THE LIFE OF ST IRENE ABBESS OF CHRYSOBALANTON A Critical Edition with Introduction, Translation, Notes and Indices by Jan Olof Rosenqvist UPPSALA 1986 Distributed by ALMQVIST & WIKSELL INTERNATIONAL STOCKHOLM, SWEDEN 2 4 172 , BIOI KAI nOAITEIA THI OEIAE MHTPOI HMfiN EIPHNHS HrOYMENHZ MONHE TOY XPYEOBAAANTOY Life and Conduct of Our Holy Mother Irene Abbess of the Convent of Chrysobalanton 602E 1 1. "HöTi uev ouv ETtE7rauTo ö Kara töv 7tpoaKuvr|Tcov Tfjc, eIkovoc; toö Xpiaroö 5uoyuöc,, Kai f| äXoyoq öpufi zi\q dnovoiat; toO t<öv EtKovoudxrav aiv Cfl^o<;, Tfj toO ßio» KataXiioEi toö (piXoxpöoou Kai uiaoxpiarou 0EOYKaTai.u9£ioti; Kai Tfj VEKpcöaei Tfj<; toutou t,ari\c, Ka6d7tEp tivöc, oüpäc, oXkoO 10 SpaKovTiaiou Kai toö novTipoö toutou auvajtovEKpüröEVTOc, öÖYnaioc;. 'H y&p ekeivco uev ati^xyyoc,, triorf) 6e tco 9eö> ßactXic F 06o5(i)pa, rf\c, ßacnlUiac,, oü Tijc, äceßEiai; yevouevt] StdSoxoi;, eu9£coc; Kai EK jtpooiuicov fjv 5iä töv toO Öeoö ipößov ö>6ivT|o£v söoEßeiav äpTKOTdTTiv Eteke Kai TEte'av, rcäot ttiv rttinv tcdv dxpdvTojv eikövcov 15 Kai 7rpoaKÖVT|oxv ävimcmTov Kai icEjcappT|oiaan£VT|v 6oaoa' Kai xöv EauTfjQ n EKK^riaia toö 9eoö köo^ov, ttiv ÖEOTEpnfi töv EiKÖvtüv dvaTtjjtcocuv aü9tc, drcsXaßEV, Jv Toixoic,, ev niva^iv, iv fiXmq 1. The Triumph of Orthodoxy The persecution of the venerators of the image of Christ had now come to an end. Overcome by the will of Him that scorneth the scorners and defeated, the senseless rush of the Iconoclasts' rabid arrogance1 had been abhorred, expelled, and destroyed. Like smoke, its zeal, great but not according to knowledge, had been dispelled. For with the end2 of the life of Theophilos, the gold-loving and Christ-hating,3 this impiety too had been brought to an end; and through his destruction this evil dogma too had been destroyed, like the trailing tail, as it were, of a dragon." The Empress Theodora, who had been married to the Emperor although she was faithful to God,5 succeeded to his throne but not to his impiety.6 Already at the very beginning she gave mature and perfect life to the piety with which she in her fear of God had been pregnant, opening the way for all to revere and venerate the undefiled icons safely and candidly. God's Church regained her adornment,' the God-pleasing representa- PLSK 1 ante tit. add. unvi 'louMcp Kn'P || 2 tiyouusviic.: add. YCVouEvnc. rfjq P || XpuooßaXdvou P (hie tantnm) || post tit. add. euXoytloov P add. euXoynoov 7täTsp LK II 3 6 ante Tf\q tr. S || 5 toü om. LSK || 17 esoTep7rfi: eEOjtpsjtfi P 5 ÖTtEpnipävotc. ävTiTacaouevou: cf. Prov. 3,34 || 7 raosi . . . Qz'Kintv: cf. Ps. 101(102),4 et sim. locc. || 8 n*i . . . CflJ-ot;: cf. Rom. 10,2 1. 1 Applied to the Iconoclasts also in SynodOrthod, ed. Gonillard, 1. 22; later, e.g., in VMarlun, ed. Peelers 692C, [Michael 111,] Etp'oü ret uev ™v EtKovouäxtnv ErtaüBn (ppuäyuaTa. 1 Cf. Greg. Naz., Or. 24, 13 (PG 35, U85B), tri too ßiou KamXiiaei auyKntaXiSam töv löyov; cf. also Isid. Peius., Ep. IV 63 (PG 78, 1121A). 1 A pun on the common imperial epithet ipiA.öxptaToc.. Cf. Greg. Naz., Or. 43, 30 (PG 36, 536C), ßnoiXsüc, 6 (piXoxpuoöraroc, Kai uiaoxptaTÖTaroc,. i Cf. Greg. Nyss., VMos, II 94 (PG 44, 353B), manzp Kca Etri Ton otperat; 6 ttiv KEtpaWiv TrJui^aC, 6x0v GDVa^EVEKpOJOE TOV KaTOniV 6XkOV 6V EipE^KETOt. ' Cf. Theodoret, HRel, IV 3,4 (edd. Canivet & Leroy-Molinghen, vol. 1, 294) 6 toutou uev 6eIoc,, tou Se 9eo0 ntoxot; Qepartcov, 6 Conversely, of Constantine V, VNicetMed, xxviiiB (§28), fttaoEXETttl touiou Ttiv Paat^Eiav aua Kai Ttiv daEpEiav KovaravTivog 6 uioq auroO; of Michael III, VEuar. ed. Van de Vorst 300,13—14, TOO Tt^c, 7taipiKfig KXnpovopou Kat paatUiac, Kai SuaaePcia^. 7 A frequent phrase in this context; cf., e.g., Theoph. Cont., Bonn ed. 154,7—8, sim., ibid., 150,15—16; PsSymcon Magistros, ed.cil., 648,3, 650,21—22, 651,19; VEustr, ed. Papadopoulos-Kerameus 376,4—5. The model appears to be Athanasios, VAnt, 82 (PG 26, 960B) (predicting the defeat of Arianism), 7tnAiv toxego; ajto^iivETat tov Eau-tfi<; KOOUOV t| ekk^TlOia. 2 3 naoaic,, xaXKcb Kai apyupcp Kai xPuov TtdXiv aurfi oovTiyftYS rcaiepiDv, 01 Kai aTiy|j.axa xou XpioxoO xd Cmep xfjq eikovoq auxou pacxdi^ovxEq fjcav ev toic, awnaciv, acpaviouxp Kai xouxo Kai oiyfj jrapeficoKE TtavTsXei. Eixa cotpondxTj Tcpovoig Kpaxwouoa xf|v Eua^ps^av Kai xf|v £7iaivExf|v Tt-avfiYupiv 15 Ttavxi xcp aitovi ouu.7iapEKXEivou,£vt|v e0eo7ii.oe, xf|v nap' np.d)v E7iiX£Xounsvr|v xfi KUpiaKTj xfjg RpcoTriQ xdiv vtioxeicov Ep8ondSo<; 7roXudv8pto7tov Xniyv, Kai xfjc, dpSoSo^iac, etc, 8eopo Kai Xfiyon^vnv Kai yiwDGKonEvriv, nviKa jrp6<; xov xf\c, xou 9eo0 cotpiaq ejccovum-ov 3 Kai \16y10T0v aovayousOa vaov, xfjv te tibv ayitov eiK6va>v 20 avacTiiXoxJiv eopxdCovxEc, Kai xf\c, jravxEXouq Kaxaaxpocpfji; xa>v EiKovofidxcov Exf|aiov xop Bew xf)v eu%apiotiav a7ro5ioovTe<;. O08e yap E7i* 6X,iyov &.XX' in\ noXi) Kai Xiav f) Kaxd xwv dyiwv eikovwv £7TEKpdxr|a£v dxiuia' ev ejrxd u.ev Kai TtevxtiKovxa npoxEpov 6^.oic exeoiv, ooxepov 6s 7idA.iv £(p' EXEpoiQ xpidKovxa xaic, aupaic; 25 dvacpfiEiaa xou 7iovr|pou x£xupdvvr|k£, Kai u,eyd>,r|c, £5ei Tf\q tions on icons, which were painted and venerated on walls and panels, in all kinds of material, bronze, silver, and gold.8 In time she was second to the blessed Empress Irene—the latter had at an earlier date shown the same degree of piety in much the same situation, convening the great Seventh Synod in the metropolis of Nicaca and bridling all opposition9 of the Iconoclasts with the unanimity of the many holy fathers gathered there, men who set down in writing the articles of the Orthodox doctrine and confession whereby the mouth of them that speak lies was stopped—, but she was not second to her in faith, zeal, and earnestness. For such traces of this impiety as still remained in evil people she assigned to complete abolition and silence with the help of the fathers whom she in her turn had summoned, men who bore in their bodies the marks of Christ for the sake of His image. Then, to confirm the piety she ordained with wise forethought that praisworthy feast to endure as long as all time,10 that celebration which we perform with a populous procession on the Sunday of the first week of Lent, and which to this day we call and know as the 'Feast of Orthodoxy'.11 We then assemble in the Great Church named after the Wisdom of God, solemnizing the re-establishment of the holy icons and annually thanking God for the complete destruction of the Iconoclasts.12 For it was not for a short time that the irreverence of the holy icons had held sway, but for a very long period. To begin with, its tyranny had lasted for fifty-seven entire years, later for another thirty,13 kindled by the Evil One's breath, and PLSK 1 Kai3 om. P, qui a\ia post xapaiTOUEVtov add. || 4 Kai om. P || 6 NiKaiitov LSK || 10 M: Kai LSK || 19 f|viKa . . . E7t6vuriov om. L 9 fcvetppdyri . . . aSiKa: Ps. 62,12 (63,11) || 12—13 a-ayM-ora . . . 3aordCovTe;: cf, Gai. 6,17 8 Cf. the office for Vespers on the eve of the Sunday of Orthodoxy (Triodion, ed. Saliberos 135, left col.), Tat; ev toi'xok; Kai Tuva^t Kai iEpotc, okeueoiv syxctpaxQeioo^ iepd^ Xpiaiou eiKovai; . . . npooKuvr|ocj(iev; and the examples collected by Nikitin in his note on PMartAmor, 25,24 (p. 157). ' Cf. John Chrys., Horn. 31 in Io., 4 (PG 59, 180), xf|v dvcLiaxwTov x&v 'IouSaiwv Ejnotopi^cov avtiAoyiav. 10 Cf. id., Horn. 27 in Gen,, 10 (PG 53, 147), tu navTi aiwvi aunnapEKreivouevriv (. . . xf|v Tifitupiav). " On the Feast of Orthodoxy, see Gouillard in the commentary to his ed. of SynodOrthod, pp. 129—138; on ihe synod summoned by Theodora, ibid., 125—127. 12 Reminiscent of the beginning of SynodOrthod (ed. Gouillard, 11. 1—3), £7toíK EtTEXápETO ôtá TtícíTeíoc; Kai tou u.£yáA.ou xf]q ôp9oôo^íaq KaTop9cuuaxoc;, xoaaúxiiv Ôó^av eoxEp^sv éaoxfj jtpayuaxEuaauEvri, aXX'á pif) Kai tôv ävôpa xflt; áítoKEiuévrii; aicovíou tou; áaEPécuv 4 EijEAnxat KaxaSÍKtit;, ut|5é xŕ|v iSíav e9é>.eiv evouíí^xo o Kai tô u.Sya touto Siä tí); auruôv cuyxtflpfiGa; UBOTTEÍac; avoun.ua Trig áT£>,EUTr|Tou xincopíac; ó áya9ô<; ÉX,£u9EpcúaTj. Kai 8ŕ| xfj; íkexeíoí; év C oúk ôXíymz iíitépai; xeXoouívtii; év áypujivím; Kai EĎxaT; Kai ôáKpuoiv, 66o£;e xoíc; áyíotc; BvaTtoypacpfivaí uev xa xrôv äXXcav 20 aipETiKíôv ôvóiiaxa, 6001 Tfls ójioiaq rjaav áoEPeíag (mépuaxoi Kai tcpoaxáxaL, ouvanoypatpfivaí ôé Kai tô tou óuócppovoc; ôvou-a 0EOv aXXíúV á7tEu\riuu£vov ék tou KaxaXóyou xtôv aípExiKčov xô xoď ©EocpíA-ou ôvoua' Kai £7tlr|p{ó9r| KávraOBa ŕ) /.eyouoa xou ájioaxóXou vono9saía' 'Tí yáp oíSa;, yuvaí, eí xôv ävôpa acóoEii;;' "Ovxto; 30 great thanks were due to the Lord, slow to wrath but swift to help, He that creates all things and changes them in due season, as He knows in the depth of His dispensing wisdom. 2. The Emperor Theophilos Redeemed But behold the abundant virtue of a woman beloved by God! She did not look to her own good only, nor was she content with the glory she had brought on herself by toying hold on eternal life through her faith and through the great triumph of Orthodoxy; no, unless she could save her husband from the eternal condemnation that awaits the impious, she neither desired, it was thought, her own salvation. Now what did she do? Assembling all the holy fathers, in particular those who had suffered for the reverence of the holy icons and still bore wounds and bruises, the Empress without reserve fell at their feet. She wetted her cheeks with tears, she urged them to compassion, she beseeched them to pray and supplicate our compassionate and benevolent Lord to spare the wretched soul of her husband and in His goodness liberate him from the eternal punishment, forgiving him, for the sake of their intercession, his severe trespass. While the supplication was being performed over several days, with vigils, prayers and tears, the holy fathers decided that the names of all those heretics who had been champions and leaders of the impiety, together with the name of the like-minded Theophilos, should be inscribed in a document to be sealed and deposited on the holy altar; and this was done. The days of propitiation went by. On the following day, when they opened the document—O Christ, our King, numerous are Thy mercies! ineffable Thy love!—, they found that the name of Theophilos had alone been wiped out from the list of heretics.1 Thus was fulfilled the statement of the Apostle that says,' What knowest thou, O wife, whether thou PLSK 9é^e?xíTaiP II 13 Ď7roGT£/Ao|iévTi LSK || 24 Kďi om. P || 25 teXeiou^ievwv LSK II 27—28 TWV . . . ánsi^rilinčvov om. P || 30—8,1 ovrtoc . . . évspYOUnévri om. L 1 &paoúv . . . ŔVTÍXininv: cf. lac. 1,19 || 2 jroiouvro . . . ^ĽtaaKCUú^ovTtt: cf. Am. 5,8 || 3 ™ . . . aoipia^: cf. Rom. 11,33 || 5—6 tt\q aicuviou . . . ÉTte^áPETO: cf. 1 Tim. 6,12 || 26 xou irXi}Bou<; . . . aoi>: cf. Ps. 50(51),3 et sim. locc. || 30 TÍ . . . aíóaei;: 1 Cor. 7,16 2. 1 The model for this episode is the hagiographic NarrTheophUAbs, ed. Regel. With lines 20—29 here, cf. esp. pp. 36,9—37,15 (right col.), Ä.ct[}Ď)v yap [sc. ô MeOóôiocJ rópov Kaivôv čypetvev ev aúrô Travičov trôv rtpó tou ©eoipi^ou Kaxap^ávTOV aípsriKwv Tiic PaaiAeiac, to ôvójiaxa, évTát;ac. Év laúrrô Kai tó tou ©eotpiXou ôvoua, Kai touto tnppayíaac, . . , év itj áyía xpa7c£CTj rfle; toô GeoC fieyáXric, éKK>x|oíac, evaTcéQero. Kai toútou yevouÉvou Kai ttj rcpoaeuxŕj Kai ttj ôetíoei aurou uetó jióvtcov jrpooKapiepouVTot;, . . . , tôv tóuov . . . ävoť^ac; Kal Trôv uév i.oinrôv aipETiKwv Tá ôvóuaTa EÚps yEYpaupáva év Trô xápirj, . . . , tó 5e tou ©EoipíXou ôvopa oúS'óXmc, EÚpÉÔT]. 7 \ieyäXa ioxÜEi Sehok; SiKaiou £V£pyoonEVT|, övxcoc; ö 8eöc Evfio^aCönevoq tv ßoüXaic, eoxiv dyicov. 3. 'Ejtei oüv änavxa Kaxd yvconnv KaXröc, auvfj>.8e xfj ßaatWSi Kai &Q aÖTfj 8e).r|Töv — xoiq ydp dyarccöoi töv 6eöv ndvxa auvEpysi ei; tö dyaSöv —, e8oE;ev aüxfj Kai xö uirö MixafjJ., öv 8rj xfjr; ßaai^eiai; 5 eixs Klnpovöuov, yuvalKa xröv ejnipavcöv dyayEceai Kai 7t£piß>.EjiTCflv, yevoui; uev EÜaEßoCc, Kai tri öpSoSörjcp csehvuvouctou 7iioxEi, dpEifjc 5e SiaioEpouaav KdXXei Kai uiuxfjc, EÜyEvsia, Kai aröuaxoc, röpa Siarcpsrcfj Kai xdq Ka6'£auTf|v viKröcav jiapBsvouc,' Kai ypapuaxa Ttepi xouxou Kaxd 7täaav £7tEU7iovTO yfjv, öori xfj 'Pconaitov mot£Xr\c, 10 ETÖyxavE ßaoiXeia. 6 "AXXav oüv äi.l,axö8sv, öaoi 7tap8EVOi)<; £TpEcpov xoiauxac,, 604D ExotitaCövTcov Kai npöc, xf|V ßaaiMSa Köln napa7i£|j7TÖvxa>v aöxdq, Kai 01 Tfjq 6auuaoxfjc, EiprivT|<; jraiEpeg, rjq 6 \6yoc, drc'dpxflc; xoüc, xpörtODC, ßoöJ-Exai 5iriyfioao8ai, röoTtEp dpExfjc, röpa xaüxr|v oöxco Sri ie _ Kai aronaxoq köIIei SiaßEßonusvriv ek rr\c, Ka7i7ia8oKct>v, ö8ev röptirixo, noXvTzXtäq eu ndXa Kai Kooufair; EUxpEiriaavxEr; rrpör; xf|v KcovoxavxivoüjtoXiv dnooxEAAouai, oüv aüxfj 8s Kai xf|v d8£i.Aa |xev 20 oüSsvöc; dfiicf), (pSövcp 8e 816X0« xukouevo) Kai dpjtayaTc, xaipovxi Kai tpövoic;. 'Ciq oüv xfiv öSöv fjvuov oi xdc, TtapSEvouc, dyovTsc,, e8ei 8e toüxouc 5id xfjq Muotaq TtEpi xoür; 7ipÖ7to8ai; 8i£pxso8ai xoü öpouq xoß 'OMiujcou, dKoüoaoa f| asuvoxdxri jtapSEVoc, Eipiivri id Kaxd töv 2t shall save thy husband? Surely, the effectual fervent prayer of a righteous man availeth much. Surely, Cod is glorified in the assembly of the saints.' 3. The Bride-Show Irene Meets St Ioannikios As all the Empress' designs had succeeded in accordance with her wishes—for all things work together for good to them that love God—, she decided to bring home a bride for her son Michael, whom she held as heir to the Empire.1 The girl should belong to the illustrious and outstanding and to a pious family who took pride in the Orthodox faith, she should excel in moral beauty and spiritual nobility, and be distinguished by corporeal fairness so as to surpass all girls of her age. A proclamation about this was sent throughout all the land that was subject to the Empire of the Romans. People who reared such girls prepared them and had them escorted from their various lands to the Imperial City. Thus the admirable Irene, whose mode of life this writing will narrate from the beginning, a woman renowned for moral grace and corporeal beauty alike, was given a most rich and splendid outfit by her parents, who sent her to Constantinople from Cappadocia whence she drew her origin. Along with her they sent her sister, who was later married to the Caesar Bardas,2 the maternal uncle of the Emperor Michael, a man otherwise3 worth nothing, all consumed by envy and rejoicing in robberies and murders. In the course of the journey the girls and their escort had to pass through Mysia near the spurs of Mount Olympos.* The reverend virgin PLSK 1 Senear, loxtai inv. SK || 10 Jjieujisio LSK || 14 8ai>uaaiac, LSK 1 UEyawr ... svEpyovjUEvn: cf. lac. 5,16 || 1— 2 6 0eoc, . . . ayiwv: Ps. 88(89),8 || 4—5 TOiQ yap ... to aya96v: Rom. 8,28 3. 1 For a discussion of the following episode, cf. Introduction, Ch. 1. 2, supra. 2 According to VEustr, ed. Papadopoulos-Kerameus 389,18—19, a woman called Theodosia was married to Bardas. This detail must have been unknown to the author of VI. where Irene's sister remains anonymous (cf. F. Dvornik, 'Patriarch Ignatius and Caesar Bardas', BSt, 27 [1966], 7—22, esp. 17—19, where information from F/and VEustr is too uncritically combined). Here she is a shadowy figure whom the author seems to forget before the company enters Constantinople. When she appears again [infra, ch. 12) 8 her role is merely that of an intermediary between her husband and her sister. 3 The phrase TCtÄAa u&v . . . , . . . Ö£ . . . here lacks the contrastive force which normally makes its first part approximate to a concessive clause. For the normal use, cf., e.g., VConstlud, ed. Delehaye 648C, ivrip t&«.a uf.v iyaOoc,. . . , toOtco 8'iiTTC0UEvoc ... rä) Staßo^aig nap£%tiV ctutpÖTEpa xä (ora; also, text, cit., 654E 4 On Mt Olympos (more generally connected with Bithynia) and its monasteries, see Van den Gheyn's commentariuspraevius to V/oann, pp. 322—325 (nos. 27—31); B. Menlhon, L'Olympe de Bühynie (Paris, 1935) (for VI, cf. esp. 81 f.); Janin, Grands centres, 127—191. — The following story may be compared with VTheodorlmp, ed. Markopoulos 3,31—38 ( = Regel, 4,22—29): Theodora, on her way to the bride-show for Theophilos, heard about a holy man living in seclusion 'in the tower of Nicomedia' (he was called 9 u.eyav 'Icoavvíiaov, Kai öti fieiä tcüv aXXtov aurou Tt^EOVEKTnuáTOjV ouo'opaTOc, ěaxiv a£i rcäoi toíc, eöe^ougtv, äXX'oic, áv obe, abtöte, oiKovoufa Gcioiépa EutpavtaBEtu, ueTÍ/jv tou spyou to nápepyov fiynaau.évTi, tí jiév oůk ěXgyb, tí Se oďk ějcoíei nelam xoůc, ayoviac,, cöoTE rcap'aÜTÖv avEÄ.TiXu6avcti Kai eiyE Ston Kuptoc,, (pnat, Kai ohíecoc; 5 aurou tuxeív Kai óuiUat; Kai eöxröv ŠKeívtov Tß>v avuaiucoTáTcov E ů!;i(fl6fjvar tieíSovtoi toívuv učAtc, Kai Taúrriv äyouai Ttpöc, töv öaiov. 7 'AIVekeivoc, fflc, eISev aírrfiv xóppcdSev Epxouévnv, Kai tö SiopaTiK&j Tfjq VUXuí xapťoM-a'™ JtpoflaapTÍoa? £í? olov äpa KaTavTTÍcei té^o? aŮTfj to toď ßiou, u.tjjico rci,noíov yEvousvnv (pnai ic ítpoc, aiiTiív 'KaXCiQ tjMIec;, f] 8oúA.n tou 8eoC Eipríviy ojieCSé, tékvov, 71PÖQ Tfjv ßacul.EUouoav xaípouoa, ojieOSe, xP£fav Y<*P °ou Ěxei fj novii tou XpuooßaJ-uvTou, öjtcoc, 7toiu,aivnc, tů<; ěv aůxfj napSévoui;.' 'H Se rác, ťíkouce tó ÉauTfji; övoua, EKSajißog 0X.T1 yevoaévri tcü ěoátpei 7ipoaéppnj/ev ĚauTfiv Tupö tcöv ekelvou tco8g>v, 15 eůxtiv tipooSexouevii KaiTfiv7iap'auToüeuXoyíav. KaiTÖv uév aXXíov priliáTojv oú tocoBtov ěhéXticev aŮTfj — 'Tí yup Éuoi koivóv', ěx.£y£, 'Kai tö> XpuaoßaXuvTco;' —, uóvri 8ě tou óvónaToc, f| KÍijoic, eíc. ĚKrclncjw aúxfiv fjye, A,oyiíon£vnv Ö71CDC, řjv oůSetcote éBeócoto Kai 7t£pi f|c; oůk fiKTiKÓEi óvouaoTi jtpoonyópEuasv. 'Avaaxfioai; ouv 20 F aŮTfiv ó ÖCT105 Kai Xóyoic, TtvEouaxiKoic, OTTipitjac,, EĎxaíc, 8Ě Kai EiUoyíaic, éipoSiácac,, anéXvazv év Eiprivn Jti,npräaat tiív jtpoK£tu.évnv Ó5óv. 8 'Etieí 5Ě Kai TTiv nóXiv KareXaßov, é^iaoi jtpöc; auxfiv öaot te KaTOÍKT]aiv eíxov év auxfj xtöv ouyyEvcöv Kai öaoiq fjv ncpí xvvcov 25 aŮToic; uvayKaíwv ĚJuSnpia, xfjc, cuyKbíxou Kai ßoul.ijc, övtec; Kai PLSK 5 coote: the, P |j Swaei P |j 20 f|Kr|k6£i correxi: fiKoei codd. || 26 an suppl. (H£tex)ovt£q? (cf. VMicliMal, ed. Petit 551,7—8, pou?,ii<; te ouyk^iitou uetexovto) 22 k7te>.uo£v ev eiptivn: cf. Lc. 2,29 Isaiah; cf. D. Stiernon in REB, 35 [19771, 6—H). When she approached him he predicted her future as 'Empress of the Christians'. Ph. Bourboulis, Studies in the History of Modern Greek Story-Motives (Thessalonike, 1953), 11, seems to regard one of the episodes as dependent on the other. Some connection is probable, but the motif belonged to the hagiographic repertoire; cf., e.g., VEuthymlun, ed. Petit 174,2—175,8 (with St loannikios in the same role as here); VMichMal, ed. Petit 553,2ff. Irene had heard what was told about the great loannikios, for instance that he, in addition to his other virtues, would not always be visible5 to all who wished it, but only appeared, by divine dispensation, to those who were worthy of it. Giving a digression priority to the main track,6 she left nothing unspoken nor undone to persuade her escort to let her climb up to him and, if the Lord would permit, see him, talk with him, and be blessed with his efficacious prayers. Finally they were persuaded and led her up to the holy man. Seeing her approach from a distance, he foresaw with the divining endowment of his soul what course her life would take and said to her even before she was near him, 'Welcome, Irene, servant of God! Hasten, my child, with joy to the Imperial City, hasten! The Convent of Chrysobalan-ton needs you to shepherd her virgins!' When she heard her name she was all amazed and threw herself to the ground before his feet, awaiting a prayer and a blessing from him. She cared little about the rest of his words—'What has Chrysobalanton to do with me?', she thought—, it was only the calling of her name that startled her, as she considered how he had addressed by name one whom he had never seen nor heard about. The holy man had her stand up, supported her with spiritual words, gave her provisions of prayers and blessings, and let her depart in peace to accomplish the journey that lay before her. When they arrived in the city, all those of her kin who lived there or were staying there for some important business went out to meet her. They both wished to see with their own eyes a woman whom they had long desired to behold, and held her in respect as the probable fiancee of the Emperor. As holders of patrician dignity they belonged to the council and 1 To be invisible is sometimes a sign of sanctity; cf'., e.g., the case of Constantine the Jew who was made invisible to a band of Arabs when praying in a church (VConstlud, ed. Delehaye 638EF ff.); and of loannikios, of whom his biographer Peter reports three episodes of this kind (Vloann a. Petro, cd. Van den Gheyn 413A—C; 424AB). The real point here is, on the contrary, that loannikios was made visible 'to the worthy' by God's dispensation. From the point of view of a contemporary witness (like Irene) this would be hard to understand. It is easily explicable, however, if we regard loannikios as the author did, i.e. as an established saint, long since dead. For the idea, cf. VASal, PG 111, 728A rov yap ayyE^ov obx ECopcov wc, (ivd^tot; cf. also ApophthPatr, PG 65, 96C. On the origin of this old antithesis, see the note complementaire on VPorph, edd. Gregoire & Kugener, ch. 9,24—28 (p. 89), cited by G. Rossi Taibbi in his commentary on VEISic, 11. 845— 847 (p. 162). For additional examples, cf. Isid. Pelus., Ep. V 108 (PG 78, 1388C), and, from hagiography, e.g. VNicMet, ed. Lampsides 86,8; VEuthymPatr, ed. Karlin-Hayter 101,14; VLucStyl, ed. Delehaye, 217,5. 10 I! npoe5pia<; Kai nsYd^a Ttapd Paoileuai SuvdrxEVOi, axs xcov jtaxpiKicov exovtec, Tiftdc, (out; dvouaoxouc, EKdiouv roufiEpiout;, rc^ouxco Kai 56^rj mpifilimovc, Kai dpETtj jtF.pipoiiTouc,), a|ta nsv 6cp9aX,uoi<; ifiew iuEtpouEvot flv Ttpo jtoXi.00 8sdaao9ai e7te9uuouv, ana 8e Kai nucovTEq auThv, co; eIko;, PaaiXeT nvr|aT£uopi£vr|v. 6 TlXi]v aXA'Soei jcdvTtoc; vtKfjaai xov dyaScbv tuuxcSv Epaoxiiv, tov Paailxa tcov paculsuovTcov, 6c; Td ufi ovxa tot; 6vxa KaXsi Kai Td urJTtco yeyovoxa cot; fiSr) ysvo^Eva dvxo<;, iva xf|v EauxoO jcap0Evov Eipiivr|v sic, xov oikeiov dydyTixai 9d>.au,ov. 10 "Ojiep ax; f|KEv Etc, xd coxa xfj 9auuaaia EipiivTj, %apaz £nlr\az xf|v 9 yuxnv Kai rep 9eco UEYaXxtc, ekswti xdq x&pixa^ cbu.o).6YSi. TloXX&v ouv £V xotq uEyioxaoi Kai 7tpd>T0ic, xf|q rc61.seo<; 5id xe xo KaXAoc, 8id te xnv xou yevoik; jtspicpdvEiav Tipog yd|iov auxfiv eXkovtcov, ou5e nnlfj jtapa8E^ao9ai aKofj xouxo f|VEixETO, dXX'oXrj vuxfl K«i Jtpo9uufa tco 16 XpioTCo vuucpEu8fjvai Kai xouxtp u.6vcp Sid navxoq dpScKEiv E7lE7t69T|OEV. 605A 4. ndvxmv xoivuv unspiSouaa tcov Pkoxikcov Kai tcov yiiivcov djtooEiaausvii xov ;i66ov, £Kdoxr|<; f|UEpac, 8i£OK07tEiTO Kai ompEUva xojtov KaToiKiac;, ev cb xov fiauxiov Kai 6Edpsoxov liExslEuosxai piov, 20 jtdar|<; xapaxn? Kai SopuPcov djxri>.X.ayuEvov. noD.f|v 5e TtEpi xoutou tt|v spEUvav dvd naoav jioiouiievti Tfiv koXw, udXit; tcoxe eic dvd|ivT|oiv i\X%E tcov rcpoppT|9Evxcov atJTfj juapd xou usYdlou 'IcoavviKiou' Kai rcapauxiKa xcov aXXtav du>E|j.£vri jcep-jcei 81a a7iou8fj<; PLSK 2 an leg. ovouaori? (cf. supra 10,20, infra 40,17) || 17 S7r60rioev LSK || 20 sudpsorov P 6—7 tov PaoUxa twv Po.oia.£u6vto>v: 1 Tim. 6,15 || 7 6q . . . KuXet: cf. Rom. 4,17 7 A model for this phrase seems to be Greg. Naz., Or. 24, 6 (PG 35, 1176B), cuyK/.tiroi: Politic, tierouoia Kai TtpoeSpia. Syntax (the vague genitive with ovist;) and logic (PotArj and ttpoeopia as parallel constituents of the Senate) of our passage leave something to be desired; cf. app. crit. — There is no need to sec here any reference to the dignity of jrpoEopoc, rfjc, ouyKXiiTOLi. Examples of similar phrases from hagiography may be multiplied whereas the title, created by Nikephoros Phokas, was extremely rare. Originally it had only one titular (a eunuch) at a time; see Oikonomides, Lite, 299. Here, in addition, such a reference would be a harsh anachronism. Cf. O. Lampsides's discussion of the phrase TtpwTov . . . rfjs ouyKXiirou in his edition of VNicMel, p. 432. — No overall study □n the Senate in Byzantium exists. For some important aspects, see Ai. Christophilopoulou, '// ovyKXijTOQ tic; to Bv^avTivdv Kpdrog (Athens, 1949) ('AkctS 12 presidency of the Senate7 and had great influence with the Emperors; they were called the Goubers, people admired for wealth and glory and renowned for their virtue. But assuredly the Lover of good souls was to be victorious, the King of kings, He who calls those things which be not as though they were and appoints those things which have not yet happened as though they already had. For a woman* had anticipated Irene in being married to the Emperor, certainly because of God's wise dispensation, that He might bring His virgin Irene to His own chamber. When this reached the ears of the wonderful Irene, it filled her soul with joy and she offered great thanks to God. Many among the magnates and the foremost of the city tried to induce her to marry' because of her beauty and the prominence of her family. But she did not endure even to listen to this, no, with all her heart and soul she desired to become the bride of Christ and always to satisfy Him alone. 4. Irene Enters Religion at Chrysobalanton Disdaining all things of this life and shaking off the desire for earthly goods she daily searched and made inquiries for a dwelling-place in which to pursue her God-pleasing contemplative life, a place secluded from all kinds of noise and disturbances.1 Making thorough search all over the city, at last she recalled the prediction spoken to her2 by the great Ioan-nikios. At once she abandoned all else and speedily sent men to search 'AOnvcov, 'Ensr. Ton ctpxsiou Tijc, iatoptac. toC £M.iivikou SiKaiou, 2); H.-G. Beck, Senai und Volk von Konstantinopel (Munich, 1966) (Bayer. Akad. d. Wiss., philos.-hist. Kl., Sitmngsb., 1966, 6). 8 Eudokia Dekapolitissa, whom Michael married in 855. 9 Jtpot; ytiuov a6rf]v e^Kovrcov: cf. Greg. Naz., Or. 43, 56 (PG 36, 568A). 4. 1 Suitable surroundings are essential for monasteries. There arc, consequently, many parallels to the following passage. Cf., e.g., VEuthyrrtPalr, ed. Karlin-Hayter 27,14 ff., 7teptaKonoCvToc_ . . . , a 7tou cv rfj noXei ennnSeidTriTa rdttou trpot; povtiv etpeupono a7i(pKiau£vov toiv Oopiipoiv Katnauxov; VLuclun, PG 111, 461A, xwpiov . . . uri uovov eij ex°v fiauxtctc,, bXXix Kat depot; ev Ka>4> ksiuevov; further VNicolStud, PG 105, 909C; VAIypSlyl, ed. Delehaye 174,33—34; VAthanAthon A, ed. Noret 37,32 ff. 1 Cf. supra, 10,12—14. 13 xour; xŕ|v uovtjv ávatjirrioovxac, tou XpuaofJaXávTou. MaGoOaa 8é GX šv KaXô £ľn 6iaKEi|iévr| xiK xóXzgíc, nÉpsí, EĎKpáxcoc; uév áÉpoc; Sxouaa, áyopôv xe nóppco Kai xrôv äXXav ôxWjastov rôKtauÉvri, äpxt 10 8É oeuveíov eíí yuvatKEiov uExauEKOrMaa — f| yäp xôv EiKovouáxcov xupavvig xô tepov axrjua xôv nova^óvxuov Slá tď n£Ä.av cbq äfoq TI 5 xfjc; tióXeíoc árcEXaiivouca, jcolAá xôv uovaaxripííav Epnua Trov evoikoúvtcov KaTaXÉ\oi7t£ uovaxrôv, ňXAa>v ôlAaxou 8ie-OKEÔaouévcov, khí xôv név xrô uiíkei xoď xpóvou tť|v 7iapo0oav ítofiv M,Exr|AJUixóxa>v, xrôv Se Kai uaKpuvóvxcov, u.oic, Tá upocóvra 7[Epi8Épatá te Kai KÓopta Kai ôcra äXXa itapá tíjc; (iaaiJ.í5oi; ,iKá(; EKxii.caxo ôwpEÓc;, Tá név névrioi Kai xaíc; Éauxfji; SEpanaivioi ôiéveiu.E, t& 8é JipÔQ xtjv l.ovť|V (pÉpOUOa XÔ ôeô ávÉÔETO. Kai oúxai; KEÍpETai UEV Tf|v KÓUT|v, OUVanOKEÍpETal ôé TaÚTTJ Kai 7táv e'íti 15 KOOUAKÔV Kai TTpÓOYElOV cppóvnpa, u.£Tau(piévvuTat 8e Kai Tá Trôv ÉvSuuáxrov, xpíxwa jiEpifiaXX.on.Evri páKia, xpúxEiv 01a 8f| BéXouoa tó änaXbv ékeívo arôu,a Kai xpuq>£póv, ív'ôaov ekeivo (pBEÍpExat, toooďto tť|v VUOTV ávaKaivii^onévT|v Sxot Kat áva8áXXouoav Kai 8ecú 7ipoa£7YÍ^oijaav. =0 606F 11 5. *Hv oúv íSeív Tf|v U£Xá xapát; xôv eSeXoúoiov toO XptOToO CuyĎv újtEXBoOaav Eipiívriv npôc, näaav Kaxa 6eôv CmaKoŕjv ou novov EJUTTJSEiav áXXá Kai 8iá 7tavTÓr; Erotuov, rhc, E7t'aÚTfj 7tXnpo0a6at xô 'xpnaTĎv EÍvaí xôv £uyôv Kai xô tpopxíov eXappôv' tou Xpioxou xoí? EÚxapíoxaK; eXkouchv. 'AvxiXoyíav uev yáp oXcoc, oďk tjôeL, rtapá 25 jráatv anX&c, xoí<; šmxaxxouÉvotc, auxťi ôkvoc; ä7tfiv, íypŕ\yopau; for the Convent of Chrysobalanton. When she learned that it was situated in a beautiful part of the city, with temperate air, lying far from marketplaces and other annoyances, and had been recently turned into a nunnery—for the tyranny of the Iconoclasts had banished the monks from the city as a pollution because of the black colour3 of their sacred habit, and left many of the monasteries devoid of their inhabitants who had been scattered in various directions, some of the monks having left this life with the lapse of time, others wanderingfar off and living in exile without hope of return—, when she heard this, she felt great joy. The necklaces and jewels she wore, and all other things that she kept as imperial gifts ever since she had been liberally received by the Empress, all these she willingly either distributed to the poor and to her own servants or brought to the convent as an offering to God.4 Then she had her hair shorn, and with it was shorn, too, all her mundane and earthly concern.1 She also changed her dress, arraying herself in a ragged hair-shirt, as she wished to wear out that tender and delicate body to have a soul that was renewed and flourished and approached God to the same extent as the body perished.6 5. The Beginning of Irene's Ascesis Thus one could see that Irene, joyfully shouldering the voluntary yoke of Christ, was not only able but also always prepared to obey God in all, so that in her was carried out the word, 'Christ's yoke is easy and His burden is light for those who bear it thankfully'. She was wholly unable to raise contradictions. She showed absolutely no hesitation before any PLSK 10 oúv om. P 15 tciútij: aurn LSK 19 fixsi LS (K legere nequeo) 9 uaKpovóvrúvv íptrYaSeuóvtcúv: ävaicaiviCopEvnv: cf. 2 Cor. 4,16 cf. Ps. 54(SS),8 24 xpriarov , II 18—19 ipOeipeTai . £}.aippôv: cf. Mt. 11,30 3 For 'black' as ayoc,, cf. VBlasAmor, ed.Delehaye 65SE, [a cook black with soot] cic, ayoc, . . . KaTCKppovoOnsvoc,. On the iconoclastic persecution of monks, see S. Gero, Byzantine Iconoclasm during the Reign of Constanline V with Particular Attention to the Oriental Sources (Louvain, 1977), 121 ff. 4 St Theodora of Thessalonica, entering religion at a convent where her relative Anna is 14 abbess, disposes of her possessions in a similar way, although she brings three of her servants with her to the monastery; see VTheodorThess, ed. Arsenii 12, ch. 20 (Kurt7, 12,17 ff.). Cf. J. Herrin, 'In Search of Byzantine Women: Three Avenues of Approach', in: Images of Women in Antiquity, ed. Av. Cameron & A. Kuhrt (London, 1983), 167—190, esp. 181. 5 Cf. VThomLesb, ed. Delehayc 236B, anoKeipetcti p-ev rf|v tpixa, ouvanoKeipeTav 5e Kai TupBriv BuaTiKiiv; VArsen, ed. Cereteli 9,24—25, tt)v re KOunv ri)^ KscpoAric, a7ioK£ipETai Kai ouv aotfj itav zl ti tarf avov KoauiKr)<; cppovriSoc.07rooui)xov aurovf)v. 6 This NT passage appears similarly reshaped (with ôaov . . ed. Kurtz 15,14—15. aeiflaA.fii; jiap'ouxfj" Katávu^ic; Ôé áSiáXeinioc; Kal áyaXXíaau; TocaÚTTi jcveuu«tikt|, wots Kai tô jcpóaamov OáXXov £x°uaav &6l Tťiv x ŕ) q Kapôíaq eoippoaúvnv ÉucpaivEiv, Kaxá xô Xóyiov. Eixe u,év oúv Kal xriv KaSrjyouuévnv émoTimóvťoq auxť|v 7tpôc, tô KáXXiaxa ôieyEÍpouaáv xe icai SiepeBí^ouoav, eÍxe Ôé Kai Tf|v toď GeoO e Xápiv (xuaiiKčút; ÉJciaKiáílouoav Kai xá auu.(pépovxa ôiÔáaKouoav. 'Xaipic; yäp éu-ou', (prjaiv ó KÚpioc;, 'oú ôúvac0E ttoieiv oďôév, Kai ó fiévcflv év éuoi Káyô> év aux«, outoc, cpépei Kaprcov tcoXov.' Kai uívtoi 607A Kai ffvsyKEV, cbq yf\ Ka\r\ te Kai ttííov tôv 6eiov CTtópov ô££,ap.£vr| Kai 12 KEKaBapionévii 7cáon<; úX,iKf\g JtpooTiaGeíac; Kai oxéoetog. TuxŤj yáp 10 tôv 9sôv áyarcčoaa, aíóuaxi kexP'IM.evti 7iap8eviKO), xaxÉtoc; EÚpíaKEi xťiv 9dav xápiv upinxauevriv Kai navx a yivoftEvnv aĎxrj. Tô ôé ítpôc, tf|v áÔEÄ.(pÓTT|Ta uéxpiov aĎTfj^ Kai Tajteivôv 6auu,a fjv OĎ u,óvov rrj TrpoeoTwaTj áXXa Kai Ttäai tok; ctKoúouoiv' étópa yáp Ttáoai; xäc áÔeXípái; 6í; Paoilíôac. Bepaíraiviq Kai xäc, éoxáxag xoúxcov 15 uTUipEaíac; ekóotti Tipoatpépouaa. Oíjxíd Ôé JipoaÓKEiTO TaiQ Beíaiq ypatpaíc; Kai outcoq evriaxóXľ|TO xoTq tcgv TtaTÉpcov pioic;, näv eíti Kalov Kai jrpócípopov épavíí^ouaa, cbc; oTÓ^ia ôokeív xwv eEOTtvEUaxaiv eivaí pniaáxcov. Kai 7ioxe xw pup tou jiaKapíou 'ApoEvíou évxuxouaa Kai xf|v ekeívou axáorv 20 Kaxavofioaaa, ÔTtcoq EKxexaaÉvaq éxcov xäc, xsípac, eícxtjkei uev Trpôq ávaxoláq, Ttepi Ôuouäc, ápxóuevoc, ŕ|X,ťou, KaxéXriyE ôé xfjcj OTácEtoc,, óte Táq auxoo KaTÉXaiiHíev ávaTEÍXa<; ôii/eu; ô t\Xio<;, eic, spona xx\c, taiK xrä yevvaiop Ttepi tt|v áyy£A.ua|v i^äHov "n ávOpcoTtívny ŽXBoôoa B 13 Ttó 9ew ^apáoTaoiv, KoivoOxaixooTo Kaixrj Tcpoeaxcóarj/H Ôé 7ipd)xa 25 uev c&kvei Kaxaveôaai, tô jtoXu xou Tcpáynaxoc, 7Tpoaa7topo0oa" tbc ôé xaóxTiv eixE ôoacúTtoôoav étií jtAéov Kai ouvEpyouQ Ttpôt; tťiv éyxEÍprimv xäc, Tíap'aôxfjq EjriCnroOoav EĎxág, tój uEXpícp xou IM.SK PI(inc. a lô HETpíqj lin. 28)LSK u in marg. add. yvwuikóv PL || 15 toútwv post ÉKdoiri (Lin. 16) tr. P |[ 17 ÉVTioxoA^ÍTo P ]| 26 jipoocutopoOoa: EwooCaa P || 27 eíxc: eI6e P 2—3 tô npóccorcov . . . eôippoaúvnv: cf. Prov. 15,13 || 7—8 lo. 15,5 || 12 Trávia Yivo|iévnv: cf. 1 Cor. 9,22 5. ' Cf. VConstlud, ed. Delehaye 634A, ^áoríg úXikťji; Kal Jtpoo7ta6eia<; Kai nvnijiiic e^o) y£vó\ievov. 1 Cf. VArsen, ed. Cereteli 30,16—18, ôye Tň<; ŕijiépai; ?.i>%r\c, äpxó^Evoq Kai ônioSev orders given to her. There was in her an unfading wakefulness, an incessant compunction, and a spiritual joy so deep that with a cheerful countenance she always showed forth her glad heart, as the Scripture says. She received discerning stimulation and encouragement to good deeds from the abbess and was mystically overshadowed and taught beneficial things by God's grace. 'For without me', says the Lord, 'ye can do nothing. He that abideth in me, and I in him, the same bringeth forth much fruit'. And indeed she did bear fruit, like good and fertile earth receiving the divine seed, purified from all material attachment and affection.1 For a soul that loves God and is vested in a virginal body will soon find divine grace flying to her and becoming all to her. Her modesty and humility towards the sisterhood were a wonder not only to the abbess but to all who heard of it, for she regarded all the sisters as a servant regards queens, performing the meanest services for each of them. She was so devoted to the Divine Scriptures and so engrossed by the Lives of the Fathers, collecting everything good and useful, that she seemed a mouthpiece of the God-inspired words. Once she read the Life of St Arsenios and learnt about his standing exercises: he had used to stand with his hands extended to the east, beginning at sunset, and to cease from standing when the rising sun shed light on his face.2 Then she began to covet equality3 with that brave man in his angelic rather than human attendance on God. This she confided to the abbess, who at first hesitated to give her consent, raising objections to an enterprise of such dimensions. But as she considered how Irene beseeched her still more and asked for her prayers as support in the undertaking, she yielded and con- o6to0 tov fiXiov 5uvovTa CKpieig, oOtm Sia jrao"ti; vdktoc; ioTaaBm, ¥.ac, 7idA.iv 6 i\k\oc, &vaTe(Xa<; EmXan^siEV «6to0 rw Tipoatonu. The wording of VI (lines 19—21) seems to indicate that the description of Arsenios's [lightly prayer comes near to an exact quotation from his Life. If so, the Vita published by Cereteli does not provide a perfect model since it says nothing about Arsenios stretching his hands up. This detail is present in ApophthPalr, PG 65, 97C ( = Theod.Stud., LArsen, ed. Nissen 253,29), eteive to; XEipcu; avxoti eiq tov otipavov e6x6u^vo<;, but this text is not a Vita (in fact, the author of Cereteli's text claims to be the first to arrange the material on Arsenios in thepaterika into a structured whole; cf. text, cit., 1.13—17). Therefore it is more likely thai the author of VI had seen another text, perhaps one of the unpublished Lives BHC7 167y, l. For Arsenios as an ascetic model, cf. VLuc/un, PG 111, 460D f.; VNicMet, ed. Lampsides 24,15 ff. 1 Cf. LSJ, s.v. ujoi; II.1. 16 17 cppovtitiaxoc; Bapprioaca xfjc, Eipfjvtic; Kal unS'äSesi xř|v rcpoBuuíav TaÓTTiQ síval XoyiaauEvri, KaTÉvEurjé te Kai Ě7r£Tp£i|/£v. 'H 8e KaBártEp eíc, aváKXioív uva Kal tou axóuaxoc, áváTtauatv, odtok; etcí TŤiv cxáavv Ě8pati£ xaípoooa, Kai xauxa uij nXéov xou ěvtauxou xôv áaKTixiKÔv áycôva u£T£pxouÉvr|. 'Apcjauévri youv xfjc, axáaECOc; Kax'ôíiyov, ev ôXíycp xfjc; BEÍac, aĎxfj rjuv£cpajrxou£vr(c; Xápvxoc; ävtoflEV, napa toooďxov eíc, KaxópBcoaw fjXQE xoO npáyuaxoc,, cbc; ôXac; pÉv vŮKxar,, ôlac, 8Ě fiuépac, rfj oxáoEi xác XEipaq aůxňv ÉKTEÍvooaov Ttpôc; oôpavôv iietô jtáon,c, JtpoBuiuac; ĚyKapxEpElv. noX.X.áia<; uev yáp ápxouévn Tfjc; oráascoc; too ř\kioa rcpôc; ôuauác; óvxoc, uÉxpt xfic; ETCiouanc; SXtiyev éorcépag, noXX&K\c, 5Ě xou rjMou ávaTÉlAovToc, xf|v Emouoav náJav íaxaxo ávaxoWiv npooÔEXopévri. Kai fjv BaOua xfj icpoEaxojoTj xaôxa, ŕjv uóvnv auvíaxopa xcôv ttpaxxouÉvcov eíioieixo liexô xôv ev kpujxxcú pX.£7iovxa 9eóv. "Hxic; f)vÍKa xfiv Eipf|vnv tiEiôicôvxt trpoacímcp Kai ůtcó7tXecp 7tpôc. auxf|v ĚpuBiíuaxoc, ěpxopévnv Écopa, pX.Éuuaxí xe ya^nvcS Kai kcíxco VEÓovxi Kai XaXiä jipaEÍa jtpoocpBsycouévnv, ék xcov toioúxcov antisicov Kai xó xřjc; axccaEcoc, ExEKunp'oOxo tiéxpov. sented, taking confidence in the humbleness of Irene's mind and taking into account that her zeal would not lack the help of God. She ran to her exercises with joy as if to recline and rest her body, and that though she had not pursued her ascetic struggle for more than a year. She began her standing exercise little by little, but shortly, as divine grace joined her from on high," she reached so far in ascetic mastership that with all eagerness she endured standing for whole nights and whole days, stretching her hands to heaven. Sometimes her standing began when the sun was setting and ended the following evening, sometimes she began to stand when the sun rose, awaiting the following sunrise. This was a wonder to the abbess whom alone, second to God who sees in secret, she made privy to her activities. When she saw Irene approach her, with a smile and a blush' on her face, talking to her with calm and downcast eyes and in gentle speech, then from these signs she concluded about the measure of her standing exercises. 6. Irene Tempted by the Devil 14 6. 'Erci xpioiv oův exeotv oOxcog Ěxouoav rcEpi xoúc, áoKiytiKOUC, aycovac; piéjccov ô novtipôc, t\a%aXXEV, ŕjvtäxo, ÉôuacpópEľ ouôe yáp 20 EtxEV ôttcoc, aŮTŤiv xaíc, otKEÍatc; Jtáyaic, cVXcóaitiov BiíoExai, ôxi unSĚ xcôv ôaa KaB'ŕjucov hoXeucôv XattPávEi, rcap'aoxfjc, eíxe XapEív. Xpritiáxcov uev yáp Kai xpucpnc; Kai SóEjíc, rcapá xoooOxov ä/isax£xo, cbc; nnôEv nXéov žxeiv xoO évďc; xitcovíoo Kai xpiPcovíot Kai Ppaxuxáxoic; KEXPfloBat repot; xô uóvov ajtoijŤjv äpxco Kai ufiaxt, rcoxĚ 25 6Ě Kai Xa%ávoic, Xíav ôXíyotc;, Kai xoôxo trpoc; Éortépav ôór,t|<; 8Ě oiixco KaxaTtEcppóvnKEv, cóc; unS'auxct (xá> xcov Tfjc; uovíje, jtpoauXícov aiaxóvEaBai ;i£piKa8aíp£iv punáouaTa. "Oucoc, xcp Jole) Kai auvfjflEi cpBóvcp xpcóiiEVOc; XoYtauouc, lmo$ÓXXE\v npcjaTo, Tfjc; npoxépag Sócjric, Kai xŕ|c; xou yévouc; vTEpupavEÍac; ávautuviíoKcov, xoů 7tXoúxou xe Kai 30 Seeing her prosecute the ascetic struggle in this way for three years, the Evil One was grieved, distressed, and vexed. He was unable to make her an easy prey for his own traps, because from her he could get nothing of what he gets in his war against us. Money and luxury and glory she shunned so much that she did not own more than one frock and one cloak.' Her food was a minimal amount of bread and water, just enough to live off, sometimes with some vegetables, and that in the evening. Prestige she so disdained that she was not ashamed even to clean the dirt from the forecourts of the convent. Yet in his usual envy the Devi] began to instil evil thoughts in her, reminding her of her former glory and the prominence of her family, of her wealth and abundance of delights, PILSK 6 auvepaTtTOuévri P |] 10 uév yäp: yáp yäp P || 12 tarctTO 7tai.lv inv. ILSK II 21 OriasoOai I || fort. ser. ur|Ô£v 14 rov . . . [iXéTtovTa: cf. Mt. 6,4 24 UTiSfcv • • • xncoviou: cf. Mt. 10,10 4 Trie Oeiaq . . . ävwÔEv: cf., e.g., VAthanAthon B, ed. Noret 25,2. ' Cf, Bas. Caes., Ep. XLVI 2,31 (ed. Courtonne, p. 118), koXóv uěv r5 eľ; atSouc. ěpu6r|ua. For Karol veúovti, cf. note 1 on ch. 16, infra. 6. 1 Cf. Greg. Naz., Or. 43, 61 (PG 36, 576B), and see infra, ch. 11, ad fin. 19 Tfic; tcov itSecov dcpBoviac;, sua 8e Kai npoc, to xr)c, fiSovfjc, unouXov Kai iia^aKdv vnoxaXav. rH 8e tco KEKaBapusvcp Tfic; Siavoiac. op-urnr Tfjq ETtiPouXfjc; Eivai tuOto toO rcovnpou uf| dyvoricaoa, rcapauTtKa 7cdvTaq roue, toioutouq Sia^oyioaouc; dvaKa^orcTEi rfj oStiyco Kai 60SD KaBTryouuEvrj, Kai Sid Tfjc; e^oyopeuoeox; d7ra).J.aYf|v sOpouaa Tfjc; b EtrnpEtac; tcov rrpoTEpcov ouoicoc. ciycbvcov eI'xeto. 15 Mia 5e jtote tcov vuktcov Tac, ouvtjBeic, npoq tov 8e6v ttoiouuevtic; jipooEUxdc;, 6 tcov vuxcbv dvTiTtaXoc;, sic; usXava Kai 8oa£t8fi oxiiiaTioBEic; avSpa, rcapaoxaq ek SiaoTtiuaTOc; tippi^E te Bpaascoc; Kai r\miX&i, yoT|T£iac; Kai rapiEpYUBv spydTiv ovoudt/ov aUTtjv, Kai to ooPapEuo^Evoc; EKtpopEiv sttEipdTO Kai teXoi; "Euoi', (pTJOlV, 'dvTiTaoaTj; uiKpov dvdusivov Kai yvcoarj rcdvTcoc;, ootic; £763 Kai fJTiq H Ep.fi Suvauit;.' "Eti 8e Kai aWa npoaEiTtEtv eBeXcov, die, eiSev auTtiv Tf[v 5scJidv /rpoTEivouoav to too araupoo xaPa^al Kar'auToO atiuEiov, loiiyac, coxeto. 15 Kai ttj Jcjiic; ocpoSpdrspot p.aXJ.ov fj npoTEpov EnmoEVTai. TaiVtrj Xoytauoi, 8eivcoc; auTnv EKTapdooovTEi; Kai BopuPouvTEc; Kai sic; durixaviav EtiPaXXovTEc;. "Oucoc; £n£i8r| auvExcbq Ttj dvayvcdoEi raw Beicov npoostxE ypaipSv, ekeivou tivnpovsoouaa tou tcov jtaTspcov pfjiiaxoc;, 6c; 'OCSeIc; dvBpccmcov ikovoc; dvTioTpaTEijaaoBai toJ 20 novTipco, Eav jj.il ttj okejttj tou Kupfou Kai Seou tcov SuvduEcov npoaitEcpEuycbc, ekeTBev dno Tfj<; tv afrrcp jtiaTEOJc; tov ExBpov E KaTaTo£,E6oT| Kai KaTaPdXrj', npOQ t6v Beov KaTacpEuyEt, UEcirac, jipoPaXIouEVii titv Ttavducotiov tinrspa too Beou Kai Kupioo 'ItiaoC XpioToO, t6v apxtaTpdriyyov Kupiou tcov 8uvdtt£cov Mtxarji., tov 2b JiapEOTTiKOTa Evctmiov too Bsou rapptrjA., ou Kai x6 Trie, uovijc, Erccovuuov eotiv EUKTfjpiov Kai Ttdaac, Tdc; odpaviaq SuvduEtc; jrdvTac, 16 te touc, dyiouc, £7tiKaXouu£vr| Totaurtiv oovetiBei ttjv euxtiv' TlavaYia rptdc; navToSuvaus Kai uEYaXo8uvau£, Ttj ueoiteicj Tfjc; Beotokou, ttj itpEoPeia too dpxiaTpaTtiYou Mixaf|X. Kai tou dpxaYY£*-Ot> TaPpifi"*. 30 Kai rtaocov tcov oupavfov SuvduEtov Kai navToov tcov dyicov, PoiiBnaov PILSK ISeiteS II Kaiom. P || iraouXov P || 9 OPpiCe: OPpEai P || 10 TUiEiXei . . . nEpiepYU&v: ansiXm^ e^oaKe yonTEW&v P || 19 ekeivo ILSK |j 21 ep: av P || 23 KaiaPaXEi ILSK || 26 7icep£OTana P || 27 oupaviouc, P || 28 Euxiiv: add. tit. sCxn P 25—26 tov rcapEorriKOTa . . . raPptii^.: cf. Lc. 1,19 and then to make her yield to the unwholesome softness of pleasure.2 But with her pure spiritual eye she perceived this to be part of the Evil One's plot and immediately revealed all these thoughts to her guide and abbess. Finding relief from the attack through her confession, she persevered in her struggle as before. One night, when she was reading her usual prayers to God, the adversary of our souls, in the guise of" an ugly black man, took his stand at some distance from her. He insulted and threatened her arrogantly, calling her a doer of witchcraft and magic, and tried to frighten her with his insolence. Finally he said, 'So you rise against me? Wait a little and you will certainly learn who I am and what my power is!'3 He was about to utter still more words, but when he saw her extend her right hand and make the sign of the cross against him, he fled. The following day even more violent temptations than before assailed her, terribly agitating and bewildering her and reducing her to helplessness. Yet she kept reading continuously in the Divine Scriptures, calling to mind the word of the Fathers that says,4 'None among men is able to wage war against the Evil One unless he seeks refuge in the shelter of the Lord and God of hosts, and then, with the faith he has in him, strikes down and overthrows the fiend'. Therefore she took refuge in God, bringing forward as intercessors the all-blameless Mother of God and the Lord Jesus Christ, Michael, the archistratege of the Lord of hosts, and Gabriel that stands in the presence of God, he who has given his name to the chapel of the convent. Invoking all the heavenly hosts and all the saints she composed the following prayer: 'All-holy Trinity, omnipotent, magnipotent! Through the intercession of the Mother of God, through the mediation of Michael the archistratege, of Gabriel the archangel, of all the heavenly hosts and all saints, help your servant. Turn unto me and have mercy upon 2 Cf. P.P. Joannou, Demonologie populaire — dimonologie critique au Xle Steele. La vie inedite de S. Auxence par M. Psellos (Wiesbaden, 1971), 15 (referring also to chs 13 and 15, infra). For further references to VI in the context of roughly contemporary material, see op. cit., 13, 18, 23, 25. — The scene of temptation was a standardized feature in hagiography since the Vita Antonii. Cf., e.g., VEISic, ed. Rossi Taibbi, ch. 10, and the editor's extensive quotation from VAnt (845C ff.) in his commentary ad loc. (p. 133). 1 Cf., e.g., VLuelun, Suppl., ed. Martini 105,11—12, uiKpov e7uueivov |speaks the demon] Kai Eton aatpdic, tic, oi6e atpoSpoxEpov KaiEtv. 41 have been unable to identify this quotation. 20 21 rfj Soú^n oou Kal E7uí(iXs^ov etc'e^e Kal kXér\oóv [xz Kai e^eXou u,e xfjc; etii|JouX-fjQ tou ávxiKEiuévou.' Kai noxt u,Év EKxeívouoa xäc, xsípac, ek oupavóv, tioxé Se xfj yfj KaxapaMouaa éauxrív, ôA.ac, vÚKxat; Kai ôXaq rinépac, ôcncpuai xô Eôa(po<; 7i>.úvouaa xfjc, ôefjaEcoc, oďk áípíoxaxo, r-iÉXpic, °^ ®zíav ávcoôsv ETUOKiáaaoav auxiic, &XXayi\\iiv xfj yu^ri Kai e touc; rcovripoúc, ôitáKoucav fjoSexo ^o-yiojAout;. OCxcoc; oôv scp'ÍKavôv xfj Trpoaeo/fj Kai xfj ôef|oei TrpooKapxEpoucav ôpwv ó éípopwv xä xarcsivá KÚpioq Kal xf|v ttíoxiv ŕ\\i(bv Kal xôv npôc; auxôv 5oKi|xá^cov rcóQov, TrAoucíav auxfj KaxaTtÉuAimc, xfiv %ápiv xofj F TcvEÓfiaxoc;, a7ipóaixov liev xou XoucoG Tiáaaic; xalq xofj Tuovtipofj 10 KaxBipyácaxo Tipoapo^aíq, cpopepáv 5é xoig 5aí|toai, Kai unKéxi fiév £cčoav auxfiv, £(ôvxa ôe xôv Xpiaxôv sxouaav sv éauxŕj, ô?.tiv xťiv óXnv ev9eov, ô\t\v 7te(pcoxia|j.évTiv, iiäAAov fiév oOv Kai (pcoxioxiKf|v, \yv%ac koXX&v Ôuvaxf|v ô5t|7Eív Ttpôg xô cptôg xfjc, äXr\QEÍac,t é^áyouoav a>c 17 axó|ia 0eou á^íaí; éE, áva^ítov. "OGev Kai koXuc, fjv ó nepi auxfjc, Xóyoc, 15 ev xe xoíc, ouYYEvéaiv Év xs ODYK^TiTiKaTt; yuvai^i Kai xcapôévoiq rcpôc; auxfiv (poixcóoaig Kai xá atoxiípia ôiôaoKonévaiq, átc, noXXac, auxcov koguiktj^ |iev Kaxaippovfjoai uaxaióxrixoi;, uExaneíyai 5é xôv Píov Ttpôí; xô SeápEaxov \>ko aoupoúXcú xaúxn Kai óôtiycô xaxxouevag. 7. 'Etteí Ôe Kai xá<; xou jxaKapíou 'IaiavviKÍou YeyEvrinévaí; 7ipôc, 20 aúxf|v jrpoppfiaEii; jj,t|te fiiaTcsoEÍv eôei Kat xsXsíaq á7itipTÍaGai, fÍYY^Evf|5t| Kaixô xéXoc; Tfji; (,&)f\<; xfj Ka9r)Y0ULiévri xfjc; [A0vfi<;. flaocov oOv xcov itveopaTiKtov aôxfj 9uYaxépcov xf|v ôptpavíav ô^oípupoixévwv, ô xfji; Eipŕjvni; Bpfivoq ttoM-čú xcov äXXov Ú7C£pTJpExo YuvaiKtôv, ôxi Hnô'ETÉpa xooaúxri xoúxcov ôcn xaúxTi Kapôíaq utctív auvxptp"f| Kai 25 xaneivcoaií;, cbv xô xf|Q áYá7iriQ él^aipexov tctiyo^ei Kai xcôv ÔaKpúcov f| EiXiKpivEoxáxTi pofi ôiä xfjv áY0t6r(v ouvsíôriaiv. nspiKUK^ouaai ôé xf|v kXívtiv év ŕj KaxéKEixo xá xe^suxaia Tcveouaa, aí \xev xaq %Eipaq PILSK 12 oXtiv tt|v 6)jt]v: oXt\v P OTfivoJ^TivI || 17 at>rtov om. P || 18 jicv KoaniKtji; inv. P 1 tixifiXsyov . . . zkzj]aov h>j: Ps. 85(86), 16 et sim. locc. || 8 6 fetpopwv . . . KUpio<;; cf. Ps. 112(113),5—6; 137(138),6 || R—9 tt^v nfativ . . . rc6e0v: cf. ler. 11,20 et sim. Locc. || 11 — 12 (iTiKETi . . . kv EfiUTfj: cf. Gal. 2,20 || 14—15 e^dyouoav . . . ava^icov: cf. Ier. 15,19 5 Here as elsewhere (cf. rhe passages indicated in the Greek Index, s.vv. avyKXriTtKog, rjuyKXnTog) the author emphasizes the fact that many of Irene's visitors are of senatorial rank. This is a hagiographic cliche used since VAnt to illustrate the saint's influence over mef and deliver me from the plotting of the fiend.' Now stretching her hands towards heaven, now throwing herself to the ground, she wetted the floor with tears for whole nights and whole days, and did not cease to pray until she perceived a divine irradiation overshadowing her soul from on high and chasing away the evil thoughts, Seeing her persevere in invocation and prayer, the Lord, who has respect unto the lowly and tries our faith and devotion to Him, sent down the Spirit's grace to her abundantly and made her in future inaccessible to all the Evil One's attacks, but also terrifying to the demons. No longer did she live her own life, but had Christ living in her, all possessed by God, all illumined, or rather illumining, with the power to guide the souls of many to the light of truth, taking forth, as God's mouth, the precious from the vile. Therefore the rumour about her spread widely among her kin and among wives and daughters of senators,5 who approached her and learned the means of salvation. Many of them began to despise worldly vanity and change their lives so as to be pleasing to God, subordinating themselves to her as their counsellor and guide. 7. Irene Succeeding the Dead Abbess As the prophecies that the blessed Ioannikios had spoken to her were not to come to naught, nay, were to be fulfilled, the end of life was drawing near for the abbess of the convent. All her spiritual daughters bewailed their orphanhood, but the lament of Irene by far exceeded that of the other women. No other of them possessed such contrition and humility of heart as she, and from such things the deepest love, the most purely flowing tears will spring for those whose conscience is clear. Surrounding the bed in which she lay breathing her last, they wiped her clean and embraced her and wetted her with tears, some taking care of her hands, men's souls: although living in the desert or at least in most humble circumstances he could attract men and even women of the highest society. Such is the case with the desert father Arsenios (VArsen, ed. Cereteli 22,18—20) as with the lOth-c. urban saint Basil the Younger {VBIun, fol. 30, ed. Vilinskij 301,27 ff.). As a contrast Irene's aristocratic visitors represent her own social milieu. If they needed a spiritual guide, Irene was a natural option, for with her they could converse without degrading themselves socially. As a confirmation of her sanctity the aristocratic interest in her is therefore somewhat ambiguous. Contrast the different attitude in VEuar, ed. Van de Vorst 320,37 f., auvxpexei Se jiepi aurov tu jiXeiotov tt\c, 7t6X.ea)s, fiv8pet; te Kai yuvatKEc;, kt^,.; VTheodorThess, ed. Arsenij 28, ch. 47, ad fin. (Kurtz, 28,5), toooutoi . . . and ndanc; f|a.iidac; Kai Tiavioi; idyiiaxoc napEy^vovTO. 23 I 609A auxfjc,, ai 8s xouc, itoSac;, Kai aXAr| aXXo xou acouaxoc, uEpoc, rcspiev/cov, 7C£pi£7ixuacovxo Kai SdKpuaiv gppsxov. *Hv m,ev yap Kai redone, eujiXecoc, dpExfjc; f| KaSriynucov, r| jipaoxric, Se auxfj to 18 £7uar|u.ov. MoXiq 5e jiote xf|v Carf|V a6xfjc, dTtEyvcOKuTai f|pE|ra Jicoc npcoTtov BpnvcpSouoat, TIou toivuv find; KaxaJanitdvEic,,' XEyouaai, 5 'jcou jiote xoiauxtic, ri".£ig uexd cje xuxoiuct jtpooxdxiSoc, Kai ur|Tp6c; kti8ehovvk(otepov jtEpi fiuac, SiaxE8£iM.EVT|c„ ofjxcoc, dya8fjc„ oOxco npasiat;, ouxcuc, EKdcxiic, nudbv to Pdpri paaxaCouaric, Kai xov vouov ev fmiv dvaTtXripouariq toO Xpicxofj;' flc, 8e km noXi> KXaiouaat ToiaOra 7tpdc, aUTnv Hsyov, Kai rnv e^oSov, si oiov te fjv, KtoXOoai 10 (piXovEiKouaai, fJKOuaav aiaivric, nap'auxfic; laxvfjc; Kai Xiav dnu8pac; Kai xalc, oi^uxEpov dKpocousvaiq EVCOxiaSsianc/ Kai "Iva xi p.00', (pnoi, 'Tf]v i|/oxf|v ouvTapdoaETE bXoXi>lpvaav, "Exete, xekvo, exexe xfjv ko.X&c, iipac, JtotuavoOaav jnaxEuaaxE xoaouxov U7t£p f||rac, ouoav, ooov sycb xcp yfjpa uitEp uuac,, Kai to jivEuu.a too 8eou dvajtErcauxat is B En'auxfj. Kai fjv Euoi 7tEi8r|a8£ uf) av Jtpoc, EXEpav d7uop"A.Ei|/at —, xf|v d6sXtpf|v uu.ubv Eipnvriv XEyco, ttiv epeoxoc, Soyaxspa, xfjv duvdSa tou 'It|oou, to xautsiov tcBv xapiandTtov tou 7tapaKl,r|T0i).' Kai xaOxa EiTiouaa Kai' Ad^a xco eXeei aou, Kiipis' xsA,£uxaTov cpSEyqauEvri XEpaiv dyttov dyyEXcov to 7tV£U|ta napsScoKsv. 20 19 ndvxa ow ETc'aUTfi xd Katd vou.ov xa.evTire PI || 17 (pajib; ttiv inv. ILSK 8—9 ta Bdpn . . . XpiaTou: cf. Gal. 6,2 || 12—13 iva ii . . . ouvrapaoactc: cf. Ps. 41(42),12; 42(43),5 || 15—16 To irvefiua . . . aorfl: cf. 1 Pet. 4,14 (Is. 11,2) || 17 pttjioc, Buyaiepa: cf. Io. 12,36 et sim. locc. others her feet, sharing the parts of her body between themselves. For the abbess had every kind of virtue in abundance, meekness being her characteristic trait.1 When they finally despaired of her life, they gently asked her, lamenting, 'What will become of us when you leave us? Where shall we find your equal to succeed you as abbess, someone who will love us with deeper care than a mother, being good and meek as you, and bear the burdens of each of us and fulfil the law of Christ amongst us as you have done?' As they had said this to her, wailing for along time and striving, had it been possible, to prevent her departure, they heard her speak with a thin and very faint voice, perceived only by those who had the keenest ears, ' Why do you disquiet my soul with your crying? In fact, my children, you already possess your future good shepherd. Believe me, she is as superior to me as I am to you owing to my age, and the spirit of God resteth upon her. If you obey my advice not to look for anyone else—, it is your sister Irene I mean, the daughter of light, the lamb of Jesus, the treasury of gifts of the Comforter.'2 After these words she finally said, 'Glory to Thy mercy, O Lord', and entrusted her spirit to the hands of holy angels. When they had performed for her all the due rites of burial and interred her with other holy corpses, they turned their minds to the concern about their future abbess. Gathering together in the Church of the Archangel Gabriel, which the narrative has shown1 to be a chapel at the convent, all looked unanimously to the admirable Irene. To her they said nothing at all about the matter, suspecting that she might escape from the convent without their notice. They knew the modesty of her mind: she would not accept the leadership without Providence from on high urging her to it even against her will. 7. 1 Cf. Greg. Naz., Or. 43, 73 (PG 36, 596B), AafsiS . . . ou 7to)Aat ttev . . . vtKat Kai xponata, f) npaonK Se to ejnrrnilOTaTov. Similarly, of Moses, Theodoret, HRel. XI 2,9—10 (edd. Canivet & Leroy-Molinghen, vol. 1, 456). 2 Cf. VMarlun, ed. Peeters 705A, to Tauistov Tiov ocopeaiv too . . . nvsuuaroc,. — The first part of this sentence is somewhat problematic. Since tt)v a5EA.(pf)v . . . Xeyco is not a natural apodosis of the conditional clause Kai f\v . . . d7ioBe\|/ai (for the structure of the latter, cf. 78,30 f., infra), there is apparently no apodosis at all. At first sight this difficulty would seem to be solved by reading atroBXeifriTe with PI. However, since riv. absent in P but present in I, is impossible with d7toBXEniTiTS, P is likely to have 'emended' (and I distorted) the difficult text still present in LSK. In fact, the suppression of the apodosis may be intended to add to the vividness of the passage by suggesting that the abbess is becoming exhausted (or is eager to mention Irene's name?). J Supra, 20,26—27. 24 25 'Ev Top vatp Se 7tpooxuä;duEvai öSoiJ Tnq Ttpöc; töv 7taTpidpxnv sl'XOVTo (pspoöaric,, wc; äv Si'aÜToO Tf[v dc,iav 8e68ev Xdßojcuv öSnyöv. THv 8e tooc, oi'aKac; ttjc; dpxiEpü>ciüvT)i; 6 Tidvra apiöToc; SiaKufiEpvtov MeSöSioc; thc; KorvoTavTivou, ö ö[roA.oynTTi,i;, öc, tcoXXci uev tmö tcöv C eiKOVoudxrov Ciiteueive, ßamJxow üitEpuaxouvTcov Tfjc; dosßEi'ac; Kai 5 JiponoXEuouvxoov KaTd rfjc, EÖCEßEiac;, jtoXXoic; Se ariyuaai Kai KIVSUVOIC; KEKOCIiTlUEVOC; TOic; Ü7CEP TflC, TCpOOKbVTioECOC; TCUV dxpuvTOjv EiKÖvwv, Kai Siä toOto afi uövov Tfjc; aipEOECDc, KaTa^-ÜTTjc; Kai tt)c, öpSoSoyac, rcpöaaxoc; iKavög, äXXä Kai SauudTujv aüroupyöc, Kai rcvEUoaToc; dvdnEOTOC, dyiou Kai SiopartKÖc; Td tu 8eoö SokoOvto 10 KaXt&c, KaTaaTOXaCöjiEvoc,. 20 'Qc; ouv fiTCTOvTO Tfjc; Ö5o0, jtpo(paoiQou.Evr| rcpoiodaEic, oük tjSeXev f| Eipiivn TaÖTaic, auvEJtsoflar uöXtc; oüv aÜTf|v Ttsicaoai öuvoSoiJiopEiv to TtaTpiapxEiov KaTEXaßov.' YnoiivnaSEVToc; toivuv, übe, e8oc,, toC UEydi.ou Mr,8o8iou eiaiaoiv ai dSeXmai Ttäaat äua rcpöq 15 afrtöv, Kai rf|v ouvTj8n ßaXoüoat usTävotav £keivto Tf|v EfjXoyiav dvanEvouaai. ECAoyfjaac, 8e Kai ävaaTfjvai Tai/raic; EyKEj.Euodp.Evoc; ripcöTa uaBEiv tt\v rcpoKpiOsioav ü7u'aüTCöv eic, jrpooTaoiav auToov ai 8e 'MnSEpiav 64 nußv', Eipaoav, 'tö yE vßv exov, w &ionoza, EcJEiJxxSax Tcap'fijicuv' tö tcöv Se tq) 8eo) Kai tö) evoikoövti ev 001 20 rcvEÜnaTi too 9eoü dvaSEUsvai, Tcpöc, tüv afiv t\kouev dyiÖTr|Ta.' 'O Se 8so, öti oük djtEKpui|iE Td Kax'aÜTnv dn'EuoG.' Taüra Se cbc, fiKouoav, ekttJ-ti^ei Kai (pößco ouvExöpEvai ouSe dTtoKpivaaSai eixov, 25 uövov Se Ttpö Tojv 7to5