292 of the Bibliotheque Nationale in Paris, both of the fourteenth century.3 While Koutsas was able to draw οη a further eight manuscripts, seven of which come from li braries οη Mount Athos,4 only two are as early as those employed by Hausherr. Koutsas's edition thus has the advantage of thoroughly established ac­ curacy, but ίη fact ίt does not differ substantially from that of I-Iausherr; almost all variants are minor and very few in­ deed have any real effect οη the sense or translation. The present edition notes o nly the variant readings bet\veen the texts of Hausherr and Koutsas and does not note those between individual manuscripts, since this information is readily available in the previous critical editions. 1 have made a few minor tacit corrections to the punctua­ tion and accentuation of the Greek text.

ΝΟΤΕ ΟΝ ΤΗΕ ΤΕΧΤ

ΝοτΕs 1

Hausherr, Vie.

2 Koutsas, Life.

3 Hausherr, Vie, χίί-χν.

4 Koutsas, Life, 38-43.

Notes to the Text

SIGLA

ad. =added Η= Hausherr Κ= Koutsas om. =omitted 1 2

3 4 5 6 7 8 9 10 ΙΙ 12

13 14

15 16 17 18 19 20

έραστης Κ Ούτος Κ om. Η θερμότερον Κ θερμοτέρως Η τQ βί� ad. Η αϊφνης Κ αϊφνως Η οϋτω Κ οϋτως Η τελεώτερον Κ τελεωτέρως Η σεμνοτάτη καταστολη Κ σεμνότητα τfί καταστολft Η έξ αύτης Κ έξαυτης Η άρτι Κ έτι Η θείου Κ θεϊκού Η φδης Κ φδών Η τούτ� Κ ταύτα Η κατα βραχυ Κ καταβραχυ Η έαυτό Κ έαυτον Η τούτ4> Κ τούτου Η ύπερ άρετης Κ ύπ' άρετης Η νεκρών Κ om. Η προσαραχθείσας Κ προσαχθείσας Η τανυσμQ Κ τανισμ