Volumen 86 Fasciculus I 2020

ORIENTALIA
CHRISTIANA
PERIODICA
COMMENTARII DE RE ORIENTALI AETATIS CHRISTIANAE
S A C R A E T P R O FA N A E D I T I C U R A E T O P E R E
PONTIFICII INSTITUTI ORIENTALIUM STUDIORUM

E X T R A C T A

PONTIFICIUM INSTITUTUM ORIENTALIUM STUDIORUM

PIAZZA S. MARIA MAGGIORE, 7
ROMA

Nr. 1 / 2020

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SUMMARIUM
LES SCIENCES ET LES SAVOIRS EN ARMÉNIE
ENTRE ANANIA ŠIRAKAC‘I ET GRIGOR MAGISTROS
———
SCIENCES AND LEARNING IN ARMENIA
BETWEEN ANANIA ŠIRAKAC‘I AND GRIGOR MAGISTROS

Alessandro Orengo, Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7

Alessandro Orengo, L’Autobiographie d’Anania Širakac{i . . . . . . . . . 9-18
Zaroui Pogossian, Ruling Širak and Aršarunik‘ at the End of the
Fifth Century: Sahak Kamsarakan and a Mathematical Problem of
Anania Širakac‘i as a Historical Source . . . . . . . . . . . . . . . . . . . . . . 19-63
Nazénie Garibian, Anania Širakac{i and the Historical Realities of the
7th Century . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65-90
Erna Manea Shirinian, The Study of Sciences at the Time of Anania
Širakac{i . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91-105
Hamlet Petrosyan, Mathematics and the Feast: The Xraxçanakans of
Anania Širakac{i . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107-122
Grigor Broutian, Anania Širakuni’s K {nnikon and its Destiny . . . . . . 123-135
Armenuhi Drost-Abgaryan, Anania Širakac{i as Hymnographer . . . . 137-147
Edda Vardanyan, Le symbolisme dans l’architecture et l’iconogra-
phie du àamatun du monastère de Ho`omos (1038) et les écrits
théologiques d’Anania Širakac‘i . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149-166
Anna Arevchatyan, Les conceptions musico-esthétiques de Grigor
Magistros . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167-175
Gohar Muradyan, Scientific and Other Works Read by Grigor Magis-
tros . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177-189
Federico Alpi, Medical Fragments in the Letters of Grigor Magistros 191-220

ARTICULI
Charles-Antoine Fogielman, The Vices Opposed to the Virtues: The
Syriac version . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221-261
Pascal Mueller-Jourdan, Brève notice sur l’émergence de la notion de
sujet à Byzance. Le cas de Syméon le Nouveau Théologien († 1022) 263-276
Vincenzo Ruggieri, Il negletto, ilare volto di Bisanzio . . . . . . . . . . . . 277-288

RECENSIONES
AMSALU TEFERA (Qäsis Dr.), ነቅዐ መጻሕፍት: ከ600 በላይ በግዕዝ የተጻፉ የኢትዮጵያ 
መጻሕፍት ዝርዝር ከማብራሪያ ጋራ። ቀሲስ ዶ/ር እምሳሉ ተፈራ። አዲስ አበባ 2011 ዓ.ም. 
Näq‘a Mäúaüéft. Käséddst mäto bälay bä-Gé‘éz yätäúafu Mäúaüéft
zérzér kä-mabraréya gara, “Source of books”: a list of more than 600
Ethiopian books written in Gé’éz (language) with (their) explanation
(Tedros Abraha) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 289-292
Le défi de l’Église Une. Mission de la revue œcuménique francophone.
Actes du colloque de Beyrouth, 12-14 novembre 2015, Nagi EDELBY et
Souraya BECHEALANY (ed.) (Ph. Luisier) . . . . . . . . . . . . . . . . . . . . . . 293-296
DESTIVELLE, Hyacinthe, Conduis-la vers l’unité parfait: Œcuménisme et
synodalité (E. G. Farrugia) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 296-309
DI BRANCO, Marco, 915. La battaglia del Garigliano. Cristiani e musul-
mani nell’Italia medievale (V. Ruggieri) . . . . . . . . . . . . . . . . . . . . . . 309-311
FEDALTO, Giorgio, The Eastern Churches: An Historical Overview.
English Translation by Lianne Di Giorgi and Leah Faibisoff (A.
Mecherry) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 311-317
GRIFFIN, Sean, The Liturgical Past in Byzantium and Early Rus (M.
Garzaniti) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 317-322
HACKEN, Clara Elisabeth ten, The Legend of Saint Aûr and the Monastery
of Naqlûn. The Copto-Arabic Texts (Ph. Luisier) . . . . . . . . . . . . . . . 322-326
LEONTYJ (Tumovskyj), Eromonakh, Listy s kamenitsy. Do problematiki
dukhovnosti ekzarkha Leonida Fedorova (S. Caprio) . . . . . . . . . . . . 326-327
The Life of Saint Neilos of Rossano. Edited and Translated by Raymond
L. CAPRA, Ines A. MURZAKU, Douglas J. MILEWSKI (V. Ruggieri) . . . . . 328-331
Greek Monasticism in Southern Italy. The Life of Neilos in Context.
Edited by Barbara CROSTINI and Ines Angeli MURZAKU (V. Ruggieri) 328-331
LOSSKY, André – SEKULOVSKI, Goran, ed., Traditions recomposées : litur-
gie et doctrine en harmonie ou en tension. 63e Semaine d’études litur-
giques. Paris, Institut Saint-Serge, 21-24 juin 2016 (S. Caprio) . . . . 331-333
LOSSKY, André – SEKULOVSKI, Goran – POTT, Thomas, ed., Le corps hu-
main dans la liturgie. 65e Semaine d’études liturgiques. Paris, Institut
Saint-Serge, 2-5 juillet 2018 (S. Caprio) . . . . . . . . . . . . . . . . . . . . . . 331-333
MELVILLE, Gert – HELMRATH, Joannes, ed., The Fourth Lateran Council.
Institutional Reform and Spiritual Renewal. Proceedings of the
Conference Marking the Eight Hundredth Anniversary of the Council
Organized by the Pontificio Comitato di Scienze Storiche (Rome, 15-
17 October 2015) (E. G. Farrugia) . . . . . . . . . . . . . . . . . . . . . . . . . . 333-337
SIDARUS, Adel Yussef, Vivências Cristãs em Contexto Islâmico. Coletânea
de ensaios e estudos (Ph. Luisier) . . . . . . . . . . . . . . . . . . . . . . . . . . . 337-338
TROVATO, Stefano, «Molti fedeli di Cristo morirono tra terribili pene».
Bibliografia agiografica giulianea con edizione della Passio Cyriaci
BHG 465b (V. Ruggieri) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 338-339
VESA, Valentin, Knowledge and Experience in the Writings of St. Isaac of
Nineveh (N. Macabasag) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 339-343
SCRIPTA AD NOS MISSA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 344

ISSN 0030-5375
 Charles-Antoine Fogielman

The Vices Opposed to the Virtues:

The Syriac version

The Vices Opposed to the Virtues is a short treatise that can now be at-
tributed with some confidence to Evagrius Ponticus (ca. 345-399).1 The
Clavis Patrum Græcorum assigns it number 2448,2 and a somewhat inad-
equate edition of it has long been available in the Patrologia Latina.3 Even
before a critical edition of the Greek text was available, it was deemed of
sufficient interest to be translated into several modern languages in the
recent and not so recent past.4 It is also discussed in numerous studies on
Evagrius’ theology.5
It is an unusual text for several reasons. First of all, other than a short
prologue, it consists mainly of a list of the principal vices, as defined by
the author in several of his ascetic works, and their opposing virtues. This
list would later evolve into the seven “capital sins” well-known in Western
tradition. Each of these virtues and vices, in the present text, is followed by
a series of pithy definitions (or ὅροι6), most often consisting of two words:
a substantive and an adjective, or a substantive in the nominative modified
by one in the genitive. It is not unusual, in the homiletic genre, for such
a feature to be used at length, even for several pages. However, it is quite
unique for a whole work to consist exclusively of this somewhat repetitive,
syntax-free content. Another peculiarity is that the number of virtues (and
opposing vices) listed in the text are nine, as opposed to Evagrius’ usual
eight, most likely in order to allow this rather formal exercise to fall into a
neat, three-times-three structure.7

1 See the recent edition, along with a more thorough discussion of the contents, style, at-

tribution, and reception history of the text in Fogielman (2017).

2 Geerard and Richard (1974), 87.
3 PG 79, 1140-1144.
4 Anonymous (1858); Wagenaar (1997); Desprez (1997); Nieùcior and Bielawski (1997);

Sinkiewicz (2003); Coco (2006).

5 See the bibliography in Fogielman (2017).
6 M. Cassin, in his painstaking review of my edition of the Greek text (REB 77, 2019, pp.

332-335), faults the term ὅροι as a descriptor of this genre for being unattested in ancient
sources. I acknowledge its limitations, yet for lack of a better one I have found it convenient
to continue its use.
7 I have discussed more fully the possible reasons for such an oddity in my edition of the

Greek text.

OCP 86 (2020) 221-261

222 CHARLES-ANTOINE FOGIELMAN

The intended use of this text, admitting Evagrius did not write it purely
as a literary tour de force, may have been to provide a collection of stock
synonyms of each virtue or vice, for the benefit of others wishing to ex-
pound upon them in homilies. The prologue clearly indicates that these
are not simply personal notes, but are offered as being potentially useful to
its recipient, perhaps the disciple of John Chrysostom we identified in the
edition of ad Eulogium.8
The Greek text occurs in two major recensions: recension A, the only
one known to Migne, has a variant ending that ends with the vice of Envy.
This brings the total of vices/virtues only to eight, as per Evagrius’ usual
tally. Additionally, a few definitions are absent from each chapter. Recen-
sion B, more sparsely attested in the manuscript tradition,9 but featuring
the full nine chapters announced in the prologue, was the Vorlage for the
present Syriac translation. The Arabic and Georgian versions10 are also in-
dependent witnesses attesting recension B, which is therefore believed to
be authentic.
Compared to the variations within the Greek tradition, the text of all
the Syriac manuscripts is quite similar. They all belong to recension B, and
therefore include the nine vices. The main difference among the Syriac
manuscripts, in fact, is the absence of the prologue in all but two manu-
scripts, both from Mardin. However, it should be noted that the Syriac text
is not widely attested.
Some works by Evagrius, such as the Kephalaia Gnostica and the An-
tirrheticus, are not attested by the Greek tradition but are known only by
translations in Syriac and other languages. The Vices opposed to the Virtues,
by contrast, enjoyed a relatively wide circulation in the original Greek and
is attested by 46 known manuscripts.11 Only five manuscripts contain the
Syriac translation. Four of these are from the south-east Anatolian region
of Tur Abdin (and three from a single monastery, the Church of Forty Mar-
tyrs in Mardin), and are comparatively recent in date: two were written
in the 15th century, and two in the 20th (one being the work of the famous
scholar Mgr Filoxinos Dolabany). The best and oldest manuscript, Ms Add.
14623, comes from another region and period entirely; contrary to the
others, however, it is rather isolated and has no close relatives in its own
branch of the stemma. It was produced in the 9th century, in the Egyptian
city of Thebes according to its colophon.12

8
Fogielman (2017), 13.
9
And also in an important anthology, Ms. S. Sep. 113, which is often closer to the Syriac
than the mss. Bearing the full text: see Fogielman (2017), 239.
10 I offer a cursory description of them in the edition of the Greek text.
11 Fogielman (2017), 456-461.
12 Wright (1870-1872), 766 (vol. 2).
 THE VICES OPPOSED TO THE VIRTUES 223

The manuscripts are given the following sigla:

— A: London, British Library Add. 14623, ff. 80-81 (dated 823).13 Title:
‫ܪܫ ̈ ܐ‬ ‫ܬܘܒ ܕܐܒܐܐܘܓ‬.
— B: Midyat, Church of Mar Gabriel 132, p. 1-11 (7 April 1961).14 Title:
‫̈ܕܐ‬ ‫ܘܓ ܘܢ‬
15 ‫̈ܪܬܐ‬ ‫ܝ ܐܘܓ‬ ‫ܐ‬ ‫ܐ ܐܕ‬
‫ܐ‬ ̈ ‫̈ ܐܘ‬ .
— C: Mardin, Church of Forty Martyrs 420, ff. 175v-178v (September
1474).16 Title: 17‫ܘܓ ܘܢ‬ ‫̈ܪܬܐ‬ ‫ܝ ܐܘܓ‬ ‫ܘܬܘܒ‬
‫ܐ‬ ̈ ‫ܐܘ‬ ̈ ‫̈ܕܐ‬ .
— D: Mardin, Church of Forty Martyrs 417, p. 480-487 (1474).18 Title:
‫ܬܐ ܕ‬ ‫ܬܐ ܘ‬ ‫ܬ‬ ‫ܝ ܐܘܓ‬ ‫ܐ‬ ‫ܕ‬ ‫ܬܘܒ ܕ‬.
— E: Mardin, Church of Forty Martyrs 438, ff. 12-17 (1912).19 Title: ‫ܬܘܒ‬
‫ܬܐ ܕ‬ ‫ܪ ܬܐ ܘ‬ ‫ܝ ܐܘܓ‬ ‫ܐ‬ ‫ܕ‬ ‫ܕ‬.
Archetype
5th

7th

9th A

11th

13th

15th C D

17th

19th
E
B
20th

13
Wright (1870-1872), 765 (vol. 2).
14
Dolabany (1994), part 2, p. 60, l. 5; see also Vööbus (1975), 267-269.
15 Sic for .
16 Information about this manuscript was kindly communicated to me by Dr. Adam Mc-

Collum, curator at the HMML, as it had not yet been entered into the online catalogue.
17 Sic for .
18 See previous note.
19 See www.vhmml.us/research2014/ catalog/detail.asp ? MSID=123029.
224 CHARLES-ANTOINE FOGIELMAN

When the Mss disagree, precedence is given to A, given its antiquity.

Some of its readings are demonstrably superior:
— ‫ܐ‬ ‫ ܐ ܘ‬.‫ܕܒ ܒܐ‬, corresponding to the Greek Σταυρὸς (ζωῆς),
ἀνώδυνος βίος, ch. 3b, l. 5-6 (BCDE om.);
— ‫ܐ‬ ‫ ܕ‬for ἀναστάσεως, ch. 4b l. 26 (BCDE om.);
— ‫ܬܐ‬ ‫ ܕ‬for ταπεινοφροσύνης, ch. 7b, l. 2 (‫ܐ‬ ̈ ‫ ܕ ܐ ܕ‬BCDE)
— ‫ܐ ̈ ܬܐ‬ ‫ ܕܪ‬for φιλαδελφίας, ch. 8b, l. 9 (‫ܬܐ‬ ‫ ܕܪ‬BCDE);
— ‫ ܪܪܗ‬for ἀσφάλεια, ch. 8b, l. 17 (‫ ܪܗ‬BCDE);
— for τύφλωσις, ch. 9a, l. 19 ( BCDE);
— ̈‫ ܒ ܒ‬for μυροθήκη, ch. 9b, l. 24 (‫ ܒ ܗܕܘܬܐ‬BCDE).

When several manuscripts agree on an error, the most frequent occur-

rence is for the agreement to be among Mss. CDE, followed by Mss. BCDE.
Only twice do we find an agreement among Mss. BDE, and then the error
concerns only the absence or presence of seyâmê. Furthermore, Mss. D and
E are grouped together because they share the prologue, and their title is
evidently similar. The stemma codicum, therefore, is easy to determine,
and, as could be expected, to a large extent reflects the geographical distri-
bution of the manuscripts’ places of production. It appears, however, that
most Mardin scribes also consulted a ms. similar to A. For instance, there
are 8 agreements on error between A and D, most often on details such as
the absence or presence of an anticipatory possessive suffix; but the shared
lesson ‫ ܒܐ‬for in ch. 5b l. 8 shows a definite influence. As for E in ch.
5a l. 13-14, it corrects the omission of ‫ܘܬܗ‬ .‫ ܕ ܐ‬in the phrase ‫ܐ ܗ‬
‫ܬܐ ܕ ܐ‬ .‫ܘܬܗ ܕ ܐ‬ .‫ܕ ܐ‬, but in a faulty manner, substituting
a second ‫ܬܐ‬ for ‫ܘܬܗ‬ . Evidently, the scribe had access to a manu-
script unaffected by the error present in C and D.
The Syriac text of the Vices Opposed to the Virtues is particularly note-
worthy for the study of translation technique. The Greek text is often very
obscure, as the author deliberately included very rare words and phrases,
sometimes otherwise attested only in ancient lexicographical works (such
as δέλος, chapter 2a line 12), and, in a handful of cases, not at all. Occasion-
ally the translator’s rendition of these rare words corresponds to the defini-
tions of them in ancient dictionaries available to us, such as the Canons of
Theognostes (9th century).20 In other instances, it is possible to reconstruct
the etymological reasoning behind the choice of translation; sometimes, a
misreading must be supposed.

20 See Fogielman (2017), 417.

 THE VICES OPPOSED TO THE VIRTUES 225

Some translation choices, such as ‫ܐ‬ to translate ὑπόστασις, reflect

the standardized equivalences developed in the 6th century to translate the
Aristotelian corpus;21 along with the date of the earliest manuscripts, this
can help pinpoint the date of translation to between the 6th and the 9th cen-
tury. The 6th century is more likely, as this is the date of the earliest manu-
scripts for the Syriac versions of Ad Eulogium.22
A reflective approach to translation technique must also have been of
interest to the scribe of Ms. E, who copied the Vices Opposed to the Virtues
immediately after another treatise by Evagrius, the Eight Spirits of Mal-
ice, evidently the work of another translator, who coined different Syriac
equivalents for most of Evagrius’ principal vices and virtues.
The text, unconstrained by a narrative or argument, proves to be partic-
ularly susceptible to deletions and additions. As for its peculiarities of syn-
tax, we can note the use of nomina actionis in the construct state formed
directly from verbal roots, such as in the phrases ‫ܬ ܒ ̈ ܐ ܐ̈ܪ ܐ‬ (a re-
nouncement of earthly pleasures, Ib l. 6), or ̇ ‫ܬ‬ ̇ ‫ܬܐ ܐ‬
‫ܐ‬ ‫( ܕܪ‬Renunciation is an uprooting of the roots of greed, IIIb, l. 2).
To enhance the critical apparatus’ legibility, the passages unique to recen-
sion B are indicated within the text by means of square parentheses, thus:
[ ]. Since many of the allusions to both sacred and secular authors are
noted in the Greek edition, the notes to the Syriac text focus on explaining
the discrepancies between the original and the translation and endeavor to
offer an explanation when possible.
The prologue is of a different character from the rest of the text. Given
its absence in the oldest manuscripts, it is in fact not clear whether it was
part of the original translation. The Syriac syntax is somewhat cumber-
some, despite a noticeable effort to simplify the contorted sentences of the
Greek original. This effort sometimes comes at the cost of rendering some
elements of the source text with fidelity.23 At the very beginning, for in-
stance, the idea of “ploughing” is lost in translation, which must have made
the subsequent reference to “husbandry” perplexing to readers without ac-
cess to the original. Moreover, the translator feels at liberty to add new
wordplays and scriptural references, as when he transforms an expression
of courtesy in colloquial Greek into a quotation of 2 Corinthians towards
the end of the prologue. In chapter 9, the order of the definitions in Greek

21 The equivalence had existed previously in the Christological and Trinitarian context; it

was not however as systematic or enshrined as it later became.

22 Ibid. 124.
23 This could be considered as slightly in favour of the hypothesis that the translation does

in fact date from the 5th or the early 6th century, as per S. Brock’s typology of Syriac transla-
tions: Brock (1983).
226 CHARLES-ANTOINE FOGIELMAN

is jumbled to allow for a juxtaposition of the terms ‫ܬܪ ܐ‬, ‫ܬܐ‬ ‫ܬܪ‬, ‫ܐ‬ ,
‫ܐ‬ .

Presentation of the text

In this article, we have arranged the definitions (ὅροι) one after the other
in columns to allow for easy comparison with the Greek. This may distort
the effect the text has on the reader: in the manuscripts, they are presented
in a linear disposition. In ms. A, there is no break in the column, and the
text reads as a long rhetorical enumeration; in later manuscripts (E, for
instance), they are separated from one another by dots, and each chapter
is neatly separated from the rest, so that the general impression is more
that of a list.
Although quite beautiful English translations of the Greek already exist,
I thought it fitting to produce one of my own in order to reflect the advances
in understanding of the text allowed by the comparison with the Syriac. In
rendering the Syriac into English, I had no previous models to build upon,
and given the particular difficulties of the text, the present editio princeps
and translation are necessarily provisional. This edition originated as a per-
sonal working document enabling me to better understand the state of the
Greek text such as it existed when its Syriac translator saw it, probably in
the 6th century. As such, the present edition is an eclectic one, in which the
closest reading to the Greek original has systematically been chosen. This
may seem to do little justice to the text as a Syriac composition in its own
right. I have nonetheless refrained from wading out of my own depth to
analyze the translation in detail in the context of the Syriac ascetic tradi-
tion, for fear of attributing to its passage into Syriac any features that may
later transpire to be Greek in origin, if additional manuscripts come to
light in the future. It is however my hope that this rather bare-bones edi-
tion might constitute a first step towards deeper study of this rather unique
Evagrian work.

Bibliography
Anonymous. 1858. Творения преподобного отца нашего Нила, подвижника Синайского.
Moscow.
Brock, Sebastian. 1983. “Toward a History of Syriac Translation Technique.” In IIIe
Symposium Syriacum (1980), edited by René Lavenant, 1-14. Rome.
Coco, Lucio. 2006. Evagrio Pontico. A Eulogio. Sulla confessione dei pensieri e con-
sigli di vita; A Eulogio. I vizi oppositi alle virtù. Milan.
Desprez, Vincent. 3e trim. 1997. “Dans la mouvance d’Évagre le Pontique : Vices et
Vertus — Maîtres et Disciples.” Lettre de Ligugé, 8-14.
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Dolabany, Mar Filoxinos. 1994. Catalogue of Syriac Manuscripts in Za’faran Monas-

tery. 2nd ed. Dar Mardin: Christian Arabic and Syriac Studies from the Middle
East 27. Piscataway, NJ: Gorgias Press.
Evagrius Ponticus. 2017. À Euloge. Translated by Charles-Antoine Fogielman.
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Geerard, Maurice, and Marcel Richard. 1974. Clavis Patrum Graecorum Volumen II
Ab Athanasio Ad Chrysostomum. Corpus Christianorum 2.
Nieùcior, Leon, and Krzysztof Bielawski. 1997. Ewagriusz z Pontu: Pisma Ascetyc-
zne. Krakow.
Sinkiewicz, Robert E. 2003. Evagrius of Pontus: The Greek Ascetic Corpus. Oxford.
Vööbus, Arthur. 1975. “Die Entdeckung Wichtiger Urkunden für die Syrische Mys-
tik: Jôüannân von Dâljâtâ.” Zeitschrift Der Deutschen Morgendländischen Gesell-
schaft, no. 125: 267-69.
Wagenaar, Christofoor. 1997. “Geestelijke Geschriften.” In, vol. 1. Monastieke Ca-
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Wright, William. 1870-1872. Catalogue of the Syriac Manuscripts in the British Mu-
seum Acquired Since the Year 1838. London: British Museum.

Collège des Bernardins Charles-Antoine Fogielman

20 rue de Poissy
75005 Paris
fogielman@orange.fr

SUMMARY
This paper provides a critical edition of Evagrius Ponticus’ short treatise, The Vices Op-
posed to the Virtues, in its Syriac version, along with an English translation allowing the
reader to compare it with the Greek original. Evagrius’ work is an unusual text, consisting
in a series of short definitions for each of the vices in the standard Evagrian list, along with
the corresponding virtues; it uses a particularly rich and allusive vocabulary, to the point of
obscurity, making it a challenge for the modern no less than for the ancient translator. The
present Syriac version is therefore of great interest as a case study in translation technique, as
well as a testimony to the enduring popularity of Evagrius’ ascetic works in Syriac-speaking
monasticism.
 228 CHARLES-ANTOINE FOGIELMAN

Λόγος Β πρὸς Εὐλόγιον ‫ܬܐ‬ ‫ܬ‬ ‫ܝ ܐܘܓ‬ ‫ܬܘܒ ܕ ܕ ܐ‬

‫ܬܐܕ ̈ ܐ‬ ‫ܘ‬
Ἀναγκαῖον δὲ ἡγοῦμαι καὶ τὰς ἀντιζύγους ‫ܐܘ ܪ ܐ ܐ ܕܐܦ‬ ‫ܐ ܕ ܐܬܪ‬
τῶν ἀρετῶν κακίας δι’ ἐ᾿ πιτόμου ὑποτά- ‫ܘܢ ܒ‬ ‫ܐ ܕܒ ̈ ܐ ܐ ܕܐ‬
5 ξαι τῇ σῇ φιλοπονίᾳ, ἕως μὲν ὧδε τὴν δι- ‫ܒ‬ ‫ܡ‬ ‫̈ܪܬܐ ܐ ܕܒ ̈ ܐ‬
άνοιαν ἀροτριάσαντες τὰς τῶν λογισμῶν ‫ܐ‬ . ‫ܘ‬ ‫ ܕ ܬ ̈ ̈ܪܘ ܐ‬.‫ܗܘ‬ ̇ .‫ܐ‬
ἀκάνθας ἐκ τῆς σπορίμου χώρας ἀναβάλ- ‫ܐܐ ܐ‬ ‫ܒܐ ܪܘ ܐ ܒ‬ ̈ ‫ܪ ܐܕ‬
λομεν. Οὐκ ἐξ ἔργων δὲ ἃ ἐποιήσαμεν ‫̈ܒܐ ܘ ܐ ̈ ܐ ܕ ̈ ܒܐ ܐܪ ܐ‬ ‫ ܘ‬. ‫ܕܒ‬
ἡμεῖς εἰς τοῦτο παρεφθάσαμεν, ἀλλ᾿ ὑπο- ‫ ܗܘܐ ܕ ܒ‬. ‫ܒܐ ܕ ܘ‬ ‫ܐ ܕܙܪ‬ ‫ܕ‬
10 τύπωσιν ἔχοντες ὑγιαινόντων λόγων ὧν ‫ܬܐ ܒ ܐ ܐܬ‬ ‫ܬ ܗܕܐ‬ ̈‫ܒ‬
ἠκούσαμεν παρὰ τῶν πατέρων καί τινων ‫ܐܗ‬ ̈ ̈ ‫ܬܐ ܕ‬ ‫ܕ ܬܐ‬ ‫ܐ ܐ‬
τῶν πράξεων συνίστορες γεγενήμεθα. Τὸ ‫ ܗ ܢ ܕ ܙ ܪ ܐ ܕ‬.‫ܐܒ ̈ܪܘ ܐ‬ ̇ ̈ ‫ܕ‬
̈ ‫ ܐ ܕ ܕ‬. ‫̈ ܐ ܗܘ‬ ̈
δὲ πᾶν ἡ χάρις ἄνωθεν ἣ καὶ τοῖς ἁμαρ- ‫ܘܢ‬ ‫ܘܢ‬
τωλοῖς ὑποδεικνύουσα τὰς τῶν φρεναπα- ‫ܗܝ ܕܐܦ‬ ̇ . ‫ ܕܬܐ‬. ̇ ‫ܐܐ‬ ‫ܕ ܒ ܬܐ ܐ‬
τῶν ἐπιβουλὰς ἣ καὶ ἀσφαλιζομένη καὶ ‫ܐ‬ ̈ ‫ܬܗܘܢ ܕ ̈ ܐܕܐ‬ ‫̈ܐ ܕ‬
15
λέγουσα· τί γὰρ ἔχεις ὃ οὐκ ἔλαβες· ἵνα ‫ܐ ܐܕ ܐ‬ ‫ ܗܝ ܕܐܦ ܗܪܐ‬. ‫ܕ‬ ̇
διὰ μὲν τοῦ λαβεῖν εὐχαριστῶμεν τῷ δε- ‫ܕܐ‬ ‫ܗܝ ܕ ܒ‬ ̇ ‫ ܐ ܐ ܕܒ‬. ‫ܒ‬ ‫ܕ‬ ‫ܐ‬
δωκότι, διὰ δὲ τοῦ κατέχειν μὴ ἑαυτοῖς ‫ܗܘܐ‬ ̇
‫ ܘܒ ܗܝ ܬܘܒ ܕܐ‬.‫ܘܒܐ‬
ἀποδιδόαμεν καυχήματι δόξης, τὴν δόσιν ‫ܐ‬ ‫ܐ ܕ ܡ ܕܬ ܒ‬ ‫ ܘܒ‬. ̇ ‫ܗܝ ܗܕܐ‬ ̇
20 ἀρνούμενοι· διόπερ φησίν· εἰ δὲ καὶ ἔλα- ‫ܗܐ‬ .‫ܪ‬ ‫ܐ‬ ‫ܐ ܒ ܗܒ ܐ ܐ‬
βες, τί καυχᾶσαι ὡς μὴ λαβών· ἤδη, φησίν, ‫ܒ ܪܐ‬ ‫ܐ‬ ‫ܒ‬ ‫ܘܐ‬ ‫ܓ‬
ἐπλουτήσατε οἱ τοῖς ἔργοις πενόμενοι· ‫ܘ ܪܬܘܢ‬ ‫ ܗܐ‬. ‫ܒ‬ ‫ ܕ‬.‫ܗܘ‬ ̇ ‫ܐ‬
ἤδη οἱ τοῦ διδάσκεσθαι ἀρξάμενοι ἐκορέ- ‫ܗܘ ܘܢ ܘܗܐ‬ ̈ ‫ܢ ܐ ܕܒ‬
σθητε ὧνπερ ἀρτίως ἡ πλάνη μεταβέβη- ‫ܗܝ ܕܐܦ ܗ ܐ‬ ̇ .‫ܘܢ‬ ‫ܒ ܘܢ ܐ ܕܬܐ ܢ‬
25 κεν εἰς ἐμέ, δι᾿ ἧς μὲν δεδάνεισμαι λογι- .‫ܐ ܐ ܐ‬ ̇ ‫ܘܐ ܗܕܐ ܒ ܘܬ‬ ‫ܒ‬
στείας τὴν τῶν ἔργων πενίαν παρακαλύ- ‫ ܘܒ‬.‫ܐ ܐ ܐ‬ ‫ܬܐ ܐ ܐ ܕ‬ ‫ܘܒ‬
πτων, δι᾿ ἧς δὲ παρῄνεσα γνώμης τὴν τοῦ ‫ܚ‬ ‫ܗܝ ܕ ܐ ܕܐ ܗܐ‬ ̇ ‫ܒ ܐܐ ܕ‬
διδάσκεσθαι μαθητείαν ἀντιπεριτρέπων. ‫ ܐܦ ܕ‬,‫ܐ ܕܐ ܐ‬ ‫ ܐ ܗ ܕܐ ܕ‬.‫ܐ ܐ‬
Ἀλλ᾿ ὅμως εἴ τις κεκράτηται παρ᾿ ὑμῶν ‫ ܕܐ ܐ ܕܐ ܗ ܕܕ ܒ‬. ‫ܬܝ ܗܕܐ ܒ ܩ‬
30 συγγνώμη κἀμοὶ ταύτην ἀπονείματε, ἵνα ‫ܐ‬ ̈ ‫̈ܪܬܐ ܐ ܕܒ‬ ‫ܘܐ ܕܐ‬
καὶ τὰς ἀντιζύγους τῶν ἀρετῶν κακίας ‫ܐ‬ ‫ ܒ ܬ‬. ̇ ‫ܕ ܐܐ‬ ‫ܕ‬ ‫̣ ܘܒ܀‬
δι΄ ἐπιτόμου ὑποτάξωμεν, σημαίνοντες τί .̇ ‫ܬܐ܀ ܘ ܐ ܐ‬ .̇ ‫ܒ‬ ‫ ܕܐ‬.‫ܗܝ‬̇
μέν ἐστι γαστριμαργία καθ᾿ ἧς ἐγκράτεια, ‫ܐ‬ ‫ܪ‬. ̇ ‫ܬܐ܀ ܘ ܐ ܐ‬ ‫ܙ ܬܐ ܘ‬
τί δὲ πορνεία καὶ σωφροσύνη, φιλαργυ- ‫ܬܐ ܘ ܘܬܐ܀‬ .̇ ‫ܬܐ܀ ܘ ܐ ܐ‬ ‫ܘ‬
35 ρία δὲ τί καὶ ἀκτημοσύνη, λύπη καθ᾿ ἧς ‫ܘ ܐ ܐ ܘܗܝ ܪܘܓ ܐ ܘ ܐ ܗܝ ܓ ܘܬ ܪܘ ܐ܀‬
ἡ χαρά, ὀργὴ δὲ τί καὶ μακροθυμία, καὶ ‫ܒ ܬܐ ܐ‬ ‫ܪ ܐܘ‬ ‫ܘ ܐ ܐ ܘܗܝ‬

1 ‫ܐ‬ : ‫ ܘ ܐ‬D | 1-45 ‫ ܕܐ‬... ‫ܐ‬ : om. BC ‫ܘ ܒ ܐ‬ ‫ܕܐ ܐ‬ ‫ܒ‬ ‫ܗ ܗ‬

‫ܐ‬ ‫ܐ ܕܒ‬ ‫ܗ‬ ̈ ‫ ܒ ܪܗ ܘ ܡ‬A | 6 ‫ܒ‬ : D|9 ‫ ̈ܐ‬:
‫ܐ‬ E | 18 ‫ ܕ ̈ ܐܕܐ‬: ‫ ܕ ܐ̈ܪܐ‬D | 19 ‫ ܐ ܐ‬: ‫ ܐ‬E | 26 ‫ ܒ ܘܢ‬: ‫ ܒ ܘܢ‬D | 35 ‫ܒ ܬ‬ : ‫ ܪܒ ܬ‬D | 41
‫ܐ‬ ‫ܐ‬ ‫ ܘ ܬ ܒ‬: om. E
 THE VICES OPPOSED TO THE VIRTUES 229

By saint Mar Evagrius, the virtue and the Second treatise to Eulogius
asceticism of monks*

We are fully resolved, o beloved of God, to de-
scribe the works of those vices which are op-
posed to virtues as briefly as possible to you,
true friend, as you progress toward spiritual
efforts. Hitherto we have been spiritually driv-
ing forth the thoughts thanks to divine wor-
ship,1 and we uprooted the hateful thorns
and thistles of the thoughts from the land of
husbandry of the good seed of our Saviour.
Not through our deeds, inadequate as we are,
did we attain this lofty state: we have had a
splendid example in those wholesome words
which we heard from our spiritual fathers,
whose deeds we have recounted in small part.
The rest of their victories is by divine grace,
of which it is said “it easily makes known to
sinners the guiles of deceitful demons”, and
warns us by saying: “what do you have that
you have not received?” [1 Cor 4,7]. Thus
by virtue of what we have received, we give
thanks to the Giver; and, by virtue of having
received it, we cannot attribute it to ourselves,
lest we deny the divine gift in exchange for
vainglory. Therefore it is written: “Now if you
have received it, why do you glory, as if you
had not received it? Now you are rich” [1 Cor
4,8], we2 who have become poor by your ef-
forts, “now you are full” [1 Cor 4,8], you who
have begun to learn, even now, by means of
error; and thus I am unmindful of my own
inadequacy and cloak myself in a borrowed
eloquence; encouraged by my promise, now
in exchange for what I learn, I dare to teach.
But, as you would [forgive] any other [folly],
“forgive my folly also”,3 if we briefly describe
that which is adverse and that which is vir-
tuous, as we explain what is gluttony as op-
posed to sobriety, lust and continence, avarice
I think it necessary to briefly describe
to Your industriousness the vices that
are opposed to the virtues, until by 5
thus ploughing the intellect we have
cleared the thorns of thoughts from
the fertile ground. Not by the labours
that we undertook have we come to
this: we had models in the wholesome 10
words we heard from the fathers, and
we were witness to some of their deeds.
Moreover, the grace from above, which
reveals to sinners the enterprises of
those who would beguile our mind, is 15
also our security, and says: “what hast
thou that thou didst not receive?”, so
that by receiving we could give thanks
to the Giver, and that we might not
congratulate ourselves of our conti- 20
nence in a swelling of glory, denying
the gift; therefore it is said: “Now if you
received it, why do you glorify yourself,
as if you had not received it? Now”, it
is said, “you are rich”, you who toil in 25
labours; “now”, you who have started
to teach, “you are full”, you whose
confusion has also become mine, so
that thanks to the wisdom I borrowed
I have covered up the paucity of my 30
works, exchanging the roles of teach-
er and pupil thanks to the doctrine I
preached. But, if you have some leni-
ency about you, lend some also to me,
so that we may briefly discuss the vices 35
that are opposed to the virtues, show-
ing what is gluttony as opposed to so-
briety, lust and continence, avarice and
austerity is, gloom, and against it joy,
what is anger and patience, acedia and 40

1 The Syriac seems to add an element of wordplay; ‫ܐ‬ can mean either “husbandry”, as below,
or “worship”. Here it seems to translate πόνος, but the addition of the adjective ‫ ܐ ܐ‬would orient
the reader towards the meaning “worship”. The continuity of the metaphor, however, is disrupted by
this modification. | 2 Sic. | 3 The Syriac translates the Greek expression with an allusion to Peshitta 2
Cor 12:13, which is absent in the original (I thank Piotr Jutkiewicz for pointing this out to me at Craig
Morrison’s seminar, as well as Craig Morrison himself, for his very careful feedback).
 230 CHARLES-ANTOINE FOGIELMAN

ἀκηδία καὶ ὑπομονή, τί δὲ κενοδοξία καὶ ‫ܐ‬ ‫ܐܘ ܬ ܒ‬ ‫ܐ‬ ‫ܗܝ܀ ܘ ܐ ܗܝ ܬ ܒ‬

ἀκενοδοξία, φθόνος καὶ ἀφθονία, ὑπερη- ‫ܬܐ܀‬ ‫ܐܘ‬ ‫ܐ܀ ܘ ܐ ܗܘ‬
φανία καὶ ταπείνωσις· ταῦτα ἀντίζυγα καὶ ‫ܬܐ܀‬ ‫ ܒ ܪ ܬܐ ܘ ܐ ܗܝ‬. ̇ ‫ܘ ܐܐ‬
40 ἀντίπαλα καὶ ἀντίθετα. ‫ܗ‬ ‫ܗ ܗ ܕ ܒ ܕ ܕܐ ܐ ܗ‬
‫ܕܐ܀‬ ‫ܒ‬ ‫ ܐ ܕܒ ̈ ܐ‬.
I.a
.̇ ‫ܐܕ ܐܐ‬ ‫ܪܒ ܬ‬ ‫ܐ‬
Ἔστιν οὖν γαστριμαργία πορνείας μήτηρ, .‫̇ ܐ ܐ ܕܙ ܬܐ‬ ‫ܐܕ ܐ‬ ‫ܪܒ ܬ‬
λογοτρόφος λογισμῶν, .‫ܐ ܕ ̈ ܒܐ‬ ‫ܪ‬
νηστείας ἀτονία, .‫ܐ ܕܨܘ ܐ‬
5 [πολυφαγίας εὐτονία], [.‫ܬܐ ܕ ܓ ܐܘܬ ܐ ̈ ܐ‬ ]
ἀσκήσεως φίμωτρον, .‫ܬܐ‬ ‫ܐܕ‬ ‫ܒ‬
στοχασμοῦ φόβητρον,
ἐξεικονισμὸς βρωμάτων, .‫ܨ ܐ ܕ ܐ ̈ ܐ‬
σκιαγράφος ἀρτυμάτων, .‫̈ ܐ‬ ‫ܕ ܬܐ ܕ‬
15 ἀνειμένος πῶλος, .‫ܐ‬ ‫ܒ‬
ἀχαλίνωτος μανία, .‫ܬܐ ܕ ܗܘ ܐ‬
δοχεῖον νόσου, .‫ܗ ܕ ܪܗ ܐ‬ ‫ܒ‬
ὑγείας φθόνος, .‫ܐ‬ ‫ܒ‬
φραγμὸς συρρίγγων, .‫ܕܐܕ ܐ‬ ̈ ‫ܓ‬
20 στεναγμὸς ἐντέρων, .‫ܬ ܐ ܕ ܐ‬ ̈
ὕβρεων πέρας, .‫ܕܨ ܐ‬
πορνείας σύμμυστος, .‫ܐ ̇ ܕܙ ܬܐ‬
διανοίας ῥύπος, .‫ܨܐܬܐ ܕ ̈ ܒܐ‬
σώματος ἀσθένεια, .‫ܐ‬ ‫ܙ ܘܬܗ ܕܓ‬
25 φορτικὸς ὕπνος, .‫ܒ ̇ ܕ ܐ‬
ἀμειδὴς θάνατος. .‫ܐ‬ ‫ܬܐ‬
.‫̇ܗ ܕܒ ܬܬܐ‬
.‫ܒ ܗ ܕ ܒܐ‬
‫ܐ܀܆‬ ‫ܒ ܐܕ‬
I.b
‫ܬܐ ܐ ܗܝ܀‬
Ἐγκράτεια γαστρὸς χαλινός, .‫ܐ‬ ‫̇ ܓ ܕܬܐ ܕ‬ ‫ܬܐ ܐ‬
ἀπληστείας μάστιξ, .‫ܬܐ‬ ‫ܓ ̇ܗ ܕ‬
συμμετρίας σταθμός, .‫ܕܬܪ ܘܬܐ‬
Ia | 1 ‫ܐ‬ : om. A | :‫ܕ‬B+‫ܐ‬ ‫ ܪ‬C | ‫ ܪܒ ܬ‬: ‫ ܒ ܬ‬A | 1-2 ‫ܕ‬... ‫ ܕ ܐ‬: om. A | 5
‫ ܕ ܓ ܐܘܬ‬: ‫ ܕ ܓ ܬ‬AD | 6 ‫ܐ‬ ‫ ܒ‬: ‫̇ܗ‬ ‫ܒ‬. A ‫ܬܐ‬ ‫ ܒ‬D | 11 ‫ ܗܘ ܐ‬: ‫ ܓ ܪܬܐ‬A | 15
‫ ܬ ܐ‬: ‫ ܬܐ ̈ ܐ‬BCDE | 18 ‫ ܨܐܬܐ‬: ‫ܨܐܬܗ‬ ̇ A | ‫̈ ܒܐ‬ ‫ܕ‬:‫ܒ ܐ‬ ‫ ܕ‬A ‫ܒܐ‬ ‫ ܕ‬DE | 25
‫ܕ‬: ‫ܕ‬D
Ib | 1 ‫ܗܝ‬... ‫ܬܐ‬ : ‫ܬܐ‬ ‫ܕ‬A|2 ̇ ‫ܐ‬: ‫ ܐ‬A | ‫ ܓ ܕܬܐ‬: ‫ ܓ ܕܬܗ‬A
 THE VICES OPPOSED TO THE VIRTUES 231

and austerity, anguish and joy, anger and pa-
tience, acedia and forbearance, vainglory and
not vainglory, envy and not envy, pride and
humility. Thus these things are opposed to
each other, and we will set them as briefly as
possible in contrast to each other.
forbearance, vainglory and the hatred
of vainglory, envy and the absence of
envy, pride and humility. These things
are opposed to each other, and we have
discussed them briefly in contrast to
each other. 45

I.a
First, regarding gluttony, what it is:
Gluttony is the mother of lust, Gluttony, then, is the mother of lust,
a nourisher of thoughts, the sustainer of thoughts,
an enfeebler of fasting a relaxation of fasting,
[a healthiness due to excess of food,] [a health due to excess of food,]
a muzzle4 of sobriety, a harness of sobriety, 5
a scarecrow of resolve,
an image of food, an imagining of foods,
the representation of flavours, a painter of condiments,
a wild colt, a wild colt,
a folly without intelligence, an unbridled folly, 10
a receptacle of sickness, a receptacle of sickness,
an envy for health, an envy for health,
a wadding5 of the ears, an clamor of pipes,
a groaning of the bowels, a growling of the bowels,
the height of insult, the height of insult, 15
a provision for lust, a co-initiate of lust,
a pollution of thoughts, a pollution of thoughts,
a stink of the body, a weakness of the body,
a burden6 of sleep, a vulgar sleep,
a gloomy death, an inevitable death 20
a cause for shame,
an executor of the verdict,
an irreversible despair.

I.b
What sobriety is:
Sobriety is a harness for the belly,
a whip against insatiability,
a scales of righteousness,
Sobriety is a harness for the belly,
a whip against insatiability,
a scales of righteousness,

4The word ‫ ܒ ܐ‬means “muzzle” or “harness”. The form ‫ܐ‬ ‫ ܒ‬is not otherwise attested.
We translate it from the Greek. | 5 Although the root ‫ܓ‬ has a wider semantic field, the
noun ‫ܓܐ‬ is only attested with the sense of “saddle-cloth”, having gone through the filter
of Arabic. Given the similarity of the letters to the Greek συρίγξ, one may suspect a textual
problem.
 232 CHARLES-ANTOINE FOGIELMAN

5 ἡδυφαγίας κημός, .‫ܐ ̈ ܐ‬ ‫ܓ ܐ ܗ ܐܬ‬

ἀναπαύσεως ἀποταγή, .‫ܐ‬ ‫ܬ ܒ ̈ ܐ ܐ̈ܪ‬
σκληρουχίας συνταγή, . ̈ ‫ܬ‬ ‫ܒܬ‬
λογισμῶν δαμαστήριον, .‫̈ ܒܐ ܐ ̈ ܐ‬ ‫ܒ ܗܘܢ ܕ‬
ἀγρυπνίας ὄμμα, .‫ܪܐ‬ ‫ܐܕ‬ ‫ܐ‬
̈
10 πυρώσεως θραῦσις, .‫ܒܐ‬ ‫ܗܕ‬
σώματος παιδαγωγός .‫ܐ‬ ‫ܒ ܗ ܕܓ‬
[καὶ ψυχῆς ἀνάλωγος καὶ] [.‫ܐ‬ ‫ ܕ‬.‫̇ܗ‬ ]
πόνων πύργος . ̈ ‫ܕ‬ ‫ܓ‬
καὶ τρόπων τεῖχος, .‫ܐ‬ ‫ܪܐ ܕ̈ܪ ܐ‬
15 ἠθῶν καταστολὴ .‫ܐ ܕ ̈ ܐ ̈ ܐ‬
καὶ παθῶν ἀναστολή, .‫ܗܘܢ ܕ ̈ ܐ ܕܪܓ ܐ‬ ‫ܒ‬
νέκρωσις μελῶν, .‫ܐ ܕܗܕ ̈ ܐ‬
ἀναβίωσις ψυχῶν, .‫ܐ ܕܗܘ ܐ‬
ἀναστάσεως μίμημα, .‫ܐ‬ ‫ܕ ܬܐ ܕ‬
20 ἁγιασμοῦ πολίτευμα. .‫ܬܐ‬ ‫ܐܕ‬
.‫ܒ ܪܐ ܕܓ ܬ ܐ ̈ ܐ‬
.‫ܐ ܕܙܕ ܬܐ‬
.‫ܕܘܪ ܐ ܕܙ ܬܐ‬
. ̈ ‫ܐܕ‬
.‫ܐ ܕܐܘ ܐ‬ ̈ ‫ܓ‬
‫ܐ܀‬ ‫ܘ ܒ ܐܕ‬

II.a
‫ܙ ܬܐ ܐ ܗܝ܀‬
Πορνεία, λαιμαργίας κύημα, .‫ܬܐ ܕ ܒ ܬܐ‬ ‫̇ ܒ‬ ‫ܙ ܬܐ ܐ‬
προμαλακτὴρ καρδίας, .‫ܬ ܐܘ̈ܪ ܐ ܕܒ ܐ‬
πυρώσεως κάμινος, .‫ܐܬܘ ̇ ܕ ܒ ܐ‬
5 νυμφαγωγὸς εἰδώλων, .‫ܐ‬ ‫ܒ ܐܕ‬
ἀσυγγενὴς πρᾶξις, .‫ܐ ܕ ܓ ܐ‬
.‫̈ ܬ ܐ‬
σκιαζομένη μορφή, .‫ܐ‬ ‫̇ܗ ܕ‬
φανταζομένη συμπλοκή, .‫ܓ ܓ ܐ ܕ ܐ‬

5 ‫ܐܬ‬ ‫ ܗ‬: ‫ ܗ‬A ‫ ܗ ܐ‬D | 6 ‫ ܬ‬: ‫ ܒ ܬ‬A (sic) | 8 ‫ ܒ ̈ ܗܘܢ‬: ‫ ܒ ܗܘܢ‬A | ‫ ܐ ̈ ܐ‬:
‫ ̈ܒܐ‬A | 9 ‫ ܐ‬: A | 10 ‫ܗ‬ :‫ܗ‬ A | ‫ܒܐ‬ ‫ ܕ‬: ‫ܒܐ‬ ‫ ܕ‬A | 11 ‫ ܒ ܗ‬:
‫ ܒ ܗ‬A | 14 ‫ ܪܐ‬: ‫ ܘ ܪܐ‬A | ‫ܐ‬ ‫ ܕ̈ܪ ܐ‬: ‫ܐ‬ ‫ ܕܪ ܐ‬BCDE | 16 ‫ܗܘܢ‬ ‫ ܒ‬:
‫ܐ‬ ‫ ܘ ܒ‬A | 17 ‫ܐ‬ : ‫ܗܘܢ‬ A | 18 ‫ܐ‬ :‫ܗ‬ A | 19 ‫ ܕ ܬܐ‬:
̇
‫ܬܗ‬ ‫ ܕ‬ACD | 20 ‫ܐ‬ : A | 22 ‫ܐ‬ :‫ܗ‬
̇ A | 23 ‫ ܕܘܪ ܐ‬: ‫ ܘܕܘܪ ܐ‬A | 24
̈ ‫ܕ‬: ‫ ܕ‬BDE | 25 ‫ܐ‬ ‫ ܓ‬:‫ܐ‬ ‫ܘ ܓ‬A
IIa | 1 ‫ܗܝ‬... ‫ ܙ ܬܐ‬: ‫ܙ ܬܐ‬ ‫ܕ‬A|2 ̇ ‫ܐ‬: ‫ ܐ‬A | ‫ܬܐ‬ ‫ܒ‬:‫ܗ‬ ‫ ܒ‬A ‫̇ܗ‬ ‫ܒ‬D|3
‫ܬ‬ :‫ܬ‬
̇ ̇
BCDE | ‫ ܐܘ̈ܪ ܐ‬: ‫ ܐܘ̈ܪ ܗ‬A | 4 ‫ ܐܬܘ‬: ‫ ܐܬܘ ܐ‬B | 5 ‫ܒ ܐ‬ :‫ܐ‬
A‫ܐ‬ CDE | 7 ‫ܬ ܐ‬
̈ : ‫ ܒ ̈ ܬ ܐ‬mss. |
 THE VICES OPPOSED TO THE VIRTUES 233

an orchard7 fragrant with food, a muzzle for delight in eating, 5

a renouncement of earthly pleasures, a renouncement of rest,
a submission to harsh efforts, a command of hardship,
a nurturer of divine thoughts, a tamer of thoughts,
a lucid eye of wakefulness, an eye of wakefulness,
a quivering of flames, an extinction of heat, 10
an nurturer of the body, an educator of the body,
[an elevation of the soul,] [and an elevation of the soul,]
a tower of efforts, a tower of effort,
a wall of righteous intellects, and a wall of customs,
a hindrance for detestable habits, a hindrance for habits, 15
a stop to lustful passions, a stop to passions,
a mortification of the limbs, a mortification of the limbs,
a rejoicing8 of the mind, a revivification of the spirit,
a representation of the resurrection, a representation of the Resurrection,
a practice9 of holiness, a government of sainthood 20
the glory of candor,
the advocate of justice,
a discipline of victory,
an occasion for crowns,
a deliverance from distress, 25
and a hope in resurrection.

II.a
What lust is:
Lust is a conception of gluttony, Lust is a conception of gluttony,
a hardening of wicked ways,10 a hardening of the ways of evil,
a fiery furnace, a furnace of fire,
a groomsman of idols, a paranymph of idols, 5
a non-familial pratice,11 an unnatural practice,
a descent into enticements,
a beauty12 of shadows, a beauty of shadows,
an illusion of copulation, an illusion of copulation,

7 The translator must have read κήπος, a more common word than κήμος. | 8 The discrepancy

between the Syriac ‫ܐ‬ and the Greek ἀναβίωσις may in this case be due to a confusion
between the roots ‫ ܐ‬and ‫ ܐ‬during the transmission of this text. | 9 The word ‫ܐ‬ ,
which does not translate the Greek πολίτευμα, picks up the image of husbandry from the pro-
logue. | 10 This translation is notably different from the Greek προμαλακτὴρ καρδίας. | 11 The
5
translator seems to have construed συγγενής as meaning “pertaining to the family”, and not as
“natural”. | 12 The translator is probably correct in interpreting μορφή as “shapeliness”, rather
than simply “shape”.
 234 CHARLES-ANTOINE FOGIELMAN

ἐνυπνίων κλίνη,
̈
10 .‫ܐ ܕ ܐ‬
ἀναίσθητος συνουσία, .‫ܐ‬ ‫ܬܐ ܕ ܓ‬
ὀφθαλμῶν δέλος, .‫ܬ ܐ ܕ ̈ ܐ‬
βλέμματος ἀναίδεια, .‫ܬܗ ܕ ܐ‬
.‫̈ ܐ‬ ‫ܐܕ‬
15 .‫ܕ ̈ ܬܐ‬ ‫ܕ‬
εὐχῆς ἐντροπή, .‫ ܕ ܐ‬.‫̇ܗ‬
καρδίας αἰσχύνη, .‫ܒ ܬܬܐ ܕ ܗ ܐ‬
.‫ܒܐ‬ ‫ܪܐ ܕ‬
ἀγνωσίας ὁδηγός, .‫ܒ ܐ‬ ‫ܗܕ‬ ‫ܒ‬
20 [καταγνώσεως χειραγωγός]. .[‫] ܒ ܐ ܐ ̈ ܒܐ‬
II.b
‫ܬܐ ܐ ܗܝ ܀‬
Σωφροσύνη, ἀληθείας στολή, .‫ܐ ܕܓ ܒ ܘܬܐ‬ ̇ ‫ܬܐ ܐ‬
ἀσελγείας πέλυξ, .‫ܬܐ‬ ‫ܒܐ‬
ὀφθαλμῶν ἡνίοχος, .‫ܬܐ ܕ ̈ ܐ‬ ‫ܗ‬
5 ἐννοίας ἐπίσκοπος,
λογισμῶν περιτομή, .‫ܕܘ ܐ ܕ ̈ ܒܐ‬
ἀκολασίας δὲ ἐκτομή, .‫ܗ ܕܨ ܐ‬
.‫ܐ‬ ‫ܪ ܐܒ‬
φύσεως ἀντίφυτος, .‫ܐ ܕ ܒ ܕ ܐ‬
10
.‫ܒ ܗ ܕ ܕ ܐ‬ ‫ܒ‬
καὶ πυρώσεως ἀντίθετος, .‫ܒܐ‬ ‫ܗܕ‬
.‫ܪܐ ܕ ܐ‬
.‫ܐ‬ ‫ܓ ܐ ܕܓ‬
.‫ܕ ܬܐ ܕ ̈ ܒܐ‬
15 ἔργων ἐπεργός .‫ܒ ܗܘܢ ܕ ̈ܒ ܐ‬
καὶ ἐγκράτειας συνεργός, .‫ܬܐ‬ ‫ܪ ̇ܗ ܕ‬
.‫ܬܐ‬ ‫ܐܘ ̇ ܕܗ‬
.‫̇ ܕܨ ܬܐ‬
.‫ܐ ܕܕ ܐ ܐ ܐ‬
20 καρδίας λαμπτήρ, .‫ܗ ܕ ܒܐ‬
.‫ܕ ܒܐ‬
εὐχῆς γνώμη, ‫ܬܐ ܕ ܐ ܀‬ ‫ܪ‬
10 ‫ܐ‬ ‫ ܓ ܓ‬: ‫ ܓ ܗ‬AB ‫ ܓ ܓ ܗ‬C | 13 ‫ܕ‬: A | 15 : om. A | 16 ‫ ܒ ܬܬܐ‬:
‫ ܘܒ ܬܬܐ‬A ‫ܬܬܗ‬ ̇ ‫ܒ‬D|‫ܕ ܗ ܐ‬:‫ܐ‬ ‫ ܕ‬DE | 19 ‫ ܒ‬: ‫ ܘ ܒ‬A | ‫ ̈ ܒܐ‬: ‫ܒܐ‬ DE
IIb | 1 ‫ܗܝ‬... ‫ܬܐ‬ : ‫ܬܐ‬ ‫ܕ‬A|2 ̇ ‫ܐ‬: ‫ ܐ‬A | 3 ‫ܬܐ‬ : ‫ܬܐ‬ ‫ܨ‬A|4
‫ܬܐ‬ ‫ܗ‬: ‫ܐ‬ ‫ ܗ‬A | ‫ ܕ ̈ ܐ‬: ‫ ܕܪ ܐ‬A | 5 ‫ ܕ ̈ ܒܐ‬: ‫ܒܐ ܓ ܘܪܬܗܘܢ ܕ ̈ ܒܐ‬ ‫ܕ‬A|
7‫ܗ‬ :‫ܐ‬ B|9‫ܐ‬ : om. ABCD | 10 ‫ ܒ‬: ‫ ܘܒ‬A | 12 ‫ ܪܐ‬: ‫ܗܪܗ‬ ̇ A | 13
‫ܓ ܐ‬ :‫ܓ ܗ‬ AD | 14 ‫ܬܐ‬ ‫ ܕ‬: ‫ ܕ ܬܗܘܢ‬A | 15 ‫ ܒ ܗܘܢ‬: ‫ ܒ ܐ‬A | 16
‫ܪ ̇ܗ‬ :‫ܪ ܗ‬ ‫ ܘ‬A | ‫ܬܐ‬ ‫ ܕ‬: ‫ܬܐ‬ ‫ ܕ‬AB | 17 ̇ ‫ ܐܘ‬: ‫ ܐܘ‬A | 18 ̇
‫ ܕܨ ܬܐ‬: post ‫ ܐ ܐ‬A | 19 ‫ܐ‬ :‫ܐ‬ ‫ ܘ‬A ‫̇ܗ‬ D | 22 ‫ܪ‬:‫ܐܕ‬ ‫ ܪ‬AD
 THE VICES OPPOSED TO THE VIRTUES 235

a bed of dreams, a bed of dreams, 10

an incorporeal intercourse, an incorporeal intercourse,
an enticement of the eyes, an enticement of the eyes,
an impudence of vision, an impudence of vision,
a tongue speaking hateful things,
a flattery of the lips, 15
an impudence of the soul,13 a shaming of prayer,
an embarrassment with candor, a bashfulness of the heart,
a fire forever ablaze,
a guide of despair, a guide of despair,
[a hand that has given condemnation.] [leading by the hand to condemnation.] 20

II.b
What continence is:
Continence is a resurrection of valors,14 Continence is a vestment of truth,
an axe hacking at debauchery, an axe for debauchery,
a charioteering of the eyes, a coach-driver of the eyes,
the overseer of the mind, 5
an overseer of thoughts, a circumcision of thoughts,
an ablation of dishonour, the ablation of dishonour,
an odor of perfume,
an act against nature, an act against nature,
a tree nursery of paradise, 10
an snuffing out of flame, the extinction of conflagration,
a fire of the soul,
a splendor of the body,
purity of thoughts,
a result of works, the result of works and 15
an assistant of endurance, an assistant of endurance,
a power of faith,
a strength of prayer,15
a restorer of the fear of God,
a lamp of the heart, a lamp of the heart, 20
a promise of charity,
a love of the kingdom of heaven. a decision of prayer

13 Instances of copyists mistaking εὐχή for ψυχή, or vice-versa, are numerous. For several
examples in close proximity, see Fogielman (2017), 392. In some types of uncial script, the
letters Ε and Ψ can appear fairly similar. | 14 The translator must have read ἀνδρεία instead
of ἀληθεία. | 15 In Greek, this ὅρος appears after “a lamp of the heart”. The parallel between
“power of faith” and “strength of prayer” suggests that its original place is preserved in Syriac.
The translator, however, interpreted γνώμη (decision) as “strength” in the sense of “resolve”
or “moral strength”.
 236 CHARLES-ANTOINE FOGIELMAN

III.a
‫ܐ ܐ ܗܝ܀‬ ‫ܪ‬
Φιλαργυρία, εἰδώλων φειδωλεῖον, .‫ܐ‬ ‫̇ ܕ‬ ‫ܐܐ‬ ‫ܪ‬
δήμου προφητεία, .‫ܒ ܬܐ ܕ ܐ‬
σφιγγίας ψῆφος, .‫̈ ܒܐ ܕ ̈ܪ ܐ‬
5 ἐναπόθετος λογιστεία, .‫ܐ‬ ‫ܒ‬
.‫ܪ ܬܐ‬
.‫ܕܙܕ ܐ‬̈ ‫ܐ‬
αἰχμαλωσίας πλοῦτος, .‫ܬܪܗ ܕ ܒ ܐ‬
ἀδικίας γένος, .‫ܬܐ‬ ‫ܓ ̇ ܕ‬
10 νοσημάτων πιότης, .‫ܬܐ ܕ ܪܗ ܐ‬ ‫ܗ‬
.‫ܐ‬ ‫ܓ ܬܐ ܕ‬
πολυετίας μάντις, .‫ܘ ܐ ܕ ̈ ܐ ܓ ܐ‬
φιλεργίας ἐπῳδός, .‫ܬ ܐ ܕ ܒ ̈ ܐ‬ ‫ܪ‬
ἀγρυπνίας σύμβουλος, . ‫ܕ ܪܐ ܒ‬ ‫ܒܬ‬
15 γαστρὸς πενία, .‫ ܕ ܐ‬.‫̇ܗ‬
βρωμάτων εὐτέλεια, .‫ܒ ܘܬܗ ܕ ܐ ̈ ܐ‬
ἀκόρεστος μανία, .‫ܒ ܐ‬ ‫ܬܐ ܕ‬
πολυμέριμνος κακία. .‫ܐ‬ ‫ܒ ܐ ܓ ܐܬ‬
. ‫ܐ ܕ ܐ‬ ‫ܕ‬
20 .‫ܒ ܬܐ ܕ ܬ ܒܐ‬
.‫ܒ ܪ ܬܐ ܕ ܬ ܒܐ‬
.‫ܐ‬ ‫ܒܐ‬
‫ܒ ܗ ܕ ܐ܀‬

III.b
.‫ܬܐ ܐ ܗܝ ܀‬
Ἀκτημοσύνη, φιλαργυρίας ἐκρίζωμα, .‫ܐ‬ ‫̇ ܕܪ‬ ‫ܬ‬ ̇ ‫ܬܐ ܐ‬
ἀφιλαργυρίας δὲ ῥίζωμα,
καρπὸς ἀγάπης .‫ܐܕ ̈ ܗܝ ܕ ܒܐ‬
5 καὶ σταυρὸς ζωῆς, .‫̈ ܐ ܕܒ ܒܐ‬
ἀνώδυνος βίος, .‫ܐ‬ ‫ܐܘ‬
.‫ܐ‬ ‫ܐܕ‬
.‫ܐ‬ ‫ܒ ܐܕ‬
ἀνεπίφθονος θησαυρός, . ‫ܬܪܐ ܕ‬
IIIa | 1 ‫ܗܝ‬... ‫ܪ‬: ‫ܐ‬ ‫ܕ ܪ‬A|2 ‫ܪ‬: ‫ܕ‬A| ̇ ‫ܐ‬: ‫ ܐ‬A | 4 ‫ ̈ ܒܐ‬:
‫ܒܐ‬ AE | ‫ܐ‬ ‫̈ܪ‬... ‫ ̈ ܒܐ‬: post ‫ܐ‬ A|5‫ܐ‬ :‫ܐ‬
̈ AC | 10 ‫ ܕ ܪܗ ܐ‬: .‫ܕ ̈ܪܗ ܐ‬
A | 11 ‫ ܓ ܬܐ‬: ‫ܓ‬ AD | ‫ܕ‬: AD | 12 ‫ܐ‬ ‫ ܘ‬: ‫ܘ ܬܐ‬ D | 16 ‫ܘܬܗ‬ ‫ܒ‬:
‫ ܒ ܘܬܗ‬CDE | 20 ‫ ܬ ܒܐ‬: ‫ ܪ ܐ‬A | 22 ‫ ܒ ܐ‬: ‫ ܒ ܐ‬A | 23 ‫ ܒ ܗ‬: ‫ ܒܒ ܗ‬A
IIIb | 1 ‫ܗܝ‬... ‫ܬܐ‬ : ‫ܬܐ‬ ‫ ܕ‬A | 2 ‫ܬܐ‬ :+ ‫ܕ‬A|
̇ ‫ܐ‬: ‫ܐ‬A| ̇ :
A | 4 ‫ ܐܕ ̈ ܗܝ‬: ̈ ‫ ܐܕ‬A ‫ ܐܕ ܐܗܘ‬D | 5 ‫ ̈ ܐ‬: ‫ ܐ‬A | 5-6 ‫ܐ‬ ... ‫ ܕܒ ܒܐ‬: om. BCDE
|8 ‫ ܒ ܐ ܕ‬: om. C ante corr. | 9 ... ‫ ܬܪܐ‬: post ‫ܐ‬ A|
 THE VICES OPPOSED TO THE VIRTUES 237

III.a
What greed is:
Greed is the worship16 of idols, Greed is a thrift born of idols,
a foretelling of famine,17 a foretelling of the people,
a merciless thought, a vote for parsimony,
a meditation on ruin, a secret computation, 5
a burden of pride,
a confiscation of alms,
a wealth of plunder, a wealth from plunder,
a kinship to tyranny, a kinship to tyranny,
a diseased faith,18 an abundance of maladies, 10
a partial health,
an oracle of long life, an oracle of long life,
a love of wearisome labor. an eulogizer of the love of labors,
a counselor for vain vigils, a counselor of vigils,
a poverty of the belly, a poverty of the belly, 15
a lack of food, a lack of food,
an insatiable madness, an insatiable madness,
a vice of many worries, a vice of many worries,
a worship of all sorts of idols,
an unrepentant wickedness, 20
an unrepentant vainglory,
a whitened sepulchre,
a love of Satan.

III.b
What renunciation is:
Renunciation is an uprooting of the roots Austerity is the uprooting of greed,
of greed, the absence of greed taking root,
a fruit of charity, a fruit of charity,
a life through the Cross, a Cross of life, 5
a rest,19 not anguish, a life without anguish,
an unenvied treasure,
a person without worry,
an irresistible wealth, an unenvied wealth,
16 The meaning of the rare word φειδωλεῖον obviously escaped the translator. | 17 The Greek

has δήμου προφητεία; the original text was probably λιμοῦ. This confusion could have arisen at
a time when the uncial script did not distinguish clearly between the triangular letters Δ and
Λ; furthermore, I and H are interchangeable because of iotacism. | 18 The Greek has πιότης
instead of πίστις. There seems to have been a confusion between the circular uncials Ο and
Σ, as well as between the vowels H and I because of iotacism. | 19 The reading ‫ܐ‬ in A (the
only manuscript that has this line) may be a mistake for ‫ ̈ ܐ‬, aided by the fact that ‫ܐ‬ is the
expected antonym for ‫ܐ‬ .
 238 CHARLES-ANTOINE FOGIELMAN

10 ἀμέριμνος οὐρανός,
ἀπερίσπαστος ἥλιος, .‫ܐ‬ ‫ܐ‬
ἀμέτρητος ὕλη, . ‫ܬܐ ܕ‬ ‫ܗ‬
ἀκατάληπτος πλοῦτος,
μερίμνης δρέπανον, .‫ܬܐ‬ ‫ܒ ܐܕ‬
15 εὐαγγελίων πρᾶξις, .‫ܐ‬ ‫̇ܗ ܕ‬
.‫ܬܐ‬ ‫ܐܕ‬ ‫ܒ‬
.‫ܐ ܕ ܒ ܐ‬
.‫ܕܘܪ ܐ ܕܓ ܒ ܘܬܐ‬
.‫̈ ܐ‬
20 .‫ܐ ܕ ܒ ܐ‬ ‫ܪ‬
.‫ܐ‬ ‫ܗܕ‬
εὔλυτος κόσμος, .‫ܪ ܨ ܐ‬ ‫ܐ‬
ὀξύδρομος ἀγωνιστής, .‫ܪܗ ܐ‬ ‫ܐܬ ܐ‬
.‫ܙ ܬܐ ܕ ܬ ܘ ܐ‬
25 ‫ܬܐ ܕ ܪܐ܀‬ ‫ܘܙܐ ܕܗ‬

IV.a
‫ܐ ܐ ܗܝ܀‬
Λύπη ζημίας ἔνοικος, .‫ܐ‬ ‫ܐ ܕܒܓ‬ ̇ ‫ܐܐ‬
ἀποτυχίας συνόμιλος, .‫ܐ‬ ̇
‫ܕܗ ܕ‬ ‫ܒܬ‬
ξενιτείας πρόδρομος, .‫ܬܐ‬ ‫ܡܐ‬ ‫ܪܗ‬
5 . ‫ܘܓ‬
συγγενείας μνήμη, .‫ܗܕ ܐ ܕܒ ̈ ܓ ܐ‬
στενώσεως πάρεδρος, .‫ܘܬܐ‬ ‫ܒ‬
ἀκηδίας σύμφυτος, .‫ܐ‬ ‫ܒ ܬ ܒ ܗܕ‬
παροξυσμοῦ ἔγκλημα, .‫ ܕ ܘܬܐ‬.‫ܒ ܬ ܬܪܒ ̇ܗ‬
10 .‫ܒܒ ܗ ܕ ܐ‬
.‫ܬܐ ܕܗܘ ܐ‬ ‫ܒ‬
.‫ܬܗ ܕܨܒ ܐ‬
ὕβρεως ὑπόμνημα .‫ܪ ܗ ܕܨ ܐ‬
καὶ ψυχῆς σκότισμα, .‫ܗ ܕ ܐ‬
15 ἠθῶν κατήφεια,
φρονήσεως μέθη, .‫ܐ‬ ̇
‫ܬܗ ܕ‬ ‫ܪܘ‬.
ὑπνωτικὸν ἀντίδοτον, .‫̇ܗ ܕ ܐ‬
14 ‫ܬܐ‬ ‫ܐܕ‬ ‫ܒ‬ : post ‫ܕ ܒ ܐ‬. A | 16 ‫ܐ‬ ‫ ܒ‬: ‫̇ܗ‬ ‫ ܒ‬A‫ܗ‬ ‫ܒ‬ D | 19 :
AD | 20 ‫ܐ‬ ‫ ܪ‬: ‫̇ܗ‬ ‫ ܪ‬A| ‫ ܕ ܒ ܐ‬: ‫ ܕ ܒ ܐ‬A | 21 ‫ܗ‬ :‫ܡ‬ C
ante corr. | 24 ‫ܐ‬ ‫ܘ‬ ‫ ܬ‬: ‫ ܬ ܘܫ‬A
IVa | 1 ‫ܗܝ‬... ‫ܐ‬ :‫ܐ‬ ‫ܕ‬A|2‫ܐ‬ :+‫ ܐ‬C| ‫ܐ‬: ̇ ‫ ܐ‬A | 3 ‫ ܒ ܬ‬: ‫ ܘܒ ܐ‬A
̇
| ‫ܕܗ‬ : ‫ܕܗ‬ A|5 ‫ ܘܓ‬: ‫ܓ‬ ̈ B ‫ ܓ‬CDE + ‫ܒܐ ܒ ̈ ܐ‬ ̈ A|7 ‫ܒ‬ :
‫ ܒ ܝ‬A | 11 ‫ܬܐ‬ ‫ ܒ‬: ‫ܬܗ‬ ‫ ܒ‬A | ‫ ܕܗܘ ܐ‬: ‫ܐ‬ ‫ ܕܓ‬A | 14 ‫ܗ‬ :‫ܗ‬
̇ AB
‫ܗ‬ CDE |
 THE VICES OPPOSED TO THE VIRTUES 239

an untroubled sky, 10
an unobstructed sun, a sun without distraction,
a faith without measure, a faith without measure,
an intangible wealth,
an apostolic labor, a sickle for worry,
a destruction of worry, an Evangelical practice, 15
a ceasing of anguish,
an act of hope,
a discipline of heroism,
a deprivation of passions,
a nourishment of charity, 20
an obedience to the law,
a world20 free of worry,21 an easily unfastened jewel,
a swift running athlete, a swift athlete,
a victory in each combat,
a herald of the true faith. 25

IV.a
What anguish is:
Anguish is a ruin inside the soul, Gloom is an inhabitant of ruin,
a restless interlocutor, an interlocutor of failure,
a precursor of exile, a precursor of exile,
an agreement with falsehood, 5
a remembrance of the family,22 a memory of the family,
proximate to anguish, a consort of anguish,
an offspring of depression, a kinsman of acedia,
a fellow student of quarrel, an accusation of quarrel
a neighbor of strife, 10
a wildness of the intellect,
a lack of will,
an assistant to insult, a remembrance of insult
a darkening of the soul, and a darkening of the soul,
a relaxation of morals, 15
an intoxication of wisdom, an intoxication of wisdom,
a sleeping drug, a sleeping drug,

20The translator construes κόσμος as meaning “universe”, “the totality of time and space”,
and expands the adjective εὔλυτος accordingly. | 21 The order of these two ὅροι is reversed in
Syriac. | 22 Cassian tells an anecdote of a time when Evagrius received a letter from his father
and threw it into the fire unopened, so as not to succumb to nostalgia (Cenobitic Institutions
V 32).
 240 CHARLES-ANTOINE FOGIELMAN

μορφῆς νέφος, .‫ܐ‬ ‫ܕ‬

σαρκὸς σκώληξ, .‫ܐ‬ ‫ܗ ܕܓ‬ ‫ܬܘ ܐ ܓ‬
20 .‫ܬܐ‬ ‫̇ܗ ܕ‬ ‫ܐ‬
λογισμῶν λύπη,
αἰχμαλωσίας δῆμος. ‫̇ ܕ ܒ ܐ܀‬

IV.b
‫ܘܬܐ ܐ ܗܝ܀‬
Χαρά, λύπης ὄλεθρος .‫ܬܐ‬ ‫̇ܗ ܕ‬ ‫̇ ܒ‬ ‫ܘܬܐ ܐ‬
καὶ συμφορῶν εὐχαριστία, .‫ܕܒܐܘ ܐ‬̈ ‫ܬܘܕ ܐ‬
εὐχῶν ὀπτασία .‫ܘܐ ܕܨ ܬܐ‬
5 καὶ πόνων εὐφρασία, . ̈ ‫ܐܕ‬ ‫ܒ‬
.‫ܣ‬ ‫ܕ‬
.‫̈ ܗܝ ܕ ܘܣ‬
εὐποιΐας ἱλαρότης, .‫ܬܐ ܕܙܕ ̈ ܐ‬
.‫ܪܪܗ ܕܬܘ ܐ‬
10 ἀποταγῆς ἔνθεμα,
φιλοξενίας δοχεῖον, .‫ܐ ܕܐ ̈ ܐ‬ ‫ܒ‬
ἐλπίδων καταφυγή, .‫ܒ ܓ ܐ ܕ ܒ ܐ‬
ἀσκούντων τροφή, .‫ܬܐ‬ ‫ܒ ܬܐ ܕ‬
πενθούντων παραίνεσις, . ̈ ‫ܒ ܐܐ ܕܐܒ‬
15 .‫ܒ ܗ ܕܐܒ ܗܡ‬
.‫ܗ ܕ ܛ‬ ‫ܬ‬
. ‫ܕ‬ ‫ܪܗ‬
δακρύων παρηγορία, .‫ܒܒܐ ܕ ̈ ܕ ̈ ܐ‬
θλίψεως ἀντίληψις, .‫ܕܐܘ ܐ‬ ̈ ‫ܪ ܐ‬
20 [εὐχαριστίας ἐπανάληψις, .‫]ܙܘ ̇ ܕܬܘܕ ܐ‬
ψαλμῳδιάς ἀγαλλίαμα], [.‫ܘܬܗ ܕܙܘ ܐ‬
ἀγάπης ἔμψηφος .‫ܒܐ‬
καὶ μακροθυμίας σύμψηφος, .‫ܐ ܕ ܓ ܬ ܪܘ ܐ‬ ‫ܘܒ ܬ‬
[ὁδὸς ποιμένων, .‫]ܐܘܪ ܐ ܕ̈ܪ ܬܐ‬
25 εὐαγγέλιον Κυρίου, .‫ܒ ܗ ܕ ܢ‬
ἀναστάσεως κῆρυξ, ‫ܐ‬ ‫ܘܙܘܬܗ ܕ‬
κάθοδος πνεύματος]. ‫ܐ[܀‬ ‫ܗ ܕܪܘ ܐ‬ ‫ܘ‬
18 :‫ܗ‬ A‫ܐ‬ B | 19 ‫ܗ‬ ‫ ܓ‬:‫ ܓ ̈ ܐ‬A| ‫ܐ‬ ‫ ܕܓ‬: ‫ܬܐ‬ ‫ܗܕ‬
̇
A | 20 ‫ܗ‬ ‫ܐ‬:‫ܐ‬ ‫ ܬܪ‬A | ‫ܬܐ‬ ‫ ܕ‬: ‫̈ ܒܐ‬‫ ܕ‬A | 22 ̇ :‫ܐ‬ A | ‫ ܕ ܒ ܐ‬: ‫ ܕܒ ̈ ܐ‬A
IVb | 1 ‫ܗܝ‬... ‫ ܘܬܐ‬: ‫ܘܬܐ‬ ‫ܕ‬A|2 ̇ ‫ܐ‬: ‫ ܐ‬A | ‫̇ܗ‬ ‫ ܒ‬:‫ܐ‬ ‫ ܒ‬A|6‫ܣ‬ ‫ܕ‬:
‫ ܕ ܐܘܐ ܣ‬CDE | 7 ‫ ̈ ܗܝ‬: ‫ ܘ ̈ ܗܝ‬A | 11 ‫ ܕܐ ̈ ܐ‬: ‫ܐ ̈ ܐ‬ ‫ ܕ̈ܪ‬A | 13 ‫ ܒ ܬܐ‬: ‫ ܒ ܬܗ‬A
| 16 ‫ܗ‬ ‫ܬ‬:‫ܗ‬ ‫ ܘܬ‬A | 17 ‫ ܪܗ‬: ‫ ̈ܪܗ‬A | :+ ‫ ܐ‬A | 20 ̇ ‫ ܙܘ‬: ̇ ‫ ܘܙܘ‬A | 21 ‫ ܘܬܗ‬:
‫ ܘܬܐ‬A | ‫ ܕܙܘ ܐ‬: om. DE | 22 : ‫ ܒܒܐ ܘ‬A | 23 ‫ ܘܒ ܬ‬: ‫ ܒ ܬ‬CDE | ‫ܐ‬ :
̇ CE |
25 ‫ܒ ܗ‬ : ‫ ܘ ܒ ܗ‬A | 26 ‫ ܘܙܘܬܗ‬: ‫ ܘܙܘܬܐ‬A | ‫ܐ‬ ‫ ܕ‬: om. BCDE | 27 ‫ܗ‬ ‫ ܘ‬: ‫ܬܗ‬ ‫ܘ‬
CDE | ‫ܐ‬ : om. A
 THE VICES OPPOSED TO THE VIRTUES 241

a veil of beauty, a veil of beauty,

a worm destroying the body, a worm of the flesh,
a kinship with folly, 20
a sadness of thoughts,
a congress of captivity. a people of captivity.

IV.b
What joy is:
Joy is a cessation of want, Joy is an annihilation of sickness,
a thanksgiving in distress, a thanksgiving of trials,
a vision of prayer, a vision of prayers,
a delight in efforts, a delight in efforts, 5
a Pauline law,
a Petrine life,23
an exultation in alms, an exultation of righteousness,
a proof of doctrine,
an ornament of renouncing, 10
a welcoming place for exiles, a welcoming place for exiles,
a refuge of hope, a refuge of hopes,
a food of self-denial, a food of ascetics,
a consolation of mourners, a consolation of mourners,
a work of Abraham, 15
an example of Lot,
a racer with the joyous,
an encouragement for those shedding an encouragement for tears,
an assistant for distress, | tears, an assistant in distress,
[a solemn24 procession, [an ascension of thanksgiving, 20
a joy of psalmody,] a joy of psalms,]
a fullness of charity an elector of charity
and an equal to patience, and co-elect with patience,
[a way of the shepherds, [a way of the shepherds,
an announcement of the Lord, an Gospel of the Lord, 25
a proclamation of the Resurrection a herald of the Resurrection
and a descent of the Holy Spirit.] and a descent of the Spirit.]

23The word ‫ܗܝ‬ in the manuscripts must be a mistake for ‫ ܘ ܐ‬,”example”. | 24 It is unclear
whether the Syriac translator based this rendering of the rare word ἐπανάληψις on a lexico-
graphical source or upon his own intuition.
 242 CHARLES-ANTOINE FOGIELMAN

V.a
‫ܪܘܓ ܐ ܐ ܗܘ܀‬
Ὀργή, φρονήσεως διαρπαγή, .‫ܐ‬ ‫̇ ܕ‬ ‫ܪܘܓ ܐ ܐ ܘܗܝ‬
καταστάσεως ἀνασκευή, .‫ܬܐ‬ ̇
‫ܪܗ ܕ‬
φύσεως σύγχυσις, .‫ܐ ܘܬܗ ܕ ܐ‬
5 ἠγριωμένη μορφή, .‫ܐ‬ ‫ܕ ܬܐ ܒ‬
[κράσεως ζυγομαχία, .‫] ܙܓ ܕ ܐ‬
πυρετὸς φλεγόμενος], [.‫ܒ ܐ‬ ‫ܐ ܐܕ‬
κάμινος καρδίας, .‫ܐܬܘ ܕ ܒܐ‬
ἐρευγομένη φλόξ, .‫ܐ‬ ‫ܒ ܐ ܕܐ ܐ‬
10 θυμοῦ νόμος, .‫ܐ‬ ‫̇ ܕ‬
.‫ܒ ܪܗ ܕ ܒܐ‬
.‫ܐ ܗ ܕ ܐ‬
.‫ܘܬܗ ܕ ܐ‬
.‫ܬܐ ܕ ܐ‬
15 .‫ܐ ܗ ܕܨ ܐ‬
[γνῶσις πυρετοῦ, ]
κοιταζουμένη τίγρις], [.‫ܒܐ‬ ‫ܒ‬ ‫ܐܪ ܬܐ‬
μήτηρ θηρίων .‫ܐ ܐ ܕ ̈ ܬܐ‬
[καὶ λογισμῶν ἰοβόλος,] [.‫ܒܐ‬
̈ ‫ܐܕ‬ ‫] ܪ‬
20 .‫ܬ ܐ ܓ ܐ ܬܐ‬
ὕβρεων μῆνις,
σιωπῶσα μάχη, .‫ܐ‬ ‫ܘܬܐ‬
εὐχῆς σκῶλον, .‫ܕܨ ܬܐ‬
.‫ܗ ܕ ܒܐ‬
25 [σαρκὸς πῆξις, .‫ܒ ܗ ܕܒ ܐ‬ ]
ὠχρείας καὶ κτῆσις]. ‫ܕܓ ܐ ܒ ܐ[܀‬

V.b
‫ܓ ܘܬ ܪܘ ܐ ܐ ܗܝ܀‬
Μακροθυμία, φρονήσεως ὅπλον, .‫ܐ‬ ‫̇ ܙ ܐܕ‬ ‫ܓ ܘܬ ܪܘ ܐ ܐ‬
ὀργῆς δικαστήριον, .‫ܕ ܕܪܘܓ ܐ‬
.‫ܕ ܬܐ ܕܐ ܐ‬

Va | 1 ‫ܗܘ‬... ‫ ܪܘܓ ܐ‬: ‫ ܕ ܪܘܓ ܐ‬A | 3 ‫ܬܐ‬ ‫ ܕ‬: ‫ܬܐ‬ ‫ ܕ‬A | 6 ‫ ܙܓ‬: ‫ ܘܓ‬A
| 10
̇ : A | ‫ܐ‬ ‫ ܕ‬: ‫ ܕ ̈ ܐ‬A | 11 ‫ ܕ ܒܐ‬: ‫ܐ ܘ ܐ ܕ ̈ ܐ‬ ‫ ܕ‬A | 13
‫ܘܬܗ‬ : ‫ܬܐ‬ E | 14 ‫ܬܐ‬ ... ‫ ܕ ܐ‬: om. CD | 15 ‫ ܕܨ ܐ‬: + ‫ ܐ ܕ ̈ ܐ‬A | 19 ‫ ܕ ̈ ܒܐ‬:
+ ‫ ܒ ̈ ܐ‬A | 22 ‫ܘܬܐ‬ : ‫ ܐܨܘܬܐ‬D | 23 :
̇ CDE | 24 ‫ ܕ ܒܐ‬: + ‫ܗ ܕܗܘ ܐ‬ A
| 25 ‫ ܕܒ ܐ‬: ‫ ܕܒ ܐ‬A
Vb | 1 ‫ܗܝ‬... ‫ ܓ ܘܬ‬: ‫ܓ ܘܬ ܪܘ ܐ‬ ‫ܕ‬A|2 ̇ ‫ܐ‬: ‫ܐ‬A| ‫ܙ ܐ‬: ̇ ‫ܙ‬D|3 ‫ܕ‬: ̇ ‫ܕ‬B|
4 ‫ ܕ ܬܐ‬: ‫ ܕ ܬܗ‬A
 THE VICES OPPOSED TO THE VIRTUES 243

V.a
What anger is:
anger is a ruiner of wisdom, anger is a rape of wisdom,
an uprooter of moderation, a destruction of moderation,
an outpouring25 of nature, an meltdown of nature,
a wild semblance, a wild appearance, 5
[a confusion of strife, [a strife of the temperament,
a burning fever,] a blazing fever,]
a furnace of the heart, a furnace of the heart,
an ever-fuming pyre, a belching flame,
a law of rage, a law of rage, 10
an enemy of charity,
a fever of the tongue,
a sickness of the tongue,
a want of the soul,
a grudge from insult,26 15
[ [a knowledge of conflagration,
a lioness lurking in the heart,] a lurking lioness,]
a mother of wild beasts, a mother of wild beasts,
[a nurturer27 of thoughts,] [an archer of thoughts,]
a dragon spewing bile, 20
a grudge form insult,
a silent strife, a silent strife,
an obstacle to prayer, a thorn of prayer,
a quivering of the heart,
[a wasting away of the flesh, [a languor of the flesh, 25
and the possession of an evil complexion.] a possession of pallor.]

V.b
What patience is:
Patience is an armour of wisdom, Patience is a weapon of wisdom,
an indictment of anger, a tribunal of anger,
an image of God,

25 The translator construes the Greek term σύγχυσις literally. | 26 The Syriac on line 15 corre-

sponds to the Greek on line 21. | 27 How an “archer” became a “nurturer” remains mysterious.
 244 CHARLES-ANTOINE FOGIELMAN

5 .‫ܐ‬ ‫ܕ‬
.‫ ܕܪܘ ܐ‬.‫ܗܒ ̇ܗ‬
καρδίας ἰατρεῖον, .‫ܐ ܬܗ ܕ ܒܐ‬
θρασυνομένων νουθεσία, . ̈ ‫ܘܐܕ‬
ταρασσομένων γαλήνη, ̈
.‫ܐ ܕ ܓ ܐ‬ ‫ܒ‬
10 ἀχείμαστος λιμήν, .‫ܐ‬ ‫ܐܐ‬
.‫ܕ ܐ‬ ‫ܬܐ ܕ‬ ‫ܗ‬
λυποῦσιν εὐποιΐα, .‫ܒ ܐ ܒܐ ܕ ̈ ܐ‬
πρὸς πάντας ἠπιότης, . ‫ܬܐ ܬ‬
βλασφημουμένη εὐλογεῖ, ‫̇ܗ‬ ‫ܒ‬
15 ὑβριζομένη ἀγάλλεται, . ̇ ‫ܒ‬
στενουμένων παραμύθιον, .‫ܕܐ ܐ‬ ̈ ‫ܒ ܐܐ‬
ἐλπιζομένων ἔσοπτρον, . ‫ܒ‬ ‫ܐ ܕܐ ܕܒܐ ܐ‬
κακουχουμένων βραβεῖον, ‫ܒ ܝܒ̈ ܐ‬ ‫ܒ ܐ‬
[κακοπαρουχούντων πρεσβεῖον]. ‫] [܀‬

VI.a
‫ܪ ܬܐ ܐ ܗܝ܀‬
Ἀκηδία, φιλία ἀερική, .‫ܬܐ ܕܐܐܪ‬ ‫̇ ܪ‬ ‫ܪ ܬܐ ܐ‬
βημάτων περιαγωγός, .‫ܗ ̈ ܐ‬
φιλεργίας μῖσος, .‫̈ܒ ܐ‬ ‫ܐܬܐ ܕܪ‬
5 ἡσυχίας μάχη, .‫ܬܐ‬ ̇
‫ܘܬܗ ܕ‬
ψαλμῳδίας ζάλη, .‫ܐ‬ ̇
‫ܓ ܬܗ ܕܬ‬
εὐχῆς ὄκνος, .‫̇ ܕܨ ܬܐ‬
ἀσκήσεως χαύνωσις, .‫ܬܐ‬ ‫ܪܕܘ ̇ ܕ‬
[ἀγρυπνία ἔγκοπος], [.‫ܪܬܗ ܕ ܪܐ‬ ]
10 ἄωρος νυσταγμός, . ‫ܓ ܐܕ‬ ‫ܐܕ ܒ ܒ ܐ‬
περιστρεφόμενος ὕπνος, .‫ܐ‬ ‫ܐܗ‬
. ‫ܘܐ ܐ ܕ‬
μονίας βάρος, .‫ܗ ܕܐܒ ܐ‬
κέλλης μῖσος, .‫ܐ‬ ‫ܐܗ ܕ‬
15 [τόπων μετάβασις, .‫ܐ ܕܐܬܪܘܬܐ‬ ]
̈
ἀέρων πρόφασις], [.‫ܐ ܒܐܐܪ‬
5-7 ‫ܕ ܒܐ‬... : om. A | 8 ‫ ܘ ܐ‬: ‫ܐ‬ C| ̈ ‫ܕ‬: ‫ܕ‬A| : ‫ ܒܐ‬AD | 11 ‫ܕ ܐ‬ :
‫ܓܐ‬ ̈
A | 12 ‫ ܒ ܐ‬: ‫ ܒ ܐ‬A | ‫ ܒ ܐ ܒܐ‬: ‫ ܒ ܐ ̈ܒܐ‬B | ‫ ܕ ̈ ܐ‬: ‫ܐ‬ ‫ ܕ‬CDE + ‫ܘܬܐ‬
‫ܕ ܐ‬ ‫ ܕ‬A | 13 : ‫ ܐ ܐ‬B | 14 ‫ܗ‬
̇ ‫ܒ‬ : post ̈ A | 17 ‫ ܕܒܐ ܐ‬: om. A | 18
‫ܒ ܐ‬: ‫ܒ‬E
VIa | 1 ‫ܒ ̈ ܐ‬... :‫ܐ‬
̈ ‫ ܕ̈ܪ ܐ‬A | ‫ܗܝ‬... ‫ ܪ ܬܐ‬: ‫ ܕ ܒܐ ܪ ܬܐ‬A | 2 ̇ ‫ܐ‬: ‫ܐ‬
A|3‫ܐ‬
̈ ‫ ܗ‬: + ‫ܒܐ‬ ̈ ‫ܒ‬ A | 4 ‫ ܐܬܐ‬: ‫ ܐ ܐ‬C ‫ ܗܐ‬D | ‫ ܕܪ‬: .‫ܐ‬ ‫ܕ‬
A | ‫ܒ ܐ‬ ̈ : ‫ ܒ ܐ‬A | 5 ‫ܘܬܗ‬ ̇ : ‫ܘܬܗ‬ A ‫ܘܬܐ‬
̇
DE | 6 ‫ܬܗ‬ ‫ ܓ‬: ‫ ܓ ܬܗ‬A | 7
̇ : A|8
̇ ‫ ܪܕܘ‬: ̇ ‫ ܪܘ‬AD | 10 ‫ ܒ ܒ ܐ‬: ̇ ‫ ܒ ܒ‬A | ‫ܓ ܐ‬ :‫ܐ‬ ‫ܓ‬ A
| 11 ‫ܐ‬ ‫ ܗ‬: ‫ܬܐ‬ A | 14 ‫ ܐܗ‬:
̈ ̈ ‫ ܐ‬A | 15 ‫ ܕܐܬܪܘܬܐ‬: + .‫ܓܒ ܕ ̈ ܐ‬
‫ܬܐ ܒ ܘܟ‬ A | 16 ‫ܐ‬ :‫ܐ‬ A | ‫ ܒܐܐܪ‬: + ‫ܐ ̈ ܐ‬ A
 THE VICES OPPOSED TO THE VIRTUES 245

a commandment of Christ, 5
a gift of the Spirit,
a remedy for the heart, a remedy for the heart,
an admonishment for stiff necks, an admonishment for the foolhardy,
a place of rest for the troubled, a rest for the troubled,
a peaceful haven, a peaceful haven, 10
an unagitated faith,
a good deed for the afflicted, a well-doing for the afflicted,
a meekness towards all, a meekness towards all,
rejoicing when insulted, it rejoices when insulted,
blessing when cursed, blesses when cursed, 15
a consolation for the suffering, a consolation for the suffering,
a mirror of those who hope in God, a mirror of the hopeful,
an intercessor for those who do evil, an intercessor for those beset by evil,
[ ]. [a privilege of the humbled]

VI.a
What acedia is:
Acedia is a friendship with air, Acedia is a friendship with air,
a counter of steps, a misleader of steps,
a hatred for the love of works, a hatred for the love of works,
a conflict against solitude,28 a conflict against solitude, 5
a disturbance of the liturgy, a tempest on psalmody,
a dissipation of prayer, a shirking of prayer,
a banishment of sobriety, a hollowing of asceticism,
[an ill-will towards wakefulness,] [a laborious wakefulness,]
an inopportune sleep distracting one at an inopportune sleep, 10
a perverse29 drowsiness, | every hour, a perverse drowsiness,
a harsh vision of the whirlwind,
a featherweight,30 a heaviness of monasticism,
a hatred for the monastery, a hatred for the monastery,
[a change of region, [a change of dwelling, 15
a seizing of a pretext of air,] a pretext of air,]

28 ‫ܬܐ‬ translates the important concept of ἡσυχία, the solitude which allows the monk to
pray in peace. | 29 It is hard to tell what the exact intended meaning of περιστρεφόμενος is in
the Greek text or how the Syriac translator construed it. The word ‫ܐ‬ ‫ ܗ‬may also mean
“recurring”. | 30 The word ‫ ܐܒ ܐ‬means either “lead” or “feather”, both of which are plausible
in this context. However, it may be a misreading for ‫ܗ ܕܐܒ ܐ‬ (weight of loss).
 246 CHARLES-ANTOINE FOGIELMAN

πόνων ἀντίπαλος, . ̈ ‫ܒ ܪܐ ܕ‬
καρτερίας ἀντίζυγος, ‫ܒ ܬܐ‬ ‫ܕ ܒ ܕ‬
.‫ܘܒ ܬ ̇ܗ ܕ ܬܐ‬
20 .‫ܪܘܬܐ‬ ‫ܐܕ‬
.‫ܬܐ ܒܒ ̈ ܐ‬ ‫ܗ‬
μελέτης κήμωτρον, .‫ܐ‬ ‫ܗ ܕܗܪܓܐ ܕ‬
γραφῶν ἀμαθία, .‫̈ ܐ‬ ‫ܐ ܕ ̈ܒܐ ܐ‬ ‫ܬܐ ܕ‬ ‫ܗܕ‬
λύπης μέτοχος, .‫ܐ‬ ‫̇ܗ ܕ‬ ‫ܐ‬
25 ὁρωλόγιον πείνης. ‫ܬܐ܀‬ ‫̈ܐ ܕ‬ ‫ܘܒ‬

VI.b
‫ܒ ܘܬܐ ܐ ܗܝ܀‬
Ὑπομονή, ἀκηδίας διακοπή, .‫ܐ‬ ‫ܐܕ‬ ‫̇ ܒ‬ ‫ܒ ܘܬܐ ܐ‬
λογισμῶν κατακοπή, .‫ܗܘܢ ܕ ̈ ܒܐ ܒ ̈ ܐ‬
θανάτου μέριμνα, .‫ܕ ܗ ܕ ܬܐ‬
5 .‫ܐ ܕ ̈ ܐ‬
Σταυροῦ μελέτη, .‫ܕܘܪ ܕܨ ܒܐ‬
καθηλωμένος φόβος, .‫ܐ‬ ‫ܕ ܐܐ‬
τυπτόμενος χρυσός, . ‫ܕܗܒܐ ܕ‬
̈
θλίψεων νομοθήκη, .‫̈ ܐ ܕܐܘ ܐ‬ ‫ܒ‬
10 βίβλος εὐχαριστίας, .‫ܒܐ ܕܬܘܕ ܐ‬
θώραξ ἡσυχίας, .‫ܬܐ‬ ‫ܬ ܪ ܐܕ‬
.‫ܪܬܐ ܕ ܕ ܐ‬
πόνων ὅπλον, . ̈ ‫ܙ ܐܕ‬
̈
.‫ܐ ܕ ܒ ܒ ܒܒܐ‬
15 ἀναζέουσα καλλιπονία, .‫ܘܬ ܒ ܐ‬ ‫ܒ ܐܕ‬
.‫ܚ‬ ‫ܐ ܕܐ‬
ἀρετῶν ὑπογραφή, .‫ܪܘܬܐ‬ ‫ܪܐܕ‬
ζωῆς ἀπογραφή, .‫ܒ ܐ ܕ ̈ ܐ‬
.‫ܗܘ ܐ ܕ ܗܪܐ ܕ ܐ‬
20 ‫ܐ ܕܐ ܐ܀‬

17 ‫ ܒ ܪܐ‬: ‫ ܒ ܐܪܐ‬D | 18 ‫ ܕ ܒ‬: ̇ ‫ ܕ ܒ‬A | 19 ‫ ܘܒ ܬ‬: ‫ ܒ ܬ‬CDE | 19 ‫ ̇ܗ‬: ‫ ܗ‬A |

‫ ܕ ܬܐ‬: ‫ ܕ ̈ ܬܐ‬B | 20 ‫ܐ‬ : A | 21 ‫ܬܐ‬ ‫ ܗ‬: ‫ ܗ‬A | 22 ‫ܗ‬ :
‫ܐ‬ B | 23 ‫ܬܐ‬ ‫ ܗܕ‬: ‫ܐ‬ ‫ ܗܕ‬A | ‫ܐ‬ ‫ ܕ‬: ‫ ܕ ܐ‬A | ‫ ܐ ̈ ܐ‬: .‫ܘܪܐ‬ ‫̈ ܐ ܪܗ‬
‫ܐ ܙܘ ܐ‬ ̇
A | 24 ‫ܗ‬ ‫ ܐ‬: ‫̇ܗ‬ A| ‫ܐ‬ ‫ ܕ‬: + ‫ ܘ ܐ ܕ ܐ ܬܐ‬A
VIb | 1 ‫ܗܝ‬... ‫ܒ ܘܬܐ‬ : ‫ܒ ܘܬܐ‬ ‫ ܕ ܒܐ‬A | 2 ̇ ‫ܐ‬: ‫ܐ‬A| ‫ܐ‬ ‫ ܒ‬:‫ܗ‬ ‫ ܒ‬A|
3 ‫ ܒ ̈ ܐ‬: om. A | 4 ‫ܕ ܗ‬ : ‫ ܘܐܦ‬praem. A | 5 ‫ܐ‬ :‫ܐ‬ ‫ܘ‬A|7‫ܕ ܐ‬:‫ܐ ܐ‬ ‫ܕ‬
A|9‫ܐ‬
̈ :‫ܐ‬ A | 11 ‫ ܬ ܪ‬: ‫ ܬ ܪܐ‬B | 14 ‫ܒ‬ ‫ܕ‬: ‫ܒ‬ A | 15 ‫ ܒ ܐ‬: ‫̈ܒ ܐ‬ A | 17
‫ܪܘܬܐ‬ ‫ ܕ‬: ‫ܒ ܐ ܕܗܘ ܐ‬ + ‫̈ܪܬܐ‬ ‫ ܕ‬A | 19 ‫ܕ ܐ‬... ‫ ܗܘ ܐ‬: ‫ ̈ ܬܐ‬A
 THE VICES OPPOSED TO THE VIRTUES 247

an enemy of efforts, an enemy of efforts,

opposed to forbearance opposed to steadfastness
and a colleague in sighing,
and an obstacle to virtue, 20
a wavering in vices,
a slumping over31 the study of doctrine, a drowsiness in the study of doctrine,
an ignorance of the science of divine Scripture an ignorance of Scripture,
a kinsman of anguish, a partaker in gloom,
a timepiece of hunger. a timepiece of hunger. 25

VI.b
What forbearance is:
Forbearance is a forestalling of despair,32 Forbearance est a forestalling of acedia,
a destruction of bad thoughts, a destruction of bad thoughts,
a readier for death, a mindfulness of death,
a mirror of life, 5
a discipline33 of the Cross, a care for the Cross,
a persistent reverence, a nailed-down fear,
a wrought gold, a beaten gold,
a law library of distress, a legislation of distress,
a book of thanksgiving, a book of thanksgiving, 10
a joyous furnace of solitude, a breastplate of solitude,
a helmet of the commandment,
a tool of efforts, a tool of efforts,
a bow against enemies,
a blaze of excellent deeds, a bubbling excellence in work, 15
an ever-flowering service,
a confirmation of virtue, a confirmation of virtues,
a register of life, a register of life,
an intellect of pure light,
a servant of God. 20

31 The Greek word (spelled κήμωτρον in the mss.) is an hapax legomenon. The Syriac translator ap-

parently derives it from κοιμάω. The glossing of μελέτη as referring to the study specifically of doc-
trine is undoubtedly correct. | 32 Curiously, the Syriac translator does not apply his usual rendering
of ἀκηδία as ‫ܬܐ‬ ‫ ܪ‬in this case. | 33 Here it is unclear whether μελέτη is to be taken in its special
sense of “care for learning”, hence “study”, as the Syriac translator construes it, or in its general
sense of “care”.
 248 CHARLES-ANTOINE FOGIELMAN

VII.a
‫ܐ ܐ ܗܝ܀‬ ‫ܐ‬ ‫ܬ ܒ‬
Κενοδοξία, συντυχίας φαντασία, ‫ܪܘܪܒ ܬ‬ ̇ ‫ܐܐ‬ ‫ܐ‬ ‫ܬ ܒ‬
.‫ܒ ̈ ܐ ܕ ܓ ̈ ܐܐ‬
. ‫̈ܐ ܕ‬
5 σχημάτισμα φιλοπονίας, .‫ܐ‬ ‫ܐ‬ ‫ܬܐ ܒ‬
ἀληθείας ἐναντία, .‫ܒ ܒܒ ܬܐ ܕ ̈ܪܐ‬
[ψεύδους συνευδοκία, .‫]ܨܒ ܒ ܓ ܬܐ‬
ἐπίγειος πλοῦτος,
ψυχῆς πενία,
10 ἀγγέλων ἀποστροφή,
δαιμόνων προτροπή,
ἀσκησέως βάρος,
χαυνώσεως πλάτος,
ἀδόκιμος χρυσός,
15 ἄκαρπος θησαυρός], [
αἱρέσεων ἀρχηγέτις, .‫ܐ ܕ ܓ ܬܐ‬ ‫ܪ‬
[φίλη ἐπαίνων, ]
καθεδρίας ἔρος,] [
ὄρεξις προεδρίας, .‫ܬܐ‬ ‫ܪ‬ ‫ܪ‬
20 .‫ܐ‬ ‫ܒ‬ ‫ܒ‬ ‫ܪܓ ܐ‬
.‫̈ ܐ‬ ‫ܐܒ‬ ‫ܪ‬
ἐσχάτη προσηγορία,
[ἀγώνων ἐξηγορία], .[‫ܬܐ ܕܐܓ ̈ ܐ‬ ]
̈
ἐπαίνων δουλεία, .‫ܐ‬ ‫ܒ ܕܬܐ ܕ‬
25 [ἀντιδόξων βασκανία], .[ ‫ܐ ܐܢ ܒܒ ̈ ܙܘܓ‬ ]
̈
πολυσχημάτιστον πνεῦμα, .‫ܐ‬ ‫ܪܘ ܐ ܓ ܐܬ ܐ‬
μυριόδοντον θηρίον, .̇ ̈ ‫ܬܐ ܕ̈ܪܒ‬
.‫ܬܐ ܓ ܐܬ ܕ ̈ ܬܐ‬
[πάρεδρος τῶν φιλοπόνων, . ̈ ‫ܬ ܐ‬ ‫]ܐ‬
30 συγκάθεδρος τῶν ἀπόνων, . ̈ ‫ܒ ܬ ܬܒܐ ܕܒ‬
ἀμφοτέρων βίων ἐναντία· .‫ܒ ܒܒ ܐ ܕ ̈ ܐ ܕ ܪܐ‬
ὑπερμεγέθης ἐθελοφανία] [.‫ܨܒ ܐ ܕܬܬ ܥ‬ ‫ܕ ܬܐ ܕ‬
κενοδοξίας μέση ὑπερηφανίᾳ πέπλεκται .‫ܐ‬ ‫ܙܠ ܗܘ‬ ‫ܐܦ ܓ ܒ ܒ ܪ ܬܐ‬
καὶ φθόνου,

VIIa | 1 ‫ܗܝ‬... ‫ܐ‬ ‫ܬ ܒ‬: ‫ܐ‬ ‫ܕ ܬ ܒ‬A|2 ̇ ‫ܐ‬: ‫ܐ‬A|4 ‫ܕ‬... : om. A
| 5 ‫ܬܐ‬ : ‫ܬܐ‬ A | ‫ܐ‬ ‫ܐ‬: ‫ܐ‬ ‫ ܐ‬CDE | 6 ‫ ܒ ܒܒ ܬܐ‬: ‫ ܒ ܒܒ ܐ‬A |
̈
16 ‫ ܕ ܓ ܬܐ‬: ‫ ܕ ܓ ܐ‬A | 19 ‫ܬܐ‬ ‫ ܪ‬: ‫̈ ܬܒܐ‬ ‫ ̈ܪ‬A | 23 ‫ܬܐ‬ : ‫ܗܘܢ‬ A
‫ܐ‬ ̇
BCDE | 25 ‫ ܙܘܓ‬: ‫ ܙܘܓ‬DE | 26 ‫ ܓ ܐܬ‬: ‫ ܓ‬A | ‫ܐ‬
̈ ‫ܐ‬:‫ܐ‬ ‫ ܐ‬CDE
̈
| 27-28 ‫ܕ ܬܐ‬... ‫ܬܐ‬ : om. A | 29 ‫ ܐ‬: ‫ ܐ‬CDE |
̈ ̈ ‫ ܐ‬: ‫ ̈ܪ ܐ‬A | 30 ‫ ܒ ܬ‬: ‫ܘܒ‬
A | 31 ‫ ܕ ܪܐ‬: ‫ܐ‬
̇
A | 33 ‫ ܐܦ‬: ‫ ܕܐܦ‬A | ‫ ܓ‬: ‫ ܒ‬A ‫ ܒ‬praem. D | ‫ܐ‬ ... ‫ܙܠ‬ : om. B |
‫ ܗܘ‬: om. CE
 THE VICES OPPOSED TO THE VIRTUES 249

VII.a
What vainglory is:
Vainglory is a haughtiness while socializing Vainglory is a fantasy of intercourse,
with many,
fallen from the life to come,
a philosophy34 clad in appearance, a sketching of the love of works, 5
an enemy of truth, an enemy of truth,
[a preference for falsehood, [a complacency in falsehood,
an earthly wealth,
a poverty of the soul,
a turning away of angels, 10
an invitation of demons,
a heaviness for asceticism,
a largesse of vanity,
a suspect gold,
] a fruitless treasure], 15
a leader of division, a leader of heresies,
[ [a love of praise,
] an infatuation for professorship,]
a love for the first place, a longing for first seats,
a desire that delights in the crowd, 20
a love of greetings in the public square,35
an exalted style,
[am insult in combat,36] [an insult in combat,]
a slavery to praise, a slavery to praise,
[a jealousy envious of companions,] [a being tortured by contradiction,] 25
a multiform spirit, a multiform spirit,
a many-toothed beast, a many-toothed beast,
a youth of many shapes,
[constant toward those hateful of efforts,37 [a companion of lovers of efforts,
a consort of the idle, a consort of the idle, 30
an enemy of the life of truth,38 an enemy of either life,
an appearance wishing above all to be known,] an overbearing bid to please,]
for envy is entangled with boastfulness, vainglory is the middle term entwined
between pride and envy,

34 There seems to have been a misreading of φιλοπονία as φιλοσοφία. | 35 Matt. 23,7. | 36 The transla-

tor construed ἐξηγορία as meaning “insult” rather than “claim”. | 37 The Syriac translator apparently
considered φιλοπόνων illogical, but it seems the author’s intention was to designate vainglory as an
unwanted companion that ascetics should be wary of. | 38 The translation specifies that the Greek
term βίος refers to eternal life.
 250 CHARLES-ANTOINE FOGIELMAN

35 ἐν ἀλλήλοις ὄντα καὶ δι᾿ ἀλλήλων πολε- . ‫ܒ‬ ‫̈ ܕܐ‬ ‫ܒ‬ ‫ ܘ‬.‫ܘܢ‬ ‫ܐ‬ ‫ܒ‬
μοῦντα,
̇
̈ ‫ܬܗ ܕܒ‬ ̈
ἡ τρίσυρος ἅλυσις τῶν κακῶν, .‫ܐ‬ ‫ܐ ܕܬ ܐ‬ ‫ܗܕܐ ܗܝ‬
̈
[ὁ συνερυμμένος τρίβος τῶν χειρόνων] . ‫ܬܐ ܕܬ ܐ ̈ܪ ܗܝ ܕ‬ ‫ܘܐܦ‬
̈
τὸ τριφάρμακον κέρασμα τῶν παθῶν, .‫ܘܬܐ‬ ‫ܕ‬ ‫ܘ ܙܓܐ ܕܬ ܐ‬
40 ἡ τρίτη γλῶττα τῶν αἱρετικῶν. ‫ܐ ܕܗ̈ܪ ܐ܀‬ ‫ܐ‬ ‫ܘܗ‬

VII.b
‫ܐ ܐ ܗܝ܀‬ ‫ܐܬ ܒ ܐ‬
‫ܐ‬ ̇ ‫ܐܐ‬ ‫ܐܬ ܒ ܐ‬
Ἀκενοδοξία, ταπεινοφροσύνης ἐργασία,
.‫ܬܐ‬ ‫ܕ‬
[ταπεινώσεως μήτηρ, ]
5 κενοδοξίας δεσμός,
καυχήσεως κόσμος,
ἀνέμπαικτος πλοῦτος,
ψυχῆς εὐστάθεια,
λογισμῶν εὐταξία,
10 Θεοῦ κειμήλιον,
ἀγγέλων καύχημα,
διαβόλου ἐντροπή,
δαιμόνων ἀποστροφή], [
ἀρεσκείας ἀποστασία, .‫ܬܐ‬ ‫ܬܒ‬
̈
15 ἐπαίνων ἀβλεψία, .‫ܐ‬ ‫ܐܕ‬
‫ܓ ܐ‬ ‫ܐ‬ ‫ܐ ܕܒ‬
γνώσεως θεωρία, .‫ܐ‬ ‫ܐܕ‬
κόσμου ἐναντία, .‫ܒ ܒܒ ܬܗ ܕܨܒ ܐ‬
ψυχῆς εὐαισθησία, .‫ܬܐ ܒ ܐ ܕ ܐ‬ ‫ܪܓ‬
20 εὐτελείας δόγμα, .‫ܐ ܕܒ ܘܬܐ‬
[δόξης ἀντίδογμα], [.‫ܐ‬ ‫ܐ‬ ‫]ܒ ܒܒ ܬܐ ܕܬ ܒ‬
πόνων κρυπτηρία, . ̈ ‫ܐܕ‬
̈
εὐφημίας πολεμία, .‫ܐ‬ ‫ܒ ܐܕ ܒ‬
.‫ܙܕ ܐ‬̈ ‫̈ ܐ ̈ܪ‬
25 ἐν φθαρτῷ σώματι ἀπόκρυφος θησαυρός. ‫ܐ‬ ‫ܒ ܕܒܓ‬ ‫ܐܕ‬
.‫ܐ‬ ‫ܒ ܐ‬
‫ܪܬܐ ܕ̈ܪܐܙܐ ̈ ܐ܀‬ ‫ܐ‬
35 : ‫ ܘ‬A | 37 ‫ ܗܝ‬: om E + ‫ܗ‬A| ‫ܐ‬ :‫ܐ‬ A | ‫ܬܗ‬
̇ ‫ ܐ‬: ‫ ܣ‬A ‫ܬܗ‬ ̇ D | 38
‫ ܘܐܦ‬: ‫ ܘ‬A | 39 ‫ ܘ ܙܓܐ‬: ‫ ܘ ܓܐ‬A | ‫ܐ‬ :‫ܐ‬ ‫ ܬ‬A | 40 ‫ ܕܗ̈ܪ ܐ‬: ‫ ܕܗ̈ܪ‬B + ‫ܕ ܗ‬
‫ܗܝ‬ ̈ ‫ ܙܒ ܐ‬A
VIIb | 1 ‫ܗܝ‬... ‫ ܐܬ‬: ‫ܐ‬ ‫ܐܬ ܒ ܐ‬ ‫ ܕ‬A | 2 ‫ ܐܬ‬: A ‫ ܐ‬BCE |
̇ ‫ܐ‬: ‫ܐ‬
A | 3 ‫ܬܐ‬ ‫ܕ‬:‫ܐ‬ ̈ ‫ ܕ ܐ ܕ‬BCDE | 16 ‫ܐ‬ : ‫ܬܐ‬ A| ‫ܓ ܐ‬ : om. A | 17
‫ܐ‬ :‫ܐ‬ B | 19 ‫ܬܐ‬ ‫ ܪܓ‬: ‫ܐ‬ ‫ ܪܓ‬A | ‫ ܒ ܐ‬: ‫ ܕ ܒ ܐ‬A | 21 ‫ ܒ ܒܒ ܬܐ‬:
‫ ܒ ܪܪܐ‬A | 22 ‫ܐ‬ :‫ܐ‬ A| ‫ܒ‬ ‫ܕ‬: ‫ܒ‬ A | 27 ‫ܐ‬ : ‫ ܪ‬A | ‫ܪܬܐ‬ :
‫̈ܪܬܐ‬ A| ‫ܐ‬
̈ ‫ ܕ̈ܪܐܙܐ‬: ‫ܐ‬ ‫ܐܕ‬ ‫ ܘܐ‬A
 THE VICES OPPOSED TO THE VIRTUES 251

one is in the other and they fight against each
other,
a triple-linked chain of vice,
a coalition of the three leaders of unrighteousness,
a mixture of three bitter plants,
the double39 tongue of heretics.
one is in the other and they fight 35
among each other,
the triple-linked chain of vices,
the coalition of three unrighteous leaders,
the triple mixture of vices,
the triple tongue of heretics. 40

VII.b
What the hatred of vainglory is:
The hatred of vainglory is a practise of The absence of vainglory is a practice
humility, of humility,
[ [a mother of humility,
a chaining of vainglory, 5
an ornament worthy of boasting,
a wealth not frozen,
a resistance of the soul,
a good order of thoughts,
an heirloom of God, 10
a boast of angels,
a shame for the devil,
] a scarecrow for demons,]
a renouncer of the desire to please, a renouncement of the desire to please,
a disdain for praise, a blindness to praise, 15
an impassibility impervious to outrage,
a vision of knowledge, a vision of knowledge,
an enmity to ornament, an aversion to ornament,
a good perceptibility of the soul, a good sensibility of the soul,
a commandment of humiliation, a commandment of thrift, 20
[an enmity to vainglory,] [an opposition to good fame,]
a veiling of efforts, a concealment of efforts,
an hostility towards praise, a hostility towards praise,
a life enamored of almsgiving,
an incorruptible treasure hidden in a corrupt- an incorruptible treasure hidden in a 25
ible body, corruptible body,
an excellent knowledge of the sacred mysteries.

39The translator seems to have gone with the idiom “double tongue” and left out the reference to
the number three.
 252 CHARLES-ANTOINE FOGIELMAN

VIII.a
‫ܐ ܐ ܗܘ܀‬
Φθόνος, ὑπερηφανίας ἔνδυμα, .‫ܐ ܐ ܘܗܝ ܬ ܒ ܐ ܕ ܒ ܪ ܬܐ‬
ταπεινοφροσύνης ἀπόδυμα, .‫ܬܐ‬ ‫ܬܐ ܕ‬
καταλαλιᾶς ῥίζα, .‫ܨܐ‬ ‫ܐܕ ܐ‬
5 εὐθυμίας ὀφθαλμία, .‫ܬܐ‬ ‫ܒ ܬ ܐܕ‬
φιλίας ὑπόκρισις, .‫ܬܐ‬ ‫ܒ ܒܐ ̈ ܐ ܕܪ‬
.‫ܒ ܒܒ ܕ ܪܐ‬
παρρησίας δόλος, .‫̇ ܕ ܗ ܐ‬
ἀγάπης ἔχθρα, .‫ܒ ܒܒ ܬܐ ܕ ܒܐ‬
10 .‫ܐܬܐ‬ ‫ܪ‬
εὐδοκιμούντων ζῆλος, .‫ܐ‬ ‫ܒ‬
.‫ܐ‬ ‫ܘܬܐ‬
[πολυπραγμοσύνης γλυπτήρ, .‫̇ܗ ܕ ܘܬܐ‬ ‫]ܓ‬
σκευωρίας ἄρτυμα], [.‫̇ ܕܒ ܐ‬
15 εὐσταθούντων τύρβη, .‫ܙܘ ܐ ܕ ܪܐ‬
εὐφημουμένων σκῶμμα, .‫ܒ ̈ ܐ‬ ‫ܐܕ‬
.‫ܐ ܒ ܐ ܗܝ‬
. ‫ܕ ܐ‬ ‫ܪ‬
ὀφθαλμῶν ἀλλοίωμα, ‫ܐ ܓ ܐܕ ̈ ܐ‬
20 [ἄρνησις Κυρίου, ]
διαβόλου βέλος,
πῆξις σώματος,
ψυχῆς ζημίωσις,
συμπεποδισμένος νοῦς,
25 ἐσκοτισμένη καρδία,
προκοπῆς ἀλλοτρίωσις,
ἐγκοπῆς δὲ οἰκείωσις.

VIII.b
‫ܬܐ ܐ ܗܝ܀‬
Ἀφθονία
̇ ‫ܬܐ ܐ‬
Θεοῦ μίμημα,

VIIIa | 1 ‫ܗܘ‬... ‫ܐ‬ :‫ܐ‬

̇
‫ ܕ‬A | 2 ‫ ܕ ܒ ܪ ܬܐ‬: ‫ܬܗ‬ A | 4 ‫ܨܐ‬ ‫ ܕ ܐ‬: ‫ܕܐ ܨܐ‬
B ‫ܨܐ‬ ‫ ܕ‬CDE | 6 ‫ ܒ‬: ‫ ܐܒ‬A DE | 7 ‫ ܒ ܒܒ‬: ‫ ܒ ܒܒ ܗ‬A | 8
̇ : ‫ܬܗ‬ A
| 8-10 ‫ܕ ܒܐ‬... ‫ ܕ ܗ ܐ‬: om. A | 10 ‫ ܐܬܐ‬: ‫ܐ‬ D | 11 ‫ܐ‬ ‫ܒ‬:+ .‫ܐ‬ ‫ܗ ܐ‬
‫̈ܪܐ‬ ‫̈ ܐܒ‬ .‫ ܒ ̈ ܐ‬A | ‫ܐ‬ : ‫ ܕ ̈ܪܗ ܐ‬A | 13 ‫ܗ‬
̇ ‫ܓ‬: ‫ ܓ‬AB ‫̇ܗ‬ CE
| 14
̇ :
̇ A| ‫ܐ‬ ‫ ܕܒ‬: + ‫ܕ̈ܪܘܓ ܐ‬ .‫ܒ ܕ ܐ‬ A | 16 ‫ܒ ̈ ܐ‬ ‫ܕ‬:
‫ܒ ܐ‬ ‫ ܕ‬A | 17 : A | 18 ‫ ܕ ܐ‬: + ‫ܒ‬ A | 19 ‫ܓ ܐ‬ :‫ܓ ܐ‬ A‫ܓ ܐ‬
D | ‫ ܕ ̈ ܐ‬: + ‫ܪܐ‬ ‫ ̈ ܬܐ ̈ ܓ ܐ ܘ ܐ ܐ ܒ‬A
VIIIb | 1 ‫ܗܝ‬... : ‫ܬܐ‬ ‫ ܕ‬A | 2 ‫ܬܐ‬ :+ ‫ܕ‬A| ̇ ‫ ܐ‬: om. A
 THE VICES OPPOSED TO THE VIRTUES
VIII.a
What envy is:
Envy is a raiment of pride,
a shedding of humility,
a root of slander,
a jealous eye towards prosperity,
a hypocritical friendship,
an enemy of truth,
a ruse against candor,
an aversion to charity,
a love of hate,
a jealousy of the diligent,
a joy in perfidy,
[a sculptor of quarrels,
an arouser of vice,]
a whirlwind against steadfastness,
a thorn for celebrated people,
a brandishing of the sword against one’s
a love of Cain, | brother,
a troubled vision of the eyes.
VIII.b
What the absence of envy is:
The absence of envy is
253
Envy is a raiment of pride,
a shedding of humility,
a root of slander,
a blindness of cheerfulness, 5
a masking of friendship,
a ruse of candor,
an enemy of charity,
10
a jealousy towards people of good repute,
[a sculptor of quarrels,
a concoction of knavery,]
a whirlwind against the well-off, 15
a stumbling block for the famous,
an alteration of the eyes,
a denier of the Lord, 20
a dart of the devil,
a paralysis of the body,
a chastisement of the soul,
an encumbered intellect,
a darkened heart, 25
an alienation of progress,
an appropriation of hindrance
The absence of envy is
an imitation of God,
 254 CHARLES-ANTOINE FOGIELMAN

ἀγγέλων θέλημα,
5 ἁγίων καύχημα,
ὀφθαλμὸς ἁπλοῦς, .‫ܐ‬ ‫ܐ‬
λογισμὸς ἀγαθός, .‫ܒܐ ܒܐ‬
ἀγάπης πλήρωμα, .‫ܕ ܒܐ‬
10 φιλαδελφίας ὑπόστασις, .‫ܐ ܬܐ‬ ‫ܐ ܕܪ‬
κακίας ἀναίρεσις, .‫ܐ ܕܒ ̈ ܐ‬
̈
ἐπαίνων πρώτη, .‫ܐ‬ ‫ܪ ܐ ܕ ܘܢ‬
ἀνθρώπων κτῆμα παρὰ Θεοῦ,
ψυχῆς ἁπλότης,
15 καρδίας διηνεκὴς χαρά,
πολίτευμα οὐρανίον,
ἀρετῶν σωρός, .‫̈ܪܬܐ‬ ‫ܐܕ‬
ἀσφάλεια ψυχῆς, .‫ܪܪܗ ܕ ܐ‬
γλώττης γλυκύτης, .‫ܬܗ ܕ ܐ‬
20 ἀκοῆς γαλήνη, .‫ܐ‬ ‫̇ܗ ܕ‬
.‫ܬܐ‬ ̇
‫ܪܗ ܕ‬ ‫ܒ‬
λύπης ἀντίπαλος,
καθαίρεσις διαβόλου,
ἀνείωτος θησαυρός,
ἀδαπάνητος πλοῦτος,
25 ἀνεκλειπὴς χάρις Θεοῦ,
. ‫ܗܕ‬ ‫ܒ‬
.‫ܘܬܐ ܕ ܓ ܐ‬
̈
προκοπτόντων σύνδρομος, .‫ܐ‬ ‫ܒ ܬ ܪܗ ܐ ܕ‬
κατορθούντων συνεργός,
30 ἐκπιπτόντων κατηφεία,
ὑγείας πρόξεινος,
σωτηρίας σύμβολος.
.‫ܐ‬ ‫ܕܘܒ ܐ‬
‫ܕܘ ܐ ܕܐ ܐ ܀‬

IX.a
‫ܒ ܪ ܬܐ ܐ ܗܝ܀‬
̇ ‫ܒ ܪ ܬܐ ܐ‬
Ὑπερηφανία, κενοδοξίας κύημα,
Θεοῦ χωρισμός,

9 ‫ܐ‬ : ‫ܐ‬ A | ‫ ܐ ܬܐ‬: ‫ܬܐ‬ BCDE | 10 ‫ ܕܒ ̈ ܐ‬: ‫ܐ‬ ‫ ܕܒ‬AC om. DE | 11

‫ ܕ ܘܢ‬: ‫ ܕ‬A | 17 ‫ ܪܪܗ‬: ‫ ܪܗ‬BCDE | 19 ‫̇ܗ‬ :‫ܗ‬
̇
A | 20 ‫ ܒ ܪܗ‬: ‫ܒ ܪܐ‬
B | ‫ܬܐ‬ ‫ܕ‬:+‫ܐ‬ ‫ܗ‬ A | 26 ‫ ܓ ܐ‬: + ‫ ܕܘ ܐ ܕܐ ܐ‬A | 27 ‫ ܒ ܬ‬: + ‫ܐ‬ ‫ܗܕ‬
A | ‫ ܪܗ ܐ‬: ‫ ܒܒ ܐ‬A | 32 ‫ ܕܘ ܐ ܕܐ ܐ‬: om. A
IXa | 1 ‫ܗܝ‬... ‫ ܒ ܪ ܬܐ‬: ‫ܒ ܪ ܬܐ‬ ‫ܕ‬A|2 ̇ ‫ܐ‬: ‫ܐ‬A
 THE VICES OPPOSED TO THE VIRTUES 255

a will of angels,
a boast of the saints, 5
a simple eye, a simple eye,
a good thought, a good thought,
a fulfillment of charity, a fullness of charity,
a substance40 of brotherly love, an underpinning of brotherly love,
an exterminator of vices, an extermination of vice, 10
the chief of all praises, the chief of all praises,
a thing acquired by men from God,
a straightforwardness of the soul,
a continuous joy of the heart,
a heavenly government, 15
an assembly of virtues, an accumulation of virtue,
a surety of the soul, a surety of the soul,
a sweetness of the tongue, a sweetness of the tongue,
a peaceful hearing, a calmness of hearing,
an enemy of sadness, an enemy of sadness, 20
a cleaning out of the Devil,
an unusual treasure,
an uncostly treasure,
an unceasing grace of God,
a ceasing of deceit, 25
a joy without end,41
a racer with angels, a racer with those in progress,
a collaborator of the righteous,
a desolation of the fallen,
a promoter of health, 30
a symbol of salvation,
a celestial conduct,
a likeness of God.

IX.a
What pride is:
Pride is Pride is a swelling of vainglory,
a separation from God,

40 The Greek ὑπόστασις here seems to have the broad meaning of “basis” or “underpinning”.
However, in the context of Aristotelian philosophy, it conveys the concept of “substance”,
and in Trinitarian or Christological theology, of “person”. Both the great endeavour of the 6th
century to translate the Aristotelian corpus into Syriac, and the wealth of Christological con-
troversy translated into and composed in Syriac, made it difficult for a translator to think of
rendering ὑπόστασις otherwise than by ‫ܐ‬ , or to remember that the Peshitta had translat-
ed it as ‫ܐ‬ in Hb 11:1. | 41 The Syriac on line 25-26 corresponds to the Greek on line 13-14.
 256 CHARLES-ANTOINE FOGIELMAN

διαβόλου οἰκισμός,
5 βοηθείας ἄρνησις,
Θεοῦ ἔκπτωσις,
κολάσεως μέτοχος,
ἀναστάσεως ἄποχος,
10 ἀσκήσεως σκορπισμός,
πόνων λικμητός,
ψυχῆς ἔκπτωσις,
φρενῶν ἔκπληξις, .‫ܗ ܕ ܬܐ‬ ‫ܓ‬
.‫ܕܐܒ ܐ‬
15 ἀπωλείας κρημνός, .‫ܙ ܕ ܐ‬
ὅπλον διαβόλου, .‫ܒ ܬܐ ܕܕ ̈ ܐ‬
δαιμόνων τρόπος, .‫̈ܪܐ‬ ‫ܐܕ‬
ἀρετῶν πτῶσις, .‫ܒ ܒܒ ܬܐ ܕܐ ܐ‬
ἀντίδικος Θεοῦ, .‫ܕ ܒ ܐ‬
20 διανοίας τύφλωσις, . ‫ܪܘ ܬܐ ܕ ̈ܪ ܐ‬
ἀσύγγνωστος μέθη, . ‫ܐ‬ ‫ܬ‬
μανία δυσθεράπευτος, .‫ܐ‬ ‫̇ ܕ‬
θυμοῦ κέντρον, .‫ܐ ܕ ܒ ܬܐ‬
πλεονεξίας σύμβολον, .‫ܬܗ ܕ ܐ‬ ̇
25 γύμνωσις ψυχῆς, .‫ܒ ܬ ܐ ܕܒ ܐ‬ ̇
ἱππασία, .‫ܪ ܐ‬ ‫ܬܐ‬
Αἰγυπτία πληγή, . ‫ܐܬܘ ܐ ܕܒܒ‬
Βαβυλωνία κάμινος.

IX.b
‫ܬܐ ܐ ܗܝ܀‬
Ταπείνωσις, ̇ ‫ܬܐ ܐ‬
τῆς ἁγίας Τριάδος δώρημα,
ἀγγέλων ὑπογραμμοί,
5 δαιμόνων ἀποβρασμός,
σοφίας τεκμήριον,
ἀφροσύνης φυγαδευτήριον,
φωτισμός ψυχῆς,
νοὸς καθαρισμός,

9 ‫ܐ‬ : ‫ܐ‬ A | ‫ ܐ ܬܐ‬: ‫ܬܐ‬ BCDE | 10 ‫ ܕܒ ̈ ܐ‬: ‫ܐ‬ ‫ ܕܒ‬AC om. DE | 11

‫ ܕ ܘܢ‬: ‫ ܕ‬A | 17 ‫ ܪܪܗ‬: ‫ ܪܗ‬BCDE | 19 ‫̇ܗ‬ :‫ܗ‬
̇
A | 20 ‫ ܒ ܪܗ‬: ‫ܒ ܪܐ‬
B | ‫ܬܐ‬ ‫ܕ‬:+‫ܐ‬ ‫ܗ‬ A | 26 ‫ ܓ ܐ‬: + ‫ ܕܘ ܐ ܕܐ ܐ‬A | 27 ‫ ܒ ܬ‬: + ‫ܐ‬ ‫ܗܕ‬
A | ‫ ܪܗ ܐ‬: ‫ ܒܒ ܐ‬A | 32 ‫ ܕܘ ܐ ܕܐ ܐ‬: om. A
IXb | 1 ‫ܗܝ‬... ‫ܬܐ‬ : ‫ܬܐ‬ ‫ܕ‬A|2 ̇ ‫ܐ‬: ‫ܐ‬A
 THE VICES OPPOSED TO THE VIRTUES 257

a colonization by the devil,

a refusal of grace, 5
a falling away form God,
a participant in punishment,
a non-participant in the Resurrection,
a squandering of asceticism,
a winnowing of efforts, 10
a fall of the soul,
a loss of reason,
a pit of death,
a precipice of perdition, a precipice of perdition,
a weapon of Satan, a weapon of Satan, 15
a food of demons,42 a manner of demons,
a fall of the virtuous, a fall of the virtuous,
an enmity to God, an opponent to God,
a blindness of thought, a blinding of the intellect,
an intoxication without mercy, an intoxication without remission, 20
a madness hard to cure, a folly hard to cure,
a goad of anger, a goad of anger,
a counselor of avidity, a counselor of avidity,
a nakedness of the soul, a nakedness of the soul,
a companion of the onset of vice,43 a cavalcade, 25
an Egyptian plague, a plague of Egypt,
a furnace of Babylon. a furnace of Babylon.

IX.b
What humility is:
Humility is Humility is
a gift of the Holy Spirit,
models of angels,
a bane of demons, 5
a token of wisdom,
a scatterer of unreason,
an illuminator of the soul,
a purification of the intellect,

42 The translator must have read from a text bearing τροφός, as in Ms. S. Sep. 113, instead of
τρόπος as in the Greek manuscripts of recension B. | 43 The Greek text is obviously corrupt as
its form does not correspond to that of the other ὅροι.
 258 CHARLES-ANTOINE FOGIELMAN

10 θανάτου μέριμνα,
ἀπολογίας φροντίς,
συμπαθείας φίλη,
ἀγάπης τρόπος,
κεκρυμμένος θησαυρός,
15 ἀσύλωτος πλοῦτος,
σωτηρίας συνεντός,
ζωῆς πρόξενος,
ἔχθρας καταλλαγή,
φιλίας βεβαίωσις,
20 εἰρήνης σύνδεσμος,
φθόνου μαρασμός,
ἀντίδικος ὀργῆς,
φιλοσοφίας πλήρωμα,
φιλοθείας φίλημα,
25 μυροθήκη τοῦ Ἁγίου Πνεύματος,
ὑπακοῆς ῥίζα, .‫ܬܐ‬ ‫̇ܗ ܕ‬
κατόρθωσις νόμου, .‫ܐ‬ ‫ܕ‬
φιλία πρὸς Κύριον, .‫ܬܐ ܕ ܬ ܐ ܐ‬ ‫ܪ‬
ἀναίρεσις διαβόλου, .‫ܗ ܕ ܐ‬
30 καταπάτημα κόσμου, .‫ܗ ܕܨܒ ܐ‬ ‫ܕ‬
ἀφθαρσίας ἔνδυμα, .‫ܒ ܬܐ‬ ‫ܒ ܐܕ‬
θρόνος ἀκαθαίρετος, .‫ܪܐ‬ ‫ܪ ܐܕ‬
ῥίζα ζωῆς, .‫ܐ ܕ ̈ ܐ‬
βασιλείας εἰσοδός, .‫ܬܐ‬ ‫ܐܘܪ ܐ‬
35 οὐρανοῦ θύρα. .‫ܬܪ ܐ ܕ ܐ‬
.‫ܬܪ ܬܐ ܕܒ ܒܒ ܬܐ‬
.‫ܬܐ‬ ‫ܪܪܐ ܕܪ‬
.‫ܐ ܕ ܐ‬
.‫ܐ ܕܪܘܓ ܐ‬ ‫ܒ‬
40 .‫ܐ‬ ‫ܗܕ‬
.‫ܬܐ‬ ‫̇ ܕ‬
.‫ܐ ܐ‬ ‫ܕܪ‬
̈
.‫ܐ‬ ‫ܒ ܒ ̈ ܐܕ‬
[‫ܐ܀‬ ‫ܬܐ‬ ‫̇ܗ ܕܬ‬

̇
27 ‫ܗ‬ : ‫ ܐ‬A | 28 :‫ܐ‬ A | 35 : A | 37 ‫ܬܐ‬ ‫ ܬܪ‬: ‫ ܬܪ ܐ‬DE |
40 ‫ܐ‬ ‫ܐ ܕܪܘܓ‬ ‫ ܒ‬: ‫ܐ ܕܪܘܓ ܐ‬ (post ‫ܐ‬ ‫ )ܕ‬A | 41 ‫ܗ‬ : ‫ܗ‬ A | 42
̈
̇ : A | ‫ܬܐ‬ ‫ ܕ‬: ‫ܒܐ‬ ‫ ܕ‬A | 44 ‫ ܒ ̈ ܐ‬: ‫ܘܬܐ‬ BCDE | ‫ܐ‬ ‫ ܕ‬: ‫ܕܪܘ ܐ‬
‫ ܕ ܕ ܐ‬A | 45 ‫̇ܗ‬ :‫ܐ‬ ‫ܘ‬A
 THE VICES OPPOSED TO THE VIRTUES 259

a mindfulness of death, 10
a preoccupation for reconciliation,
a friendship with compassion,
a disposition for charity,
a hidden treasure,
a secured wealth, 15
a companionship with salvation,
a patron of life,
a destruction of enmity,
a security of friendship,
a link of peace, 20
a withering of envy,
an opponent of anger,
a fullness of philosophy,
a kiss of the love of God,
a perfume box of the Holy Spirit, 25
a root of submission, a root of submission,
a fulfillment of the Law, a fulfillment of the Law,
a friendship with God, a friendship with the Lord,
an exterminator of Satan, an extermination of Satan,
a trampler of ornamentation, a trampling of ornament, 30
a cloak of incorruptibility, a raiment of incorruptibility,
an imperishable throne, an imperishable throne,
a root of life, a root of life,
a road of entrance to the Kingdom, an entrance to the Kingdom,
a gate of heaven, a door of heaven. 35
a reconciliation with enmity,
a security of friendship,
a bond of peace,
an adversary of anger,
a choking of envy,44 40
a perfection of philosophy,
a crown of the love of God,
a perfume box of angels,45
a tabernacle46 of the Holy Trinity.]

44 These two last ὅροι are in an inverted order compared to the Greek. | 45 The Syriac on lines

36-44 corresponds to the Greek on lines 17-25. | 46 The Syriac translation splits the original
Greek definition into two and introduces the powerful concept of ‫ܐ‬ as the very last
definition. The word has a technical meaning of “divine glory” and recalls the rabbinic con-
cept of ‫שכינה‬, as detailed in J. SIEVERS, “«Where Two or Three…» : Shekhinah and Matthew
18:20”, Claritas 6.1 (2017), 24-39. As pointed out in the review of A. Harrak’s Syriac and Gars-
huni Inscriptions of Iraq by L. van ROMPAY, Syria 89 (2012), 448-449, the term is used also
 ‫‪260‬‬ ‫‪CHARLES-ANTOINE FOGIELMAN‬‬

‫ܗܝ‬ ‫ܒ ܒ ܬܗ ܘܒ‬ ‫ܘܐ‬ ‫ܕ‬

‫ܕ ܢ ܐ ܘܐ ‪ .‬ܗܘ ܓ ܕܐ‬
‫ܕ ܓ ܗ‪ .‬ܕܗܪ‬ ‫ܕܘܒ ܐ ̈ ܒܐ ܒ ̈‬
‫ܐ‬ ‫ܒ ܐ‬ ‫ܕܒ ܐ ܘ‬ ‫̈ ܐ ̈‬
‫‪5‬‬ ‫‪ .‬ܕ ̈ ܐ ܓ ܒ ̈ ܐ܆‬ ‫ܒ‬ ‫ܕ‬
‫ܘܢ‪.‬‬ ‫ܐܒ‬ ‫ܐܕ‬

‫̈ܘ‬ ‫ܒ‬ ‫ܬܐ ܕ‬

‫̈ܪܘܬܐ܀‬ ‫ܕܘܒ ܐ ܕ‬ ‫ܪܓ ܐ ܘ‬

‫‪8‬‬ ‫‪:‬‬ ‫̈ܪܘܬܐ ‪ B | 8-9‬ܓ ܐ ‪̈ :‬ܘ ܪܓ ܐ | ‪ D‬ܕ‬ ‫‪...‬ܕ‬ ‫̈ܪܘܬܐ ‪ : om. E | 9‬ܘ‬ ‫‪ : om. B‬ܕ‬
‫ܒ ܐ ܕ ̈ ܒܐ ‪ D‬ܘܨ‬ ‫ܕ ܛ‪ ++‬ܕ ܝ ܐܘܓ‬ ‫‪C‬‬
 THE VICES OPPOSED TO THE VIRTUES 261

May we all be worthy of this, by the grace and mercy

of our Lord; so be it, amen! For he who possesses mea-
ger discipline in bodily efforts should be warned about
human praise and the vainglory generated in his mind;
for the evil demons exalt the soul that is not acquaint-
ed with their tricks. 5

The end of the ascetic discourse which reproves him

for the stirrings of desire and of the discipline of virtues.

for the continued presence left by holy men through their relics. A full discussion of the term
is found in N. SÉD, ‘’La Shekhinta et ses amis «araméens»’’, Mélanges Antoine Guillaumont.
Contributions à l’étude des christianismes orientaux, Cahiers d’Orientalisme 20, Genève 1988,
233-242.