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Justin Martyr

Part 1

Part 2

Part 3

Part 4

Part 5

Part 6

Part 7

Part 8

Part 9

Part 10

Part 11

Part 12

Part 13

Part 14

St. Ignatius

St. Daniel the Stylite

Introduction

Ch. 1-34

Ch. 35-70

Ch. 71-102

Notes

The Life of
St. Theodore
of Sykeon

Pass. 3-10

Pass. 11-20

Pass. 21-30

Pass. 31-40

Pass. 41-50

Pass. 51-60

Pass. 61-70

Pass. 71-80

Pass. 81-90

Pass. 91-100

Pass. 101-110

Pass. 111-120

Pass. 121-130

Pass. 131-140

Pass. 141-148

Notes

A homily of
St. Gregory Palamas
on Matthew 5:1-12

St. John Chrysostom Letters to Olympias

Letter 1

Letter 2

Letter 3

Letter 4

Letter 5

THE LIFE OF ST. THEODORE OF SYKEON

[An asterisk * indicates a note, keyed by chapter, at the end of the life.]

NOTES

Introd.

We have omitted from the translation the long­edifying preface. For the geography of the Vita see Sir W. M. Ramsay, The Historical Geography of Asia Minor (cited as Ramsay, infra), Royal Geographical Society, Supplementary Papers, vol. 4 (John Murray, London, 1890) (with map at p. 196), and J. G. C. Anderson, Exploration in Galatia cis Halyn, Journal of Hellenic Studies 19 (1899), pp. 34­134 (with map of Galatia cis Halym)- cited as Anderson infra.

ch. 3,

Sykeon: On Sykeon and Justinian's bridge over the Sibaris (the Ala Dagh Su) cf. Anderson, pp. 65­9; on Anastasioupolis (? at Mal­Tepe on the banks of the Bey­bazar) and Langania, ibid., pp. 64­5. Ancyra was the capital of Galatia Prima.

'The public highway': cf. Anderson on The Pilgrims' Route between Ancyra and Juliopolis, ibid., pp. 53 sqq.

'a brilliant star': cf. ch. 58 and 78.

ch. 4,

Balgatia would be pronounced Valgatia: Anderson would identify Valgatia with Valcaton: cf. ibid., p.71

ch. 5,.
St. George: one of the military saints: cf. H. Delehaye, Les Legendes gresques des Saints militaires, Picard, Paris, 1909, pp. 45­76; N. Nilles, Kalendarium Manuale utriusque ecclesiae, 1870, vol. I, pp. 143­4.

ch. 6,

'boiled wheat': kolluba: the word is derived from the dialect spoken in Euchaita. Stephen, it would seem, was following Anatolian ascetic tradition: Hilarius, who had been 'beaten up' by the clergy of his district, came to inner Pontus, and there for eighteen years he tasted no bread, but ate only plain vegetables and kolluba. Palladius, Dialogus de Vita S. Joannis Chrysostomi, ed. Coleman­Norton, Cambridge University Press, 1928, p. 127.

ch. 7,

We have adopted the emendation of this passage suggested by P. Nitikin: O nyekatoruikh grecheskikh Tekstakh zhitii Svyatuikh, Memoires Imp. Acad. d. Sci., St. Petersburg, 8th Series, Classe historico­philol., vol. I, No. I, 1895, p. 59. For enagkasthen read enagkasthe and for hen read he.

ch. 8,
'where the cross was set': en to staurodochw. We are not sure if we have translated this rightly.

ch. 10,

St. Gemellus: a native of Paphlagonia and martyr under Julianus.

ch. 13,
St. Christopher: Reprebos, Aramaic Rabrab, received on baptism the name of Christopher and suffered martyrdom in Lycia during the persecution of Decius: see H. Usener, Acta S. Marinae et S. Christophori. Festschrift for the fifth centenary of the University of Heidelberg, Bonn, 1886, pp. 56­76. For the adoption of the name of Christopher see p. 64. Cf. Analecta Bollandiana 1 (1882), pp. 122­48.

St. Heuretus: we can find no particulars concerning this saint; he is not mentioned in the Kalendarium of Nilles.

Iopolis. Should, it appears, be Juliopolis: Iopoliton = Iouliopoliton, cf. Ramsay, pp.244­6; Anderson, p.71.

ch. 14,

cf. Athanasius, Vita Antonii, ch. 4.

ch. 15,

Alla meta to katelthein autous: we should prefer to read autas.

ch. 16,

It is because of this commemoration of the Baptism that the consecration of the holy water takes place on January 6th.

ch. 21,

'these four talents': this is mysterious, as only the ordination as lector, sub­deacon and priest are mentioned. Mr. H. St. L. B. Moss has suggested to us that the fourth talent is the ordination to the diaconate which the author of the Vita has omitted from his account. Cf. N. Milasch, Das Kirchenrecht der morgenländischen Kirche, 2nd ed., Mostar, 1905, pp. 238 sqq. We adopt this explanation.

ch. 22,

See ch. 148.

ch. 23,

We are not sure how kata ten tou Kuriou epaineten prosbolyn should be translated.

Reading anemon for anomon.

ch. 24,

Cf. K. M. Koikulides, Ta Kata ten Lauran kai ton Chiemarron tou Chouziba. Jerusalem, 1901.

ch. 28,

'Of triple mail': Professor Hugh Last has suggested that for Tpimuton we should read trimiton: it is the trilix lorica of Virgil, Aen. III, 467; V, 259; VII, 639. We gladly adopt this emendation.

'Till the "Paralepsis" ': we feel that the Paralepsis should be a feast in the ecclesiastical year, but we are assured by Archbishop Germanos that there is no such festival in the calendar of the Orthodox Church to­day. Professor Franz Dolger writes to us that it means simply 'bis er wieder hervorgeholt wurde': ["until he comes again"]

cf. ch. 104. For upopiezon we would read upopiazon: cf. 1 Cor. 9:27 and see F. Vanderstuyf, Vie de Saint Luc le Stylite = Patrologia Orientalis, Tome II, Fasc. 2. Firmin­Didot, Paris (1914), p. outos oun dietelesen upopiezon biaios to soma

ch. 30,

'It was through faith': we are not sure of the construction of pistei genetai in this sentence.

ch. 35,

'Iron­eater', siderophage cf. e.g. ch. 43, 46, 84, 86, 108. It is a singular term, but metals have often been used metaphorically-'he is as hard as iron'-and if a grammarian can be styled by Suidas 'a man of brazen bowels' (see Liddell and Scott, s.v. Chalkenteros) a demon might attribute to a ruthless saint a digestion which could assimilate even iron.

ch. 39,

'as they did in that sacred icon'. Greek: Kath'homiosin tes latreias ekeines. SS. Cosmas and Damian had vowed never to take any money for their cures: they are therefore known as the 'Anarguroi'.

Reading, on Nitikin's suggestion aniontes for anientes

'immediately regained his health and strength': Greek: diapheran kai ischun analabon. This must we think, be translated 'having recovered health and strength' (cf. ch.81 kai poiesas auto euchen eis diaphoran egagen) though how diaphora comes to have this meaning we are at a loss to explain.

ch. 40,

For dia logou we have adopted Nitikin's emendation, Memoires, etc. (see note on ch. 7), p. 60, di'heterou, p. 416, l.3, ch. 59.

'the oratory . . . was small.' It is not easy to see how semnos comes to mean 'small' as it does in later Greek. There is no reason to emend to stenon as Nitikin suggested.

'and others', etc.: read Kai (tous) eis euchen paraginomenous.

ch. 42,

hos otan apechon arguros ek tes tou kaminou puras melas exelthoi. For the meaning of apechoni we can offer no suggestion: it looks as though it ought to mean 'impure' or 'counterfeit'.

'the manager': Greek: harmariten: should this be armariten derived from the Latin 'armarium'?. The modern Greek word armari is said to be derived from Turkish.

ch. 43,

'iron­eater': cf. note on ch. 35.

'who had ordered a procession of supplication': ekbalon liten (so again in, e.g., ch. 51 and 52). 'To throw a procession' sounds strangely like modern colloquial English.

ripsas sc. Ho daimon. ch. 46 and 92.

ch. 44,

Herakleia Pontica=Eregli.

ch. 46,

'was raised from the ground': for this levitation cf. ch. 7I and 93.

ch. 49,

St. Autonomus: martyr in Bithynia during the persecution of Diocletian. See Acta Sanctorum, September, vol. 4, pp. 14­20.

St. Theodore: which saint of this name? Probably St. Theodore Stratelates: see Nilles, Kalendarium (see note on ch. 5), p. 96; Acta Sanstorum, February, vol. 2, February 7th; Delehaye (see note on ch. 5), pp. 10­43 and Appendix.

ch. 51,

For exallassousai cf. Genesis 45:22 (Septuagint).

ch. 55,

Plato was martyred at Ancyra in the last great persecution. Festival Day, November 18th.

SS. Sergius and Bacchus were soldier martyrs of Commagene. Festival Day, October 7th.

ch. 57,

We must obviously read enthadios.

ch. 59,

di'heterou cf. note on ch. 40.

ch. 60,

'a narrow platform': we are not sure of the translation of en phatneio. For the meaning 'platform' cf. Liddell and Scott, s.v. We owe this suggestion to Professor Hugh Last.

ch. 69,

'Verily the saying of the Holy Scripture is true, "Obedience is life, disobedience death!"; To what passage in scripture does this quotation refer?

[Suggestion (Halsall): Might it derive from Romans 5:19-21? - For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. (20) Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: (22)That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.]

ch. 71,

For Germia=Colonia Julia Augusta Felix Germa: see Anderson, pp. 84­8. For the joint festival of the people of Eudoxias (Yürme) and Germia at Mousga see Anderson, pp. 88­90: 'the actual site of Mousga was beside the ruined village called Arslanli close to the hot­springs', for Ramsay rightly pointed out that Mousga probably lay on the frontier of Germia and Eudoxias and that 'the Christian custom perpetuated an old religious connection of both cities with some holy spot between them', i.e. the fine hot springs (Hammam) some hours to the N.W. of Yürme.

Levitation: cf. ch. 46 and 93.

ch. 78,

For the star cf. ch. 3 and 58.

ch. 79,

apo tes enorias poleos enorian: Evopiav appears to be superfluous.

'the oratory of the Archangel': on the widespread cult of the Archangel Michael in Galatia see Anderson, p.72.

Pidron: perhaps Tchardak: Anderson, pp. 74­5.

Acrena (Akreina): cf. Anderson, pp. 71­4.

ch. 80,

heos tes koimeseos henos hopoterou auton. This text does not appear to make sense. We have given in our translation what we conceive to be the meaning of the sentence.

ch. 81,

'led back to health': see note on ch. 39.

Sycae = Galata: for the communication between Sycae and the capital cf. A. van Millingen, Byzantine Constantinop/e, Murray, London, pp. 216­17.

ch. 84,

On the use of the word plasma see note on ch. 92.

ch. 89,

Professor Mavrogordato has helped us in the translation of this section.

ch. 91,

his hand 'in a sling': Greek: kai en to trachelo autou svvedemenen. With ch. 91, cf. ch. 123.

ch. 93,

We know no parallels to the use of plasma in this chapter and in ch. 84; it apparently means the human body which the demon has chosen for its habitation. Are there other parallel passages?

ch. 93,

Cf. ch. 83.

'the wood was struck': the wooden gong: the monasteries of the Orthodox Church do not make use of bells.

ch. 97,

Hiereia: on the palace of Hiereia at Fener Bagtchessi on the bay of Moda near Kadikeui cf. Van Millingen (see note on ch. 81), p.175 s.f.

ch. 102,

Gallos, Lophoi and Kadosia were probably three places near each other on the road between Prousa and Nikaia on the upper waters of the river Gallos.' Ramsay, p. 182, and cf. p. 247.

ch. 106,

Sozopolis: Ramsay, pp. 246­7, 400­1.

ch. 107,

at the second cast: Greek: ek deuterou cf. in ch. 112, ek tritou. And see A. Sigalas, Des Chrysippos von Jerusalem Enkomion auf den heiligen Theodoros Teron (=Byzantinisches Archiv. Heft 7) Leipzig, 1921, p.62, hos de kai ek deuterou palin exedrame k.t.l.

ch. 108,

Read paradoxo.

ch. 111,

'the so­called "phugadaina" : usually 'phagedaina' = a cancerous sore. A popular writer is quoting a technical term: hence to legomenoin: cf. similarly Palladius, Historia Lausiaca 24 (p.78, ed. Butler): katelabomen autou arrostia toiaute peripesonta kat'autous tous topous ton didumon kai tes balanou helkos poiesanta ta legomenon phagedainen [for poiein meaning 'to get' or 'acquire', cf. Byz. Zeitschrift. 30 (1930), pp.228­9].

ch. 112,

epi ten apothesin ton pragmaton autou. We are not sure how these words should be translated. The picture as we conceive it is that the boy had been given some cakes, etc., and wanted to put them into safe keeping.

Epi te sumbasei autw thantephoro anagke; ?read sumbase

Ek tritou. Cf. note on ch. 107.

In text peon: Peton in Latin translation: perhaps abbreviation of Petobriga: see Anderson, p. 64.

ch. 120,

Leontius after his defeat by the Persians was brought in chains to Constantinople and Domentziolus was appointed general in his place: see Theophanes, ed. De Boor, I, p. 292. We do not know of any other mention of this inroad of the Lazi, but since Maurice had liberated Lazica from the invading Persians, the Lazi may well have carried out a foray into the territory of the Empire under the pretext of avenging Maurice's murder. Of Sergius' plot we do not seem to have any information.

'things must take their appointed course': daton echei sumbenai. This is remarkable Greek; we hope that we have translated it aright: cf. Virgil, Sen. I, 382 data fata secutus.

Read to hikanon: to hikanon poiein = Latin satisfacere.

ch. 122,

Sebasteia: capital of the province of Armenia Prima on the upper course of the Halys.

ch. 123,

Cf. ch. 91.

ch. 129,

The dates of the Patriarchs of Constantinople at this time are: Kyriakus, A.D.595­606; Thomas, A.D.607-6I0; Sergius A.D.610­38.

ch. 129,

The classic discussion of the harbour of Pylae from which the Byzantines crossed from Asia to Europe, to which Heraclius came when he began his Persian campaign is that of G. L. T. Tafel, Theophanis Chronographia, Vienna, 1852, pp. 146 sqq. See also E. Honigmann, Byzantion 14 (1939), pp. 618­19, 625­6.

ch. 130,

Dorylleon: more usually Dorylaion on the river Tembris: the modern Schar­oejuk.

ch. 135,

Petrion: the district on the Golden Horn of which the name is still preserved in the gate Petri Kapoussi at the east end of the enclosure round the Patriarchal Church: see Van Millingen (cf. note on ch. 81), p.28.

ch. 142,

Bonosus: cf. A. J. Butler, The Arab Conquest of Egypt, etc., Clarendon Press, Oxford, 1902, p. 14.

'some trimisia': the tremissis = the third of a solidus: cf. Warwick Wroth, Catalogue of the Imperial Byzantine Coins in the British Museum, London, 1908a vol. I, pp. Lxxiv-v.


Source: Three Byzantine Saints: Contemporary Biographies of St. Daniel the Stylite, St. Theodore of Sykeon and St. John the Almsgiver, trans. Elizabeth Dawes, and introductions and notes by Norman H. Baynes, (London: 1948)

The book is currently [1997] published in the US. By St. Vladmir's Seminary Press. Inquiries at SVSP confirmed, however, that the US copyright on this text was allowed to lapse. The text in this case seems to be in Public Domain in the US, but not necessarily elsewhere.


This text is part of the Internet Medieval Source Book. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history.

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© Paul Halsall June 1997
halsall@murray.fordham.edu

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