The Life and Letters of Theoleptos of Philadelphia (Archbishop Iakovos Library of Ecclesiastical and Historical Sources ; No. 20)

THE LIFE AND LETTERS OF THEOLEPTOS OF PHILADELPHIA

THE ARCHBISHOP IAKOVOS LIBRARY OF ECCLESIASTICAL AND HISTORICAL SOURCES NO. 20 N. M. Vaporis, General Editor

The Life and Letters of

Theoleptos of Philadelphia

by

Angela Constantinides Hero

HELLENIC COLLEGE PRESS Brookline, Massachusetts 02146

©

Copyright 1994 by Hellenic College Press Published by Hellenic College Press 50 Goddard Avenue Brookline, MA 02146 ISBN 0-917653-43-2 Cover design by Patricia Danas Vaporis All rights reserved

Library of Congress Cataloging-in-Publication Data Theoleptos, Metropolitan of Philadelpheia, ca. 1250-ca. 1326. The life and correspondence of Theoleptos of Philadelphia / [edited] by Angela C. Hero. p.

cm. - (Archbishop Iakovos library of ecclesiastical and historical sources; no. 20)

Greek texts with English translation and commentary. Includes bibliographical references and index. ISBN 0-917653-43-2 1. Theoleptos, Metropolitan of Philadelpheia, ca. 1250ca. 1326 - Correspondence. 2. Spiritual directors Byzantine Empire - Correspondence. 3. Irene Eulogia Choumnaina Palaiologos, Princess, d. 1360. 4. Spiritual formation - Orthodox Eastern Church. I. Hero, Angela Constantinides, 1926BX395.T476A3 281.9'092 - dc20 Illl

. 11. Title. Ill. Series. 1994 94-10870 CIP

In loving memory of my parents and for my husband

Errata page 11, line 3 from bottom: "omission" for "ommission" page 19, line 12 from bottom: "father" for "faber" ibidem: "Theoleptos" for "Theolepotos" page 24, note 3, last line: "siecle" for "siec1e" page 24, note 5, line 2 from top: "Theopemptos" for "Theomemptos" page 25, note 8, line 6 from top: "above" for "below" page 27, note 48: "Sev�enko" for "Sevcenko" page 31, line 2 from top: "siecle" for "siecle" page 89, line 3 from top: "before" for "befoer" page 91, lines 5 and 9 from top: "your" for "you" page 92, critical apparatus, line 2 from bottom:

GTTdB(f.uJI!) {cpBacJ(f1!) w:; Kat d1]O(iq.I!} fJr(icrBaL for dTTde(ELGP) {cpBa(J(£v) w:; KGt G1]o(iGv) iJrEiaBol page 99, line 7 from top: "Leendert" for "Leender" page 112, column 2: 6pJ.1rj for 6pJ.1rj page 116, column 1: GTTOKGAVrrTW

for aTTOKGAlmTW

Contents Foreword

9

Introduction

11

The Letters

21

Manuscripts and Their Relationship

22

List of Signs

30

List of Abbreviations

31

The Letters of Theoleptos of Philadelphia

34

Letter 1

34,35

Letter 2

38,39

Letter 3

70, 71

Letter 4

88,89

Letter 5

92,93

Commentary Index to the Greek Text of the Letters

96 108

Index to the Marginalia Noted in the Critical Apparatus

116

Index to Biblical and Other Quotations

118

Other

120

Incipits

121

FOREWORD The desirability of presenting in one volume the surviving five letters of Theoleptos, accompanied by an English transla­ tion and a brief biography of the metropolitan, was recently brought to my attention at the colloquium on the' 'Twilight of Byzantium" held at Princeton University in May 1989. The present monograph aims at fulfilling this desideratum. It includes, in addition to the two letters which appear here for the first time, the remaining three letters which had been previously edited, one by the late Father Severien Salaville and two by myself. I wish to thank Professor Ihor

S evcenko and Dr. Alice­

Mary Talbot for their helpful comments on the edition and translation of the second letter. My warmest thanks go to Father Robert E. Sinkewicz, C. S. B. for generously sharing with me his knowledge of the manuscripts containing the works of Theoleptos and for helping me to read the marginalia in the codex Ottobonianus graecus 405. I am also grateful to Father Nomikos Michael Vaporis and the Hellenic College Press for including this book in the Archbishop Iakovos series. Angela Constantinides Hero

Center for Byzantine and Modern Greek Studies Queens College of the City University of New York 9

INTRODUCTION The Life of Theoleptos·

The highlights of Theoleptos' life and career are known to us from both narrative and epistolary sources.1 Of the two eulogies dedicated to him, 2 the one by Manuel Gabalas, the later metropolitan Matthew of Ephesos, is a purely rhetorical piece, whereas its counterpart by the imperial chancellor, Nikephoros

Choumnos,

contains

important

bits

of

biographical information about the man who had influenced both the spiritual and material fortunes of the Choumnos family. According to Choumnos, Theoleptos was born in Nicaea ca.

1250.3 He was undoubtedly of humble origin or his en­

comiasf would not have avoided to discuss his parentage on the pretext that the metropolitan had nothing but scorn for the things of this world and would have preferred to be prais­ ed for his spiritual rather than his earthly forefathers.4 As for his educational background, while Choumnos dwells on Theoleptos' early penchant for the study of the Scriptures, he has nothing to say about his secular education.5 However, the metropolitan's own works argue against this ommission; for although Theoleptos' writings are free of rhetorical artifice and display no classical allusions, their faultless grammar and

11

12

The Life and Letters of Theoleptos of Philadelphia

syntax indicate that their author was not without literary train­ ing. Choumnos attributes Theoleptos' success as a writer to a miraculous event, 6 but John Kantakouzenos remarks more realistically that the metropolitan of Philadelphia possessed , "no little outer learning. n Be that as it may, Theoleptos did not make use of his literary gifts until he was catapulted into prominence as one of the leaders of the anti-unionist party. In

1275, soon after

the appointment of the unionist patriarch John Bekkos and the ensuing persecution of the opponents of the Union of Lyons, the twenty-five-year-old Theoleptos, a married deacon, left his wife and home in Nicaea and sought the safety and spiritual

comfort

of

the

wilderness,

probably

in

the

neighborhood of Mount Saint Auxentios near Cha1cedon.8 While there he placed himself under the tutelage of a distinguished, but unidentified ascetic, who freed him of the temptation to return to the young wife he had abandoned and initiated him into monastic spirituality.9 Theoleptos became immediately a zealous practitioner of contemplation and spiritual vigilance without forgetting, however, the cause for which he had retired from the world. Even if he was not the leader of the anti-unionist party, as his encomiast implies, he was sufficiently prominent to merit the attention of the emperor who summoned him to his presence in the capital, as well as the solicitude of patriarch Athanasios II of Alexandria who tried to win him over to the unionist camp.lO Choumnos' account of the confrontation between the dissi­ dent Theoleptos and Michael VIII bears the traits of a hagiographical topos: the monk's courageous defiance of the ruler so enraged his interrogators that they subjected him to all sorts of verbal and physical abuse before throwing him in­ to jailll. It was probably during his incarceration that Theoleptos

made

the

acquaintance

of

Nikephoros

the

Hesychast, a prominent Athonite of Italian origin, who in the spring of

1276 was exiled from the Holy Mountain because

of his repudiation of Latin theology and, after appearing before the imperial tribunal, spent five and a half months in prison in Constantinople.12 Gregory Palamas, who cites Theoleptos among the leading disciples of Nikephoros13, writes that the

Introduction future

metropolitan

of

Philadelphia

13 associated

with

Nikephoros during the latter's exile14 and learned from him the hesychast method of prayer.15 When Theoleptos was released from prison and allowed to go wherever he wished, he chose to return to his native Nicaea, where he shut himself in a hut that he built in a remote part of the suburbsl6• It was there that Theoleptos experienc­ ed his last temptation. The comely and devoted wife whom he had abandoned some years earlier appeared one day at the hermit's door and pleaded with him to let her share his hut with him. Threatening to make that hut her grave if he chas­ ed her away, the young woman cried out to her husband: "Why are you turning away from a union of your choice? What slanderer of matrimony claims that only those who remain single can attain salvation whereas the others who enter into marriage and remain married are damned?" 17 Theoleptos was subjected for an entire year to the temptation of having to resist his wife's amorous advances by means of gentle per­ suasion, but in the end, says his encomiast, he came out of his ordeal unscathed 18. Meanwhile his reputation for holiness and strict adherence to the Orthodox doctrines had reached his fellow-Nicaeans who started to visit his hermitage in large numbers seeking his spiritual guidance.19 Theoleptos remained an anchorite until the end of the persecution of the anti-unionists in December 1282. Sometime during the period of his retirement from the world he sought to reassure himself about his vocation by consulting a renowned ascetic named Neilos, who is most probably to be identified with Neilos the Italian, a monk from Saint Auxentios. The two lived together as solitaries until Neilos' death sometime before 1283. Theoleptos was despondent over the loss of his beloved companion and spiritual adviser until Neilos appeared to him in a dream three days after his death and offered him a drink of miraculous water. As a result - says Choumnos - Theoleptos, who previously had "neither the training nor the ability to be a writer, " became the inspired author of spiritual works. 20 The restoration of Orthodoxy, which followed immediately upon the accession to the throne of Andronikos II in December

14

The Life and Letters of Theoleptos of Philadelphia

1282, put an end to Theoleptos' retirement from the world. He was reportedly on Mount Athos at that time, 21 but like other prominent anti-unionists he returned to the capital. Reports of his moral integrity and learning in theology had reached the new emperor who sought him out as an adviser, and Theoleptos became a leading spokesman for his party. 22 The reward for his exertions in behalf of Orthodoxy was his appointment to the metropolitan see of the populous city of Philadelphia.23 The correspondence of Irene-Eulogia Choum­ naina establishes beyond doubt the year

1283 as the date of

his elevation to the episcopate. At the time of his ordination, she writes, her spiritual father was thirty-three years old.24 He was also most probably still a deacon for, according to Choum­ nos, when Theoleptos returned to Nicaea from prison he was neither a priest nor a monk, having hesitated to assume the monastic habit until he was sufficiently prepared.25 It is not certain whether the new metropolitan took im­ mediate possession of his see or remained in Constantinople to continue his polemical activity against the former patriarch John Bekkos and his partisans. It is possible, judging from his later record, that he resided from the beginning in his diocese and visited the capital whenever the patriarch or the emperor required his presence. For during these turbulent times when the Church was torn by internal strife, Theoleptos found himself involved in more than one controversy. In the summer of

1285, following the Second Synond of

Blakhernai, Theoleptos signed the tome registering the con­ demnation of Bekkos and the unionists. 26 The author of the tome, Patriarch Gregory II of Cyprus, had included in this document his own interpretation of a passage from John of Damaskos which had been used by the unionists in support of the Latin doctrine of the Filioque.27 This provoked the ob­ jections of several patriarchal officials and the lower clergy, among others, who promptly accused Gregory of falling into the same trap as his predecessor by postulating the "eternal manifestation" of the Holy Spirit through the Son. By

1287

the patriarch's opponents were joined by the metropolitans John Cheilas of Ephesos, Daniel of Kyzikos and Theoleptos. The latter disapproved not so much of Gregory but of a monk

Introduction

15

named Mark who claimed the patriarch's approval for a com­ mentary he had written on the tome, proposing a meaning for the term "procession" contrary to Orthodox teaching. In the end, Gregory disassociated himself from Mark and, follow­ ing the advice of Theoleptos, he submitted his resignation in the interest of the peace of the Church. In June

1289, at the

recommendation of the metropolitan of Philadelphia, Greg­ ory's orthodoxy was publicly acknowledged.2s Theoleptos' firm stand against the unionists was matched by his fierce opposition to another deviationist group, the Arsenites, who after the restoration of Orthodoxy had resumed their disruptive activities in Asia Minor. The metropolitan warned his own flock against these religious and political agitators whom he accused, like other anti-Arsenite polemicists, of spreading discord among family members, encouraging the faithful to abstain from church services and trying to extract money from the people.29 In the circumstances of the time, however, Theoleptos' anti-Arsenite zeal was carried beyond the religious sphere and in

1298 it had unfortunate conse­

quences for the defense of Asia Minor which had then been entrusted to John Palaiologos Tarchaneiotes. A leader of the moderate wing of the Arsenite faction, Tarchaneiotes was suspected of aspiring to the imperial throne. Nevertheless, An­ dronikos II, who respected his ability as a soldier, did not hesitate to place Tarchaneiotes in charge of one of the last at­ tempts to stem the Turkish expansion in Asia Minor. Tar­ chaneiotes showed himself worthy of the emperor's trust, but his success as a military commander and his hopes of carry­ ing out a land reform foundered on ecclesiastical hostility. Patriarch John XII Kosmas denounced Tarchaneiotes to the emperor, and Theoleptos, due to his personal animosity towards the prominent Arsenite, became a tool in the hands of the pronoia-holders who objected to Tarchaneiotes' reforms. The dramatic encounter of Theoleptos with Tarchaneiotes before the walls of the monastery where the general had sought refuge, is recorded by Pachymeres. Although the historian was not an Arsenite sympathizer himself, he is critical·of Theolep­ tos' interference in this matter, which put an end to one of the few successful campaigns in Asia Minor. He recounts that

16

The Life and Letters of Theoleptos of Philadelphia

the harassed general, who feared for his life, bitterly reproached the metropolitan for allowing his personal bias to prevail over his judgment and for consorting with the likes of the slanderous landowners who questioned his loyalty to the emperor.30 And yet Theoleptos could at times demonstrate con­ siderable political astuteness and flexibility. On one occasion the metropolitan of Philadlphia shocked his fellow bishops when he advised Andronikos II that it was not wrong for a Byzantine emperor to address the sultan of Egypt as his brother. With surprising casuistry, Theoleptos argued that even the demons are brothers of all human beings since they, too, are creatures of God and he quoted patristic evidence for his argument.3 1 Despite his unfortunate involvement in the dismissal of Tar­ chaneiotes, Theoleptos showed an extraordinary ability for leadership in his own province of Philadelphia, which was in a chronic stage of siege. During the thirty-nine years of his tenure, Theoleptos, experienced the rigors of three Turkish blockades. In

1304 the threat to his metropolis from the Ger­

miyan Turks was thwarted by timely arrival of the Catalan Company.3 2 But six years later when the Germiyan renewed their assault, the Philadelphians had their own bishop to thank for their deliverence. In tinople his

1309 Theoleptos had sent to Constan­ protonotarios, Manuel Gabalas, to ask for the

replacement of the local governor, General Manuel Tagaris, and probably for military assistance against the TurksY When he failed to obtain his requests, Theoleptos assumed per­ sonal charge of the defense of the city for the duration of the siege, which began around the early fall of

13 10 and ended

in the following spring.34 Since starvation was the most powerful ally of the enemy, Theoleptos not only supervised the feeding of the people but with his own hands participated in the kneading, baking and distribution of bread to his flock. And when he finally decided to go out and negotiate with the Turkish emir, he summoned the people and extracted from them a solemn oath that if he was taken hostage they would not surrender the city in exchange for his life. Choumnos claims that the Turkish chief lifted the siege out of respect for the venerable figure of the metropolitan and that he even porovided

Introduction

17

him with supplies for his hungry flock, 35 but an insrciption on a medresse in the Germiyan capital city of Kiutahia indicates that Theoleptos agreed to the payment of tribute.3 6 His decisive role during the siege of 1310 is further attested by the scholar Michael Gabras, who in a letter dating from 1311 hailed ,, the metropolitan as the "savior of cities. 3 7 While Theoleptos was busy warding off the Turkish menace, an event occurred in the capital which was to cause another of the metropolitan's disagreements with the head of the Church: on

14 September 1310 Patriarch Niphon I

celebrated the healing of the Arsenite schism. The details of Theoleptos' quarrel with Niphon over this matter are found in the correspondence of Manuel Gabalas. 38 A spiritual son of the metropolitan, Gabalas had begun his career as the pro­ tege of Theoleptos, but their harmonious relationship was disrupted by their disagreement over the resolution of the Arsenite schism. Whereas the younger man bowed to the deci­ sion of the Church, Theoleptos resented the fact that such an important decision had been taken without his consent and he separated himself from Constantinople for nearly a decade.3 9 During this period, Gabalas, who found himself not only without work but also excommunicated by his superior, ap­ pealed repeatedly to the emperor and the patriarch pleading with them to take disciplinary action against Theoleptos.40 His earnest representations brought no results. Andronikos II summoned Theoleptos to his presence, but the metropolitan defied the order and dismissed the imperial emissary with a stern reminder that it was not the emperor's prerogative to discipline a priest.41 The Church, on the other hand, made no attempt to excommunicate Theoleptos despite his own refusal to communicate with both Patriarch Niphon I and his successor John XIII Glykys. Arsenios of Tyre asserts that due to the exceptional regard in which he was held, not only was the metropolitan of Philadelphia spared the canonical penalties prescribed for insubordination but he was even received with honors when he visited the capital. The exact date of his recon­ ciliation with the Church is not known, but it could not have been later than 1320, since according to Arsenios, Theoleptos

18

Correspondence of Theoleptos of Philadelphia

remained in schism for nearly ten years.42 The reluctance of the authorities in Constantinople to im­ pose any sanctions on Theoleptos shows, no doubt, that the state beset as it was by crisis after crisis, was in no position to alienate a bishop whose recent successful defense of his beleaguered province had earned him the respect of friend and foe. In fact even Gabalas admits to the popularity of the metropolitan when he writes that few in Philadelphia sided with him during his feud with his superior.43 The reason for his popularity was, of course, the sincere and active interest of Theoleptos in both the spiritual and the material well-being of his flock. In discussing Theoleptos' administration of his diocese, Choumnos commented on his success in increasing church attendance by imposing order on both the clergy and the congregation and by inspiring his flock with his moving sermons and the hymns he composed himself.44 But above all Choumnos dwells on Theoleptos' concern for the pOOr.45 When church revenues, he says, were not sufficient for all the needs of his populous and constantly beleaguered province, the prelate induced the rich to give generously. Quoting Mat­ thew 25.24, Choumnos remarks - not without a touch of irony - that Theoleptos "knew well how to reap where he did not sow and gather where he did not winnow.''46 The author was here speaking from experience. Part of his own vast fortune, which he had given as dowry to his daughter Irene, was spent on the relief of the poor and the ransoming of prisoners, as soon as Irene entered the cloister.47 The young nun was, of course, acting at the advice of Theoleptos, while her own father inveighed anonymously against those who encouraged children to disobey their parents.48 Theoleptos, however, paid no at­ tention to Choumnos' remonstrances and continued until the last year of his life to urge his spiritual daughter to divest herself of her remaining earthly possessions regardless of the opposi­ tion of her family.49 Irene's

long

association

Philadelphia began in

with

the

metropolitan

of

1307 when her young husband, the

despot John, died suddenly.50 Shortly thereafter, the sixteen­ year-old widow was tonsured a nun by Theoleptos himself, taking the name Eulogia and becoming the abbess of the

Introduction

19

monastery of Philanthropos Soter in Constantinople, which she rebuilt at her own expense.51 It is a measure of Theolep­ tos' success as a spiritual director that this young and gifted woman - who was no stranger to wealth and marital bliss - embraced monasticism at his advice and remained faithful to his precepts for nearly half a century. For many years after his death the scholarly princess had difficulty finding a direc­ tor who combined Theoleptos' spiritual and literary gifts. She even confessed that she missed him more than her own father.52 The pleas of his spiritual daughter, who had repeatedly threatened to leave her convent and move somewhere near him, must have been one of the reasons that induced Theoleptos to put an end to his long absence for the capital. The Acts of the Permanent Synond show that the metropolitan of Philadelphia attended the sessions of the Synond from around September

13 17 to around February 13 19 at the latest.53 Dur­

ing this period he delivered a series of homilies at the monastery of Philanthropos Soter. At the same time he must have also taught Gregory Palamas who, according to his biographer, was initiated into hesychasm by Theoleptos himself.54 It is not known whether Theoleptos returned to his see in

13 19 or remained in Constantinople until the spring of 132 1 when he acted as a mediator in the dispute between the two Andronikoi, first, as one of the judges at the trial of the younger Andronikos and later as a member of an embassy to the same prince aimed at reconciling him with his grand­ faher.55 In the fall of the same year Theolepotos left Con­ stantinople for his final return to Philadelphia.56 The last year of his life was troubled by his continuing quarrel with Manuel Tagaris, the military governor of the province, by the onset of yet another Turkish siege, and by deteriorating health. The reasons for the metropolitan's prolonged dispute with Tagaris are not clear. Manuel Gabalas - our only source of information in this case - is not a very reliable witness. Gabalas was originally a supporter of Tagaris and he accused Theoleptos of treating the general like a subordinate.57 After the death of the metropolitan, however, when he clashed per­ sonally with Tagaris, he admitted that he had made a mistake

20

The Life and Letters of Theoleptos of Philadelphia

by not helping Theoleptos to chase that''wolf away from his flock.''58 In his long invective against Tagaris, Gabalas blames him for hastening the death of Theoleptos by abusing the aging prelate and threatening to have him driven out of the city on the back of a donkey. 59 He further accuses the general of military incompetence, rapacity and treachery and claims that he had caused the latest Turkish siege by violating the agreements which the Philadelphians had made with the Turks.60

The

siege in question was

the

blockade

of

Philadelphia by the emirs of Germiyan and Aydin, which began in the summer of

1322 and did not end until 1324 when the

aged and blind Alexios Philanthropenos was sent from Con­ stantinople to take command of the defense of the city.6 1 The need to replace Tagaris, who was proven an inept commander, and his subsequent attempts to regain his position by subjec­ ting Philadelphia to further hardships lend credence to Gabalas' accusations and help to explain Theoleptos' antipathy for that man. The metropolitan, however, did not live to see himself vin­ dicated. When the siege began in the summer of

1322, he was

already seriously ill. The nature of his illness cannot be deter­ mined, but.in the last letter he wrote to his spiritual daughter from his deathbed he mentioned that he had been bedridden for five months.62 On the eve of his death, Theoleptos sum­ moned to his presence various groups representing the people of Philadelphia and after giving the appropriate advice to each of them, he blessed them and bid them farewell. Afterwards, he asked the monk who attended him to shut the gate of his modest dwelling and died in the company of that one atten­ dant shortly before the end of

1322.63

Choumnos called Theoleptos the "good shepherd" (John

10. 1 1- 12).64 In the case of the metropolitan of Philadelphia this hackneyed phrase is not a mere topos. For during the reign of Andronikos II, Theoleptos was one of the few members of the episcopate who did not seek the safety of the capital but chose to stay in their beleaguered sees and made every ef­ fort to alleviate the suffering of their flock.65

The Letters As a man involved in the spiritual and political affairs of his time, Theoleptos must have corresponded with several of his prominent contemporaries. The letters which Nikephoros Choumnos, Michael Gabras and Nikephoros Gregoras wrote to him have survived; but the only letters that have come down to us from the metropolitan's pen are the five that he sent to his spiritual daughter.66 It was she who preserved them, together with the homilies that he addressed to the religious in her monastery, and had them copied in a manuscript which is now in the Vatican Library. The fIrst of these letters was written in Constantinople in

1307,

when the young widow was preparing to withdraw from the world. The remaining four, on the other hand, date from the very end of the metropolitan's long association with the abbess. They were written in Philadelphia between December November

1321 and

1322, in response to four letters of Eulogia, which

have not survived.67 Like the fIrst letter, they are primarily documents of spiritual guidance. But their personal nature and their straightforward and clear style make them excellent historical sources as well. For, in addition to their spiritual message, they contain concrete prosopographical information and important insights into the daily life and administration of a convent.

21

22

The Life and Letters of Theoleptos of Philadelphia Manuscripts and Their Relationship The letters edited below are preserved in the following MSS:

o

=

codex Vaticanus Ottobonianus gr. 405 (fourteenth

century), Letters 1-5: fols. 6r-7v; 218r-47r. 0 was the proper­ ty of the abbess and was copied from her own file.68 The same practiced hand which transcribed the text has also re­ corded the marginal notes scribbled by Eulogia on the original letters as she read them. 69 A

=

MS no. 131 (126 P .il.d.) in the Patriarchal Library

of Alexandria (fourteenth century), second half of Letter 1 (fo1. 1); Letters 2-5 (fols. 314-59).70 V

Rome, Bib1. Vallicelliana, MS Allacci CXXXIX (seventeenth century), Letters 2-5 (section 33, fols, 1r-11r).7 1 =

A full collation of the text of the letters in the three MSS made from photographs shows that A is a transcript of 0, albeit far from a precise one. A has all the errors of 0 in ad­ dition to many of its own. The following examples, taken primarily from Letter 2, are representative of both the errors of A and of the latter's dependence on 0: 1. Words read or transcribed incorrectly: Letter 2, line 12

ayovra 0: ayovrat A; 105 avaK'tcOIlEVOe; 0: ava'tcOIlEVOe; A; 145 a1toa'tEPitEOTOKOU TfjC; rOPYOE1tTlKOOU," REB, 12 (1954), 42, n. 4; 43. 73 Salaville, "Une lettre et un discours inedits de Thoolepte de Philadelphie," REB, 5 (1947),105-06. Mosconas, "La correspondance de Theolepte de Philadelphie avec Irene Paleologue," 'AvaAEKTu, 'EKcSOOE1C; TOU 'IvOTlToIJTOU TroV 'AVUTOA1KroV l:1toucSrov TfjC; ITUTptaPX1KfjC; Bl�AlO911KTlC; 'AAE�uvcSpEiuC;, 7 (1958), 32-49. 74 Kourouses, Gabalas, 336-39. 75 Hero, "The Unpublished Letters of Theoleptos Metropolitan of Philadelphia

(1283-1322) Part I," Journal ojModern Hellenism, 3 (1986),1-31; eadem, "The Un­ published Letters . . . , Part II," Journal oj Modern Hellenism, 4 (1987), 2-17.

76 In my previous edition of Letter 2,in order to make the relevance of the marginal

notes readily accessible to the reader, I had designated in the critical apparatus the beginning and end of a statement in the text to which a particular note refers. Subse­ quently, it was suggested to me that I employ the technique which I am following in this edition.

List of Signs

***

lacunae codicis

[I] addenda o codex Ottobonianus gr. 405 A codex Alexandrinus 131 (126 P. II. .:1.)

List of Abbreviations* Ahrweiler, "La Region": H. Ahrweiler, "La Region de Philadelphie au XIVe siecle (1290-1390), dernier bastion de I' Hellenisme en Asie Mineure, " Comptes Rendus de r Academie des Inscriptions et Belles-Lettres (janvier-mars 1983), 175-97. Ahrweiler, Philadelphie: H. Ahrweiler, ed., Philadelphie et autres etudes, Byzantina Sorbonensia, 4 (1984), 9-125. Beyer, "Kateehese": H-V. Beyer, "Die Kateehese des Theo­ leptos von Philadelpheia auf die VerkHirung Christi, "

JOB,

34 (1984), 71-97.

BZ: Byzantinische Zeitschrift Choumnaina, ed. Hero: A. C. Hero, A Woman's Quest for Spiritual Guidance: the Correspondence of Princess Irene Eulogia Choumnaina (Brookline, MA, 1986). Choumnos, Epitaphios: Nikephoros Choumnos, 'E1tt'tu­

qnoc; etC; 'tov J.1o(3oe;) and to the''imprison­ ment" (Ka8Elp�1e;) that he suffered; see Kourouses, Gabalas, 312-13. Trov .. . 1tapa aou ypa�.q.1a'tcov: As stated in my in­ troduction, Eulogia's four letters to Theoleptos have perished. Kap(3roV1l: As already suggested by the PLP (no. 11167),

Commentary

54

62-63

105

108

115

99

the bearer of Eulogia's second letter is to be identified with the contemporary scholar and teacher George Kar­ bones, on whom, see PLP, no. 11171 and the recent article by R. Browning, "A Byzantine Scholar of the Early Fourteenth Century: Georgios Karbones," Goni­ mos: Neop/atonic and Byzantine Studies Presented to Leender G. Westerink at 75, ed. J. Duffy and J. Pera­ dotto (Buffalo, N.Y., 1988), 223-31. KucScovu'tou: The PLP reports no other testimony of the family name Kydonates, except this; see no. 13871. Kydonates must have been a member of the metro­ politan's close entourage since he shared living quarters with him. 1i JlEV 'tii� 1tP01tE'tEiCl� 1tCliyvtov yivE'tClt: The nun whose disrespectful conduct - probably an outburst of temper - offended the abbess was named Agathonike (1.457); she is otherwise unknown (cf. PLP, no. 75). The information provided by Theoleptos (11.116-24) points to a young woman who had arrived destitute from the provinces and was living in sin (1) when Eulogia persuaded her to renounce the world and per­ sonally supervised her reform. Agathonike repaid her benefactress by her loyalty and attachment to her (11. 149-50) and for this reason their sudden rift was �o painful to both women as well as to their spiritual director. ayiou 'ApaEVlou: A teacher at the court of Theodosios I (379-395) and later a venerable ascetic in the Egyp­ tian desert. cSt' {) E�iiAeE�;: The use of relative pronouns in direct questions was fairly common in post-classical and Byzantine Greek; see Jannaris, Grammar, 2038. aVClcSEXeEiall�: Byzantine canon law provided that nuns, like their male counterparts, should be tonsured in the presence of an older member of their monastic community, called avucSoxo� (sponsor). The latter's duty was to supervise the postulant during the period of her novitiate and afterwards to be responsible for the younger sister's spiritual welfare. It was a life-19ng

100

The Life and Letters of Theoleptos of Philadelphia responsibility similar to that of a sponsor in baptism. See Panagiotakos, Dikaion, 64, 85 and n. 1. Religious were, in fact, reminded at their tonsure that they were receiving a second baptism; cf. Goar, Euchologion, 408, 11.17-18. According to this letter, Eulogia was the sponsor of Agathonike and of another nun, the daugh­ ter of Proximos from Philadelphia (1.359).

129

ayiou 'AvtC.oviou: The earliest of the anchorites of the Egyptian desert, Saint Anthony (d. ca. 356) is often considered the father of Christian monasticism.

204

uvaxc.oprrrou IIotJ.1evoc;: An anchorite who lived in the Egyptian desert during the first half of the 5th century.

229

ayiou NEiAou: Neilos (d. ca. 430) was a civil official in Constantinople and later a monk on Mount Sinai. He is the author of several works on asceticism.

252

Kat 'taC; J.1E'ta

o ou: Theoleptos' remark on 11.437-39, where he urges Eulogia to communicate the gist of this letter to the nuns who were "with her" or even to "all the nuns in the convent" indicates that the author is here alluding to the literate nuns who assisted the abbess with the administration of the convent and served as members of the choir. Such nuns were called "mothers" (J.111'tepEC;), while the illiterate members of the community, who per­ formed menial tasks, were known as "sisters" (uoEAq>ai). See the appendix to the typikon of the convent of Bebaia Elpis in Constantinople, ed. Delehaye, "Deux Typica," 99, 1.11; 101, 11. 4-5 and Theoleptos' homily address­ ed to the nuns at Eulogia's convent, S. Salaville, ed., "une lettre et un discours inedits de Theolepte de Philadelphie, REB, 5 (1947), 110.

252-53 EKa'tepc.ov 'ta YPUJ.1J.1a'ta: In addition to Eulogia's two letters, Theoleptos had received a separate one from Agathonike containing her confession and her request for forgiveness. Neither this letter nor the metro­ politan's answer (cf. 1.457) has survived. 1t

266

(ad. app.) 6: Father Robert Sinkewicz (letter, September

Commentary

101

1987) graciously informed me that in response to his inquiry regarding the meaning of this compendium, Monsignor Paul Canart suggested that it may be an ab­ breviation for the word U1to<SE1YJ.1a (example, model). 271

272

Eyxapa:t 'tco .

.

.

PitJ.1 a'ta 'tii � aU'tOJ.1 EJ.1 ",i a�:

Agathonike's words of contrition are not found in this letter; perhaps they were appended to it in the form of a separate note. (ad. app.) uq>E911a(av): "Her sins are forgiven" was Eulogia's obedient response to her director's request that she forgive Agathonike.

277-78 xeipa� U'tUK'tOU� EKXEouaav . . . KOA,a�E aq>o<Spro�: A week's excommunication was the penalty prescribed for a nun who insulted a fellow sister; cf. Ps.-Basil, 'E1tl'tiJ.11a ci� 'ta� KavoVlKa�, 4, (pO 31. 1313D). The typikon of St. Sabbas - the only one, to my knowledge, that refers to fist fights between monks stipulated that recalcitrant offenders were to be ex­ pelled; cf. ed. E. Kurtz, BZ, 3 (1894), 169, 11.37-38. 317 'tllv liv9pco1tov ilv U1tEaTrlaa.� U1tO 'trov uaEprov: Ac­ cording to Oregoras (29.22: 3,238), Eulogia spent part of her fortune ransoming prisoners of war. However, as A.-M. Talbot correctly observes, it is not clear in this case whether Eulogia saved this woman from Turkish captivity or persuaded her to return to Christianity after her conversion to Islam; see "Byzantine Nuns," 111. 321-22 1tEpi 'tii� E�EA,90Uall� . . . EiaEA,90uall� <Sf: 1tUA,1V Ei� 'tllv J.1ovitv: This rebellious nun who left the convent because she refused to abide by the strict rule of obe­ dience was one of the literate nuns in the entourage of the abbess (cf. 11. 333-34 and commentary on 1.252 above). She might have even been a personage of some importance, since Theoleptos speaks of her haughtiness and doubts that she would have "deigned to learn something" from Eulogia. In accordance with Byzantine canon law, religious who gave up the monastic life were punished with ex­ communication until they returned to their monasteries. Furthermore, Byzantine civil law stipulated that such

102

348 351

The Life and Letters of Theoleptos of Philadelphia offenders had to be returned by force to the monastic communities from which they had fled (cf. Panagiotakos, Dikaion, 101-12), while the typika did not allow renegades to retrieve any property they might have donated to the monasteries in which they were tonsured. See, for example, P. Gautier, ed. Le typikon de la The6tokos Evergetis (paris, 1982), 81, 11. 1156-60 and the typikon of the convent of Lips, ed. Delahaye, "Deux typica," 116, 1. 30. 0Eoo6'tlle;: Otherwise unknown; cf. PLP, no. 7196. rrpO)�if,.1ot): This family name is know from two documents related to the history of Philadelphia. In the Rule of Maximos for the monastery of Skoteine near Philadelphia, written in 1247, a Proximos is men­ tioned as the father-in-law of the "reader Chamelos" from whom the monastery had acquired several fields. See S. Eustratiades, eH EV tAUOEAwvoC;= A monk named Nitq>wv is known 3 to have acted as the representative of Eulogia's second director at a memorial service for Nikephoros Choum­ nos celebrated by the abbess at her convent (cf. Hero, A Woman's Quest, Letter 20, 1.13). His identification with the carrier of Eulogia's third letter to Theolep­ tos, while possible, is still conjectural, since the name Nitq>wv, Niq>wv (the latter variant is widely attested in the Palaiologan period; cf.PLPnos. 20606-20683) was not uncommon in monastic circles. 8 001. �ia Kat CiAAlJ 'tij 'Aya90 viK1] = Letter 2 above and Theoleptos' response to Agathonike (cf. Letter 2, 457) which has not survived. 76-77 uYWVtsO�EVOU: Patristic and ascetic writings often allude to the monks in terms borrowed from the arena and the army; see G.W.H. Lampe, A Patristic Greek Lexicon, 6th ed. (Oxford, 1982) s.v. uYWVto'titc;, U9All'titC;, o'tpancO'tllC;. For such male metaphors as applied to nuns, cf. Talbot, "Monastic Experience," 9. 81 'E7tcOAlloac; 7tuv'ta oou 'ta U 7t upxov'ta: Like Gregoras - who claimed that "all" of Eulogia's "wealth" was spent on the poor, on the prisoners of war and on the lavish restoration of her monastery (29.22:3.238) Theoleptos is here guilty of exaggeration. Eulogia was still the owner of a village near Zichna in Macedonia until shortly before her death. See Hero, A Woman's Quest, commentary on Letter 7, 11.42-44. See also 11.127 -28 of the present letter, where the author in­ timates that the abbess was still holding on to part of her dowry. 81-83 U7tEAUOac; yovEiC;. . . K'tit�a'ta: See Goar, Euchologion, 407, 11.45-50. 124-25 d 'titv 'trov U8EAq>rov ouv'tUXiav E7tt1t09EiC;: Eulogia never left her convent to visit her relatives (cf. Hero, A Woman's Quest, Letter 14, 1.36 and Letter -

Commentary

105

15, 1.59), but unlike ordinary nuns, she received her father regularly on Saturdays and Sundays. See Nikephoros Choumnos, 'Enta'toAil p::r� B., ed. J.F. Boissonade, A necdota Nova (paris, 1884; reprint, Hildesheim, 1962), 181,1.4; 182,1.1. It is highly pro­ bable that on those days she was also visited by other close members of her family. In addition to an elder sister who preceded her in monastic life (cf. Verpeaux, "Notes prosopographiques, " no. 15), Eulogia had four brothers; see ibidem, nos. 16, 18, 19 and 20. Despite the advice of Theoleptos, Eulogia was later reprimand­ ed by her second director for continuing her''intimate association" with her family; see A Woman's Quest, Letter 19, 11.2-3. 132-33 'tilv nClpa 'trov YEVVT\aav't(uv uq>aipEatV 'trov npaYj.ui­ 't(uv: By taking away some of her dowry, Eulogia's parents were, no doubt, seeking to prevent her from giving away what was left of her once vast fortune. 150 6 VEKpOe; uKivll't6e; ean npoe; 'ta 'tile; aapKOe; q>POVTU.1Cl'ta: Christian writers frequently likened the ascetics to the dead because of their freedom from worldly concerns; see a number of such allusions cited in Panagiotakos, Dikaion, 107, n. 1. ot aP1tci�OV'tEe; 'ta an Kat Ka'taq>povOUV'tEe; aou: 168 Eulogia's parents; cf. 11.132-33, 192-93, 230-31. 237 uAAaxou unEA9Eiv 11 'ta ro8E Ka'taAa�Eiv: See com­ mentary on Letter 2, 11.445-49. 248-51 AAA o'tE tJ.Tt'tE tJ.ovaxov . . . UKOAou90uaav AUnllv: An allusion to worsening conditions in the area prior to the siege of Philadelphia by the emirs of Germiyan and Aydin which started in the summer of 1322; see p. 20 above. 253-54 'tE'tpa86nouAa: The word 'tE'tpa86nouAov is not in the dictionaries nor in B. Atsalos, La termin% gie du livre manuscrit a l' epoque byzantine (Thessalonike, 1971). The diminutive suffix -nouAoe;indicates that these were smaller than average quaternia. 254-55 tJ.EptKilv un6tJ.V1latV 8tClAatJ.�civov'ta: This long address to Eulogia and Agathonike has been preserved; selected "

106

The Life and Letters of Theoleptos of Philadelphia passages were recently edited and translated by R. Sinkewicz, see "St. Gregory Palamas and the Doctrine of God's Image in Man according to the Capita 150," 0EoAoyia 57 (Athens, 1986), 872-76.

9

1

Letter 4 Date: April 1322. This letter was written before Theoleptos' final illness to which it contains no allu­ sion. Since the metropolitan became ill five months after his departure from the capital (cf. Letter 5, 11.4-5) in late October/early November 1321, his third letter must date from the beginning of April 1322. See Kourouses, Gabalas, 339. Kpaaii: The carrier of Eulogia's fourth and last letter is otherwise unknown; see PLP, no 13698. Letter 5 Date: Shortly before the death of Theoleptos (cf. 11. 5-6), which could not have occurred later than November 1322, since Manuel Gabalas , who left Philadelphia after the metropolitan's death was already in Constantinople by the end of December 1322. See Kourouses, Gabalas, 339. (ad. app.) E1tta'toATt B: The index on fol. 3v of the Ot­ tobonianus designates this letter as the last of Theolep­ tos' letters to Eulogia: ToG au'toG 1tPO� 'tTtV au'tTtv

E1tta'toATt B: Kat 'tEAEu'taia: aAAT\v yap OUK a1tEa'tEtAE <Sta 'to EKBT\�iiaat au'tov 1tPO� Kuptov . For other allu­

38 39 39-40

42-44

sions to Theoleptos' death, see Letter 3, ad apparatum 267; Letter 5 ad apparatum 6-8, 36-38 and 51. 'Aya90viKU: See commentary on Letter 2, 1.1.62-63. 0EOBo'tU: See commentary on Letter 2, 1. 348. 't(9 1ta'tpi aou Kat 'tij �T\'tpi a ou : On Nikephoros Choumnos, see J. Verpeaux, Nicephore Choumnos, homme d' etat et humaniste byzantin (ca. 1250/1255-1327) (Paris, 1959); on his wife, see idem, "Notes prosopographiques," no. 14.

'tou� YEvvit'topa� . . . 1tpoa �Eivat EV 'toi� �ovaa'tT\piot�: Eulogia's parents heeded the advice of

Commentary

107

Theoleptos and retired to their daughter's double monastery; see Hyrtakenos, Monodia, 287, 11.14-15 and Verpeaux, "Notes prosopographiques," nos. 13 and 14. 45-46 EV 't4) E1t'taOtK4) 'tou'tCf) �iCf) J,.lepioa oeoo)Ko'tec; Kat 'tolC; OK'tW: In patristic literature the "weekly life" is used as a metaphor for the earthly life, whereas the "eighth day," being the day of the Resurrection, denotes the heavenly life. See Lampe, A Patristic Greek Lexicon, s.v. E�OOJ,.lanKOc; 2b and oyoooC; 1.

INDEX ΤΟ ΤΗΕ GREEK ΤΕΧΤ OF ΤΗΕ LETTERS ( * distinguishes unattested or rare words) ,Αβραάμ (bibl.) 2.432-33 αγαθόν (τό) (of Christ) 3.85,

16, 17, 23

αθλοθέτης (Χριστός) 3.36 86, 116-17 αθυμέω 2.299-300 ,Αγαθονίκη, πυπ 2.457; 3.8, αθυμία 2.236 223, 239-49, 256; 5.38; see αίσθησις 1.33; 5.15, 17, 18 also αδελφή αιχμαλωσία (ψυχής) 2.314 αγάπη (of God) 2.86, 242; ακενόδοξος 3.174 3.210, 214, 264; (of one's ακτημοσύνη 2.122 neighbor) 2.73, 77, 157, αλέξημα 2.236 158, 178, 274; 3.92 αλόγιστος (επιθυμία) 4.31 αγγελικόν (σχήμα) 1.4; 2.2 άλογος (φιλία) 2.305; (λύπη) αγιος see Αντώνιος, 'Αρσέν­ 3.192 ιος, Ίωάννης, Νείλος, αναδέχομαι 2.115,222,227-28 Ποιμήν ανάδοχος 2.359 αγρός (Eulogia's property) ανάπαυσις 2.220, 330, 436; '

3.128

5.47

αγωγή 2.365 αγών 2.148, 420, 474-75 αγώνισμα 3.61 'Αδάμ (bibl.) 2.96 αδέκαστος 2.11 αδελφή (Agathonίke) 2.112, 115, 128, 137-38, 139, 155, 163, 181, 187, 195, 198, 222, 224, 225, 228, 253, 260, 261; (fellow πυη) 469, 471; 3.259 αδελφός (of Eulogίa's siblίngs) 3.23-24, 82, 125; (fellow man) 2.131, 132, 169, 238 �δης 1.17; 5.23 .,

αδικέω 2.231, 308, 310; 3. 163, 164, 164-65, 169, 170, 181

αναχώρησις 2.107 αναχωρητής 2.204 ανδραποδισμός (ψυχής) 2.314 άνεσις 2.425, 428; 3.25-26 άνθρωπος, ή 2.317 ανοχή 2.196 ανταπόδοσις 2.186 αντιλογία 3.137 Άντώνιος (αγιος) 2.129 αοργησία 2.234-35 απαθής 3.181 απαναίνομαι 3.61 απάτη 2.201-02 απιστία 3.221 αποκείρω 1.6; 2.5 απόλλω 2.425 αποσκορακίζω 3.222

αδολεσχέω 2.451 αηδία (των αισθήσεων) 5.15. 108

Index to the Greek Text ο/ the Letters απόστολος (Ίωάννης) 2.481; [Παυλος] 3.167; 5.13 αποστροφή 3.134 αποτάσσομαι 3.132 απροσεξία 2.136 αράχνιος 3.107 αρετή 1.52; 2.16, 71, 72, 396, 434, 452; 3.53, 61; 4.20; 5.9, 19, 24, 26, 30

άρπάζω 3.168, 171 αρρώστημα (of Eulogia) 2.485 Άρσένιος (άγιος) 2.105,108, 109 αρχηγός (ζωής) of Christ 2.99; (φθοράς) of Adam 2.95 ασεβής, infidel 2.317 ασθένεια, ailment 2.149,329 άσκησις 2.212 ασκητής 2.104 αυτομεμψία 2.271 αφέλεια 2.201 αχλυοποιός 2.343 Βασίλειος (μέγας) 5.28 βασίλισσα (Ειρήνη) 1.2; 2.1 βεβαιοπιστία 3.220 γαλήνη 2.375, 459 γαληνός 2.239 γεννήσαντες, Eulogia's parents 3.133; see also γεννήτορες, μήτηρ, οικείοι, πατήρ, συγγενείς, τεκόντες γεννήτορες, Eulogia's parents 3.23; 5.42; see also γεννήσαντες, μήτηρ, οικείοι, πατήρ, συγγενείς, τεκόντες

109

γήρας (of Theoleptos) 2.24 γνώμη 2.244, 338, 407, 435; 3.27 γνώσις 2.192, 395, 401, 404; 3.26,

γονείς (Eulogia's parents) 3.82

γονυκλισία 2.279 γύναιον 2.206 γυνή 2.208, 209 δείπνον 4.2 δαίμων 2.308, 309, 311 δειπνοκλήτωρ 4.4 διάθεσις 2.200, 202, 395-96, 405; 3.186 διακονέω 2.470 διακονία 2.150 διάκρισις 2.127, 204 διαλογισμός 2.296; 3.205 διάνοια 1.29; 2.114, 380, 395, 401, 403; 3.207; 4.12; 5.7

διδαχή 2.416 δικαιοσύνη 3.156 δόξα (divine) 2.82; 3.97; 4.27; (earthly) 2.81, 84; 4.27

δύναμις (faculty) 1.35; (mean­ ing) 2.61, 283, 437; 3.241

δυσεντερία (Theoleptos' ίΙΙ­ ness) 2.22 δυσωδία 2.33 εαρ (ευπαθείας) 3.22 εγκράτεια 2.69-70, 74, 82, 84, 87-88, 89, 91, 96, 97; 3.191, 201, 222

11Ο

Correspondence 0/ TheoZeptos 0/ PhiZadelphia

ειρηνάρχης (οί Christ) 2.238-39 ειρηνεύω 2.240, 324; 3.180-81 Ειρήνη (Choumnaina) 1.2; 2.2

ειρήνη 2.226, 332-33; 3.204, 216-17

έκδικέω 2.311-12 έκχέω (χείρας) 2.277-78 έκχυσις (φωτισμού) 3.71-72 έλεημοσύνη 1.50; 2.207, 214 έλλαμψις 3.66 έλπίς 2.57, 249; 3.147 ένέδρα, ambush (ref. journey from Phokaia to Philadel­ phia) 2.44-45

ένήδονον, τό 3.197 ένδοξος (οί Saint John the Evangelist) 2.481

έντολή 2.13, 417 έξαγόρευσις 2.272 έξοδος (death) 2.472; 5.18 έξομολόγησις 2.262-63 έπαρσις 2.452-53; 3.219 έπήρεια 2.309, 443 έπιείκεια 2.161; 3.219 έπίθεσις, attack (ref. journey from Phokaia to Philadel­ phia) 2.46

έπιθυμία 2.90, 91; 3.191-92, 214-15 έπίκλησις 1.30 έπίπονον, τό 3.28 έπιστήθιος (οί Saint John the Evangelist) 2.482

έπιφορά 3.65; 5.31

έπταδικός (βίος) 5.45-46 έσπέρα (των αιώνων) 2.290 ευαγγέλιον 4.30 ευαγγελιστής ('Ιωάννης) 2.482 ευθυμέω 2, 297, 300, 360 ευθυμία 4.8 Ευλογία (Choumnaina) 1.4-5; 2.3, 7, 111; 5.3; (blessing) 2.7

ευπάθεια 3.22 ευποιία 2.162; 5.41 ευτέλεια, ή έμή Theoleptos 5.51 ευχή 2.8, 175, 187, 197, 342

ζωή (οί Christ) 2.99 ηγαπημένος (of Saint John the Evangelist) 2.483

ήδονή 2.75, 81; 3.77, 93, 201, 202, 223; 4.3, 50; 5.16, 22

ήδυπάθεια 3.221 ήμερότης 3.76 θάνατος 2.23, 130; 3.167 θέλημα 2.88, 337-38, 367; 3.60, 151, 180, 242,

Θεοδότη, ηυο 2.348; 5.39 Θεόληπτος 1.1; 2.1 θεολόγος (οί Saint John the Evangelist) 2.484

θεοποιός 2.16 Θεοτόκος 1.54 θηρίον (οί passion) 3.179, 182 θησαυρός (οί Christ) 3.92

Index (ο the Greek Text ο/ the Letters θλίψις 1.44; 2.94, 120, 245, 246, 297; 3.32, 34, 46, 50, 59, 99, 170; 5.12, 30 θυγάτηρ (πνευματική), Eulogia 1.5; 2.4, 6

θυμίαμα 2.285, 288 θυμός 2.90, 93, 280, 288 θυσία 2.286, 289 ιατρός (of God) 2.35, 479; (physician) 2. 24, 3.226

267;

Ίησους 2.441 Ίωάννης, Saint John the Evangelist 2.483; see also

αγιος, άπόστολος, ένδο­ ξος, επιστήθιος, ευαγγε­ λιστής, ηγαπημένος, θεο­ λόγος, παρθένος καθηγουμένη, Eulogia 3.258; 5.36

κάθωρος (ζωή) 2.429 κακία 2.452; 4.23 κάκωσις (of the joumey from Constantinople to Phokaia)

2.30 κανών 2.13, 392 Καρβώνης [Γεώργιος] emissary of Eulogia 2.52; 3.2

καρδία 1.27; 2.303; 3.68, 18485, 206, 209, 238, 263 καρτερία 2.162; 3.11, 194

καταστράπτω 3.72 καταφωτίζω 3.73 κατηχούμενος 2.408 κελλίον 1.26; 2.327, 331, 446

111

κενοδοξία 4.37, 53 κενόδοξος 2.88-89; 4.28 κεφαλαιώδης (άρετή) 2.72 κολακεία 1.16; 3.124 κόσμος, world 1.7; 2.211; 3.93, 113, 127, 139-40, 141, 142

Κρασάς, emissary of Eulogia 4.9

κριτήριον 1.19; 2.11-12 κτημα (Eulogia's property) 3.83 κτητόρισσα, of Eulogia 1.2 κυβέρνησις 2.115, 119, 225, 259, 319, 328 Κυδωνάτης, emissary of ΕUΙο­ gia 2.54; 3.2

Κωνσταντίνου (ή του), Constantinople 2.373

Λάζαρος (bibl.) 2.433 λίχνον 2.97-98 λογικός (of soul) 1.11, 12 λογισμός 1.9; 2.176, 226, 281, 354, 370, 400, 401-02, 445, 448, 454, 458; 3.241 λόγος (Θεός) 1.12 (teaching) 2. 68, 393, 394, 398, 413, 417 λύπη 2.235, 274, 377; 3.166, 216

μακροθυμία 2.275; 3.218 μάννα (of Chήst) 3.89 μαργαρίτης (of Christ) 3.84-85

ματαιότης 2.473-74 μάχη 2.172 μεγαλόψυχος (καρτερία) 3.194

112

Correspondence ο/ Theo/eptos ο/ Phίladelphia

μέγας (Βασίλειος) 5.28 μελέτη 2.201; 3.209 μέριμνα 3.235 μεταμέλεια 2.124, 263 μετάμελος 2.151, 164 μετάνοια 2.193, 210, 428 μήτηρ, Eulogia's mother 3.161; 5.40; see also γεν­ νήσαντες, γεννήτορες, οικείοι, συγγενείς, τεκ­ όντες μικροψυχία 2.63, 144, 152, 185-86; 3.193-94, 218-19

μνησικακία 3.136,183,217-18 μοναστήρια (Εώοgίa's double monastery) 5.44

μοναχή (of Eulogia) 1.5; 2.3; 5.3; (others) 2.363, 461; 3.261; 5.37, 38, 39 μοναχός 3.3, 3.46, 56, 248 μονή (of Philanthropos Soter) 1.3; 2.321, 322, 326, 439

μυσταγωγέω 2.378 μωλωπίζω 2.291 μώλωψ 2.290

logos) 1.7; (Christ) 1.47

νυμφών 1.50-51 όδοποιέω 3.173 όδύνη 2.21,174; 3.38, 96, 202 οίδημα 2.465 οίησις 2.425 οικείοι 3.193, 230; see also αδελφός, γεννήσαντες, γεννήτορες,γοv.ciς,μήτηρ, πατήρ, συγγενείς, τεκ­ όντες οίκημα (Eulogia's property) 3.83, 128

οικονομία 2.258 όκτώ, future Iife 5.47 όλιγωρία 2.154 όργή 2.296; 3.183, 217; 4.31 όρμή, inclination, impulse, 2.75, 447-48; assault (ref. journey from Phokaia to Philadelphia) 2.46

πάθημα 2.101 πάθος 2.75, 209, 215, 485-86; 3.79, 186, 187, 200

Νείλος (αγιος) 2.229 νεκρός 3.150,'155, 165 νηστεία 2.100, 280 Νίφων, monk (emissary of Eulogia) 3.3

νόσος (Theoleptos' iIlness) 2.21, 27, 29, 38, 39, 41 νους 1.26; 2.93, 401; 3.66; . 4.12 νυμφίος (Despot John Palaio-

παιδεία 2.363 παίς ή 2.363 παλάτιον 1.14 πάλη 3.18 παράγγελμα 2.251 παράδεισος 2.96-97, 103 παρακαταθήκη 2.374 παράκλησις 3.20, 23, 39 παράκλητος,The Holy Sρίήt 2.298-99

Index (ο the Greek Text 0/ the Letters παράλογος (ήδονή) 5.16 παρθένος (of St. John the Evangelίst, 2.482-83

παρρησία 2.241-42, 409 πατήρ, Nikephoros Choum­ nos 3.161; 5.39; see also

γεννήσαντες, γεννήτορες, γονείς, οικείοι, συγγενείς, τεκόντες Παύλος, Saint Paul 3.130, 148; see also απόστολος πειρασμός 2.245; 3.17, 29, 47-48, 49, 52, 57, 71, 224-25

πειραστής (of devil) 2.100 πειρατήριον 3.50 περιεκτικός (of virtue) 2.71 περιφρόνησις 3.179 πηγή (ιαμάτων) (of Christ) 2.486

πιαίνω 2.70 πίστις 1.49; 2.487 πλατυσμός 1.41 πληγή 2.290 πληροφορία 2.118, 270 πλησίον, ό 2.130, 133, 135, 159, 167 πλούσιος 3.100 πλούτος 3.104 πνεύμα (αγιον) 2.6; 3.211; (spirit) 1.13, 38, 45; 2.466; 3.152, 156, 172-73

Ποιμήν (αγιος) 2.204 πολέμιος (of devil) 2.170 πόλεμος 3.230, 232 πολιορκία 2.189 πολυκίνδυνος (of journey from

113

Constantinople to Phila­ delphia 3.249 πόμα (ζωής) (of Chήst) 3.89 πονηρός (of devil) 2.184

πορνεία 2.206-07, 213-14 πράξις 1.23; 2.394, 406 πράος (of Christ) 2.237, 289 πραότης 2.234; 3.75, 261 προικφον (Eulogίa's property) 3.127

πρoμνηστΘJoμαι 2.270; 3.46-47 προπέτεια 2.62-63, 127-28, 140, 180, 185 προσευχή 1.36; 2.232-33; 281; 5.50

προφήτης, David 5.33-34 Πρώξιμος, father of a ηυη from Philadelphia 2.351 πυγμή 2.288, 312 πύρ (θείον) 3.58, 59, 63 ραθυμέω 2.423 ραθυμία 2.370 ρυθμίζω 2.319, 390, 408, 412 σάρξ 1.42, 43, 45; 4.50; 5.15, 22, 25

σεμνείον 2.446 σεμνότης 1.9 σίτος (αρετής) 2.216 σιωπή 2.191, 305 σοφία 2.14 σταυρός 2.101-02 σταυρόω 3.130, 139 στενότης 1.41 στενοχωρία (ref. joumey from

114

Correspondence ο/ Theo/eptos ο/ Phίladelphia Constantίnople to Phokaίa) 2.32

377 τέκνον (εν Κυρίφ),Eulogia 5.3 στολή 2.83 τεκόντες, Εώοgίa's parents 1.21; 3.124; see also γεννήστρατοπεδεύω 2.90 σαντες, γεννήτορες, γονσυγγενείς Eulogia's relatives είς,μήτηρ,πατήρ,οικείοι, 3.24, 82, 126; see also συγγενεις αδελφός, γεννήσαντες, γεννήτορες,γονείς,μήτηρ, τέλος (death) 2.156; (of Theoπατήρ, οικείοι, τεκόντες leptos) 5.6 * τετραδόπουλον 3.253-54 συγγνώμη 2.173, 262 συγχωρέω 5.36,37,38,39, 40 τιμιωτάτη,Εώοgia 3.258; 5.36 συγχώρησις 2.195 τυπόω 2.356 συμβουλή 2.326 ύβρις 3.178 συμφορά 2.80, 300; 3.62 ύπερηφανία 4.53-54 συναρπαγή 2.136,201,265-66 ύπoμoVΉ 1.53; 2.69, 70, 78, 82, συνείδησις 1.24; 2.150, 349 85, 88, 89, 92-93, 95, 96, σύνεσις 2.12, 14 98, 154, 175, 177, 188, 227, συνθήκη 3.142 246, 247, 258-59, 261, 434; συνοικέσιον 1.13-14 3.20, 34, 99, 201, 202, 265; συντριβή 2.282 5.10, 12, 13, 3), 32, 33 σχήμα,monastic habit 1.4;2.2 ύπόνοια 2.139-40,369,375-76 σώμα 1.10, 33, 38, 44; 2.280, ύποταγή 2.336 410, 415, 464, 465-66, 480; 3.78, 83, 111, 155; 5.18

Σωτήρ (Χριστός) 1.3; 2.341 σωτηρία 2.221, 259-60 ταλαιπωρία (ref. joumey from Constantίnople to Phokaίa)

2.30 ταπεινότης ήμών, Theoleptos 2.6

ταπεινοφροσύνη 2.73, 87 ταπείνωσις 2.282, 344, 453; 3.52

ταραχή 2.178, 181, 237, 255,

Φιλαδέλφεια 1.1; 2.1, [361] Φιλαδέλφου (ή του) Philadelphia 2.43

φιλάνθρωπος (Σωτηρ Χριστός) 1.3; (Κύριος) 2.8-9 φιλαυτία 2.183 φιλήδονος 2.88 φιλοδοξία 3.176 φιλόκοσμος 3.180 φιλομαθής (of Eulogia) 4.18 φιλOVΙKέω 2.182, 307 φιλόπονος (of Eulogia) 4.18 φιλοσοφέω 2.187

Index (ο the Greek Text ο/ the Letters

115

συγγενείς, τεκόντες φλεγμαίνω 2.186-87 χρήματα (Eulogia's property) φλεγμονή 2.191, 275 3.82 φόβος (Θεού) 2.9, 13; 3.95 φρόνημα 2.80, 89, 126, 343, Χριστός 1.3, 13, 30; 2.341, 358, 442, 463, 480; 3.9, 36, 467; 3.52, 212 85, 86, 88, 93-94, 112, 149, φροντίς 3.236 Φώκαια,Old Phokaia ίο Asia 1 5 1 , Mioor 2.43 154, 265; see also Ίησούς, Σωτήρ φως 2.403; 3.73 Χριστού γέννησις 2.53 φωτίζω 2.114, 402; 3.66 φωτισμός 3.67, 72 Χριστοφίλη, ουο 2.462 χαρά 1.45; 2.196, 243; 3.68, 215,

ψυχή 1.12, 35, 42, 44; 2.10, 75, 76, 80, 86, 92, 298,

300-01, 304-05, 313, 315, χάρις 2.299, 344, 347, 441; 348, 375, 396, 404, 411, 3.9, 33 412, 415-16, 449, 452, 456, χηρεία (of Eulogia) 1.8 459, 466, 472, 479; 3.70, χείρ 2.277,283,295, 312,470 χορηγός (ζωής) God 2.28 79, 140, 165, 185, 196; 4.13, 14, 30; 5.11, 22, 23, [Χούμνος Νικηφόρος] see γεν25 νήσαντες, γεννήτορες, γονείς, οικείοι, πατήρ, ψυχορραγέω 2.471

INDEX ΤΟ ΤΗΕ MARGINALIA NOTED ΙΝ ΤΗΕ CRITICAL APPARATUS αγαθά 3.201-05 αγιος (of Theoleptos) 3.267;

θαυμάσιος 2.419-21, 450-52 θεσπέσιος (of Theoleptos)

5.51

5.36-38

άγιώτατος (of Theoleptos)

θύλη (θήλυ) 3.87-94

5.6-8, 9-12

αδύνατον 3.129-31 αηδία 5.15-19 αμήν 2.444 αντιστροφή 3.169-71 άξιον 3.124-25 απάθεια 5.15-19 αποκαλύπτω 5.36-38

λόγος 5.36-38 (of Theoleptos) 2.434-36; 3.115-19 μακαριώτατος (of Theoleptos) 2.408-11

μακάριος

μακροθυμία 3.201-05 μέγας (of Theoleptos) 3.267 μετριοφρονέω 5.36-38

γνωμικόν 2.337-38 γνωστικός 3.187-89

νουθεσία 2.277-78 δαίμων 4.19-23 δεσπότης,Theoleptos 2.240-

δρα 2.74-76, 162-65; 3.150,

43; 5.6-8, 51

διαρρήδην 5.36-38 διδασκαλία 2.162-65, 176-78 διδάσκω 4.29-36 δόξα 3.32-34 έκδημία 5.36-38 έμπρακτος 2.162-65 έξητήριος (έξιτήριος) 5.36-38 έπιλανθάνομαι 5.51 έτοιμασία 3.201-05 ευγε 5.36-38 ευφροσύνη 3.87-94 ευχή 2.442, 482-83 θαυμάζω 4.29-36

187-89, 214-17; 4.19-23, 29-36

ουαί μοι 2.427-28 ουκ έστι 3.138-39 πανούργος 4.19-23 παρακαλέω 3.87-94; 5.51 παράκλησις 3.214-17 παρρησία 5.51 πλάνη 3.102-04 προγιγνώσκω 5.36-38 πρόγνωσις 5.36-38 προεικονείζω (προεικονίζω) 5.6-8 προσέχω 4.19-23 3.124-25 προσοχή

116

Index to the Margina/ia ... in the Critica/ Apparatus 117 σημείωσαι 2.95-96, 229-30, 377, 394-95, 469; 3.59, 68-70, 122, 163-66, 235 σοφία 2.176-78; 4.29-36 σοφός 3. 32-34, 64-67 συμβουλή 2.419-21; 3.187-89 τέλος 3.267 υπόδειγμα 2.266 ; see also commentary, ρρ. 100-01

υπομονή 2.434-36; 3.201-05 φευ 3.102-04 φοβερόν 2.289-91 χαρά 3.87-94 χάρις 2.240-43; 5.9-12 χείλη 5.9-12 ώραιοv 3.66-70

INDEX TO BIBLICAL AND OTHER QUOTATIONS BffiLE

117(118).11-12: 2.381-84 118(119).60-61: 2.302-03 140(141).2: 2.284-87 140(141).10: 1.27-28

Genesis

50.24, 25: 2.264-65 Exodus

3.16: 2.264-65 Proverbs Deuteronomy

4.24: 3.63

1.7: 2.13-17 3.34: 2. 345-47

1 Chronicles

Isaiah

12.38: 3.196

6.6-7: 3.55-56

Psalms

Matthew

1.4-5: 3.213 26(27).10: 3.161-63 33(34).8: 3.90 33(34).10: 3.90-91, 100-01, 115-17 34(35).4-5: 4.47-49 39(40).1: 5.34-35 39(40).5: 2.19 41(42).11: 2.487-91 42(43).5: 2.487-91 44(45).2: 5. ad. appar. 9-13 44(45).17: 1.31-32 65(66).12: 2.48-50 69(70).3-4: 4.50-53 70(71).5: 5.33 76(77).4: 2.306-07 93(94).19: 3.37-40 103(104).31-32: 5.28-29 106(107).43: 3. ad appar. 64-68 110(111).10: 2.13-17 115.17: 3.171-72

4.1-11: 2.100 4.23: 2.462-63 5.22: 4.34-35 5.22-23: 4.35-36 5.28-29: 4.31-34 5.44: 3.228-30 6.3-4: 4.44-45 6.17-18: 4.37-47. 7.11: 2.358 11.29: 2.237 13.46: 3.84-85 16.24: 3.113-15 25.1-11: 1.47-48 25.22: 2.410 25.23: 2.413-14 Luke

4.1-13: 2.100 8.21: 3.158-60 16.22: 2.432-33 21.19-20: 5.10-11

118

Index to Biblical and Other Quotations John

6.53-55: 3.89 10.11: 2.205 11.25: 3.112 12.43-44: 4.26-27 14.2-3: 2.240-41; 3.205-06 16.22: 3.67-68 16.22-23: 5.21-22 17.22, 24: 3.97

119

6.7: 4.22-23 7.10-11: 3.166-68 Galatians

2.20: 3.148-49 5.22: 3.210-11 6.14: 3.130 6.14-15: 3.139-40 6: 17; 3.244-46

Acts

Ephesians

2.17: 2.290-91 3.15: 2.99 5.4-10: 2.60

2.3: 2.91-92; 3.33, 191-92 5.2: 2.291-92 6.24: 1.54-55

Romans

Philippians

5.3-4: 2.94-95; 5.12-14 5.3-5: 2.246-49 8.10: 3.154-56 12.2: 3.96, 141-42, 235-36 12.19: 2.190-91 12.21: 2.125-26 16.20: 2.441-42 16.27: 3.ad appar. 32-34

3.20: 3.153 4.4-5: 3.121

1 Corinthians

2.6: 3.96, 141-42, 235-36 2.9: 1.54-55; 2.468 3.10: 2.352-53 9.27: 2.390-91 13.5: 2.157-58 13.7-8: 2.158-59 16.23-24: 2.441-42 2 Corinthians

4.6: 3.67

1 Thessalonians

2.12: 3.97 2 Thessalonians

3.5: 3.262-65 1 Timothy

2.4: 2.340-41 2.8-9: 2.2�i3-96 Titus

3.4: 2.8-9 Hebrews

1.2: 2.290-91 4.16: 2.241-42, 409 6.1: 2.140-41 12.23: 2.443-44

120

Correspondence of Theoleptos of Philadelphia

1 Peter

13.21: 3.9-10,30-32

2.3: 3.90 2.24: 2.291 2.25: 3.96-97 5.5: 2.345-47 5.10: 3.97"

James

1.12: 3.47-48 1.12-13: 1.54-55; 2.468 1.17: 2.358 4.6: 2.345-47 5.16-17: 2.387-88

1 John

3.21-22: 5. ad appar. 51

OTHER Antiochos Monachos

30): 2.101

Hom. 6 (pO 89.1449A-B): 2.74 Pseudo-Basil of Caesarea Antipatros Sidonios

6.206 (Beckby,1,546): 3.10

Anthologia palatina,

Const. asc., 2.1 (pO 31.134OC):

5.26-29 Gregory of N azianzos

Antonios Apophthegmata, 9 (PO 65.

Or. 21.21 (Mossay-Lafontaine,

154, 20-21): 2.169-70

77B): 2.129-30,130-31 Arsenios

John Chrysostom

Apophthegmata, 40 (PO 65.

In Ps. 48.17 Hom. 1.6 (PO

55.508): 2.11-12 Liturgia (Brightman,353,14): 2.28 Basil of Caesarea Epist. 174 (Courtonne,2,110, Liturgia (Brightman,360,31): 3.88 20-21): 2.13-17 Hom. in Ps. 114 (PO 29. Liturgia (Brightman,366,25): 2.8-9 485B): 3.36 Liturgia (Brightman,374,4): Liturgia (Brightman,309,9): 3.88 2.8-9 Liturgia (Brightman,328,28- Liturgia (Brightman,390,26): 105C): 2.108

121

Index to Biblical and Other Quotations

Apophthegmata 1, 2, 3 (PO

2.8-9 (Brightman, 392, 22-23): 2.35-36,479-80

65.305A-B): 234-36

Liturgia

2.230-33,

Maximos the Confessor

Olympiodoros

Cap. de char. , Cent. 1.2 (PO

Comment. in Eccl 11.2 (PO

90.961A-B): 2.71

93.605C): 5.46-47

II.59 (PO 90.1004B): 2.305 Quaest. ad Thai. , 61 (PO 90.632D): 2.95-96

Cap.

de char. ,

Cent.

Poimen

127 (PO 65.353D): 2.315-16

Apophthegmata,

Menaia

Pseudo-Makarios

In festo Sanctis Joannis, 8

Hom. 16.5 (Desprez,196.7):

Maii, Mll v uiu 'to\) OAOU

3.92-93

EVtUU'tO\) V (Rome,1899),

59: 2.481-84

The Creed Symbolum Nicaeno-Constan­

Methodios of Olympos

tinopolitanum: 3.144-45

Sympos., 3.8 (Musurillo,108,

33): 2.13-17

Theoleptos Homilia in Transfigurationem

Pseudo-Methodios of Olympos

(Beyer,"Katechese," 17): 1.41

Sermo in ram os palmarum, 6

(PO 18.393D): 2.238-39

Timotheos Apophthegma (pO 65.420A):

Neilos

2.208-09

INCIPITS �t�Ut KUt 'tU\)'tU 'tu YPUIlIlU'tU 5 'Ev uyi