Letter 14: Concerning practical asceticism[60].

To Patrimos the Monk. Concerning the practical life. You have a natural ability, as I have learned, and eagerness to learn. To Antiochos, eunuch of the palace. It is necessary for you, as you unfold the sacred Books and persevere in their reading, as they say, to know the history concerning the wondrous Daniel, who, standing in the midst of the flood of error, suffered no captive passion, not even so far as to partake of common foods, which did not defile those who partook under the circumstances. And since you happen to be not only a minister of the kingdom but also direct it as you wish, hasten to restore what is just. To Hierios. The true lovers of virtue, even while living in the body, set cities upright; and when they lay it aside, they leave behind a sting of longing. Therefore their tombs are distinguished, their families are held in honor, and their memory is perpetual. And rightly so, for they acquired virtue, which death is not able to touch. And if you happened to agree with us in your opinion concerning God, this too would be added to your credit. To the same. If you were bold in speaking freely, you would not have revealed to the uninitiated things that happen to be secret for others. But he permits you even exceedingly, so that those who embitter everyone may be exposed. But I do not mock, lest the difficult things be brought forward to the elect; for even if someone with eagerness will be disposed more hostilely, when therefore you bestow favors on the unworthy, do you not know that by giving what is fitting you lead yourself by the hand toward this? To Euptios the Bishop. You yourself, perhaps following the opinion of the many, said that the one who forces a virgin is worse than the one who persuades her. But I, attending to the very nature of the matter, judge otherwise; for even if what I am about to say will seem paradoxical, nonetheless it will be said since it is true: that the one who persuaded is more culpable than the one who used force. For here persuasion is more grievous than force. To Hierax the Presbyter. On the saying: "Let him who thinks he stands take heed lest he fall." The nature that reigns over all things threatens those who stand with this warning. To the same. It was necessary to consider from above the source of tears, and what are the causes of this merciless withdrawal. I think it is necessary to be diligent in that season, especially for the one who has recognized what the necessities of human beings are, and who wishes nothing to be without cause. To Aidesios the politician. Since war follows upon kindled anger but is not extinguished when anger is extinguished, never throw yourself into grievous wars, especially when the matter is not about piety or virtue; for in these it is necessary to struggle unto blood, betraying neither the one nor the other. To Eulalios the Scholar. If you do not know well how to draw away the opponents by doing good, I do not think you should press them strongly. Then do not be yourself the cause of failing to correct them. It is necessary to be encouraged, preferably by the teacher, and if not, then by those who know. To Photios the attendant. The young should not be trained in the arts of war, but in the contemplations of philosophy.

Concerning practical asceticism[60]. You have a good disposition, as I have come to know, learning earnestly and speaking nobly. But the way of spiritual asceticism[61] prospers more from action than from speech. If, therefore, it is your concern for unfading rewards, consider speaking[62] well as trivial; pursue this so that you fare well. [1] This is athletic imagery for events encountered in the Christian life and especially spiritual asceticism; literally it may be read: “from the games and races which they performed.” For similar imagery, see 1 Timothy 6:12; 2 Timothy 4:7; Hebrews 10:32. [2] In this construction, the verb ἔχω takes as its object an accusative (φύσιν) and a predicate accusative (διδάσκαλον); see Bauer (=BDAG hereafter), 421. Here I take μόνην as an adverb, which is usually in the neuter case; so does the Latin translation: Atque illi quidem naturam solum magistram habuerunt. [3] Or, “famous.” [4] The wide semantic range of συνήθεια includes: “friendship,” “intimacy,” “practice,” “habit,” “custom,” and “tradition.” [5] This prepositional phrase απ’ αὐτοῦ denotes agency: “by it” or “from it” (cp. Psalm 18: 8; LXX Psalm 17:8). [6] This letters comments on Psalm 18:8 (LXX Psalm 17:8). In context, “it” in this letter refers to fire that came out of the mouth of the Lord; thus, “the coals were kindled by the fire [which came from the Lord’s mouth].” [7] Same note 5 above for comment on απ’ αὐτοῦ. [8] This prepositional phrase έκ τοῦ Θεοῦ denotes the source of the preposition αὐτοῦ; its antecedent is “fire.” See note 5 above. [9] This borrows the imagery of Daniel 12:3 and Philippians 2:15. [10] Νειλαμβωνι is the name of the recipient in the dative. This dative case either preserves a longer form or alternative spelling for the name for the name: Νειλαμμων. [11] Or, “games”; see note 1 above. [12] Or, “contests.” Again, athletic imagery is used concerning events encountered in the Christian life; see note 1 above. [13] Or, “spiritual.” [14] The conjunction here is καί. [15] Literally: “And here, on the one hand, often, but, on the other hand, after these things, certainly.” Both subject and verb have to be supplied in both clauses. Context suggests the juxtaposition of trials now and rewards later. [16] Or “contests.” In this sense, we now participate in contests; in the coming age we receive the rewards in full. [17] I.e., John the Baptist. [18] Generally, “practice,” “exercise,” or “discipline”; more specifically, “asceticism” or “monastic life.” [19] I take κατὰ Θεὸν as paraphrasis to indicate the nature of “the perfect asceticism”; see κατά in BDAG 5.b.β. [20] See note 18 above. [21] Here “hair” is a reference to the camel hair that John the Baptist wore as a covering; cf. Mark 1:6; Matthew 3:4. [22] Or, “branches.” Here it is the food on the “twig” or “branch” that is in view. [23] This Greek phrase reads: πρὸς ὀλίγην τροφὴν καὶ δύναμιν καὶ ἀπέριττον. I take πρὸς as governing (1) ὀλίγην τροφὴν καὶ δύναμιν and (2) ἀπέριττον. The adjective ἀπέριττον (“simple”) requires an implied noun in which to modify; so, “simple meal.” [24] Based on context, I take μείζονα to refer to intensity; thus, “too intense” or “more intense”; it could also refer to importance; thus, “greater importance” or “more important.” [25] I.e., John the Baptist. [26] Or, “way of life”; or more specifically, “diet.” [27] This letter comments on Psalm 75:8 (LXX Psalm 74:8). [28] This use of χαίρω means “taking leave of,” “parting,” or “putting away”; see LSJ, IV.3 of χαίρω. [29] This syntax is difficult, in part because the text does not seem certain (i.e., parentheses are around the infinitive ἐπιλησμονεῖν). And the meaning of this parenthetical word is similar to the nominative plural adjective οἱ ῥάθυμοι. It seems the infinitive is redundant and should be ignored. So, I treat the verb φαντάζω like the verb φαίνω. φαίνω can be the main verb of a clause, take an implied infinitive (εἴναι) or participle (ὄντες), and take a predicate nominative (see II.B of φαίνω in LSJ). This fits our context; and so we ignore the parenthetical verb ἐπιλησμονεῖν. It could be argued that the parenthetical infinitive ἐπιλησμονεῖν could be the complementary infinitive to the main verb φαντάζω (here, φαντασθῶμεν). But LSJ notes that this verb should take an infinitive and an accusative; here we do not have an accusative. Instead, we have a plural nominative. [30] Or, “satisfied.” [31] I take δριμύτερον adverbially. It is also in the comparative state. [32] I.e. evading questions. [33] The Greek is awkward here. Literally it reads: “For you, pursuing shabbiness, are not hidden.” Note the Latin translation of this sentence: Nec enim mihi obscurum est, te vilitatem hic aucupari. [34] For the meaning of ἀσκήσεως, see note 18 above. [35] I take σύμμετρον as absolute in meaning: “in due measure,” “right-sized,” or “moderate.” [36] Literally, “suffering.” [37] The grammar up to this point is awkward. I rearranged the word order to show more clearly the intended parallelism between the healthy body and the sick body and soul. [38] I.e., the body or soul. [39] Or more generally, “completion” or “perfection.” [40] This phrase “frivolous practice” may be translated more neutrally, i.e., “indifferent interaction”; context, however, suggests something more pointed. [41] A feminine object is implied here. The only feminine singular antecedent which makes logical sense is “belly.” [42] I rendered these present verbs in the future for clarity. [43] This construction is ἔχω with a direct object and a predicate object (see note 2 above). [44] ὡς as a comparative particle is usually translated “as.” [45] Literally, “he.” This unidentified subject is likely the one who has maltreated the recipient of the letter. Isidore predicts calamity or a change in heart for this unidentified person. [46] See LSJ εἲδω B.1, p. 483 for this idiom. [47] Literally, “the change.” [48] The Latin translation has vitium (“sin”). [49] Literally, “tribe,” “race,” or “kind.” [50] Or more generally, “way of life” or “conduct.” [51] This is an aorist participle. [52] Literally, “you prepared the heart.” [53] I take the phrase τῶν θείων δογμάτων as modifying τὴν ἀκοὴν (“the report”); thus: “according to the report of godly opinion, you prepared your heart.” The Latin translation also follows this decision: ad divinorum dogmatum auditionem pectus adornabas. [54] Literally, “lose thought of.” [55] For “Simon,” see Acts 8:9-24. [56] See ψεύω A.3; B.II in LSJ, p. 2021. [57] The intention of Simon, i.e., not his actions. [58] Here the Greek grammar here is awkward. [59] Literally, “articles of agreement,” thus, “covenant” or “treaty”; see συνθήκη in LSJ συνθήκη definition II.2 and Lampe definition 4. [60] Generally, “practice” or “discipline”; more specifically, “asceticism” or “monastic life.” See note 18 above. [61] Or more generally understood: “conduct,” “behavior,” or “way of life.” [62] For τίθημι plus and infinitive, see τίθημι B.II.5, p. 1791 in LSJ. Here τίθημι is a verb of thinking and the infinitive acts like a participle.

ΙΔ΄. – ΠΑΤΡΙΜΟ ΜΟΝΑΖΟΝΤΙ (14). Περὶ πρακτικοῦ. Ἔχεις μὲν εὐφυΐαν, ὡς ἔμαθον, μανθάνειν σπου ΑΕ. – ΑΝΤΙΟΧΟ ΕΥΝΟΥΧΟ ΠΑΛΑΤΙΟΥ. Χρή σε τὰς ἱερὰς ἀναπτύσσοντα Βίβλους, καὶ τῇ αὐτῶν ἐγκαρτεροῦντα, ὡς φασιν, ἀναγνώσει, τὴν κατὰ τὸν θαυμάσιον Δανιὴλ ἱστορίαν εἰδέναι, ὅτι μέσος τοῦ κλύδωνος τῆς πλάνης ἱστάμενος, οὐδὲν ὑπέμεινε πάθος αἰχμάλωτον (34), οὐδὲ μέχρι σιτίων τῶν κοινῶν εἰς μετάληψιν, καὶ μὴ κοινούντων κατὰ περίστασιν τοὺς μετέχοντας. Καὶ ἐπειδὴ οὐ μόνον διάκονος τγχάνεις τῆς βασιλείας, ἀλλὰ καὶ ἄγεις αὐτὴν καθὼς βούλει, σπεῦσον ἀναῤῥῶσαι τὸ δίκαιον ΙΔ΄. – ΙΕΡΙΩ (98). Οἱ γνήσιοι τῆς ἀρετῆς ἐρασταὶ, καὶ ζῶντες ἐν σώματι, ὀρθοῦσι τὰς πόλεις· καὶ ἀποθέμενοι τοῦ- το, ἐγκαταλείπουσι κέντρον τοῦ ᾿πόθου. Τοιγάρτοι ἐπίσημοι μὲν αὐτῶν οἱ τάφοι, ἐν τιμῇ δὲ τὰ γένη, διηνεκής δὲ ἡ μνήμη. Δικαίως. ᾿Αρετὴν γὰρ ἐκτή- σαντο, ἧς οὐ πέφυκεν ἅπτεσθαι τελευτή. Εἰ δὲ καὶ ὁμογνωμονῶν ἡμῖν ἐτύγχανες ἐν τῇ περὶ Θείου δόξῃ ``` Σ΄. ΕΙΣ ΤΟΝ ΑΥΤΟΝ. Εἰ τῆς παρρησίας δεινὸς ἦσθα, οὐ τοὺς ἀμυήτους ἀνεκαλύπτεν ἃ τοῖς ἄλλοις ἀπόῤῥητα τυγχάνειν. Αὐτὸς δέ σοι καὶ λίαν ἐπιτρέπειν, ἵνα τισι πικραίνοντές εἰσιν ἅπασιν ἐξελέγχεσθαι. Ἀλλ' οὐ καταγελῶ, μὴ τοῖς ἐκλεκτοῖς τὰ δυσχερῆ προ εισφέρειν· ἂν μηδὲ εἴ τις μετὰ προθυμίας οἱ δυσμενέστερον ἔσται διατεθεῖσθαι. Ὅταν οὖν τοῖς ἀναξίοις χάριτας ἐποφλισκάνῃς, οὐ γινώσκεις τὸ πρόσφορον διδοὺς πρὸς τοῦτο ἑαυτὸν χειρο γηγεῖσθαι; ΣΙΕ΄. – ΕΥΟΠΤΙΟ ΕΠΙΣΚΟΠΟ. Αὐτὸς μὲν τῇ τῶν πολλῶν διανοίᾳ ἴσως ἑπόμενος χαλεπώτερον ἔφης τὸν βιασάμενον παρθένον τοῦ πείσαντος. Ἐγὼ δ᾽ αὐτῇ τοῦ πράγματος προσέχων τῇ φύσει, ἡγοῦμαι· εἰ γὰρ καὶ παράδοξον εἶναι δόξει τὸ λεχθησόμενον, ἀλλ᾽ ὅμως ἀληθὲς ὃν λελέξεται· ὅτι ὁ πείσας τοῦ βιασαμένου ἐναγέστερος τυγχάνει (15). Ἐνταῦθα γὰρ ἡ πειθὼ τῆς βίας ἀργαλεωτέρα ἐστὶ, ΙΔ'. – ΙΕΡΑΚΙ ΠΡΕΣΒΥΤΕΤΩ (66). Εἰς τὸ· «Ὁ δοκῶν ἐστάναι, βλεπέτῳ μὴ πέση (66).» ᾿Απειλεῖ μὲν ἡ πάντων βασιλεύουσα φύσις τοῖς ΙΔ΄. – ΤΩ ΑΥΤΩ Ἔδει ἐννοῆσαι ἄνωθεν τὴν πηγήν τὴν τῶν δακρύων, καὶ τίνες αἱ ἀφορμαὶ τῆς ἀνηλεοῦς ταύτης συστολῆς. Οἶμαι, χρὴ ἐν ἐκείνῳ σπουδὴν ἔχειν τῷ καιρῷ, τῷ μάλιστα ἐγνωκότι τίνες εἰσὶν αἱ τῶν ἀνθρώπων ἀνάγκαι, καὶ οὐδὲν ἐθέλοντι ἀναίτιον γενέσθαι. ΙΔ΄. – ΑΙΔΕΣΙΟ (34) ΠΟΛΙΤΕΥΟΜΕΝΟ. Ἐπειδὴ θυμῷ· μὲν ἀναπτομένῳ συνάπτεται (35) πόλεμος, σβεννυμένῳ δὲ οὐ σβέννυται, μηδέποτε σαυτὸν εἰς πολέμους ἔμβαλλε χαλεπούς· καὶ μάλιστα ὅταν μηδὲ περὶ εὐσεβείας ἢ ἀρετῆς ὁ λόγος ᾖ· ἐν γὰρ ταύταις χρεία ἕως αἷματος ἀγωνίζεσθαι, μήτε ἐκεί- νην, μήτε ταύτην προδιδόντα ΚΔ΄. – ΕΥΛΑΛΙΩ ΣΧΟΛΑΣΤΙΚΩ. Ἔστι δὲ εἰ μὴ εὖ οἶσθα πῶς ἀποσπάσῃ ἀγαθοεργίᾳ τοὺς ἀντιλέγοντας, οὐκ οἴομαι σε δεινὸν κατεπείγειν. Εἶτα μὴ αὐτὸς αἴτιος τοῦ μὴ ἐπανόρθωσαι. Δεῖ δὲ παρα- κεκλῆσθαι μάλιστα μὲν ὑπὸ τοῦ διδάσκοντος, εἰ δὲ μή, ὑπὸ τῶν εἰδότων. ΡΛΑ΄. – ΦΩΤΙΩ ΘΕΡΑΠΕΥΤΗ Μὴ ἐπαιδεῦσθαι χρὴ τοὺς νέους πολεμικαῖς τέχναις, ἀλλὰ φιλοσοφίας θεωρήμασιν. Р. 332. - Lib. II, EP. 58. A catenæ auctore omissæ sunt 38 lineæ priores. Incipit enim hisce verbis: 'H Ῥεβέκκα, κ. τ. λ., p. 147, lit. D, lin. 8. P. ead., lit. cad., lin. 10. P. Iv' δ, cat. ἵνα ὁ p. 148. lit. A, lin. 2, 3 Ρ. τὸ κατ. παρ' έμ., και το παρ᾿ ἐμ. κατ. ibid. 4. θησαυρόν. Cum hoc verbo finem imponit catene auctor omui epistolæ. Omisit igitur 19 lintas posteriores. P. 60, lit. E, lin. 9. P. ἐδήλου καλ., καί, καλ. ἐδήλου.