1. NARCISSUS of JERUSALEM

6.9.6-6.10.1

Book 6: Chapter 9.
The Miracles of Narcissus.

1 The citizens of that parish mention many other miracles of Narcissus, on the tradition of the brethren who succeeded him; among which they relate the following wonder as performed by him.

^6.9.1 πολλὰ μὲν οὖν καὶ ἄλλα παράδοξα οἱ τῆς παροικίας πολῖται ὡς ἐκ παραδόσεως τῶν κατὰ διαδοχὴν ἀδελφῶν τοῦ Ναρκίσσου μνημονεύουσιν͵ ἐν οἷς καὶ τοιόνδε τι θαῦμα δι΄ αὐτοῦ γεγονὸς ἱστοροῦσιν.

2 They say that the oil once failed while the deacons were watching through the night at the great paschal vigil. Thereupon the whole multitude being dismayed, Narcissus directed those who attended to the lights, to draw water and bring it to him.

^6.9.2 κατὰ τὴν μεγάλην ποτὲ τοῦ πάσχα διανυκτέρευσιν τοὔλαιόν φασιν τοῖς διακόνοις ἐπιλιπεῖν· ἐφ΄ ᾧ τὸ πᾶν πλῆθος δεινῆς ἀθυμίας διαλαβούσης͵ τὸν Νάρκισσον τοῖς τὰ φῶτα παρασκευάζουσιν ἐπιτάξαι ὕδωρ ἀνιμήσαντας ὡς αὐτὸν κομιεῖσθαι.

3 This being immediately done he prayed over the water, and with firm faith in the Lord, commanded them to pour it into the lamps. And when they had done so, contrary to all expectation by a wonderful and divine power, the nature of the water was changed into that of oil. A small portion of it has been preserved even to our day by many of the brethren there as a memento of the wonder.

^6.9.3 τούτου δὲ ἅμα λόγῳ πραχθέντος͵ ἐπευξάμενον τῷ ὕδατι͵ ἐγχέαι κατὰ τῶν λύχνων πίστει τῇ εἰς τὸν κύριον γνησίᾳ παρακελεύσασ θαι· ποιησάντων δὲ καὶ τοῦτο͵ παρὰ πάντα λόγον δυνάμει παραδόξῳ καὶ θείᾳ μεταβαλεῖν ἐξ ὕδατος εἰς ἐλαίου ποιότητα τὴν φύσιν͵ παρά τε πλείστοις τῶν αὐτόθι ἀδελφῶν ἐπὶ μήκιστον ἐξ ἐκείνου καὶ εἰς ἡμᾶς βραχύ τι δεῖγμα τοῦ τότε θαύματος φυλαχθῆναι.

4 They tell many other things worthy to be noted of the life of this man, among which is this. Certain base men being unable to endure the strength and firmness of his life, and fearing punishment for the many evil deeds of which they were conscious, sought by plotting to anticipate him, and circulated a terrible slander against him.

^6.9.4 ἄλλα τε πλεῖστα περὶ τοῦ βίου τοῦδε τοῦ ἀνδρὸς μνήμης ἄξια καταλέγουσιν͵ ἐν οἷς καὶ τοιόνδε τι. τὸ εὔτονον αὐτοῦ καὶ στερρὸν τοῦ βίου φαῦλοί τινες ἀνθρωπίσκοι μὴ οἷοί τε φέρειν͵ δέει τοῦ μὴ δίκην ὑποσχεῖν ἁλόντας͵ διὰ τὸ μυρία κακὰ ἑαυτοῖς συνεγνωκέναι͵ συσκευὴν κατ΄ αὐτοῦ προλαβόντες συρράπτουσιν καί τινα δεινὴν καταχέουσιν αὐτοῦ διαβολήν.

5 And to persuade those who heard of it, they confirmed their accusations with oaths: one invoked upon himself destruction by fire; another the wasting of his body by a foul disease; the third the loss of his eyes. But though they swore in this manner, they could not affect the mind of the believers; because the continence and virtuous life of Narcissus were well known to all.

^6.9.5 εἶτα πιστούμενοι τοὺς ἀκροωμένους͵ ὅρκοις ἐβεβαίουν τὰς κατηγορίας͵ καὶ ὃ μέν͵ ἦ μὴν ἀπόλοιτο πυρί͵ ὤμνυεν͵ ὃ δέ͵ ἦ μὴν σκαιᾷ νόσῳ δαπανηθείη τὸ σῶμα͵ ὁ δὲ τρίτος͵ ἦ μὴν τὰς ὁράσεις πηρωθείη· ἀλλ΄ οὐδ΄ οὕτως αὐτοῖς͵ καίπερ ὀμνύουσιν͵ τῶν πιστῶν τις προσεῖχε τὸν νοῦν διὰ τὴν εἰς πάντας λάμπουσαν ἐκ τοῦ παντὸς σωφροσύνην τε καὶ πανάρετον ἀγωγὴν τοῦ Ναρκίσσου.

6 But he could not in any wise endure the wickedness of these men; and as he had followed a philosophic life for a long time, he fled from the whole body of the Church, and hid himself in desert and secret places, and remained there many years.

^6.9.6 αὐτός γε μὴν τὴν τῶν εἰρημένων μηδαμῶς ὑπομένων μοχθηρίαν καὶ ἄλλως ἐκ μακροῦ τὸν φιλόσοφον ἀσπαζόμενος βίον͵ διαδρὰς πᾶν τὸ τῆς ἐκκλησίας πλῆθος͵ ἐν ἐρημίαις καὶ ἀφανέσιν ἀγροῖς λανθάνων πλείστοις ἔτεσιν διέτριβεν.

7 But the great eye of judgment was not unmoved by these things, but soon looked down upon these impious men, and brought on them the curses with which they had bound themselves. The residence of the first, from nothing but a little spark falling upon it, was entirely consumed by night, and he perished with all his family. The second was speedily covered with the disease which he had imprecated upon himself, from the sole of his feet to his head.

^6.9.7 ἀλλ΄ οὐ καὶ ὁ τῆς δίκης μέγας ὀφθαλμὸς ἐπὶ τοῖς πεπραγμένοις ἠρέμει͵ μετῄει δὲ ὡς τάχιστα τοὺς ἀσεβεῖς αἷς καθ΄ ἑαυτῶν ἐπιορκοῦντες κατεδήσαντο ἀραῖς. ὁ μὲν οὖν πρῶτος͵ ἐκ μηδεμιᾶς προφάσεως ἁπλῶς οὕτως͵ μικροῦ διαπεσόντος ἐφ΄ ἧς κατέμενεν οἰκίας σπινθῆρος͵ νύκτωρ ὑφαφθείσης ἁπάσης͵ παγγενεῖ καταφλέγεται· ὃ δὲ ἀθρόως τὸ σῶμα ἐξ ἄκρων ποδῶν ἐπὶ κεφαλὴν ἧς αὐτὸς προσετίμησεν ἑαυτῷ νόσου πίμπλαται·

8 But the third, perceiving what had happened to the others, and fearing the inevitable judgment of God, the ruler of all, confessed publicly what they had plotted together. And in his repentance he became so wasted by his great lamentations, and continued weeping to such an extent, that both his eyes were destroyed. Such were the punishments which these men received for their falsehood.

^6.9.8 ὁ δὲ τρίτος τὰς τῶν προτέρων συνιδὼν ἐκβάσεις καὶ τοῦ πάντων ἐφόρου θεοῦ τρέσας τὴν ἀδιάδραστον δίκην͵ ὁμολογεῖ μὲν τοῖς πᾶσιν τὰ κοινῇ σφίσιν αὐτοῖς ἐσκευωρημένα͵ τοσαύταις δὲ κατετρύχετο μεταμελόμενος οἰμωγαῖς δακρύων τε ἐς τοσοῦτον οὐκ ἀπέλιπεν͵ ἕως ἄμφω διεφθάρη τὰς ὄψεις. καὶ οἵδε μὲν τῆς ψευδολογίας τοιαύτας ὑπέσχον τιμωρίας.

6.10. The Bishops of Jerusalem.

1 Narcissus having departed, and no one knowing where he was, those presiding over the neighboring churches thought it best to ordain another bishop. His name was Dius. He presided but a short time, and Germanio succeeded him. He was followed by Gordius, in whose time Narcissus appeared again, as if raised from the dead. And immediately the brethren besought him to take the episcopate, as all admired him the more on account of his retirement [anachoresis] and philosophy, and especially because of the punishment with which God had avenged him.

^6.10.1 τοῦ δὲ Ναρκίσσου ἀνακεχωρηκότος καὶ μηδαμῶς ὅπῃ ὢν τυγχάνοι͵ γινωσκομένου͵ δόξαν τοῖς τῶν ὁμόρων ἐκκλησιῶν προεστῶσιν͵ ἐφ΄ ἑτέρου μετίασιν ἐπισκόπου χειροτονίαν· Δῖος τούτῳ ὄνομα ἦν· ὃν οὐ πολὺν προστάντα χρόνον Γερμανίων διαδέχεται͵ καὶ τοῦτον Γόρδιος· καθ΄ ὃν ὥσπερ ἐξ ἀναβιώσεως ἀναφανείς ποθεν ὁ Νάρκισσος αὖθις ὑπὸ τῶν ἀδελφῶν ἐπὶ τὴν προστασίαν παρακαλεῖται͵ μειζόνως ἔτι μᾶλλον τῶν πάντων ἀγασθέντων αὐτὸν τῆς τε ἀναχωρήσεως ἕνεκα καὶ τῆς φιλοσοφίας καὶ ἐφ΄ ἅπασιν δι΄ ἣν παρὰ τοῦ θεοῦ κατηξίωτο ἐκδίκησιν.

 Origen

2. ORIGEN

6.3.9-13; 6.8.1-3

Chapter III. While Still Very Young, He Taught Diligently the Word of Christ.

1. BUT while he was lecturing in the school, as he tells us himself, and there was no one at Alexandria to give instruction in the faith, as all were driven away by the threat of persecution, some of the heathen came to him to hear the word of God.

^6.3.1 σχολάζοντι δὲ τῇ διατριβῇ͵ ὥς που καὶ αὐτὸς ἐγγράφως ἱστορεῖ͵ μηδενός τε ἐπὶ τῆς Ἀλεξανδρείας τῷ κατηχεῖν ἀνακειμένου͵ πάντων δ΄ ἀπεληλαμένων ὑπὸ τῆς ἀπειλῆς τοῦ διωγμοῦ͵ προσῄεσαν αὐτῷ τινες ἀπὸ τῶν ἐθνῶν ἀκουσόμενοι τὸν λόγον τοῦ θεοῦ.

2. The first of them, he says, was Plutarch, who after living well, was honored with divine martyrdom. The second was Heracles, a brother of Plutarch; who after he too had given with him abundant evidence of a philosophic and ascetic life, was esteemed worthy to succeed Demetrius in the bishopric of Alexandria.

^6.3.2 ὧν πρῶτον ἐπισημαί νεται γεγονέναι Πλούταρχον͵ ὃς μετὰ τὸ βιῶναι καλῶς καὶ μαρτυρίῳ θείῳ κατεκοσμήθη͵ δεύτερον Ἡρακλᾶν͵ τοῦ Πλουτάρχου ἀδελφόν͵ ὃς δὴ καὶ αὐτὸς παρ΄ αὐτῷ πλείστην βίου φιλοσόφου καὶ ἀσκήσεως ἀπόδειξιν παρασχών͵ τῆς Ἀλεξανδρέων μετὰ Δημήτριον ἐπισκοπῆς ἀξιοῦται.

3. He was in his eighteenth year when he took charge of the catechetical school. He was prominent also at this time, during the persecution under Aquila, the governor of Alexandria, when his name became celebrated among the leaders in the faith, through the kindness and goodwill which he manifested toward all the holy martyrs, whether known to him or strangers.

^6.3.3 ἔτος δ΄ ἦγεν ὀκτωκαιδέκατον καθ΄ ὃ τοῦ τῆς κατηχήσεως προέστη διδασκαλείου· ἐν ᾧ καὶ προκόπτει ἐπὶ τῶν κατὰ Ἀκύλαν τῆς Ἀλεξανδρείας ἡγούμενον διωγμῶν͵ ὅτε καὶ μάλιστα διαβόητον ἐκτήσατο παρὰ πᾶσιν τοῖς ἀπὸ τῆς πίστεως ὁρμωμένοις ὄνομα δι΄ ἣν ἐνεδείκνυτο πρὸς ἅπαντας τοὺς ἁγίους ἀγνῶτάς τε καὶ γνωρίμους μάρτυρας δεξίωσίν τε καὶ προθυμίαν.

4 For not only was he with them while in bonds, and until their final condemnation, but when the holy martyrs were led to death, he was very bold and went with them into danger. So that as he acted bravely, and with great boldness saluted the martyrs with a kiss, oftentimes the heathen multitude round about them became infuriated, and were on the point of rushing upon him.

^6.3.4 οὐ μόνον γὰρ ἐν δεσμοῖς τυγχάνουσιν͵ οὐδὲ μέχρις ὑστάτης ἀποφάσεως ἀνακρινομένοις συνῆν͵ ἀλλὰ καὶ μετὰ ταύτην ἀπαγομένοις τὴν ἐπὶ θανάτῳ τοῖς ἁγίοις μάρτυσιν͵ πολλῇ τῇ παρρησίᾳ χρώμενος καὶ ὁμόσε τοῖς κινδύνοις χωρῶν· ὥστε ἤδη αὐτὸν προσιόντα θαρσαλέως καὶ τοὺς μάρτυρας μετὰ πολλῆς παρρησίας φιλήματι προσαγορεύοντα πολλάκις ἐπιμανεὶς ὁ ἐν κύκλῳ τῶν ἐθνῶν δῆμος μικροῦ δεῖν κατέλευσεν͵ εἰ μὴ τῆς θείας δεξιᾶς

5 But through the helping hand of God, he escaped absolutely and marvelously. And this same divine and heavenly power, again and again, it is impossible to say how often, on account of his great zeal and boldness for the words of Christ, guarded him when thus endangered. So great was the enmity of the unbelievers toward him, on account of the multitude that were instructed by him in the sacred faith, that they placed bands of soldiers around the house where he abode.

^6.3.5 βοηθοῦ καθάπαξ τυγχάνων παραδόξως διεδίδρασκεν͵ ἡ δ΄ αὐτὴ θεία καὶ οὐράνιος χάρις ἄλλοτε πάλιν καὶ πάλιν καὶ οὐδ΄ ἔστιν ὁσάκις εἰπεῖν͵ τῆς ἄγαν περὶ τὸν Χριστοῦ λόγον προθυμίας τε καὶ παρρησίας ἕνεκεν τηνικαῦτα ἐπιβουλευόμενον αὐτὸν διεφύλαττεν. τοσοῦτος δ΄ ἦν ἄρα τῶν ἀπίστων ὁ πρὸς αὐτὸν πόλεμος͵ ὡς καὶ συστροφὰς ποιησαμένους͵ στρατιώτας αὐτῷ περὶ τὸν οἶκον͵ ἔνθα κατέμενεν͵ ἐπιστῆσαι διὰ τὸ πλῆθος τῶν τὰ τῆς ἱερᾶς πίστεως κατηχουμένων παρ΄ αὐτῷ.

6 Thus day by day the persecution burned against him, so that the whole city could no longer contain him; but he removed from house to house and was driven in every direction because of the multitude who attended upon the divine instruction which he gave. For his life also exhibited right and admirable conduct according to the practice of genuine philosophy.

^6.3.6 οὕτω δὲ ὁσημέραι ὁ κατ΄ αὐτοῦ διωγμὸς ἐξεκάετο͵ ὡς μηκέτι χωρεῖν αὐτὸν τὴν πᾶσαν πόλιν͵ οἴκους μὲν ἐξ οἴκων ἀμείβοντα͵ παντα χόθεν δὲ ἐλαυνόμενον͵ τῆς πληθύος ἕνεκεν τῶν δι΄ αὐτοῦ τῇ θείᾳ προσιόντων διδασκαλίᾳ· ἐπεὶ καὶ τὰ κατὰ πρᾶξιν ἔργα αὐτῷ γνησιωτάτης φιλοσοφίας κατορθώματα εὖ μάλα θαυμαστὰ περιεῖχεν

7 For they say that his manner of life was as his doctrine, and his doctrine as his life. Therefore, by the divine Power working with him he aroused a great many to his own zeal.

^6.3.7 (οἷον γοῦν τὸν λόγον͵ τοιόνδε͵ φασίν͵ τὸν τρόπον καὶ οἷον τὸν τρόπον͵ τοιόνδε τὸν λόγον ἐπεδείκνυτο)͵ δι΄ ἃ δὴ μάλιστα͵ συναιρομένης αὐτῷ δυνάμεως θείας͵ μυρίους ἐνῆγεν ἐπὶ τὸν αὐτοῦ ζῆλον.

8 But when he saw yet more coming to him for instruction, and the catechetical school had been entrusted to him alone by Demetrius, who presided over the church, he considered the teaching of grammatical science inconsistent with training in divine subjects, and forthwith he gave up his grammatical school as unprofitable and a hindrance to sacred learning.

^6.3.8 ἐπειδὴ δὲ ἑώρα φοιτητὰς ἤδη πλείους προσιόντας͵ αὐτῷ μόνῳ τῆς τοῦ κατηχεῖν διατριβῆς ὑπὸ Δημητρίου τοῦ τῆς ἐκκλησίας προεστῶτος ἐπιτετραμμένης͵ ἀσύμφωνον ἡγησάμενος τὴν τῶν γραμματικῶν λόγων διδασκαλίαν τῇ πρὸς τὰ θεῖα παιδεύματα ἀσκήσει͵ μὴ μελλήσας ἀπορρήγνυ σιν ἅτε ἀνωφελῆ καὶ τοῖς ἱεροῖς μαθήμασιν ἐναντίαν τὴν τῶν γραμματικῶν λόγων διατριβήν͵

origen_asceticism

9 Then, with becoming consideration, that he might not need aid from others, he disposed of whatever valuable books of ancient literature he possessed, being satisfied with receiving from the purchaser four aboli a day. For many years he lived philosophically in this manner,

^6.3.9 εἶτα λογισμῷ καθήκοντι͵ ὡς ἂν μὴ γένοιτο τῆς παρ΄ ἑτέρων ἐπικουρίας ἐνδεής͵ ὅσαπερ ἦν αὐτῷ πρότερον λόγων ἀρχαίων συγγράμματα φιλοκάλως ἐσπουδασμένα͵ μεταδούς͵ ὑπὸ τοῦ ταῦτα ἐωνημένου φερομένοις αὐτῷ τέτταρσιν ὀβολοῖς τῆς ἡμέρας ἠρκεῖτο. πλείστοις τε ἔτεσιν τοῦτον φιλοσοφῶν διετέλει τὸν τρόπον͵

[1] putting away all the incentives of youthful desires.

πάσας ὕλας νεωτερικῶν ἐπιθυμιῶν ἑαυτοῦ περιαιρούμενος͵

[2] and for the greater part of the night he gave himself to the study of the Divine Scriptures.

καὶ τῆς νυκτὸς δὲ τὸν πλείονα χρόνον ταῖς τῶν θείων γραφῶν ἑαυτὸν ἀνατιθεὶς μελέταις͵

[3] sometimes by the discipline [gymnasia] of fasting,

[4] again by limited time for sleep.

[5] And in his zeal he never lay upon a bed, but upon the ground.

γυμνασίοις͵ τοτὲ δὲ μεμετρημένοις

τοῖς κατὰ τὸν ὕπνον καιροῖς͵

οὗ μεταλαμβάνειν οὐδ΄ ὅλως ἐπὶ στρωμνῆς͵ ἀλλ΄ ἐπὶ τοὔδαφος διὰ σπουδῆς ἐποιεῖτο·

10. Most of all, he thought that the words of the Saviour in the Gospel should be observed, in which he exhorts

^6.3.10 πάντων δὲ μάλιστα τὰς εὐαγγελικὰς τοῦ σωτῆρος φωνὰς φυλακτέας ᾤετο εἶναι δεῖν τάς τε

[6] not to have two coats nor to use shoes,

[7] nor to occupy oneself with cares for the future.

περὶ τοῦ μὴ δύο χιτῶνας μηδ΄ ὑποδήμασιν χρῆσθαι παραινούσας

μηδὲ μὴν ταῖς περὶ τοῦ μέλλοντος χρόνου φροντίσιν κατατρίβεσθαι·

[8] in cold and nakedness;

[9] and, going to the very extreme of poverty,

ἐν ψύχει καὶ γυμνότητι διακαρτερῶν

εἰς ἄκρον τε ὑπερβαλλούσης ἀκτημοσύνης ἐλαύνων͵

 he greatly astonished those about him. And indeed he grieved many of his friends who desired to share their possessions with him, on account of the wearisome toil which they saw him enduring in the teaching of divine things.

 τοὺς ἀμφ΄ αὐτὸν εἰς τὰ μάλιστα κατέπληττεν͵ μυρίους μὲν λυπῶν εὐχομένους αὐτῷ κοινωνεῖν τῶν ὑπαρχόντων δι΄ οὓς ἑώρων αὐτὸν εἰσφέροντα περὶ τὴν θείαν διδασκαλίαν καμάτους͵ οὐ μὴν αὐτός γε ἐνδιδοὺς ταῖς καρτερίαις.

[10] walked for a number of years never wearing a shoe,

[11] and, for a great many years, to have abstained from the use of wine,

[12] and of all other things beyond his necessary food;

πεπατηκέναι μηδενὶ μηδαμῶς κεχρημένος ὑποδήματι͵

ἀλλὰ καὶ οἴνου χρήσεως

καὶ τῶν ἄλλων παρὰ τὴν ἀναγκαίαν τροφὴν πλείστοις ἔτεσιν ἀπεσχημένος͵

13 By giving such evidences of a philosophic life to those who saw him, he aroused many of his pupils to similar zeal; so that prominent men even of the unbelieving heathen and men that followed learning and philosophy were led to his instruction. Some of them having received from him into the depth of their souls faith in the Divine Word, became prominent in the persecution then prevailing; and some of them were seized and suffered martyrdom.

^6.3.13 τοιαῦτα δὴ φιλοσόφου βίου τοῖς θεωμένοις παρέχων ὑποδείγματα͵ εἰκότως ἐπὶ τὸν ὅμοιον αὐτῷ ζῆλον πλείους παρώρμα τῶν φοιτητῶν͵ ὥστε ἤδη καὶ τῶν ἀπίστων ἐθνῶν τῶν τε ἀπὸ παιδείας καὶ φιλοσοφίας οὐ τοὺς τυχόντας ὑπάγεσθαι τῇ δι΄ αὐτοῦ διδασκαλίᾳ· οἷς καὶ αὐτοῖς γνησίως ἐν βάθει ψυχῆς τὴν εἰς τὸν θεῖον λόγον πίστιν δι΄ αὐτοῦ παραδεχομένοις͵ διαπρέπειν συνέβαινεν κατὰ τὸν τότε τοῦ διωγμοῦ καιρόν͵ ὡς καί τινας αὐτῶν ἁλόντας μαρτυρίῳ τελειωθῆναι.

Book 6: Chapter 8. Origen’s Daring Deed.

1 At this time while Origen was conducting catechetical instruction at Alexandria, a deed was done by him which evidenced an immature and youthful mind, but at the same time gave the highest proof of faith and continence. For he took the words, “There are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake,” (Mt 19:12) in too literal ad extreme a sense. And in order to fulfill the Saviour’s word, and at the same time to take away from the unbelievers all opportunity for scandal,—for, although young, he met for the study of divine things with women as well as men,—he carried out in action the word of the Saviour.

^6.8.1.1 Ἐν τούτῳ δὲ τῆς κατηχήσεως ἐπὶ τῆς Ἀλεξανδρείας τοὔργον ἐπιτελοῦντι τῷ Ὠριγένει πρᾶγμά τι πέπρακται φρενὸς μὲν ἀτελοῦς καὶ νεανικῆς͵ πίστεώς γε μὴν ὁμοῦ καὶ σωφροσύνης μέγιστον δεῖγμα περιέχον. ^6.8.2 τὸ γάρ· εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν ἁπλούστερον καὶ νεα νικώτερον ἐκλαβών͵ ὁμοῦ μὲν σωτήριον φωνὴν ἀποπληροῦν οἰόμενος͵ ὁμοῦ δὲ καὶ διὰ τὸ νέον τὴν ἡλικίαν ὄντα μὴ ἀνδράσι μόνον͵ καὶ γυναιξὶ δὲ τὰ θεῖα προσομιλεῖν͵ ὡς ἂν πᾶσαν τὴν παρὰ τοῖς ἀπίστοις αἰσχρᾶς διαβολῆς ὑπόνοιαν ἀποκλείσειεν͵ τὴν σωτήριον φωνὴν ἔργοις ἐπιτελέσαι ὡρμήθη͵ τοὺς πολλοὺς τῶν ἀμφ΄ αὐτὸν γνωρίμων διαλαθεῖν φροντίσας.

2 He thought that this would not be known by many of his acquaintances. But it was impossible for him, though desiring to do so, to keep such an action secret.

^6.8.3 οὐκ ἦν δὲ ἄρα δυνατὸν αὐτῷ καίπερ βουλομένῳ τοσοῦτον ἔργον ἐπικρύψασθαι.

3 When Demetrius, who presided over that parish, at last learned of this, he admired greatly the daring nature of the act, and as he perceived his zeal and the genuineness of his faith, he immediately exhorted him to courage, and urged him the more to continue his work of catechetical instruction.

γνοὺς δῆτα ὕστερον ὁ Δημήτριος͵ ἅτε τῆς αὐτόθι παροικίας προεστώς͵ εὖ μάλα μὲν αὐτὸν ἀποθαυμάζει τοῦ τολμήματος͵ τὴν δέ γε προθυμίαν καὶ τὸ γνήσιον αὐτοῦ τῆς πίστεως ἀποδεξάμενος͵ θαρρεῖν παρακελεύεται͵ καὶ νῦν μᾶλλον ἔχεσθαι αὐτὸν τοῦ τῆς κατηχήσεως ἔργου παρορμᾷ.

4 Such was he at that time. But soon afterward, seeing that he was prospering, and becoming great and distinguished among all men, the same Demetrius, overcome by human weakness, wrote of his deed as most foolish to the bishops throughout the world. But the bishops of Cesarea and Jerusalem, who were especially notable and distinguished among the bishops of Palestine, considering 5 Origen worthy in the highest degree of the honor, ordained him a presbyter.

^6.8.4 ἀλλὰ τότε μὲν οὗτος τοιοῦτός τις ἦν· οὐ μακροῖς δὲ χρόνοις ὕστερον ὁ αὐτὸς ὁρῶν εὖ πράττοντα μέγαν τε καὶ λαμπρὸν καὶ παρὰ πᾶσιν ὄντα βεβοημένον͵ ἀνθρώπινόν τι πεπονθώς͵ τοῖς ἀνὰ τὴν οἰκουμένην ἐπισκόποις καταγράφειν ὡς ἀτοπωτάτου τοῦ πραχθέντος ἐπειρᾶτο͵ ὅτε τῶν κατὰ Παλαιστίνην οἱ μάλιστα δόκιμοι καὶ διαπρέποντες Καισαρείας τε καὶ Ἱεροσολύμων ἐπίσκοποι πρεσβείων τὸν Ὠριγένην καὶ τῆς ἀνωτάτω τιμῆς ἄξιον εἶναι δοκιμάσαντες͵ χεῖρας εἰς πρεσβυτέριον αὐτῷ τεθείκασιν.

 Clement Summons Pantaenus

3) CLEMENT SUMMONS PANTAENUS
from CONCEALMENT in EGYPT

Eccl.Hist.5.11.4

Chapter XI. Clement of Alexandria.

1 At this time Clement, being trained with him in the divine Scriptures at Alexandria, became well known. He had the same name as the one who anciently was at the head of the Roman church, and who was a disciple of the apostles.

^5.11.1 Κατὰ τοῦτον ταῖς θείαις γραφαῖς συνασκούμενος ἐπ΄ Ἀλεξανδρείας ἐγνωρίζετο Κλήμης͵ ὁμώνυμος τῷ πάλαι τῆς Ρωμαίων ἐκκλησίας ἡγησαμένῳ φοιτητῇ τῶν ἀποστόλων·

2 In his Hypotyposes he speaks of Pantaenus by name as his teacher. It seems to me that he alludes to the same person also in the first book of his Stromata, when, referring to the more conspicuous of the successors of the apostles whom he had met, he says:

^5.11.2 ὃς δὴ καὶ ὀνομαστὶ ἐν αἷς συνέταξεν Ὑποτυπώσεσιν ὡς ἂν διδασκάλου τοῦ Πανταίνου μέμνηται͵ τοῦτόν τε αὐτὸν καὶ τῶν Στρωματέων ἐν πρώτῳ συγγράμματι αἰνίττεσθαί μοι δοκεῖ͵ ὅτε τοὺς ἐμφανεστέρους ἧς κατείληφεν ἀποστολικῆς διαδοχῆς ἐπισημηνάμενος ταῦτά φησιν·

3 “This work is not a writing artfully constructed for display; but my notes are stored up for old age, as a remedy against forgetfulness; an image without art, and a rough sketch of those powerful and animated words which it was my privilege to hear, as well as of blessed and truly remarkable men.

^5.11.3 ἤδη δὲ οὐ γραφὴ εἰς ἐπίδειξιν τετεχνασμένη ἥδε ἡ πραγματεία͵ ἀλλά μοι ὑπομνήματα εἰς γῆρας θησαυρίζεται͵ λήθης φάρμακον͵ εἴδωλον ἀτεχνῶς καὶ σκιαγραφία τῶν ἐναργῶν καὶ ἐμψύχων ἐκείνων ὧν κατηξιώθην ἐπακοῦσαι λόγων τε καὶ ἀνδρῶν μακαρίων καὶ τῷ ὄντι ἀξιολόγων.

4 Of these the one—the Ionian —was in Greece, the other in Magna Graecia; the one of them was from Coele-Syria, the other from Egypt. There were others in the East, one of them an Assyrian, the other a Hebrew in Palestine. But when I met with the last, —in ability truly he was first,—having hunted him out in his concealment in Egypt, I found rest.

^5.11.4 τούτων ὃ μὲν ἐπὶ τῆς Ἑλλάδος͵ ὁ Ἰωνικός͵ ὃ δὲ ἐπὶ τῆς μεγάλης Ἑλλάδος͵ τῆς Κοίλης ἅτερος αὐτῶν Συρίας ἦν͵ ὃ δὲ ἀπ΄ Αἰγύπτου͵ ἄλλοι δὲ ἀνὰ τὴν ἀνατολήν͵ καὶ ταύτης ὃ μέν τις τῶν Ἀσσυρίων͵ ὃ δὲ ἐν τῇ Παλαιστίνῃ Ἑβραῖος ἀνέκαθεν· ὑστάτῳ δὲ περιτυχών͵ δυνάμει δὲ ἄρα πρῶτος ἦν͵ ἀνεπαυσάμην͵ ἐν Αἰγύπτῳ θηράσας λεληθότα.

5 These men, preserving the true tradition of the blessed doctrine, directly from the holy apostles, Peter and James and John and Paul, the son receiving it from the father (but few were like the fathers), have come by God’s will even to us to deposit those ancestral and apostolic seeds.”  [Strom. I.1]

^5.11.5 ἀλλ΄ οἳ μὲν τὴν ἀληθῆ τῆς μακαρίας σῴζοντες διδασκαλίας παράδοσιν εὐθὺς ἀπὸ Πέτρου καὶ Ἰακώβου Ἰωάννου τε καὶ Παύλου τῶν ἁγίων ἀποστόλων παῖς παρὰ πατρὸς ἐκδεξάμενος (ὀλίγοι δὲ οἱ πατράσιν ὅμοιοι)͵ ἧκον δὴ σὺν θεῷ καὶ εἰς ἡμᾶς͵ τὰ προγονικὰ ἐκεῖνα καὶ ἀποστολικὰ καταθησόμενοι σπέρματα.

Dangers of the Desert

4) DANGERS of the DESERT
as NEW FORM of MARTYRDOM

6.42.2

Chapter XLII. Others of Whom Dionysius Gives an Account.

1 “Many others, in cities and villages, were torn asunder by the heathen, of whom I will mention one as an illustration. Ischyrion was employed as a steward by one of the rulers. His employer commanded him to sacrifice, and on his refusal insulted him, and as he remained firm, abused him. And as he still held out he seized a long staff and thrust it through his bowels and slew him.

^6.42.1 ἄλλοι δὲ πλεῖστοι κατὰ πόλεις καὶ κώμας ὑπὸ τῶν ἐθνῶν διεσπάσθησαν͵ ὧν ἑνὸς παραδείγματος ἕνεκεν ἐπιμνησθήσομαι. Ἰσχυρίων ἐπετρόπευέν τινι τῶν ἀρχόντων ἐπὶ μισθῷ. τοῦτον ὁ μισθοδότης ἐκέλευσεν θῦσαι͵ μὴ πειθόμενον ὕβριζεν͵ ἐμμένοντα προεπηλάκιζεν͵ ὑφισταμένου͵ βακτηρίαν μεγίστην λαβὼν διὰ τῶν ἐντέρων καὶ τῶν σπλάγχνων διώσας͵ ἀπέκτεινεν.

2 “Why need I speak of the multitude that wandered in the deserts and mountains, and perished by hunger, and thirst, and cold, and sickness, and robbers, and wild beasts? Those of them who survived are witnesses of their election and victory.

^6.42.2 τί δεῖ λέγειν τὸ πλῆθος τῶν ἐν ἐρημίαις καὶ ὄρεσιν πλανηθέντων͵ ὑπὸ λιμοῦ καὶ δίψης καὶ κρύους καὶ νόσων καὶ λῃστῶν καὶ θηρίων διεφθαρμένων; ὧν οἱ περιγενόμενοι τῆς ἐκείνων εἰσὶν ἐκλογῆς καὶ νίκης μάρτυρες͵ ἓν δὲ καὶ τούτων εἰς δήλωσιν ἔργον παραθήσομαι.

3 But I will relate one occurrence as an example. Chaeremon, who was very old, was bishop of the city called Nilus. He fled with his wife to the Arabian mountain and did not return. And though the brethren searched diligently they could not find either them or their bodies. And many who fled to the same

^6.42.3 Χαιρήμων ἦν ὑπέργηρως τῆς Νείλου καλουμένης πόλεως ἐπίσκοπος. οὗτος εἰς τὸ Ἀράβιον ὄρος ἅμα τῇ συμβίῳ ἑαυτοῦ φυγών͵ οὐκ ἐπανελήλυθεν͵ οὐδὲ ἐδυνήθησαν ἰδεῖν οὐκέτι͵ καίτοι πολλὰ διερευνησάμενοι͵ οἱ ἀδελφοὶ οὔτε αὐτοὺς οὔτε τὰ σώματα.

4 Arabian mountain were carried into slavery by the barbarian Saracens. Some of them were ransomed with difficulty and at a large price others have not been to the present time. I have related these things, my brother, not without an object, but that you may understand how many and great distresses came upon us. Those indeed will understand them the best who have had the largest experience of them.”

^6.42.4 πολλοὶ δὲ οἱ κατ΄ αὐτὸ τὸ Ἀραβικὸν ὄρος ἐξανδραποδισθέντες ὑπὸ βαρβάρων Σαρακηνῶν· ὧν οἳ μὲν μόλις ἐπὶ πολλοῖς χρήμασιν ἐλυτρώθησαν͵ οἳ δὲ μέχρι νῦν οὐδέπω. καὶ ταῦτα διεξῆλθον οὐ μάτην͵ ἀδελφέ͵ ἀλλ΄ ἵνα εἰδῇς ὅσα καὶ ἡλίκα δεινὰ παρ΄ ἡμῖν συνέβη· ὧν οἱ μᾶλλον πεπειραμένοι πλείονα ἂν εἰδεῖεν.

5 A little further on he adds: “These divine martyrs among us, who now are seated with Christ, and are sharers in his kingdom, partakers of his judgment and judges with him, received some of the brethren who had fallen away and become chargeable with the guilt of sacrificing. When they perceived that their conversion and repentance were sufficient to be acceptable with him who by no means desires the death of the sinner, but his repentance, having proved them they received them back and brought them together, and met with them and had fellowship with them in prayers and feasts.

^6.42.5 εἶτα τούτοις ἐπιφέρει μετὰ βραχέα λέγων· αὐτοὶ τοίνυν οἱ θεῖοι μάρτυρες παρ΄ ἡμῖν͵ οἱ νῦν τοῦ Χριστοῦ πάρεδροι καὶ τῆς βασιλείας αὐτοῦ κοινωνοὶ καὶ μέτοχοι τῆς κρίσεως αὐτοῦ καὶ συνδικάζοντες αὐτῷ͵ τῶν παραπεπτωκότων ἀδελφῶν τινας ὑπευθύνους τοῖς τῶν θυσιῶν ἐγκλήμασιν γενομένους προσελάβοντο͵ καὶ τὴν ἐπιστροφὴν καὶ μετάνοιαν αὐτῶν ἰδόντες δεκτήν τε γενέσθαι δυναμένην τῷ μὴ βουλομένῳ καθόλου τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς τὴν μετάνοιαν δοκιμάσαντες͵ εἰσεδέξαντο καὶ συνήγαγον καὶ συνέστησαν καὶ προσευχῶν αὐτοῖς καὶ ἑστιάσεων ἐκοινώνησαν. τί οὖν ἡμῖν͵ ἀδελφοί͵ περὶ τούτων συμβουλεύετε;

THE LIFE of ANTONY
(Chapters 1-7: Antony the young ascetic)

Youth and

Family

 
ANTIRRHETIKOS: PROLOGUE
 

THE LIFE of ANTONY

THE LIFE of ANTONY