Epigrams

The collection “Epigrams” is a collection of short poetic works by St. Theodora Studite. Sections of the collection include: 1. Epigrams addressed to monks (3-29). St. Theodore addresses various members of the brotherhood - the abbot, the cellarer, the cook, the hospital worker, the gatekeeper, as well as renunciants and wandering monks. These epigrams contain instructions on the virtues of obedience, humility, hard work, hospitality and spiritual vigilance, emphasizing the holiness and significance of each service in monastic life. 2. Epigrams dedicated to holy icons, the Most Holy Theotokos and Christ (30-41, 92-93). They express deep reverence for sacred images, affirm the doctrine of icons and glorify the Mother of God and the Savior. 3. Epigrams dedicated to churches and their parts (40-46, 85-91). Poems dedicated to the Church of the Blessed Virgin Mary, as well as various elements of the Church of St. John the Baptist in the Studii monastery (altar barrier, throne, gates, domed curtain), testify to the holiness of the space and objects of worship, as well as the significance of the architecture and decoration of the church. 4. Epigrams dedicated to the Holy Cross (47-60). They emphasize the central place of the Cross of Christ in Christian doctrine and practice, glorifying its saving power and significance for every believer. 5. Epigrams dedicated to saints (61-84). St. Theodore turns to various saints - from prophets and apostles to the great fathers of the Church and founders of monasticism. The author calls for imitation of their exploits. 6. Miscellaneous (94-124). This section includes epigrams to hermits, wanderers, epitaphs for the deceased (including personal dedications), reflections on monastic communities, as well as poems written by St. Theodore during his imprisonment on the island of Chalka. “Epigram to our venerable father Theodore” was written, presumably, by the Studite monk Dionysius and dedicated to the 2 Studite abbots - St. Theodore and Anatoly. * Title of the work in Greek: “Ιαμβοι. * Title of the work in Latin: Epigramata; Iamboi. Contents Epigrams addressed to monks (3–29) 3. To those who renounce [the world] 4. To the abbot 5. To the subordinate 6. To the one who occupies the second place [in the monastery] 7. To the steward 8. To the epistemonarchs 9. To the epitirites 10. To the canonarch 11. To the taxiarch 12. To the cellarer 13. To the steward in refectory 14. To the cook 15. To the tailors or vestiaries 16. To the wake-up callers 17. To those caring for the sick 18. To the sick 19. To the shoemakers 20. To the dormitory 21. To the rich and the poor 22. To the laity 23. To the traveler 24. To those passing by 25. Epigram to the monastery 26. To the gatekeeper 27. To a brother leaving for obedience 28. To a brother returning from obedience [from outside the monastery] 29. To the [monastery] hotel Epigrams dedicated to the holy icons (30–39) 30. To the holy icons 31. Other [about the same] 32. Other [about the same] 33. Other [about same] 34. Other [about the same] 35. To the Holy Mother of God 36. Other [to Her] 37. Other [to Her] 38. Other [to Her] 39. To the icon of Christ Epigrams dedicated to the Church of the Most Holy Theotokos (40–41) 40. To the Church of the Mother of God 41. To the Intercession [for the throne] Epigrams dedicated [various] parts of the Church of St. John the Baptist in the Studite Monastery (42–46) 42. To the domed curtain [above the holy altar in the Church of St.] John the Baptist 43. To the altar barrier 44. To the holy altar 45. To the gate to the narthex (narthex) 46. To the main entrance to the church 47. To the entrance to the church; to the Holy Cross 48. Epigram to the Cross Epigrams dedicated to the Holy Cross (47–60) 49. Another [to him] 50. Another [to him] 51. Another [to him] 52. Another [to him] 53. Another [to him] 54. Another [to him] 55. Another [to him] 56. Another [to him] 57. Another [to him] 58. One-line epigrams to the Holy Cross 59. Other [to him] 60. One-line Epigrams dedicated to the saints (61–84) 61. To [St. John] the Baptist 62. To Saint John the Theologian 63. To the Holy Apostle Paul 64. To the Saint [Prophet] Zechariah 65. To Saint Dionysius [the Areopagite] 66. To Saint Basil [the Great] 67. To Saint Gregory the Theologian 68. To Saint Gregory the Wonderworker 69. To the Saint Epiphanius 70. To Saint Ignatius the God-Bearer 71. To Saint Athanasius [of Alexandria] 72. To Saint [John] Chrysostom 73. To Saint Cyril [of Alexandria] 74. To Saint Gregory of Nyssa 75. To Saint Theodore Sikeot 76. To Saint Anthony [the Great] 77. To Saint Hilarion [the Great] 78. To Saint Euthymius [the Great] 79. To Saint Sava [the Sanctified] 80. To Saint Dalmatus 81. To Saint Pachomius [the Great] 82. To Saint Arsenios [the Great] 83. To Saint Theodosius [the Great] 84. To Saint Dius Epigrams dedicated to churches (85–91) 85. To St. Christopher 86. To the Church of St. Apostle Peter 87. To St. Apostle Andrew 88. To the Church of St. [John] Chrysostom 89. To the Church of the All-Valuable [Euphemia] 90. To the Church with a cross vault 91. To the Church of the Holy Mother of God in Triton Epigrams written by order of others (92–93) 92. On a cloth with an embroidered image of [Christ] 93. On an icon of Christ Miscellaneous (94–123) 94. To a recluse 95. To one who lives correctly 96. To monks, elegiac dactyls 97. Epigram to himself 98. Epigram written while in prison on Fr. Halka 99. In the same prison 100. In the same dungeon 101. In the same dungeon 102. Epigrams to the lamps 103. To a careful reading of what is written on the walls 104. Epigram to the house of hospitable women 105 (A). Epigram to wanderers 105 (B) 105 (C). Epigram to one pleasant place 105 (G). To the iambics, inscription 105 (D). Epigram to the graves 105 (E). To my sister 105 (F). Epitaph on the [grave] of the laity 106. To the monastery 107. To the reception chamber of the same monastery 108. About the same 109. To the graves 110. Other [about the same] 111. Epigram to Stephen 112. To [one] house 113. To the deceased 114. To the monastery of Ignia 115. To the wife of [Leo the Patrician] 116. To the deceased [Evdokia] 117. To the deceased [Irina-patricia] 118. To her 119. To Dionysius 120. To the entrance to the monastery 121. To Theophilus the deacon 122. To Pamphilus Trimaleton 123. Letter to the grammarian 124. Epigram to our reverend father Theodore 3. To those who renounce [the world] 1 Mortal men, let us flee from the lost world. Christ is calling, let us run. After all, life’s voyage is auspicious, Which overcomes storms, worries and worries. For for a monk there is only one concern - Reach that calm haven In which the pain of all sorrow subsides 2. Oh, how praiseworthy is a life that is alien to this! And who is a prudent merchant who works with profit? The one who leaves everything behind to carry the cross 3. Whatever height of your chairmanship you may see, Walk with dignity and tremble at your situation. For you have chosen a task fraught with many dangers, With great sorrow and considerable concern. Pay attention and take sober care of those you lead, So that not a single sheep is stolen from you due to inexperience. Since you have set yourself as an example of good morals, You will see quite clearly that you will have to give an account, When Christ comes to judge everyone. Come here, O [fist] fighter, here to me; stand up, boiling, And bow your neck, obedient one, Completely humble, being dead in his will, But revealing every thought of your heart, 5 So that you can stand on the lists 6. Let neither the desert nor the pillar trouble you, No other rank of divine residence. You go ahead of everyone, as it is written by God, For you are walking the path of the first of the martyrs 7. 6. To the one who occupies the second [most important] place [in the monastery] 8 Moses was in charge, and Joshua was with him, Immediately after him, as an excellent assistant. Likewise, you, who occupy second place in your position, Watch how you support your brothers. Lead, show the way and guard vigilantly, Peacefully, compassionately and meekly, Keeping the laws laid down by God, Making fair judgments without stumbling, Then, having compassion for those tormented by passions, Then encouraging those who prosper in love [of God], So that you become worthy of ruling people, After all, one day you yourself will lead the people of the Lord. The work of Stephen, crown of martyrs 9, You got it, namely, to manage the distribution of benefits Among Christ's chosen multitude of brothers. Therefore, give your work to God daily, Diligently preserving each one as a member [of his body] 10, Not [so that] there is affection [for] one, but hatred and envy for others, But equally consider the needs of all, So that [it does not happen] that everyone [himself] takes for himself what he needs, But deliver what he needs yourself, So that when you have properly completed your journey - Impeccable and full of strength, being in the mind of God, - You have received a reward for the work you have done. You who are chosen from the brethren, So that the court can judge and reveal the truth, Do not make your judgments based [only] on appearance, Not out of passion or anger, Neither with a loving heart nor a hating one, - But [do it] meekly, with understanding and compassion, Benevolently and patiently, with diligence; At the same time, sharpen your mind deeply, like an arrow, And hit the target with your words, So that you, following the truth in everything, They made fair judgments before God; For in the manner in which you judge, you will also be judged (cf. Matt. 7:1–2). You who are appointed to be eyes for the brethren, Look and observe everyone with a keen eye Day, night and noon, - So that two young people are not together anywhere, So that there are no fraternizations, communities, Pernicious freedom of speech, deeds of darkness, Excess, laughter, impudent excesses And all the [other] evil that leads away from God. If you constantly report this to your bosses, Dispassionately, in the spirit of truth, You will surely enter the circle of Divine viewing And get rewarded for your good deeds. Show yourself [as if] a lyre in wonderful harmony 12. Hit the beater in time, as it should be 13; Then move your tongue, which you have like a plectrum; Always set the right tone Clearly and euphoniously, like an organ, The mouth of the brethren leading to harmonious agreement 14, Not out of inclination, not out of anger and not burdened with sorrow, But with a fair thought and disposition, For all are your members and God’s. If you think like this, you will receive a crown from God. As a taxiarch of the people of God: Maintain order at all times and in all places, At entrances, as well as at exits, During meetings in the Vladychny Church; Arrange everyone according to measure and order, At the same time, pay attention to the appropriate place for each; Demand [from everyone] suitable clothing and appropriate gait. If you do this wisely and strictly, Divinely and meekly, thoughtfully, You will receive grace and a great reward from God. Who is like you, my child, a worker of God? Because you got a more stressful job than others, After all, you have been put in charge of the food of the brethren. Dedicate yourself entirely and with intense zeal to your service; With good judgment, give to each what is due to him; Take on the burden of countless requests, But treat one this way, and another another, However, at the same time meekly, calmly, with sympathy and compassion; For in this way you will receive a crown (στεφος) together with Stephen 15. 13. To the steward in the refectory You, who serve the brethren at meals, child, Carefully set the tables for me; Measure out the bread; if there is anything else edible 16, Distribute it evenly, but above [allocate] more than 17, Since it is believed that they should be honored with double honor. Take care, however, equally about the very last thing, For everyone is your member, although not equally. And if you stand as before the Lord’s table, Be sure that you would have served the apostles 18. Turn around, be careful, always bring fresh water, So that you too may receive abundant grace. Who, cook, my child, will not crown you with a crown, After all, you carry out great work every day. Your lot is a slave, but your reward is great; Your service is dirty, but [for it] you receive cleansing of sins. Now the fire is burning you, 19 but the future [Judgment] will not judge you. So, go unwaveringly to the kitchen, Early in the morning, immediately chop wood and wash the boilers; Prepare a meal for the brethren as for God [Himself]; Season it with prayers as you season it, So that you deserve a blessing, as Jacob once did 20, And rejoice that this is how you make your life’s journey. 15. To tailors or vestiaries You are truly stewards and caretakers For the brethren's clothing. And in this you strive diligently; In addition, there is a lot of care, sorrow and work: Sew, renew, clean and wash; To allocate to each what is due to him according to custom, - Not in the same way, of course, but with equal love and friendliness, For one, by [his] work, is worthy of more than another 21. Be careful to do this wisely, So that you receive the reward you deserve From God, who rewards [everyone] with worthy gifts. Among all the others, you got a lot of work - And gather those who have dispersed [according to obedience]. So, as soon as they hit the beater, At once, like the Angels, strive In every bedroom, in every hidden corner. Awaken [the brethren] to sing a hymn of pure words, Gathering [it] in the church of the Lord Address each of them appropriately, So that you too may be given a just reward The One who measures everything and rewards it justly. 17. To the caregiver It is a divine work to bear the burden of the weak. You received it and strive now, O my child, To follow your path with warmth and zeal. Look after your patients from the very early morning And look after them first of all with [kind] words 22; Then offer [them] gifts of food in an appropriate manner, Each has what he needs according to his condition. After all, he is your member, do not pass by your neighbor. And if you serve like this, your reward will be great: The light is unapproachable and heavenly destiny. Illness, child, accept it willingly as a gift, After all, it is God’s care that visits you. Bear patiently the fire of the furnace, [Staying] in the coolness of thanksgiving (cf. Dan. 3:21–26). Become Job, remember his words, When he did not indulge in sin even in his speech. If someone passes by without looking at you, be silent And obediently take the necessary [medicines] given [to you], So that you suffer with your body for the sake of your soul 23. How beautiful is the art of a shoemaker: It is completely similar to the craft of the glorious Apostle Paul 24. Imitate the sweat of his labors And daily with warmth [heartfelt] accept [the burden of] efforts, As workers of Christ, with exactly the same care. Cut hides and skins as it should be, Renew the old and then do the new; Don't throw away anything out of laziness and neglect, If it is not one of the things worth throwing away; But don't cut too closely either. For if you do everything worthily, You will follow the path of martyrs. You, who give everyone sleep for liberation from labor, which a clear day brings, Give me, O my Christ, the Word of God, Light sleep, pleasant and fleeting, Free from destructive dreams, And wake me up when the bell sounds, Focused, persistent, energetic to sing. Establish my feet in praise, Save my thoughts from the evil caused by evil spirits, Bring my tongue to euphonious singing To the praise and glory of Your greatest power, So that I finally, after sleep and early prayer, In the morning I saw the light of Your commandments (cf. Ps. 18:9). 21. To rich and poor 26 Know who you are, man, and what remains for you, Where do you live and where do you have to move? Have your whole concern for the things above (cf. Col. 3:1): Everything there is full of light, but there is also constant judgment. Here [on earth], whatever you call it, [everything is] a light breath, [everything] flows, [Everything is a passing] dream; Gold turns to dust, glory fades, everything else flows; [Everything here] is filled with groaning, everything here exudes tears 27. Look, be careful that you don’t get caught up in time, From whom nothing can be taken back or squandered again. You, disciples of Christ, good and meek, By quarreling [with each other] you bring wrath upon yourselves. How will you enter His awe-inspiring palace? How will you accept, alienating yourself from Him, His Most Holy Gifts? After all, Judas 29, who approached with deceit, Outwardly he appeared loving, but inside he was filled with malice, Outwardly he seemed to be a disciple, but [inwardly he had already] betrayed the Lord. Let no one approach [Holy Communion] harboring enmity within himself, Sticking a sword into my own heart For his reward will be eternal fire. Knowing this, let us treat each other with perfect love. Having come [here], stop, whoever you are, and throw away your pride, For here is the house of God, [my] friend 30. Knock, tell me the reason why you're here Then wait patiently for a short response time. When you then enter with fear and love, Give your Lord your prayers, But don't tell me anything about the vanity of life, For here you are among people who fled from life. But if there is something sublime, something sweet in your words, Then answer, speak to everyone what is appropriate, So that it may be pious and beneficial for you Turn around and hurry home. Watch how you go your way, [my] friend; You need to choose and learn [the path] of doing 32. [After all, there are] steep slopes, ambushes, many snares of the deceiver, Something like: envy, ridicule, arrogance, feeding on pride, Fornication, love of glory, greed, murder, Drunkenness, robbery, adultery and everything else of this kind 33. Do not stumble anywhere, lest you fall with an unheard-of fall, And if this happens, quickly rise again, For otherwise you will be punished with all-consuming fire. 25. Epigram to the monastery 34 I serve as a threshold for the happy herd, - After all, I [am under the protection of] the first Forerunner of Light 35, - A flock full of verbal sheep, Whose life is celibate, whose city is the top of the sky; Where through love all are one, and one is all; Who have all their property in common, For their property is only affection for God. How reliably, how nobly the path is accomplished Those who are completely devoted to the [monastic] community. Here you stand inside, child, with fear, For this is the gate of divine entry and exit. Speak and listen with reason: Proclaim what needs to be said Keep silent about everything that causes harm 37. Some from within, others from outside, both brothers and guests, Close, open [the doors] on time 38 to whomever it is appropriate. And give to the poor what they need, but if not, [comfort] with a word. For this is how you will receive your reward on the Day of Judgment. 27. To a brother going on obedience [outside the monastery] Before you go out through these doors 39, child, Seal [with the sign of the cross] all your [physical] members; Go to the task for which you were sent; Bow your head down [but be exalted in spirit] 40; Psalm or prayer 41 - say one of two in your mind And reject the city's temptations. Avoid meeting women, even if it turns out that way 42. Go back quickly and stay in the monastery, So that you don't die like a fish thrown onto the seashore 43. 28. To a brother returning from obedience [from outside the monastery] When you, child, return [having completed the task entrusted to you], Bring back your wandering mind along with [your] flesh. Do not bring anything idle from outside [into the monastery], But only something sublime, and even then [report it] only to your superiors. Don't say a word about the vanity of the world: “I saw, I ate, this and this happened” One told you this, and the other told you that. For if you mix a drink for your neighbor with such speeches, Then you will deservedly fall under the curse of the prophet 44. 29. To the [monastic] hotel 45 Come here, under this hospitable roof, O wandering men, exhausted by labor. Please accept my gifts of hospitality: Desired bread that nourishes the heart, Sweet drink flowing in abundance, Covers that protect from cold. These, friends, he gave to me, Theognostus 46, From His all-blessed gifts My Lord Christ, who exudes abundance. You praise Him as the Nourisher of the world, And you can only repay me with prayer, So that I, showing hospitality, Was able to reach Abraham's womb. Epigrams dedicated to holy icons (30–39) The image that you see is of Christ; Call him Christ too, but only with the same name (ομωνΰμως), For identity lies in the name, and not in the nature 47 . But both should be revered inseparably 48. So, whoever honors the image honors Christ; If [someone] does not honor [the image], then he is completely hostile to Christ, Since he is filled with hatred towards him, he does not want to So that His depicted Face, clothed in flesh, may be revered. If we receive the Body of Christ as food And we drink His life-giving Blood, Why can't we show Him depicted? The one whose body can be described in an image? For if He is simple, then He is indescribable, For He is God, [existing] beyond every place; Since He put on the same essence as we, He is a Man and through this connection we will depict, After all, He has, in His essence, both [natures] unfused. And consists of one Hypostasis 49. Whoever thus completely reveres the Word, He shows himself to be a faithful child of the Church; Whoever thinks differently is far from God. When you, O men, see the image here, Decorated by the hand that creates the form, Then gather the fruit worthily for yourself, Raising your mind to the reasons for this. Like a word, a written image cries out loudly, Namely: “The honor brought to me is the glory of the directly Visible 50 [in me], For the sake of which I was created only as a reminder 51. [At the same time] I protect and sanctify my friends; And those who do not want to honor me with love, I am moving away from the inheritance above.” When Christ was formerly incorporeal, He had no [visible] form, For God, as [the Apostle John] says, no man has seen (John 1:18). When He laid upon Himself the thickness of flesh, He, who is outside of both time and place, Became tangible, subject to suffering due to the combination [of natures] 52. He was born as a virgin child without seed, He grows, thirsts and hungers and demolishes everything, As are those whom you see [on the icon] in their [corresponding] position and image. How are you, oh crazy, unfortunate, You do not reverently depict the image of Christ in the flesh And in His image is the whole Coming [of Him]? 53 But either become faithful again, returning from error, Or get away from the house of God. Christ appears in the image For He, although being God by [His] nature, appeared as a mortal man. Who does not wish to contemplate Him depicted, He claims that He became flesh [only] ghostly 54. On the icon I see You, O Mother of the Lord, And I approach with fear and love to honor You. For truly such grace abides in You, That miracles flow from Your shadow too. In My hand I hold the Child on the icon, Like Me, Mother, Christ Pantocrator, Emitting the light of incorruption And delivering the world from demonic delusion. You, who gave birth to God, are superior to the Angels; For the One to whom they cannot even look, You hold Him like the Son in Your pure hands. As befits a mother, I hold my Son on the icon, So that He appears as a true Child of the mother - He, who in His likeness to the Father is above [every] image, For by His nature He is inseparably dual. I am depicted, although by nature I am God, For in My essence I am also a man. And in the shadows in all of My own I am revered And I will never accept the division of My glory 55. Epigrams dedicated to the Church of the Blessed Virgin Mary (40–41) You, who see the house of the Blessed Virgin, think: For She appeared as the church of God And She has churches [in honor of] Herself everywhere in the world. 41. To the veil [for the throne 56] When you see the Creator of the world in the flesh Presented in the image together with the One who gave birth, Be horrified at how God became a Child And he does everything to save mortal people, So that, having condemned corruption in Himself, Save creation by the power of the Divine. Thinking about this, [God] brings to the Mother of God For the salvation of Herself and man, an immaculate gift. Epigrams dedicated to [various] parts of the Church of St. John the Baptist in the Studite Monastery (42–46) 57 42. To the domed curtain [above the holy altar in the Church of St.] John the Baptist 58 When you see me, the shelter of the divine throne, Consider this to be the order of the Cherubim 59, And think about the fact that the Mystery of Christ is taking place within, Lords of heaven and earth. 43. To the altar barrier 60 Seeing the divine altar before my face, Honor the sublime and stand in awe. 44. To the Holy See 61 This exaltation is awe-inspiring and full of fear. This is a church of the Divine full of light, [contact with which] is accessible only to the immaculate. Approach him reverently and commune with dignity, For this Gift is a fire that consumes the unworthy. 45. To the gate to the narthex (narthex) 62 When you open the door of the monastery church, Enter with a broken spirit, And this sacrifice [will] be pleasing to the Lord. 46. To the main entrance to church 63 You who are about to enter the doors of the house of God, Leave the intoxication of worries outside, So that within you you will find the Judge favorably disposed [towards you], Which grants you remission of debts. Epigrams dedicated to the Holy Cross (47–60) 64 47. To the entrance to the church; to the Holy Cross 65 You, who have me as your guard, do not be afraid of the terrifying noise; After all, I am terrible for demons because I burn them. Where I am depicted there is no place for Satan, For I have completely abolished his power. When he sees you, the dragon runs away, For in you he sees the image of the Tree on which God was nailed. Oh Cross, oh my light, shine on me at all times, Driving the darkness away from my soul. Erected on a place [called] Golgotha, He brought the world a life-giving abundance of fruits. The Almighty spread His arms on it, [Thus] freeing the world from the abyss of sins. Rejoice, O banner of the heavenly armor: All the demonic regiments have been crushed on you. Rejoice, O thrice-blessed Honest Tree: Death from the curse [of the first people] is abolished on you. Rejoice, O lightest burden of monks, Indeed, thanks to you, the path of Christ is easy for them 66. Rejoice, O guardian of the place under your care; Always protect those who live here. Depicting me, even with just one finger, Immediately puts the hostile demon to flight. 58. One-line epigrams to the Holy Cross 67 O Cross, lightning-like radiance for those who see it. O Cross, monks have an easy path to salvation. O Cross, destroyer of fornication for those who piously love you. O Cross, erasing the sins of those who mourn. O Cross, the most reliable protector of those who love purity. Anyone who portrays me should also have the desire to depict Christ, Because He is connected with me by His suffering. For he is my enemy and adversary, Who does not depict Him, even if depicting me. I light a candle for people, but I burn the rulers of darkness. Epigrams dedicated to saints (61–84) 68 61. K [St. John] the Baptist I am the icon of the venerable Forerunner; And those who worship me with awe, As if they were honoring him himself, I keep the heretics 69 unharmed. 62. To Saint John the Theologian Son of thunder (Mark 3:17), lightning of the Word, When I look at your image, my thoughts are enlightened, For you kindle the flame of incomprehensible words, Hastening to rid the world of the darkness of error. 63. To the Holy Apostle Paul Rejoice, O great vessel of Divine knowledge, From which everyone fully draws Divine [benefits]; After all, you snatched the whole world from [captivity] delusion And he ascended on high, reaching the third heaven (cf. 2 Cor. 12:2–5). 64. To the holy [prophet] Zechariah You who gave birth to the greatest of the prophets 70, Himself [was] a prophet and priest of God; And sacrificing divine fruit to the Lord, You [were] put to death with the sword before the throne of the Lord. 65. To Saint Dionysius [Areopagite] Having greatly succeeded in Divine things, you, blessed one, And you will mysteriously describe the Angels; Extending to the entire [sacred] hierarchy, You fill the world with the breadth of dogmas. 66. To Saint Basil [the Great] You have shone in the light of your glorious life And you enlighten the world with deeds and words; You yourself accepted the keys, like the new Peter, And he became the guardian of the entire Church 71. 67. To Saint Gregory the Theologian With the thunderous voice of dogmas you proclaimed the Divine And truly it thundered throughout the heavens, O blessed one; You vigilantly shamed all heresies And you affirmed the universe with your own words. 68. To Saint Gregory the Wonderworker Like a great sun, you shone with [your] life. And you dispel the darkness of vices; You perform miracles with the light of [your] prayers 72, And you drive away crowds of evil spirits, father. 69. To Saint Epiphanius 73 The morning star of [your] deeds, Lordship Showed you the height of the greatest miracles; Pouring from her streams of teachings, You celebrate your triumph over all heretics. 70. To Saint Ignatius the God-Bearer Carrying the love of Christ in your heart, Companion of the apostles, you have appeared, O blessed one 74; Burning out delusions with fiery exploits, You appeared as the second Paul in your epistles. 71. To Saint Athanasius [Alexandria] Who can tell the struggle of your labors, O pentathlete 75, glory to the teachers? For you have labored for God like a great giant, And, crowned with a victorious crown, you destroyed all your enemies. 72. To Saint [John] Chrysostom You have poured out an endless source of all-gold words And you irrigate [with them] the whole earth, O blessed one; Opening the gates of salvation to people, You raise the whole world to heaven. 73. To Saint Cyril [of Alexandria] Having collected the Divine treasure in many ways, You have enriched the world with divinely inspired words; And you crush unclean heresies, Being a herald of Orthodox dogmas. 74. To Saint Gregory of Nyssa You exuded an abyss of all-sweet words, blessed one, And truly he dispelled all delusions; And like the great second Moses, You lead the Lord's people in the best way. 75. To Saint Theodore Sikeot How great a gift of God you were given to mortals And he crushed all the demonic hordes, father; For you have shone like the luminous morning star, And he appeared equal to the angels at the height of his life. 76. To Saint Anthony [the Great] You appeared as a pillar of fire (cf. Ex. 13:21) in the radiance of life, Guiding the world on the path of salvation; You crush the phalanxes of evil spirits And you dwell in the desert, like one of the Angels in Eden. 77. To Saint Hilarion [the Great] By the lightness of your brilliant life You have become like a rising star early in the morning; You illuminate the world with the rays of miracles And you disperse the harmful darkness of evil spirits. 78. To Saint Euthymius [the Great] 76 You have made the desert the city of God, Having filled it with many Christ-loving people, And, showered with rays of miracles, You illuminate the whole world like the morning star. 79. To Saint Sava [Consecrated] Truly you have plowed the desert with [your] labors And filled with the beauty of many different deeds; You filled it with smart stars And you yourself walk like the sun among them 77. You shone from the sun like some great star 78, Together with him you exude all-bright blessings; And being a stronghold of Orthodoxy, You stand at the head of the monks of the herd according to the covenant of the fathers. 81. To Saint Pachomius [the Great] You imitated Abraham in a special way, blessed one, And he became the father of many, whose family is golden; Having secret knowledge from the Angel 79, You gave your people laws like Moses 80. 82. To Saint Arsenius [the Great] You water your soul with a stream of tears And thus you bring forth imperishable fruits in abundance; In bright prayers you talk a lot with God, You appeared as a great angel to the silent ones. 83. To Saint Theodosius [the Great] Like the high sky you have extended [your] life And he appeared to the stars strewn with a multitude of [his] children; Sending down many lightning miracles, You have scattered the varied demonic clouds. The brilliance [bright] of your godly morals You brought from the East 81 like a shining star; You enlightened Byzantium excellently, And, like the first 82, you stand worthily at the head of the herd of monks. Epigrams dedicated to churches (85–91) 83 Having given his blood to God, he receives in return Martyr of Christ, Christ-wise and Christ-bearer 84, A fountain pouring out a stream of miracles 85, Drinking from which the cough sick Receive relief from their suffering, as from thirst, Especially if they come here with faith. 86. To the Church of St. Apostle Peter 86 To whom did you, O Christ, give the keys to heaven, For this reason I built this house on the ground. 87. To the Holy Apostle Andrew 87 O first-called, glory to the apostles, The greatest of the fathers, light-bearer, Preserve your people together with [his] shepherd. 88. To the church of St. [John] Chrysostom 88 To those who built your house with great desire, Father, send down the gift of intercession [before God]. 89. To the church of the all-praised [Euphemia] 89 Those who, according to the desire [of their heart], built this church for you, O martyr, keep us free from troubles. 90. To the church with a cross vault 90 You saw a wonderful creation, very perfect. And as with something animate, I speak to you, church [of God]. After all, inside you carry the contemplation of images, An Ineffable Vision of Heavenly Spectacles 91 . Accept this church, O glory of the apostles, All-Blessed Evangelist, Theologian; And to those who diligently built it for you, Send grace and deliverance from sins. 91. To the Church of the Holy Mother of God in Triton 92 You, who are close to everyone's first aid, Guide the path of those whom You treat with [special] warmth And whoever falls on his face before You with prayers to You, O Virgin! Epigrams written at the request of others (92–93) 93 92. On fabric with an embroidered image of [Christ] 94 This miracle is terrible: to see Christ depicted, Who accomplished everything for the salvation of mortals. After all, in a strange way they saw Him like us: He came disembodied and ascended to heaven as a Man 95. And for the sake of memory [of this] he brings to the Lord Truly glorious is Simeon this gift 96. I am Christ shown in image, And the one who portrayed Me with faith, Being full of hatred for the heresy of opponents, Patricia Leva 98 I always protect. A recluse is one who remains outside of passions And, completely closing his heart, he directs it to [alone] God; He who concludes thoughts that revolve in wandering, And, on the contrary, it directs the mind to sublime contemplations; He who has a prayer (προσευχή) that burns demons, And keeps silence, leading secretly into the depths; He who has an untroubled soul is in the joy of hope; Who endures with tension the labor of [his] hands and the tightness in his throat 101; [Finally,] who has a continuous song (ωδήν) [to God] and a contrite spirit. Thus opening angelically to Divine visions, He enlightens with the rays of Divine Light those who deal with him. However, he does not say anything about trifles that cause laughter, But [he speaks] only about what benefits his neighbor 102. And he avoids one more thing - ranting to the point of satiety. If you are capable of this, you will be awarded salvation for this; If not, run [to join] the lives of those who live together, So that you can shine even more in your exploits. 95. To the one who lives correctly 103 The greatest sage is the one who lives in the fear of God. Purification of the soul is better than temporary wealth. 96. To the monks, elegiac dactyls 104 Rejoice, O best men superior to Achilles! Although he killed Hector, the strong one, armed with a sword, You, clothed in the armor of monastic life, With the sword of holy obedience in hand, Smite Belial, the proud spirit of darkness; Therefore you have ascended victoriously into heaven, But here they left only dead skin. 97. Epigram to myself O low soul, come here to me and listen to my words. That time is fleeting, like a runner rushing past, The goal is close, and you can’t pass it by. Let us not exhaust ourselves with empty worries, Truly scooping with a leaky vessel 105 Or combing wool over a fire, 106 which is worthy of laughter. But if there is something divine, something saving, Then we will think about it and strive for it with lust, So that we may stand boldly Before the Judge of all and the Lord, To escape the fire of Gehenna, as it is written, And soon reach the indescribable light. 98. Epigram written during his stay in prison on the island. Hulk 107 He who does not recognize everything earthly is alien to God Alien [to oneself] out of love for the heavenly. After all, [only] in this way can he, to some extent, become the ruler of the earth. Contrary to expectation, you received me, a stranger, about cell 108; I have found the most pleasant refuge in you. Constantinople brought me here, But it remains hidden from him that [thereby] he frees me from addiction 109. For me, only the body, and only it, is a prison 110, Every place is equally given to me; For everywhere is God’s place where I happen to dwell. Hour after hour thinking about the end of life, You see that despondency is far from you. For it is from demons to say “how long?” And don’t take into account the fact that you die every day. 102. Epigrams to lamps 111 A. I am a vessel of an unquenchable lamp And I bring a radiant radiance to souls. B. O lamp of the three-bright sun 112, Shower us with [your] light brighter than lightning. B. Who, having kindled the light in me, will prepare me for [his] prayer; Will gain the radiance from here of the ineffable Light 113. 103. To carefully reading what is written on the walls 114 As you pass by, take in some of what is written; For you must not despise any word of God. 104. Epigram to the house of hospitable women 115 By the cordiality of their reception they prepare great joy - Like no other Abraham, the ruler of the fathers, - The mistresses of this house are the ones who eagerly receive many monks; The hardness of heart of those who hate guests, They shame with their merciful attitude And thus they acquire the Kingdom of Heaven. 105(A). Epigram to wanderers Anyone who feeds strangers 116 receives Christ to himself; For this reason, those who diligently wander here Accept. And you yourself will [also] be nourished miraculously 117. You thought of doing this to deprive me of my tongue. But no one is able to bind God's word 119, Therefore, you, Constantinople, have been keeping me in custody here for a long time 120. 105 (B). Epigram to one pleasant place 121 Nice view and great location This is a place that can bring pleasure. However, at the same time, there is nothing more pleasant After all, this is the most beautiful sight, Brilliant and continuous joy. When someone feels his charm with excitement, Then all attachment to the world fades away in him, And, feeling the Divine flame in my heart, He longs to get there and stay there, Where the Trisolar Power shines divinely (το τρισήλιον κράτος), Where the hosts of the righteous abide in bliss. 105 (G). To the iambics, inscription 122 Having recognized [not only] the thoughts, but also the syllable of the Four, Truly I rejoiced at what was contained in the beautifully spoken word, Like music [played] on a four-voice organ, Somehow adapted for the paternal hymn. 105 (D). Epigram to the graves 123 This place is a grave site, Let it be a reminder of your destiny, [my] friend. Therefore, weep and remember with trembling, That a short time will pass and you will leave life, You'll go where you'll stay forever, You will find yourself in a place where your deeds will be judged. And if you [willingly] accept this, you will find light for your soul. This is your grave and the end of every path. Here you wait for Christ, [from here] you march towards the fear of [the Day of Judgment]. Alas, O sister, how did you foresee [me], while I should remain? Where did you live - [and this is] where you are buried. And how do you like it? You are no longer afraid of the things of this world and its dreams. After all, it is not night there, but judgment of the day. Don’t forget to [ask] me if you have a word to God, With the help of Christ, I will live my many-changing life. 105 (F). Epitaph on the [grave] of the laity O bitter grave, the end of life! Where, next to Euphrosyne 125, Mary 126 now lies in you, The daughter-in-law of this noble woman, Highly Honored Among the first to carry a sword on their shoulders 127; [She was] a good wife, greatly beloved by her husband, Moreover, homely and obedient, She is beautiful in character and very noble in origin. She recently left this life, Having lived twenty-three years, in three ages [of his life]. Christ brought her up from destruction, Her spirit is the Lord of all. 106. To the monastery 128 If someone called this place the City of God, He probably would not have been mistaken in his opinion. For you see, looking around him, The churches are resplendent, very splendidly decorated, Building after building, marvelously located; Gardens and plantings laid out like Eden 129, And in general everything that relates to these things in a pleasant way. For this, O spectator, offer praise with thoughts of God, Having commemorated Leo 130 in a worthy manner, Who, with God's help, arranged all this. 107. To the reception room of the same monastery 131 Wonderful monastery, called New 132, I serve as a receiving chamber and a courtyard for strangers; I accept many for the reward that brings happiness Glorious Leo, master here 133. Having been received here with dignified care, I, guest, bring my gift for this, Moreover, of those that I have, perhaps the best: Together with prayers these four lines. Having known the good and dark sides of life, I, Leo, the builder of this monastery, He built a beautiful roof for those who love the sun, Namely, there is a house here that reminds us of the end. For every worthy [person] who remembers death, Light receives and passes through darkness. 110. Other [about the same] 136 O bitter grave of life's sweets, You bring everyone down, and you will not be satisfied; Small, great, rich, homeless, Wise, ignorant, unsightly and with pleasant faces 137 - You grind everyone and in any case you get ashes. However, apart from their deeds, they have nothing with them, What could they bring before the Judgment Seat of God? If [the deeds were] good, glory to him who has them; If they are evil, woe to the one who committed the atrocities. So, pay attention, man, to what remains for you. 111. Epigram to Stephen 138 Here Stephen imprisoned his body, Having lived twenty-five years of my life, The industry is honest, but at the same time beautiful in two ways: He also stood out for his descent from noble blood, And he received a branch from the glory of the palace 139. Being loved by everyone for his decency of morals, He did not know his wife, but was a virgin. His Christ is like a rose from thorns, Prudently and quickly took 140 from this world And now he crowns with the other [righteous] with His right hand 141. A kind and all-glorious husband, Who lovingly renovated the whole monastery, Bringing ransom to God for your sins. Here, O passerby, lies buried in a grave, Theophylact, blessed mortal; Although he was an eunuch, he was from a noble family, A prominent man and also very pious. In the procession of Spafari he occupied the first row During his long days at the palace. This church and all-blessed monastery He erected, rejoicing, to his God and Master To atone for the sins he committed during his life. 114. To the monastery of Ignia 143 Lev 144, famous and glorious among men, Separated from [his] wife Because of the desire to be united with Christ And he chose the blessed life of a monk, Creating the inheritance of the Kingdom of Heaven. At the same time, he offered his entire house to God, To turn it into a nunnery that foreshadows the beatitude; And at the end of his God-glorified journey He's buried here, waiting for the day In which Christ will come to judge everyone. 115. To the wife of [Leo the patrician] Anna 145 the grave is close here 146 you see, who agreed with her husband Endure Separation for Christ's Sake And together with the children, accept the monastic A radiant life that bestows an inheritance of heavenly glory; Therefore she remains in hope Hasten to Christ Himself in heaven, When He comes to judge all mortals. 116. To the deceased [Evdokia] 147 Noble among wives in faith and life [was she], That she laid her glorious flesh to rest here And she gave up her spirit to God and the Master, Who was pleased to call her Evdokia - In a dignified and symbolic manner 148, For she [herself] favored, thanks to her most beautiful disposition, To complete a godly life with your glorious husband And at the end of it, being on the right path, To persuade the father who gave birth to her to the true faith. 117. To the deceased [Irina-patricia] 149 A truly beneficial sacred vessel, Equivalent to a crown decorated with gold, Strewn with beautiful pearls, - This is the one who laid her blessed body to rest here. For after she suffered the loss of her young husband, Another hero in strength and glory, - And both of them came from Armenia 150, - Give everything to your God and Master 151 And dress in rags according to monastic custom. And so she walked through life in the best possible way, Carrying your humble heart like an ornament, And, like a precious stone, a stream of tears; Her eye [was] ever vigilant, and her prayer [was] like light. Thus she completed her divine journey, And the error of the heretics 152 did not touch her. [So] she brought a double gift to God 153 And now he can rejoice with the righteous completely. This place is glorious - this is Irina’s grave, Having led a peaceful life [turned] to God 154. I serve as the tomb of Dionysius, A special monk, a fighter and a novice, Traversed many paths of Orthodoxy 156 And he ended his life with martyrdom 157. 120. To the entrance to the monastery 158 Anna’s gift to God and the Lord [Serves] this fence and revered monastery, Which is named after the Blessed Virgin And, shining with the glory of the bridal chamber, it serves as a refuge for virgins, So that they may live, striving and adorning themselves with piety, To atone for all sins [Anna] herself and her husband Leo And with them John, their beloved son 159. The highest mercy [was given to you] in great abundance, Since she, although she did not receive anything from us, Besides the sacrifice of our sinful prayers, In no way does he cease to bring us gifts 160. We, accepting them, again with love We will bring you, friend, gifts from friends. 122. To Pamphilus Trimalethont 161 Like a new [what] soul-destroying beast, Pamphilus 162 appeared [to us] And therefore he was condemned to expulsion from the monastery of St. Forerunners 163. To your triverse decorated with golden pearls I respond with my offering of emeralds; Sing to me again according to the laws of [musical] art 164. 124. Epigram to our reverend father Theodore 165 As a gift from the ever-living God, the great King, Most kind and widely known for the piety of [his] life, With the name Theodore 166 he appeared, hegumen for the flock. Continuously in night vigils and other prayers established by the order He aroused the divinely harmonious, courageous singing of the choir In the Studion monastery, as this magnificent, blissful house is called, Dedicated to John, the wise Forerunner of Christ. Through his diligence he also fulfilled her with many mercies, Unshakable wisdom and light of purity. He showed immeasurably courageous morals to everyone, Far removed from the shame of passionate night dreams; To the initiates he [offered] filled with light, The most amazing teachings received from God. He rejected irregularities, accepting in return what What [allows] one to soar above sad worries and heavy burdens, So that [the monks] direct their winged feet to the starry sky, As Christ, the gracious Helper of people, [once] indicated, A tightly inflated sail, prepared for shining sailing. After him, another appeared - the impeccable Anatoly, In which lived the sublime Divine breath; He came from Lydia after other abbots. This [husband] has clearly armed his flesh with a godly mind And he followed in the bright, shining footsteps of Christ, [Appearing] as God's servant in his deeds and in his excellent life, And among everyone far around he was famous for his piety just like the first; He carried the truth in his heart along with purity, The Triple Illustrious Deity was an illustrious admirer, Courageously and gloriously fulfilling every command, [Walking] in the footsteps of the manifold mercies of God-like wealth; As a gift he received virtues, the most beautiful shining clothes, Shining just like the heavenly divine kind. At the beginning of the rules for monks there is an epigram, which can be considered as a catechetical instruction addressed to those who are just entering the monastery. On renunciation (άποταγή), see: Dobroklonsky. Part 1. pp. 452–456; Speck. S. 117. – Ed. Comparison of life's journey with swimming is often found in Rev. Theodora. For both monks and laymen, life is a difficult sea voyage in which demons play the role of pirates. Its ultimate goal for everyone is a haven of bliss. However, for monks, life's voyage is completed favorably (εϋπλους), since they are in a monastery - a haven where a person retires from the disturbances of the worldly sea. The turbulent voyage may also refer to the iconoclastic era. The time of fasting, on the one hand, is understood as a harbor, on the other hand, as a sea that needs to be crossed and reach a calm harbor - Easter. At Rev. Theodore, we also find the following parallel: a merchant sailing across the sea (stimulus: the desire to obtain wealth - a harbor), and a monk going through a period of fasting (stimulus: Spirit - Easter) (see: Speck. S. 117). – Ed. Wed: Matt. 13:45–46. – Ed. By subordinates we mean all the monks of the monastery (except for the abbot), including the one who occupies the second most important (δεύτερος) place in the monastery, and the steward, who are discussed in the following epigrams (see: Speck. S. 121). – Ed. This refers to confession (see: Speck. S. 122). – Ed. A “sports” metaphor close to the ancient spirit can also be found in the New Testament (see: 1 Cor. 9:24). The task of “standing” was especially acute for the defenders of true icon veneration in the era of iconoclasm (see: Speck. S. 122). – Ed. The first of the martyrs, i.e. Christ (see: Speck. S. 123). – Ed. Researchers note that the position of “second” was introduced by Rev. Theodore, as a result of the reform in the Studite monastery, did not exist immediately and did not last very long. It passed from one monk to another, thereby losing its meaning, and was eventually replaced by the office of deputy (αντιπρόσωπος). Nowhere, except for the Studite Monastery, did the position of “second”, as the successor of the abbot, exist, although there were their own forms of succession (see: Speck. S. 124). – Ed. Here is a play on words: the word στίφος means “crown” and is consonant with the name of the first martyr Archdeacon Stephen. The duties of deacons in the days of the first Christians also included the distribution of material goods among the members of the Church, therefore this epigram says that the steward receives “the work of Stephen” (cf. Acts 6:1–6) (see: Speck. S. 128). – Ed. See: Rome. 12:5; 1 Cor. 6:15; 12:26 . – Ed. In addition to the fact that each monk had to report the misdeeds of others, a special position of caretakers was introduced. In the Studii monastery, among the inhabitants were children and young men, whose moral well-being also had to be taken into account (see: Speck. S. 132). – Ed. Hereinafter, the canonarch, in his role in the choir, is compared to a musical instrument. – Ed. In the original – “wooden beater” (το ξύλον). It was the job of the canonarch to beat the beater. In the morning, a blow to the beater set the “wake-up men” in motion, who raised the rest of the brethren to their feet (see epigram 16). Such blows were heard during the day, notifying the brethren of the beginning of divine services. – Ed. Researchers point to the dual responsibility of the canonarch: on the one hand, he was responsible for the correct, phrase by phrase, execution of the chant and for the accuracy of the text; on the other hand, he had to lead the melody correctly, placing appropriate emphasis on high and low places (see: Speck. S. 136). – Ed. About the play on words and the “work” of St. First Martyr Archdeacon Stephen, see note. to epigram 7. – Ed. Bread served as food in the monastery mainly on fasting days, with only a certain amount of vegetables. On holidays, especially after fasting, wine, butter and fish were added to the usual food (προσθήκην εν τοΐς βρώμασι, οίνου, ελαίου, οψου). – Ed. By superiors (μείζονες), the German commentator understands mainly visitors to the monastery (spiritual and secular), while the monastic ranks, including the abbot, ate the same thing as the monks (as in the monasteries today). At the same time, the novices were entitled to more stale bread, although in the same quantity. Other researchers believe that the superiors are the highest ranks in the monastery and they were entitled to a double portion (see: Speck. S. 142). – Ed. The meal here has the character of a gospel supper. The abbot with the monks corresponds to Christ with the apostles (see: Speck. S. 142). – Ed. It is attested that there really was a huge hearth in the Studite monastery (see: Speck. S. 144). – Ed. See: Gen. 27:28–29. – Ed. Naturally, the monks were given different clothes, if only because of their liturgical duties. Nevertheless, it was simple, and even about Rev. Theodore is told that he wore the same clothes as everyone else (see: Life 3, 26). On Saturdays, the vestiary (responsible for the clothes of the monks) distributed a new shift to the brethren, and despite the fact that the size might not coincide with the required one, the monks should not show displeasure, humbly accepting what they got. – Ed. And the reverend himself. Theodore regularly visited the sick (see: St. Theodore the Studite. Life 2, 53 // St. Theodore the Studite. Creations. T. 1. P. 206). – Ed. More precisely - hearts (καρδίαν). – Ed. According to Acts. 18:3, the Apostle Paul was a “tentmaker” (σκηνοποιός) (see: Speck. S. 152). – Ed. In the Studii monastery, apparently, there were no separate cells, except for the abbot’s cell (see epigram 2), so the monks slept in common chambers. – Ed. The title, according to the German commentator, looks quite arbitrary and essentially has nothing to do with the poem itself. The thoughts expressed in it are often found in sermons addressed to monks, among whom there are neither poor nor rich. This epigram appears to the German commentator as a little instruction in verse; subsequently it was given a name that can be applied to all people - both poor and rich (see: Speck. S. 157). – Ed. The idea of ​​the transitory nature of everything earthly is found in almost every catechumen of St. Theodora (see: Speck. S. 157). – Ed. Like the previous poem, this epigram is an instruction in verse; its theme is the acceptance of St. Participles. A German commentator believes that the author of the title apparently had in mind the laity attending monastic liturgies. But such a title, from the point of view of the commentator, misinterprets the poem, which is addressed exclusively to monks, “disciples of Christ” (Χριστού μα & ηταί) (see: Speck. S. 159). – Ed. The betrayal of Judas is connected with the Last Supper, and since each Communion is its repetition, this connection can be traced in the reception of Communion: unworthy Communion symbolizes the act of Judas, hence the pre-Communion liturgical formula: “...I will not kiss You, like Judas...” (see: Speck. S. 160). – Ed. The address “friend”, “friend” (φίλε) was common in relation to guests of the monastery (see: Speck. S. 161). – Ed. This poem, on the one hand, is an instruction on the right path of life, on the other, an appeal to those who do not belong to the monastery and do not even enter it (see: Speck. S. 163). – Ed. The path of doing here should obviously be understood as the “practical philosophy” (or “active philosophy”) of the monks, that is, asceticism, with the help of which one can avoid all the nets and traps listed below. In light of this, the entire epigram appears as an invitation to the laity to take the path of monastic life. Doing is not the opposite of contemplation (θεωρία), which, of course, is familiar to St. Theodore and which he, as researchers point out, considers important; contemplation is rather the highest level of monastic practice, accessible only to a few (see: Speck. S. 163). – Ed. A German commentator points out parallels with Matt. 15 and 2 Cor. 12 (see: Speck. S. 164). – Ed. The epigram was written as if on behalf of the monastery itself (see: Speck. S. 166). – Ed. It talks about St. John the Baptist - the heavenly patron of the Studite monastery (see: Speck. S. 166). – Ed. A German commentator suggests that this poem was hung in the gatekeeper's box, or at least written for this purpose (see: Speck. S. 168). – Ed. The idea is that nothing harmful should be allowed into the monastery from the world (see: Speck. S. 168). – Ed. The monastery closed for the night; in addition, all communications with the outside world were interrupted, for example, during Lent, when monks were forbidden to leave the monastery, and laymen were not allowed into the monastery (see: Speck. S. 168). – Ed. The expression “through these doors” suggests that the poem was hung somewhere above the main entrance, or at least written for this purpose (see: Speck. S. 169). – Ed. The original Greek is corrupted: the same words (εξωθούμενος βλάβας) are repeated in the 4th and 6th lines. The German publisher is trying to eliminate this error, believing that the words from lines 6–1 were accidentally included in the 4th, and complements the latter (“but be exalted in spirit”), basing it on the corresponding passages from the works of other authors. – Ed. As the German commentator points out, the word ψαλμος used by Rev. Theodore, meant first of all a joint prayer out loud, the word προσευχή - the personal prayer of everyone to himself. But ψαλμος could also mean a psalm from the Psalter of David, especially since the monks had to know the Psalter by heart (see: Speck. S. 170). – Ed. Women were not allowed into the monastery itself (see: Speck. S. 170). – Ed. The comparison with a fish washed up on the seashore goes back to St. Anthony (see: Memorable tales. Abba Anthony, 10). The German commentator points out that this comparison originally applied only to hermits, but came to be applied to all monks in general. – Ed. Wed: Woe to you, who serve your neighbor drink laced with your malice and make him drunk (Hab. 2:15). This is the only epigram dedicated to the monastery that ends with such a strong threat. This is explained primarily by the fears of Rev. Theodore regarding the bad influence that outside rumors or conversations about events from a past life can have on monks (see: Speck. S. 172). – Ed. According to the German commentator, the epigram was written on behalf of a certain “hospitable person” (ξενοδόχος), the title appeared later and does not fully correspond to the content of the poem (see: Speck. S. 174). – Ed. The German commentator, along with a number of other researchers, believes that Theognostus is the proper name of the “hospitality” on whose behalf the epigram was written. However, it is not known who we are talking about. – Ed. These words define the relationship between the image and the prototype from the point of view of icon worshipers. This relationship is based on the same name (ομωνυμία). On the contrary, the iconoclasts attributed to the image identity with the prototype by nature (see: Speck. S. 176), and therefore rejected icons. – Ed. On veneration (προσκύνησις) cf.: Rev. Theodore the Studite. Refutation of the Iconoclasts III, 2–7 // Rev. Theodore the Studite. Creations. T. 2. pp. 319–321 (see also letter 110 (Mai), where St. Theodore discusses this topic in detail; see: Speck. S. 176). – Ed. The last lines examine another argument of the iconoclasts, namely, that the iconoclasts fall either into the heresy of Nestorianism or the heresy of Monophysitism: when depicting Christ, they depict either only His human nature, which should lead to the separation of both natures in Christ, or both His natures are mixed in the image. However, Rev. Theodore focuses on the statement that Christ cannot be depicted as God, but in His Incarnation He can and must be depicted. The decisive argument against the theses of the iconoclasts is the doctrine of the Hypostasis (υπόστασις) of Christ, from which it follows that in Christ there is neither confusion nor separation of both natures, Divine and human; rather, the subject of the image is not one or even both of His natures, but the Hypostasis common to both of these natures (see: Speck. S. 178). – Ed. The Greek text contains the word αυτοψία (direct vision). This means that, looking at the image, it should be given the same honor as if the contemplator had before him a prototype (of Christ, the Mother of God, a saint). An image can give us a direct vision (“autopsy”) of the prototype (see: Speck. S. 180). – Ed. Reminder (ΰπόμνησις) suggests that contemplation of an image should arouse in the contemplator a desire for the image depicted and to imitate it (see: Speck. S. 180). – Ed. The ban on the depiction of God in the Old Testament is lifted in the New Testament thanks to the incarnation of Christ (see: Speck. S. 182). – Ed. Here, from the point of view of the German commentator, there is a hint of well-known directions of the iconoclastic movement, in particular those of them that did not allow the depiction of Christ after His resurrection, as well as those that allowed the depiction of Christ and the Mother of God, but refused to depict His saints (see: Speck. S. 183). – Ed. The epigram is clearly directed against the iconoclasts as docetes (from the Greek δοκίω - “to seem”) - heretics who affirmed the illusory nature (appearance) of the flesh of Christ. – Ed. This epigram contains a sharp argument against iconoclasm, for the iconoclasts also represented both natures, Divine and human, as inseparable in Christ. If the image of Christ is not revered, then Christ is revered only as God, but not as a man. – Ed. We are talking about the cover for the throne (Ινδυτή), and lying on top of the others if there is no service on the throne. It is always richly decorated with ornaments or images. Often it also has an embroidered inscription; and from the fact that the epigrams of St. Theodore often served as inscriptions; we can conclude that this epigram was also an inscription on the cover for the throne, perhaps even in the church mentioned in the previous epigram (see: Speck. S. 190; Lampe. R. 469). A German commentator suggests that the observer's horror at what is visible on the cover may mean that the Nativity of the Savior was depicted there. – Ed. These epigrams refer to certain parts of the Church of St. John the Baptist in the Studite Monastery. They date from a relatively calm time, before the emergence of a new iconoclastic dispute (815), and, judging by their names, were intended to be placed on various parts of the church. This group has an internal division (from the altar to the entrance to the church) (see: Speck. S. 192). – Ed. We are talking about the domed curtain (Greek κιβούριον, Lat. ciborium) over the altar in the church of St. John the Baptist, whose existence has been proven by researchers. It is very likely that this epigram served as an inscription on this cover (see: Speck. S. 192; Lampe. R. 753). – Ed. Just as the Cherubim guard the throne of the Godhead, so the ciborium (dome curtain) guards the holy throne of the church. Ciborium symbolizes the throne with Cherubim, and it is possible that the veil itself depicted angelic ranks (see: Speck. S. 193). – Ed. The title of the epigram (the author of the titles worked on them about a hundred years after the death of St. Theodore) is at odds with its content. Someone stands in front of the altar barrier and sees the holy throne, hence the name of the epigram (see: Speck. S. 194). – Ed. Here, as in other epigrams, the content and structure of the poem suggest that it was inscribed so that those standing before the altar (the communicant) could directly see it, i.e., most likely, on the altar barrier or on the altar apse, as is the case with the surviving five-line epigram on the apse vault in the church of Panagia Chalkeon ( Παναγία των Χαλκίων - “Our Lady of Copperworkers”, 11th century) in Thessaloniki, which in some expressions comes into contact with the epigram of St. Theodora (see: Speck. S. 195). – Ed. Probably this inscription was located above the indicated gates. – Ed. This refers to the middle entrance (πρώτη είσοδος) to the church, leading from the narthex to the main nave; In total, five entrances led from the narthex into the church. The epigram was, in all likelihood, inscribed above the main entrance (see: Speck. S. 198). – Ed. These epigrams have as their theme real, material images of the Holy Cross (hardly a cross with a crucifix). The only exceptions can be epigrams 57 and 59. Therefore, according to the German commentator, it can be assumed that they served as inscriptions for one or another image of the Cross. Most of them were created before the start of the second iconoclastic persecution in 815; Epigram 59 apparently appeared during this persecution. Epigrams to the Holy Cross can be divided into three groups: those where the Holy Cross speaks as if from itself (47, 48, 57, 59, 60); those in which someone addresses him (49, 50, 53, 54, 55, 56, 58); and those that show the role of the Holy Cross in the Divine Economy (52, 53) (see: Speck. S. 199). – Ed. According to the German commentator, the Cross in this epigram is, as it were, a speaking face, and it addresses the church, above the entrance to which it hangs and which it guards; hence the double name of the epigram (see: Speck. S. 200). – Ed. There is a parallel here with Matt. 11:29–30: Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls; For My yoke is easy and My burden is light. – Ed. According to the German commentator, these lines apparently served as inscriptions on images of the Cross (see: Speck. S. 209). – Ed. Four-line epigrams dedicated to saints stand out from all other epigrams in that they have stylistic and structural similarities. They glorify theologian saints (62–75) and monastic saints (76–84). In terms of content, they often represent a type of praise to the saints already known at the time of writing this epigram, which includes mention of both the fight against heresies and demons, and the performance of miracles. Rev. Theodore uses many metaphors, topoi, etc., which have already entered the church lexicon. In this case, the main role is played by Rev. Theodore, at least in this cycle, is played by metaphors of light. Despite the fact that only the first two epigrams are obviously related to the images of the saints glorified in them, the German publisher believes that all of them were supposed to serve as inscriptions for the corresponding icons. Rev. Theodore, in his opinion, was unlikely to create epigrams in the spirit of purely rhetorical exercises, without pursuing practical didactic goals, and these goals could be achieved only if monks could read them. According to the German publisher, these inscriptions originally corresponded to the icons that decorated the church of St. Apostle and Evangelist John in the monastery of Sakkudion (see epigram 90). Then, after moving to the Studite monastery, the image of St. was added to the icons. John the Baptist, patron of the monastery, with the corresponding inscription. Subsequently, as the German publisher believes, the inscriptions were collected together and combined into one list. These epigrams have (sometimes literal) correspondences with the hymns of St. Theodora (see: Speck. S. 211). – Ed. The image protects those who honor it (see also epigram 32; see: Speck. S. 218). The German commentator suggests that this epigram, like the entire cycle dedicated to the saints, dates back to the time of the transition of St. Theodora from the Sakkudion monastery to the Studium monastery (c. 799–800). At this time, the Studite monastery was in a somewhat abandoned state, and the image of John the Baptist, the defender of the monastery, during the iconoclastic persecutions of the 8th century. harm was also likely caused. Rev. Theodore ordered the restoration of the image and provided it with an appropriate inscription - in memory of the harmful consequences of iconoclasm (see: Speck. S. 212). – Ed. The holy prophet Zechariah was the father of John the Baptist. – Ed. Apparently, Rev. Theodore calls Basil the Great “the new Peter” as the creator of the first cenobitic charter (see: Speck. S. 223). – Ed. In the synaxar of St. Gregory is repeatedly told how he prayed to perform a miracle (see: Speck. S. 225). – Ed. Obviously, this means St. Epiphanius of Cyprus (f 403, commemorated on May 12/25). Authentic letters from St. Epiphanies directed against icon-worshipers played a large role in the argumentation of the iconoclasts. Their authenticity was constantly disputed by icon-worshipers, so it is not surprising that we find St. Epiphany among the favorite saints of St. Theodore, and at the end of the epigram one can even see a hint of a dispute with the iconoclasts, in the sense that St. Epiphanius defeated all heresies, including iconoclasm (see: Speck. S. 226). – Ed. According to legend, St. Ignatius not only knew the apostles, but was also a disciple of St. Evangelist John (see: Speck. S. 226). – Ed. Comparison with a pentathlete (πεντα $ λ ητ ής) is a metaphor from the field of sports competitions; Wed epigram 5. – Ed. Obviously, he means Rev. Euthymius the Great (f 473, commemorated on January 20 / February 2). – Ed. The essence of the poem is in this comparison: the monks are stars, their spiritual father is the sun among them (see: Speck. S. 234). – Ed. This contains an indication that Rev. Dalmat (f after 446) was a student of Rev. Isaac (f 383). Both are commemorated on August 3, Rev. Isaac also on March 22 / April 4 and May 30 / June 12 (see: Speck. S. 234). – Ed. According to legend, an angel told St. Pachomius cenobitic charter of the monastery, which he was going to found (see: Speck. S. 236). – Ed. By laws, obviously, we mean the monastic charter of St. Pachomia. – Ed. Rev. Diy (f 430, commemorated on July 19 “August 1) was from the East (from Antioch) and came to Constantinople to found a monastery there (Speck. S. 239). – Ed. Some modern researchers, together with Rev. Theodore is believed to have been founded by St. Diem Monastery was the first in Constantinople. However, it is generally believed that the first was a monastery founded by St. Dalmatus (see epigram 80). In any case, the monastery of St. Diya could have been founded at the same time (see: Speck. S. 239). – Ed. These epigrams are dedicated to churches, including those restored or newly built. The content of the poems is addressed to one or another saint. According to the German commentator, it is very possible that some of these epigrams served as inscriptions for churches (see: Speck. S. 240). – Ed. Name of St. Martyr Christopher (Χριστοφόρος) is literally translated from Greek as “Christ-bearer,” i.e., bearing Christ within himself. – Ed. The miraculous spring of St. Christopher, who helped those with coughs, may have been in the monastery of this saint, near the monastery of Sakkudion, where before his transfer to the Studite monastery the venerable ascetic. Theodore. Monastery of St. Christopher was subordinated first to the Sakkudion monastery, later to the Studian monastery (see: Speck. S. 240). – Ed. What church is St. Peter is being discussed here, it is difficult to judge. Since Rev. Theodore is the builder of the church, the latter may have been located in the Sakkudion monastery or in the Studite monastery, although it is possible that it belonged to some other monastery (see: Speck. S. 241). – Ed. If this poem at all implies some kind of church, then it is quite possible that it was located in Constantinople, whose heavenly patron was St. Apostle Andrew. It can also be assumed that we are talking about an icon of a saint or that the epigram is simply dedicated to him. Also, the relationship “people - shepherd” is not defined completely unambiguously: a shepherd can mean the abbot of a monastery, a priest, and a patriarch - together with the corresponding flock (see: Speck. S. 242). – Ed. It is not established which church of St. John Chrysostom is in question; It is also unknown whether the Rev. Theodore its builder (see: Speck. S. 243). – Ed. There is a known legend about the relics of St. Martyrs Euphemia the All-Praised: under Emperor Constantine V they were thrown into the sea, then hidden on the island. Lemnos and finally returned to Constantinople by Queen Irene in 797. It is unlikely that Rev. Theodore was engaged in the restoration of the famous church of St. Euphemia at the hippodrome or wrote an epigram on this occasion, but it is quite possible that upon the return of the relics, i.e. when Rev. Theodore already labored in the Studite monastery; the veneration of the saint received a new incentive and in honor of St. A new church was erected for Euphemia (see: Speck. S. 244). – Ed. Apparently we are talking about the Church of St. Apostle and Evangelist John in Sakkudion, erected by St. Theodore even before he took holy orders, which occurred in 789 or 790, and is known from his lives (see: St. Theodore the Studite. Creations. T. 1. P. 115, 175). This epigram was presumably composed at the end of the construction of the church (as evidenced by the appeal to St. Apostle John with a request to accept (δέχομαι) the newly built church as a gift from the builders) and is probably one of the first written by the Venerable. Theodore. It therefore refers to the time between the arrival at Sakkudion (781) and the acceptance of the venerable. Theodore of holy orders. It was in this church that, apparently, a cycle of icons with images of saints and corresponding inscriptions, compiled by the Venerable, was placed. Theodore (see: epigrams 61–84; Speck. S. 245). – Ed. Here we are talking about the traditional symbolism of an Orthodox church, the internal space of which represents “heaven on earth” (ουρανός επίγειος) (see: Speck. S. 212, 246). – Ed. According to some sources, Triton was a pier on the seashore, and in this regard, it is clear what the Mother of God was asked for in this church: for help in sea voyages. Whether this church belonged to the Studite monastery is unknown; in any case, it is not identical to the Church of the Blessed Virgin Mary, which is discussed in epigram 40 and which was located not far from the sea, but in the possession of the monastery (see: Speck. S. 246). – Ed. These are two poems that Rev. Theodore supposedly created about the gifts donated to his monastery. The first epigram was probably embroidered on fabric, the second served as an inscription for the icon (see: Speck. S. 248). – Ed. It is difficult to judge what purpose this fabric was supposed to serve, as well as the nature of the image. Most likely, it was a simple image of Christ, without any episodes from His life (see: Speck. S. 248). – Ed. According to the German commentator, these lines, although they contain theological truths associated with the veneration of icons, are not polemical, directed against iconoclasts (see: Speck. S. 249). – Ed. The identity of the mentioned Simeon cannot be identified. Perhaps this is the monk Simeon, a relative of Emperor Nikephoros I (see letters 21–23), or abbot Simeon (see letter 26). It is less likely that we are talking about the monk Simeon from the Studite monastery (see letters 165, 250, 332, 342, 349, 368, 388) (see: Speck. S. 249). – Ed. This epigram contains a clear allusion to a dispute with the iconoclasts, but, according to the German commentator, this allusion refers to the first phase of the confrontation, i.e., the epigram arose before 815, which is also evidenced by the fact that the close relationship between Leo the Patrician and the Venerable. Theodore refers to the early period of the latter’s life (Speck. S. 250). – Ed. About Leo the Patrician, see letter 86. – Ed. This last part of the collection of epigrams by St. Theodora includes epigrams on a variety of topics that can no longer be divided into groups. At the beginning there are four epigrams that probably seemed especially important to the first editor of the collection (94–97). Some of the funeral epigrams were apparently engraved on the tombstones. – Ed. Recluses (' έγκλειστοι) are monks who, after long practice, can devote themselves to contemplation (θεωρία) in silence (ησυχία), moreover, being in a single cell within the monastery. But Rev. Theodore, as a supporter of the monks, still sees in this weakened form of hermit life a danger for his monks (cf. epigram 5), therefore, as a rule, under St. Theodore had no silence and he was ready to allow such a practice only in relation to selected persons. The most famous recluse in the Studii monastery was the uncle of the Venerable. Theodora Rev. Plato (cf.: St. Theodore the Studite. Creations. T. 2. P. 448), and it seems very likely that in this epigram, although without naming a name and in the form of general edification, we are dealing with the praise of St. Plato. At least this explains why, considering the generally negative attitude of the Rev., it is surprising. Theodora's attitude towards hermithood is a positive attitude expressed in this poem. It is possible that if it were not for his uncle, Rev. Theodore would generally reject this form of feat (see: Speck. S. 252, 254). – Ed. Tightness in the throat (κόπος λαιμοΰ), most likely caused by hunger or thirst (see: Speck. S. 253). – Ed. A hermit can simultaneously be a confessor (πνευματικός) and give spiritual advice to his children. Yes, Rev. Plato was the confessor of St. Theodora (see: Speck. S. 253). – Ed. Both phrases in epigram 95 raise doubts about their authenticity. Firstly, this is where the stitching of the manuscript is located, and they could have been added here along with epigram 96, the probability of which is very high. Secondly, these lines are closely related to the poems of Cassia. Of course, to prove one hundred percent that they belong to the pen of Rev. Theodora, it is impossible, but it would not be surprising if these lines appear somewhere under a different name (see: Speck. S. 255). – Ed. This poem, which in the original is full of metrical irregularities, is considered by the German publisher to be inauthentic. This is supported by both the well-known primitiveness of the expressions and the fact that, alone in this collection of epigrams, it is written in dactyl, although the title of the entire collection tells us about their iambic meter. Further, mythological images are found in St. Theodore is extremely rare, and in any case, in his writings there is no mention of mythological heroes, even in the sense that Christians are superior to them. Other researchers consider this epigram to be partially inauthentic. If we assume its authenticity, then we can assume that this poem, intended as an inscription on the monastery cemetery, is the creation of the young Theodore (see: Speck. S. 256). – Ed. Wed: St. Gregory the Theologian. Historical poems, 88. To my soul, 132–134 // St. Gregory the Theologian. Creations. T. 2. P. 321; Memorable tales. Abba Arseny, 33, as well as “Eulogy to Saint Arseny the anchorite” 3, 19 (see: St. Theodore the Studite. Creations. T. 2. P. 463) (see: Speck. S. 259). – Ed. “Combing wool on fire” (ξαίνω εις πυρ) is an ancient Greek proverb (cf.: Plato. Laws 780), which was also in use among the Byzantines; means the same as “pounding water in a mortar” (see also: Speck. S. 260). – Ed. The title of this epigram is the only direct source informing about the whereabouts of St. Theodora in second exile (809–811). From other sources we only learn that he, along with his brother Joseph and uncle Plato, was banished to one of the Princes' Islands, which lie in the sea near Constantinople. Since the names of all other places of exile of St. Theodore are known, we are talking here specifically about his second exile, especially since this place is mentioned by St. Theodore in other places as an island (cf.: St. Theodore the Studite. Letter 538; Small Announcement 13 // Creations. T. 2. P. 48). It is generally accepted among researchers that the said island is identical to the modern island of Halki. – Ed. Rev. Theodore was kept under arrest in a monastery, but it has not been established which one (see: Dobroklonsky. Part 1, p. 646 et al.). It is possible that in this monastery they have long been hostile towards him, and now they can celebrate the victory over him, having received him as a prisoner (see: Speck. S. 264). – Ed. On partiality (προσπάθεια) see Letters 62, 156. According to the German commentator, it remains unknown whether we are talking about some specific partiality (love of Constantinople, ecclesiastical and political ambition) or whether partiality to anything in general is condemned. In any case, Rev. Theodore was able to see the good in the current situation and find consolation for himself (see: Speck. S. 265). – Ed. Rev. here. Theodore reproduces the Orphic-Pythagorean and Platonic idea of ​​the body as the “prison of the soul.” – Ed. These three different poems are about the lamps in the church. Perhaps epigrams A and B served as inscriptions for the lamps, as can be inferred from their shape. The first epigram is addressed to the unquenchable lamp, the second – to the trikirium, the third – most likely, to one of the lamps at the altar, which are lit during the service (see: Speck. S. 267). – Ed. The expression “Three-Bright Sun” (τριλαμπης ηλιος) in church tradition symbolizes the Holy Trinity. Yes, Rev. Symeon Metaphrastus, in a hymn to the Holy Trinity, addresses Her with the words: “O Trisluminous Light, O All-Holy Trinity...”. They also talk about the “Three Sun Light”; Wed Akathist to St. Nicholas the Wonderworker, Ikos 11: “Rejoice, illumination of the trisolar light.”; see also epigram 105 (B). The trikirium (a three-candlestick used during bishop's services) also serves as a symbol of the Holy Trinity (see: Speck. S. 267). – Ed. Compare: Pseudo-Sophronius. Commentary on the liturgy (PG. T. 87. Col. 3985C): “Lamps and candles are an image of eternal light. They also represent the light with which the righteous will shine” (cf. Matthew 13:43) (see: Speck. S. 268). – Ed. This poem especially clearly indicates that epigrams served as inscriptions. Part of what is written is mentioned because the inscription may have been too long. The divine word should be understood not only as sayings from the Bible, but also everything pious and said about God (see: Speck. S. 268). – Ed. It is unknown whose house we are talking about. Perhaps this is a private house in which the monks took refuge during persecution, as often happened (see letter 330). It is also possible that it was a nunnery, since they also received persecuted monks (see: Speck. S. 269). – Ed. Wed: Matt. 25:35–45. – Ed. The main idea of ​​the poem is that those who receive strangers in the Kingdom of Heaven will be rewarded (cf. epigram 29) (see: Speck. S. 271). – Ed. The beginning of the epigram is missing, presumably due to a tear in the manuscript. The German publisher believes that several epigrams could have appeared in this place. The missing part of this poem, according to the German publisher, should have contained the idea that Constantinople made efforts to force the Rev. Theodora remained silent, but this attempt failed (see: Speck. S. 58, 271). – Ed. Wed. 2 Tim. 2:9: But for the word of God there is no bond; also Letter 406 and Life 3, 44. – Ed. The data is too vague to understand which link is being referred to. The only thing that can be excluded, according to the German commentator, is staying on the island. Halki. The curse against Constantinople is contained in Letter 113. - Ed. Probably, this refers to a specific place (perhaps a place to relax in the monastery garden), in which this epigram could be read in the form of an inscription (see: Speck. S. 272). – Ed. According to the German publisher, this poem may represent a response addressed to Rev. Theodore in recognition of an unknown author who sent him a paraphrase of the Gospels in iambic (one can assume that this was a grammarian with whom St. Theodore exchanged verses; see epigram 123). By “Four” we should then mean the four evangelists (see: Speck. S. 274). – Ed. The poem presumably served as an inscription at the entrance to the cemetery. The address "friend" (φίλε) allows us to conclude that it was intended to be read primarily by the laity. On remembering death, see epigrams 21, 97, 101 (see: Speck. S. 275). – Ed. The personality of the only sister of Rev. Theodora is little known, even her name is unknown. In Homily 12 “In praise of the mother,” 4 (Venerable Theodore the Studite. Creations. Vol. 2. P. 470) the good upbringing given to her by her mother is mentioned. In 781, when the whole family of Rev. Theodora entered the monastery when she was still a girl. Presumably, she stayed with her mother in one of the monasteries of Constantinople and died a few years later, since in the letter of 6 Rev. Theodore mentions her and her brother Euphemia as already deceased, and the sister died before her brother. The indicated letter belongs to Dobroklonsky (Part 2. P. 159) to 798–799; This gives us the latest possible date for the sister's death. This poem was probably written shortly after her death (see: Speck. S. 276). – Ed. With the exception of Euphrosyne, the daughter of Irene the patrician (see epigram 117), this name does not appear in the correspondence of St. Theodora; but in our case there can be no talk of that Euphrosyne (see: Speck. S. 280). – Ed. Among the correspondents Rev. Theodora meets several women named Maria. Most likely, Maria Spafaria from letter 537 may be mentioned here. As for our Mary’s husband, letter 497 may be of interest in this regard, where Rev. Theodore consoles a certain Theodore the patrician in the death of his wife, whose name, however, is not mentioned. This letter contains praise addressed to her, very similar to that expressed in this epitaph (see: Speck. S. 280). – Ed. Maria from our poem, apparently, bore the title of Spafaria and was the wife of Spafaria - a warrior-squire who was part of the court ceremonial guard (see: Lampe. R. 1247). It is possible that women who had this title performed similar functions at the empress's court. However, over time, these regulations changed, and in the era of St. For Theodora, the role of the spafarii was probably already purely symbolic - they did not wear any swords, and only the sign of a sword was embroidered on the shoulder (see: Speck. S. 280). – Ed. This refers to the monastery founded by Leo the Patrician (see note below). – Ed. The comparison of the monastery with paradise, a blooming garden, is common; regarding the Studite monastery, see Life 2, 29 (Venerable Theodore the Studite. Creations. T. 1. P. 190). This refers to gardens for recreation (κήπους) and for growing plants (φυτείας) (Speck. S. 283). – Ed. The following can be established from the text of the epigrams about Leo the Patrician, who once donated an icon to the Studite monastery (see epigram 93), and his wife Anna from the text of the epigrams. Being spouses, both of them, by mutual consent, decided to end their marriage and take monasticism (see epigrams 114, 115). They founded at least two monasteries. The first of them, with the name “New Monastery” (Νεα Μονή), is described in this epigram; epigrams 107–109 also refer to it. The reverend himself Theodore was a guest there (see epigram 108). Anna, in turn, founded a convent, dedicating it to the Mother of God (see epigram 120). The third monastery, also for women, was called Ignii ('' Ιγναι) (see epigram 114). Leo and Anna were buried in it (see epigram 114 and 115). It is possible that the nunneries mentioned in epigrams 114 and 120 are one and the same monastery, since it is possible that Anna was buried in the monastery that she herself founded and lived in. Her husband, who wanted to be buried with her, also rested in the monastery of Ignia, and not in the monastery he himself founded. According to epigram 115, they left the world with their children (συν τίκνοις), while from epigram 120 it follows that they most likely had one son, John (they may have had several children at the time of their departure from the world, but by the time of epigram 120 only John was alive). In the biographies of Rev. Theodora is talking about a certain Leo. But he cannot be identified with the patrician Leo from epigram 106, since it is known that Leo from the lives of St. Theodora was a consul, took the name Theodore as a monk and outlived the venerable. Theodore, after his death remained at his grave, being the main witness of the miracles that took place there (see: St. Theodore the Studite. Creations. T. 1. pp. 205–207, 157–159). In the correspondence of Rev. Theodora, there are also several persons named Leo, but they can be identified with Leo the Patrician from the epigrams of St. Theodore, according to the German publisher, is not possible. Further, in the works of Rev. Theodora we are dealing with three women named Anna. Firstly, this is the aunt of the Rev. Theodora, sister of Rev. Plato and Theoktista, mother of Sergius and Theodota, second wife of Constantine VI. This Anna was never a nun, so she cannot be identified with our Patrician Anna. Secondly, this is Anna the Abbess, known from Letters 46, 54, 85, 316. It is also impossible to correlate her with our Anna, since the letters do not contain any indication of a marriage and children preceding monasticism. Thirdly, this is Anna the nun (letters 42, 96, 192, 289). She was married and had at least one child. However, even the title of letter 192, addressed to “Anna Patricia and the Nun,” according to the German publisher, is not a sufficient basis for identifying this Anna with Anna the Patricia from the epigrams (see: Speck. S. 310). – Ed. This epigram was presumably placed in the indicated chamber (see: Speck. S. 284). – Ed. From these lines it follows that the monastery founded by Leo was called Νεα Μονή (“New Monastery”), but this is not enough to correlate it with the real monastery and determine its location (see: Speck. S. 284). – Ed. For Leo the Patrician, see note. to epigram 106. Leo himself was the abbot of the monastery he founded, as follows from the text of this epigram, as well as epigram 109 (see: Speck. S. 310). By reward, perhaps, we should understand the funds allocated by Leo to the monastery for the maintenance of the hospice house and even for gifting one of the pilgrims with money for travel, etc. - Ed. From this epigram, as well as from the two previous ones, it follows that Rev. Theodore was a guest at Leo's monastery, but when and under what circumstances remains unclear. From the letters one can judge that Rev. Theodore often thanked for good deeds with prayers and letters (see, for example, letter 93) (see: Speck. S. 285). – Ed. This refers to the cemetery of the monastery founded by Leo. This epigram may have been placed at the entrance to the cemetery (see: Speck. S. 286). – Ed. Like the previous one, this epigram could serve as an inscription. – Ed. This listing has a counterpart in the funeral service. – Ed. Stephen, presented in this epitaph, judging by its content, was of noble origin, related to the imperial court and died at the age of twenty-five, remaining unmarried. It is unclear whether he was a monk; most likely not. According to these data, unfortunately, it is not possible to identify the identity of our Stefan among the correspondents of the Rev. Theodora, although some of them bore the name Stephen. Firstly, this is the Studian monk Stefan (see letters 173, 348; also mentioned in letter 181); secondly, Stefan Anagnost (letter 53); thirdly, Stephen the Master (letter 420); fourthly, Abbot Stefan (letter 487); further, Stephen Asicritus (letters 5, 419). The letters are most likely addressed to different people; their addressees cannot be correlated with Stephen from this epigram. Finally, cousin Rev. Theodora (letter 92), who suffered during the iconoclastic persecutions, also bore the name Stephen. Although Rev. Theodore wrote epitaphs most often for relatives; we do not have sufficient grounds to identify the brother of the Venerable. Theodora with Stephen from this epigram (see: Speck. S. 290). – Ed. The German publisher speculates that this contains an indication of some honor received by Stephen from the imperial court, since otherwise the phrase loses its meaning. Lampe gives two main meanings of the word ράβδος: it is translated both as a “rod”, a symbol of power, and as a “branch”, “shoot” (in the latter case, Lampe cites the “root of Jesse” as an example). Both the rod and the branch could serve as a symbolic expression of the honor shown to Stephen. Nevertheless, the German publisher translates ράβδος in a collective sense - as “branches”, “crown”. He understands the whole comparison as follows: Stephen, compared to the branch, borrowed his juices (blood) from noble ancestors, and the crown, or border, from the glory of the palace (see: Speck. S. 290; Lampe. R. 1214). – Ed. The two penultimate lines combine two old themes: “whom the gods love dies young” and “a rose that grew among thorns” (see: Speck. S. 291). – Ed. The last line may contain an indication that our Stephen suffered some trials - either those that befell him during the persecution, or the trials of monastic life. However, it may be that here we are dealing only with the interpretation of the name Stephen: the Greek στίφος means “wreath”, “crown” (see epigram 7) (see: Speck. S. 291). – Ed. The personality of the deceased, protospatharius Theophylact, an eunuch, cannot be identified with a real person (about the spafarians, see the note to epigram 105 (G); the title of protospatharius was often given to eunuchs). In the correspondence of Rev. Theodore we can only meet the presbyter Theophylact (letter 251) and the bishop of Nicomedia Theophylact (letters 175, 314). We also do not know about the monastery he founded (see: Speck. S. 292). – Ed. The exact location of the monastery is impossible to determine. Even if Leo the Patrician and his family were from Constantinople, this does not mean that the monastery was located within the capital city, since “house” can also mean a country estate. Perhaps an indication of the location of the monastery is given by the phrase “Igna, a city near Priapus” by Stephen of Byzantium. The monastery is mentioned in the letter of 481 saints. Theodore, addressed to his abbess (see: Speck. S. 294, 312). – Ed. For Leo the Patrician, see note. to epigrams 106 and 107. – Ed. For Anna Patricia, see note. to epigram 106. – Ed. The Greek word συμφυώς (in close proximity, in unbreakable connection) indicates that Anna was most likely buried in the same grave (see: Speck. S. 295). – Ed. The epitaph is dedicated to Evdokia, who led a pious life with her husband and at the end of it converted her father to the true faith. We know nothing more about her. Letter 529 is addressed to Evdokia the candidate (the wife of the candidate, a soldier at court; see: Lampe. R. 700), but we have no reason to identify her with this Evdokia. The father of Evdokia is most likely John the Spafari, who was converted to the true faith by his daughter, who was not named, however, before her death (see letter 463) (Speck. S. 297). – Ed. Here is a play on words: the name Ευδοκία is translated from Greek as “favour”. The name of the deceased symbolized her life path. – Ed. This epitaph (like the next one - 118) is dedicated to Irina the patrician, who was originally from Armenia, lost her husband in her youth and then became a nun. In the correspondence of Rev. Theodora we meet two Irenes: Irina the patrician (letters 55, 412, 508, 525, etc.) and the nun Irina, also a patrician by origin (letter 62, also letters 458, 460, 465, etc. to her daughter Euphrosyne). Our Irina, without a doubt, is identical to the second, especially since in letter 458, in which Rev. Theodore consoles Euphrosyne in the death of her mother, we find a brief description of Irina’s life, which largely coincides with this epitaph. – Ed. Wed. letter 465 (to Irina's daughter Euphrosyne) (see: Speck. S. 300). – Ed. This refers to iconoclasm (see: Letter 458; Speck. S. 300). – Ed. A double gift, that is, both life and death (cf. letter 458) (see: Speck. S. 300). – Ed. In this epigram, Rev. Theodore plays on the direct meaning of the name Ειρήνη, which means “peace”, “rest”, “harmony”. Irina – “peace-loving.” Regarding the interpretation of this name, see letter 458 (see: Speck. S. 301). – Ed. According to the German publisher, this epigram is dedicated to the Studite monk Dionysius, who served as St. during the time of iconoclastic persecution. Theodore as a messenger with important written assignments. So, Dionysius visited his brother the Venerable several times. Theodore Joseph (see: Dobroklonsky. Part 2. P. 335), traveled with a letter (271) to Rome (see: Ibid. Part 1. P. 813; Part 2. P. 338 et al.) and delivered letters (275–278) to Palestine (see: Ibid. Part 1. P. 837; Part 2. P. 344–346). Letters 456, 457 speak of his death. From these letters we learn that Dionysius was a monk from his youth, that he was imprisoned twice, and that after completing his last assignment, he fell seriously ill on the way back and received shelter from the monks in Miele (where this place was located is unknown), died there and was buried. His death most likely followed after 818 (see: Speck. S. 302). – Ed. This line, according to the German publisher, contains a hint that Dionysius was a messenger (see: Speck. S. 302). – Ed. It is difficult to decide what is meant here: either the general comparison “monk - martyr”, or the life and death of Dionysius, who was imprisoned twice and died of illness on the way. In any case, in letters 456, 457, Rev. Theodore speaks out in favor of his veneration as a saint (see: Speck. S. 303). – Ed. The epigram was supposedly placed at the entrance to the monastery. About the monastery and its founder Anna Patricia, see note. to epigram 106. – Ed. For Leo, Anna and John the patricians, see note. to epigrams 106 and 107. – Ed. The deacon’s “gifts” are his prayers-litanies at the liturgy, which are taken up by those praying. Assuming that the poem is addressed to the deceased, it takes on a new meaning: “as you prayed for us during your life, so we, taking up your prayers, will pray for you after your death.” However, this interpretation, according to the German commentator, is not as justified as the first, since it is the first meaning that characterizes Theophilus as a deacon (see: Speck. S. 305). – Ed. The identity of Pamphilus Trimaleton is unknown to us. However, we can talk about what was mentioned in the “Testament” of the Rev. Theodore to the “mad Pamphilus wandering through Anatolia,” who attempted to question the orthodoxy of St. Barsanuphius, Rev. Dorotheus and other holy fathers, which is what St. Theodore. Why this Pamphilus opposed these holy fathers is unclear; perhaps the reason was dissatisfaction with the way of monastic life in the Studii monastery, because Rev. Theodore often refers to these holy fathers as his predecessors (see: Speck. S. 305). – Ed. Exactly what act Pamphilus committed remains unclear. The expression “soul-destroying beast” (ψυχοφ % ρος £ ηρ) refers, of course, primarily to the devil, but both words are especially often used by Rev. Theodore in connection with iconoclasm. From this we can make the assumption that Pamphilus was a heretic, and, moreover, had a bad influence on the life of the monastery (see: Speck. S. 305). – Ed. Expulsion from the monastery (εξοστρακισμός) is the most severe possible punishment for a monk. This expression also applies to defrocked monks (see letter 8), but here, apparently, something else is meant, since to such monks the Venerable. Theodore almost always has a conciliatory attitude, allowing for the possibility of their return to the monastery (see: Speck. S. 306). – Ed. The meaning of the epigram is that in three verses the grammar of St. Theodore also responds with a poem of three lines. For information on how one can compose according to the laws of (musical) art, see epigram 105 (D) (see: Speck. S. 306). – Ed. This epigram, written in hexameters, presumably belongs to the Studite monk Dionysius and is dedicated to two Studite abbots - St. Theodore and Anatoly. Based on some calculations, it was written no earlier than 886, i.e., a considerable time after the death of St. Theodora (see: Speck. S. 309). – Ed. The name Θεόδωρος is translated from Greek as "God's gift" (Θεοΰ δωρον). – Ed. You might be interested in: