Word on the life of St. Peter of Athos

“Word on the life of St. Peter of Athos" is the earliest of the works of St. Gregory Palamas (circa 1332). Saint Gregory not only retells, but deeply comprehends the ascetic path of St. Peter, the first hermit monk on Holy Mount Athos and its spiritual founder. He dwells in detail on the key moments of the saint’s life: his military service, captivity, miraculous liberation, long years of desert life and intense spiritual struggle. The author not only praises St. Peter of Athos, but also reveals the theological meaning of his exploits, emphasizing the importance of the hesychast experience, unceasing prayer and struggle with passions. The publication presents: 1. The first Russian translation of the Word, made by A. Yu. Volchkevich and A. O. Kryukova. Consists of 52 chapters. 2. Translation of the ancient life of St. Peter (composed by Nikolai Monk), executed by A. Yu. Vinogradov. Consists of 6 chapters. *The full title of the work is “A Word on the wondrous and equal-angelic life of our reverend and God-bearing father Peter, who labored on the holy Mount Athos.” *The title of the work in Greek is καὶ θεοφόρου πατρὸς ἡμῶν Πέτρου τοῦ ἐν τῷ ἁγίῳ ὄρει τῷ ῎Αθῳ ἀσκήσαντος. Contents From the publisher Foreword by Antonio Rigo. Life of Peter Athonite (BHG 1506), compiled by Gregory Palamas Manuscripts and editions of the Words on the Life of St. Peter Sigla Like our holy father Gregory [Palama], the wonderworker and archbishop of Thessaloniki and the new Theologian. A Word on the wondrous and angelic life of our reverend and God-bearing father Peter, who labored on the holy Mount Athos § 1 § 2 § 3 § 4 § 5 § 6 § 7 § 8 § 9 § 10 § 11 § 12 § 13 § 14 § 15 § 16 § 17 § 18 § 19 § 20 § 21 § 22 § 23 § 24 § 25 § 26 § 27 § 28 § 29 § 30 § 31 § 32 § 33 § 34 § 35 § 36 § 37 § 38 § 39 § 40 § 41 § 42 § 43 § 44 § 45 § 46 § 47 § 48 § 49 § 50 § 51 § 52 Appendix. A.Yu. Vinogradov. Sources used by St. Gregory Palamas Life of our venerable and God-bearing father Peter of Athos I 1 2 3 4 II 1 2 3 4 5 III 1 2 3 4 5 IV 1 2 3 4 V 1 2 3 VI 1 2 3 4 5 6 7 List of abbreviations Bibliography Heritage of St. Gregory Palamas remains poorly developed and not sufficiently explored to this day. This applies primarily to the Greek text, for the edition of P. C. Christ (PS) is in many ways imperfect. The chronology of Palamas's writings in PS is quite conditional: the scientist did not identify many patristic and other quotations and allusions in the fabric of the text. He did not conduct a study and comparison of the register of the saint’s works in certain collections, and also did not analyze the “background” of these works, that is, the texts that are included in the codices with the works of Palamas. In addition, both with regard to the apparatus criticus and the editorial edition of P. Christ, it does not meet the requirements of today. Currently, a new edition of all the texts of St. is being prepared in the West. Palamas and an “audit” of the monumental work of P. Christ is being carried out, which will likely take years, if not decades. The situation is no better with Russian translations. Since the 60s of the last century, St. Gregory Palamas was translated into Russian sporadically: Homilies, Triads in Defense of the Sacred and Silent, One Hundred and Fifty Chapters and some other writings 1 . Meanwhile, the most valuable, deep and complex polemical theological treatises, such as An tirretics to Akindinus 2, Four words against Gregoras, remained in the shadow of the attention of translators and researchers. The same fate befell the unique hagiographical “bestseller” of St. Palamas, which the Holy Mountain monks read and are still reading. The Word on the wondrous and equal-angelic life of our reverend and God-bearing Father Peter, who labored on the Holy Mount Athos, was one of the most famous hagiographic texts on Athos, but was never translated into the Slavic language. This book fills the gap and presents to the reader the first Russian translation of the Word (done by A. Yu. Volchkevich and A. O. Kryukova). The word on the wondrous and equally angelic life of St. Peter is preceded by an article by Italian researcher Antonio Rigo (Rigo 1995, translated by A. Yu. Volchkevich), which served as a sui generis synthesis of his many years of research devoted to the ancient tradition of venerating St. Peter. Petra. The text of the translation of the Word was commented by us with the participation of A. Yu. Vinogradov, A. V. Markov and A. S. Egorov. Translation of the ancient life of St. Peter, compiled by Nikolai Monk, was carried out by A. Yu. Vinogradov, who provided his translation with a detailed scientific article. In addition, A. Yu. Vinogradov checked the Greek text of the Word from PS with the Moscow list of the Word (Synodalis Graecus 98: M). This manuscript was not taken into account by P. Christ. Later, some scholia from A. Rigo’s commentary were added to the text of the life. We hope that this book will mark the beginning of a systematic translation and publication in Russian of all the works of the Thessalonian saint, the luminary of hesychast theology. D. A. Pospelov, “Αγιον καὶ Θεῖον Όρος”, 2006 It often happens that the hagiographic works of one or another major Byzantine writer end up outside the field of view of scientists, or on its periphery and are perceived as πάρεργα, as another small work of a great mind. For example, two major hagiographic works by Michael Psellos were published only in the 1970s. 3 Meanwhile, hagiography not only allows you to look at a famous author from a different perspective, it often gives a new idea about him. Not only the presentation, but also the choice of topic itself makes it possible to evaluate the preferences and intentions of the author. And although the Word on the Life (or encomium) of St. Peter of Athos (BHG 1506), written by St. Gregory Palama, was published quite a long time ago, it did not attract due attention. It is significant that for a long time it was this, which is, in essence, a processing and rethinking of the ancient text, that was considered the only life of St. Petra. Only at the beginning of the 20th century. Kirsopp Lake identified and published the ancient life of Peter, which apparently served as the only source for Palamas - the text of Nicholas the Monk. The only detailed study of the legend about St. Petre came from the pen of Dionysius Papachrisanthou only in 1974. Finally, a critical edition of the text of the encomium itself was carried out by Panagiotis Christou in 1992 (PS 5,161–192), but even all the copies of the monument were not taken into account. Palamas the hagiographer is even less known to the domestic reader. The hagiographic heritage of St. Gregory extensively. It includes, firstly, homilies for various holidays: the Lord's, the Mother of God, the week of all saints, the week of the holy forefathers, the Triumph of Orthodoxy. In fact, words of praise are dedicated to the saints, the heroes of the Gospels, especially those associated with the mystical tradition: St. John the Baptist (BHG 846), ap. John the Evangelist (BHG 932a), St. Mary Magdalene (BHG 1162c), app. Peter and Paul (BHG 1501), as well as the Great Martyr. Demetrius of Thessalonica (BHG 546) – patron saint of the archdiocese of St. Gregory. Life, or, more precisely, a word of praise (enkomiy) of St. Petru represents in this series the Athonite stage of Palamas’ life - his tribute to the memory of the first saint. However, the author’s intention turns out to be deeper: St. Peter is not just a symbol of Athos, but a symbol of Athonite hesychia, and therefore of hesychasm in general. His hermit’s life outside the vigorous activity of the monks (like that of St. Athanasius of Athos), also deprived due to the passage of time of almost all earthly details, was for Palamas the best personification and ideal of Athonite monasticism. However, such a position cannot be considered an innovation of St. Gregory: already its primary source - the text of Nicholas the Monk, who lived in the 10th century - emphasized the hermit, solitary, monastic, in the proper sense of the word, component of the image of St. Petra. It is no coincidence that he so often uses the key word for Palamas, hesychia (which in this edition is left without translation, because all its synonyms - silence, stillness, peace, etc. - do not convey the full breadth and depth of this concept). But here too, Palamas the hagiographer acts as a hesychast, developing and deepening the theme of the heroic deed and mystical experience of the saint. Deliberately removing the already sparse details, he focuses on the spiritual interpretation of the life of a hermit: fasting, abstinence, fighting demons. It is no coincidence that in the center of the life (§§ 17–20) a discussion about hesychia is placed: it seems to force one to look at all external events in a new way, from the inside, and constitutes a certain core of the entire text. Using the example of the Life of St. Peter of Athos, we see that Palamas turns out to be more than just a hagiographer, although he is well aware of the entire topic of the genre. But the author is not only a hesychast - here he acts as a historian of ancient Athonite hesychasm: from the meager factual material under his pen an image and example of true asceticism grows. In this context, the words of Palamas about the decline of veneration of St. Peter look like a statement of the decline of hesychasm on Athos, which St. Gregory wants to revive. That is why the text presented in this edition carries a double load: in addition to getting to know Palamas the hagiographer, the reader will be able to take a fresh look at Palamas the hesychast. At the same time, it seemed appropriate to us to provide a translation of the sources of St. Gregory, few testimonies about St. Peter of Athos - if only so that, in comparison with the original, the method of Palamas’ literary creativity becomes more clearly visible. Antonio Rigo. Life of Peter Athonite (BHG 1506), compiled by Gregory Palamas In Encomia St. To Gregory Palamas, Patriarch Philotheus Kokkin says that Palamas began writing during his second stay on the Holy Mountain. “His first work was a narrative dedicated to the divine Father Peter, this true work of sacred Athos, which is called Athos because of its extraordinary and angelic residence and feat on the Holy Mountain” 4. The text of this work, ἡμῶν Πέτρου τοῦ ἐν τῷ ἁ γί ῳ ὄρει τοῦ Ἄ θω ἀσκήσαντος, was published by K. Janning in Acta Sanctorum 5 was recently republished 6 , but until now it has been outside the field of view of scientists 7 and therefore deserves special attention. Hesychast Peter, a legendary figure of Athonite monasticism, performed his feat on the Holy Mountain in the period preceding the founding of large monasteries. The most ancient work dedicated to him is the Canon of the Hymnographer Joseph, written in 831–841. The information that can be extracted from this canon is very scarce: Peter was in hesychia on the Holy Mountain, his relics were hidden from the world for many years, and during the writing of the canon many healings were performed 8 . At the end of the next century, around 970/980, monk Nicholas compiled the Life of St. Peter 9. This work is a compilation of three traditions, different in origin and content, but connected by the figure of a saint named Peter. Despite the fact that the three characters of the same name turned out to be united into one person, we can highlight the first part, which tells about the miracle of St. Nicholas, who appeared to the prisoner of the Arabs, scholar 10 Peter; the second, dedicated to Peter’s fifty-year hermitage on Athos; and the last, where the miracles that took place in Thrace from the relics of a certain third Peter are glorified. The life written by Nicholas was not widespread, and the veneration of the saint was limited exclusively to the monastic circle of Athos 11. The only evidence relating to the “external world” is the Canon of St. Peter in the Menaion for June, which we find in a manuscript from the end of the 10th century, originating from a monastery in Constantinople 12. Thus, the memory of St. Petra was revered only by monks, and this local cult did not have serious adherents outside the monasteries of Athos. It may also be noted that from the 11th century. the veneration of Peter increasingly fell into oblivion 13 and was restored only with the revival of hermitage and the development of hesychasm towards the end of the 13th and 14th centuries. The first significant evidence of awakened interest in the personality of the first Athonite hesychast should be considered the increase in the number of lists of the Life compiled by Nicholas 14. Athonite legends, in combination with other information available to us, allow us to conclude that St. Peter was especially revered in the Lavra of St. Afanasia. From the Life of Nicholas we learn that the cave where Peter spent fifty years alone was located in the most deserted part of Athos, administered by the Lavra. To this day, local legends (probably reproducing the story of the written Life) indicate the existence in this place of the monastery of St. Peter 15. The life of Niphon, an Athonite hermit from the mid-14th century, confirms and clarifies these data. Niphon with his teacher Theognostus lived near the Lavra (πρὸς τὰ μέρη τῆς Λαύρας) - in the same place, the hagiographer adds, Peter Athonitus (ἔνθα πρὶν Πέτρος ὁ) once lived Ἀθωνίτης ἀρετῆς τὸ θεμέλιον κατεβάλετο ) 16 . To these first messages we can add the owner’s note of one of the Lavra manuscripts (now cod. Coisl. 109): “(...) this book is from the chapel of our Most Holy Lady Theotokos and our holy father Peter of Athos” 17. This handwritten note from the 13th/14th century, taking into account the fact that the codex belonged to the Lavra, leads us to believe that the church dedicated to the Mother of God and St. Petra, was located directly on the territory of the Lavra 18. And finally, the last evidence. From the Life of the most famous Athonite inhabitant of the 14th century. Maxim Kavsokaliv 19, which was compiled by Theophan, at that time already the abbot of the Vatopedi monastery and Metropolitan of Peritheoria 20, we learn that upon arrival at the Holy Mountain, St. Maxim Kavsokaliv stayed in the Lavra. There he read the Lives of St. Athanasius, founder of the monastery, and St. Peter: the first of them represented a model of communal monasticism, the second - life in hesychia 21, the first saint was the spiritual father of monks who labored in large monasteries, the second - of hermits who chose solitude in a monastery. According to the hagiographer, St. Maxim thus compared the two “founding fathers” of monasticism on the Holy Mountain, that is, St. Peter Athos and St. Athanasia 22. At the same time, the first biographer of Kavsokaliv, his student Niphon Kavsokaliv, portrays the saint as the second Onuphrius and the second Peter of Athos 23. So, the Life of St. Peter, compiled by St. Gregory Palamas, organically fit into the trend of revival and new flourishing of the veneration of the saint, which clearly became apparent at the turn of the 13th and 14th centuries. From other sources it is known that St. Peter was especially revered in the Lavra. Of course, he was the glory of the monastery, since, according to legend, his cave was located in the vicinity of the Lavra. In our opinion, it is very significant that St. Gregory Palamas worked on the Life of Peter during his stay in the monastery of St. Savva (Khalda), near the Lavra. To establish the time of writing of the Life, we should turn to the information mentioned by Patriarch Philotheus Kokkin in his Encomia Palamas. St. Gregory, returning to Athos from Veria in 1330 24, stayed at the monastery of St. Savva in the vicinity of the Lavra 25 and in the third year of his stay in this monastery 26 began literary activity. Thus, his first work, the Life of St. Peter, dates back to 1332 27 The Life of St., compiled by Palamas. Peter does not provide any new information in comparison with the more ancient Life on which, in fact, it is based, to the point that it preserves the sequence of presentation of events. 28 In some cases, St. Gregory gives hidden references to the ancient Life 29. In fact, Palamas’s work is not a life, but an encomium - a rhetorical work in its design and character - which was addressed to the monastic brethren and, probably, read on the day of memory of St. Petra (June 12) 30 . If Nicholas’s work, as we could notice 31, is devoid of a time reference and any references to historical reality, then Palamas crosses out even those meager chronological and geographical indications that were nevertheless contained in the original sample. Thus, the Life of Nicholas tells that Peter was a soldier in the Fifth Schola (σχολή), fought in Syria and was a prisoner in Samarra 32, while Palamas mentions (in the most general form) the war with the Arabs and the captivity of Peter 33. In the same way, the monastery of St. Clement, mentioned in the ancient Life 34, turned into a certain nameless monastery (σεμνείου δέ τινος ἀντικρύας) 35. The only surviving toponym is Fotokoumis (or Fotokomis), a place in Thrace where the relics of the saint are located 36 . In the Life compiled by Nicholas, one can read the prophecy given to Peter by the Mother of God about the glorious future of the monasteries of the Holy Mountain. Ever-Virgin Mary with St. Nicholas appears to Peter and addresses him with the following speech: “He will find peace on Mount Athos, which, at My request, I received as an inheritance from My Son and God, so that those who move away from worldly worries, [who] to the best of their ability begin to strive for the spiritual and call on My name in truth, faith and a good dispensation of the soul, would carelessly spend their present life there and inherit the future through godly deeds. This is my joy, and My spirit rejoices greatly about this, for I know for sure that the time will come when it will be filled 37 with a regiment of monks from edge to edge, and for all ages the mercy of My Son and God will not turn away from them 38 if they themselves adhere to [His] saving commandments. I will allow them to settle throughout the north and south of the named mountain, and they will rule it from sea to sea. I will make their name famous throughout the entire universe and will become a protector for those who struggle on it” 39. The prophecy of the Mother of God to Peter attracted the attention of many generations of Athonite monks. Obviously, it was compiled on the basis of similar words of the Mother of God contained in the collection of legends - Πάτρια of Athos 40 - which in the edition that has reached us dates back, at the latest, to the 15th century. According to the tradition set forth in Πάτρια, after the Ascension of Christ, the Mother of God visited Mount Athos and uttered the following words (which, as we have just seen, sound in the ancient Life of Peter): “This mountain has been given to me as an inheritance from My Son and God.” Also very interesting is the prayer of the Mother of God that immediately followed these words: “Lord and my Son, bless this place and turn Your mercy on this mountain and on those living here, until the end of the world, in Your and Mine name. Do this so that with little work and effort they would atone for their sins and be saved from eternal condemnation. Surround them with all the blessings in the present century and in the future eternal life, glorify this place as towering above all others, and scatter those who rush here from one peak to another, and save them from every attack of enemies, visible and invisible” 41. This prediction, which later underwent some modifications 42, was very popular in the 14th century, as far as we can judge from handwritten evidence 43 and one literary work of those years. In the already mentioned Life of St. Maxim Kavsokaliv, written by Theophanes (Peritheorian), we find a lengthy episode dedicated to the glorification and praise of the Holy Mountain. These lines of Theophanes are extremely important because they reflect the typical view of Athonite monks in the middle of the 14th century. Here again is the prophecy given by the Mother of God to Peter. Thus, Theophanes writes: “This chosen Athos is the vineyard of the Lord of Hosts, 44 consecrated in heaven by the Lord and our immaculate Lady Theotokos for the residence of those who wish to be saved and strive to converse with God in purity. The Mother of God announced this to the famous and most holy Peter, nicknamed Athonitus for his feat on the Mountain and asceticism that surpassed human strength. She predicted to our holiest and highest father Athanasius among the ascetics, who rightfully took his name from “immortality,” that this vineyard would send out its branches and its branches to the sea 45 and bloom like a lily, open up like a rose and bring a ripe and abundant harvest to the Creator of the world, Christ our God” 46 . The one who begins to look for St. Petersburg in the encomium. Peter, who came from the pen of Palamas, will be completely disappointed with such ideas or hints. For our author, the prophecy about the future glory of monasticism on the Holy Mountain is not of particular interest: he only remembers that Athos is dedicated to the Ever-Virgin Mary. In the work of St. Gregory, the Mother of God addresses Peter with the following words: “There is a mountain in Europe, the most majestic and beautiful, it faces Libya and protrudes far into the sea. Having chosen [this mountain] from all the [limits] of the earth, I decided to give it as an inheritance to the monastics and thereby sanctified it as My own abode, and therefore it will be called “Holy” 47. The Encomium of Gregory Palamas differs from the Life written by Nicholas, primarily in two significant insertions that do not find correspondence in the ancient text. We are talking about a lengthy description dedicated to the life in hesychia that Peter led on Athos, and about Peter’s instructions addressed to the hunter who saw the saint after many years of his exploits. Let's start with the latter, because due to its brevity, this text does not require lengthy comments. So, Peter says to his interlocutor, encouraging him to return to life in the world: “Take heed to yourself and, having renounced, as far as is in your power, earthly pleasures and worries, keep the memory of God strong in your heart, as if having written down a prayerful mention of His name in the hidden recesses of the soul.”48 With this speech, which contains terms established by monastic tradition (such as μνήμη τοῦ Θεοῦ), Palamas clearly points to the practice of the Jesus Prayer, which was becoming widespread and recognized at that time 49 . The second passage deserves a more detailed analysis, for which it seems appropriate to quote it in full. “...Thanks to careful exercise in hesychia, he made his heart a perfect divine chariot, a new heaven and the abode of God more pleasant than heaven itself. And this meant, to put it briefly, that his mind returned to itself and became unanimous with itself (τοῦ νοῦ πρὸς ἑαυτὸν ἐπιστροφὴ καὶ σύννευσις), and even how No matter how surprising it sounds, all the powers of the soul returned to the mind ( ἐπιστροφή) and acted according to both him and God. (18) It is impossible to express what follows exactly. For when the mind withdraws from everything sensory, emerges from the whirlpool of confusion that swirls around the sensory, and peers into the “inner man,” then, seeing the disgusting makeup that has stuck [to it] due to wandering down, it hastens to wash it away with sorrow (πένθος). And as soon as this ugly veil is pulled off - precisely when the soul is not torn by various low attachments - the mind hardly calms down, no, it truly unites with hesychia, remains alone with itself, and, as far as it can accommodate, considers itself, or rather [itself] above itself - God, for whose sake it exists. When he surpasses his own nature and is deified through communion [with God], then he will constantly improve himself in even more beautiful things - however, only if the mind has protected itself on all sides, and if the original culprit of evil cannot approach him from anywhere, so that this latter, having penetrated [inside] and finding the mind swept out, does not remain in the soul [of man] with his minions and does not make it - alas! - a camp for his evil army: and, according to the word of the Gospel, “the last thing for that man will be worse than the first.” But let this not happen at all! For when the mind, as the previous word showed, expels every passion living in it, acquires dispassion for the soul, completely returning to itself not only itself, but also all other spiritual powers, it throws out everything it has acquired from the outside from its core. And then the mind directs everything that was bad in it to that which is more perfect, or rather, to that which is most perfect and partakes of a better destiny, in order not only to surpass the material binary, but also to rise to speculative thoughts and completely detached from [all] ideas. Having piously and God-lovingly taken off all his clothes, he, according to Scripture, “mute and silent" 50 appears before God. At this moment the law of matter is restrained by the mind, and the mind is sculpted in complete safety as a higher creature, for no passion is knocking on the mind anymore, since the grace received from the outside sets it all in a better mood. Therefore, the mind, which is involved in so many good things, transfers many signs of divine beauty to the body connected with it, being a mediator between divine grace and the coarseness of the flesh and making the impossible possible. From here comes a god-like and unsurpassed skill towards virtue and perfect inflexibility or inflexibility towards vice, as well as miracles, foresight, and providence, and [the gift of] telling about what is happening somewhere far away, as if it were happening before the eyes [of the narrator]. However, truly, above all, all these [gifts] are not the goal of those blessed people, but, just as if someone looks at a ray of sunlight and discerns particles suspended in the air, although they are not at all the goal for the beholder, so the blessed ones, communicating in purity with the divine rays - which by nature are characterized by revelation about everything - along the way receive, in addition, true knowledge not only about the present or the past, but even about the future. The goal for them, as the monks say, is super-perfect perfection, that is, true hesychyia, or rather, the fruit of true hesychyia, which we have already talked about” 51. This place, no doubt, was very important for Gregory Palamas himself, since here he could focus on the inner side of life in hesychium. These phrases, with various additions, are repeated in his writings of the subsequent decade, namely in the Epistles to John and Theodore 52, VII antirretica against Akindinus 53 and the Epistle to the nun Xenia 54. In the following, one paragraph will be quoted by Philotheus Kokkin in his Encomia of St. Gregory Palamas is 55. A full commentary on this passage would require an in-depth analysis of the theological system of Gregory Palamas, drawing on later texts - the corresponding passages in the Triads and, in addition, the Epistle of Xenia. Let us limit ourselves here to only pointing out the great importance attached to contrition (πένθος) 56, and emphasize that the main idea of ​​the above lines is turning the ascetic’s mind to himself and gathering all spiritual forces. We see here a motif characteristic of Byzantine hesychasm of the 13th and 14th centuries. 57 We will not cite countless quotes; we will only mention that in the third quarter of the 13th century. the monk Nicephorus wrote about the need to “turn to yourself, or even to enter into yourself” (ἐπανελθῶμεν, ἢ μᾶ λλον εἰσελθῶμεν) 58 and encouraged “to collect your mind [and introduce it]” ( συναγαγών σου τὸν νοῦν ) 59 in the heart. We find similar words in the works of St. Gregory of Sinaita († c. 1346): “repress 60 your mind from your mind into your heart and keep it there” ( ᾳ καὶ κράτει ἐν αὐτ ῇ), “contain your mind in the heart” (τὸν νοῦν ἐν καρδί ᾳ συγκλείων), “bring the mind into the heart” ( τὸν νοῦν ἐν καρδί ᾳ συνάγων), etc. 61 However, the greatest “theorist,” if I may say so, of this secret work was precisely Gregory Palamas, which is clearly seen from individual paragraphs of his Triads 62 59. He uses some original terms (ἐιστροφή and its derivatives) that are not found among his contemporaries 63 . The theme of turning to oneself, formulated in the above expressions, first appears on these pages of the Life of Peter Athonite, but will be reproduced several times in the future. For example, in the Chapters on prayer and purity of heart, written simultaneously or slightly earlier than the first Triad (1337/38) 64, we find the following lines: “when the unity of the mind becomes threefold, while remaining united, [it] joins the God-primary Trinity Unit, closing all entrances to sin (...). The unity of the mind becomes threefold, remaining one when it turns to itself (ἐν τῇ πρὸς ἑαυτὸν στροφῇ) and through itself rises to God. Turning (στροφή) of the mind to oneself is vigilance (τήρησις) about oneself, and its elevation to God is accomplished through prayer” 65. If in the Epistle to Barlaam Palamas only mentions “concentrating and returning the mind to itself” 66, then in the Triads he repeatedly emphasizes the need to turn to oneself, turning to what is inside, when a person forces the mind to return to itself, which is why we can talk about turning to oneself and “caution of the mind” 67. In the cited passage 68 from the Life of Peter of Athos, which tells about the saint’s life in solitude, Gregory Palamas expressed the main ideas of hesychasm of late Byzantium and began to develop their special terminology. Here, for the first time, themes were outlined that would receive development and completion only in the later, mature works of St. Gregory, therefore this text deserves close attention of researchers. Manuscripts and editions of the Word on the Life of St. Petra Text of the Word of St. Gregory on the wondrous and equal-angelic life of our venerable and God-bearing Father Peter, who labored on the Holy Mount Athos, was first published by Conrad Janning in Acta Sanctorum (Junii II, 538–556) no cod. Paris, gr. 1239 (in PS – P 2). Janning divided the published text into paragraphs specified in the above-mentioned manuscript, which did not coincide with the text of other manuscripts. For convenience, the publisher divided the text into eight chapters. Editio princeps by Janning was reproduced without changes by J.P. Minem (PG 150, 996–1040). In 1991–1992 A critical edition of the encomium of St. P. Christ was prepared. Peter of Athos 69 according to nine manuscripts, taking into account the editio princeps of Janning. Christ took into account the ancient Iveron manuscript of the 14th century. (I 4), seven manuscripts from the 15th century. (A 3, B 2, C, P, P 2, X, Σ 2), as well as a manuscript of the 16th century. from the monastery of St. Anastasia (A 2). However, they did not take into account, although they mentioned, codd. Mosq. GIM gr. 212 (Syn. gr. 98, XIV s.); Λαύρας 1573, ff\ 259 v –271 (XV s.); Λαύρας 1907, ff>. 1176–1263 (XVIII s.). In this edition, which reproduces the Greek text and apparatus criticus of P. Christ almost without changes, we have made up for at least one of the shortcomings of the publication of P. Christ, namely, we have carried out a study of the Moscow list from the State Historical Museum (Mosq. GIM gr. 212 Syn. gr. 98) and collatio of some of its significant discrepancies. It turned out that Mosq. GIM gr. 212 (Syn. gr. 98, XIV s.,ff\ 251–263 V 70), hereinafter cod. M, is a very important and unexplored evidence of the text of the Word of Palamas on the life of St. Petra. The manuscript itself (299 x225 cm., 308 flP 3., 2 coll.) contains 65 words of St. Gregory Palamas. A word on the wondrous and equal life of St. Peter is found in the manuscript between the Word to John and Theodore and the Epistle to the nun Xenia. According to ownership records, the manuscript comes from the catechumenium of the Great Lavra and was brought to Moscow by Arseny Sukhanov. If previously, according to the dating of P. Christ cod. M was considered a manuscript of the 15th century, then thanks to the re-dating by Professor B. L. Fonkich 71, who attributed it to the second half of the 14th century, the value of this list increased enormously, since chronologically it is not far from the time of creation of the text. In terms of discrepancies, the Moscow list is not superior in quality to other lists, sharing common errors with them: for example, δοκῶ vm. δοκεῖ (161.1), πέδων vm. πεδῶν (165.21), λαμπρ ᾷ vm. λάβρ ᾳ (169.1). At the same time code. M sometimes offers correct readings against most manuscripts: for example, together with I 4 preserves καί (162.17). Overall code. M demonstrates closeness to the manuscripts I 4, as well as to Σ 2, which are united with it by a number of non-random coincidences: ἔργον διὰ τέλους vm. τέλος (171.7), ὄμμαπρὸς αὑτὸν vm. πρὸς; αύρρὸν avrrov ὄμμα (174.28). These examples, especially the first one, suggest the possible originality of the general discrepancies in M, I 4 and Σ 2. Among the unique discrepancies M are found as meaningful: omission ἀλλ ʼ ὁμέν (165.5), συντείνει vm. τείνει (168.3), and clearly erroneous: τηλικούτων vm. τηλικοῦτον (161.16), ἑκατέρα vm. ἐξωτέρω (162.5), ὅ πως vm. ὅ μως (163.24), o ί vm. ὁ (165.7), τουτ ῳ vm. τουτων (169.24), νοερως vm. νοερἄ; (17330), γενείων vm. Γενυων (175.4). Sometimes we are dealing with pure errors of itacism: for example, ἀνίας vm. ἀνοίας (171.2). One of the discrepancies in cod. M should undoubtedly be preferred to the text of the edition of P. Christ: λαφύξεσθαι vm. λαφύρεσθαι (175.8). So code. M is a valuable witness to the text of the Word and an important member of the I 4 Σ 2 family, containing both together and separately the original readings. This edition, taking into account the Moscow list, is intended to lay the foundation for the creation of a new, in the full sense of the “critical” edition of this early work of Gregory Palamas, which will significantly surpass the work of P. Christou. I 4 Athous Ἰ βήρων Graecus 266, saec. XIV, ff\ 254 v –267 v A 3 Ἀθηνῶν 2715, saec. XV, ff\. 187v – 200v B 2 Athous Βατοπεδίου Graecus 134, saec. XV, ff\ 318–334 From Coislenianus 97, saec. XV, ff\ 193–202v P Athous Παντεεήμονος Graecus 215, saec. XV, ff\ 609–640 P 2 Parisinus Graecus 1239, saec. XV, ff\ 249–263v S Sinaiticus Graecus 1604, saec. XV, ff\ 539–564 S 2 Sinaiticus Graecus 1851, saec. XV, ff\ 290–304 M Mosquensis Synodalis Graecus 98 (GIM gr. 212), saec. XIV, ff\ 251–263v A 2 Ἁ γίας Ἀναστασίας , saec. XVI, ff\ 327–370 As AASS, Junii II, 538–556 (edidit Conrad Janning) Xp Christou 1992, pp. 161–191 Like our father Gregory [Palama] among the saints, the wonderworker and archbishop of Thessaloniki and the new Theologian. A word on the wondrous and angelic life of our venerable and God-bearing father Peter, who labored on the holy Mount Athos It is unfair, at least I think, that among us those who have done something worthy of memory [elsewhere] in other parts of the world are zealously glorified. We listen to essays about them, presented at the same time accurately and beautifully, which inspire the soul with the greatest aspiration to acquire virtue. But we somehow neglect the example of all good that we have [at home] 73 - I mean, the life of Peter - although Peter is almost in no way inferior to [other people] famous for virtue in every century. All of you, undoubtedly, know who I am talking about, unless someone [of you] is in [complete] ignorance regarding this famous Mount Athos and Peter, called Athonitus by the name of this mountain - [our] fellow countryman, a native inhabitant and the first ascetic of this region, who in the struggle defeated the enemy of the whole earth, and erected here the first trophy [of victory] over his fury against us, and thereby for good the hour cast [into the soil] the seed of goodness. Since then, it has sprouted and, being carefully nurtured, has brought forth abundant fruit, which is now easy for anyone to see by looking around [around]. Therefore, everyone will agree that it will be fair if someone nevertheless manages to adequately thank such a glorious founder [of monastic residence on Athos] and our guide to virtues with laudatory speeches. It seems to me almost impossible to put into words all the [deeds] of this man and adequately give [praise] to each of them. For [such a great] competition 74, which befits it, was for the sake of “the rewards promised to the righteous before God” 75, and showed [us] as if some kind of commensurate perfection of [human] life, which surpasses [all that can be] expressed in words or perceived by hearing. Nevertheless, I believe that one should not abandon this by being overly zealous in the feat of silence. After all, we do not move away from the boundaries of sea and land, where we must travel by water and land, only because distant countries are not always convenient for travel by water and land. Those who previously spoke about them (the exploits of St. Peter) narrative 76, did not have all the [information] and could not present everything with accuracy, however, even to those, in fairness, it seemed right to tell everything they knew, and in the way they could 77. In the same way, I now must begin [to work], but not in passing, for everything that concerns this topic is immensely difficult [to express] in words, and not for me alone, but for everyone involved in [the art of composing] speeches. After all, everyone would be required to make a contribution 78 corresponding to the greatness of the topic. And if so, then no matter what comes to my mind from the list of glorious [vitiy], they will all easily make a concession to me 79. Undoubtedly, they themselves would need [a discount] if they had the same debt and they all, in the same way [with me], would find themselves [completely] alone, abandoned by everyone. I, O sacred assembly 80, dare first of all to hope for some help from you through prayers. Even if the upcoming competition 81 is difficult [for me], but the Lord God, merciful to your calls, who at this moment has looked 82 10 from above upon us, may he help [me] in [this] story, showing the way in difficult places 83, [how] He once took [Peter] with Him to a supernatural life, removing all the thorns from under [his] feet. So, time has brought down into the abyss of oblivion, as it should be, the parents and place of birth of this great and wondrous father, for his true fatherland should be called the heavenly tabernacle 84. Those who before me described his deeds 85 wisely did not consider it necessary to mention what this noble [husband] during his lifetime despised as not consistent with his special virtue [the solitary]. I point out this glorious and sacred place where he strove, or rather, where he was drawn by God, where he settled and performed divine deeds, and from where he soared into the heights. [This place] is a sanctuary of virtues, a dwelling place of every good thing, a prototype of the heavenly [mansions] and a tabernacle not made with hands, 86 a mountain free from all uncleanness 87 and rising above all unclean passion; a mountain whose name is significantly given from [the word itself] “holiness.” This is the native destiny of Saint [Peter]. Together with her, [people] mention and hear his name 88: by this place he is recognized and distinguished from other namesakes, rightfully called “Athonit.” For if in Athens it was customary that after a three-year stay [in the city] strangers already considered the city their fatherland, is it not fair to call a saint who spent more than fifty years here 89 as a [citizen] of Mount Athos, and in such a [difficult] spiritual struggle? If “everyone’s homeland is where he is fortunate” (as one of the pagan sages noted 90), who of all [people] has ever achieved or will achieve [something] better than the good lot of this man [given to him] here [on Holy Mount Athos]? Here he [mysteriously] united 91 with God and was granted divine visions, and moreover, I will say everything at once: here he surpassed human nature and was changed by a truly divine change (what word can convey this miracle?!), transformed by the right hand of the Most High 92 into a supernatural [divine] dignity. So, he despised his fatherland and fled to this mountain, which is the mountainous fatherland on earth, and here he ended his many years of life and [ascetic] residence invisible to people. See [the] kindness of divine wisdom, and the abundance of God’s care for people, and the irresistible desire to save [us]. In the homeland of this wonderful father, war with the Arabs broke out again 93. Peter, who apparently was fully trained in military affairs 94, went into battle with his fellow tribesmen, and [it so happened] that he was captured by foreigners. Enemies took the prisoner far from his native land; and his feet do not want to go deep into a foreign and hostile country. He was imprisoned 95 from where it is impossible to escape, his legs are chained, he suffers from lack of food and endures many unbearable [hardships]. [Peter] despairs, says goodbye to life 96, and finally turns to God. He makes a vow to devote his life to Him alone if he sees the free light and is saved from the horrors that surround him. But how did God [decide], Who is both quick [to help] and Provider? He restrains [His] impetuosity 97 and allows the suffering to last longer, undoubtedly ensuring that the one asking becomes stronger [in his intention]. For people who have been delivered from torment tend to easily neglect the vows given then, unless they have acquired firmness in such 98 26. What's next? [The Lord] through dreams confirms to Peter the inviolability of His promises and sends to him, in a dream vision, Nicholas, great among hierarchs and holy fathers, whom Peter himself called with all warmth, for he knew about his boldness before God and revered him as a miracle worker, for even earlier he had performed many miracles in relation to Peter. So, Nicholas appeared to him not once, but twice, and strongly condemned the indecisiveness of that husband: for even before Peter had often made a vow to flee from the world, but did not at all strive to fulfill [it] in practice. Therefore, Nicholas then rightly said: “You yourself do not obey, so I can hardly convince [God] by interceding with Him so that He will help you in the future 99 . But if you are [now] submissive to me, call [for help] some other intercessor from those who are great before God, so that he will assist me with greater efforts than what I am making for you.” Peter objected: “Is there anyone greater than you?” He replied: “Simeon is that Simeon 100 who once upon a time long ago stretched out his senile hands and raised up the forty-day-old eternal God.” Having given such advice, [Nikolai] began to move away and disappeared 101. Peter instantly woke up from his sleep, and [since then] the name of Simeon did not leave his lips. And he continued to cry, and did not retreat in prayers until he fell [to the ground without strength]. The next day, Nicholas again appears [before him] and orders him to direct his gaze to Saint Simeon. Peter, quickly looking around, sees a very sweet sight: a stately and completely gray-haired man, dressed according to the ancient law in the robe of the Old Testament high priest, 102 leaning with dignity on a golden staff, meekly and affably looking [at him] and bringing the good news of liberation, if only [the prisoner] will diligently fulfill his vow to God. When Peter willingly confirmed his [promise], Simeon announced that he [can] leave the prison and fearlessly go wherever he wishes. [Peter] responded by pointing to the shackles around his feet, saying that this command could not be fulfilled. Then the God-Receiver, calmly raising his magnificent sparkling staff, touches the chains with its end and easily cuts through the gold iron, “like a web,” 103 as [the once prophet Isaiah] said. And immediately Peter in an instant became free not only from the fetters on his feet, but also [found himself behind the walls of] the prison itself - oh, a miracle! And he sees only Nikolai, walking next to him and convincing him that freedom [Peter] was granted not in a dream, but in reality. [Nikolai] shows him food for the road: [Peter sees in front of him] some kind of blooming garden with different trees and an abundance of edible fruits that have become heavy [from ripeness]. But [passing] past them, [Peter] was careful not to pick them and did not dare to touch those fruits, as they say, “with the tip of his finger.” Nikolai again encourages him and orders him to fearlessly collect [the fruits] 104. Then, having sent [the prisoner who had received freedom] on a journey dear to [his heart] and reminding him of [the given] vows, he disappeared from the eyes of Peter, and seemed to have left him, although he was always invisibly accompanying [him]. This is how Peter miraculously saw the light of freedom and immediately, looking to the great Paul as an example, he also decided not to consult with “flesh and blood,” 105 but, having acted correctly, he devoted himself entirely to God, who arranged [his life] with such great care and called [him to Himself] in such an amazing way. With extraordinary zeal [Peter] follows [Him], not allowing himself to retreat even for a short time or move away from the path of His feet. For if someone raises his gaze to the sun, and then lowers his gaze, sees everything shrouded in complete darkness - so Peter, directing the gaze of his soul, that is, his mind, to heaven, easily despised everything: home, fatherland, parents, blood relatives, any friends. And, having said “farewell” to everyone, or rather, even without saying goodbye to anyone 106, he turned entirely to a single life in God, and he had only one concern, above any [other] matter: to hold firmly to the will of God, to become Christ’s in everything, and instead of everything [worldly] to find Christ, according to His divine command 107. So, wounded by the divine arrow 108, Peter, without any hesitation, headed to Rome 109 in order to become more perfect there, to openly put on the robes of a monk and fulfill the vow he had given. And the great Nicholas again invisibly accompanied him and, having preceded him, arrived in the city earlier and in a mental image 110 appeared to the pope. The pope, according to the custom of those times, sat on a high throne, being a man of high merit, who [more than once] was honored with certain mental visions. So, [Nicholas] told him about Peter even before [the pope] saw him, told him about his [life] and ordered upon his arrival to perform all the [necessary rites] on him so that he would join those who had chosen a solitary life. Having listed the signs by which [the pope] recognizes the one about whom it was spoken, and, calling [his] name, [St. Nicholas] interrupted the vision 111. And Peter had already entered the city, not knowing anything about the help provided to him by his patron. And preparing to immediately leave the capital, he approached the sacred gates [of the church] 112 and, kneeling before the divine icons, began to bow. The Pope immediately sends for him, initiates him into the monastic life and dresses him in clothes appropriate to this way of life. Peter, amazed by what happened (how could it be otherwise?), proclaims his joy to God and, raising his hands, offers words of thanks 113. A good and honest zeal grew in him, and with a flaming spirit he began to look for a place where his intention would be realized in the best possible way. So, having gone down to the coast, he met - undoubtedly, by God's providence - shipmen who had already prepared to leave the city and intended to soon leave the harbor, deciding to sail through Crete 114 to Asia. And so, together with them, he boards [the ship], hoping that on this long journey he will somehow be able to achieve what he had in mind, or rather [to say] - and in this, trusting in the Lord and [firmly knowing] that for people everything [that happens to them according to the will of God] is useful and expedient. So, filled with this hope, in a dream [Peter] sees the Ever-Virgin Mother of God 115 and his heavenly patron Nicholas, who, standing like a servant, asks Her in a meek and humble voice: “Lady, where will Peter find refuge?” She, having listened to him with joy, graciously answered: “There is a mountain in Europe, the most majestic and beautiful, it faces Libya and protrudes far into the sea. Having chosen [this mountain] from all the [limits] of the earth, I decided to give it as an inheritance to the monastics and thereby sanctified it as My own abode, and therefore it will be called “Holy". And I will fight on the side of those who on this [mountain] choose for the rest of their lives [their inheritance] the battle against the enemy common to all people. And in everything I will be with them - the Invincible Ally, the Leader in good deeds, Guardian from undue deeds, Patroness, Doctor and Nurse, [if] there is a need for food or healing: both those related to the flesh and useful [to it], and those that elevate and strengthen the spirit, not allowing one to fall away from the good. And I will appear before My Son and My God in order to pray to Him for the complete remission of sins of those who happened to righteously end their lives here...” I know that this word truly brought sweet consolation to everyone [who listened to it], for it announces the desired salvation of the soul to us and to all who are right-thinking. And who, endowed with reason, would not rejoice with great joy when the Mother of God made the impossible possible and promised to be a helper - not only here and in the present, but even in the next century, and not in insignificant things, but giving deliverance from those indescribable [hellish] torments and enjoyment of the purest blessings? However, we will present everything in order. When the Most Holy Theotokos told [everything] about the Mountain and at the end added that he was destined to spend the rest of his life there, Peter woke up from sleep and stood up for prayer, filled with such joy as he had never experienced before, with his soul as if inspired, as would undoubtedly happen to someone who was granted such visions and such speeches. A few days later the ship passed by Crete 116, and its supplies of drinking water and bread ran out. Peter himself did not need food, for he decided from the very beginning to humble his flesh in accordance with his vow. He spent entire days without food: only late in the evening did he eat only an ounce of bread, and drank [water] from the sea, and then very sparingly. And [the shipmen] needed food supplies and decided to go into the harbor so that, having stepped [on shore], they would stock up on barley groats and drinking water. This is what they did, especially since one of the inhabitants of the island was on great friendship with the helmsman and lived [in a village] not far from the harbor; and he got off [from the ship] and went to him. And he sees an unexpected [spectacle]: [his] friend is bedridden [by illness], and his wife and children do not sit next to him in order to bring relief to the sufferer as much as possible, but they themselves are struggling with a cruel illness and are already on the verge of a terrible death. [The helmsman] remembered Peter’s [ascetic] lifestyle: for it was clear that Peter was great in acquiring such virtue, which is inherent in few people. He said to the sick man: “Dear friend, I have a cure for [the illness] that is tormenting you and your family,” and immediately left the house. With all possible speed 118 that man runs back to the ship and begs Peter to follow him and for the sake of Christ to listen to his request; Peter immediately obeys him, for undoubtedly, God Himself mentally urged him to do this. And so Peter comes to that sickly family, raises them all from their sick beds faster than words can express, and gives them strength. For [the owner of the house] felt relief from just the sight of his wondrous father: [he] came to his senses and stood up [from the bed], and when he fell at the feet of the one who healed [him], he immediately became completely healthy. Then, rising [from his knees], he begs Peter to hurry to his children and wife, who, as if, in fact, offering health in his hands, generously bestowed it on everyone. And at that same moment they all rose [from their sickbeds], unharmed from their illness, and, having broken the [chains] of suffering, they did not know what to do or say to Peter, which would correspond to the greatness of his good deed. He, being devoid of all ambition, remained completely indifferent to the noise of their praise, for he traced the reason for what happened to God, 119 and hurried on the way back. When, after his return to the ship, they brought him money, [Peter] did not accept [it], saying that for the mercies that the Lord had done for them, one should not thank a person, but only Him [Himself] with a pure and chaste life, moving away from free customs and living according to God, never neglecting His commandments and never doing anything displeasing to Him. [In parting] Peter said: “For [by doing this and being] with the Lord, you will therefore no longer need healing, for you will certainly not be susceptible to illness” 120. So, having opened the way to good for their “inner man” 121, [Peter] commanded them to return home, and he himself, together with [his] companions, continued on their way. The shipbuilders considered the virtue of this husband to be the reason for their successful voyage with a fair wind. They were confident that in the future they would remain safe both day and night until their journey was over. They were so determined and held on to this thought, when suddenly, completely unexpectedly, the ship stopped moving forward and became motionless, although the wind was fair and gusty, blowing into the stern. And, despite the fact that, as they say, all the gear 122 was loose on the ship, nothing could disturb its immobility. Then the sailors lost heart and they themselves were almost overcome by the same stupor: firstly, from amazement, and secondly, from the impossibility of doing anything. This incident was so unusual. The Divine Peter, rising from [the place] where he was sitting in silence, and, looking around, asks what the name of the mountain visible in the distance is. Having learned that this was [Mount] Athos, he understood the reason why the ship did not move from its place, and announced it [to the shipmen]. “Here,” he said, “I must, by God’s will, spend the rest of my life.” He ordered the helmsman to steer the ship to the left directly towards the [visible] shore, the same, without hesitation at all, carried out the order, and immediately the ship freed itself from the [invisible] shackles and sailed with even greater ease. How could everyone [who saw this] not be filled with extreme amazement? How is it that the navigable nature [of the sea] - the very inherent quality of sea waters to move swiftly and support ships - which previously allowed ships driven by gusts of wind to glide across its surface, now betrayed its nature, acquiring in return the opposite essence, and began to hold the ship in place, like dry land? How was it possible that the swift wind, moving through space with greater ease than water, gradually weakened and did not carry the ship with its [to everyone] obvious force, although there was no serious obstacle in the ship’s path? And the fact that the flowing [waters of] the sea became solid like the earth is worthy of being glorified as a miracle no less than the parting of the sea, which revealed the earth 123. Truly, this [miracle] is worthy of being honored along with the miracles of the Old Testament times, and to be told about it no less than about those, and to glorify God for it, for whom everything that He conceives is completely feasible. So, the ship landed, and Peter’s sailing companions landed the noble [husband] at the foot of the mountain, bursting into tears. He began to console them, who through their foolishness had become completely despondent, and predicted for them a safe voyage and successful achievement [of their goal]. And they went [further] with good hopes, and he with difficulty began to climb where no one had gone before, and climbed the mountain, and penetrated into places where the path to an ordinary person is closed 124. Having entrusted himself entirely to God, to Whom alone he strove and for Whom he promised to live - this he did diligently - [he] not only did not taste almost anything that nourishes and supports human nature, and in such a lot “was little inferior to the angels” 125, but naked and in the open air he suffered a lot from cold and heat, from cold, snow and rain - oh [incredible] patience! 126 After all, this man, being reasonable 127, understood how [in man the nature] is united with the earthy 128: that this connection burdens the mind and, drawing it to the earth, does not allow it to achieve residence in Heaven. This is how, enduring all sorts of hardships and eating [only] the herbs growing there, [and even then] in very small quantities, he exhausted his flesh to the extreme and achieved commendable concentration of mind 129. Thanks to careful exercise in hesychia, he made his heart a perfect divine chariot 130, a new heaven and the abode of God more pleasant than heaven itself. And this meant, to put it briefly, that his mind returned to itself 131 and became unanimous with itself, 132 and even, as surprising as it sounds, all the powers of the soul returned 133 to the mind and acted in accordance with both it and God. It is impossible to express what follows exactly. For when the mind withdraws from everything sensual 134 , emerges from the whirlpool of confusion that swirls around the sensual, and peers 135 into the “inner man,” then, seeing the disgusting makeup 136 that has stuck [to it] due to wandering downhill, it hastens to wash it away with sorrow. And as soon as this ugly veil is pulled off - precisely when the soul is not torn by various low attachments - the mind hardly calms down, no, it truly unites with hesychia, remains alone with itself, and, as far as it can accommodate, considers itself, or rather [itself] above itself, as God, for whose sake it exists. When he surpasses his own nature and is deified through communion [with God], then he will constantly improve himself in even more beautiful things - however, only if the mind has protected itself on all sides, and if the original culprit of evil cannot approach him from anywhere, so that this latter, having penetrated [inside] and finding the mind swept out, does not remain in the soul [of man] with his minions and does not make it - alas! - a camp for his evil army: and, according to the word of the Gospel, “the last thing for that man will be worse than the first” 137. But let this not happen at all! For when the mind, as the previous word showed, expels every passion living in it, acquires dispassion for the soul, completely returning to itself not only itself, but also all other spiritual powers, it throws out everything it has acquired from the outside 138 from its core. And then the mind directs everything that was bad in it 139 to that which is more perfect, or rather, to that which is most perfect and partakes of a better destiny, in order not only to surpass the material binary 140, but also to rise to speculative and completely detached from [all] ideas. Having taken off all his garments in a God-pleasing and God-loving manner, he, according to Scripture, “mute and silent” 141 appears before God. At this moment, the law of matter is restrained by the mind, and the mind is sculpted in complete safety as a higher creation, for no passion is knocking on the mind anymore, since the grace received from the outside puts it all in a better mood. Therefore, the mind, which is involved in so many good things, transfers many signs of divine beauty to the body connected with it, being a mediator between divine grace and the coarseness of the flesh and making the impossible possible. From here comes a god-like and unsurpassed skill for virtue and perfect inflexibility or inflexibility towards vice, as well as miracles, foresight and providence, and [the gift of] telling about what is happening somewhere far away, as if it were happening before the eyes [of the narrator]. However, what is truly above all is that all these [gifts] are not the goal of those blessed people, but, just as if someone looks at a ray of sunlight and discerns particles suspended in the air, although they are not at all the goal for the beholder, so the blessed ones, communicating in purity with the divine rays 142 - which by nature are characterized by revelation about everything - along the way receive, in addition, true knowledge not only about the present or the past, but even about the future. The goal for them, as the monks say, is super-perfect perfection 143, that is, true hesychyia, or rather, the fruit of true hesychyia, which we have already talked about. And this fruit is a thing difficult to comprehend, difficult to express and difficult to achieve, and although it goes beyond the scope of our topic, nevertheless, it made us briefly understand what is above us. So, this Peter, who had a truly great mind, realizing what he was called to, according to the saying, rushed to him with all possible speed 144. And this was not an abundance of talents; avoid such [thought]. The great one would never be tempted to feast on gifts, for, as the word showed, this is not appropriate for those who have known the path of hesychia. But he gave way to the grace of God, so that it would prepare the inner man so that he could receive grace and favor the Prototype with that ancient and wonderfully blossoming beauty 145. Having chosen this, he, according to the words of the Psalmist, “set ascents in his heart” 146. But what is the father of envy, the very abyss of deceit, up to, voluntarily fleeing all good, the doer or leader of all evil (or rather, both), the first apostate who persuaded the first man to apostatize from God? And how does he use his [wickedness] against the soul of the righteous? Insidiously, but at the same time carefully, as is typical for him. For he notes that the great man has become, as they say, “invulnerable to his arrows” 147 thanks to his flight from the world and its pleasures, through which the evil one usually kidnaps baser souls. After all, therefore, the saint was honored with the most divine visions 148 and approached the most perfect not only in a dream, through the spiritual imagination (which philosophy usually calls the “chariot of the rational soul” 149), but also surpassed imagination itself. In purity he approached the perception of the immaterial and in an incomprehensible way was enlightened by the light “from the eternal mountains” 150, according to the words of David, and to this Mount [Athos] he conveyed a reflection of that light, but left the darkness outside 151. And he (the evil one), being an opponent of the light, could not endure this, for because of his bad will he fell away from God. But the most unbearable thing for him was that Peter, even dragging with him the burden of his bodily shell, not only rose from the lowlands of grief, but “chose the highest and best part” 152, and that [darkness] was left with the lowest share. Filled with envy, [the devil] tries to frighten and drive out [the saint] with temptations. The first of the temptations seems ridiculous, and even worthy of ridicule! For on him alone, exhausted by long fasting, deprived not only of weapons, but even of necessary clothing, all parts of his body from various sufferings were subject to some kind of terrible outflow of pus, at him alone - naked, unarmed, exhausted - [the evil one] boldly rushed in the guise and attire of a commander, as if leading hordes of archers and shouting [menacing] orders. And [he] entered the cave 153 in which the saint was then staying, challenging him to battle. Then this entire insane army of [diabolical] companions seemed to move towards the cave, filling the surroundings with a roar, throwing each other the largest of the boulders lying around, uprooting and breaking trees. And this great [man], being frightened, approached God in prayer from the [depths of] his soul and relentlessly fixed his mental gaze on Him. The evil one, unable to bear this for a minute, immediately became invisible. And after some time, he turned his entire army into [poisonous] snakes and, crawling, rushed [at the saint], taking on a guise that was not similar to other [demons]. He soared above the ground, incredible in size and terrible in appearance, completely like a dragon 154. Raising his neck high, it seemed that he was throwing sparks from his eyes, breathing fire, fanning his cheeks, and moving his bloody tongue, which was sharpening from his mouth, as if filled with deadly poison. Rushing towards Peter like a gust of wind, [the dragon] threatened from afar to grab and devour this fearless [husband]. But since Peter did not even deign to look at him and kept his hands directly raised to the sky 155, this mental Amalek 156 was again defeated and pushed back, and his retreat was more rapid than the attack. And the evil spirit 157 was seized by despair, for what happened was completely the opposite of what he had planned: after all, he was trying to weaken the constant caution of the mind 158 of [that] noble [husband], the tension and high flight of his prayer, and thereby find [in him] some vulnerable place. But [instead, he] inspires Peter, on the contrary, with even more ardent zeal and, against his will, weaves [him] beautiful crowns [of the winner]. For me, who is now examining the lifestyle 159 of this husband, it is quite acceptable to believe that he is not inferior to those who took upon themselves the feat of martyrdom. They, in order not to renounce the worship of the [true] God, were forced to endure all [tortures]. [Peter], not inferior to them in fortitude, endured all attacks [of the enemy] voluntarily, so as not to alienate [his] mind from God even for a short time. If he found it necessary to endure [such a] difficult competition for an insignificant reason, what would he not have endured with joy if he had found himself in great circumstances? Thus, both in peacetime and in war [with demons], he was certainly not inferior to the incessant praisers of God 160 in zealous prayer. And the constant opponent of virtue, dejected by his failure, meanwhile began to throw the sharpest stings of his envy at the ascetic (for it is known that with failure, envy intensifies even more). With even greater force [the devil] rises for revenge and, having failed in an open attack, decides to resort to cunning. So, he plans to set a trap for this noble [husband]: after all, he once managed to greatly [harm] the human race by cunning and, having deceived the ancestors, one might say, uprooted humanity [from Paradise] and brought it down [to mortal earth]. But no daughter of Eve could now approach [Peter]: for the one for whom the war is going on has completely renounced the appearance of women 161. And it made no sense for him to crawl up to Peter in the guise of a serpent, flatter, and bewitch, and give advice leading to evil destruction. But in order for the [performance] he played to be believable, [the evil one] pretended to be one of [Peter’s] servants in [his worldly] life and approaches [him] with tears, making him remember his parents, brothers, and everyone who was related to him, and his best friends, and those neighbors who were close to him. [The devil] says that in his homeland everyone is crying about [Peter] from young to old: after all, [the devil] is the main culprit and the most skillful inventor of such [absurdities]. And [the servant says to Peter]: “You haven’t forgotten all [your] peers, and those who are in advanced years. While you lived with them, you were the cause of all joy for them and [served as] an example of all good. Now, having settled [here], due to your long absence, you have become [for them] the cause of endless sorrow. And surely [you] are justifiably greatly saddened by the fact that your children did not have time to enjoy your [spiritual] perfection, as well as the fact that you did not leave anyone in your life who will remember you as abounding in virtues. “What are you counting on,” [the tempter] continues, “my dear master, that you fell so in love with loneliness and ran away from people without looking back? [Why] do you prefer wild animals to them, and wander through ominous thickets, and enter [under the arches of] these pestilent caves, and live next to the lairs of [animals], next to poisonous [creatures] 162? Do you really say that in order to live according to God? But how then did Abraham 163 lead a godly life among people? And did being among people defile his children and descendants - and, if you want, his ancestors, who chose to live for the sake of God, and not for the sake of pleasure? And didn’t they then instruct many to virtue by their example, didn’t they remain steadfast throughout their long lives in the spiritual struggle, and didn’t they have [many] witnesses that [they] labored admirably? Are they not immortal even now, are they not free from the power of aging, instilling in everyone a zealous desire for good? They remain young for centuries, because people zealously imitate them, and the thread of imperishable continuity does not break 164. You will end your life here in obscurity, and all your efforts will be in vain, for they will not benefit either your contemporaries or your descendants. For according to the divine word - “so let your light shine before men” 165 - anyone who has done something good, but has not shown it to the world, is as if he had not done it. [He] does not benefit [the world], does not encourage imitation, but only harms those who could become better, and [for this] he will rightly be punished in the future. If you think that you are following the laws of the New Grace 166 and refuse to return based on them, I will bring from these very laws what will benefit you, and I will show the expediency of [another way of life], and I will express the thought that I myself have come to right now. For I did not settle in your house yesterday, but since birth I have been the most faithful of your slaves, I love you dearly and care about you, as you yourself can confirm 167. Explain now, sir, who are you pleasing here?! Are you neglecting the commandment that says: “Let everyone please his neighbor” 168? Why are you so sure that you are pleasing God here if you strive [for benefit] only for yourself, forgetting that “no one seeks his own benefit, but the benefit of another” 169? How will you be justified if not only the salvation of people through you [given to them] means nothing to you, but also your own salvation, which, as if in a circle, will pass on to you from those you saved - according to what is said in Scripture: “and if you extract precious things from worthless things, you will be like My mouth” 170, and also “he who turns a sinner from his false path, [...] will cover a multitude of sins” 171? The evil one, being versed in the Scriptures, made lengthy speeches and besieged [the saint] from all sides, as if at that moment he was presenting to the noble man the tree of [the knowledge of] good and evil and was cunningly trying to expel [him] from the paradise of Hesychia 172 . But Peter revealed the base deception and perfectly guessed the cunning and treachery of [the enemy]: one word was enough for him, and by the power of [prayer] the power of the devil was destroyed. Raising his voice, he began to call for help against the insidious enemy of the Mother of God, Who is for us the reason for ascending to the better. The devil, realizing that he had been exposed, immediately became invisible, throwing off the mask of pretense, and in return, as it should have been, putting on a mask of shame: for he was afraid of an open duel and tried to steal victory by cunning. Having been exposed, in the very first [battle] he was defeated and, against his will, withdrew from the place [of the battle] in disgrace - and, having fled, handed over the victory to his rivals 173, who without difficulty, through prudence alone, gained for themselves the crown of victory over him. This is how this Peter, full of prudence and prudence, in just one duel presented obvious evidence of all virtues: so that the evil one was immediately convinced from his own experience that the ascetic was well aware of all his tricks. For the one who has acquired insight and prudence clearly sees the ambush of the devil and is not in the slightest degree carried away by the cunning of [the devil’s] cunning. When the enemy, with pleasant [soul] speeches, seemed to offer [the saint] a bait that could soften the severity of the hermit’s life and called for a respite in the world, [Peter] showed [her] complete contempt, choosing for himself a life full of labors and hardships, and at the same time proved by this that he was continuously improving in chastity, and showed spiritual courage. Truly, having driven away from himself the evil one, who insidiously instills this lawless thought, he gives himself over to obedience to God - his Master and Creator by nature 174 and rightfully gains himself [considerable] glory for righteousness. However, he who will never be reconciled with any good decided that [Peter] should not remain in hesychia. O recklessness! The devil, like a baby, did not learn, as they say, “from bitter experience.” Or better [to say]: oh madness! For it is [madness] that arrogantly inflates itself with empty hopes and brings vain dreams of future victory to those who have actually been put to shame. But this is not the servant of God Peter, clearly crowned with such great virtues and trophies [victories]: on the contrary, he raised everything to God and, calling on His help, was calm about what would happen ahead. He was already so protected by his humility that, because of the victory that had come to him, he was not at all damaged in terms of his thoughts, but with incomprehensible hope he was preparing for a new temptation. And, as the subsequent narrative will show, it will turn out to be many times stronger than this [temptation]. For [the devil] - more multifaceted 175 than Proteus 176, the many-headed hydra 177, extremely inventive in deception, despaired of harming [Peter] in any other way. Seeing that this man had succeeded in every virtue, that his life was perfect, unattainably high and unusual, he hoped from this very height to steal his indestructible [spiritual] treasure 178. So, [the enemy], because of his arrogance, who became a stranger to the light and pitifully fled to the darkness in order to expose Peter to the same ridicule, takes on the guise of light and “pretends to be an angel of light” 179, and approaches the saint, trying with his own false radiance to extinguish the lamp lit from the true and first Light 180. Approaching the cave, he did not dare to talk with [the ascetic] face to face, fearing his most penetrating gaze, but, standing outside, began a conversation through the entrance to the cave, trusting in the [imaginary] charm of [his] speeches. So, having greeted the monk from afar, he turned [to him]: “Take courage and be strong, Peter.” When he looked back and asked who greeted [him] and from where, the [evil one] replied: “I am the chief captain of the glory of the Lord, and I have come to you to show the hidden reward in heaven for those who have labored until this day, and at the same time to teach you what you should do in the future.” So, be sure that you, having surpassed in asceticism and perseverance all those who came before you, will achieve great rewards according to your deserts. For [the prophet] Elijah is fasting - but only forty days 181, while you, while staying here, have not eaten human food for the seventh year. Miraculously, [the prophet of God] Daniel lived peacefully with wild beasts 182, but few and not for long, but many animals obey you and have been for a long time. And if anyone is surprised at Job’s steadfastness 183, then the obsession was against his will, but you did not depart from God, remaining of your own free will [in places] completely unsuitable for habitation, and being subjected to diverse and most insidious temptations. There is only one [feat] left for you: by living with people, to make them better and, having torn them away from the dust, to make them citizens of heaven, 184 looking to Christ as an example, from Whom I myself have just descended. [For] after being on heights 185 in [spiritual] struggle, He returned to the crowds of people and in conversation set forth saving laws. If you suspect that I did not come from God, I will show you clear evidence that I was sent by Him. For David, who interprets His wonderful deeds to us, says, turning to God Himself: “Thou hast dried up the rivers of Itham” 186 - that is, [the rivers] never drying up, which in ancient times overflowed in floods. And in another place in the psalms: “He has placed springs of water in the desert, and springs of water in the thirst, because of the malice of those who dwell in it” 187. And since God does not want you to live here any longer, according to His command, carried out through me, the stream flowing nearby has dried up.” For the evil spirit, sophisticated in such thoughts, called for help from another evil spirit and blocked the path of the water in advance. The inventor of vice, against his will, praised virtue: he delivered his speech as convincingly as he could, mixing honey with poison, and so that they would believe him, he pointed to a supposedly dry spring. But he failed to deceive the great man about his essence. Likewise, copper [in the alloy], acquiring a color reminiscent of gold, when brought to the Lydian stone 188, does not remain unrecognized, and for the divine Peter, the “eye of the soul” 189, purified by [ardent] aspiration to God, became an unmistakable touchstone. Having realized that all this was played out [by the devil], he, with his humility, instantly overthrows the arrogant [spirit] and with a few words pushes the deceiver far away from himself, saying: “I am not worthy of the appearance of an angel 190. And how could it be otherwise if I ran away from people and will avoid them until the end of my life, realizing that I am not worthy to live with them, since I am the most worthless of them and the most insignificant, and not a man 191 according to the words of the prophet? So, the one who, according to the word of the Apostle 192, was condemned for his own pride, being [unable] to bear the humility of the saint that was completely hostile to him, with all haste he assumed his former appearance and left. And God, who gives grace to the humble, added abundant grace to Peter and not only saved it for future use, but already in this life gave [grace] as a guarantee of what was prepared for him [in eternity]. For from that time on, the man of great merit spent his life [quietly], not being subjected to insults [from the evil one]. Just as the tops of the highest mountains experience less pressure from the winds due to the fact that around them on all sides there is a [flow] of air, which turns out to be denser than the gusts of winds that form below - in the same way, Peter has now risen, as if to the peak of all virtues - humility. He breathed the graces 193 of the highest Spirit and was fanned by them, and therefore the hordes of evil spirits remained somewhere far below, expelled, and their wings “melted like wax” from the divine fire 194, just as in the myth the invention 195 of Icarus 196 was destroyed by the touches of the sun filled with great heat. For the breath of the Divine Spirit undoubtedly drives out evil forces, and brings with it virtuous servants, 197 and sends an angel on certain days to feed those living on this earth with bread, just as it feeds the servants above. Thus, [the prophet] Elijah was served by a raven 198 - a bird that hates [its] offspring, [and], as they say, a symbol of one who denounces his fellow tribesmen without condescension 199. And Peter, who lived as an angel, was supplied with [food] by an angel, an angel in his true form 200 . He gives the glorious manna to taste, that is, food that has its own nature, but is capable of taking on different [types]: changing its taste properties depending on the desire of the one who receives it 201. The great man lived as if in paradise and in a chosen place on earth, showing only small signs of community with the earthly and earthly: he led a life without property, without sorrows, without worries, and most importantly - without empty inventions 202, through artless “aspirations of the mind” 203 having fun and enjoying daily intelligent contemplations. And in this way he happily spent forty-six years 204, living only for God, and looking only at Him, and only by Him, being nourished, and only by Him we see. And after that, “at the end of life” 205 - by almighty providence, only one person had a chance to see him. He was a hunter: during the hunt, when he wandered among the thickets and, knowing his business well 206, carefully examined the forest in the hope of prey, a deer 207 flashed before his eyes, beautiful in appearance and capable of enchanting the hunter’s soul and inducing him to pursue 208, for she was very large and fat. So, quickly jumping out in front of him from somewhere in the grove, she rushed forward, now hiding behind the trees, now running out onto the path, and, constantly slipping away, she moved in front of that passionate hunter 209 at a distance not so close that one could grab [her] with his hands or hit with an arrow, but not so far that it seemed impossible to catch her 210 . This is how the deer ran away almost all day, and he chased her - or rather, I’ll tell you the truth, she showed the way, and he followed her. For she approached the monk, bringing [behind her] a man who rushed forward uncontrollably, not taking his eyes off [her] and his mind clinging to the prey 211. Then, suddenly seeing a completely gray-haired man, terribly thin, dirty, completely withered, devoid of any cover, [the hunter] immediately fled in extreme fear. In fact, an unexpected sight in a deserted place, even if it does not cause strong fear, can confuse the husband’s soul and deprive him of his willpower. And so, when [the hunter], wounded by the goad of fear 212, turned back, the man of God cried out loudly: “Man, I myself am a man! So, take courage and, having stopped running, do not hesitate to return to us, 213 for God, truly, sent you here so that today you would listen to [the story] about my life.” And in fact, the hunter, having heard this exclamation, came to his senses and then [approached] the monk. He asked in detail, with prayer, about his life and thus [everything] learned [about it] from beginning to end: about the reason for [his] impulse for the better, about the consequence of this impulse, the journey and ascent to the Mountain, about the temptations from the evil one and the trophies of [victory] over him, about the many graces from God. Subsequently, returning to where he could be heard by everyone - that is, to his home - [the hunter] conveys this saving story to other [people]. It was this narrative that was passed down [from mouth to mouth] and passed from fathers to children, like some valuable inheritance (and someone immediately wrote it down), until [it] came to us [for our own] benefit. [And to this day] it lives in the memory of [people] and its beneficial power does not weaken, showing all [us] an example of every good, a completely unmistakable example of a [righteous] life and the ideal beginning 214 of every virtue, not mixed with any vice 215. My word is close to completion, and I notice that I have passed over in silence much that needs to be told. I will adequately complete the story by adding to it several [stories] about what happened to the wondrous [husband] after his relocation to God. So let's go back a little. That hunter, realizing that in front of him was a man of God, began a conversation with him and from it he learned that this was a true man of God, and moreover - we are not able to reason about this - there really is an angel of God, a contemplator of heaven, initiated into their mysteries. The hunter did not act like Abraham, who in ancient times gave a tenth of his property [to God] after meeting Melchizedek 216, and did not promise to bring part of the wealth accumulated at home or distribute half of the property to the poor, following the example of Zacchaeus 217. He decided to give all of himself to God and to his husband living according to God, considering it a harm to return [home], not even thinking of leaving the saint. “Now,” he said, “O divine mentor 218, I ask for this mercy of yours: accept me into common residence, so that, having submitted to you as a teacher, I myself will henceforth lead a life in everything consistent with God’s will, and be able to avoid the various snares of the spirits of evil and reach God Himself, Who is the rest for all who have lived their lives righteously. For He encourages everyone to turn to Him, proclaims freedom from hard work 219 and graciously accepts all who come to Him 220, rewarding them with what is beyond all hope. So, be an imitator of the Lord in this too, and do not despise my insignificance in any way. For it will be unbearable for me to move away from your divine face, man of God. After all, if I do be separated from you, my life will undoubtedly become unbearable and empty, as if I could dispose of a treasure more valuable than the whole earth 221, and then voluntarily abandoned it, [forever] depriving myself of the wonderful possession of it.” But this Peter, who sees even distant things, answered: “No, no, listen to me, don’t be quick to make decisions. After all, you still have a wife and relatives at home, entrusted to your [care], and besides, you own a large fortune, sufficient to feed many poor people to the full. So, listen to me, dear child: return [home] and become a helper in poverty for those who are mercilessly oppressed by it, and do not stop giving away your property until you yourself find yourself just as [poor]. It is then that, while doing good, you will at the same time place the yoke of Christ on [your] neck, 222 for Christ Himself said: “The poor preach the good news.” 223 Pay attention to yourself 224 and, detaching yourself, as much as is in your power, from earthly pleasures and worries, keep the memory of God strong in your heart, as if having written down the care of His name in the recesses of your soul, and every day and read divine books and teachings for an hour. And if you spend a whole year like this and become zealous to return to me, then you will clearly understand God’s will for yourself.” Having said this and prayed, the great man stops the conversation and says goodbye to the hunter. And he returned home and after the expiration of the appointed time, together with his brother, possessed by demons, and two certain monks, he went on a boat to the monk. And so, having landed there, from where, as he knew, it was possible to go straight into the depths of the mountain to the place where he met the noble husband, [the hunter] landed on the shore with his sailing companions and set off through the foothills along the path to [the monk]. He walks ahead of others - for the soul, which is urged on by the goads of love, is almost saturated with [the very] impetuosity towards the object of adoration, even if it is not inspired 225 - and thus, thanks to its ardent zeal, it is far ahead of its companions. Having reached the desired place, [he] looks around [it] with a keen eye and sees the dead body of the great [husband] lying absolutely beautifully, for [his] spirit has already departed and moved to the Lord of spiritual nature 226. So, struck by this sad sight, like some kind of arrow, he began to emit sorrowful cries, hitting [himself] in the chest, sobbing, groaning and lamenting: “What will happen to me, unfortunate one? I was deceived in [my] hopes, my treasure was stolen from me, I was deprived of my salvation and, unfortunately, I forever lost the spiritual wealth I desired.” After all, he had not yet had the opportunity to be convinced that the monk, even after death, is a great wealth, a treasure that enriches 227 happy owners. A little later, the one possessed by demons (the brother of the hunter) came up, accompanied by the monks: he immediately began to tremble and spin around, [his] whole body shook, he desperately waved his arms, jerked his legs, rolled his eyes terribly and inhumanly and gnashed his teeth, spewing [from his mouth] obscene speeches and discordant sounds. The accumulated air [in the lungs] did not find a way out, leading parts of [his] body into disorderly movement, and since a disorderly mixture of phlegms formed in the brain, under the influence of the spirit that moved in there and mixed with it, [abundant] foam erupted from the lips 228 . And when he is possessed - alas! - was in such a deplorable state, the spirit that settled in him began to pronounce words through him and address the dead body of the monk, as if it were still connected with his blessed soul: “Aren’t you fed up with the trophies of victory over me, O insatiable one? For fifty-three years now you have been relentlessly beating, persecuting and driving us out without mercy. You yourself stood before the arrows we shot like an adamantine stone, for because of your resemblance to him you bear the name “Peter” 229. Even now, despite the fact that you are outside the world of people, everything is not enough for you, and you drive me out of this most insignificant person, to whom I previously paved many roads and with difficulty found a loophole, penetrated and now live in him. But I will never obey [to you] and I won’t go out, leaving almost the only refuge convenient for me.” After that - lo and behold! - Prostrate on the ground, he took off the pale yellow tint of his face characteristic of the dead and, in front of those standing nearby, changed it to one glowing with life. The demon left the body of the possessed person, coming from his mouth like smoke. What happened can be said by slightly changing David’s words: “When the righteous rejoiced (for the change in the complexion [of the face] was the news of precisely this), the enemy of God disappeared like smoke” 230 . What present or past [event] could be more majestic than these lines telling about a miracle? Some of the ancients actually raised the dead: that same Elijah, and after him Elisha, to whom Elijah gave as his inheritance twice as much grace as his own, but no one except Christ brought himself back to life. [Peter] was also worthy of a similar thing, having achieved, by the grace of Christ, dispassionate living and working miracles. If we compare all those who have experienced the grace of miracles, it will be clear that deliverance from a demon is more desirable for a person than a return to life, just as possession by a demon is more hateful than death. The hunter, of course, passed from sorrow to jubilation, and together with his brother, who had regained his sound mind, and two monks who were his companions, he reverently placed the body of the monk in the boat and set off on the return voyage along the side of the mountain facing north. So, at first the boat was pulled [forward] by a tailwind, but when it found itself opposite some monastery 232 it stopped like a cliff, although neither the headwind rose nor the tailwind not only did not disappear, but did not even weaken at all. [Those sitting in the boat] rowed with all their might, helping the gusts of a fair wind, but the deceased Peter was much stronger not only than the wind, but also the living [people] - more precisely, [it was] the Lord of the dead and the living, through whom everything was accomplished supernaturally, so as not to leave this sacred Mountain in ignorance of the ascetic life of the “man of desires” 233, like Daniel, that is, the divine Peter. And so, when everyone completely despaired of [moving] forward, they turned back and on an obedient boat moored opposite this monastery, where, against their will, they parted with the precious remains 234. It is both untimely and impossible to talk about [all] the many miracles that happened here. Those who accompanied the hunter on his sea voyage - as mentioned above - understand that separation from these holy relics will be unbearable for them, and, citing this, they ask to be accepted and counted among those who were lucky enough to receive the holy relics in order to live in their monastery until their death. But after waiting for some time, they secretly kidnap this miraculous body from everyone and transport it by sea to Thrace, where, although not of their own free will, they were again forced to leave the relics. [They went ashore], and when the hour for lunch approached, a place opened up in front of them that seemed to be the best place for this 235: there was a spring with water, transparent when you look at it, and sweet when you drink it 236. Tender grass grew around him in abundance, inviting him to sit down and lie down [at a meal], and the place where the streams of the spring beat was surrounded by rich vegetation. So, they tied the shroud to the branches of the tree, which preserved the dead, who did more than living people, and they themselves went into the shade and sat down near the source. They laid out some of their food supplies next to them and had just begun to eat, when suddenly a crowd rapidly moved towards them, countless, uncountable, consisting of people of all ages, loudly exclaiming, disgustingly waving their arms, like madmen. They shouted that Peter had caused them the greatest insult and they were [now] suffering because of him. [They called] him the cause of all the confusion, accusing him of driving them out of many places: from other places and from here. And they came from a village called Fotokomis 237 [which was located not far from the source]. In ancient times, a portico with columns was built near this village. A whole regiment of demons chose him as a haven, who could not calmly stay there, sensing the presence of Peter: after all, how could the impenetrable darkness endure the presence of a participant in the highest Light, who became the receptacle of the highest grace? For just as that worshiped Body, which became involved in the same hypostasis of the hypostatic Word, 238 and during the three-day separation from the soul did not in any way separate from the Divinity, so for those who acquired the Holy Spirit during their lifetime, this divine Spirit lives in them, without leaving their dead bodies. Through the body of Peter, the Spirit resisted the enemy, brought him into complete confusion and drove out hordes of hostile spirits. And so they burst into Fotokomis 239 in a riotous crowd and, leading all [the inhabitants] into a bacchanalian frenzy, headed together [to Peter]. But they could not gain anything from this - except that they made their own flight [from the battlefield] from defeat obvious. Before they had time to approach the tomb of the holy father hanging [on a tree], the raging crowd of people turned into a chaste and decent assembly, and inappropriate exclamations were replaced by decorous chants. The villagers, having so easily freed themselves from the demonic possession, decided that their lives would be unbearable if they had to lose their common deliverer. They, of course, were afraid of being subjected to something even worse than before 240 if they did not keep this body that relieved evils. So, the villagers almost by force forced the monks who were carrying [the relics of the saint] [to leave them]. Then they handed them the money, and they themselves, raising that divine body, “in psalms and spiritual songs” 241 accompanied it in a solemn national procession to the village and laid it there, or better yet, gave the village under the protection of [the saint 242]. But in what kind of praise speech can one list all the many miracles? Anyone who previously had poor eyesight began to see more clearly than Lynceus 243; the ears of someone who had previously been deaf all his life became receptive to sounds; the tongue of another uttered sweet-voiced speeches, although recently it was still dumber than a fish, and all the others who were crippled immediately recovered. And for some, the entire body, which was in danger of becoming a vain victim of a terrible illness, was instantly healed. And everyone rejoiced, applauded, and sang paeans to the saint 244. On the most beautiful piece of land, a church was erected to the saint, for the construction of which each resident donated a considerable part of his property 245. The church was erected of enchanting beauty and decorated with valuable donations. And he towers not only over that area, but also over this entire land, and over other countries where the saint is glorified, where he is admired, where he is revered with annual celebrations. Truly, I praise the one who said that “for noble men the whole earth is a tombstone” 246: for everywhere there is a rumor about the valiant deeds they have accomplished. However, if for other people, if not to say “for all people,” the accomplishment of exploits ends along with [their lives], then this great of the fathers, Peter, even after death [remains] an immortal doer of good throughout the ages. And his glory is great not only here and not only throughout the whole earth (which, despite its size, is all governed by the law of grace and is subject to the sacred institutions of the Gospel verbs), but, and this surpasses everything else, also in heaven, among the Heavenly Powers surrounding God, with whom he now dwells. For he (Peter) acquired, by the grace given to him from God, that which is characteristic of the Divine nature 247, that is, the ability to be present everywhere: together with those living on earth in glorious and unforgettable memory, and in heaven - among the saints from time immemorial, [where] in an endless dance together with the angels he surrounds God 248. Thus, during his life he rejected everything, and after death he inherited everything: having escaped from the world alive, after death he acquired heaven in return and united it with earth. During his life, inaccessible to anyone’s feelings, after death he delights every feeling of everyone and brings benefit to everyone. For [his name] does not leave the admiring lips of almost all people: it reaches the ears of almost everyone, appears in an image that is worthy of worship and brings great benefit through touch 249. Moreover, he directs the forces of the soul for the better, teaching everyone, through the example of his own life, where, how and to what extent to use these forces. And benefiting everyone in so many ways, he is the common focus of all blessings: a teacher of virtue, a persecutor of vice, a perfect seer of everything, a quick giver in need and, in short, an invariably zealous helper in all human needs. Moreover, with God's help, he changes himself in accordance with all rational nature 250: he pursues demons, does good to people, and lives with angels. Thus, the saint gives himself to us - as a great [treasure], as a medicine suitable for any healing, as an example of true wisdom for those who have chosen a virtuous life. And for those skilled in literature, he was the best subject of speeches, for he decorates them with himself, but does not need decoration. Of all of us, perhaps, none is capable of either imitating Peter to the fullest or praising him at his true worth. But if everyone begins to zealously follow Peter, as far as it is in his power, and glorify him, he will act as he should, through Peter glorifying the consubstantial God in three Persons, in whom the right-thinking believe and who is marvelous in His saints, now and ever and unto the ages of ages. Amen. Application. A.Yu. Vinogradov. Sources used by St. Gregory Palama In the 14th century, when St. Gregory writes his words of praise to St. Peter of Athos, the situation with the veneration of this saint looked twofold. On the one hand, it has weakened 251, which the saint states directly (§1); on the other - St. Peter was perceived as one of the symbols of Athonite monasticism and, above all, hermitage. Sui generis "canonization" of St. Petra occurred long before Palamas, in the 10th century. - at the dawn of the formation of the Athonite monastic community. The creator of his “canonical” image was the author of the only life of the saint - Athonite Nicholas the Monk, so it is no coincidence that St. Gregory completely adheres to the text of Nicholas 252. His references to “predecessors” (§2, §4) obviously mean Nicholas the Monk and St. Methodius of Patara. Although the work of Nicholas is an absolutely authoritative biographical source for Palamas, and its incompleteness, noted at the beginning (§ 2), is later recognized as justified (§ 4), this text - a kind of core of the entire tradition - is, in turn, the fruit of a complex synthesis of various traditions concerning St. Peter of Athos. However, before analyzing them, it is necessary to indicate the place and time of the appearance of the text of St. Nicholas the Monk. The first question does not raise any difficulties: the author himself in the epilogue (VII.7) directly speaks of “our Holy Mountain.” Consequently, we can assert that the Life was created by an Athonite monk and, taking into account its addressee - the Holy Mountain brethren - on Athos itself. Judging by the obvious hermit preferences of Nicholas (VI.3; VII.6–7), he hardly belonged to the brethren of any monk, but was an anchorite, like the saint he praised. The situation with dating is more complicated, since Nikolai does not give any exact chronological reference points. Terminus ante quem has long been proposed to be calculated as follows: when mentioning the monastery of Clement, the hagiographer does not give its new name - Iviron, and therefore the text was written before the turn of the millennium. A more precise date was also proposed - 980 254, but here it is necessary to take into account both the moment of retardation, which can last several decades, and the possibility of deliberate archaization of names when describing the events of the 9th century. In our opinion, the lower chronological limit of the life should be carefully attributed to the time of ca. 1000 g Terminus ante quem Papachrisanfu 255 established this: the Church of the Mother of God, where the relics of St. Peter's and where the annual meetings of the monks took place (VI.2), this is probably the church at Karyes. Annual meetings there were established by the Typikon of Tzimisces in 970–972, and the old system (with three meetings per year) was returned until 1013. This assumption encounters two objections. Firstly, even if we are really talking about Caries, we are not sure that 970–1013. - the only period of time when the meetings were annual: such a scheme could exist more than once, like the second one described above. Secondly, this hypothesis is based, in turn, on another one - about the transfer of the relics to Karies. The researcher explains this by the pan-Athos significance of Peter’s relics, but it remains unclear why the Clement monastery voluntarily gave up its treasure (unless we are talking about a conscious “fiction” on the part of Nicholas, who wants to make Peter the “central” Athonite saint). And the text does not directly say that the relics left the territory of the monastery; in addition, it is still more convenient to escape at night by boat (see VI.3) from the coastal monastery than from Karyes. In turn, the annual “synaxis” in the Church of the Virgin Mary may mean a festive vigil on a certain feast of the Virgin Mary. Thus, the dating of Papachrisanth, attractive in its accuracy, which later became generally accepted 256, is 970–980. seems pretty hypothetical. In our opinion, the chronological framework for dating the life of St. Peter should remain wider - within the 10th century. Meanwhile, as we will see later, the chronology of its sources partly depends on the dating of this monument. As established by the researcher 257, the text of Nicholas the Monk is divided into three parts. The origin of the first of them is indicated to us by the author himself: after a short prologue, he cites the miracle of St. Nicholas of Myra about Peter Scholaria from the text of St. Methodius of Patara (I.1). We are dealing here with a well-known text - this is the so-called. Encomium Methodii of St. Nicholas (BHG 1352Z). Our author here confuses Saints Methodius of Patara (III century) and Methodius of Constantinople (843–847), under whose name the text of the encomium appears in a number of manuscripts 258 . It is unlikely that the author of this text is Patriarch Methodius: such an inscription arose, apparently, due to confusion with another early (also 9th century) revision of the first St. Nicholas Life of Michael the Archimandrite, the so-called. Methodius ad Theodorum (BHG 1352y), which actually belongs to the pen of the hierarch of Constantinople. In other manuscripts, Bishop Basil of Lacedaemon is named as the author of Encomius. From the Synodikon in the 9th century. two bishops with this name are known, who lived respectively in the middle and at the beginning of the century, 259 - Art. Binon showed a high probability of just such authorship 260. In the Encomio Methodii, the miracle of Peter Scholarius is the last of three posthumous miracles of St. Nicholas, added to the old hagiographic material of Michael the Archimandrite. At the same time, it is indicated that this miracle is “recent” (§ 38), as well as the miracle about John, the author’s father (§ 31). The latter circumstance forces us to consider all three posthumous miracles not as borrowing from some lost source, but as an innovation by the author himself, emphatically telling about recent and unknown deeds (§ 31). The chronology of events in the miracle is established by the mention of Arab Samarra, which remained the capital of the caliphate in 836–889. 261 Nicholas the Monk reproduces the text of Encomius practically without changes, while expectedly following the handwritten tradition that inscribes the text with the name of St. Methodius, and is closest to cod. Vat. Gr. 824 262. In fact, the only innovation of Nicholas the Monk is the identification of Peter Scholarius, who took monastic vows in Rome, with Peter of Athos. But is Nikolai Monk the author of such an identification? Two more versions of this miracle are known, where the rescued prisoner is identified with Peter of Athos. The first is the so-called Vita acephala (BHG 1348b), where, after the hagiography, which lacks the beginning, there follows an abbreviated description of the miracles of St. Nicholas. Anrich 263 considered this text to be post-Metaphrastian, but Erhard 264 showed that the only manuscript of this life belongs to the type of pre-Metaphrastian minologies for three months. However, since the “canonization” of the Metaphrastian corps occurred only after the middle of the 11th century. 265, Vita acephala could well have arisen in the first half of this century. On the other hand, this text cannot be very ancient, since it refers to the lives of St. Nicholas so-called “mixed type” 266, and such a combination of two persons does not occur earlier than the 10th century. 267 The second text is a separate miracle of St. Nicholas, the so-called miracle of the Cappadocian commander (BHG 1352V). Here, to the miracle of Peter Scholarius, the first part is added, in which he becomes a Cappadocian stratilate from a simple warrior and is captured not by the Arabs, but by the Manichaeans, that is, the Paulicians. The rest of the narrative, in general, coincides with the miracle of Peter Scholarius, but contains three elements that make it similar to the version of Vitae acephalae: St. Nicholas gives Peter three loaves of bread for the journey, the pope is also called Nicholas (meaning Nicholas I, who ruled in 858–867) and, finally, Peter, after being tonsured in Rome, goes to Athos (in the Armenian translation 268 - to Galilee or Gallioi). There is no doubt that both versions go back to the same protograph, where Peter Scholarius was identified with Peter of Athos (the absence of the name Peter in the abbreviated narrative Vitae acephalae is not significant, since this identification occurred in its source). D. Papachrisanthou, who published the Greek original text about this miracle, dated it to the time before 900 269, referring to the relevance of the anti-Paulician polemic contained in it (the fact of the creation of the Armenian translation) and even connecting the events described here with the defeat of the Byzantines at Samosata in 859. However, the only manuscript dates back to the 11th century, while the first part of the miracle is so is unique in the entire tradition (it is not in the Vita acephala), which raises a suspicion: are we not dealing with a combination of two originally independent texts, namely the miracle of Peter and the history of the Cappadocian stratilate, who was captured by his Paulician children. Surprisingly, the chronology of events is consistent with the years of the reign of Pope Nicholas I (858–867), but this character, without mentioning the Manichaean Pavilikians, also appears in the text Vitae. Thus, we are dealing here with adjusting the first part of the miracle to the realities of the second. In general, an attempt at such an early dating turns out to be very difficult: for this D. Papachrisanthus has to reconstruct the hypothetical protograph of Encomius and the “enriched” version 270 (although elsewhere the researcher traces the latter to the evolution of the first 271), while there is no reason not to consider Encomius the sole source of the entire tradition. Otherwise, it should be assumed that in the middle of the 9th century. the original of the miracle, its “enriched” version and, finally, the miracle itself about the Cappadocian commander had time to emerge. Thus, historical arguments in favor of the early dating of the latter speak only of the author's knowledge of history, while textual analysis forces us to assume that this work was created in the 10th century. D. Papachrisanfou 272 proposed to build a diagram of the relationship between the four versions of the miracle as follows. In the middle of the 9th century. an unpreserved original of the miracle of Peter Scholarius appears, which subsequently gives birth to two families. On the one hand, in the second half of the 9th century. the miracle ends up in Methodius's Encomium, and from there to Nicholas the Monk. On the other hand, at the same time, an “enriched” version of the miracle appears with the identification of its hero with Peter of Athos: it is preserved in the miracle of the Cappadocian military leader and in the Vita acephala. Regarding the supposedly lost original, it was said above. Thus, we state the presence of two branches of tradition: Nicholas the Monk directly speaks of his dependence on Encomius Methodius (see above), and the dependence of the Cappadocian miracle on Vitae acephalae or, on the contrary, is excluded (the second gives an abbreviated story, and in the first the hero, in contradiction with the rest of the tradition, is a stratilate). As for the rest of the stemma, this reconstruction does not answer the most important question: how did the identification of the two Peters happen? The emergence of this tradition, which soon became so authoritative that it independently found its way into two versions of the miracle of Peter Scholarius, Papachrisanthus is forced to attribute to the middle of the 9th century. (regarding this dating, see above). At the same time, we have the right to wonder why no traces of its source have been preserved. Let's try to look at this problem from the other side. The text of Nicholas the Monk is essentially no different from the text of Encomius Methodius (see above), which, in turn, is the source for the “enriched” version, but it cannot be an intermediate link between the last two, since the Vita acephala contains a retelling of all the posthumous miracles of Encomius (and not just one). On the other hand, the anonymous life cannot go back directly to Encomius Methodius, for it contains a revised version of the miracle of Peter, which assumes an intermediate protograph common to it and the Cappadocian miracle. Thus, these two family connections of Vitae acephalae: with Encomium, on the one hand, and with the Cappadocian miracle, on the other, lead us to the conclusion that the same common protograph should have been a collection of all three miracles from Encomium (but not the entire Encomium in general, since the hagiographic part of the Vitae goes back to another, “mixed” tradition, see above). Then the possibility of the following reconstruction arises: in an early, unsurvived (however, this assumption runs into our previous criticism of Papachrisanthou) copy of Encomius Methodius, Peter Scholarius is identified with Peter of Athos, and from here, on the one hand, Nicholas the Monk draws his material, and on the other, the compiler of the collection of three miracles, who enriched the text with the scene of the three loaves and the name of the pope. Such “enrichment” could have happened, for example, in Rome: this is indicated not only by the name of the pope, but also by the image of St. Nicholas with three loaves. Let us remember the early transformation in the West of three bags of gold into three golden balls - a symbol of the saint, as well as the later recorded tradition of St. Nicholas, giving delicious bread 273. In general, the Roman element in the miracle of Peter Scholarius is usually reduced to the idea of ​​tonsure by the hand of the icon-venerating hierarch. Meanwhile, there remains a very short period for such a possibility, only 9 years: from 836 (founding of Samarra) to 843 (installation of Methodius as patriarch). This Roman motif could have been generated by Roman reality, namely the correlation of the names of Peter Scholarius and the patron of the Roman Church, in whose church he took monastic vows. Even if the text of the Encomia was written by Basil of Lacedaemon (see above), its attribution to Methodius could have occurred precisely in Rome, where the future Patriarch of Constantinople was actively engaged in hagiographical activities in 815–821. 274 and where he probably wrote the life of St. Nicholas (Methodius ad Theodorum), which remained unknown outside Italy, but gained enormous popularity in the West thanks to the adaptation of John the Deacon 275. It is possible that the identification of the two Peters also occurred in Rome: the Greek who took monastic vows in Rome was identified with the one who became famous before 886–892. (see below) Peter of Athos. In principle, another possibility cannot be ruled out: the two Petrovs were brought together by Nicholas the Monk himself. This option is contradicted by the traditional dating of Papachrisanth (970–980), but above we showed the instability of these chronological boundaries, especially the upper one. It can be assumed that Nicholas the Monk, who knew the miracle of Peter Scholaria from the life of his heavenly patron St. Nicholas, was the first to attribute him to the legendary Athonite ascetic, and under the influence of the “canonical” version of the life of St. Peter, this identification returned to the tradition of St. Nicholas. At least in this case we can indicate not a hypothetical, but a very real author of the identification of the two Peters. So, to briefly summarize the above, it should be noted that there are three possible reasons why the miracle of Peter Scholaria was included by Nicholas the Monk in his Life of St. Peter of Athos: or, least likely, he simply followed the text of Encomius Methodius, in which the two Peters were identified; or such a connection arose in some other monument known to him, telling about the miracles of St. Nicholas; or, finally, Nicholas the Monk himself dared to take this step (which influenced further tradition), just as he created an almost ex nihilo biography of St. Peter in the remaining two parts of his Life. The second, central and main part of the Life tells of the arrival of St. Peter on Athos, his stay there, death and burial. Minus the multitude of hagiographic topoi identified by researchers 276, the content of this part can be reduced to several facts. On the way to Athos, Peter heals a sick family, and immediately after his death, the brother of a hunter he met: these are the only stories that do not find parallels or explanations in other places in the Life or other sources. On the mountain itself, Peter settles in a cave: geographical elements usually form a stable part of local tradition, although on Athos the veneration of the cells of St. Peter is known no earlier than the 14th century. 277 The image of demons tempting the saint appears in monastic hagiography beginning with the life of St. Anthony the Great, however, Nicholas the Monk was most likely influenced by the text of Joseph the Hymnographer (canto IV.2; see below). The motive for the long unknown of St. Peter for the world, apparently, was taken by Nicholas the Monk from the same Joseph, who speaks, however, about the relics of the saint, which remained unknown for a long time (canto V.3), but in two places (stichera 3; canto VII.2) the words of the Hymnographer can be understood in the spirit of Nicholas. The motif of the myrrh-streaming of relics probably also goes back to Joseph (stichera 3; songs V.3, VII.3, IX.3). Finally, the transfer of the relics of St. Peter to the monastery of Clement clearly goes back to the tradition of this monastery (regarding the hypothetical nature of the transfer of the relics to Karyes, see above). Moreover, one can look at the history of their disappearance differently: it is possible that behind this lies not the typical sacrum furtum, but the claims of the Clement monastery to the former possession of the shrine (for example, to raise their authority): it is quite natural that the monks who came to the monastery with the relics then, against the wishes of the brethren, took them with them. Analyzing this meager factual material, we see that Nicholas the Monk probably relies on two sources: on local Athonite legends (the cave, the monastery of Clement) and on meager biographical material (life on Athos, long obscurity, the flow of myrrh), which is mainly found in the canon of Joseph the Songwriter. The last Canon compiled by St. Peter of Athos is generally recognized as the oldest testimony to the saint. However, it is not possible to accurately date this monument: the traditional dates of the life of St. Joseph the Songwriter - between 816–818 and 886, but St. Theodora of Thessaloniki, in whose honor he wrote the canon, died only in 892. 278 There is no absolute certainty about the authorship of Joseph - several other Byzantine hymnographers are known with this name 279. The very attribution of the canon to Joseph is based on an acrostic poem: “As a second Peter, I honor you worthily. Joseph". It is interesting that here, as in the Encomia of Methodius, St. Peter of Athos is correlated with the Apostle Peter - this trend may be part of the same tradition, since it is known that both icon worshipers and Ignatians (and Joseph belonged to both groups) were actively oriented towards Rome. Information about prp. Peter in the canon of Joseph are scanty: Peter lived on the mountain (canto IV.1), once called Athos (canto VIII.4), his relics were long unknown to the world, stream myrrh, perform healings and cast out demons (see above). It is obvious that Joseph’s biographical material was reduced to this modest set of facts 280: it is also obvious that he did not know any other life. It is characteristic that practically the same data is isolated in the text of Nicholas the Monk after the removal of hagiographic topoi. However, our author (IV.5) borrowed one topos from the hymnographer (cantos V.1, VIII.4). All this indicates that Nicholas the Monk knew the canon of Joseph and used it as the main source. The topoi themselves in the text of Nicholas the Monk perform a dual function. On the one hand, they make it possible to create a lengthy text on a minimal factual basis, on the other hand, by the very fact of their presence in the lives of other great ascetics they place St. Petra is in line with them. In our opinion, the idea that has long been expressed about the influence on the image of St. Peter's legend about St. Onufria 281, despite harsh criticism 282, is still not unfounded. Indeed, various topoi from the Life of St. Peter of Athos are found separately in various texts, but nowhere are they found in such quantity as in the lives of St. Onufria. This is the image of an absolute anchorite, and a long unknown to the world, and the motive of a chance meeting with a hermit, and feeding manna from the hands of an angel, etc. Here we should also add the motive of a mentor of pure life in the world (cf. below, Life of St. Peter V.1): in this role, St. Onuphrius appears in the Life and Martyrdom of Galaktion and Epistima (BHG 665; ch. 2–4). Probably, such a rapprochement is associated with the common day of remembrance of Saints Onuphrius and Peter 283. The third part of the text of Nicholas the Monk, according to the fair remark of Papachrisanthou 284, is an author's contamination, similar to an attempt to identify Peter Scholarius and St. Peter of Athos: St. Peter is compared with a certain monk Peter, revered somewhere in Thrace (the village of Fokomis or Fotokomis is not more precisely localized), whose relics were bought by a local bishop from some monks. Let us note on our own that here Nicholas the Monk goes beyond the limits of reliability: the villagers and the bishop have no way of knowing that they have the relics of St. Peter of Athos, since the monks who stole the remains naturally kept silent about their origin. Apparently, Nicholas the Monk simply correlated the legend known to him from the area neighboring Athos with the plot of the life of St. Petersburg, which he himself compiled. Peter of Athos. Bringing together three disparate parts, our author stitches them together not only with a plot outline, but also with a unity of images: St. Nicholas, who came from the miracle of Peter Scholarius, appears again in the second part, although he does not play any role in the plot. In the third part, the author deliberately calls (through the mouth of a demon) his hero Peter “from the scholars.” After such an analysis of the literary techniques of Nicholas the Monk, one could easily call his text a typical fiction of the biography of a legendary saint with an unknown biography - which St. Peter undoubtedly appeared for Athos in the 10th century. However, we should not call our Life a shameless fiction. The author himself is well aware of the insufficiency of the material in his hands. And in this situation, he does not try to fill these gaps for authenticity with imaginary realities or to fit events into a historical context, which was possible. In the central, “Athos” part of the narrative, which is poorest in facts, Nicholas the Monk places the center of gravity precisely on the ascetic feat of his hero. Obviously, he is not creating a biography of the Svyatogorsk “first settler” - many monks labored on Athos at that time (VI.2) - but rather an ideal image of an anchorite, contrasted with the large communal monasteries of the 10th century. (VI.3), alien to true hesychia. That is why St. Nicholas turns to the text of the Athonite Nicholas four centuries later. Gregory Palamas. Oblivion of St. Peter for him is at the same time the extinction of the above-described tradition on Athos 285. Hesychast XIV century. I could not help but draw attention to the deepest meaning that St. Nicholas the Monk’s word “hesychia” has. Palamas, in turn, notices the presence of gaps in the narrative of his predecessor, but is not embarrassed by them, but, on the contrary, declares the merits of the ancient text, in which unnecessary details of the worldly life of the saint were omitted in order to focus the attention of listeners on the spiritual feat of the first saint 286. The Life of Our Venerable and God-Bearing Father Peter of Athos To set out in writing the lives of the saints and their God-loving life and pass it on to descendants for their benefit and imitation is a glorious, very useful and godly task. After all, those who listen receive considerable benefit from this, and those who write receive a reward for benefiting the listeners. Therefore, having obeyed the paternal order commanding me to write down the life of our blessed father Peter, who spent an angelic life on Mount Athos and lived, so to speak, incorporeally, I decided that it would be correct to begin with the miracle of our blessed father Nicholas that happened to him and so in order and consistently set out the rest of his life. And this miracle happened in the following way: as our great father Methodius himself, Bishop of Patara 287 wrote, “certain monks from the best and trying to please God, holding to the truth, as well as other blessings, told me about this miracle recently performed by the all-blessed Nicholas. Peter of blessed memory, who became a hermit from the scholars, claimed that he became a monk in this way.” So he served in the fifth schola 288 and, along with various troops, was sent to Syria to fight. And it happened, as often happens with people, that the barbarians gained the upper hand, and the Romans fled and many were captured alive. Together with them, this Peter, captured, was sent to Samarra - and this is the most fortified and populous Arab fortress - and they were given to the leader as [among] the spoils of war. And when that wicked man put him in a state prison and hung the heaviest shackles on his feet, Peter examined his [actions] with great prudence and realized that he was given into booty and slavery because, having many times vowed to God to become a monk and renounce worldly affairs, he delayed fulfilling the vow. Then he began to languish, languish, be indignant, scold himself for his slowness and, [considering] that he had suffered what he deserved, he endured what was happening with gratitude. [Peter] spent a very long time in captivity, not foreseeing any possibility of salvation. Finally, having previously been well acquainted from experience with the miracles of Saint Nicholas, and also accustomed to calling on him for help in trouble, he turned [to him] with the same boldness and said: “O Saint Nicholas of God, I know that I am unworthy of any salvation. I rightly ended up in this gloomy prison, because I promised God many times to become a monk, but never fulfilled the vow I made to the Creator. That is why I do not dare to bring Him a prayer for deliverance, but to you, accustomed to sharing hardships in times of need and bowing to the prayers of the suffering, I boldly resort to you. I present you as an intermediary and guarantor before Him, that, thanks to you, with His consent, freed from these shackles, I will no longer remain in worldly turmoil, I will not settle in my homeland, but I will go to Rome and, having taken monastic vows in the church of the Supreme Peter, I will end the rest of my life, appearing as a monk instead of a layman and trying to please God to the best of my ability.” Saying this and more, and at the same time indulging in fasting and prayer, this man spent a week without food. And at the end of the week, a quick assistant for those who call him and an ardent intercessor, the great Nicholas, appears to him and says to him: “I heard your prayer, brother Peter, and listened to the groaning of your heart, and begged the Compassionate and Humane God for you. But since you yourself turned out to be slow to fulfill His commandments, know, brother: providing for your salvation better than is available to us, He does not want you [now] to be released from your shackles. However, since according to His commandment “ask, and it will be given, knock, and it will be opened to you,” 289 - let us not tire of asking for His goodness and love for mankind. And whatever He deems useful, He will certainly arrange for us.” Having said this, Saint Nicholas ordered him to be persistent, ordered him to taste the food and left him. And Peter then took food, and then again rushed to prayer and fasting. Saint Nicholas again, for the second time, appears to him, [but] with a certain gloomy face, as if unsuccessfully asking for him, and says to him in a quiet and meek voice: “Believe me, brother, I have not ceased to force God’s goodness for you - but I don’t know by what judgment or providence she is delaying [your] deliverance. But [know that] it is the custom of the Most Merciful to allow delay for our benefit, so that we, quickly receiving [what we ask for], do not easily despise grace. Or maybe He wants someone else from those who have pleased Him to ask for you, and then I will show you the most worthy representative before Him. So, let’s both take him as a companion - but only in simple matters - and I know that God will agree to fulfill our requests for salvation.” But he objected: “Who is it, holy master, who can appease the Divine better than you? After all, through your intercession and intercession the whole world is saved!” Nicholas immediately answered: “Do you know Simeon the Righteous, who, having received the forty-day-old Lord in his arms, carried Him into the church?” “I know, Saint of God,” says [Peter], “this man is not unknown to me, because it is written about him in the Holy Gospel.” And the most philanthropic Nicholas [added]: “We will both encourage him to intercede, for he will be able to [fulfill this], always standing before the Sovereign Throne together with the Forerunner and the Mother of God, and our hopelessness will certainly find a favorable outcome.” And having said this, the saint left. And that husband, having awakened and again devoted himself to prayers and fasting, did not stop calling for the intercession of Nicholas. Look here at the compassion of the saint: wanting to serve the petitioner and take care of the fulfillment of his requests, he did not hesitate to take the most righteous Simeon as a co-representative. Appearing with him in the third revelation, in which he was also granted permission from sorrows, he said: “Be of good cheer, brother Peter, throw away your great despondency and trust your request to the common mediator and co-representative Simeon.” When he raised his eyes and began to look out for the great Simeon, all trembling from fear of the vision, righteous Simeon appeared before him with a golden staff in his hand, dressed in an ephod, miter and shoulder pad 290, and turned to him with these words: “It is you who annoy brother Nicholas with requests to free you from the misfortune that besets you, the local imprisonment and these iron shackles? The same one, barely opening his mouth, says: “Yes, Holy One of God, it is I, the humble one, who present him as a guarantor and your holiness, a mediator and representative before God.” - “Will you keep what you promised Him: to become a monk and henceforth rise to a virtuous life?” “Yes,” the petitioner immediately answered. Then righteous Simeon says: “Since you affirm that you will keep what you promised, leave here unhindered and go wherever you want, for none of the seeming obstacles will no longer hinder you or be able to hold you back.” When Peter showed him his feet shackled, Saint Simeon held out the staff he was holding in his hand and, touching the shackles, destroyed them, melting them the way wax melts in the face of fire 291 . Then the righteous Simeon left prison, and Peter, following him along with the blessed Nicholas, discovered that he was leaving the city. And he, 292, declaring to Peter that what he saw was not a dream (after all, to him, because of the improbability of what was happening, everything seemed like a dream), he ordered the great Nicholas to take care of Peter, but he himself disappeared from their eyes, and that man was left alone, relentlessly following the trustee of his salvation, Nicholas. The Great Nicholas ordered him to take food supplies, and he replied that he had no food. Then God’s beloved servant Nicholas told him to take heart and advised him to enter one of the gardens there and pick as much fruit as he could from there. This man did so and he had a lot of food, but the great Nicholas did not stop leading him until he delivered him unharmed to Romagna 293. When that husband entered the Greek land 294, the saint immediately left him, telling him only the following: “It’s time for you, brother Peter, to fulfill your promise as quickly as possible - otherwise you will again be sent to Samarra in chains.” The same one, at the same time frightened by the punishment for the first delay, and trying to serve the saint, did not even go to his own house and did not show himself to his relatives and acquaintances, so that they would not weaken his zeal, but quickly, as much as he could, hurried to Rome, hastening with confession to fulfill before the Lord those vows that his lips had uttered. And look here, O Orthodox friends, at the incomparable care of the all-blessed Nicholas, how he, like a loving and compassionate father, or like the best teacher, accompanies him [Peter], and so accompanied him, followed, preceded, prepared what was to come, strengthened his rear, made his path easier in everything and did not retreat from him until he led him to God, as he intended. For when that man was about to approach Rome, but did not know those places and was himself unknown, the great Nicholas made him visible and known to the one who then headed the Roman Church. He appeared before the pope at night and, holding this husband by the hand, told him in order: how he rescued him from Samarra, and how he made a vow to take monastic vows in the church of the Supreme Lord 295. He also told him the name of this man, calling him Peter, and invited the pope to assist [him] in the speedy fulfillment of [this] vow. So, having woken up and gone to the sanctuary of the Supreme One - after all, it was Sunday - dad began to look around at everyone and peer into the faces of those he met, whether he would recognize or see what was indicated to him in a dream. And looking at the crowd of people, he sees that man standing among the others. He called him with signs once and twice, but, seeing that he did not obey, he began to call out his name: “Peter, who came from Greece, are you not the one whom the great Nicholas delivered in Samarra from shackles and prison?” When he admitted that it was he, and was amazed at the incredibleness of what he heard, the pope answered him: “Don’t be at all surprised, brother Peter, that I called you by name, although I have never seen [you]. For the mighty and great Nicholas, appearing before me at night, revealed to me everything about you and [told] that you came to take monastic vows and fulfill your vows to the Lord” 296 . Having said this and tonsured this man, the pope, according to his promise, dedicated him to God 297. Having spent a lot of time with him, this truly man of God received useful instructions regarding spiritual salvation and left Rome in peace, having finally heard the following words from the pope: “Go, child, the Lord will be with you, and He will direct your path, strengthening you for every good deed and preserving you from the wiles of the devil.” Then blessed Peter, falling at the feet of the pope, says to him: “Save yourself, honest father, save yourself, disciple of Christ, and obey my guarantor and savior Saint Nicholas” 298. And, having said goodbye to him and the entire clergy, [Peter] left the city, praying to God not to [let him] deviate from his good intention. Having found the ship, he boarded it and sailed away. A fair wind blew, and after many days of sailing they reached a certain village. Having docked the ship, the sailors went ashore to bake bread. And so, looking into a certain house, they discovered that all its inhabitants were sick. Having baked the loaves and sat down at the table, they said to one of the sick: “Take the bread, take it to the captain and our Abba.” And when the owner of the house heard about Abba, he said to the sailors: “My gentlemen, let the father come and bless both me and my son, because because of this illness we are already close to death, having fallen into weakness, as [yourselves] see.” Having obeyed them, they went and informed the Abba; and he, being extremely humble and not wanting to show himself, did not want to go with them. But having learned that the patients were already on the verge of death, sad and alarmed, he set off with those who had come. When they approached the door of the house and the father greeted the owner, the patient immediately and without delay, as if recovering from a deep stupor, jumped out of bed and fell at the feet of the monk, pouring tears over them, [then] rose up strong and healthy, unexpectedly receiving healing. And grabbing the monk by the hand, he hurriedly went around all the beds with the sick: after the monk made the sign of the cross, those afflicted with illness were immediately healed. So, having healed all the sick in the house, Peter returned to the ship again, and the sailors told the captain about all his deeds and, giving glory to God, fell and worshiped him. And the owner of the house, having been healed along with [his entire] family, took bread, wine and olive oil and came to the ship, carrying it in his hands. Our great father Peter approved of his intention, but did not agree to accept [the offering]. Then, falling at his feet, all those who came began to sob loudly, saying: “Beloved servant of Christ, if you do not accept this small gift from our hands as a reward, we will not return to our home.” Those on the ship barely persuaded the father, and he agreed to accept it, and they, thanking God and His servant, returned to their home joyful. This is how it happened, and the Lord glorified His servant in everything, and the sailors set off from there and set off on their further journey. During the voyage, the blessed father ate one ounce of bread from evening to evening, and drank one cup of sea water. And when they had sailed for enough days and landed in a certain quiet place, God-bearing Peter, having indulged in a short sleep, sees the All-Immaculate Mother of God, appearing in the strongest radiance, and the great Nicholas, approaching with fear, trembling and humility and pleadingly telling her: “Mistress of all and Lady, since you agreed to free this servant of yours from that terrible captivity, deign to show him and the place where he will spend the rest of his life, doing what is pleasing to God.” And, turning, the Mother of God says to him: “He will find peace on Mount Athos, which, at My request, I received as an inheritance from My Son and God, so that those who move away from worldly worries will, to the best of their ability, begin to strive for the spiritual and call on My name in truth, faith and the good dispensation of the soul, carelessly spend their present life there and inherit the future through godly deeds. This is my joy, and My spirit 300 rejoices greatly about this, for I know for sure that the time will come when it will be filled 301 with a regiment of monks from end to end, and for all ages the mercy of My Son and God will not turn away from them 302 if they themselves adhere to [His] saving commandments. I will allow them to settle throughout the north and south of the named mountain, and they will rule it from sea to sea. I will make their name famous throughout the entire universe and will become a protector for those who labor on it.” Look, everyone reading this story, at the extreme philanthropy of the Master, as well as at the sympathy of the slave 303 and love for slaves like him! Understand also the purest faith of the Monk Peter, which alleviated misfortunes and brought into being the prayer that he prayed to the Lord. So, the blessed one, waking up and still full of this vision, thanked God, His All-Pure Mother, and also the great father Nicholas. It was about three o'clock, and when a fair wind blew, they happily set sail. When they approached the foot of Mount Athos, the ship suddenly stopped, although the wind was still blowing and filling the sails, so that the sailors were perplexed and said to each other: “What is this sign, and what is this unexpected strangeness: in the midst of such abyss of the sea, with a fair wind, the ship, more than expected, stopped sailing further?” While they were so perplexed, the saint said to them, groaning loudly: “Children who want to understand and who are asking, tell me the name of this place - maybe I will be able to resolve your bewilderment.” They answered: “This is the holy mountain, honest father, which from ancient times received the name Athos.” Then he tells them: “Apparently, because of me, this sign happened today, and if you, having landed, do not leave me in this place 304, you will not be able to advance further.” And they, shedding tears, lowered the sails, approached the ground, dropped him off with tears and sobs and left him there, saying: “We have lost great protection and help today, for you have separated from us.” And the saint said to them: “Children, why are you groaning and tormented like this because of me, full of all sin? The humane God, who exists everywhere and fulfills everything, will be your companion too. He will protect you in every good deed, and He will extend a helping hand to me, who is just beginning a God-loving life.” Having said this and kissed them three times in the Lord, he disembarked from the ship, sealed [the ship] with the sign of the cross and commanded them to move on, adding: “Go, brothers, in peace - may the Lord be with you.” Having moved away from the shore with great difficulty and then climbed up the hardest way, he found himself on a certain wide plain with a good climate and, having rested a little from his labors, he again began to wander and look out for a place that would become his refuge. And, having passed many ravines, gorges and hills, he discovered a cave 305, very dark and surrounded by a dense forest, in which there were so many snakes that they outnumbered the stars of heaven and the sand of the sea. Along with the snakes, there also lived many demons 306, who raised such a swarm of temptations against the saint that it is impossible to describe in language, not even in a word 307. Having cut down some trees, namely those that blocked the entrance of the God-created cave, he settled in it, thanking the Lord, confessing Him day and night and sending up warm prayers. The saint had not yet waited for the second day, 308 and Satan, who was always jealous of the good, could not bear his steadfastness and courage, took his entire army, [armed with] bows and arrows, and alone entered the cave where the blessed one underwent 309 his martyrdom. The rest [depicted] as if they were rolling huge stones from outside, [in order] to bring them down on [Peter] with shouts and screams, so that the saint, looking at this, said: “It’s as if the end has come for me, and I will no longer be among the living.” Their leader was inside the cave, and the rest of the army, holding bows, seemed to be shooting deadly arrows at the monk. And when, by grace from above, he remained unharmed, he said to himself: “Let me come out of the cave and find out what kind of frenzy this is and what kind of army has gathered.” And when he came out, he saw evil spirits standing around the cave and moving against him with noise, unbearable screams and terrible faces, and, fixing his gaze on heaven, he began to call on the Mother of God for help, saying: “Holy Mother of God, help your servant.” And as soon as the adversaries heard this sweet and dear name of the Mother of God to us, they immediately immediately became invisible. Then the saint again took up his deeds, shutting himself up in a cave, and prayed with loud sighs: “Lord Jesus Christ, my God, do not leave me,” and until some time the [demonic] cries were not heard. When fifty days have passed after this, these unfortunates again take up arms against him, taking advantage of their former guise. [They] raise all the poisonous snakes and all the animals that were on the mountain, and with them they go to the cave. And these damned forced some of them to rush at [Peter] from different sides, and others to open their mouths and try to swallow the righteous alive 310, while others were forced to crawl and squirm, [throwing] furious glances. However, Peter again put these powerless ones to flight, overthrowing them with the sign of the cross and invoking the name of God and the Mother who gave birth to Him immaculately. And so, after one year, while our great father Peter practiced hesychia and, as much as he could, overthrew the exaltation and intrigues of the enemy, this villain makes his father’s solitude terrible and unbearable. And look what he has planned against him: having transformed into one of his household servants, the demon runs towards the cave. Having shamelessly assumed this appearance, he, filled with malice, pretends that he loves [the monk], and, sitting down, begins to sob and say: “We heard, our lord, how you were captured in the war, taken to Samarra and thrown there into a terrible and gloomy prison, and also how God, through the prayers of our all-blessed father Nicholas, freed you, took you out of that prison and returned you to the Roman land. Because of this, all your family, as well as me, especially my flaming heart, cry inconsolably, deprived of seeing you and communicating with you. We passed through many cities and a great many villages, but we could not achieve what we wanted and see the face dear to us, and finally, overcome with bewilderment, with tears and prayers we appealed to the great Nicholas, asking him to reveal you to us, O sweetest one, our hidden treasure, wherever you are. And he did not despise our unworthy zeal in everything, but immediately revealed everything, telling about you. Therefore, now, my lord, listen to me: let’s go to our home (and you yourself know how good and beautiful it is), let everyone see the face they love, and then together we will glorify God, who is forever glorified. And don’t worry about solitude, because there are also many monasteries and deserts where you will spend your whole life in solitude. But tell me the truth, which of the two is better to serve God? By withdrawing from the world, by hermitage and solitude, and also by staying among these rocks and gorges, where you benefit [only] yourself alone, and maybe not even, or by teaching and instructing people and turning them to Him out of error? I personally think that the conversion of one soul from the path of error surpasses the exploits of many desert people, and my witness in this is the One who says: “Whoever brings up the worthy from the unworthy will be like My mouth." 311 And in our places there are many who are eternally wandering in thousands of passions and obviously in need of one more, after God, helper. So, a thousand-fold reward awaits you, if only you come and convert lost to God. So why are you delaying? What is stopping you from traveling with a servant who loves you with all his heart?” When the demon said this and something else with tears, the saint began to be embarrassed and, shedding tears, said to him: “It was not an angel or a man who brought me to this place, but God himself and His all-pure Mother Theotokos, and I will not leave here except at their command and prompting.” And as soon as the demon heard the name of the Mother of God, he immediately became invisible, and, surprised at the demon’s cunning, the saint made the sign of the cross and again surrendered to hesychia. Staying in fasting and great abstinence and incessantly indulging in prayer, he achieved extreme humility, a measure of pure love and purity of mind. That is why the all-evil one was terribly worried and tried to weaken his mood and distract him from striving for the best. After seven years, having transformed into an angel of light, with a naked sword in his hand, he stood near the entrance to the cave and, calling [the saint] by name, said: “Peter, servant of Christ, come out, and I will tell you a good word.” The saint says: “Who are you who promises to tell me useful words?” And the evil one: “I am the chief captain of the Lord and was sent to you. So be strong and take courage, rejoice and rejoice! A divine throne and an unfading crown are prepared for you. Now, leaving this place, go into the world for the strengthening and benefit of many, for the Lord God dried up the source of water near you because of the attacks of animals and animals on you, so that they, deprived of water, would die.” And this one, most skilled in evil, sent [another] demon to hinder and hold back the flow of water. Hearing this, the saint humbly said: “Who am I, a dog, that the angel of the Lord should come to me?” And the demon: “Do not be surprised: for now you have surpassed Moses, and Elijah, and Daniel, and you are called great in heaven for the perfection of your patience. After all, you surpassed Elijah in abstinence from food, Daniel in [communication with] snakes and beasts, Job in patience. Now get up, look at the dried up water and, immediately leaving here, go to the monasteries in the world, for the Lord Almighty says [to you]: “I will be with you there, and I will help many through you.” Then the saint [answered]: “Know that if the Mother of God, who helps me in everything and my warm intercessor in troubles, Nicholas, does not come, I will not leave here.” As soon as the demon heard the name of the Mother of God, he immediately disappeared from the saint’s eyes, and, realizing the machinations of the devil and his powerlessness in everything, the saint prayed to the Lord like this: “Lord Jesus Christ, my God, the enemy roars and prowls, seeking to devour me, 312 but You, with Your mighty hand, protect me, Your servant. Therefore I thank You that You have not departed from me.” Saying this, he became quiet and that day fell asleep at night, as usual, for a short time. Then the ambulance of Christians - the philanthropic Mother of God - appears to him, together with the great Nicholas, and they tell him: “From now on, do not be afraid, for God is with you, and tomorrow, undoubtedly, an angel will be sent bringing you heavenly food. From now on, he is appointed to do this once every forty days; he will also show you manna for food.” Having spoken thus and given peace to his [heart], they departed, and [Peter] fell and bowed to the place where their feet stood. The next day an angel comes from above and brings heavenly food: having offered him manna, as the Mother of God promised, he withdrew from him. Having thanked God and His Mother, Peter retired into silence and deeds. For fifty-three years he offered up prayers to God in this way, and the constant obsessions of the devil and his angels, with God’s help and assistance, dried up. For so many years he did not see a single human being, and he had no other food than manna, no clothing, no cover, or much else that the human race needs, but his roof was only the sky, and on the earth, his favorite bed, the blessed one slept: we scorched the heat, froze from the wind and snow, and he endured all this beyond human strength for the sake of future retribution. So, when the Lord wanted to reveal it to people, he arranged it this way. One hunter, taking his bow and quiver, went to hunt on the mountain. Having passed through many inaccessible thickets in deep gorges and wooded cliffs of the mountain, he found himself in the part where the saint indulged in angelic life and collected heavenly wealth 313. And so a huge deer, emerging from the oak grove adjacent to the cave, galloped in several leaps in front of the hunter. And seeing that he was huge and very beautiful, he left everything else and followed him all day, and this deer, as if led by some kind of craft, came to the cave and stood in front of it. And when the hunter followed on his heels and was wondering how to catch the beast, he saw, looking to the right, a man with a long beard and hair going down to his loins, but the rest of his body was naked and stripped of all clothing. Seeing him and amazed by this amazing sight, the hunter was very frightened and, leaving his prey, backed away and ran as fast as he could. Seeing that he had fled, the blessed one said to him in a loud voice: “Why are you afraid? Why are you embarrassed? Why are you running from me, brother? And I am a man, like you, and not a devil’s vision, as you think. Come to me and get closer, and I will tell you everything about myself, because this is what the Lord sent you for.” When this husband returned, filled with trepidation, the father, kissing him and telling him to be of good cheer, in order and order, successively told his husband about what had happened to him: about his imprisonment in Samarra, and about his deliverance by the great Father Nicholas, about how he settled on the mountain, and how the demons were at enmity with him in different ways, and how an angel fed him, and how the Lord gave him manna, and how he was strengthened by this food alone. for fifty-three years, - in short, he outlined his whole life to this husband. And he, amazed by what was said, said to the saint in amazement: “Now I realized that the Lord looked at me and showed me, Father, you - His secret servant. Therefore, I will stay with you from now on, servant of God, and together with you I will go through the feat of salvation.” And he says to him: “Not so, child, but first go to your home and, having distributed the part of your father’s inheritance to those in need, abstain from wine, and meat, and cheese, and olive oil, and above all from your own wife. And strive in prayer, contemplation and spiritual contrition all this year, and at the end of it, come to me, and whatever the Lord God reveals to me, that will be.” Having said this and giving the hunter his prayer as a pledge, he sent him home, saying: “Go in peace, child, but keep the secret, for the wealth that is shown is easy and convenient for thieves to steal.” And having retired, the hunter spent that whole year [as] the saint said. Having fulfilled all the commands, [he then] took with him two monks and his brother, and, setting off, they immediately found the boat. They truly quickly reached the cape, and after going through a difficult path, they climbed to the cave. And look, O friend, at the ineffable divine providence: after all, ahead of everyone, the hunter, driven by ardent zeal, discovered that the blessed one had died. His hands were folded crosswise, his eyes were closed gracefully, and his body lay appropriately on the ground, preserving the beauty of his appearance. Seeing that the saint was lying like that, [the hunter] hit himself in the face with his hands, as if struck by grief, and fell to the ground, filled with sobs, groans and cries. And a little later the monks who came with him got there, and when the hunter with tears told them about the instruction, admonition and command of the saint and about his life, they wept bitterly, having been deprived of his conversation and prayer. And the hunter’s brother was possessed by an unclean spirit, and as soon as he approached [the saint] and touched the remains, one could see the most terrible sight: frequent convulsions shook his body, his eyes became bloodshot and began to rotate, and his mouth was filled with foam. Grinding his teeth, he shouted: “O Peter, the persecution that you carried out on me for fifty-three years, driving me out of the cave, is not enough for you, but now you want to drive me out of this dwelling of mine? I won’t listen to you and will never go out!” And in front of all those present, the face of the saint became radiant and beautiful, and the evil demon that had long shaken and outraged [the unfortunate] man came out like smoke from the mouth of that man who fell to the ground and remained deaf and dumb, no different from the dead. When they appealed to the prayers of the sacred elder and through them God's help, he rose healthy and sane, saying to his brother: “I thank you, my lord and brother, for with your help I came here to a normal state and, as you see, I was worthy of this healing.” So, with joy and tears, taking his 314 honest remains, they carried them to the ship, boarded it and set off along the northern side of the mountain. But by God's providence the ship stopped in the middle of the sea, ending up opposite a monastery called Klimentov. Do not be surprised when you hear about this monastery, for the prediction of the Mother of God has already begun to be fulfilled, and She who promotes good things has taken care that Her word from a drop of water - [understand] from the easily calculable insufficiency and poverty of the inhabitants - has truly grown to a boundless sea, to a now visible spread and multitude. And therefore it is appropriate for us to repeat along with those who said: “How beautiful are the houses of Jacob, your tents, Israel, which the Lord established, and not man” 315. From three o'clock to nine o'clock, using the oars and spreading the sail, even with a fair wind they could not move the ship from there. And the monks of the above-mentioned monastery, seeing that the ship did not budge and [the people] on it were strenuously and tensely trying to sail further, but did not succeed, they were amazed and, using their own boat, went to them and asked them what this could mean. But they did not want to reveal the secret to them, but, resorting to fictitious and deceptive excuses, tried to hide the essence of the matter. The monks, realizing that they were not telling the truth, but fiction, turned the ship towards the monastery, and it immediately floated to the ground by itself. Then the abbot, shouting at them and resorting to the most severe threats, found out a little everything from the hunter. Immediately, hastily coming with candles and lamps, [the monks] took the body and laid it in the church. And one could see how every illness escaped from the monastery brethren and the sick were healed at the same hour. And the rumor about this, spreading like some kind of messenger, attracted not only monks from Mount Athos, but truly countless numbers from the surrounding lands, and everyone was healed and cured, no matter what disease they were suffering from. And there was great joy and rejoicing among those on the mountain and among all those who had gathered from outside. After this, the monks who lived at that time, taking the holy remains, transferred them to the vestibule of the All-Honorable Church of the All-Sung Mother of God, 316 where annual meetings are usually held, and, continuously remaining in vigils and chants for up to seven days, they laid [them] in the right side of the church of our Lady Theotokos. Wrapping [the relics] in clean linen with aloes, myrrh and various incense, they held them in great honor, for they healed all diseases and illnesses. And so, when [the name of] the saint was on everyone’s lips and [he] became glorified for his miracles, the hunter and his brother asked the elders for parting prayers and joyfully went on their way. However, those monks who went up to the cave with the hunter planned to steal the body of the great Peter and, resorting to a secret plan and hidden cunning, said to the fathers: “Let it be known to you, God-bearing fathers, that we will not retreat from the treasure that the Lord has revealed to us, but with it and with you we will spend the rest of our days.” The fathers very joyfully accepted their speech, because they were unfeignedly adorned with more than all the virtues 317. They waited several days and, knowing where their father was buried, hid in ambush at night: like some kind of grave diggers, they ran up to the grave, with fear and haste they opened it and, taking the honorable remains, they ran to the shore, got into a previously prepared canoe and sailed away from the Mountain. Having heard and seen [all] this myself, I, the humble Nicholas, hastened to set out and bring into the present narrative, if not everything, but at least a little, so that those who will later withdraw from the world and rush to this mountain would know what they should do, what way of life to adhere to, and by what deeds, labors and sorrows the Kingdom of Heaven will be inherited. For those who have retreated and, in my opinion, are careless, who consider the only thing a great thing is that they have broken with the world and with what is in the world, and are engaged in everything else without fear (that is, the acquisition of various precious objects, fields, estates and other things that are attractive to those who love the world and care about the world and which will not bring them any benefit), they harm both those who listen and those who see the greatest things. They act in such a way that because of them the name of God is blasphemed, being called covetous instead of the non-covetous - masters of earthly riches, alien to heavenly riches. However, let it not happen to any of those who have truly renounced this life to go against such commandments, but it is better to prefer narrowness to breadth, poverty to wealth, obscurity to glory, and present joy to what seems like a difficult suffering, so that in the present life the light of their life may shine, and in the future they will inherit the inalienable Kingdom, more desirable and honorable than which there is nothing here - of course, for those who have reason and prefer the truth to lies. But [we should now] return to the word again and tell about the miracles that happened after the theft of the relics of the God-bearing father. So the monks, having taken his body in the manner I have described 318, laid [him] in the village of Phokomis 319, located in the theme of Thrace. There was a [water] spring nearby. So, having prepared breakfast next to him, they hung the bag in which the body of the saint was hidden on the olive branches, and they themselves sat down at a hastily prepared modest table and, thanking [the Lord], began to eat. They had not yet reached the middle of breakfast when a great multitude of local residents came with their wives and children, tormenting themselves, shouting and calling on the great Peter, who had arrived from Athos. And I will not hesitate to explain to you the reason for such a change: near the source there was a certain ancient portico (where the monks sat in the coolness [from the shade), outstanding not only for its height and width, but also for its length, which over time was overgrown with forest and became the dwelling of the demon-chief commander. He and his henchmen committed many [evils] there: not only harmed people and made them possessed, but also strangled donkeys, dogs, bulls and other animals - this caused great sorrow and despondency in that region. And so, when the relics of the saint approached them, [the demons] ran away from the portico, burst into that village and made everyone possessed, forcing its inhabitants to torment themselves. When they, with torment and screams, approached this tree and the shroud [with the relics of the saint], one could see a miracle more amazing than the previous miracles: immediately the demons left the people and with a tearful groan, withdrew from the surrounding area. Who can tell in detail or convey in writing the many miracles of that time, which were more numerous than the sand [of the sea]? For immediately the relics were filled with the most fragrant ointment, and one could see how, when touching them, the possessed came to their senses, the blind received their sight, the lepers were cleansed, the crooked were straightened, the lame walked upright, and, in general, everyone was healed of every ailment. Among them was a certain man, who had been lying on his bed at home for eight years, and who, with groans, begged those who were running along the road to that miraculous, universally glorified shroud, to take him there, but they preferred to continue their run rather than listen to him. And he, neglected by everyone, suffered and grieved more and more. When he had already despaired, having not attracted anyone with his requests, people suddenly returned from his house, having recovered and been healed from the demonic obsession that had come upon them along with others, and, quickly picking him up along with his bed, they carried him to the source of salvation. And as soon as they came closer, he straightened up, jumped up from his bed and set off with those walking: having overtaken them, he fell with tears to the saint and, in front of everyone, rose from the ground strong and healthy, so that his limbs made a certain terrible sound and crunch when he rose. And everyone gave glory to God, seeing this wondrous sight along with others. When this became known to the bishop of the city, he took with him his entire clergy, and with incense and candles, with crosses in their hands, [solemnly] offering up the Holy Gospel, they reached the village where the healing remains of the saint were located. As if at one sign, they walked, bowing in order to show due honor, until they came and stood at the bed. And having performed fervent prayer 320, they kissed the [holy] relics: first the bishop, and then everyone [the rest] in turn. Having spent a long time there, they saw the abyss of miracles taking place, were amazed and, shedding tears, exclaimed: “Lord, have mercy” and “Glory to Thee, O God, who worketh extraordinary miracles through those who have pleased Thee.” And after that, calling the monks to him, the bishop says to them pleadingly: “Please, brothers, give us this divine treasure, which is more valuable than any gold. Having built a house of prayer, I will place it in it, in memory of you and for the remission of my sins in this life, and for this gift you will receive a hundred nomism from me. For I will not allow such a pearl 321 to wander in all corners, or for a lamp to be hidden under a vessel 322 and hide the rays of 323 grace.” They did not want to heed these words even with the slightest hearing, but remained adamant and said that they would not agree, even if he promised them a thousand talents of gold. Then the bishop and the entire assembly of priests threatened them, using his authority, and said: “If you do not want to take this, then leave from here empty-handed.” They became more obedient and accommodating, and, having received a hundred nomism along with some other objects, they retired to the eastern regions, 324, on the one hand, grieving that they had lost the saint, and on the other, a little consoled by so much gold. When they left, a certain possessed man began to run, [for the demon was in him] incessantly screaming and calling out to Peter from the scholars: “It didn’t seem enough for you to drive me out of my monastery and from the mountain, where I tried to make the monks deceived and go into the world, but you came here too, wanting to evict me from this little home and refuge of mine? Now I will burn your body in front of everyone if you don’t leave me!” And this man held burning lamps in both hands, and as soon as he rushed to bring them to his body, there was a terrible roar and noise, and immediately, like fiery lightning, the demon jumped out of the man, darting through the air crying. Everyone glorified the Humane-loving Lord for this, then the bishop, taking the relics, together with the clergy, transferred them to the bishopric. And there, various people from among those gathered, having been healed of various ailments, anointed them with aromas in valuable shrines and took them to church. For three days and nights, having performed praises, they, [filled] with equal awe and joy, each returned to their [regions]. And to this day, many healings are performed there for the glory of the All-Holy and Consubstantial Trinity and in honor of our reverend father. Brothers and fathers, having heard this, let us write it all down on the tablets of our hearts 325 and fulfill it - having imprinted in our souls the undefiled and almost ethereal and incorporeal life of our former fathers, we will weep and weep, recognizing our powerless insignificance that deviates from all good. For those [saints] once renounced the world and what is in the world, and no longer occupied themselves with worldly vanities, but, daily “communing with fire” 326, seemed to achieve deification in their ascents. Having acquired a solitary and solitary life, which is difficult to achieve and which very few know, they passed, like a shadow, [all] visible blessings and rejected the well-being of life as an obstacle to virtues, as well as worries and troubles - and everything else that acquisitive people and lovers of material things rejoice in. For they did not care about pleasure, did not enjoy soft cloaks and did not seek rest for the flesh, did not strive, like us, for estates, acquisitions and expansions, but fled to the fragrance of the spiritual world. [This world] is Christ, Life and Light, and from Him they received heavenly food and consolation, with which it is impossible to be satiated. That is why they have acquired such grace and overcome illnesses and demons. So look, every listener of this godly life, what a shining universal lamp our Holy Mountain has produced! Indulging in vigil, labor, nakedness, fasting, as well as constant crying and contrition of heart for fifty-three years, he became above thoughts, passions, and demons, and reached the very pinnacle of aspirations. I mean the utmost love for God and the first and only bliss, which we too may be worthy of, imitating his life in deed and adorning ourselves with divine virtues, in order to be worthy of similar gifts from the eternal source of our Savior; All glory, honor and worship is due to Him, with the Originless Father and the Life-giving and All-Good Spirit, now, ever and unto ages of ages. Amen. Series, magazines and collections of articles, reference publications AASS Acta Sanctorum, Antwerpen, 1643-; Venezia, 1734-; Paris, 1863-. AB Analecta Bollandiana, Société des Bollandistes, 1882-. BibS Bibliotheca sanctorum, Pontificia Università Lateranense, vol. 1–13, Roma, 1961–1970. BHG Halkin F., Bibliotheca Hagiographica Graeca, Bruxelles, 1957, t. 1–3 (Subsidia Hagiographica, 8a, b, c); t. 1: Aaron-Joannes Baptiste, N 1–867m.284; t. 2: Joannes Calbita-Zoticus N 868–189od.322; t. 3: Supplement, Appendices et Tables, N 2001–2480.351, Appendices N 396–2000. Halkin R, Novum Auctarium Bibliothecae Hagiographicae. Bruxelles 1984 (Subsidia hagiographica, 65) [prev. ed.: edid. Socii Bollandiani, Bruxelles, 1909]. CCSG Corpus Christianorum. Series Graeca, Turnhout, 1978-. CrSt Cristianesimo nella storia. Richerche storiche esegetiche teologiche, Bologne, 1980-. EO Echos d'Orient, vol. 1–39, 1897/1898–1924. RHR Revue de l'Histoire des Religions, Paris, 1880-. LCI Lexicon der christlichen Ikonographie, hrsg. W. Braunfels, Bd. 5–8: Ikonographie der Heiligen, Rom-Freiburg-Basel-Wien, 1973–1976. LTK Lexicon fur Theologie und Kirche, hrsg. M. Buchberger, Bd. 1–10 u. Register, Freiburg, 1930–1938; Freiburg, 1957–1967; hrsg. W. Kasper, K. Banngartner et al Freiburg 1993-. OCA Orientalia Christiana Analecta, Roma. 1935-. ODB Oxford Dictionary of Byzantium, Oxford University Press. 1991. PG Patrologiae cursus completus. Series graeca, accurante J.-P. Migne, t.1–161, Parisiis, 1857–1866. PLP Prosopographisches Lexikon der Palaiologenzeit, Wien, 1976-. PS Γρηγορίου του Παλαμ ᾱ συγγράμματα ed. P.K. Χρήστου, t.1–5, Θεσσαλονίκη, 1960-. REB Revue des Études byzantines, Paris, 1946-. SBN Studi Bizantini e Neoellenici, vol. 1–10, Roma, 1924–1963 (continued: RSBN). TM Travaux et Mémoires, Paris: Center de Recherche d'Histoire et Civilization Byzantines, 1965-. A γ B Ἁ γιορετική Βιβλιοθήκη . ΣΦ Σμάραγδος Φιλοκαλίας, Moscow-Holy Mount Athos (New Thebaid desert). 2004-. IAB Hesychasm. Annotated bibliography, under general. and scientific ed. S. S. Khoruzhego, Moscow: Publishing Council of the Russian Orthodox Church, 2004. References to Greek authors are for the most part given according to the abbreviation system of the Lampe dictionary (G. W. H. Lampe). For example, Dion. Ar, d. “... Pseudo-Dionysius Areopagita, De divinis nominibus... Vladimir [(Philanthropov)], archimandrite. (1894) Systematic description of manuscripts of the Moscow Synodal (Patriarchal) Library, ï Greek Manuscripts, Moscow. Life (1869) Life of our venerable and God-bearing father Peter, who labored on Mount Athos, St. Petersburg. Life (1901) Life of our venerable and God-bearing father Peter, who labored on Mount Athos, Moscow. Plato (1989) Phaedrus, trans. A. N. Egunova, edition of Greek and Russian texts, introductory article, comments, chronology, indexes of names and most commonly used terms by Yu. A. Shichalin, Moscow: Progress. Fonkich B. L., Polyakov F. B. (1993) Greek manuscripts of the Synodal Library, Moscow. » τοῦ Ἀθωνίτου ", АуВ 5 (1940/41)" pp. 35–50. Anrich G. (1913–1917) Hagios Nikolaos. Der heilige Nikolaos in der griechischen Kirche, Bd. Ï Texte; Bd. IÏ Texte und Untersuchungen, Leipzig-Berlin. Binon St. (1939) “La vie de St. Pierre l'Athonite", SBN 5, pp. 41–53. Christou P. K. (Χρήστου) (1992) , pp. 161–191 (PS 5). Dawkins R. M. (1936) The monks of Athos, London. Devreesse R. (1945) Lefonds Coislin, Paris. Doukakis K. (1885) Ωίἀδάμαντες τοῦ Παραδείσου, Ἀθῆναι. Ehrhard A. (1937–1952) Überlieferung und Bestand der hagiographischen und homiletischen Literatur der griechischen Kirche, Bd. I-III, Leipzig (Texte und Untersuchungen, 50–52). Émereau C. (1924) “Hymnographi Byzantini quorum nomina in litteras digessit notulisque adornavit”, EO 23, pp. 276–282. Eustratiadis S. (1930) καὶ τῶν καλυβῶν αύτῆς ", AyB 5, Paris. Eustratiadis S. (1960) Ἁ γιολόγιον τῆς ὀρθοδόξου Ἐκκλησίας , Ἀθῆαι . Gautier P. (1974) “Eloge funebre de Niclidas de Belle Source par Michel Psellos moine a l’Olympe”, Βυζαντινά 6. Gouillard J. (1967) “Le Synodikon de l'orthodoxie. Edition et commentaire”, TM 2. Halkin F. (1940) “La Vie de saint Niphon ermite au Mont Athos (XIV e siede)”, AB 58, pp. 5–27. Halkin F. (1988), "Vie breve de S. Pierre l'Athonite", AB 106 (3– 4), pp. 249–255. Hausherr I. (1944) Penthos. La doctrine de la componction dans l’Orient Chretien, Roma (OCA 132). Hero A. C. (1983) Letters of Gregory Akindynos. Greek text and English translation by Hero A. C, Washington, DC 1983, LIII, 465 (Corpus fontium historiae Byzantinae 21: Dumbarton Oaks Texts, 7). Hogel C. (2003) Symeon Metaphrastes: Rewriting the Canonisation, Kobenhavn. Janin R. (1968) “Pietro eremita sul monte Athos”, BibS X, coll. 712–713. Joannou P. P. (1971) Démonologia. Vie inedite de S. Aukence, Wiesbaden. Jones C. W. (1978) Saint Nicholas of Myra, Bari and Manhattan, Chicago. Kaster K. G. (1976) “Petrus vom Athos”, LCI 8, col. 177. Kötting B. (1963) “Petros Athonites”, LTK VIII, coll. 349–350. Kourilas E. ( Κουρίλας ) (1929) Ί στόρια τοῦ Ἀσκητισμοῦ , Ï Ἀθωνῖται , Θεσσαλονίκη. Kourilas E., Halkin F. (1936). "Deux Vies de saint Maxime le Kausokalybe, ermite au Mont Athos (XIV e siècle)", AB 54, pp. 38–112. Kravari V (1989) Villes et villages de Macédoine Occidentale, Paris. Lake K. (1909) The Early Days of Monasticism on Mount Athos, Oxford (BHG 1505). Lamberz E. (1991) “Die Handschriftenproduktion in den Athosklöstern bis 1453)”, Scrittura, libri e testi nelle aree provinciali di Bisanzio. Atti del seminario di Erice (18–25.09.1988), a cura di G. Cavallo, G. De Gregorio, M. Maniacu Spoleto. Lambros Sp. P. (Λάμπρος) (1912), "Ta Πάτρια τοῦ Ἁ γίου Ὄ ρους", Νέος Ἑ λληνομνήμων, 9, pp. 116–161, 209–244. Laurent V. (1961) “La liste épiscopate du Synodicon de la métropole de Lacedémone”, REB 19, pp. 218–219. Le Strangers (1900) Baghdad during the Abbasid Caliphate, Oxford. Meyendorff J. (1954) “Le thême du “retoir en soi” dans la doctrine palamite du XIV e siecle” RHR 145, pp. 188–206. Meyendorff J. (1959) Introduction a l’etude de Grégoire Palamas, Paris. Nikodemos Haghioreites (1819) Θεσσαλονίκη, 1989). Noret J. (1982) Vitae duae antiquae Athanasii Athonitae, Turn-hout-Leuven (CCSG 9). Northedge A. (1995) s. v. "Sâmarrâ", Encyclopaedia of Islam, t. VIII, pp. 1039–1041. Papachryssanthou D. (1970) "L'affice ancien de saint Pièrre l'Athonite", AB 88, pp. 27–41. Papachryssanthou D. (1974) “La vie ancienne de saint Pièrre l'Athonite. Date, composition et valeur historique", AB 92, pp. 19–61. Papachryssanthou D. (1975) Actes du Prôtaton, Paris (Archives de l'Athos). Papadopoulos-Kerameus A. (1894) Ἱ εροσολυμιτικὴ Βιβλιοθήκη, vol. II, S. Petersburg. Philippides-Braat A. (1979) “La captivité de Palamas chez les Turcs: dossier et commentaire”, TM 7. Rigo A. (1984) “Le techniche dell' orazione esicastica e le potenze dell' anima in alcuni testi ascetici bizantini”, RSBS 4, pp. 108–111. Rigo A. (1986) “Le formule per la Preghiera di Gesu nell' Esicasmo athonita”, CrSt 7, pp. 1–18. Rigo A. (1988) "La Διήγησις sui monaci athoniti martizzati dai latinofroni (BHG 2333) e le tradizioni athonite successive", Studi Veneziani, N. S. 15, pp. 71–106. Rigo A. (1994) “Il corpus pseudo-dionisiano negli scritti di Gregorio Palamas (e di Barlaam) del 1336–1341”, Colloque international sur Denys VAreopagite et sa postérité en Orient et en Occident (21–24 September 1994). Rigo A. (1995) “La Vita di Pietro l'Athonita (BHG 1506) scritta da Gregorio Palama”, Rivista di Studi Bizantini e Neoellenici, 32, pp. 179–190. Rigo A. (1999) Alle origini dell'Athos. Vita di Piettro l’Athonita, introd., trad., note a cura di Antonio Rigo, Magnanö Communità di Bose. Sansterre J.-M. (1983) Les moines grecs et orientaux à Rome aux époques byzantine et carolingienne (milieux du VI e siècle-fin du IX e siècle, vol. I-II, Bruxelles. Smyrnakis G. (Σμυρνάκις) (1902) 73" Αγιον Ὄ ρος, Ἀθῆναι (reprint 1988). Soulis G. Chr. (1984) The Serbs and Byzantium during the reign of Tsar Stephen Dusan (1331–1355) and his successors, Washington. Tsamis D. G. ( Τσάμις ) (1985) ἒ ργα, vol. I, Θεσσαλονκη. Williams C. A. (1926) Oriental Affinities of the Legend of the Hairy Anchorite, Urbana University Press. Φιλοκαλία (19763) 4, Ἀθῆναι. For more details, see: IAB, No. 6. 919–1039 (p. 378–393: bibliography compiled by A. G. Dunaev). Currently, A.G. Dunaev in our series (SF) is preparing a translation of the first two antirhetics of St. Palamas. Joannou 1971; Gautier 1974. § 37, II. 3–7: Tsamis 1985, p. 468. PS 5 (1992), pp. 161–191 (ed. P. Christou). This edition of the Life is based on nine manuscripts: a manuscript from the monastery of St. Anastasia, and further – codd. Athen. EB 2715, Vatopedi 134, Coislin. 97> Iviron 266, Pantel. 215, Paris, gr. 1239, Sinait gr. 1851. Three codes were not taken into account: codd. Mosq. Syn.212 (XIV century) [considered and taken into account in this edition, p. 31], Lavra 1573. L 82 (XV century), Lavra 1907. W-95 (XVIII century): p. 153. Cod should also be added to the listed manuscripts. Bruxell. Bolland. gr. 193 (p. 285), which probably served as the basis for Janning's edition: according to P. Christou (PS 5> p. 152, N3), it needs corrections and additions. Regarding the texts published in this volume, it would be worth repeating the observations made by the various compilers of other volumes, and lamenting the lack of a full-fledged study of the manuscript tradition of these works. As for the codes on which this publication is based, their relationships were analyzed by A. Philippides Braat (Philippides Braat 1979, pp. 123–125). For some inexplicable reason, this research did not come to the attention of P. Christ. Yes, cod. Sinait. gr. 1851 and the manuscript of the monastery of St. Anastasia are lists with cod. Paris, gr. 1239, a code. Sinait. gr. 1851, in turn, served as the image for the “very close” manuscript, cod. Athen. 2715. I. Meyendorff (Meyendorff 1959, p. 383) limited himself to a couple of observations: “The Life of St. Peter was Palamas's first work. In Byzantium, a novice orator was often asked at the end of his training to compose a word of praise for one or another saint (...). On Athos, the style of presentation was different, but the method remained the same: in order to have the right to teach (sic!), it was required as a test to give a speech to the monastic brethren (...). Describing the spiritual life of St. Peter, the “teacher of hesychasm,” spoke of what he would like to see everywhere on Athos.” Occasional remarks to P. Christ (PS 5, pp. 126–132) add nothing new. To date, the best judgment about the Life remains the generalizing phrase of D. Papachryssanthou (Papachryssanthou 1974, pp. 19,21): the work of Gregory Palamas “is of no interest to historians” and “is essentially a praise of the hermit’s life.” Wed. Papachryssanthou 1970, pp. 27–41. BHG 1505 Lake 1909, pp. 18–39; Bioq koi πολιτεία ... 1940/41, pp. 35–50; cp. Papachryssanthou 1974, pp. 19–61 (with corrections). See also Papachryssanthou 1975, pp. 17–22. Scholarius was a soldier in the σχολή, a unit of the Byzantine army that included approximately 500 people. See p. 149 present, ed. Wed. Papachryssanthou 1974, b. 21. Hierosol. S. Saba 70: “βιβλίον ΤΟ V Σωτῆρος τοῖ Ά καταλήπτου”, cf. Papadopoulos-Kerameus 1894, p. 118; Papachryssanthou 1970, pp. 27–28. Cp. Papachryssanthou 1975, p. 22. Let us note the following manuscripts (mostly of Athonite origin) of the 13th-14th centuries: Lavra 455– Δ 79" Philotheou 66.1830 (1340/41), Esphigm. 76. 2089 (second quarter of the 14th century), Sinait. gr. 509 (XIV century). The passage containing the prophecy of the Mother of God to Peter about the glorious future of the Athonite monasteries (BHG 1505) is also present in other codices of that era: Vat. gr. 375 (XIV century), f 0. 199v; Kutl. 56. 3125 (XIV century), ff 0. 215–216v; Coisl. 109, ff 0 . 249 v –250 v (in marginem, copied by a hand dating back to the 14th century). On the manuscripts of the Life cf. Papachryssanthou 1974, pp. 20–21; see also Noret 1982, pp. XXII-XXIII; Lamberz 1991, p. 55. r. Smyrnakis 1902, b. 404; Kourilas 1929, p. 133: paragraph 4 (“about an hour and a half south of the Lavra”); Papachryssanthou 1974, b. 35. Life of St. Nifonta, §2: Halkin 1940, p. 14. "(…) ", ff o. I v, 266 g, as well as f 0. 3 g: " θανασίου ", cf. Devreesse 1945, p. 99. Cp. Papachryssanthou 1975, p. 22: n. 43. [According to the tradition of Russian translations of St. Maxim is called "Kavsokalivit" or "Kapsokalivit". But we translate “Kavsokalivia” (Greek: “burning [his] cells”) to distinguish the nickname from belonging to the Athos monastery of Kavsokalivia or to the brotherhood of St. Maxim (for example, St. Nifont Kavsokalivit).] PLP 7616. [In the SF series, O. A. Rodionov is preparing a critical edition and translation of the hitherto unpublished Life of St. Maximus Kavsokaliv (first quarter XVB., no cod. Vatopediou 470, discovered by D. A. Pospelov among the microfilms of the repository of the Vlatadon monastery in Thessalonica in 2004), compiled by the hieromonk of the Great Lavra Ioannikiy Kohila.] Theophan of Peritheoria, Life of St. Maxim Kavsokaliva § 6: Kourilas, Halkin 1936, p. 73, II. 1–7. "ω ϛ ὸ Πέτρος ὁ Ἀθωνίτης κάι ὁ μέγιστος Ἀθανάσιος, οί τοῦ Ἁ γίου Ὄ ρους καὶ τῆς Δύσεως ἁ πάσης ὡ ς ἀειλαμπεῖς ἥ λιοι ἀνατέλλοντες ", § 11: Kourilas, Halkin 1936, p. 81, II.13–15 " ω ϛ ἄλλος Ὀνούφριος καὶ Πέτρος ὁ Ἀθωνίτης ", §2: ibid., p. 44, I.6. On the rapprochement of the two saints, whose memory is celebrated on June 12, see Binon 1939, p. 51; Papachryssanthou 1970, p.30; Papachryssanthou 1974, pp. 44–45. [For more details, see below, p. 146 present, ed.] Gregory Palamas arrived in the mountains near Veria in 1326 and spent five years there, but the raids of the “Illyrians,” accompanied by robberies and outrages, forced him to return to Athos (§30, 1–6): Tsamis 1985, p. 458. I. Meyendorff (1959, p. 59: p. 78) noted that the attacks described by Filofey Kokkin are very reminiscent of the situation that developed in 1331, and identified the Illyrians with the Serbs. Thus he recalls that the army of Stephen Dušan invaded Byzantine territory at the end of 1331 (cf. Niceforo Gregora, Historia Byzantina, IX, 12: I, p. 457, I.11 sqq). This point of view is shared by G. Soulis (Soulis 1984, p. 6). In reality, the Illyrians mentioned by Kokkin are Albanian nomads from Thessaly (cf. Kravari 1989, pp. 66: n. 15,87: n. 2). Kravari repeats Meyendorff's date of 1331, while PLP 21546 speaks of Albanian raids around 1329. It is not difficult to determine the exact chronology. A reliable terminus ante quem for the return of Palamas to Athos is March 28, 1331: Philotheus Kokkin mentions one episode that happened during the festive liturgy in the Lavra, which was witnessed by the icon of the monastery Macarius (PLP 16276), who, as Philotheus adds, became, 11 years later, Metropolitan of Thessalonica (§34, II. 1-25: Tsamis 1985, pp. 465–466). Since it is known that Macarius was proclaimed metropolitan on April 6, 1342, this episode took place in 1331 on March 28. The terminus post quem is established, although with less precision, from a letter from Gregory Akindinus to Nikephoros Grigora, which mentions the death of Joseph the Philosopher († 1330), which occurred during the journey of Gregory Palamas from Veria to Constantinople, which he undertook before returning to Athos: Nego 1983, nr. I, 11. 28–32. §30, P. 7th: Tsamis, p. 459. Hesychastirium of St. Sava was located near the Lavra (ταύτης ἐγγύς), so Tsamis is mistaken when he identifies it with the Hilandar monastery (Tsamis 1985, p. 459: n. 120). Likewise, it would be a mistake to identify this place as Hilandar's cell in Karyes. As far as we know, this monastery is not mentioned in the archival documents of Athos. I. Meyendorff (1959, p. 59: p. 79) recalls the traditions of modern Athos, which place the monastery an hour's walk from the Lavra “at the top of a steep slope” towering above the monastery. § 35. I. 2: Tsamis 1985, p. 467. I. Meyendorff (1959, p. 383) suggests a date of 1334–1335, PLP 21546 gives 1332, while P. Christou (PS 5, p. 127) claims that the work was written two years after Palamas returned to Athos, which he places at 1331 - that is, in 1333 d. Further, without providing any evidence, he adds that the Life was read on the day of veneration of the saint, June 12 of this year, or on the specified day work on it began. Limiting ourselves to only counting the time Peter spent as a hermit, we see that Palamas first speaks of a period of “more than fifty years” (§ 5: PS 5, p. 163, II.15–16), which corresponds to the report of the most ancient Life of fifty-three years (Lake 1909, p. 30, I. 6). He further describes the demonic temptation, which occurred, as in the Life of Nicholas, in the seventh year of hermit life on Athos (§32: PS 5. p. 180, I.4; cf. Lake 1909, p. 29, I.13). Finally, he says that Peter spent 46 years in solitude: there is no doubt that this figure was obtained by subtracting seven from the total number of years (53) lived in the monastery, according to the ancient Life. Another paragraph repeats this last figure (§42: PS 5, p. 186, II.13–14). " τοῖς περὶ αὐτῶν ἱστορηκόσιν ", § 2: PS 5, p. 162, I.6; " οί τὴν ἀρχὴν τὰ κατ αὐτὸν συγγεγραφότες « § 4: p. 163, II. 1–2. For reasons of logic, one should discard the unfounded and unproven remarks of P. Christ (PS 5, p. 163: n. 1; p. 127) about the presence of some other (sic!) Lives of Peter. "Ἴ στε πάντως, 6v λέγω πάντες, εἰ μὴ τὸν περιώνυμον τοῦτον Ἄ θω τις ἀγνοεῖ καὶ τὸν ἐπώνυμον αὐτοῦ Πέτρον ", §1: PS 5, p. 161, 11. 7–9; δʼ, ὦ θέατρον ἱερόν, πρὸ παντὸς ουτινοσοῦν καὶ τὴν ἐζ ὑμῶν δι V58; εύχῶν τεθάρρηκα βοήθειαν", § 3: PS 5, p. 162,11.16–17. See Papachryssanthou 1974. pp. 32–34. [This city is officially mentioned in Arabic texts as Sarra-man-raa on the banks of the Tigris River (Tigris) above Baghdad (Lake 1909, p. 14). In 836 it was rebuilt by Caliph Muctasim, becoming the capital of the Abbasid Caliphate and retaining this position until 892 (cf. Le Strangers 1900, pp. 13,314; Northedge 1995)]. §6: PS 5, pp. 163–164; cp. Lake 1909, p. 18, I. 23 sqq. Lake 1909, p. 33; cp. Papachryssanthou 1974, p. 35. §44: PS 5, pp. 187, I.14. "Φωτόκωμις ", §47: PS 5, p. 188, I. 23; cp. Lake 1909, p. 35, I. 38. Some manuscripts of the Life compiled by Nicholas (Mosq. Syn. 174, Vat.gr. 1190, Lavra 455. A 79) suggest the reading "Φωκόμις", while others (Vatopedi 634 [a. 1422], Coislin 307 [a. 1552]) – reading “Φωτόκωμις “; Wed Papachryssanthou 1974, b. 39: paragraph 8. Obviously, when working on his work, Palamas used a manuscript belonging to the second group. [That is, Holy Mount Athos]. [That is, the inhabitants of the Mountain]. Lake 1909, p. 25, I. 13–29. [Cm. also p. 158 present, ed.] BHG 105 sq. The list of manuscripts was first made by A. Rigo (Rigo 1988, p. 78: p. 26). Lampros 1912, b. 125, U. 20–32. Wed. text entitled ὄρει τοῦ Ἄ θω, in manuscript cod. Xeropot. 175.2508, f 0 . 344 v and in cod. Pantel. 813.6320 (XVII century), f 0. 88 r; cp tj. cod. Pantel. 501.6008 (XIX century), p. 1: Διήγησις περὶ τοῦ π ῶς ἠ λθεν εἰς Ἅ γιον Ὄ ρος ἠ Κυρία ἠ μῶν Θεοτόκος σωματικῶς. § 8: Kourilas, Halkin 1936, p. 75, II. 5–17. 44– PS 5, pp. 167.1. 21–168, I.7 (Life of Peter, § i). §39: PS 5, pp. 184,I. ZZ-185.I.5. Wed. A. Rigo reviews this: Rigo 1986, pp. 1–18. §§ 17–20: PS 5, pp. 171, I.17–173, I.9. This correspondence was not noted by P. Christ, Life §17: PS 5, p. 171, II. 20–23 §21: r. 240, II. 26–28; §18: PS 5, pp. 171, I. 24 – 172, I.1 §14, p. 237, II.18–24; p. 172, II. 5–12 §§15–16: p. 238, II.11–16; §19: p. 172, II.12–24 §17: pp. 238, I.23 – 239, I. 7; §§19–20: pp. 172, I. 25 – 173, I. 7 §§19–20: p. 240, II. 7–25. Life §17: p. 171, II. 20–23 Antirretic VII, IÏ PS 3, p. 492, II.10–13; §18: pp. 171, I.24 – 172, I.1 p. 485, II. 5–11; §19: pp. 172, II.12–17 r. 487, II. 24–28; §19: p. 172, II.19–24 p. 488, II.1–7; §§19–20: pp. 172, I. 25 – 173, I. 7 pp. 491, I. 22 –492, I. 9. Life §17: p. 171, II. 20–23 Letters, §62: p. 226, II.17–20; §18: pp.171, I. 24 – 172, I.1 §54: pp. 221, I. 26 – 222, I. 2; §19: p. 172, II.12–17 §58:p. 223, II.16–19; §19: p. 172, II.19–24 §59: pp. 223, I. 24 – 224, I.1; §§19–20:pp. 172, I. 25 – 173, I.7 §62: pp. 225, I.20 – 226, I.16. For the convenience of readers, we also provide the following correspondences. Message to Nun Xenia §§54–62: PS 5, pp. 221, I. 26 – 226, I. 22 Antirretic VII, i, 34–37, 39–40: PS h, pp. 486, I. 5 – 489, I. 23; 491. I. 20 – 492, I.16. Message §§54–55: pp. 221, I. 26 – 222, I.14 Polemical letters §14: pp. 237, I.18 – 238, I.7; §§58–59: pp. 223, I.14 – 224, I.21 §§17–18: pp. 238, I. 23 – 239, I.26; §62: pp. 225, I. 20 – 226, I. 22 §§19–21: pp. 240, I.7 – 241, I.1. §32, II. 11–129: Tsamis 1985, pp. 461–464. As the title suggests, the passage is taken from VII Antirrhetica against Akindinus (cf. PS 3, pp. 486, 11. 1–4), with some abbreviations. Philofey Kokkin writes: » ἀλὸ ταύτης ικτομένων καὶ δὴ καὶ λερ φωτισμοῦ θείου τοιάδε πρεί ῳ τῷδε φωτὶ πρὸς " Let us note that in the manuscripts this passage from the Epistle to Nun Xenia bears a similar title: Πῶς εκ τῆς νονῦ σχολῆς τοπένθος τίκτεται, PS 5, p. 221, I.25. Let us refer to the fundamental work of J. Oser: Hausherr 1944 - On the concept of πένθος, see the works of Palamas: Epistle to the nun Xenia §§ 48–53: PS 5, pp. 2188–221; Triads (hereinafter Tr.), I, 3, 33; I, 2.6–7; And, 2.17. Wed. Meyendorff 1954, pp. 188–206; Rigo 1984, pp. 108–111. Φιλοκαλία 1976 3, p. 18, II. 27–28; Wed r. 18, I. 24, p. 19, I.12. Ibid., p. 27, 1. 14; and further: "διἀ το τας αἰσθήσεις συνάγειν καὶ ε ἵ σω εἱσάγειν ", p. 20, II. 25–26. Ibid., pp. 71, II. 28–29; 72, II.13–14; 80, I.10. First of all, Tr. I, 2.2–3; II, 2.19. As far as we know, the only exception is Philotheus Kokkin, who was influenced by Palamas. In the Encomia mentioned above, he writes: “ἡ κατὰ νοῦν (...) νῆψις καὶ τὸ πρὸς ἑαυτόν τε καὶ τὸν Θεὸν διὰ τῆς προσοχῆς τε καὶ προσευχῆς ἐπεστράφθι ", §5, II. 1–2: Tsamis 1985, p. 431. J. Meyendorff argues that it is impossible to accurately date these three chapters, which are inspired, in his words, by “the classical ideas of the teaching of Evagrius” (Meyendorff 1959, pp. 383–384). However, in another place (ibid., p. 6o) he writes that these Chapters and the Answer to Pavel Asen were created at the same time as the edition of the Life of Peter of Athos. P. Christou suggests that the Chapters were created before the beginning of theological polemics, that is, before 1337, and after the Life of Peter Athos (1333) (PS 5> pp. 123–124). We emphasize that Christou does not provide any evidence to support the proposed chronology. In the absence of any external evidence, we can date the Chapters only based on the “internal” analysis and comparison of these pages with other works of Palamas. The first indication is found in Chap. 2: we are talking about a term going back to Dionysius the Areopagite (De divinis nominibus 4.9), “[uniform] concentration” ([ἑνοειδής] συνέλιξις). About this wed. our observations: Rigo 1994. This fragment from Dionysius, interpreted by Palamas within the framework of the doctrine of the soul, is the basis of his views on prayer, as follows from the passage of the second Triad: “Are we acting senselessly (...) if we believe that he who strives, in accordance with the covenant, to a single concentration of the mind (ἑνοειδής συνέλιξις τοῦ νοῦ) and leaving the study of diverse sciences is outside divisible and changeable concepts, outside sensory ideas and knowledge that have their basis in feelings? (Tg. II, 1, 35; cf. Tg. I, 2, 5). The term συνέλιξις is also found in I Letter to Barlaam (1336 or 1337): PS I, p. 249, II.16–17; Wed below: approx. 63. To expand the context, let's read a few more lines from the Chapters. “The mind (νοῦς) is also called the energy of the mind (ἡ τοῦ νοῦ ἑνέργεια), which consists of thoughts and ideas. The mind is also the force (δύναμις) that accomplishes this, which is also called the “heart” (καρδία) according to Scripture (...) The energy of the mind and its thoughts among those who indulge in prayer - especially prayer in one word - is easily affirmed and purified, but the force that produces this action cannot be purified if all other powers of the soul are not such: in essence the soul is something united, composed of many forces (καὶ γὰρ ἕ ν ἐστι πολυδύναμον πράγμα ἡ ψυχή)” (§3: PS 5, p. 159, II.1–9). The last words have a literal correspondence in the first Triad (Tg. I, 2, 3): “Ἐπεὶ δὲ καὶ ἕ ν ἰστι ολυδύναμον πράγμα ἡ καθ ̓ ἡμ ᾶ ς ψυχή etc.” We see that for individual statements from the Chapters there are obvious analogies in other works of Palamas, written around 1337. In addition, we know the typical “method of work” of the theologian, who in his writings constantly returned to the ideas of the works on which he was working at the same time. From these data we can conclude with great confidence that the Chapters on Prayer and Purity of Heart were written around 1336/37. §2: PS 5> p. 158, II. 1–9. "" §42: PS 1, p. 249, II.16–17. This passage is repeated in VII Antirrhetica against Akindinus (7.9, 27: PS 3, p. 481, II. 20–21). " συστρέφειν τὸν νοῦν εἰς ἑαυτόν ", Tr. I, 2, 8; "" ἡ πρὸς ἐαυτὸν στροφὴ καὶ τήησις ", Tr. I, 3, 45; "ἑπστρέφυσι τὸν νοῦν εἰς ἑαυτὸν", Tr. II, 1, 31; " περὶ τὰ ἔνδον στρεφομένων ἡμῶν ", Tr. II, 2, 5. We also give examples of the use of other terms: Tr.. I, 2, 3 ( τὸν νοῦν […] ἡμῶν […] συναγαγόντες πρὸς τὰ ἑντὸς ἐπαναγαγόμεν ), Tr. I, 2, 4 ἀνάγκη ), Tr. I, 2.8 [Cm. With. 23–25 present ed.] Vladimir (Philanthropov) 1894, p. 257–260. Fonkich, Polyakov 1993, p. 79. In this edition, the ligatures of abbreviations are arranged not in the order that was proposed in the edition of P. Christ, but chronologically. However, this sequence is also somewhat arbitrary, since all manuscripts need clarification of dating. That is, on Holy Mount Athos. Palamas presents Peter to the reader as a true athlete of the Spirit. This comparison is characteristic of patristic homiletics and has its roots in the literature of Hellenism and classical antiquity. In Slavic translations, the word “competition” is usually translated as “feat”. Matt. 5sqq.; cf. Matt. 25:26. Although Palamas directly used only the text of Nicholas the Monk (see below present, ed.), behind another “predecessor” is St. Methodius, whose text is reproduced by Nicholas the Monk. This phrase is, on the one hand, a rhetorical topos, since nowhere else does Palamas add anything to the text of Nicholas the Monk, and on the other hand, a hint at the meager factual base of the latter. Palamas is probably comparing the “mining of information” about St. Petre with the investment of money for the construction of some building (in fact, the “topic” itself is such a “building”, see below in the text). That is, they will give a “discount” upon “payment” (see above). Palamas implies not only the introduction of new information, but also the poverty of his own knowledge regarding the life and deeds of the saint. Petra. This expression (“sacred assembly”) indicates that the word was spoken before an audience. Apparently, we are talking about the monastic audience of Athos. However, this could also be a rhetorical topos or borrowing from the text of Nicholas the Monk (I.2). Above, Palamas mentioned the great competition of biographers of St. Peter, a competition in describing what is difficult “to express in words and perceive by ear” (§2). Reference to §2. Palamas compares the story with the Athonite mountain thickets through which the saint had to make his way. Peter (see below, §17). One of the names of Holy Mount Athos by Palamas (see below). Pointing out the lack of information about the birth of St. Nicholas the Monk. Peter, he simultaneously omits the indication that the monk served in V σχολή. See above, note 4 present. ed. Palamas calls Holy Mount Athos “the tabernacle not made by hands.” Wed. Dion. Ar, d. n. 224, 8. Nicholas the Monk (IV.7) is fifty-three years old. Aristoph. Com., plout. 1151. That is, he was united in a mystical marriage. A more neutral meaning for συνῆλθε is “met.” We are talking about one of the Byzantine-Arab wars of the 9th century. Palamas omits the detail: Peter was a member of the V Schola - one of the “Life Guards regiments” “stationed” in Constantinople. Palamas again omits the detail: the matter took place in the Arab capital of Samarra. It seems that St. Gregory deliberately abstracts the narrative. Literally, “rejects the sweet life.” A hint of a desire to die or even commit suicide. However, Palamas softens the expression βίον ἀπολέγεσθαι (“to commit suicide”) to ζωήν ἀπολέγεσθαι (“to say goodbye to life”). Here Palamas continues his thought that God is quick to help (see above). Palamas slightly modifies the plot in favor of his hero: Peter makes a vow to take hair in prison and passes the test of fortitude, while in Nicholas the Monk (1.2) he makes a vow even earlier, neglects it, remembers it in prison and promises to fulfill it. In Nicholas the Monk (1.3) St. Nikolai notices that the Lord Himself is delaying the release of Peter. That is, Simeon the God-Receiver. See Luke. 2sqq. Palamas mentions two appearances of St. Nicholas, and describes only one thing. Nicholas the Monk talks about three visions, although the first of them is not included in Nicholas’s count—hence, perhaps, Palamas’ mistake. St. Gregory also omits other details (for example, a week's fast), and Peter's prayer is transferred to the time before the appearance of St. Simeon from the period before the third vision. Further, the entire dialogue between St. Simeon and Peter. St. Gregory borrowed this detail from the description of Nicholas the Monk (1.4), which itself has no analogues in Byzantine literature. An edogium preserved in the imperial Minodogia of the monastery of Kutlumush of the 11th century is dedicated to Simeon the God-Receiver, where he is presented as a “righteous and pious man,” according to the Gospel text, but in no way as a high priest (Rigo 1999, pp. 56–57). Is. 59:5. Nicholas the Monk says in the words of Ps. 67:3: “As wax melts before the fire.” Palamas introduces a new motive for Peter's initial refusal to take the fruit, which is not found in Nicholas the Monk (I.4). And the garden itself turns from ordinary into special: with a variety of trees and abundant ripe fruits. 1 Cor. 15:50. Wed: Gal. 1:6. Palamas lowers the scene with a warning to St. Nicholas and represents Peter's behavior as his personal initiative. That is, “the arrow of love for God.” Palamas omits the order of St. Nicholas Peter to go to Rome (Nicholas the Monk, I.3), so it remains unclear why Peter goes specifically to Rome. In Nicholas the Monk (II .2) – “at night”. Palamas clearly strives for a more “spiritual” understanding of the plot. Behind the abstract “signs” in Palamas lies the scene when St. Nikolai shows Peter to dad. Palamas omits the indication of Nicholas the Monk (II.2) that this was the church of St. Peter, that is, the Vatican. Palamas cuts the scene with the pope and Peter extremely short, probably because of his anti-Latin sentiments. Perhaps he was confused by the scene of the pope blessing Peter with the words: “Go, child, the Lord will be with you, and He will direct your path.” It turns out that the pope blesses Peter to settle on Athos, which Palamas might have seemed inappropriate in the light of the Greco-Latin conflicts of the 13th century on the Holy Mountain. Nikolai Monk has no information about the voyage route. Palamas has a clear anachronism: in the 9th century. Crete was under Arab rule. Palamas rearranges the episodes with the healing of the family and the appearance of the Mother of God, apparently in order to emphasize that Peter’s movement to Athos was not an accident. Palamas continues his “Cretan theme,” perhaps going back to some legend of this island. An ounce is a unit of weight equal to approximately 29 grams. That is, he considered the will of God to be the cause of what happened. Wed. Jo. Chrys., In acta Apostolorum [hom. 1–55], vol. 60, p. 250, I. 29. Literally, “to sacred places.” Since the word τὰ ἄδυτα often means “altar,” Palamas indicates that St. Peter was allowed by God into the altars of the Athonite deserts not made by hands. What follows is an ascetic retreat by Palamas, explaining the meaning of abstinence and hesychia. The mind here is understood as the highest principle of the human soul (as in Evagrius), which will be explained by Palamas below. That is, human nature is connected with earthly feelings, desires, and ideas. Dosl, “understood the nature of union with this earthy nature.” Dosl, “tuned the mind (like a musical instrument) in the right way.” Literally, “folding inward,” “concentration in oneself.” The word συνέλιξις is one of the terms of St. Dionysius the Areopagite, borrowed from the Neoplatonic tradition (see, for example, Procl., th. Plat., vol. 4, 70.22–71.3 ← Dion. Ar., d. n. 4.2 PG 3, 696B). Cp. Dion. Ar., d. n. 4.9 PG 3, 705A; d. n. 7.2 PG 3, 868C; esp. d. n. 3.2 PG 3, 681B. Probably, in this case, Palamas used the “term” of the Areopagite to best explain the mystical experience of the hesychasts. Palamas warns against delusion: “the light accompanying delusion” is contemplated “not in accordance with the folding of the mind into itself (συνέλιξιν) and its return to itself (ἐπιστροφήν)” (St. Gregory Palamas, Epistle I to Barlaam, 42: PS I, p. 349, II. Usually the word σύννευσις (literally, “convergence at one point,” “preference (to the plurality of one)”), coming from the vocabulary of the Neoplatonists (Plot., enn. 3,8.11, 22–31), in the Areopagite means “preference by the plurality of one (that is, the Divine)” (Dion. Ag., e. h. 2.3.5–PG3.401B), and in St. Maximus of the Confessor - the utmost unanimity of the ascetic with the Holy Spirit (PG 91, 89D). Palamas incorporates the word into the description of hesychast practice: all the forces of the soul are collected by the mind into a kind of supernatural unity, do not contradict it, become consistent with it, and therefore consistent with the divine presence found in it. Wed. Dion. Ag., d. n. 4.7 PG 3, 704V. Palamas's teaching about the return of the forces of the soul to the mind goes back, undoubtedly, to the Areopagite texts. The Evagrian tradition, which had a great influence on the ascetic writings, is not fully reflected here. See footnote below. See Evagr. Pont., or. 118–120 PG 79,1193A, B: “blessed is that mind which, during prayer, has acquired the utmost immunity.” The words ἐποπτεύω and ἐποπτικός refer as termini technici to the mysteries of Eleusis and to the cult practices of the Corybantes (Clem., prot. 2:p. 15.1 PG 8, 80B). Clement of Alexandria used this word to describe the Christian sacraments (PG 8.984B). Wed. Or., Cels. 4.63: r. 334.18 PG 11, 1132A. The concept of "acquired" (ἐπίκτητον) goes back to Plato and is synonymous with the word "essence" (οὐσία). Things natural, natural (τὰ φύσει ὄντα) are contrasted with things that are not natural, acquired (τὰ ἐπίκτητα). Palamas speaks here about things that are contrary to perfect human nature, that is, introduced into the mind by the enemy. That is, all passions (literally, “from bad coinage”). The contrast between the bodily and the spiritual in matter goes back to Philo the Jew: δυὰς δὲ παθητῆς καὶ διαιρετῆς ὕ λης (De spec. legg. 3, 180) and the patristic language does not characteristic. The influence of the reasoning of Nikita Stifat, who speaks of “the material duality of the irrational part of the soul” (On Paradise, §32), is also possible. According to the ancient teaching about the soul, these are anger and lust. That is, uncreated divine energies. Wed. Dion. Ar., d. n. 134, 11: ἀτελὴς δὲ ἐν τοῖς τελείοις ὡ ς ὑπερτελὴς καὶ προτέλειος. Wed. Song 1, 3; Is. 61, 10. Wed. etc. Plot., enn. 6, 7: 32, 31–32 ( καλλοποιόν: “so, the potency of every good is the Flower, the Beauty that produces good”). Saying that the inner man must “predispose” his beauty to the Prototype, Palamas calls on the monastics to “please” God by “decorating” themselves with the spiritual flowering of the mind. Wed. Xenoph., Cyrop. 3, 3, 69. Wed. Dion. Ar., d. n. 1.4 (PG 3, 592С). Wed. Matt. 8:12 ; 22etc. Wed. §47. Wed. OK. 10:42 ; Col. 1:12. From the descriptions of the Holy Mountain by John Komnenos (beginning of the 18th century) and Macarius Trigonis (1772), it becomes clear that the saint’s cave was located in the southern part of the peninsula, between the Great Lavra and the monastery of St. Anna. For more information about the localization of this place, see A. Rigo (Rigo 1999, PP. 43–45). Palamas develops the “snake” theme of Nicholas the Monk, turning the most evil one into a snake. Amalek is the ancestor of the Amalekites, traditionally a symbol of the flesh rebelling against the spirit: “And when Moses lifted up his hands, Israel prevailed; and when he gave up his hands, Amalek prevailed... the Lord’s war against Amalek from generation to generation” (Ex. 17:8–16). Thus, Palamas compares St. Peter with Moses. Among the pagans (for example, in Greek tragedy) ἀλάστωρ is the daimon of vengeance, “avenger.” Christian authors later called demons “avengers.” Thus, Nil of Ancyra wrote that the battle of the monastics is with avenging demons (PG 79, 188A). Eusebius of Caesarea calls the head of the demons, the devil, “the demon of vengeance” (PG 22, 277C). A rare ascetic term, probably common among hesychasts. The word τὸ σύννουν (“caution of mind”) is formed by substantivization from the word σύννους (“cautious,” “prudent,” “thoughtful”). Evagrius of Pontus, in his treatise “On Prayer,” the authorship of which was attributed to Nilus of Ancyra, wrote: πονηροὶ δαίμονες, ἀλλὰ γίνου σύννους τρεπόμενος εἰς εὐχὴν (Evagr. Pont., or., vol. 79, p. 1188. 26–28). Palamas has ἔνστασις. It would be more accurate to say ἔνστασις βίου (the Latin equivalent is modus vivendi). This expression was usually used in relation to philosophers. Palamas, imitating the Areopagite, compares the ascetics with the Aeds, tireless creators and performers of songs of praise to the gods, which were performed at the pagan mysteries. That is, even from the idea of ​​a woman. Palamas hints that the devil, having turned into a woman and appeared to Peter, could not have plunged the hermit into sin, since the very idea of ​​\u200b\u200bsin with a woman was absent in the pure mind of the anchorite. That is, with snakes or scorpions. Abraham has always been seen as an example of hospitality. Literally, “immortal succession is accomplished every day.” That is, the grace of the New Testament. The evil one “parodies” the words of the Apostle Peter addressed to Christ (John 21:17) Here Palamas compares Peter and every hesychast with the forefather Adam, expelled from Paradise through words of disobedience. The mental, or mental, paradise is left through thought or thought, and nothing else. Why the plural is used is not entirely clear. Does this mean that all monasticism triumphs over the devil? Probably many h. indicates the assistance of St. Peter of heavenly powers. The expression refers to the resolution of the Council of Chalcedon: ῇ φύσει θεὸς ἀληθὴς ἐτέχθη (2, 1, 1, p. 13). The devil is called “many-faced” in the Corpus Macarianum (Sermones 64 (Collectio B), Homily 7, 16.3–4). Proteus is a sea deity, the son of Poseidon (Apollod. II. 5, 9) endowed with the ability to take the form of various creatures and the gift of divination. This probably refers to the famous episode of the Odyssey, in which Menelaus fights Proteus, who constantly changes his appearance, in order to receive from him a prophecy about the fate of the Greek army (Od. IV, 351–424). In the later works of Palamas, Akindinus will be compared to the hydra: “so, Hercules again needs to approach the hydra, which, after being cut off, again grows a head (or heads), and the judges must be ready to cauterize the larynx [Akindinus], again deprived of heads, with the fire of justice” (Antirrhetic I, 1, trans. A. G. Dunaev). And the opponent of the Bishop of Thessalonica, the philosopher Nikephoros Gregoras, will compare Palamas with a hydra (Antirrhetika I 1.6, p. 1559–10: Beyer). In this case, Palamas also refers to Satan as a polemicist, applying this polemical topos later to heretics. Wed. Dion. Ar., h. e. 79, 24–25. Lydian stone is a mineral used by the ancients to determine the authenticity of gold. Palamas softens the words of Nicholas the Monk (IV.5): “Who am I, O dog, that the angel of the Lord should come to me?” “for the devil is already condemned” (cf. 1 Tim. 3:6). Here Palamas speaks of divine energies. There are other places in Palamas's writings where divine energies are called divine graces. Lucian., Icaromen. Yu, 17: ο ὗ ν πτεροφυῆσαι ποτε οὐδεμι ᾷ μηχαν ῇ δυνατὸν . Icarus is the son of the legendary ancient sculptor and architect Daedalus, who built the famous labyrinth for the Minotaur on the island of Crete. Subsequently, father and son fled from Crete on man-made wings, having glued their feathers with wax. Icarus, having risen too high, fell into the sea, as the wax melted from the heat of the sun (Apollod. Ill, 15; Ovid., Met. VIII, 152–262). Wed. Dion. Ag., e. h. 119.9 1 Kings 17:4; 17:6. Wed. OK. 12:24 . Palamas here points to the prophet Elijah (see above). Palamas omitted the episode with the appearance of the Virgin Mary and St. Nicholas (Nicholas the Monk IV.6). This idea of ​​Philo of Alexandria about the nature and taste of manna was perceived by Gregory of Nyssa and others, probably, as a metaphor for the manifold graces, the various gifts of the Holy Spirit under the one nature of the Holy Spirit. Wed. topos from the Neoplatonic philosopher Porphyry: ἆ ρ ᾽ ο ὗ ν οὐ τὰ μὲν χωρίζοντα ἀπὸ τῶν αἰσθητῶν καὶ ? De abstinentia I, 30). Palamas speaks of the life of a hesychast, devoid of the natural activity of the mind, concluded in the change of imagined images, thoughts and ideas. Probably at St. Basil is an expression from Hellenic scholarship (found in Epicurus, Plotinus, Proclus, Damascus), especially considering that this book of composition actually belongs to Didymus of Alexandria. Nicholas the Monk (IV. 5) speaks of fifty-three years. Wed. Theodoret of Cyrus. On the Psalms. PG 80, col. 1680.10. Dosl, “according to your cunning.” It is unclear why Palamas’s deer (unlike Nicholas the Monk’s, see below) turns out to be a female. Probably an allusion to Ps. 41:2. Wed. Achilles Tatius, Leucippe and Clitophon (8.12.4–7): Ἀφροδίτη ε ἶ πε · „ Τέκνον , ζεῦγος τοῦτο ὁρ ᾷ ς ἀναφρόδιτον ἐχθρὸν ἡμῶν καὶ τῶν ἡμετέρων μυστηρίων; καὶ θρασύτερον ὤ μοσε κατ ᾽ ἐμοῦ ὁρ ᾷ ς δὲ αὐτούς ἐπὶ τὴν ἔλαφον συντρέχοντας ἄρξαι καὶ σύ τῆς θήρας ἀπὸ πρώτης τῆς τολμηρ ᾶ ς κόρης · καὶ πάντως γε τὸ σὸν βέλος εὐστοχώτερον ἐστιν .“ ἐντείνουσιν ἀμφότεροι τὰ τόξα, ἡ μὲν ἐπὶ τὴν ἔλαφον, ὁ δὲ Ἔ ρως ἐπὶ τὴν παρθένον · καὶ ἀμφότεροι τυγχάνουσι , καὶ ἡ κυνηγέτις μετὰ τὴν θήραν ἦ ν τεθηραμένη. καὶ ε ἶ χεν ἡ μὲν ἔλαφος εἰς τὰ νῶτα τὸ βέλος , ἡ δὲ παρθένος εἰς τὴν καρδίαν · τὸ δὲ βέλος, Εὐθύνικον φιλεῖν. δεύτερον δὲ καὶ ἐπὶ τοῦτον ὀϊστὸν ἀφίησι. Wed. also Greg. Naz., De vita sua, l. 863 (sic). These passages point to a certain secret meaning: the experience of a special kind of mystical love. In addition, the deer was a symbol of timidity for the Greeks, and with this symbol Palamas prepares the reader for a new pursuit, but now the hunter’s pursuit of Peter, for “the soul, which is driven by the goads of love, is almost saturated with impetuosity towards the object of adoration, even if it is not inspired” (§ 40). Didymus of Alexandria wrote in his commentaries on the Psalms that ὅ ταν, φησίν, [ἡ ἔλαφος] παλαιω [θ ῇ] καὶ ἀποβάλ ῃ τὰς τρίχ [ας], ἐσθίει ὄφιν καὶ ἀνανεοῦται. ἡ βρῶσι ς > τῶν ὄφεων νέαν αὐτὴν α ὗ θις [ποι] εῖ (Didymus Caecus, Commentarii in Psalmos, 4: Codex, p. 296, ll. 24–26). Thus, a certain divine youth of the aging and close to death Peter is proclaimed, which is acquired through victory over demons. Palamas is probably hinting here at the incommunicability of mystical experience even with close communication between the hunter and the anchorite (see below). Literally, “mindlessly attached to the prey.” Wed. §40, about “the soul wounded by the goads of love.” The use of the plural instead of the singular in the first person is a rhetorical topos. An expression borrowed from Platonic philosophy. Palamas inserts a kind of rhetorical ending to the saint’s life, which was obligatory for the hagiography of his time. In the original: “divine head.” In this context, when describing love, Palamas, on the one hand, uses a vivid poetic image of τὰ παιδικὰ – κέντρα ἀγάπης (cf. Eur., Hipp. 39; Soph., Phil. 1039; and also Plat., Phaedr. 251e), on the other sides – speaks of the wings of the soul, which %` has a clear parallel in Plato’s Phaedrus (Plat., Phaedr. 246a sqq.). Particular attention here should be paid to Plato’s definition of wing: μετεωρίζουσα ᾗ τὸ τῶν θεῶν γένος οἰκεῖ · κεκοινώνηκε δέ π ῃ μάλιστα τῶν περὶ τὸ σῶμα τοῦ θείου, τὸ δὲ θεῖον καλόν, σοφόν, ἀγαθόν , καὶ π ᾶ ν ὃ τι τοιοῦτον · τούτοις δὴ τρέφεται τε καὶ α ὔ ξεται μάλιστα γε τὸ τῆς ψυχῆς πτέρωμα , αἰσχρῷ δὲ καὶ κακῷ καὶ τοῖς ἐναντίοις φθίνει τε καὶ διόλλυται. “The wing by nature has the ability to lift something heavy to the heights, to where the race of gods lives, and of all that is connected with the body, it is somehow most connected to the divine; the divine is beautiful, wise, good and everything like that - this is what feeds and increases the inspiration of the soul, and from the opposite, that is, from the ugly, bad, it withers and dies” (Plat., Phaedr. 246d-e, trans. A. N. Egunov, quoted from the publication: Plato, 1989). Wed. Number 27:16 ; Heb. 12:9. Verb. "Lord of Spirits." To strengthen the statement, the author uses a double negative: “is not a small wealth and not a treasure that does not enrich.” Palamas describes in detail an epileptic attack provoked by a demon. This description is very “physiological” and reveals some knowledge in the field of medicine. Palamas omits the name of the monastery - “Clementov” - because he probably does not know that this is the old name of Iviron, and, perhaps, because of the desire for abstraction of the narrative (see above). Dan. 9 (in Feodotion lane). Literally, “with a beautiful coffin.” In the original there is a play on words: ἄριστον – ἄριστος. Play on words: διειδὴς – ἰδεῖν. Palamas follows one of the two manuscript families of the Life of Nicholas the Monk" giving an etymologically transparent reading of the "Photokomis" instead of the obscure original "Phokomis". Brief formulation of the Chalcedonian dogma In the original there is a play on words: κωμάζω – Φωτόκομης. Dosl, “they placed the village under his protection.” Lynceus was the helmsman on the Argonauts’ campaign, distinguished by unprecedented visual acuity and the ability to see underground and in water (Apollod. I, 9.16; III, u-p). παιάν - “sacred song”, dedicated by the pagans to the healer god and patron of doctors Paean, who was associated with Asclepius and Apollo. Palamas deliberately uses the word “paean” (rather than “hymn” or “song of praise”) when describing healings. Palamas greatly reworks here the text of Nicholas the Monk (VI-I.5): instead of trading with the monks and transferring the relics to the bishopric and church, it speaks of building a church right on that spot, and with donations from residents - perhaps this is the practice that seemed most common or correct to Palamas. Modified quotation from the Funeral Oration of Pericles, given in the History of Thucydides: Thuc., hist. 2, 43, 3. Thacrasius Protostrator in the Disputation of Nalami with Gregoras (§22) expounds the teaching of Palamas about the naturalness of the properties of God in the speech of the Thessalonian saint: “God naturally has beginninglessness, immutability and infinity, and these properties reveal not that God is, but that He is not, so that none of them is an essence. Therefore, all such things are natural and uncreated properties of God, but not the essence” (translated by D. A. Pospelov). For the term συνέλιξις, see above present, ed., note. 59. We are talking about the relics or icon of a saint. Here Palamas compares St. Peter with manna (see above, §35). Anrich 1913–1917, I, b. Yu2. Papachryssanthou 1974, p. 49. Anrich 1913–1917, I, pp. 85–106. Gouillard 1967, p. P2; Laurent 1961, pp. 218–219. See above p. 20 present, ed., approx. 29. Ehrhard 1937–1952, I, pp. 392–394. That is, lives that combine the images of two Lycian saints of Nicholas: Nicholas of Myra (IV century) and Nicholas of Pinar/Zionite (VI century). Anrich 1913–1917, I, pp. 303–319. Papachryssanthou 1974, pp. 28–32. Anrich 1913–1917, II, pp. 277–2S7. Papachryssanthou 1974, pp. 40–43. Emereau 1924, pp. 276–282. A similar set of facts is contained in a later canon, written by a certain Arseny (second half of the 9th century), who calls June 5 the day of remembrance of the saint. However, we do not have sufficient information to identify this “monk Peter” with St. Peter of Athos (Rigo 1999, pp. 9–10). Kourilas 1936, b. 492; Binon 1939, b. 51. Wed. etc. With. 17th present ed. Papachryssanthou 1974, pp. 44–45. A. Rigo suggests the possibility of “feedback”: the day of remembrance of St. Peter was moved from June 22 (as in the Canon of Joseph) to the 12th precisely because of the marked similarity between the lives of the two saints (Rigo 1999, pp. 24–26). Italian researcher A. Rigo offers a comprehensive overview of the later tradition, which continues to this day. At the turn of the XIV-XV centuries. Based on the text of Nicholas, a short Life of St. was compiled. Peter, included in the service to the saint (the oldest manuscript is cod. Athos. Pantel. 478. 5985, 15th century). Since the language of the ancient Life gradually became unclear to ordinary readers, over time two editions appeared in dimotic: at the end of the 16th century (ed. Doukakis 1885, pp. 90–120) and in the middle of the 19th century. The latest version was written by the monk Jacob Neaskitiot (cod. Athos. Pantel. 279. 5786). Additional evidence of the general Athos veneration of St. Peter serves as a narrative included in the Synaxarion of Nicodemus the Holy Mountain, who added his own details about the family and origin of the saint (Nicodemos Haghioreites 1819, V, pp. 217–218). Already in the 20th century. Hieromonk Dionysius from the Athonite monastery of St. Anne wrote a new service to St. Peter, and Gerasim Mikragiannite - in honor of St. Peter of Athos and Onuphrius (Rigo 1999, pp. 39–42). § 4; see p. 43 present ed. Regarding St. Methodius, see above, p. 137–138,142 present. ed. σχολή – a unit of the Byzantine army” containing about 500 people. In the VI century. Seven such units were stationed near Constantinople. Compiled by Vitae demoticae St. Peter did not understand the meaning of this word and called scholars “interpreters of the Holy Scriptures” (Rigo 1999, p. 52). Parts of the robe of the Old Testament high priest. That is, Simeon the God-Receiver. That is, to Byzantium. A. Rigo points out that this expression is not typical of Byzantine authors, but finds many parallels in hagiographic texts of Palestinian origin (Rigo 1999” p. 58). The pope's speech is omitted from Palamas, as is the scene with Peter's indecision (see above). Here the text of Methodius ends (Anrich 1913 I, p. 174). This speech of Peter is also omitted by Palamas. In Palamas this plot is greatly changed. That is, Holy Mount Athos. That is, the inhabitants of the Mountain. According to the version of Vitae demoticae, the ship stopped between the localities of Karavostasi and Perdiki, located on the edge of the Athos Peninsula (Rigo 1999, p. 65). Vita demotica clarifies: “Now there is the cell of Father Macarius.” In all likelihood, we are talking about Macarius, a relative of the famous Myrrh-streaming Nile (Rigo 1999, p. 66). Palamas in his Word personifies demons with snakes (§23: see present, ed., p. 81). Wed. vernacular “neither to say in a fairy tale, nor to describe with a pen.” Wed. Number 1, 1; 10.11; also Court. 20, 25. Dosl, “competed the competition.” A. Rigo believes that we are talking about the church of Protata in Karyes, dedicated to the Virgin Mary (Rigo 1999, p. 78). That is, adorned with grace emanating from the relics of St. Peter, as well as the very possession of these relics. That is, by stealing the remains of the reverend. Another group of manuscripts gives an etymologically more transparent reading of Photos ό mis, which Palamas also supports. εὐχὴν ἐκτενῆ; Another translation option is litany. Allusion to the Gospel image; Wed Matt. 13, 45–46. That is, divine energies, according to the terminology of St. Palamas. This expression refers to the possessions of the Byzantine Empire in Asia (Rigo 1999, p. 84). Allusion to the prayer of St. Simeon the New Theologian for Communion.