Syriac maxims of St. Neil the Hermit

Contents Abstract 1. The problem of authorship 2. “Syrian” Nile 3. Handwritten tradition of the Syrian “Pearls” 4. The relationship between the Syriac and Greek versions of apothegmas 5. Slavic and Russian translations of apothegmas attributed to St. Nil 6. Preliminary explanations for the published translation Again, the word of mar Nil, spiritual wisdom; soulful exhortations Sources Literature This publication 1 is devoted to a previously untranslated collection of Syriac sayings called “Pearls” ( ̪ ͡ ͢ ͝ ͬ ͐̈ ͡ ), published by the Italian syrologist P. Bettiolo 2 and attributed to St. Nile of Sinai, or the Hermit († 430). The very scant information concerning the life and literary activity of St. Nilus, which today's pathological science has, is the reason that the personality of this Christian writer remains largely mysterious. The purpose of this article is to introduce the issue of the origin of Syriac apothegmas, which, on the one hand, clearly depend on the ancient Greek prototype, on the other, can be considered to coexist in parallel with the Greek collection of maxims. The comparative method applied to both collections of sayings - Syriac and Greek, will help to see more clearly how they relate to each other and what is the degree of dependence of the first collection on the latter. Key words: patrolology, St. Nile the Hermit, Syriac Christian writing, Christian monastic literature, Syriac sayings of St. Nile the Hermit, ancient Greek sayings of St. Nile the Hermit. The problem of very scanty information about Saint Nilus the Hermit is further aggravated by the fact that his contemporary was Saint Nilus of Ancyra (mid. IV - after 430), biographical information about whom is also very limited, but whose creations were very popular in monastic circles. Some researchers believe that because of this, in the subsequent hagiographic tradition, not only the personalities of both ascetics, but also their writings were gradually identified. 3 At the same time, it is believed that “St. All the works of Nile of Ancyra, as well as a number of works by Evagrius of Pontus and one work by St. Hesychius of Jerusalem." 4 Nevertheless, there are sufficiently well-reasoned arguments to say that St. Neil the Hermit and etc. Nil Ankirsky is one and the same person. According to P. Bettiolo, the contamination of the works of St. Nile the Hermit with the works of other authors is one of the key difficulties in studying his literary heritage and makes accurate attribution of the texts extremely difficult. 5 As is known, such a mixture of works took place in the history of Christian patristic writing in relation to other church authors. The popularity of a particular writer often became the basis for the gradual formation of an entire pseudepigraphic literary corpus, and the incorrect attribution of the text had various reasons. Sometimes this was the consequence of a mistaken hypothesis of authorship in relation to some anonymous text created by its copyist, and sometimes it was a very conscious attempt “to ensure the further circulation of a work the author of which is suspicious and unskillful.” 6 Based on several surviving evidence of individual literary works by St. Nile the Hermit in Syriac, 7 cited by various Syrian writers (for example, Dadisho from Bet-Katraye (VII century) and Avdisho bar Briha († 1318), and thanks to the Syrian manuscripts that have come down to us, inscribed with his name, and also - and this is especially important - due to the fact that the comparison of Greek and Syriac texts of the treatises of the same name, the author of which is called the saint Nile, with all their thematic and textual similarities, sometimes even literal, nevertheless reveals their fundamental difference, 8 - P. Bettiolo considers it possible to talk about the “Syrian” Nile. As for the question of whether the writer who wrote in the Syriac language was Greek or Syrian, it remains open 9. 3. Handwritten tradition of Syrian “Pearls” At present we are interested in a work extant in Syriac entitled "Pearls" by "Nile, the Spiritual Philosopher." He is mentioned in his commentaries on the ascetic writings of Abba Isaiah Dadisho of Bet Katraye, who twice quotes the “blessed Nile.” As P. Bettiolo says, “in both cases the reference can be established on the basis of a reading of a certain collection of apothegmata called “Pearls,” attributed, with the exception of a single copy, to Nilus the Hermit, which is confirmed to varying degrees by later manuscripts.” 10 Among the eight 11 manuscripts that have come down to us (see list below), the two most ancient were compiled and dated to the 9th century: D = BL Add. 17.172 (780), ff. 123r–125r, 9th century; and C1 = BL Add. 12.167 (785), ff. 275r°b – 277r°b, A.G. 1187 = 876 AD). However, in the most complete version (160 sayings) “Pearls” are presented in two copies of the same manuscript from the monastery of Lady Mary in the village of Alqosh (modern El-Qosh, near Mosul, Iraq), dating back to 1289. Copies were made in 1928 and 1932, respectively: A1 = Vat. syr. 509, ff. 83v–88r, 1928 AD and A2 = Mingana syr. 601, ff. 115r–121v, 1932 A.D. 12 It is important to note that at the time of the publication of P. Bettiolo’s monograph “Gli scritti siriaci di Nilo il Solitario...” the above-mentioned manuscript (from the monastery of Lady Mary in the village of Alqosh) was considered lost, as mentioned by the author himself. 13 However, according to the oral testimony of the syrologist G. M. Kessel, the said manuscript has been preserved, and the researcher is preparing a number of publications on it. Moreover, as G. M. Kessel believes, this manuscript has an earlier date than 1289. The presence of these two manuscripts with the largest number of sayings allowed the Italian scientist to “state that there is a single version of the collection, which, in its most extensive edition, is represented by the manuscripts from Alqosh, and for which the other manuscripts are only partial evidence.” 14 A consolidated list of Syriac manuscripts containing the sayings of St. Nile of Sinai: D = BL Add. 17.172 (780), ff. 123r–125r, 9th century. C1 = BL Add. 12.167 (785), ff. 275r°b–277r°b, A. G.1187 = 876 AD. F = BL Add. 14.617 (770), ff. 35v–36r and 41r–44r, VII–VIII centuries. (W. Wright, who described this manuscript, says that “in the margins of folios 35b, 36a and 41a–44a there are brief extracts from Neale’s works, added by a later hand.” 15 C2 = BL Add.7190 (49), ff. 185v–187r, XII century. B = Berolinensis 198, ff. 98r°b–102r°, XIII century. E = Cantabrigiensis 2019, ff. 103v–105v. A.G. 1763 = 1452 A.D. A1 = Vaticanus syriacus 509, ff. 83v–88r, 1928 A.D. A2 = Mingana syriacus 601, ff. 115r–121v, 1932 A.D. 4. Correlation between the Syriac and Greek versions of apothegmata Meanwhile, the Syriac apothegmas, the number of which, as has been said, in the most extensive version reaches one hundred and sixty, are nothing more than a translation of part of the Greek collection of sayings, which were first published in Rome in 1673 by the French Catholic bishop J. M. Suarez (1599-1677) as part of the “Opuscula S. Nili” 16 with a Latin translation. Subsequently, this edition was entirely republished in the “Patrology” of J.P. Min, and where the apothegmas, unlike the Syriac version, are presented as two different series, which is reflected in the Greek manuscript tradition: “The sayings of our Reverend Father Nile, leading a person away from the corruptible and clinging to the incorruptible” (Nili sententiae abducentes hominem a corruptibilibus et incorruptibilibus unientes) 17 and “Chapters of the Exhortations of Saint Nilus” (Nili monachi capita paraenetica). 18 We will turn to this edition and the associated Russian translation later. It is also appropriate to say here that such a division of apothegmas is absent in the earlier edition of C. Orelli of the sayings of St. Nile, where the first and second essays are combined under one title: “Nile, bishop and martyr chapters of exhortation.” 19 Despite the relationship between the Syriac version of the sayings and the Greek and the fact that the first generally coincides with the second, P. Bettiolo believes that “there is no relationship between the Syriac form and the Greek that is known to us today. Contamination of collections, inversions in the order of presentation of the material are such a frequent occurrence that to the extent that there is a certain degree of correctness in the literal translation of individual apothegms, to the same extent there is their independence as a whole.” 20 Thus, based on the above data and especially in connection with the already mentioned quotation from St. Nile in Dadisho of Bet Qatrayeh, one can come to the conclusion that the Syriac version of the “Pearls” existed earlier than the second half of the 7th century, and also that “the Syriac translator used a Greek model of sayings that has not come down to us, unless he himself carried out a reorganization of the material, which in its internal order was especially susceptible to changes and revisions by copyists.” 21 5. Slavic and Russian translations of apothegmas attributed to St. Neil Now it is necessary to turn to the apothegmas in Greek attributed to St. Nil Ankirsky. We are interested in two texts published by J. P. Min: 1. “Nili monachi capita paraenetica” (PG 79. Col. 1252B – 1261C). In Russian translation: “Different chapters and thoughts” (Creations of our venerable father Nil, the ascetic of Sinai, 1858, 233–245). 22 2. “Nili sententiae abducentes hominem a corruptibilibus et incorruptibilibus unientes” (PG. 79. Col. 1240B–1249B). In Russian translation: “Thoughts that can lead a person away from the corruptible and cleave to the incorruptible” (Creations of our Venerable Father Nil, the Ascetic of Sinai, 1858, 246–256). 23 In the second half of the 19th century. both collections of apothegmata, having been translated into Russian, were published under the name of St. Nilus of Sinai. Despite this attribution, the problem of authorship is quite acute, since the most ancient Greek manuscripts indicate the name of St. Nil Ankirsky. 24 In addition, the above-mentioned apothegmas were also usually attributed to the authorship of Saint Hesychius of Jerusalem (2nd half of the 4th century - c. 451) 25 and Evagrius of Pontus (c. 345 - c. 399). 26 According to CPG 6583, the author of these sayings should be considered the Venerable Hesychius of Jerusalem, although such attribution is controversial. Meanwhile, in CPG 6068, the named apophthegmas are indicated among the Syriac translations of St. Nilus of Ancyra. Thus, the question of the ownership of the above sayings, strictly speaking, is not obvious, 27 although most researchers consider “the authorship of Hesychius to be doubtful and that both collections should rather be attributed to Evagrius of Pontus or one of his students.” 28 In addition, it must be said that these apothegmas (not all) have reached us in at least six translations 29 into the Slavic language and, as a compilation from both mentioned collections, included, in particular: a) included in the “Selected Book of 1076” (103 sayings) under the name of St. Hesychius of Jerusalem (“Punishment of Isuchius, Presbyter of Jerusalem”); b) as part of “The Bee” - a collection of aphorisms from the end of the 12th century; c) and during the same period, the translation of the full text of “Punishment” was carried out, which was published in “Monuments of Ancient Writing” (“Izbornik”). 30 The table of correspondence of Greek texts in the edition of J. P. Min with Slavic translations (“Isbornik 1076” and “Bee” according to parchment list 31 was compiled by V. A. Semyonov. 32 In addition to Slavic, there are also Armenian and Georgian translations of sayings. 33 6. Preliminary explanations for the published translation The Russian translation of apothegmas from Syriac, presented in the left column, is based on the already mentioned critical edition: Gli scritti siriaci di Nilo il Solitario, 1983, 10–32 [Sir. text], 32–45 [Italian. translation]). The numbering of sayings corresponds to that in the critical edition. In the second column, the translation of sayings from ancient Greek into Russian (with some changes, mostly of a stylistic nature, and sometimes associated with an inaccurate, in our opinion, transfer of meaning) is given according to the publication: Works of our venerable father Nile, the ascetic of Sinai. M., 1858. In this case, the serial number corresponds to the number “Nili sententiae abducentes hominem a corruptibilibus et incorruptibilibus unientes” in PG. 79. Col. 1240B – 1249B; the serial number with an asterisk (*) corresponds to the serial number “Nili monachi capita paraenetica” in PG 79. Col. 1252B – 1261C. In the third column is V.V. Kolesov’s translation from the Slavic language “The Punishment of Isuchius, Presbyter of Jerusalem” from the “Izbornik 1076”. 34 Quotations from the Holy Scriptures are given according to the Synodal translation. Again, the word of Mar 35 of the Nile, spiritual wisdom; soulful exhortations Kolesov 1981 – Bee / Preparation of the text, trans. and com. V. V. Kolesova // Monuments of literature of Ancient Rus': XIII century. M., 1981. pp. 486–519. [Bee (Bee) / Podgotovka teksta, perevod i kommentarii V. V. Semenova // Pamiatniki literatury Ancient Rusi: XIII century (Literature of Ancient Rus: XIII century). Moscow, 1981. P. 486–519.] Kolesov 1989 – The wise word of Ancient Rus' (XI-XVII centuries) / Comp., intro. Art., trans. and com. V.V. Kolesova. M., 1989 (Treasures of Old Russian Literature). [Wise word of Ancient Russia (XI–XVII centuries)) / Sostavitel’, vstupitel’naia stat’a, pererevod i kommentarii V. V. Kolesova. Moscow, 1989 (Sokrovishcha drevnerusskoi literatury).] Kolesov 1999 – From the Izbornik 1076 / Preparation of the text, trans. and com. V.V. Kolesova // Library of Literature of Ancient Rus'. St. Petersburg, 1999. T. 2. pp. 406–479. [Iz Izbornika 1076 goda (From a Collection of 1076) / Podgotovka teksta, perevod i kommentarii V. V. Kolesova // Biblioteka literatury Ancient Rusi (Library of Ancient Russian literature). Saint Petersburg, 1999. Volume 2. P. 406–479.] Moldovan 2008 – Bee. Old Russian translation / Ed. A. M. Moldova. M., 2008. T. 1–2 (Monuments of Slavic-Russian writing). [Bee. Ancient Russian translation (Bee. Ancient Russian translation) / Pod redaktsiei A. M. Moldovana. Moscow, 2008. Volume 1–2 (Pamiatniki slaviano-russkoi pis’mennosti).] Moldovan 2009 – Izbornik 1076 / Ed. A. M. Moldova. M., 2009. T. 1–2 (Monuments of Slavic-Russian writing). [Izbornik 1076 goda (Collection of 1076) / Pod redaktsiei A. M. Moldovana. Moscow, 2009. Volume 1–2 (Pamiatniki slaviano-russkoi pis’mennosti).] Neil of Sinai, St. 1858 – Neil of Sinai, St. Various chapters, or thoughts // Neil of Sinai, St. Creations. M. 1858 (TSO 32, 2. Book 4). pp. 233–245. [Nil Sinaiskii, prepodobnyi. Raznye glavy, ili mysli (Various chapters, or meditations) // Nil Sinaiskii, prepodobnyi. Creation (Works). Moscow, 1858 (TSO 32, 2. Book 4). P. 233–245.] Neil of Sinai, St. 2000 – Neil of Sinai, St. Creations. M., 2000. [Nil Sinaiskii, prepodobnyi. Creation (Works). Moscow, 2000.] Semenov 1893a – Ancient Russian Bee according to the parchment list / Ed. V. A. Semenova // Collection of the Department of Russian Language and Literature of the Imperial Academy of Sciences. St. Petersburg, 1893. T. 54, 4. [Drevniaia russkaia Pchela po pergamennomu spisku (Ancient Russian Bee according to a parchment copy) / Izdanie V. A. Semenova // Sbornik Otdeleniia russkogo iazyka i slovesnosti imperatorskoi Akademii nauk (Collection of the Department of Russian language and literature of the imperial Academy of science). Saint Petersburg, 1893. Volume 54, 4.] Bettiolo 1983 – Gli scritti siriaci di Nilo il Solitario / Intr., ediz. e traduz. a cura di P Bettiolo. Louvain, 1983 (Publications de l'Institut orientaliste de Louvain 30). Orellius 1819 – Orellius C. Opuscula graecorum veterum sententiosa et moralia. Leipzig, 1819. Vol. 1. Suaresius 1673 – Sancti Patris nostri Nili Abbatis Tractatus seu Opuscula ex codicibus manuscriptis Vaticanis, Cassinensibus, Barberinis et Altaempsianis erata / Ed. J. M. Suaresius. R., 1673. Dunaev, Dionysius (Shlenov), priest. 2004 – Bibliographic index to “The Works of the Holy Fathers in Russian translation” [1855–1865, 1871] / Ed. A. G. Dunaeva, Hierom. Dionysius (Shlenova) // BV. 2004. No. 4. pp. 428–429. [Bibliograficheskiy ukazatel’ k “Tvoreniyam svyatykh ottsov v russkom perevode” [1855–1865, 1871 gody] (Reference bibliography to “The works of Holy Fathers in Russian translation” [1855–1865, 1871 gody]) / Pod redaktsiei A. G. Dunaeva, ieromonakha Dionisiia (Shlenova) // Bogoslovskii Vestnik. 2004. No. 4. P. 428–429.] Dunaev, Fokin 2007 – Dunaev A. G., Fokin A. R. Evagrius Ponticus // PE. 2007. T. 16. pp. 557–581. [Dunaev A. G., Fokin A. R. Evagrii Pontiiskii (Evagrius Ponticus) // Pravoslavnaia entsiklopediia (Orthodox encyclopedia). 2007. Volume 16. P. 557–581.] Zarin 1907 – Zarin S. Asceticism according to Orthodox Christian teaching. St. Petersburg, 1907. T. 1. Book. 2. [Zarin S. Asketizm po pravoslavno-khristianskomu ucheniiu (Asceticism according to the Orthodox Christian doctrine). Saint Petersburg, 1907. Volume 1. Book 2.] Semenov 1893b – Semenov V. Greek source of “The Sayings of Hesychius” // ZhMNP. 1893. Part 288. Dept. 2. pp. 84–93. Semenov V. Grecheskiy istochnik “Izrecheniy Isikhiya” [Semenov V. Grecheskiy istochnik “Izrechenii Isikhiia” (The Greek source of “Sayings of Hesychius”) // Zhurnal ministerstva narodnogo prosveschenia (Journal of the ministry of popular education). 1893. Chast’ 288. Otdel 2. P. 84–93.] Tkachev 2011 – Tkachev E. V. Hesychius of Jerusalem // PE. 2011. T. 27. pp. 257–276. [Tkachev E. V. Isikhiy Ierusalimskiy (Hesychius of Jerusalem) // Pravoslavnaia entsiklopediia (Orthodox encyclopedia). 2011. Volume 27. P. 257–276.] Tkachev 2018 – Tkachev E. V. Nil Ankirsky // PE. 2018. T. 51 (in press). [Tkachev E. V. Nil Ankirskiy (Nilus of Ancyra) // Pravoslavnaia entsiklopediia (Orthodox encyclopedia). 2018. Volume 51. (v printed).] Baumstark 1968 – Baumstark A. Geschichte der syrischen Literatur mit Ausschluß der christlich-palästinensischen Texte. Bonn, 1968. Bettiolo 1978 – Bettiolo P. La versione siriaca dell’Asceticon di s. Nilo: Tradizione manoscritta e rapporto al testo Greco // Symposium Syriacum, 1976: Célebré du 13 au 17 September 1976 au Center cultural “Les Fontaines” de Chantilly (France). R., 1978 (OCA 205). P. 149–161. Guérard 1981 – Guérard M.–G. Nil d'Ancyre // DS. 1981. Vol. 11. P. 345–356. Wright 1871 – Wright W. Catalog of Syriac manuscripts in the British Museum, acquired since the Year 1838. L., 1871. T. 2. Syriac sayings of Saint Nilus of Sinai / Introduction, translation from Syriac and commentary by priest Alexander Polkhovsky This publication is devoted to a collection of Syriac sayings, called “Pearls” ( ͪ ͓ ͢ ͝ ͐ ͐̈͡ ,( published by the Italian syrologist P. Bettiolo and attributed to St. Nilus of Sinai, or the Hermit († 430), which has never before been translated into Russian. The scarcity of information concerning the life and literary activity of the Saint Nilus known to modern patristic science, is the reason that the personality of this Christian writer remains largely mysterious. The purpose of this article is to introduce the issue of the origin of the Syrian apothegms, which largely depend on the ancient Greek prototype and, nevertheless, as it will be shown below, can be recognized as authentic and in parallel with the maxims coexisting with the Greek collection. The comparative method applied to both collections of sayings – Syrian and Greek – will help to see clearly how they relate to each other and what the degree of dependence of the first collection is on the latter. Keywords: patrology, the Saint Nilus of Sinai (Saint Nilus Hermit), Syrian Christian literature, Christian monastic literature, Syrian sayings of the Saint Nilus of Sinai, Greek sayings of the Saint Nilus of Sinai. The author expresses deep gratitude to G. M. Kessel (Austrian Academy of Sciences (Österreichische Akademie der Wissenschaften)), Priest Sergei Kim (MDA) and E. V. Tkachev (MDA), whose valuable advice and comments helped to qualitatively improve this article. Bettiolo 1983. P. 10–32 [sir. text], 32–45 [Italian. trans.] Dunaev, Dionysius (Shlenov), priest. 2004. pp. 428–429. Note 24 List of Syriac texts attributed to St. To Neil the Hermit, see: Baumstark 1968. S. 91. See Bettiolo 1978. In particular, see example: P. 160. Ibid. P. 1. For a review of the manuscripts containing “Pearls”, see: Ibid. P. 2–5. The sigils of the Syriac manuscripts are given according to the edition of P. Bettiolo 7 Nilus Abbas. Sententiae abducentes hominem a corruptibilibus et incorruptibilibus unientes // PG 79, 1240B–1249B. Nilus Abbas. Сapita paraenetica // PG 79, 1252B–1261C. Orellius 1819. Col. 320–349. See also: Moldovan 2009. T. 2. P. 12. Neil of Sinai, St. 1858; and also republished: Neil of Sinai, St. 2000. pp. 365–371. Neil of Sinai, St. 1858. pp. 246–256; and also republished: Neil of Sinai, St. 2000. pp. 372–377. See: Dunaev, Dionysius (Shlenov), Hierom. 2004. pp. 428–429. Note 24. With regard to the question of the authorship of apothegmas, it should be noted that among the sayings published in “Patrology” by J.P. Min under the name of St. Nile of Sinai, namely among the “Nili monachi capita paraenetica”, sayings Nos. 1–24 (PG 79, 1251C–1252B), compiled in the order of the letters of the Greek alphabet, are considered to belong to Evagrius Pontus (CPG 2443). See also: Dunaev, Fokin 2007. It is also worth mentioning that these “alphabetic” maxims have no parallels with the Syrian sayings published by P. Bettiolo. In general, some patrolologists believe that most of the apothegmas from both Greek collections in PG 79 belong to Abba Evagrius. See Guérard 1981, p. 352. Meanwhile, the publishers of Izbornik 1076, which included these apothegmas (among 103), point to the authorship of St. Hesychius of Jerusalem, since the Greek prototype of “Isbornik 1076” contains precisely such an attribution, as well as the most ancient Greek lists, Georgian sources and the Library of Patras. Photius." See: Moldovan 2009. T. 2. P. 12. Kolesov 1999. Note. 4. The newest edition (without Russian translation), to which we have already referred: Moldovan 2009. Semenov 1893a. It should be noted that this edition, with adjustments, was republished in: Moldovan 2008. The main publication to which we refer when talking about the ancient Russian “Bee”: Kolesov 1989. For more details see: Tkachev 2018. Kolesov 1989. pp. 29–32 [text]; pp. 48–52 [rus. lane]. In the Syriac tradition, a word that is used, as a rule, before the name of a particular saint. Slav.: “The house of prayer is holy, and it is holy that it is holy for us to lead.” Words in bold italics are not found in Greek. text. See: PG 79, 1253B. The Syriac text can also be translated as follows: “But put your soul in order, so that it may become the house of God” (this translation is offered by P. Bettiolo: Bettiolo 1983. P. 32). It is obvious that this text is an allusion to numerous sayings of St. Paul that man is the church of God. However, since the apostle himself places emphasis on the person as a whole, and not just on his soul, we preferred to translate “... so that you may be made.” John 14:23; Rom.8:9; 1 Corinthians 6:19; 2 Cor.6:16; Gal.4:6; Hebrews 3:6. The designation “world”, which has become traditional for translated Russian-language patristic literature, as the totality of everything that is opposite to God. The use of the letter “i” is due to the desire to distinguish “peace” from the concept of “peace” as the absence of war, hostility and, in a narrower sense, as the internal state of a person. Slav.: “In the ulcer, first of all, have a prayer.” That is, the injustice committed. 8 Slav.: “You pray with sobriety so that you can be smart...”. The translation proposed by V.V. Kolesov “...with a reasonable meaning” very weakly reflects the deeper ascetic concept of “sobriety of mind” (the Syriac version, as well as the Greek), which is very often found in patristic writing and presupposes a kind of discipline of the mind, manifested in keeping oneself both from sinful thoughts and the sinful actions arising from them, with a constant prayerful appeal to God. In a broader sense, sobriety is the opposite of absent-mindedness (especially during prayer) and laziness. For more details see: Sarin 1907. pp. 583–587. Lit. “make way for him.” The words in italics are not in the edition of J.P. Min (PG 79, 1256B) and, as stated in the note to the Russian translation (see: Neil of Sinai, St. 1858. P. 237), were added according to the manuscript. Lit. "about the corruption that is in them." Slav: “see.” It seems to us that this word would be better translated into Russian as “you see.” In addition, this translation turns out to be close to both the Greek and Syriac versions of apothegma. These words are missing in the edition of J. P. Min (PG 79, 1253C). 55 So in the edition of J.P. Min. In the Russian translation: “... the mother of fury” (see: Neil of Sinai, St. 1858, p. 236). The word is missing in the edition of J. P. Minh (PG 79, 1244B). Lit. “You will be disciplined by the correction that comes from fear.” In Italian lane P. Bettiolo: “body (corpo).” See: Bettiolo 1983. P. 35. However, in the Syriac text there is the word ͪͣ͐͟) karsā), which is most often translated as “belly/womb/womb”. In Greek – “fathers” (PG 79, 1244D). In the oldest Slavic version (there are four Slavic versions) these are two separate apophthegmas. It is interesting that apothegma (a) (love and alms) is closer to the Syriac (mercy) than the Greek version (purity), and apothegma (b) (purity), on the contrary, is closer to the Greek (purity). Moreover, common to all four apothegmas (Syrian, Greek and two Slavic) is the idea that these virtues served as an instrument or cause for the coming of God in the flesh. The words in italics are not in the edition of J. P. Min (PG 79, 1252C) and, as stated in the note to the Russian translation (see: Neil of Sinai, St. 1858. P. 233), were added according to the manuscript. This apothegma combines two from the Greek version: a) 31*. Night and day, look to the last day. And let no love for real life attract you to earth; b) 30*(?). Examine the end of every action before [its] beginning. The word is missing in the edition of J. P. Minh (PG 79, 1252B). The note to the Russian translation says that “according to the manuscript it reads: τοσοῦτον νόμιζε” (see: Neil of Sinai, St. 1858, p. 233). Slav.: “As much as you have preceded the law, so much is the knowledge of the present insufficient.” The translation by V.V. Kolesov is clearly erroneous. With this translation, success in the Law (of God) turns out to be the cause of spiritual imperfection, which in no way corresponds to either the biblical or patristic concept. Lit. “... does not cease from not generating thoughts.” The word is missing in the edition of J. P. Minh (PG 79, 1256A). The note to the Russian translation says that the word “thoughts” was added according to the manuscript” (see: Neil of Sinai, St. 1858, p. 237). In the edition of J.P. Min, instead of “σοῦ” there is “οὖν” (PG 79, 1256D), but according to the manuscript the pronoun “σοῦ” is read (see: Neil of Sinai, St. 1858, p. 239). The words in italics are not in the edition of J. P. Min (PG 79, 1244A). In the edition of P. Bettiolo, in the table of correspondences of Syriac sayings to Greek, the real apothegma is erroneously listed among those that make up “Nili sententiae abducentes hominem a corruptibilibus et incorruptibilibus unientes” (see: Bettiolo 1983. P. 320), in reality it is among “Nili monachi capita paraenetica” (PG 79, 1252 BC)). This apophthegma corresponds to two in the Greek version (39*+40*). It is interesting that the use of “not condemnation/censure” makes this apothegma closer in text to the Syriac version than the Greek (“not to ridicule”). It can also be translated with the somewhat archaic word “sorrowers.” In the Greek text and, accordingly, the Russian translation, this and the following apophthegma form one whole. See: “Nili sententiae abducentes hominem a corruptibilibus et incorruptibilibus unientes” (PG 79, 1241A). See: Neil of Sinai, St. 1858. P. 247. Lit. “so that it does not fall completely.” Slav.: “Go to the church as if in heaven, and do not say anything in it, nor think about anything on earth.” In our opinion, it would be more correct to translate: “Step into the church as if into heaven, do not say or think anything earthly in it.” In glory lane two different apophthegmas (in the Greek and Syriac versions) are combined into one. At the same time, the saying “Rejoice over the prayers of holy men” is closer in content to the Syriac version (No. 135) than the Greek version (No. 83*). Slav: “Tie your tongue...”. In our opinion, the use of the expressive expression “bite” is unnecessary, and “hold/restrain” would be more appropriate. In the publication of P. Bettiolo, in the table of correspondences of Syriac sayings to Greek, the real apophthegma is erroneously listed among those that make up “Nili sententiae abducentes hominem a corruptibilibus et incorruptibilibus unientes” (see: Bettiolo 1983. P. 321), in reality it is among “Nili monachi capita paraenetica” (PG 79, 1252BC)). Slav: “Woe to the lazy, he will seek, having unjustly destroyed, but will not find anything.” Obviously, in the Slavic translation (as, first of all, in the Greek version). Only one of the Syriac manuscripts, namely E = Cantabrigiensis 2019, gives the reading “...with the world.” See: Bettiolo 1983. P. 25.