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a certain cistern, free of water, for his dwelling, and for the number of three years he continued to live in this manner. I have embarked on these accounts, wishing to show for how many others also the great Marcian was the agent of great right achievements. 3.20 From his philosophy also benefited the admirable Basil, who many years later near Seleucobelus—this is a city of Syria—built the monastic lodging and shone in many other forms of virtue, but shone preeminently in the God-beloved possession of love and in the divine right achievement of hospitality. And how many workmen, to speak in apostolic terms, he presented to God, 'unashamed, rightly handling the word of truth,' who could easily number? 3.21 For, to omit the others for the present, though they are worthy of praise but would add length to the narrative, I shall make mention of one of them only. There was a certain disciple of his, whom they called Sabinus, who wore out his body with countless labors. For he partook neither of bread nor of any relish. His food was meal moistened with water. He was accustomed to mix all the food for the month in such a way that it became moldy and gave off a great stench. He wished by this kind of food to dull the appetites of the body, and by the stench of the food to wither pleasure. Living thus by himself, if ever any of his acquaintances arrived, he would partake simply of everything that was set before him. 3.22 He received so much grace from God that a certain woman of note, who prided herself on her family and wealth, ran to him from Antioch and besought him to help her daughter who was being assailed by a demon. "For in a dream," she said, "I saw someone urging me to run here and by the prayers of the superior of the monastery to procure salvation for my daughter." Therefore the one who gave the answers said that it was not the custom for the superior to converse with women. But as the woman persisted, weeping and wailing and bitterly lamenting, the superior of the monastery came out. But the woman said it was not him, but that another had been shown to her, who was reddish, with some eruptions on his cheeks. When they recognized the one being sought—he was third in the monastery, not first—they persuaded him and brought him to the woman, and immediately she recognized his face; and the wicked demon, crying out, left the girl. 3.23 Such things did the disciples of the great Marcian's disciples accomplish; such plants did the best husbandman plant everywhere. And I, having again brought this narrative to a close, implore and pray to obtain divine help through the intercession of them all. 4.t EUSEBIUS 4.1 What sort of fruits the barren desert has offered to God—ripe and mature and precious, dear to the husbandman and lovely and much-longed-for by men of good sense—we have shown in the narratives already written. But lest anyone suppose that virtue is circumscribed by place and that the desert alone is suitable for bearing such revenue, come, let us now move in our account to the inhabited world and show that it is not in the least an obstacle to the possession of philosophy. 4.2 There is a high mountain, situated to the east of Antioch and to the west of Beroea, rising above the neighboring mountains, imitating a conical shape at its very summit, receiving its name from its height: Koryphe

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οἰκητήριον λάκκον τινὰ ὑδάτων ἀπηλλαγμένον, καὶ τριῶν ἐτῶν ἀριθμὸν τοῦτον διάγων διετέλεσε τὸν τρόπον. Εἰς τούτους δὲ ἐξέβην τοὺς λόγους, δεῖξαι βουλόμενος ὅσοις καὶ ἄλλοις μεγάλων κατορθωμάτων ὁ μέγας Μαρκιανὸς ἐγένετο πρόξενος. 3.20 Τῆς τούτου φιλοσοφίας ἀπώνατο καὶ Βασίλειος ὁ θαυμάσιος ὁ πολλοῖς ὕστερον χρόνοις παρὰ τὴν Σελευκόβηλον -πόλις δὲ αὕτη τῆς Συρίας-τὸ μοναχικὸν δειμάμενος καταγώγιον καὶ λάμψας μὲν ἐν πολλοῖς καὶ ἄλλοις εἴδεσιν ἀρετῆς, λάμψας δὲ διαφερόντως ἐν τῷ θεοφιλεῖ τῆς ἀγάπης κτήματι, καὶ τῷ θείῳ τῆς φιλοξενίας κατορθώματι. Ὅσους δὲ καὶ οὗτος παρέστησε τῷ θεῷ ἐργάτας, ἀποστολικῶς εἰπεῖν, ἀνεπαισχύντους, ὀρθοτομοῦντας τὸν λόγον τῆς ἀληθείας, τίς ἂν ῥᾳδίως ἀριθμήσειεν; 3.21 Ἵνα γὰρ τοὺς ἄλλους ἐπὶ τοῦ παρόντος παραλίπω, εὐφημίας μὲν ὄντας ἀξίους, μῆκος δὲ ἐμποιοῦντας τῷ διηγήματι, ἑνὸς τούτων καὶ μόνου μνησθήσομαι. Ἐγένετό τις τούτου φοιτητής, Σαβῖνον δὲ αὐτὸν προσηγόρευον, ὃς πόνοις μυρίοις τὸ σῶμα κατεδαπάνησεν. Οὔτε γὰρ ἄρτου, οὔτε ὄψου τινὸς μετελάμβανε. Τροφὴ δὲ ἦν αὐτῷ ἄλευρον ὕδατι δευόμενον. Μιγνύναι δὲ οὕτως εἰώθει πᾶσαν τοῦ μηνὸς τὴν τροφὴν ὡς εὐρωτιᾶν καὶ πολλὴν ἐκπέμπειν τὴν δυσωδίαν. Ἐβούλετο δὲ αὐτῷ τῆς τοιᾶσδε τροφῆς τὸ εἶδος ἀμβλύνειν τοῦ σώματος τὰς ὀρέξεις, καὶ τῇ δυσωδίᾳ τῆς τροφῆς μαραίνειν τὴν ἡδονήν. Οὕτω δὲ καθ' ἑαυτὸν διάγων, εἴ ποτέ τις τῶν γνωρίμων ἀφίκοιτο, τῶν παρατιθεμένων ἁπάντων ἁπλοϊκῶς μετελάμβανεν. 3.22 Τοσαύτην δὲ χάριν θεόθεν ἐδέξατο ὡς γυναῖκά τινα τῶν ἐπισήμων καὶ ἐπὶ γένει καὶ πλούτῳ σεμνυνομένων ἀπὸ τῆς Ἀντιοχέων αὐτόσε δραμεῖν καὶ ἱκετεῦσαι ἐπαμῦναι τῇ θυγατρὶ ὑπὸ δαίμονος πολεμουμένῃ. "Ὄναρ γάρ, φησιν, ἐθεασάμην τινὰ ἐνταῦθα δραμεῖν παρεγγυῶντα καὶ ταῖς εὐχαῖς τοῦ τῆς μονῆς ἡγεμονεύοντος τῇ θυγατρὶ πορίσαι τὴν σωτηρίαν." Ἔλεγε τοίνυν ὁ τὰς ἀποκρίσεις ποιούμενος ὡς οὐκ εἴη ἔθος τὸν προστατεύοντα γυναιξὶ διαλέγεσθαι. Ὡς δὲ ἐπέκειτο δακρύουσα ἡ γυνὴ καὶ ὀλοφυρομένη καὶ πικρῶς ποτνιωμένη, ἐξελήλυθε μὲν ὁ τῆς μονῆς ἡγούμενος. Ἔφασκε δὲ ἡ γυνὴ μὴ αὐτὸν εἶναι, ἕτερον δὲ αὐτῇ ὑπο δειχθῆναι ὑπέρυθρον, ἐξανθήματά τινα κατὰ τῶν παρειῶν ἔχοντα. Ὡς δὲ ἔγνωσαν τὸν ζητούμενον-τρίτος δὲ ἦν τῆς μονῆς, ἀλλ' οὐ πρῶτος-, πείσαντες αὐτὸν ἤγαγον πρὸς τὴν γυναῖκα καὶ παραυτίκα ἡ μὲν ἐπέγνω τὸ πρόσωπον· ὁ δὲ πονηρὸς δαίμων βοήσας τὴν κόρην κατέλιπεν. 3.23 Τοιαῦτα τῶν τοῦ μεγάλου Μαρκιανοῦ φοιτητῶν οἱ φοιτηταὶ κατορθώκασιν· τοιαῦτα φυτὰ πανταχοῦ κατε φύτευσεν ὁ ἄριστος φυτουργός. Ἐγὼ δὲ πάλιν τούτῳ τέλος τῷ διηγήματι δεδωκὼς ἀντιβολῶ καὶ δέομαι διὰ τῆς τούτων ἁπάντων πρεσβείας τῆς θείας ἐπικουρίας τυχεῖν. 4.t ΕΥΣΕΒΙΟΣ 4.1 Ὁποίους μὲν ἡ ἄκαρπος ἔρημος καρποὺς τῷ θεῷ προσενήνοχεν, ὡρίμους καὶ πεπείρους καὶ πολυτίμους καὶ τῷ φυτουργῷ προσφιλεῖς καὶ τοῖς εὖ φρονοῦσι τῶν ἀνθρώπων ἐρασμίους καὶ τριποθήτους, ἐν τοῖς ἤδη συγγρα φεῖσιν ὑπεδείξαμεν διηγήμασιν. Ὡς ἂν δὲ μή τις ὑπολάβῃ τόπῳ περιγεγράφθαι τὴν ἀρετὴν καὶ μόνην εἶναι τὴν ἔρημον εἰς τοιαύτης προσόδου φορὰν ἐπιτηδείαν, φέρε λοιπὸν εἰς τὴν οἰκουμένην μεταβῶμεν τῷ λόγῳ καὶ δείξωμεν τῇ τῆς φιλοσοφίας κτήσει ἥκιστα ταύτην ἐμποδὼν γιγνομένην. 4.2 Ὄρος ἐστὶν ὑψηλὸν, πρὸς ἕω μὲν τῆς Ἀντιόχου, Βεροίας δὲ πρὸς ἑσπέραν διακείμενον, τῶν παρακειμένων ὀρῶν ὑπερκείμενον, κατὰ τὴν ἀκροτάτην κορυφὴν κωνοειδὲς μιμούμενον σχῆμα, ἀπὸ τοῦ ὕψους τὴν προσηγορίαν δεξά μενον· Κορυφὴν