{"slug":"pta0041.pta001","id":"greek:pta:pta0041.pta001","title":"Vita sancti Cononis Bidanae","title_source":"Vita sancti Cononis Bidanae","author":"Anonymus (Author of Vita Cononis)","genre":"hagiography","date":"0300–0500","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:39:15Z","cost_usd":0.017934},"source":{"registry_id":"greek:pta:pta0041.pta001","work_id":"pta0041.pta001","edition":"pta","language":"","license":"CC BY-SA 4.0","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0041.pta001.pta-grc1"},"stats":{"passages":38,"english_words":8543,"coptic_letters":0,"source_letters":36533,"commentary_units":220,"commentary_kinds":9,"derived_notes":3,"ambiguities":54,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"pta0041.pta001","abstract":"The Vita sancti Cononi Bidanae is a Greek hagiographical work that presents Conon as a holy man from Bidana, a site in the region of Isauria in southern Asia Minor. The narrative follows conventional late antique hagiographic patterns, recounting miracle stories and ascetic feats that underscore Conon's sanctity and missionary role. The text survives in a single Greek manuscript from the Menologion tradition, copied in the 11th–12th century, with no earlier independent witnesses. Although the Vita is conventionally dated to the 7th–8th century, this dating relies on internal linguistic features and the emergence of Conon's cult, not on external evidence. The work had limited liturgical use outside local calendars, though Conon appears in later Synaxaria and the Menologion of Basil II.","historical_context":"The Vita sancti Cononi Bidanae is set in Isauria, a rugged region of southern Asia Minor known for its autonomous mountain tribes and resistance to central authority. The hagiographer emphasizes the difficulty of evangelizing this area, portraying the Isaurians as exceptionally idolatrous and hostile—a likely topos to heighten Conon's missionary achievement. The work belongs to the genre of hagiography, specifically a vita that combines miracle stories with ascetic topoi typical of late antique saints' lives. The text is transmitted in a single Greek manuscript of the Menologion tradition, copied in the 11th–12th century, with no earlier independent witnesses. The conventional dating to the 7th–8th century is based on internal linguistic features and the emergence of Conon's cult, but lacks external corroboration. The Vita had limited liturgical use, appearing only in local calendars, though Conon is included in later Synaxaria and the Menologion of Basil II. The edition lacks a critical apparatus for manuscript lacunae and scribal corrections, which affect several miracle episodes.","significance":"The Vita sancti Cononi Bidanae is significant as a representative of late antique hagiography from the Isaurian region, illustrating how conventional miracle stories and ascetic topoi were adapted to local contexts. Its survival in a single manuscript highlights the fragility of such texts and the challenges of dating them. The work also sheds light on the development of local cults and their limited integration into broader liturgical traditions.","timeline":[{"date":"7th–8th c.","event":"Conventional dating of the Vita based on internal linguistic features and cult emergence."},{"date":"11th–12th c.","event":"Surviving Greek manuscript copied within the Menologion tradition."},{"date":"10th c.","event":"Conon of Bidana appears in the Menologion of Basil II."},{"date":"Late antique","event":"Isauria known for autonomous tribes and resistance to central authority."},{"date":"Undated","event":"Vita had limited liturgical use outside local calendars."}],"relations":[{"work":"Menologion of Basil II","relation":"Conon appears in this later menologion, indicating some liturgical recognition.","key":"","label":null,"url":null},{"work":"Synaxaria","relation":"Conon is included in later Synaxaria, showing continued but limited veneration.","key":"","label":null,"url":null},{"work":"Vita of other Isaurian saints","relation":"Shares topoi of evangelization and asceticism common in Isaurian hagiography.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Isauria","label":"Isauria","url":"https://en.wikipedia.org/wiki/Isauria","reason":"Provides historical and geographical context for the region where Conon operated."},{"key":"wikipedia:Hagiography","label":"Hagiography","url":"https://en.wikipedia.org/wiki/Hagiography","reason":"Explains the genre and conventions of saints' lives."},{"key":"wikipedia:Menologion","label":"Menologion","url":"https://en.wikipedia.org/wiki/Menologium","reason":"Describes the liturgical manuscript tradition in which the Vita survives."}],"cautions":["The dating to the 7th–8th century is conventional and based on internal linguistic features and cult emergence, not on external evidence.","The text survives in a single 11th–12th century manuscript with no independent witness to earlier stages.","The edition lacks a critical apparatus for manuscript lacunae and scribal corrections, affecting several miracle episodes.","The portrayal of Isaurians as exceptionally idolatrous and hostile may reflect hagiographic topoi rather than historical fact."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000453,"generated":"2026-11-15T05:39:14Z"},"links":[{"kind":"source","label":"Patristic Text Archive","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0041.pta001.pta-grc1"}],"checks":{"work":"pta0041.pta001","status":"pass","blocking":[],"warnings":[],"stats":{"passages":38,"translated":38,"commentary_passages":38,"commentary_units":220,"english_words":8543,"source_letters":36418,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Vita presents Conon as a holy man of Bidana, but the narrative is conventional, with miracle stories and ascetic topoi typical of late antique hagiography.","cites":[],"named_sources":[],"dropped_cites":["pta"]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives in a single Greek manuscript of the Menologion tradition, copied in the 11th–12th century, with no independent witness to earlier stages.","cites":[],"named_sources":[],"dropped_cites":["pta"]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The Vita is conventionally dated to the 7th–8th century, but this rests on internal linguistic features and the cult’s emergence, not on external evidence.","cites":[],"named_sources":[],"dropped_cites":["pta"]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Conon of Bidana appears in later Synaxaria and the Menologion of Basil II, but the Vita itself had limited liturgical use outside the local calendar.","cites":[],"named_sources":[],"dropped_cites":["pta"]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for the manuscript’s lacunae or scribal corrections, which affect several miracle episodes.","cites":[],"named_sources":[],"dropped_cites":["pta"]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: hagiography in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 38 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 1:28."},{"kind":"source","severity":"info","text":"Source edition: pta — CC BY-SA 4.0"}],"derived_structure":{"narrative":38},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΜΑΡΤΥΡΙΟΝ ΚΑΙ ΘΑΥΜΑΤΟΥΡΓΙΑΙ ΤΟΥ ΑΓΙΟΥ ΚΩΝΩΝΟΣ ΤΟΥ ΕΝ ΙΣΑΥΡΙΑΙ\n\nἘν τοῖς καιροῖς τῶν ἁγίων ἀποστόλων, ἐν οἷς ἡ τοῦ λόγου θεότης καὶ ἔνσαρκος οἰκονομία δι’ αὐτῶν τοῖς ἀνθρώποις ἠγγέλλετο, τότε ὁ τῆς οἰκουμένης κῆρυξ καὶ ἀπόστολος διερχόμενος τὰ ἔθνη κατήντησεν εἴς τινα μέρη τῆς Ἰσαυρίας, καθὼς καὶ οἱ εὐκτήριοι τόποι τὴν ἐπιστασίαν αὐτοῦ σημαίνουσιν. καὶ μαθών, ὅτι πᾶσαι αἱ πόλεις αὐτῶν καὶ αἱ περίχωροι ἐμμανῶς ἔχουσιν ὑπὲρ πάντα τὰ ἔθνη πρὸς τὴν τῶν εἰδώλων ἀπάτην καὶ περὶ τὰς μιαρὰς αὐτῶν θυσίας, ἀνελθεῖν καὶ ἐπὶ τὰ ἀνατολικὰ μέρη ἐπείγετο. ἀλλ’ ἐκωλύθη ὑπὸ τοῦ πνεύματος διὰ τὴν πολλὴν αὐτῶν ἀπιστίαν καὶ ἀπανθρωπίαν· ἐγνωκὼς ὡς οὐκ ἀποδέξονται τὸ κήρυγμα διὰ τὸ εἰρημένον ὑπὸ τοῦ κυρίου μὴ βάλετε τοὺς μαργαρίτας ὑμῶν τοῖς χοίροις ἐξέκλινεν ἀπ’ αὐτῶν, ἀναγκαῖον ἡγησάμενος ἄλλοις πρότερον ἀπεκδεχομένοις κηρύξαι τὸν λόγον ἀνεμποδίστως κατὰ ἀποκάλυψιν τοῦ πνεύματος.\n\nἐπειδὴ οὖν πᾶς ὁ προσπαρακείμενος Ταῦρος ἐπεπύκνωτο τῆς τῶν κωμῶν πολυανδρίας ἐπ’ ὄρεσι κειμένων ἀλσώδεσιν, ὅθεν τύραννοι καὶ αὐτόνομοι ὑπῆρχον (ἀπὸ γὰρ τῶν τόπων τὸν τρόπον ὠμότερον κεκτημένοι οὐ ῥᾴδιον ἐπὶ τὸ τῆς εὐσεβείας μυστήριον ἐλθεῖν ἐπείθοντο), ὅθεν ὑπερετέθη τότε κηρυχθῆναι αὐτοῖς τὸ εὐαγγέλιον. ἐπὶ πολὺ γὰρ ἡ ἄνομος αὐτῶν καὶ δαιμονιώδης διενέμετο εἰδωλομανία.","english":"Martyrdom and Miracles of Saint Conon in Isauria\n\nIn the times of the holy apostles, when the divinity of the Word and the incarnate economy were being announced to men through them, then the herald and apostle of the world, traveling through the nations, arrived in certain parts of Isauria, as the places of prayer also indicate his presence. And learning that all their cities and the surrounding regions were more furiously devoted than all nations to the deception of idols and to their abominable sacrifices, he hastened to go up to the eastern parts. But he was prevented by the Spirit because of their great unbelief and inhumanity; knowing that they would not accept the proclamation, because of the saying of the Lord, \"Do not cast your pearls before swine,\" he turned away from them, considering it necessary first to preach the word unhindered to others who were awaiting it, according to a revelation of the Spirit.\n\nSince, therefore, the whole adjacent Taurus was thickly settled with the great population of villages lying on wooded mountains, where they were tyrants and autonomous (for, having acquired a harsher character from the places, they were not easily persuaded to come to the mystery of piety), the preaching of the gospel to them was postponed at that time. For their lawless and demonic idolatry prevailed for a long time.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΜΑΡΤΥΡΙΟΝ ΚΑΙ ΘΑΥΜΑΤΟΥΡΓΙΑΙ","severity":"info","text":"The title combines martyrion and thaumatourgiai, framing the work as both a martyr account and a collection of miracles, a common hagiographic pairing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ βάλετε τοὺς μαργαρίτας ὑμῶν τοῖς χοίροις","severity":"info","text":"This saying is not a direct biblical verse but a paraphrase of a proverbial expression (cf. Matt 7:6, though not verbatim); it reflects early Christian adaptation of Gospel imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰσαυρία","severity":"info","text":"Isauria, a rugged region in southern Asia Minor, was known for its lawless and autonomous mountain tribes, which explains the hagiographer's emphasis on the difficulty of evangelization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἔνσαρκος οἰκονομία","severity":"info","text":"A technical Christological phrase meaning 'incarnate economy' or the divine plan of the incarnation, central to early Christian theological discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιστασίαν","severity":"caution","text":"The Greek term ἐπιστασίαν can mean 'presence' or 'supervision'; the translation 'presence' is plausible but the sense of apostolic authority may be intended.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πᾶσαι αἱ πόλεις αὐτῶν καὶ αἱ περίχωροι ἐμμανῶς ἔχουσιν","severity":"info","text":"The portrayal of Isaurians as exceptionally idolatrous and hostile may reflect later hagiographic topoi rather than historical fact, serving to heighten Conon's missionary achievement.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'herald and apostle of the world' is not named; it may be Paul or another apostle, but the text leaves it ambiguous.","The phrase 'places of prayer' (εὐκτήριοι τόποι) could refer to churches or oratories, but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"μετὰ δὲ πλεῖστον χρόνον Νέστωρ τις ἐν ἐκείνοις τοῖς τόποις καλὴ ῥίζα εὑρεθεὶς Ναδὰν ἔχων γυναῖκα, κατοικοῦντες οὕτω προσαγορευομένην Βίδαναν κώμην οὖσαν ὡς ἀπὸ σταδίων δέκα ὀκτὼ τῆς Ἰσαύρων πόλεως, ἐβλάστησαν καρπὸν εὐσεβείας, ὃν ἐπωνόμασαν Κώνωνα.\n\nτούτου δὲ ἐν ἡλικίᾳ τελείᾳ γενομένου οἱ γονεῖς μνηστεύονται αὐτῷ κόρην ὀνόματι Ἄνναν. φθάσαντος δὲ τοῦ καιροῦ τοῦ γάμου φαίνεται τῷ Κώνωνι ὁ ἀρχάγγελος Μιχαὴλ ἐν ἐσθῆτι λαμπρᾷ καὶ συνομιλῶν αὐτῷ κατήχει τὰ τῆς ἀληθείας τοῦ μυστηρίου. ὁ δὲ κατανυγεὶς καὶ παρ’ αὐτὰ τὴν καρδίαν ἐπιδοὺς ἐζήτει τὸ βάπτισμα· ἐδέετο δὲ ὡς ἀνδρὸς τοῦ ἀρχαγγέλου νομίσας αὐτὸν ἄνθρωπον εἶναι. ὁ δὲ ἀρχάγγελος γνοὺς τὸν Κώνωνα κατανυγέντα καὶ προθύμως δεξάμενον τὸν λόγον καὶ ἐπιζητοῦντα τὸ βάπτισμα ἄγει αὐτὸν ἐπί τι ὕδωρ καὶ καταγαγὼν αὐτὸν ἐβάπτισεν ἐπὶ τῇ ἁγίᾳ καὶ μακαρίᾳ τρισσῇ ὀνομασίᾳ καὶ δοὺς αὐτῷ μαργαρίτην σφραγίσας αὐτὸν καὶ ἁγιάσας, ἀνεχώρησεν τοῦ ὁρᾶσθαι· ἀοράτως δὲ συμπαρέμενεν αὐτῷ ὡς ἁγιασθέντι καὶ πλησθέντι πνεύματος ἁγίου.","english":"After a very long time, a certain Nestor, found to be a good root in those places, having a wife named Nadan, and dwelling in a village called Bidana, which is about eighteen stadia from the city of the Isaurians, produced a fruit of piety, whom they named Conon.\n\nWhen this Conon reached full age, his parents betrothed to him a maiden named Anna. When the time of the marriage arrived, the archangel Michael appeared to Conon in bright attire and, conversing with him, instructed him in the truths of the mystery. Conon, being pricked in heart and immediately giving over his heart, sought baptism; he besought the archangel as a man, thinking him to be a human being. The archangel, knowing that Conon was pricked in heart and had eagerly received the word and was seeking baptism, led him to some water and, immersing him, baptized him with the holy and blessed threefold name, and giving him a pearl, sealed and sanctified him, and then ceased to be seen; but he remained invisibly with him as one sanctified and filled with the Holy Spirit.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Βίδαναν","severity":"info","text":"Bidana is a village in Isauria, a region in southern Asia Minor. The distance of 18 stadia (approx. 3.3 km) from the Isaurian city situates Conon's local setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καλὴ ῥίζα","severity":"info","text":"The phrase 'good root' (καλὴ ῥίζα) is a metaphor for a virtuous lineage or origin, common in hagiography to emphasize the saint's pious ancestry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁγίᾳ καὶ μακαρίᾳ τρισσῇ ὀνομασίᾳ","severity":"info","text":"The 'holy and blessed threefold name' refers to the Trinitarian baptismal formula (Father, Son, Holy Spirit), echoing Matthew 28:19 and early Christian baptismal practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μαργαρίτην","severity":"info","text":"The giving of a pearl (μαργαρίτην) as a baptismal gift parallels other hagiographic accounts where a saint receives a symbolic object from an angel, signifying purity and divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ δὲ πλεῖστον χρόνον","severity":"info","text":"This phrase marks a temporal transition from the apostolic era to a later generation, structuring the narrative to introduce Conon's parents and his birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ναδὰν","severity":"caution","text":"The name 'Nadan' (Ναδὰν) for Conon's mother is rare and may be a variant or scribal error; it does not appear in other known sources, leaving its exact form uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name 'Nadan' (Ναδὰν) is unattested elsewhere; it may be a corruption or a local name. The phrase 'good root' could be metaphorical or refer to a literal genealogical claim."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"οἱ δὲ γονεῖς αὐτοῦ τοῦτο μὴ ἐγνωκότες τὸ συμβόλαιον τοῦ γάμου διετέλουν· καὶ ἀγαγόμενος τὴν μεμνηστευμένην συνῴκησεν αὐτῷ. ὁ δὲ ἀντὶ τῆς προσδοκωμένης εὐνῆς ἐν προοιμίῳ λαβὼν ἁπτόμενον λύχνον τίθησιν ὑπὸ μόδιον καί φησιν πρὸς τὴν γαμετὴν αὐτοῦ οὖσαν παρθένον· τί ἡδύτερον, τὸ φῶς ἢ τὸ σκότος; τῆς δὲ συνθεμένης τὸ φῶς εἶναι ἡδύτερον προβαλλόμενος ἐκ τῆς τοῦ ἁγίου πνεύματος δοθείσης αὐτῷ θείας χάριτος λόγους νουθεσίας μετέβαλεν τὴν γνώμην τῆς κόρης, καὶ ἀμόλυντοι μείναντες ἤσκησαν ἀκριβῶς ἐν πάσῃ ἁγνείᾳ φυλάξαντες τὰ ἑαυτῶν σώματα ἄφθαρτα. μαθοῦσα δὲ ἡ μήτηρ τοῦ δικαίου συνέθετο μετ’ ἐπαίνου τῇ προθέσει αὐτῶν, καὶ τὸν αὐτῶν ἐκαρτέρησεν βίον.\n\nμετ’ οὐ πολὺ δὲ καὶ τὸν ἑαυτοῦ πατέρα διὰ τῆς τοῦ ἀρχαγγέλου χάριτος μεταγαγὼν εὐάρεστον ἀπέδειξεν τῷ θεῷ· ὃς καὶ τοῦ Χριστοῦ τὸ μαρτύριον ἐπετέλεσεν, ὡς κατὰ χώραν ὁ εὐκτήριος αὐτοῦ οἶκος ἐπαγγέλλεται ἐν μέσῃ Βιδάνῃ τῇ κώμῃ. τελευτησάσης δὲ καὶ τῆς τοῦ ἁγίου Κώνωνος γαμετῆς ἀφθόρου, ἅμα δὲ καὶ τῆς αὐτοῦ μητρὸς ἐν ἑνὶ κατέθετο μνήματι. ἔμενεν δὲ καθ’ ἑαυτὸν μόνος, ὁσημέραι αὐξάνων ἐν πάσῃ καρτερίᾳ καὶ ἀνδρείᾳ καὶ ἀσκήσει τὸν τῶν δεδομένων αὐτῷ θησαυρὸν ἀπὸ τῆς τοῦ ἁγίου πνεύματος χάριτος, μέχρι καιροῦ τῆς ἀναδείξεως αὐτοῦ ἀσυμφανῶς φυλάττων","english":"His parents, however, not knowing of this marriage contract, continued; and having taken the betrothed woman, he lived with her. But instead of the expected marriage bed, taking a lit lamp at the outset, he places it under a bushel measure and says to his wife, who was a virgin: \"Which is sweeter, light or darkness?\" When she agreed that light is sweeter, he, drawing upon words of admonition from the divine grace given him by the Holy Spirit, changed the girl's mind, and remaining undefiled, they practiced asceticism strictly in all chastity, keeping their own bodies incorrupt. The mother of the righteous man, learning of this, agreed with praise to their purpose, and she endured their way of life.\n\nNot long after, having also converted his own father through the grace of the archangel, he made him well-pleasing to God; and he completed the martyrdom of Christ, as his oratory in the middle of the village of Bidana proclaims in the region. When the wife of Saint Conon died, still a virgin, and also his mother, he laid them in a single tomb. He remained alone by himself, daily increasing in all endurance, courage, and asceticism, guarding the treasure given him from the grace of the Holy Spirit, keeping it hidden until the time of his revelation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συμβόλαιον τοῦ γάμου","severity":"info","text":"The phrase 'marriage contract' (συμβόλαιον τοῦ γάμου) is a legal term for a betrothal agreement, distinct from the marriage itself. The parents are unaware of Conon's secret vow of chastity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τί ἡδύτερον, τὸ φῶς ἢ τὸ σκότος","severity":"info","text":"Conon's question about light versus darkness is a rhetorical device to lead Anna to choose light, symbolizing spiritual truth over carnal darkness. The lamp under a bushel (λύχνον ὑπὸ μόδιον) is a concrete metaphor for hidden virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχαγγέλου χάριτος","severity":"info","text":"The archangel Michael is the patron of Conon's village and appears earlier in the vita. His 'grace' here enables Conon to convert his father, a motif of angelic intervention in family piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τελευτησάσης δὲ καὶ τῆς ... γαμετῆς ... ἅμα δὲ καὶ τῆς ... μητρὸς","severity":"info","text":"The narrative compresses the deaths of Anna and Conon's mother into a single sentence, emphasizing their shared tomb and Conon's subsequent solitude. This marks a transition from domestic asceticism to solitary anchoritism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὐκτήριος αὐτοῦ οἶκος ... ἐν μέσῃ Βιδάνῃ","severity":"info","text":"The mention of Conon's father's oratory (εὐκτήριος οἶκος) in central Bidana suggests a local cult site known to the hagiographer's audience, confirming the vita's function as a foundation narrative for a martyr shrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν τῶν δεδομένων αὐτῷ θησαυρὸν ... ἀσυμφανῶς φυλάττων","severity":"caution","text":"The phrase 'treasure given him' (τὸν ... θησαυρὸν) is ambiguous: it may refer to grace, ascetic merit, or a hidden charism. The adverb 'unseen' (ἀσυμφανῶς) is rare and may be a scribal error for ἀσυμφανής 'inconspicuous'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'treasure' (θησαυρὸν) is not explicitly defined; it could be spiritual gifts or a literal hidden object. The adverb ἀσυμφανῶς is hapax in this corpus and may be corrupt."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"γενεσίων δὲ ἀγομένων τοῦ Ἀπόλλωνος ἐν σπηλαίῳ τινὶ φρικωδεστάτῳ ἐπωνύμῳ Κακλιμὶ ἐπὶ πολὺ ὄντι ὑποδύτῳ καὶ σκοτώδει, ἔνθα κατὰ τὸ εἰωθὸς αὐτοῖς ἦν ἐπιτελεῖν τὴν πανήγυριν τοῖς τὴν Ἰσαυρόπολιν καὶ τὴν περὶ αὐτὴν χώραν οἰκοῦσιν, ἐν ᾧ πολλαὶ μυριάδες ἀνδρῶν τε καὶ γυναικῶν Ἰσαύρων συνέτρεχον (ἔστι δὲ ὁ τόπος ἐν ἀγρίοις καὶ ἀνυπερβάτοις ὄρεσι κείμενος, ἀπέχων δὲ τῆς πόλεως ἀπὸ μιλίων τεσσάρων), ἐν ταύτῃ οὖν τῇ ἡμέρᾳ συναγομένων τῶν ὄχλων καὶ μελλόντων ἐξορμᾶν ἀπὸ τῆς πόλεως ἐξαίφνης ἐπιστὰς ὁ ἅγιος Κώνων φαίνεται αὐτοῖς ἐν αὐτῇ τῇ πόλει ἤδη μὲν τὴν ἡλικίαν προβεβηκὼς καὶ θεασάμενος αὐτοὺς ἐνόπλους, ἑτοίμως ἔχοντας τὴν ὁρμὴν ἐπὶ τὴν προκειμένην ἀσέβειαν, τῇ ἰδίᾳ αὐτῶν διαλέκτῳ ἔκραξεν λέγων· ἄνδρες, ἐπίσχετε, καὶ ἐρωτήσω ὑμᾶς λόγον. οἱ δὲ ἐπέσχον.\n\nἔφη δὲ αὐτοῖς· πρὸς τί τὸ σχῆμα τοῦτο τῆς παρατάξεως, καὶ τὴν ὁρμὴν ἐπειγομένως ἐχετε; μή τις ὑμᾶς ἀνάγκη πολέμου καλεῖ; οἱ δὲ εἶπον· οὔ, ἀλλὰ θυσίαν θεοῦ τοῦ Ἀπόλλωνος ἐπιτελοῦμεν дьнесь.","english":"When the birthday festival of Apollo was being held in a certain most terrifying cave named Kaklimi, which was very deep and dark, where according to their custom the inhabitants of Isauropolis and the surrounding country were accustomed to celebrate the festival, in which many tens of thousands of Isaurian men and women used to gather together (the place lies in wild and impassable mountains, about four miles distant from the city), on that day, when the crowds were assembling and were about to set out from the city, suddenly the holy Conon appeared to them, already advanced in age, and seeing them armed and ready to rush to the impiety before them, he cried out in their own dialect, saying: \"Men, stop, and I will ask you a question.\" And they stopped.\n\nHe said to them: \"What is the meaning of this formation of battle array, and why are you in such haste? Does some necessity of war call you?\" They said: \"No, but we are performing a sacrifice to the god Apollo today.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"γενεσίων ... τοῦ Ἀπόλλωνος","severity":"info","text":"The birthday festival of Apollo (γενέσια) was a pagan celebration common in Anatolia; the cave setting and mass gathering reflect local Isaurian cultic practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Κακλιμὶ","severity":"info","text":"Kaklimi is a toponym of uncertain origin, possibly derived from a local language; the cave is described as φρικωδεστάτῳ (most terrifying) and σκοτώδει (dark), emphasizing its chthonic associations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰσαυρόπολιν","severity":"info","text":"Isauropolis (Isaura) was a city in the Roman province of Isauria (south-central Anatolia), known for its rugged terrain and persistent pagan traditions into late antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐξαίφνης ἐπιστὰς ... φαίνεται","severity":"info","text":"Conon’s sudden appearance (ἐξαίφνης ἐπιστὰς) is a hagiographic topos, interrupting the pagan procession to deliver a rebuke, mirroring the pattern of saintly confrontation in vitae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸς τί τὸ σχῆμα τοῦτο τῆς παρατάξεως","severity":"info","text":"Conon’s question frames the pagan festival as a military formation (παράταξις), rhetorically equating idolatry with warfare, a common strategy in Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"дьнесь","severity":"caution","text":"The Greek text ends with the Slavonic word дьнесь (today), likely a scribal intrusion or a marker of a liturgical reading; the original Greek would have had σήμερον.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The toponym Κακλιμὶ is unattested elsewhere; its etymology and precise location remain uncertain.","The sudden appearance of Conon as already advanced in age (τὴν ἡλικίαν προβεβηκώς) is not explained in the narrative; the chronology of his life before this episode is unclear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ὁ δὲ ἅγιος πρὸς αὐτούς· καὶ τίς ἐστιν οὗτος ὁ Ἀπόλλων θέλω μαθεῖν, τίς δὲ ἡ δύναμις αὐτοῦ ἢ τίς αὐτοῦ ἡ ἐνέργεια; οἱ δὲ ἔφησαν αὐτῷ· αὐτὸς ἡμᾶς καθοπλίζει καὶ κατισχύει ἐν πολέμοις ὡς καὶ τοὺς πατέρας ἡμῶν· ἐκεῖνοι γὰρ παρέδωκαν ἡμῖν τοῦτο τὸ ἔθος. τοῦτο δὲ εἶπαν, ἐπειδὴ σύμμαχοι ἀνδρειότατοι Ῥωμαίων ὑπῆρχον, καθὼς καὶ περὶ τούτου πλατύτερον ὁ μετὰ ταῦτα δείκνυσι λόγος ἐκ τῶν ἐντετυπωμένων γραμμάτων ἐν τῇ πόλει.\n\nὁ δὲ ἅγιος Κώνων ἠρώτα αὐτούς μυκτηρίζων· ἠκούσατε οὖν παρ’ αὐτοῦ φωνῆς ἢ ὅτι ἔδωκεν φθόγγον τινι; οἱ δὲ εἶπον· οὔ, ἀλλ’ ἡ τῶν πατέρων πιστοῦται ἡμᾶς συνήθεια.\n\nὁ δὲ πρὸς αὐτούς· ἀλλ’ οἱ πατέρες ὑμῶν ὡς ἄλογα ζῷα ἐπλανῶντο μὴ ὄντες ἐν γνώσει τοῦ ἀληθινοῦ θεοῦ· εἰ γὰρ ἐγίνωσκον αὐτόν, οὐκ ἂν εἰς κωφὸν καὶ ἀκίνητον λίθον τοσαύτην ἐποιοῦντο σπουδήν. δότε δέ μοι τούτου τὴν ἐξουσίαν, καὶ δείξω ὑμῖν, τίνα σέβεσθε καὶ εἶναι λέγετε θεὸν ὑμῶν· χρίσω αὐτὸν ἀσβόλην, εἰ δυνηθείη ἐκπλῦναι ἑαυτόν· ἢ δότε μοι σφύραν σιδηρᾶν καὶ συντρίψω αὐτόν, εἰ δυνηθείη σχήματι ἀναμορφωθῆναι· ἐπιδώσω δὲ αὐτῷ βρῶσιν, εἰ ἐκτείνοι χεῖρα καὶ ἐπιλαβόμενος φάγοι.","english":"The holy man said to them: \"And who is this Apollo? I wish to learn who he is, what his power is, or what his activity is.\" They said to him: \"He himself arms us and gives us strength in wars, as he did for our fathers; for they handed down this custom to us.\" They said this because they were very brave allies of the Romans, as the account that follows later shows more fully, from the letters inscribed in the city.\n\nThe holy Conon asked them, mocking: \"Have you then heard a voice from him, or that he gave utterance to anyone?\" They said: \"No, but the custom of our fathers assures us.\"\n\nHe said to them: \"But your fathers, like irrational animals, were in error, not being in knowledge of the true God; for if they had known him, they would not have shown such zeal for a deaf and motionless stone. Give me authority over this thing, and I will show you what you worship and call your god: I will smear it with soot, if it could wash itself; or give me an iron hammer and I will smash it, if it could be reshaped into form; I will offer it food, if it would stretch out a hand and take it and eat.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀπόλλων","severity":"info","text":"Apollo, a Greek and Roman god of archery, music, and prophecy, is here presented as a local deity of the Isaurians, whose cult involved a cave festival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ῥωμαίων","severity":"info","text":"The Isaurians were known as fierce allies of the Romans; the text notes that the city's inscribed letters confirm their reputation as brave soldiers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μυκτηρίζων","severity":"info","text":"The participle 'mukterizōn' (mocking) marks Conon's rhetorical strategy: he derides the pagans' reliance on unexamined tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄλογα ζῷα","severity":"info","text":"Conon compares the ancestors to 'irrational animals', a common hagiographic trope contrasting pagan ignorance with Christian reason.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"χρίσω αὐτὸν ἀσβόλην","severity":"info","text":"The challenge to smear the idol with soot or smash it with a hammer echoes biblical and early Christian polemics against lifeless idols (e.g., Wisdom of Solomon 13–15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ τῶν ἐντετυπωμένων γραμμάτων ἐν τῇ πόλει","severity":"caution","text":"The reference to 'inscribed letters in the city' is vague; it may allude to a lost local inscription or be a literary device to lend authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'inscribed letters in the city' is unclear; they may be a real epigraphic source or a hagiographic invention."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἕως πότε ἄφρονές ἐστε ταῦτα μὴ νοοῦντες; ἀλλὰ νῦν ἀκούσατε μου, ὅτι κἀγὼ τῆς ὑμετέρας εἰμὶ φυλῆς, ἀλλότριος δὲ τῶν πράξεων ὑμῶν. ἀπόσχεσθε τούτων, καὶ διδάξω ὑμᾶς, τίνα δεῖ σέβειν καὶ προσκυνεῖν θεόν· τὸν ἐν τοῖς ὑψίστοις καθήμενον θεόν, ὄντα ἰσχυρόν, ἀόρατον, πάντα δὲ καθορῶντα, τὸν κτίστην οὐρανοῦ καὶ γῆς καὶ θαλάσσης καὶ πάντων τῶν ἐν αὐτοῖς· βασιλεύς ἐστιν κραταιὸς καὶ δυνατός, ἐν πολέμοις σῴζων τοὺς ἰδίους, καταπολεμῶν δὲ τοὺς ἐχθροὺς καὶ εἰδωλοθύτας· τοὺς δὲ λέγοντας εἶναι γλυπτοὺς ἢ χωνευτούς, τούτους ὡς ἀντάρτας καταπολεμεῖ. καὶ τοῖς δαιμονίοις ἐπιθύουσι καὶ οὐχὶ θεῷ, τοῖς τοιούτοις ἐχθρός ἐστιν ἀπότομος. αὐτὸς οὖν οὐκ ἐπιζητεῖ θυσίας αἱμάτων, ἀλλὰ ἀπλανῶς θέλει γνωρίζεσθαι καὶ πιστεύεσθαι παρὰ τῶν προσερχομένων αὐτῷ·\n\nἀπεριέργως καὶ ἀκακούργως πιστεύειν δεῖ αὐτῷ, ὅτι θεός ἐστιν ἀληθινὸς καὶ πατὴρ υἱοῦ μονογενοῦς θεοῦ ὄντος ἀληθινοῦ, τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὃς τοῦ πατρὸς ἀχώριστος ὑπάρχει, δι’ οὗ καὶ τοὺς αἰῶνας ἐποίησεν. κοινωνὸς τῆς θεότητος καὶ τῆς βασιλείας καὶ τοῦ υἱοῦ ἐστι τὸ πνεῦμα τὸ ἅγιον, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται ἀγαθοποιὸν καὶ ζωοποιόν, ὅ ἐστιν ἐπὶ πάντα τὰ ἔργα αὐτοῦ. αὕτη οὖν ἡ τρισώνυμος ὀνομασία μία ἐστιν θεότης, εἷς ἐστιν θεός.","english":"How long will you be foolish, not understanding these things? But now listen to me, for I too am of your tribe, yet a stranger to your deeds. Abstain from these things, and I will teach you what god you must revere and worship: the God who sits in the highest places, being strong, invisible, yet seeing all things, the creator of heaven and earth and sea and of all that is in them. He is a mighty and powerful king, saving his own in wars, warring against enemies and idolaters. And those who say there are carved or molten gods, these he wars against as rebels. And to those who sacrifice to demons and not to God, to such he is a harsh enemy. He himself does not seek blood sacrifices, but wishes to be known and believed without error by those who approach him.\n\nOne must believe in him simply and without guile, that he is the true God and father of a only-begotten son, who is true God, our Lord Jesus Christ, who is inseparable from the Father, through whom he also made the ages. The Holy Spirit is a partaker of the divinity and the kingdom and of the Son, which proceeds from the Father, beneficent and life-giving, which is over all his works. This three-named appellation, then, is one divinity, one God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τρισώνυμος ὀνομασία","severity":"info","text":"The phrase 'three-named appellation' is a technical term for the Trinity, emphasizing the three persons (Father, Son, Holy Spirit) as one divinity. It reflects late antique Greek theological language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατὴρ υἱοῦ μονογενοῦς","severity":"info","text":"Echoes Johannine language (John 1:14, 3:16) and Nicene Creed (μονογενής). The phrase 'father of an only-begotten son' is a clear theological statement of Christ's divine sonship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰδωλοθύτας","severity":"info","text":"The term 'idolaters' (εἰδωλοθύτας) is a standard Christian polemic against pagan sacrifice, common in hagiography. It reflects the historical context of Christian–pagan conflict in late antique Anatolia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct exhortation (ἀκούσατε) to a catechetical exposition of God's attributes, then to Trinitarian doctrine. This mirrors a typical hagiographic conversion speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The Trinitarian formula (τρισώνυμος ὀνομασία) aligns with post-Nicene orthodoxy, suggesting the Vita was composed after the Council of Constantinople (381) or reflects later redaction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπλανῶς","severity":"caution","text":"The adverb ἀπλανῶς ('without error') is rare in hagiography; it may be a scribal variant or theological emphasis. The English draft renders it as 'without error', but the Greek could also imply 'unerringly'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κοινωνὸς τῆς θεότητος' could be read as 'partaker of the divinity' (Holy Spirit) or as a description of the Spirit's relation; the text is clear but the English draft's 'partaker of the divinity and of the Son' may obscure the Greek syntax."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ζηλωτὴς ὑπάρχει καὶ πῦρ καταναλίσκον τοὺς ἐχθροὺς αὐτοῦ, τοὺς τὰ εἴδωλα σεβομένους ὡς θεοὺς καὶ τοῖς τῶν δαιμόνων θύοντας βωμοῖς ἀμυνόμενος καὶ καταφλέγων αὐτοὺς ἐν αὐτοῖς ἐν ἡμέρᾳ ὀργῆς καὶ ἐκδικήσεως. φιλάγαθος δέ ἐστιν εἰς ὑπερβολὴν πᾶσι τοῖς ἐπικαλουμένοις αὐτὸν καὶ τοῖς εἰς αὐτὸν πιστεύουσιν, μάλιστα ὅταν ἀπὸ ἀσεβείας ἐπιστρέψωσι πρὸς αὐτόν. ἀγαπᾷ δὲ καὶ τοὺς ἀγαπῶντας αὐτὸν καὶ δοξάζει τοὺς δοξάζοντας αὐτόν· χαίρει ἐπὶ εἰρήνῃ καὶ τῇ εἰς ἀλλήλους ἀγάπῃ· τέρπεται πάλιν ἐπὶ ἁγνείᾳ καὶ σωφροσύνῃ, ἐπὶ σεμνότητι βίου καὶ ταπεινοφροσύνῃ. τὸν τοίνυν τὰ πονηρὰ μισοῦντα καὶ ἐπὶ τοῖς καλοῖς χαίροντα ἐὰν μὴ ἀγαπᾶτε, εὔδηλόν ἐστιν, ὅτι φαῦλοί ἐστε καὶ ἀντάρται, καὶ οὐ μὴ δυνηθῆτε ἐνεγκεῖν αὐτὸν ὀργιζόμενον·\n\nἀλλὰ ἀκούσατε καὶ μὴ σκληρύνητε τοὺς τραχήλους ὑμῶν πρὸς αὐτόν, ὅτι, ὡς ἔφην, οὐ μὴ δυνηθῆτε ἐνεγκεῖν ὀργὴν θυμοῦ αὐτοῦ· πρὸς γὰρ τοὺς τοιούτους ἀποτόμως ὀργίζεται. ἃ δὲ νῦν ποιεῖτε εἰς θεραπείαν τοῦ ἀπατῶντος ὑμᾶς διαβόλου, καταλείψαντες ἀπόσχεσθε, καὶ ἐπιστράφητε πρὸς τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, καὶ πάντων ὑμᾶς τῶν αὑτοῦ ἀγαθῶν ἐμπλήσει.","english":"He is a zealot and a fire that consumes his enemies, those who worship idols as gods and sacrifice at the altars of demons, defending himself and burning them up in them on a day of wrath and vengeance. He is exceedingly benevolent to all who call upon him and to those who believe in him, especially when they turn from impiety to him. He loves those who love him and glorifies those who glorify him; he rejoices in peace and in mutual love; he delights again in purity and self-control, in dignity of life and humility. Therefore, if you do not love him who hates evil and rejoices in good, it is evident that you are base and rebellious, and you will not be able to endure him when he is angry.\n\nBut listen and do not harden your necks against him, for, as I said, you will not be able to endure the anger of his wrath; for against such persons he is severely angry. Now cease from what you do in service of the devil who deceives you, abandon and abstain from these things, and turn to our Lord Jesus Christ, and he will fill you with all his good things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ζηλωτὴς","severity":"info","text":"The Greek term ζηλωτὴς (zelotes) here means 'zealot' or 'jealous one', a divine attribute of God as avenger of idolatry, not the historical Jewish faction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ καταναλίσκον τοὺς ἐχθροὺς αὐτοῦ","severity":"info","text":"The image of God as consuming fire echoes Old Testament theophanies (e.g., Lev 10:2; Num 16:35) and the destruction of idolaters in Deut 9:3; also reminiscent of the fiery judgment in Revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ἡμέρᾳ ὀργῆς καὶ ἐκδικήσεως","severity":"info","text":"The phrase 'day of wrath and vengeance' reflects early Christian apocalyptic expectation of divine judgment, common in hagiographic polemic against paganism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical climax: after describing God's wrath, the speaker shifts to exhortation ('But listen'), mirroring the pattern of threat and promise in early Christian preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μὴ σκληρύνητε τοὺς τραχήλους ὑμῶν","severity":"info","text":"The metaphor of hardening the neck is a biblical idiom for stubbornness (cf. Jer 7:26; Acts 7:51), used here to urge conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The dual portrayal of God as both consuming fire and benevolent father is typical of Byzantine hagiography, influencing later monastic literature on divine justice and mercy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν αὐτοῖς' (in them) is ambiguous: it may mean 'in their own altars' or 'in their own persons'; the translation 'in them' follows the latter reading.","The shift from third-person divine attributes to direct address ('you') is abrupt but typical of hortatory rhetoric."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ὡς δὲ παρῄνει αὐτοῖς τῆς τοιαύτης ἀνοίας ἀποσχέσθαι καὶ ἐπὶ τὸ σωτήριον μεταβαλέσθαι, εἰ δεῖ λέγειν αὐτοὺς βαρβάρους πάντῃ ἀλογίστους ὄντας, ξενοφωνεῖσθαι ἐνόμιζον παρὰ τοῦ ὁσίου ἀνδρὸς καὶ ἔμενον ἀπειθοῦντες αὐτῷ, ὥστε καὶ εἰς ὀργὴν τραπῆναι αὐτοὺς κατ’ αὐτοῦ ὡς ἐμποδιζομένης παρ’ αὐτοῦ τῆς νενομισμένης αὐτῶν ἑορτῆς, μᾶλλον δὲ καὶ ὡς ἀνατρεπομένης παρ’ αὐτοῦ.\n\nταραχῆς δὲ γενομένης ἐν αὐτοῖς, οἱ μὲν ὥρμησαν εἰς ἀναίρεσιν αὐτοῦ, οἱ δὲ ἐπεῖχον αὐτῶν τὴν ὁρμὴν καὶ ἐκώλυον ὡς μικροῦ δεῖν ἡδέως ἐπακούσαντες καὶ μεταβαλέσθαι θέλοντες, ἀλλ’ οὔπω τὸ τέλειον ἔχοντες. μόλις δὲ παυσαμένων ἐκείνων τῆς ἐγχειρήσεως οἱ δοκοῦντες μεταβαλέσθαι ἤρξαντο λέγειν τῷ δικαίῳ· πῶς δύνασαι πεῖσαι ἡμᾶς, ὅτι ἐστὶν θεὸς μείζων τοῦ παρ’ ἡμῶν σεβομένου;\n\nἐπὶ πολὺ δὲ διαλεγομένου αὐτοῖς καὶ νουθετοῦντος, οὐδ’ ὅλως κατενύγοντο, ἀλλὰ καὶ μᾶλλον ἠπίστουν ὡς λοιπὸν ἐλθεῖν εἰς τὸ πεῖραν αὐτὸν θαυμάτων ἀπαιτεῖν καὶ λέγειν αὐτῷ· τί δύναται ὁ θεός, ὃν σὺ σέβῃ, ποιῆσαι, ἵνα πιστεύσωμεν αὐτῷ; δεῖξον οὖν ἡμῖν κἂν ἓν σημεῖον, καὶ πιστεύωμεν αὐτῷ καὶ σοί.","english":"As he urged them to desist from such folly and to turn to salvation—if one must call them barbarians, being altogether irrational—they thought they were hearing strange speech from the holy man and remained disobedient to him, so that they were even turned to anger against him, as if their customary festival were being hindered by him, or rather, as if it were being overturned by him.\n\nWhen a disturbance arose among them, some rushed to kill him, while others restrained their impulse and prevented them, as they had gladly listened to him for a short time and wished to change, but did not yet possess perfection. When those who had attempted the attack had with difficulty ceased, those who seemed inclined to change began to say to the righteous man: \"How can you persuade us that there is a god greater than the one we worship?\"\n\nAfter he had discoursed with them and admonished them at length, they were not at all moved, but rather disbelieved all the more, so that they eventually came to demand that he provide proof through miracles and said to him: \"What can the god whom you worship do, so that we may believe in him? Show us at least one sign, and we will believe in him and in you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ξενοφωνεῖσθαι","severity":"info","text":"The verb ξενοφωνεῖσθαι (from ξένος + φωνή) means 'to speak a foreign language' or 'to utter strange sounds'. Here it indicates that the listeners perceived the saint's words as incomprehensible or alien, reinforcing their characterization as irrational barbarians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὅσιος","severity":"info","text":"The term ὅσιος (holy man) is a standard hagiographic epithet for a saint, denoting one who is pious and divinely favored. It contrasts with the 'barbarians' and underscores the saint's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a three-part narrative structure: initial confrontation and anger, a division among the crowd (some attacking, others hesitating), and a demand for a miracle. This pattern is typical of conversion dialogues in hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νενομισμένης ... ἑορτῆς","severity":"info","text":"The 'customary festival' (νενομισμένης ἑορτῆς) refers to a pagan religious celebration, likely involving sacrifice. The saint's disruption of such festivals is a common topos in hagiography, reflecting the conflict between Christianity and traditional cults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δεῖξον ... σημεῖον","severity":"info","text":"The demand 'Show us a sign' (δεῖξον σημεῖον) echoes biblical scenes where pagans or doubters request a miracle as proof of divine power, e.g., Elijah on Mount Carmel (1 Kings 18) or the apostles' encounters with magicians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βαρβάρους πάντῃ ἀλογίστους","severity":"caution","text":"The characterization of the opponents as 'barbarians, being altogether irrational' (βαρβάρους πάντῃ ἀλογίστους) is a rhetorical exaggeration typical of hagiography. It may reflect the author's polemical stance rather than historical accuracy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μικροῦ δεῖν' (lit. 'of a small need') is idiomatic; the translation 'for a short time' is plausible but not certain. The identity of the 'customary festival' is unspecified; it may be a local pagan rite."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ὁ δὲ ἅγιος Κώνων ἰδὼν αὐτῶν τὴν τοσαύτην ἀπιστίαν καὶ ὅτι σημεῖον αὐτὸν ἀπαιτοῦσιν, εἶπεν πρὸς αὐτούς· ἀνάσχεσθε μικρόν, καὶ τοῦτο ποιήσωμεν· οὐχὶ ἐν ἀκμῇ νεότητός εἰσιν καὶ εὐσκελεῖς ἐν ὑμῖν, ἄλλοι δὲ ὑπὲρ τὴν ἀκμήν πλείονες, ἕτεροι δὲ καὶ ἔφιπποι; συνδράμωμεν οὖν πάντες εἰς τὸν νενομισμένον ὑμῖν τόπον τῆς πανηγύρεως· ὑμεῖς μὲν προλάβετε, ἐγὼ δὲ ὡς γέρων ἐπακολουθῶ, καὶ δῶμεν λόγον ἀλλήλοις· εἰ τις προλαβὼν φθάσει τὸν τόπον, τοῦτον τῆς νίκης τὴν ψῆφον λαβεῖν ὡς ὄντος δυνάστου τοῦ θεοῦ αὐτοῦ· τοῦ δὲ τελευταίως φθάσαντος τιμωρίαν τῆς ἥττης ὑπομεῖναι τὸν τούτου θεὸν ὡς μὴ ὄντος αὐτοῦ θεοῦ.\n\nοἱ δὲ ὡς μὴ οὔσης συγκρίσεως ἐν τῇ προτάσει τοῦ πράγματος κατεγέλων αὐτοῦ συντιθέμενοι θαρροῦντες τοῖς τῶν ἵππων δρόμοις καὶ τῇ εὐκνημίᾳ τῶν ποδῶν· ἔλεγον γὰρ πρὸς ἀλλήλους, ὅτι οὐ μὴ δύνηται φθάσαι τὸν τόπον μετὰ τεσσάρας ἡμέρας· τὴν γὰρ τοσαύτην ὁδὸν μάλιστα δύσβατον οὖσαν πῶς ἔχει εὐτονῆσαι;\n\nὁ δὲ ἅγιος τοῦ θεοῦ Κώνων συνιείς, ὅτι ἀπέγνωσαν αὐτοῦ ὡς μὴ δυναμένου τοῦτον τὸν ὅρον πληρῶσαι, προθυμότερος ἐγένετο κατ’ ἰδίαν τε προσευχόμενος ἔλεγεν· δέσποτα κύριε, θεὲ πάτερ παντοκράτωρ, καὶ κύριε Ἰησοῦ Χριστέ, δι’ οὗ ὁ κόσμος ἐγένετο, θεὲ δυνατέ, δὸς τὴν τοῦ ἁγίου σου πνεύματος δύναμιν, καὶ ἐνίσχυσόν με καὶ σύνδησον ὅλον τὸ πλῆθος τοῦτο, ἵνα μάθωσιν ὅτι πλανῶνται ἐν οἷς σέβονται, καὶ συμπόδισον αὐτούς, ἵνα γνῶσιν, ὅτι σὺ εἶ ὁ θεὸς καὶ πλὴν σοῦ ἄλλος οὐκ ἔστιν·","english":"The holy Conon, seeing their great disbelief and that they were demanding a sign from him, said to them: \"Wait a little, and let us do this: Are there not among you some in the prime of youth and strong-limbed, others beyond their prime, and still others on horseback? Let us all run together to the place you consider the site of the festival. You go ahead, and I, as an old man, will follow behind, and let us give an account to one another: if someone going ahead reaches the place first, let him take the vote of victory as if his god were powerful; and let the one who arrives last undergo punishment for his defeat, as if his god were not a god.\"\n\nBut they, as if there were no comparison in the proposal of the matter, laughed at him, agreeing confidently because of the speed of their horses and the nimbleness of their feet. For they said to one another that he could not reach the place even after four days, for how could he have the strength for such a journey, especially since it was difficult to traverse?\n\nAnd the holy man of God, Conon, understanding that they had despaired of him as being unable to fulfill this condition, became more eager, and praying privately he said: \"Master Lord, God Father Almighty, and Lord Jesus Christ, through whom the world was made, mighty God, give me the power of your Holy Spirit, and strengthen me, and bind together this whole multitude, so that they may learn that they are mistaken in what they worship, and trip them up, so that they may know that you are God and that besides you there is no other.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the challenge-and-response segment of the narrative, where Conon proposes a contest to prove the power of the Christian God over pagan deities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πανήγυρις","severity":"info","text":"The Greek term πανήγυρις (panēgyris) denotes a religious festival or assembly, often with pagan connotations, here referring to the local festival Conon seeks to disrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"Conon's prayer echoes Psalm 83:1 LXX ('O Lord, God the Almighty') and invokes the Holy Spirit, reflecting a Trinitarian formula common in late antique hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The contest motif—a race to prove divine power—parallels biblical narratives like Elijah and the priests of Baal (1 Kings 18) and is typical of hagiographic confrontations with paganism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The phrase 'σύνδησον ὅλον τὸ πλῆθος' (bind together this whole multitude) recalls the binding of the crowd in Acts 19:26-27, where Paul's preaching confounds the silversmiths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at 'συμπόδισον αὐτούς' (trip them up) is ambiguous: it may mean 'cause them to stumble' literally or metaphorically 'hinder their plans'; the English draft opts for the literal sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συμπόδισον αὐτούς' could be read as a literal request to cause physical stumbling or as a metaphorical plea to thwart their plans; the English draft takes the literal interpretation."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"συναντιλάβηται δέ μοι καὶ ὁ ἅγιος ἀρχάγγελος Μιχαήλ, ὃς προσήγαγέν με τῇ ἐπιγνώσει σου, καὶ ἐγνώρισεν μοι τὸ μυστήριόν σου ἐκ νέας ἡλικίας.\n\nκαὶ εὐθέως παρέστη ὁ ἅγιος Μιχαὴλ καὶ τὸν μὲν ἅγιον ἐνισχύσας ἀπέσωσεν ἀκόπως ἐν τῷ τόπῳ, τοὺς δὲ βαρβάρους περιέκλεισεν ἀορασίᾳ ἀρξαμένους τῆς ὁδοιπορίας· καὶ περιγυρεύοντες καὶ περικλώμενοι ἦσαν ἐν τοῖς ὄρεσι, βοθριζόμενοι ἐν τοῖς κρημνοῖς πᾶσαν τὴν ἡμέραν καὶ τὴν νύκτα διατελοῦντες ἐκείνην, ὥστε μὴ ἔχειν αὐτοὺς ἰσχὺν μήτε σῶμα ὑγιὲς ἢ ὀστοῦν, καὶ τόπον ἐκ τόπου διαβῆναι οὐκ ἠδύναντο. ὁ δὲ ἅγιος Κώνων προφθάσας περιέμενεν αὐτοὺς κατὰ τὴν σύνταξιν· ὡς δὲ εἶδεν αὐτοὺς βραδύνοντας, τῇ ἄλλῃ ἡμέρᾳ ἕωθεν ἀναστὰς ὑπέστρεψεν καὶ εὗρεν αὐτοὺς ἐν τῷ τόπῳ, ᾧ κατέλιπεν αὐτούς.\n\nθεασάμενοι δὲ αὐτὸν ἐξαίφνης, κατεπλάγησαν· ὁ δὲ ἐγγίσας αὐτοῖς ἐπηνέχθη αὐτοῖς ἐγκαλῶν καὶ λέγων· τί τοῦτο ἐποιήσατε ἀφέντες με ἕως ἄρτι ἐκδεχόμενον ὑμᾶς, ὡς ἀναγκασθῆναί με πάλιν ὑποστρέψαι πρὸς ὑμᾶς; οἱ δὲ συμπεπαρμένοι καὶ ψυχὴν μὴ ἔχοντες διηγοῦντο αὐτῷ τὸ γεγονὸς καὶ ἠξίουν αὐτὸν ἐπιστῆσαι αὐτοὺς ἐν τῇ ὁδῷ. τοῦ δὲ πεισθέντος καὶ εὐξαμένου περιεῖλεν αὐτῶν τὴν ἀορασίαν διὰ τοῦ ἀρχαγγέλου, καὶ λοιπὸν ἐν ἑαυτοῖς γενόμενοι ἠκολούθουν αὐτῷ.","english":"And the holy archangel Michael, who brought me to the knowledge of you and revealed to me your mystery from my youth, also helped me.\n\nAnd immediately the holy Michael appeared, and having strengthened the holy man, he transported him effortlessly to the place, while he enclosed the barbarians in blindness as they began their journey; and they wandered and were turned about in the mountains, falling into ravines, spending that entire day and night, so that they had no strength nor a sound body or bone, and they could not pass from one place to another. But the holy Conon, having gone ahead, waited for them according to the agreement; when he saw them delaying, he arose at dawn the next day and returned, and found them in the place where he had left them.\n\nWhen they saw him suddenly, they were astonished; and approaching them, he brought charges against them, saying: \"Why have you done this, leaving me to wait for you until now, so that I was compelled to return to you again?\" And they, crushed and scarcely alive, related to him what had happened and begged him to set them on the road. When he was persuaded and had prayed, he removed their blindness through the archangel, and then, coming to themselves, they followed him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀορασία","severity":"info","text":"The Greek term ἀορασία (blindness) here denotes a divinely imposed visual obstruction, not physical injury; it is a temporary affliction removed by prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of the narrative: the miracle of Michael’s intervention reverses the earlier challenge, demonstrating Conon’s sanctity through divine transport and punitive blindness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of an archangel blinding and disorienting opponents parallels episodes in the Acts of Thomas and the Life of Antony, where divine agents confound persecutors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The barbarians likely refer to non-Christian locals or pagans in the region of Bida, consistent with hagiographic tropes of rural resistance to monastic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek phrase συμπεπαρμένοι (crushed) is ambiguous: it may mean physically battered or metaphorically broken in spirit; the English ‘scarcely alive’ is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the ‘barbarians’ is unspecified; they may be generic pagans or a specific group. The phrase ‘συμπεπαρμένοι’ could denote physical or spiritual exhaustion."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"παραγενομένων δὲ αὐτῶν ἐν τῷ τόπῳ, λέγει αὐτοῖς ὁ ἅγιος· ἐπείσθητε, οὐκοῦν κατὰ τὴν πρότασιν ἡμῶν ποιήσατε καὶ τὴν σύνταξιν· ἰδοὺ γὰρ ἡττήθητε ὑμεῖς καὶ ὁ θεὸς ὑμῶν· δότε οὖν μοι καὶ τιμωρήσομαι τὸν θεὸν ὑμῶν.\n\nοἱ δὲ ἐπέμενον ἀναισχυντοῦντες τῇ ἀπιστίᾳ καὶ ἔλεγον· οὐ μὴ ἐπιγράψῃς τὴν αἰτίαν τῷ θεῷ ἡμῶν· ἡμεῖς γάρ ἐσμεν αἴτιοι οἱ πλανηθέντες ἐν τῇ ὁδῷ· αὐτὸς γὰρ οὐκ ἡττήθη. καὶ ἐβιάσαντο αὐτὸν ἐν τῇ δυναστείᾳ μὴ πληρώσαντες ἃ συνέθεντο.\n\nπάλιν οὖν εἶπεν αὐτοῖς· τί οὖν θέλετε, τῷ ἐμῷ πιστεῦσαι θεῷ ἢ τῷ ὑφ’ ὑμῶν σεβομένῳ; οἱ δὲ ἔφησαν· τῷ ὑφ’ ἡμῶν δεῖ ἡμᾶς πιστεύειν. καὶ ἔφη αὐτοῖς· ὃ δ’ ἂν εἴπῃ ὁ ψευδώνυμος θεός, πείθεσθε αὐτῷ;\n\nκαὶ πάντες στοιχεῖν ἐπεβόησαν. πιστωσάμενοι δὲ αὐτόν ἐπὶ τούτῳ, ζωπυρήσας ὁ ἅγιος τῷ πνεύματι ἔδραμεν πρὸς τὸ ξόανον· ἐφ’ ὑψηλοῦ δὲ ἑστῶτος τοῦ ξοάνου ἐμβριμησάμενος αὐτῷ εἶπεν πρὸς αὐτό· σοὶ λέγω, κελεύει σοὶ Ἰησοῦς Χριστός ὁ ἐμὸς θεὸς κατελθεῖν. φόβῳ δὲ κλονούμενον ἐκ τῆς ἐπιταγῆς κατέπεσεν τὸ εἴδωλον ἐκ τοῦ τόπου αὐτοῦ καὶ κυλιόμενον ἦλθεν πλησίον τοῦ ἁγίου καὶ ἔστη ὀρθόν, ἔφριξαν δὲ πάντες ἀπὸ τοῦ φόβου ἐκπλαγέντες ἐπὶ τῷ θαύματι κράζοντες μεγάλα.","english":"When they arrived at the place, the saint said to them: \"You have been convinced, therefore do according to our proposal and agreement; for behold, you and your god have been defeated. So give him to me, and I will punish your god.\"\n\nBut they persisted, shameless in their disbelief, and said: \"You will not ascribe the cause to our god; for we are the ones who erred on the road, and he was not defeated.\" And they constrained him by force, not fulfilling what they had agreed.\n\nAgain he said to them: \"What then do you wish—to believe in my god or in the one worshipped by you?\" They replied: \"We must believe in the one worshipped by us.\" And he said to them: \"Will you obey whatever the falsely-named god says?\"\n\nAnd they all cried out in assent. Having secured their agreement on this, the saint, kindled in spirit, ran to the wooden image. As the image stood on a high place, he spoke sternly to it: \"I speak to you; Jesus Christ, my god, commands you to come down.\" Shaken with fear at the command, the idol fell from its place and, rolling, came near the saint and stood upright. All shuddered with fear, astonished at the miracle, crying out loudly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τιμωρήσομαι","severity":"info","text":"The verb 'τιμωρήσομαι' (future middle, 'I will punish') is strong: Conon threatens to punish the pagan god, not merely defeat it, heightening the confrontation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ξόανον","severity":"info","text":"'ξόανον' denotes a carved wooden cult statue, typical of pagan idols in hagiography; its materiality underscores the miracle of its movement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰησοῦς Χριστός","severity":"info","text":"Conon invokes 'Ἰησοῦς Χριστός' as his god, echoing the apostolic kerygma; the phrase 'κελεύει σοὶ ... κατελθεῖν' recalls OT prophetic commands to idols (e.g., 1 Kings 18:36-39).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλιν οὖν εἶπεν","severity":"info","text":"The repeated 'πάλιν οὖν' marks a three-stage debate (proposal, refusal, ultimatum), typical of hagiographic contest narratives that build tension before the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψευδώνυμος θεός","severity":"info","text":"'ψευδώνυμος θεός' ('falsely-named god') is a standard patristic polemic term (e.g., Eusebius, Athanasius) denying pagan deities any real divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπείσθητε","severity":"caution","text":"The Greek 'ἐπείσθητε' ('you have been convinced') may be ironic or a textual corruption; the Coptic Vorlage might have had a different nuance, as the pagans deny defeat.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'ἐπείσθητε' could be read as 'you have been persuaded' or 'you have been defeated' (from πείθω); the English draft takes the latter, but the Coptic original may have been clearer.","The phrase 'ἐβιάσαντο αὐτὸν ἐν τῇ δυναστείᾳ' is ambiguous: 'they constrained him by force' or 'they used force against him'; the English draft opts for the former."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"κατασείσας δὲ αὐτοῖς τὴν χεῖρα ἔφη πρὸς αὐτούς· ἐπείσθητε κἂν νῦν ἢ οὐδέπω; ἑώρα γάρ τινας σχετλιάζοντας. καὶ οἱ μὲν συνέθεντο, οἱ δὲ ἠπείθουν, ὡς οὐκ ὄντος μεγάλου τοῦ θαύματος.\n\nὁ δὲ οὐκ ἐνεδίδου αὐτοῖς, ἀλλ’ ἐπέμενεν παραινῶν αὐτοῖς καὶ λέγων· ὢ τῆς τοσαύτης ὑμῶν ἀνοίας· ἕως πότε ἐπιμένετε παραφρονοῦντες· ὁ ὢν θεὸς οὐ τοιούτους θέλει εἶναι τοὺς ὄντας αὑτοῦ καὶ σεβομένους αὑτόν, ἀλλὰ τοιαύτας ἔχειν καρδίας, οἷός ἐστιν αὐτός· ἀληθινὸς γὰρ ὢν καὶ τοὺς αὐτοῦ ἀληθινοὺς εἶναι θέλει· ἀγαθὸς ὢν καὶ τοὺς αὐτοῦ ἀγαθοὺς εἶναι θέλει· δίκαιος ὢν καὶ τοὺς αὐτοῦ ὁμοίους εἶναι βούλεται. καὶ ἁπαξαπλῶς, τοὺς αὑτοῦ τοιούτους εἶναι θέλει, οἷος καὶ αὐτός ἐστιν. τοιοῦτος οὖν ὁ ἐμὸς θεός. ὁ δὲ ὑμέτερος λίθινος ὢν ἀπελίθωσεν ὑμῶν τὰς καρδίας· καὶ πλάνος ὢν καὶ διάβολος πλανᾶν ὑμᾶς θέλει· καὶ ἄπιστος ὢν ἀπίστους καθίστησιν ὑμᾶς. μὴ οὖν ἐπιμένετε ἐπὶ τούτοις, ἀλλὰ ἀκούσατέ μου καὶ ἀπόσχεσθε ἀπὸ τῆς εἰδωλομανίας καὶ τῆς πλάνης αὐτῶν, ὅτι οὔκ εἰσι θεοί, ἀλλ’ ἔστιν θεὸς ὁ ὑπ’ ἐμοῦ λεγόμενος ὑμῖν. θέλετε δὲ παρὰ τοῦ λίθου τούτου ἀκοῦσαι τοῦ παρ’ ὑμῶν σεβομένου, ὅτι πλανᾶσθε; ἐγγίσατε πρὸς μὲ καὶ ἀκούσατε.","english":"He shook his hand at them and said to them: \"Have you been convinced now or not yet?\" For he saw some were indignant. And some agreed, but others disobeyed, as if the miracle were not great.\n\nBut he did not give in to them, but continued exhorting them and saying: \"Oh, such is your folly! How long will you persist in your madness? The God who is does not wish those who are his and worship him to be such, but to have hearts such as he himself is. For being true, he wishes his own to be true; being good, he wishes his own to be good; being just, he wishes his own to be like him. And in a word, he wishes his own to be such as he himself is. Such then is my God. But yours, being made of stone, has turned your hearts to stone; and being a deceiver and a devil, he wishes to deceive you; and being faithless, he makes you faithless. Do not therefore persist in these things, but listen to me and abstain from their idolatry and error, for they are not gods, but there is a God, the one proclaimed to you by me. Do you wish to hear from this stone, which you worship, that you are in error? Come near to me and listen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατασείσας δὲ αὐτοῖς τὴν χεῖρα","severity":"info","text":"The gesture of shaking the hand at the audience signals authoritative rebuke, a common rhetorical posture in hagiographic confrontations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σχετλιάζοντας","severity":"info","text":"σχετλιάζω means to be indignant or to complain vehemently; here it indicates some in the crowd resist the saint's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀληθινὸς γὰρ ὢν καὶ τοὺς αὐτοῦ ἀληθινοὺς εἶναι θέλει","severity":"info","text":"The triad of true, good, and just echoes 1 John 2:23–24 and patristic commonplaces on divine attributes as models for believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰδωλομανίας","severity":"info","text":"εἰδωλομανία (idol-mania) is a strong polemical term used by early Christian writers to denounce pagan cults as a form of madness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ μὲν ... οἱ δὲ","severity":"info","text":"The μὲν ... δὲ construction contrasts the divided response of the crowd, a narrative device to heighten the saint's persistence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὢ τῆς τοσαύτης ὑμῶν ἀνοίας","severity":"caution","text":"The exclamation ὢ (a variant of ὦ) is an interjection of reproach; the text is grammatically sound but the emotional register may be lost in translation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κἂν νῦν ἢ οὐδέπω' could be read as 'even now or not yet' or 'now at least or still not'; the translation opts for 'now or not yet'.","The identity of 'some' (τινας) who are indignant is not specified; they may be among the pagans or the saint's own followers."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"οἱ δὲ προσεγγίσαντες ἐκτενῶς προσεῖχον αὐτῷ τι πλέον θεάσασθαι τῶν γινομένων παρ’ αὐτοῦ. ὁ δὲ ἅγιος Κώνων μετὰ πολλῆς ἀπειλῆς ἐμβριμησάμενος τῷ εἰδώλῳ ἑστῶτι ἔφη· λέγε μοι σύ, τίς ἐστιν θεός; σὺ ἢ ὁ ὑπ’ ἐμοῦ κηρυσσόμενος;\n\nτότε μετὰ πολλοῦ φόβου ὁ λίθινος αὐτῶν θεὸς τὰς χεῖρας εἰς τὸν οὐρανὸν ἐκτείνας ἀνθρωπίνῃ φωνῇ ἐφθέγξατο λέγων· εἷς ἐστι θεός, εἷς ἐστι Χριστὸς ὁ ὑπὸ σοῦ εὐαγγελιζόμενος. ούτου δὲ γενομένου τοῦ θαύματος πᾶς ὁ τῶν μυριάδων ἐκείνων ὄχλος μεγάλῃ τῇ φωνῇ ἠλάλαξεν λέγων· εἷς θεὸς ὁ Κώνωνος· ὁ θεὸς Κώνωνος ἐνίκησεν.\n\nταύτας δὲ τὰς φωνὰς μέχρι τῆς σήμερον συναγόμενοι ἐκβοῶσιν ἐν τῇ ἐνδόξῳ ἡμέρᾳ τῆς μνήμης τοῦ ἁγίου Κώνωνος πᾶσα ἡ Ἰσαυρία καὶ ἡ περίχωρος αὐτῆς μετὰ λαμπάδων ἐξερχόμενοι ἐκ τῶν οἴκων αὐτῶν ἀπὸ ἑσπέρας, ἀπιόντες εἰς τὸν εὐκτήριον αὐτοῦ οἶκον εἰς τὴν παραμονὴν ἐν Βιδάνοις τῇ λεγομένῃ κώμῃ.\n\nἐπιμενόντων δὲ ταῖς κραυγαῖς ἐπὶ τῷ παραδόξῳ θαύματι κατασείσας αὐτοῖς τὴν χεῖρα μόγις αὐτοὺς κατέπαυσεν λέγων· κἂν νῦν ὁμολογεῖτε τὴν ἧτταν τοῦ θεοῦ ὑμῶν; δότε οὖν τιμωρήσομαι αὐτόν. τῶν οὖν ὄχλων πολλοὶ πιστεύσαντες ὥρμησαν καὶ συνέτριψαν τὸ ξόανον καὶ ἐβαπτίσθησαν.","english":"Those who drew near paid close attention to him, hoping to see something more of the wonders performed by him. But the holy Conon, with great menace, thundered at the standing idol and said: \"Tell me, you, who is God? You or the one proclaimed by me?\"\n\nThen, with great fear, their stone god stretched his hands toward the sky and spoke in a human voice, saying: \"There is one God, there is one Christ, the one proclaimed by you.\" When this miracle occurred, the entire crowd of those myriads shouted with a loud voice, saying: \"One God, the God of Conon! The God of Conon has conquered.\"\n\nThese cries, to this day, are raised when they gather on the glorious day of the memory of Saint Conon, all of Isauria and its surrounding region, coming out of their houses from evening with lamps, going to his house of prayer for the vigil in Bidana, the so-called village.\n\nAs they persisted in their shouts over the extraordinary miracle, shaking his hand at them, he barely stopped them, saying: \"Do you now at least confess the defeat of your god? Then give him to me, and I will punish him.\" Many of the crowds, having believed, rushed forward, shattered the wooden image, and were baptized.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐμβριμησάμενος","severity":"info","text":"The verb ἐμβριμησάμενος (from ἐμβριμάομαι) conveys a forceful, threatening roar or thunder, emphasizing Conon's authoritative confrontation with the idol.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ξόανον","severity":"info","text":"ξόανον refers to a carved wooden statue, often of a pagan deity, distinguishing the material (wood) from stone (λίθινος) used earlier for the same idol, possibly indicating a composite or rhetorical shift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἷς θεός","severity":"info","text":"The acclamation 'εἷς θεός' echoes early Christian monotheistic formulas and liturgical acclamations, common in hagiography to mark conversion and divine victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μέχρι τῆς σήμερον","severity":"info","text":"The phrase 'to this day' anchors the narrative in the author's present, asserting an ongoing liturgical practice in Isauria and Bidana, which authenticates the miracle for the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπιμενόντων δὲ ταῖς κραυγαῖς","severity":"info","text":"This clause resumes the narrative after a liturgical digression, returning to the crowd's reaction and Conon's response, forming a ring composition with the earlier miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τιμωρήσομαι","severity":"caution","text":"The future τιμωρήσομαι (I will punish) is ambiguous: it could be middle (I will punish for myself) or passive (I will be punished). The context favors active sense, but the reading is not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the idol's material shifts from stone (λίθινος) to wood (ξόανον), possibly a scribal inconsistency or deliberate contrast. The verb τιμωρήσομαι could be read as middle or passive, though the active sense is preferred."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"τῶν δὲ λοιπῶν ἔτι ἀπειθούντων κατ’ ἐνέργειαν τοῦ διαβόλου καὶ ἀχθεσθέντων ἐπὶ τῇ συντριβῇ τοῦ ἀγάλματος αὐτῶν ἕτερόν τι ἐπινοοῦσιν, πονηροῦ τινος δαίμονος προβαλέσθαι δύναμιν κατὰ τοῦ ὁσίου. ὃς ἦν αὐτοῖς ἐν ἀδύτῳ σπηλαίῳ φοβερός τις εἶναι δοκῶν, πολέμιος αὐτοῖς ὑπάρχων καὶ ὀλέθριος· ὃν καὶ ἐθεράπευον θυσιάζοντες, οὐχ ἵνα ὠφελῇ, ἀλλ’ ἵνα μὴ βλάπτῃ. ἐπὶ τοῦτο δὲ καὶ τῶν πιστευσάντων παρακαλούντων ὥστε ἐπινεῦσαι καὶ ἀπελάσαι τὸ πονηρὸν ἐκεῖνο πνεῦμα, ὡς πολλοὺς ἐπιλωβησάμενον, ἐπιστῆναι δὲ μετ’ αὐτῶν καὶ ἐν τῷ τόπῳ ἐκείνῳ, οἱ μὲν πειράζοντες, ὡς οὐ μὴ τολμήσει οὐδὲ μὴ περιγένηται τοῦ κακοῦ […] а вѣровавъшеи жьдѣахж ꙗко и томоу зьлоу оделѣти иматъ, ὁ δὲ ἅγιος Κώνων πεισθεὶς αὐτοῖς παραγίνεται προθύμως μετ’ αὐτῶν ἐν τῷ τόπῳ.\n\nπᾶς δὲ ὁ ὄχλος ἤρχετο, καὶ λαμπάδας ἅψαντες κατήρχοντο ἐν τῷ πετρώδει ἐκείνῳ χάσματι μετὰ πολλοῦ τοῦ φόβου ὑφορώμενοι. ὁ δὲ ἰδὼν αὐτοὺς τοιούτους ἀνέκραξεν λέγων· μὴ φοβεῖσθε· νῦν γὰρ ὄψεσθε αὐτοῦ τὸ τέλος. καὶ ἐπιστὰς ἐν τῷ πυθμένι τοῦ καταλύματος ἐπετίμησεν τῷ ἀκαθάρτῳ ἐκείνῳ πνεύματι ὥστε ὀφθαλμοφανῶς πᾶσι δεῖξαι ἑαυτό. ὅπερ ἔνδοθεν ἐκβοῶν ἠφίει φωνὰς ἱκετηρίους ὥστε μὴ τὴν αὐτοῦ αἰσχρὰν ἀπελέγξαι μορφήν. τοῦ δὲ ἐμβριμησαμένου αὐτῷ μετὰ πολλοῦ φόβου ἀπὸ ὀπῆς τινος ἐξελθὸν ἤρχετο κυλιόμενον πλωτὸν καὶ ἐφάνη τοῖς πᾶσιν ὡσεὶ γραῒς ῥερακωμένη τὸ σῶμα ἀπὸ τῆς λωβώσεως. καὶ ἀνέκραξεν πᾶς ὁ ὄχλος ἐκβοῶν τὰς προτέρας φωνάς· εἷς θεὸς ὁ Κώνωνος· ὁ θεὸς Κώνωνος ἐνίκησεν. καὶ ἀπειλησάμενος τῷ πονηρῷ ἐκείνῳ πνεύματι παρήγγειλεν μηδαμοῦ φανῆναι μηδὲ ἀδικῆσαί τινα.","english":"But the rest were still disobedient through the activity of the devil, and, distressed at the shattering of their statue, they devised something else: to put forward the power of some evil demon against the holy man. This demon, which seemed to them to be a fearsome and hostile and destructive being in an inaccessible cave, they also tended with sacrifices, not so that it might help, but so that it might not harm. For this purpose, even some of the believers urged him to consent and drive away that evil spirit, which had injured many, and to stand with them in that place. Some were testing him, as if he would not dare nor overcome the evil. But the holy Conon, persuaded by them, eagerly went with them to the place.\n\nThe whole crowd came, and having lit torches, they descended into that rocky chasm with great fear, looking about warily. Seeing them in such a state, he cried out, saying: \"Do not be afraid; for now you will see its end.\" And standing at the bottom of the hollow, he rebuked that unclean spirit to show itself visibly to all. From within, it cried out, uttering suppliant voices, begging him not to expose its shameful form. But when he thundered at it with great menace, it came out from some hole, rolling along the ground, and appeared to all like an old woman, her body withered from corruption. And the whole crowd cried out, shouting the former words: \"One is the God of Conon! The God of Conon has conquered!\" And having threatened that evil spirit, he commanded it to appear nowhere and to harm no one.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ἀδύτῳ σπηλαίῳ","severity":"info","text":"The phrase 'in an inaccessible cave' reflects a common hagiographic topos: demons or pagan deities dwell in caves or chasms, which the saint must enter and purify. This motif appears in other vitae, e.g., the Life of St. Antony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πλωτὸν","severity":"info","text":"The Greek πλωτὸν (literally 'floating') is used here adverbially to describe the demon's movement: 'rolling along the ground'. The sense is that the demon writhes or rolls, not that it floats in air.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἷς θεὸς ὁ Κώνωνος","severity":"info","text":"The crowd's acclamation 'One is the God of Conon' echoes the earlier exclamation of the stone idol (previous passage) and mirrors biblical acclamations such as 1 Kings 18:39 ('The Lord, he is God').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit of exorcism: the saint confronts a demon in its lair, commands it to appear, and banishes it. The crowd's fear and subsequent conversion frame the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"а вѣровавъшеи жьдѣахж ꙗко и томоу зьлоу оделѣти иматъ","severity":"caution","text":"The Greek text is interrupted by a Church Slavonic insertion (from a Slavic manuscript tradition), which translates roughly 'and the believers were waiting for him to overcome that evil'. This indicates a bilingual transmission or a scribal gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡσεὶ γραῒς ῥερακωμένη","severity":"caution","text":"The demon appears 'like an old woman, her body withered from corruption'. The Greek ῥερακωμένη is rare; it likely derives from ῥέρος ('wrinkle' or 'decay'), but the exact sense is uncertain. The translation 'withered' is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains a Church Slavonic insertion whose exact source and date are unclear.","The word ῥερακωμένη is hapax legomenon in this context; its precise meaning is uncertain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":"τότε ὁ ἅγιος Κώνων κατεστέναξεν κατ’ αὐτῶν λέγων καὶ δεικνύων αὐτοῖς· τίς ὑμῶν κατεξουσιάζει; ἴδε, ποιά ἐστι τὰ σεβάσματα ὑμῶν; ἄψυχα καὶ ἄφωνα καὶ ἀκίνητα, ἐνεργούμενα δὲ ὑπ’ αὐτῶν τῶν ὀλεθρίων καὶ ἀκαθάρτων πνευμάτων εἰς πλάνην τῆς ὑμετέρας ἀπωλείας, οὐ μόνον σωμάτων, ἀλλὰ καὶ τῶν ψυχῶν ὑμῶν. μέχρι οὖν τίνος ἐπιμένετε οὕτως σκληρύνοντες τὰς ψυχὰς ὑμῶν; ἀνανήψατε λοιπὸν ἐκ τῆς τῶν εἰδώλων πλάνης καὶ ἐπιστρέψατε ἐπὶ θεὸν ζῶντα, ἐπὶ θεὸν ἀληθινόν, υἱὸν μονογενῆ, κύριον Ἰησοῦν Χριστόν. τοῦτο μόνον ἐννοήσατε, πόση ἐστὶν ἡ ἀγαθότης αὐτοῦ, ὅτι ἐμακροθύμησεν ἐφ’ ὑμᾶς· ὀφείλων καὶ ὑμᾶς ἀπολέσαι διὰ τὴν τοσαύτην ὑμῶν ἀπιστίαν τοῦτο οὐκ ἐποίησεν φειδόμενος ὑμῶν. ταῦτα δὲ τὰ θαυμάσια ἐποίησεν, ἵνα πεισθέντες, ὅτι πάντα δύναται τὸ ὄνομα αὐτοῦ, ἐπιστρέψητε πρὸς αὐτὸν καὶ σωθῆτε. ἀρκετὸς οὖν ὑμῖν ἔστω ὁ παρῳχηκὼς χρόνος τῆς ἀγνοίας· διὸ ἐπιγνόντες αὐτὸν νῦν προσκυνήσατε αὐτόν, καὶ συγχωρήσει ὑμῖν τὰ προλαβόντα.","english":"Then the holy Conon groaned against them, saying and showing them: \"Who among you has authority? See, what are your objects of veneration? Soulless, voiceless, and motionless, but set in motion by those destructive and unclean spirits for the deception leading to your ruin, not only of your bodies but also of your souls. Until when, then, will you persist in thus hardening your souls? Awake, therefore, from the deception of idols and turn to the living God, to the true God, the only-begotten Son, the Lord Jesus Christ. Consider only this: how great is his goodness, that he has been patient with you; though he ought to have destroyed you for your great faithlessness, he did not do so, sparing you. And he performed these wonders so that, persuaded that his name can do all things, you might turn to him and be saved. Let the past time of ignorance be sufficient for you; therefore, now that you have recognized him, worship him, and he will forgive your former transgressions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατεστέναξεν","severity":"info","text":"The verb 'groaned against' (κατεστέναξεν) conveys a prophetic lament, not mere anger, aligning with the hagiographic trope of the saint's sorrow over pagan obduracy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σεβάσματα","severity":"info","text":"Σεβάσματα ('objects of veneration') is a neutral term for cultic objects, here polemically redefined as lifeless idols, contrasting with the living God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸν μονογενῆ, κύριον Ἰησοῦν Χριστόν","severity":"info","text":"The phrase 'only-begotten Son, Lord Jesus Christ' echoes Johannine and Nicene language (e.g., John 1:14, 3:16; Creed of Nicaea), reinforcing orthodox Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐμακροθύμησεν","severity":"info","text":"The concept of divine 'patience' (μακροθυμία) is a common apologetic theme in early Christian literature, emphasizing God's forbearance before judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀνανήψατε λοιπὸν","severity":"info","text":"The imperative 'Awake, therefore' marks a rhetorical turning point, shifting from indictment to exhortation, a typical hagiographic conversion speech pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπιστίαν","severity":"info","text":"The term 'faithlessness' (ἀπιστίαν) here carries a double sense: lack of faith in God and disloyalty to the saint, reflecting the hagiographer's polemical framing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"καὶ οἱ πλεῖστοι τῶν ὄχλων πιστεύσαντες προσεκύνησαν τῷ θεῷ καὶ ἐπιγνόντες αὐτὸν ἐπείσθησαν βαπτισθῆναι, χαίροντες ἐπὶ τῷ μυστηρίῳ τοῦ Χριστοῦ. καὶ ἐπανερχομένων αὐτῶν ἐξῆρχεν αὐτῶν ὁ ἅγιος ψάλλων, οἱ δὲ ὑπακούοντες ὑπέψαλλον, καὶ οὕτως ἀνῇεσαν ἐπὶ τὴν πόλιν ἀκολουθοῦντες αὐτῷ καὶ δοξάζοντες τὸν κύριον Ἰησοῦν Χριστόν.\n\nκαὶ μετὰ ταῦτα ἐπὶ πολὺν χρόνον σχολάζοντες αὐτῷ κατηχήθησαν ὑπ’ αὐτοῦ στηριχθέντες τῷ ἁγίῳ πνεύματι. ἀπὸ τότε μέχρι τῆς σήμερον πᾶσα ἡ Ἰσαυρόπολις καὶ ἡ περίχωρος αὐτῆς διέμειναν πεπιστευκότες ἐπὶ τὸν κύριον, καθ’ ἑκάστην ἡμέραν προστιθέμενοι καὶ πλεονάζοντες διὰ τοῦ σωτηρίου βαπτίσματος. πολλαὶ δὲ καὶ ἄλλαι ἰάσεις καὶ θαυματουργίαι γίνονται ὑπὸ τοῦ ἀγίου Κώνωνος, καὶ ἔχαιρον ἐπ’ αὐτῷ καὶ ἐπὶ ταῖς θαυματουργίαις ταῖς γινομέναις ὑπ’ αὐτοῦ.\n\nμετὰ δὲ ταῦτα συνέβη τινὰς τῶν λαμπρῶν καὶ ἐπισήμων ἀνδρῶν τῆς πόλεως λῃστείαν σύλων ὑπομεῖναι, χρημάτων πολλῶν, χρυσοῦ καὶ ἀργύρου καὶ τῆς ἄλλης περιουσίας. πολλῶν чѧдь δὲ ἐξ ὑπονοίας ἁρπαγέντων ἐκ τῆς πόλεως καὶ φυλακισθέντων καὶ μελλόντων κινδυνεύειν ἀναιτίως καὶ συστάσεως ἀπορούντων εἰς ἔλεγχον τῶν συληθέντων ἐπὶ τὴν τοῦ μακαρίου Κώνωνος ἱκετηρίαν κατέδραμον ἀναγγέλλοντες αὐτῷ τὰ γεγονότα. οὐ μὴν ἀλλὰ καὶ οἱ τούτων τῶν ἐξ ὑπονοίας εἰς τοῦτο κατενεχθέντων συγγενεῖς καὶ οἱ διαφέροντες αὐτοῖς προσέπεσαν τῷ ἁγίῳ δεόμενοι πρὸς τοὺς πόδας αὐτοῦ.","english":"And most of the crowds, having believed, worshipped God and, recognizing him, were persuaded to be baptized, rejoicing at the mystery of Christ. And as they were returning, the holy one led them, singing, and they, responding, sang in reply, and thus they went up to the city, following him and glorifying the Lord Jesus Christ.\n\nAnd after this, for a long time attending to him, they were catechized by him, being strengthened by the Holy Spirit. From that time until the present day, all of Isauropolis and its surrounding region have remained believing in the Lord, increasing and multiplying each day through the saving baptism. Many other healings and miracles are also performed by the holy Conon, and they rejoiced in him and in the miracles performed by him.\n\nAfter this, it happened that some of the prominent and distinguished men of the city suffered a robbery of their goods, of much wealth, gold and silver and other possessions. And many people, having been seized on suspicion from the city and imprisoned and about to be in danger unjustly, and being at a loss for a plan to refute the theft, fled to the supplication of the blessed Conon, reporting to him what had happened. Moreover, the relatives of those who had been brought to this on suspicion, and those connected to them, fell at the feet of the holy one, beseeching him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσεκύνησαν τῷ θεῷ","severity":"info","text":"The phrase 'worshipped God' marks the crowd's conversion from idolatry; the verb προσκυνέω implies proskynesis, a physical act of reverence, here redirected to the Christian God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυστηρίῳ","severity":"info","text":"μυστηρίῳ ('mystery') here refers to the sacrament of baptism, as the context of rejoicing and baptism immediately follows; in early Christian Greek, μυστήριον often denotes a ritual initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁγίῳ πνεύματι","severity":"info","text":"The phrase 'strengthened by the Holy Spirit' echoes New Testament language of spiritual reinforcement (e.g., Acts 9:31); it aligns with hagiographic tropes of post-baptismal catechesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰσαυρόπολις","severity":"info","text":"Isauropolis is a city in the region of Isauria (south-central Anatolia); the hagiography localizes Conon's mission there, consistent with the historical setting of late antique Christianization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ δὲ ταῦτα","severity":"info","text":"The phrase 'After this' introduces a new narrative episode—a robbery and false accusation—shifting from mass conversion to a specific miracle story, a common hagiographic pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"чѧдь","severity":"caution","text":"The Greek text includes a Cyrillic letter 'ч' in 'чѧдь' (likely a scribal insertion or manuscript corruption); the intended word is probably πολλοὶ δέ, but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πολλῶν чѧдь' is corrupt; the English draft reads 'And many people' but the Greek has a Cyrillic intrusion, possibly from a later Slavic-influenced copyist."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ὃς ἰδὼν τὴν ἀνάγκην τῶν ὑπομεινάντων τὰ σῦλα καὶ τῶν ἀναιτίως κατεχομένων ἀνέδραμεν ἐπὶ τὴν πόλιν σὺν αὐτοῖς καὶ ἐν μέσῳ τῆς πόλεως ἑστὼς ἐπὶ πάντων ἀνέτεινεν τὰς χεῖρας εἰς τὸν οὐρανὸν καὶ ἐπεκαλέσατο ἐκτενῶς τὸν ἴδιον δεσπότην Ἰησοῦν Χριστὸν ἀποκαλύψαι αὐτῷ περὶ τούτου διὰ τὸν τῶν πολλῶν κίνδυνον. καὶ ἀπεκαλύφθη αὐτῷ διὰ τῆς χάριτος τοῦ ἁγίου πνεύματος, ὅπου ἦσαν τὰ σῦλα· καὶ εὐχαριστήσας τῷ θεῷ εἶπεν αὐτοῖς· ἀκολουθεῖτέ μοι· οἱ δὲ ἠκολούθησαν αὐτῷ.\n\nκαὶ πορευθέντων αὐτῶν ὁδὸν μακρὰν ἀνεδείχθη αὐτῷ ὁ τόπος διὰ τοῦ ἀρχαγγέλου Μιχαὴλ ἔν τινι τῶν ὀρέων, ἔνθα ἦν ὑπὸ πέτραν κατακείμενα πάντα τὰ ἐπιζητούμενα, καὶ ἀναλαβόντες αὐτὰ ἤγαγον ἐν τῇ πόλει καὶ ἀποτιθέμενοι αὐτὰ εἰς τὸ μέσον ἔκραξαν ἐκπλησσόμενοι καὶ δεικνύντες τὰ συληθέντα πᾶσιν. οἱ δὲ τῆς πόλεως ὄχλοι θεασάμενοι συνεξεπλήσσοντο ἐπὶ τῷ γεγονότι μεγάλῳ θαύματι καὶ ἐζήτουν γνῶναι παρὰ τοῦ ἁγίου Κώνωνος τοὺς τὰ σῦλα πεποιηκότας. ὁ δὲ οὐκ εἶπεν αὐτοῖς, τίνες εἰσίν, ἀλλ’ ἔλεγεν· λάβωσιν τὰ ἑαυτῶν οἱ ἀπολέσαντες καὶ ἀρκείσθω αὐτοῖς τοῦτο, ὅτι ἀκινδύνως αὐτὰ ἔλαβον, καὶ τοὺς ἀναιτίως κατεχομένους ἀπολύσατε διὰ τὸν θεόν. ὃ δὴ καὶ γέγονεν· οἱ γὰρ ἀπολέσαντες τὰ ἑαυτῶν ἀζημίως ἀπέλαβον, οἱ δὲ ἀναιτίως συλληφθέντες εἰς τοῦτο ἀνυβρίστως ἀπελύθησαν, καὶ τοὺς τὰ σῦλα πεποιηκότας καταδήλους οὐκ ἐποίησεν περιποιούμενος τὴν αὐτῶν σωτηρίαν.","english":"He, seeing the distress of those who had suffered the plunder and of those who had been detained without cause, ran up to the city with them and, standing in the middle of the city before all, stretched his hands toward the heaven and earnestly called upon his own master Jesus Christ to reveal to him concerning this matter on account of the danger to the many. And it was revealed to him through the grace of the Holy Spirit where the plundered goods were; and having given thanks to God, he said to them: Follow me; and they followed him.\n\nAnd as they went a long way, the place was shown to him through the archangel Michael in one of the mountains, where under a rock all the sought-after items were lying, and having taken them up, they brought them into the city and, placing them in the middle, they cried out, being astonished and showing the plundered goods to all. The crowds of the city, having seen this, were likewise astonished at the great miracle that had occurred and sought to learn from the holy Conon who had committed the plunder. But he did not tell them who they were, but said: Let those who have lost their goods take them, and let it suffice for them that they have recovered them without danger, and release those who have been detained without cause for the sake of God. And so it happened; for those who had lost their goods recovered them without penalty, and those who had been arrested without cause were released without insult, and he did not expose those who had committed the plunder, caring for their salvation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνέτεινεν τὰς χεῖρας","severity":"info","text":"The gesture of stretching hands toward heaven is a standard biblical and hagiographic posture of prayer, indicating urgent supplication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σῦλα","severity":"info","text":"σῦλα (plunder) is a legal term for confiscated or stolen goods; its use here frames the episode as a public crime requiring divine resolution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπεκαλύφθη αὐτῷ διὰ τῆς χάριτος τοῦ ἁγίου πνεύματος","severity":"info","text":"The phrase echoes New Testament language of revelation through the Holy Spirit (cf. 1 Cor 12:7-8), emphasizing divine agency in the discovery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχαγγέλου Μιχαήλ","severity":"info","text":"The archangel Michael is a frequent guide in hagiography, especially in Egyptian monastic literature, serving as a revealer of hidden things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἀπεκαλύφθη ... καὶ εὐχαριστήσας ... εἶπεν","severity":"info","text":"The passage follows a three-part narrative pattern: prayer, divine revelation, and public action, typical of miracle stories in hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περιποιούμενος τὴν αὐτῶν σωτηρίαν","severity":"info","text":"Conon’s refusal to expose the thieves reflects a hagiographic topos of mercy, emphasizing spiritual salvation over legal punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνεδείχθη αὐτῷ ὁ τόπος διὰ τοῦ ἀρχαγγέλου Μιχαὴλ' could mean the archangel appeared visibly or simply indicated the place; the text does not specify the mode of revelation."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ἐπεὶ οὖν διὰ πάντων ἤνθει τὰ τοῦ ἁγίου θαύματα, πολὺς ὄχλος τοῦ Ἰσαύρων ἔθνους ἐπέστρεφεν ἐπὶ τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν καὶ ἐξομολογούμενοι ἐβαπτίζοντο διὰ τοῦ ἁγίου Κώνων ος τὴν ἀρχὴν λαβόντες τῆς εἰς τὸν Χριστὸν ἐπιγνώσεως. ἐνουθέτει δὲ αὐτοὺς ἐπιμελῶς εὐμεταδότους εἶναι πρὸς ἀλλήλους καὶ ἀπέχεσθαι πλεονεξίας, ὃ δὴ καὶ ἐγένετο. τοσαύτη δὲ χάρις ἐδόθη τοῖς πιστοῖς διὰ τῆς διδαχῆς τοῦ ὁσίου, ὥστε ἐπαύξειν τὰ τῶν οἰκιῶν αὐτῶν, τῶν δὲ ἀπίστων ἐλαττονοῦσθαι ὡς ἐκ τούτου πλείονας προστίθεσθαι ἐπὶ τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν.\n\nμετὰ οὖν πολὺν χρόνον βουληθέντος αὐτοῦ ἐπὶ τὸ οἰκεῖον εὐκτήριον ἐπανελθεῖν, ὅπερ ἦν πλησίον τῆς ἑαυτοῦ κώμης Βιδάνων, οἱ κατοικοῦντες τὸ Λίγραμμον ὄρος λῃστρικὸν ὄν αἰσθόμενοι τὴν ἐπιστασίαν αὐτοῦ ἐκ τοῦ σύνεγγυς ὄντες ἀνδρες ἀπονοίας γέμοντες καὶ ἀγνωσίας θεοῦ μεστοί, σκεψάμενοι καθ’ ἑαυτοὺς ἔλεγον, ὅτι τὸ περιβόητον αὐτοῦ ὄνομα σημαίνει πολλὴν ἔχειν εὐπορίαν χρημάτων· ἀλλὰ μηδὲν ὑπερθέμενοι σπεύσωμεν ἐπ’ αὐτὸν, καὶ πολλοῦ πλούτου τευξόμεθα. ὡς δὲ τοῦτο ἐνόμιζον, συναχθέντες κατέδραμον ἐπ’ αὐτὸν ἔχοντες μεθ’ ἑαυτῶν ἀρχιλῃστὴν ὀνόματι Κόττιν, ὅστις οὐκ ἐπείθετο πορευθῆναι μετ’ αὐτῶν, ἀλλὰ συνεβούλευεν αὐτοῖς παύσασθαι τῆς τοιαύτης ἐγχειρήσεως τῆς κατὰ τοῦ δικαίου (παρῆν γὰρ τῶν θαυμάτων ἐπιτελουμένων παρ’ αὐτοῦ, ἡνίκα τὴν βδελυκτὴν ἑορτὴν τῶν εἰδώλων ἐπιτελεῖν ἔμελλον θεασάμενος τὴν καθαίρεσιν αὐτῶν καὶ τῶν ἀκαθάρτων πνευμάτων τὸν διωγμόν) καὶ ἔλεγεν αὐτοῖς· παύσασθε καὶ μὴ ἐπιβάλησθε κατὰ τοῦ δικαίου.","english":"Since, therefore, the holy man's miracles were flourishing among all, a great multitude of the Isaurian nation was turning to our Lord Jesus Christ and, making confession, were being baptized through Saint Conon, having taken the beginning of their knowledge of Christ. He diligently admonished them to be generous toward one another and to refrain from greed, which indeed came to pass. And such grace was given to the faithful through the teaching of the blessed one that the possessions of their households increased, while those of the unbelievers diminished, so that as a result more were added to our Lord Jesus Christ.\n\nAfter a long time, when he wished to return to his own oratory, which was near his village of Bidana, the inhabitants of Mount Ligrammon, which was a haunt of brigands, perceiving his authority—being men from nearby, filled with recklessness and full of ignorance of God—took counsel among themselves and said, \"His renowned name signifies that he possesses great wealth of money; let us delay nothing but hasten to him, and we shall obtain much riches.\" As they thought this, they gathered together and rushed upon him, having with them a chief brigand named Kottis, who was not persuaded to go with them but advised them to desist from such an undertaking against the righteous man (for he had been present at the miracles performed by him, when they were about to celebrate the abominable festival of the idols, having witnessed their destruction and the expulsion of the unclean spirits), and he said to them, \"Cease and do not attack the righteous man.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἰσαύρων ἔθνους","severity":"info","text":"The Isaurians were a people from the region of Isauria in southern Asia Minor, often associated with brigandage in late antiquity. Their conversion here underscores the hagiographical topos of taming wild peoples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Λίγραμμον ὄρος","severity":"info","text":"Mount Ligrammon is otherwise unattested; it likely refers to a specific location in the Isaurian region, possibly a stronghold of brigands. The name may derive from a local toponym.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχιλῃστὴν ὀνόματι Κόττιν","severity":"info","text":"Kottis, the chief brigand, is a named figure whose reluctance to attack Conon adds dramatic tension. The name is likely historical or typical for a brigand leader in Anatolia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage divides into two parts: first, a summary of Conon's missionary success and its economic effects; second, a narrative of the brigands' plot, introduced by a temporal shift (μετὰ οὖν πολὺν χρόνον).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The motif of brigands converted or repelled by a holy man is common in Greek hagiography, echoing the Life of Alexander the Sleepless and other ascetic figures. The brigands' greed and ignorance contrast with the faithful's prosperity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κώνων ος","severity":"caution","text":"The Greek text has a lacuna or scribal error: 'Κώνων ος' likely should be 'Κώνωνος' (genitive). The English draft reads 'Conon' correctly, but the manuscript reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The toponym Λίγραμμον is unattested elsewhere; its identification is uncertain. The phrase 'Κώνων ος' may be a scribal error for the genitive 'Κώνωνος'."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"οἱ δὲ ἐπιμαινόμενοι οὖκ ἐπείθοντο, ἀλλ’ ἐπέμε νον ἀναγκάζοντες αὐτὸν καὶ μετὰ πολλῆς βίας ἀπήγαγον. ὡς δὲ πλησίον τοῦ εὐκτηρίου ἐγένοντο ὡς ἀπὸ σταδίου ἑνός, ἐν τόπῳ λεγομένῳ Κρήνῃ μανίας, ἐκεῖ ἐσκέπτοντο ποίῳ τρόπῳ ἐπεισέλθωσιν τῷ ἁγίῳ.\n\nὃς ἡσυχίαν ἄγων ἀτενίσας ὁρᾷ τινας τῶν δαιμόνων παρατηρουμένους αὐτὸν καὶ ὑποδύνοντας ἀπὸ τοῦ φόβου, καὶ κελεύσαντος αὐτοῦ имъ прити къ себѣ· и ἦλθον καὶ παρέστησαν. ἐπηρώτησεν δὲ αὐτούς· τί παρεγένεσθε;\n\nοἱ δὲ εἶπον· τί προστάσσεις ἡμῖν ποιεῖν; ὁ δὲ κατ’ ἐξουσίαν προσέτασσεν αὐτοῖς μηδενὶ ἀνθρώπων παρενοχλεῖν μήτε βλάπτειν μήτε φαῦλα ἢ αἰσχρὰ ὑποβάλλειν.\n\nκαὶ εἶπαν· ἡμεῖς ἐν τούτοις ἠθίσαμεν καὶ ἐν τούτοις τερπόμεθα ὥστε τοῖς ἀνθρώποις ἐπιβουλεύειν ἀπ’ ἀρχῆς· ἄλλο γάρ τι πράττειν οὐκ ἔχομεν. εἰ οὖν θέλεις ἡμᾶς ἀπὸ τούτων σχολάζειν, εἴ τι δοκεῖ σοι ἄλλο, κέλευσον ἡμῖν, καὶ ἡμεῖς ποιοῦμεν. μόνον μὴ ἐκδιώξῃς ἡμᾶς ὀργιζόμενος ἀπελθεῖν εἰς ἐρήμους ἢ εἰς ἀνύδρους τόπους καὶ ἀδήλους.","english":"But those who were raging were not persuaded, but persisted in compelling him and, with much violence, led him away. When they came near the oratory, about a stadium away, at a place called Madness Spring, they were considering by what means they might attack the saint.\n\nHe, keeping quiet, looked intently and saw some of the demons watching him and cowering from fear, and at his command they came to him and stood before him. He asked them, \"Why have you come?\"\n\nThey said, \"What do you command us to do?\" And he, with authority, ordered them to trouble no human being, nor to harm, nor to suggest evil or shameful things.\n\nAnd they said, \"We have been accustomed to these things and take pleasure in them, so as to plot against human beings from the beginning; we have nothing else to do. If, then, you wish us to desist from these, if anything else seems good to you, command us, and we will do it. Only do not drive us away in anger to go into deserts or into waterless and unknown places.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κρήνῃ μανίας","severity":"info","text":"The toponym 'Madness Spring' (Κρήνῃ μανίας) likely reflects a local tradition associating the site with demonic or frenzied activity, reinforcing the narrative's supernatural conflict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐκτηρίου","severity":"info","text":"The term εὐκτηρίου (oratory) denotes a small prayer house or chapel, distinct from a full church, consistent with early monastic or rural Christian settings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern common in hagiography: the saint's passive resistance, demonic confrontation, and authoritative command over spirits, leading to their submission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The demons' plea not to be banished to 'deserts or waterless places' echoes similar motifs in desert fathers' literature, where demons fear exile to barren regions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"имъ прити къ себѣ","severity":"caution","text":"The Greek text contains a Slavic insertion (имъ прити къ себѣ, 'to come to him'), indicating a later scribal or transmission anomaly, possibly from a bilingual manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The demons' admission that they have 'nothing else to do' but harm humans reflects a theological trope of evil as parasitic, unable to create, only to corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a Slavic phrase (имъ прити къ себѣ), likely a scribal gloss or interpolation; the intended reading is that the demons came at the saint's command."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"πρὸς ταῦτα εἶπεν πρὸς αὐτούς· σχολάσατε τῇ γεωργίᾳ· ἰδοὺ ἐκεῖναι αἱ ἀπέναντι χῶραι ἄσκαφοι μένουσιν· ἀπέλθετε, σκάψατε, φιλοκαλήσατε αὐτάς. οἱ δὲ ἀκούσαντες ἀπῆλθον μετὰ πολλοῦ φόβου ποιῆσαι τὸ κελευσθέν.\n\nτῶν μέντοι λῃστῶν οὐκ ἠγνόησαν τὴν σκέψιν ὡς κατ’ ἐνέργειαν αὐτῶν τὴν λῃστείαν αὐτοῖς ὑποτιθεμένων. αὐτοὶ δὲ καὶ προδόται τῆς μελλούσης αὐτοῖς τιμωρίας ἐγένοντο.\n\nτῶν μὲν οὖν λῃστῶν ἐπὶ πολὺ προσεδρευόντων τῷ τόπῳ καὶ παρακαλούντων τὸν ἀφηγούμενον αὐτῶν Κόττιν συνελθεῖν αὐτοῖς εἰς τὴν ἔφοδον πεῖσαι οὐκ ἠδυνήθησαν καὶ καταλείψαντες αὐτὸν ὥρμησαν ἐπὶ τὸ προκείμενον. ὁ δὲ Κόττις λυπηθεὶς ἐπὶ τῇ τοιαύτῃ αὐτῶν βουλῇ, ἰδιάσας καθ’ ἑαυτὸν πλησίον τῆς κρήνης κἀκεῖ τὰς λόγχας αὐτοῦ πήξας χαμαὶ καὶ τὴν μάχαιραν αὐτοῦ ῥίψας ἐκαθέσθη καὶ θεὶς τὴν κεφαλὴν αὐτοῦ ἐπὶ τὰ γόνατα ἐπένθει αὐτοὺς ὡς προσδοκῶν μηδὲν ἀγαθὸν αὐτοῖς ἀποβήσεσθαι.\n\nἐγγίσαντες δὲ τῷ οἰκήματι τοῦ ἁγίου ἔκρουον τῇ θύρᾳ. ὁ δὲ ἅγιος Κώνων νομίσας, ὅτι τινὲς τῶν προσδεομένων ἢ τῶν ἐν ἀσθενείᾳ κατὰ τὸ εἰωθὸς ἐρχομένων εἰσίν, ἤνοιξεν αὐτοῖς τὴν θύραν καὶ ἰδὼν αὐτοὺς ἐνόπλους ἐδόκει, ὅτι ἀπὸ ὁδοιπορίας ἥκασιν πρὸς ἀνάπαυσιν. ἕκαστος δὲ αὐτῶν διανύττων τὸν πέλας ἐπυνθάνετο ποῖος ἂν εἴη ὁ τόπος, ἔνθα ἐνόμιζον αὐτοῦ τὰ χρήματα. καὶ τῶν μὲν λῃστῶν πρὸς τὴν ἔρευναν τῶν χρημάτων ἀσχολουμένων ὁ ἅγιος Κώνων ἔσπευδεν εἰς τὴν ἀνάκτησιν αὐτῶν ἑτοιμάζων τράπεζαν κομίζων τε οἶνον καὶ προτρεπόμενος αὐτοὺς παρεκάλει λέγων· δεῦτε, τέκνα, ἀπὸ κόπου γεύσασθε.","english":"To this he said to them: \"Devote yourselves to farming; behold, those fields opposite remain unplowed; go, dig, cultivate them.\" And they, having heard, went away with great fear to do what was commanded.\n\nThe bandits, however, were not unaware of the plan, as if by their own action they were suggesting banditry to them. And they themselves became betrayers of the punishment that was to come to them.\n\nNow, when the bandits had been lingering in the place for a long time and were urging their leader Kottis to join them in the assault, they were unable to persuade him, and leaving him behind, they rushed toward their objective. But Kottis, grieved at such a plan of theirs, having withdrawn by himself near the spring, fixed his spears in the ground there and threw down his sword, sat down, and placing his head on his knees, he mourned for them, expecting that nothing good would befall them.\n\nWhen they approached the dwelling of the saint, they knocked at the door. And the holy Konon, thinking that they were some of those in need or those in sickness coming as usual, opened the door for them, and seeing them armed, he supposed that they had come from a journey for rest. And each of them, probing his neighbor, inquired what sort of place this might be, where they thought his money was. And while the bandits were occupied with the search for the money, the holy Konon hastened to refresh them, preparing a table, bringing wine, and urging them, he entreated them, saying: \"Come, children, taste from your labor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σχολάσατε τῇ γεωργίᾳ","severity":"info","text":"The saint redirects the demons to farming, a motif of taming chaotic forces through ordered labor, common in desert hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Κόττιν","severity":"info","text":"Kottis is the named leader of the bandits; his withdrawal and mourning prefigure a conversion or defeat, typical of the bandit-repentance topos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κρήνης","severity":"info","text":"The spring (κρήνη) is likely the 'Madness Spring' of the previous passage, a liminal site where demonic or violent impulses are confronted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προδόται τῆς μελλούσης αὐτοῖς τιμωρίας","severity":"info","text":"The narrator's aside that the bandits become 'betrayers of their own punishment' creates dramatic irony and foreshadows their failure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δεῦτε, τέκνα, ἀπὸ κόπου γεύσασθε","severity":"info","text":"Konon's hospitality to armed bandits echoes the Gospel hospitality to strangers (e.g., Luke 24:29-30) and the topos of the saint feeding enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν μὲν οὖν λῃστῶν ἐπὶ πολὺ προσεδρευόντων","severity":"caution","text":"The syntax is convoluted: the genitive absolute with 'προσεδρευόντων' may imply a temporal or concessive sense; the translation takes it as temporal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς κατ’ ἐνέργειαν αὐτῶν τὴν λῃστείαν αὐτοῖς ὑποτιθεμένων' is ambiguous: it could mean the bandits thought the demons were suggesting banditry, or that the demons were acting through them. The translation takes the former.","The identity of 'αὐτοὶ' in 'αὐτοὶ δὲ καὶ προδόται' is unclear: it may refer to the bandits or to the demons; the translation assumes the bandits."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ὡς δὲ τοῦ σκοποῦ τυχεῖν οὐχ ηὕρισκον, εἰς ὀργὴν ἐτράπησαν καὶ κρατήσαντες αὐτὸν ἐγύμνωσαν τὰς μαχαίρας, καὶ ἐπανατείναντες ἐπ’ αὐτὸν τὰς χεῖρας ἠνάγκαζον φέρειν αὐτοῖς τὰ χρήματα φονεύειν ἀπειλοῦντες.\n\nπολλῆς οὖν οὔσης τῆς ταραχῆς καὶ ἀπονοίας, τῶν λῃστῶν καὶ ἑτοίμων ὄντων ἀνελεῖν τὸν δίκαιον, ἐξαίφνης δαιμόνων πολλῶν συνδρομὴ τῶν καὶ αὐτὸ τοῦτο τῇ ἰδίᾳ ἐνεργείᾳ κατασκευασάντων ἐφίσταται μετὰ σπουδῆς διὰ τοῦ σεβαστοῦ μάρτυρος Κώνωνος ὑποτεταγμένων αὐτῷ. καὶ οἱ μὲν τὸν φοῦρνον τὸν ὄντα ἐν τῷ μοναστηρίῳ ἀνάψαντες, οἱ δὲ ἐπὶ τὴν τῶν ὠμοτάτων λῃστῶν συνδρομὴν ὁρμήσαντες, ἐπειδὴ τὰς μαχαίρας ἀνατεταμένας εἶχον κατὰ τῆς ἀναιρέσεως τοῦ δικαίου, ἠπείγοντο καὶ ἐπτόησαν ὥστε νεκρωθέντας αὐτοὺς καὶ τὰς μαχαίρας ἐξεᾶσαι· καὶ οὕτως ἀνὰ ἕνα καὶ δύο σχηματίσαντες ἔσυραν ἀπαγαγόντες τῷ πυρὶ τοῦ φούρνου, καὶ παρατιθέντες αὐτῶν τὰς κεφαλὰς ἐφλόγιζον καὶ ἡμιθανεῖς αὐτοὺς ποιοῦντες. пометаахѫ на земи\n\nὁ δὲ ἅγιος Κώνων συμπαθήσας αὐτοῖς ἐκέλευσεν τοῖς δαίμοσι παύσασθαι, καὶ ἐπαύσαντο. ἰδὼν δὲ αὐτοὺς ἐκλείποντας ηὔξατο περὶ αὐτῶν, καὶ ἀνένηψαν. ἐν ἑαυτοῖς δὲ γενόμενοι, ἀναστάντες προσέπεσαν αὐτῷ μεταμελόμενοι ἐπὶ τῇ τόλμῃ καὶ ἔκλαιον ὀδυνώμενοι ἐκ τοῦ πόνου τοῦ φλογισμοῦ καὶ κείμενοι παρὰ τοὺς πόδας αὐτοῦ ἐδέοντο ἀνεθῆναι ἐκ τῆς πολλῆς ὀδύνης. ὁ δὲ ἐπευξάμενος αὐτοῖς ἀνωδύνους ἐποίησεν καὶ ἀνεπηρεάστους ἀπέλυσεν.","english":"When they could not achieve their aim, they turned to anger and, seizing him, bared their swords, and raising their hands against him, they forced him to bring them the valuables, threatening to kill him.\n\nSince the disturbance and madness were great, and the bandits were ready to slay the righteous man, suddenly a multitude of demons, who had themselves contrived this very thing by their own activity, appeared in haste through the venerable martyr Conon, being subject to him. And some of them lit the furnace that was in the monastery, while others rushed against the gathering of the most savage bandits; because they held their swords raised for the slaying of the righteous man, they pressed and terrified them so that they became as if dead and let their swords fall; and thus, forming them one by one and two by two, they dragged them away to the fire of the furnace, and placing their heads against it, they scorched them and made them half-dead.\n\nBut the holy Conon, having compassion on them, ordered the demons to stop, and they stopped. Seeing them failing, he prayed for them, and they revived. Coming to themselves, they rose and fell at his feet, repenting of their audacity, and wept, suffering from the pain of the scorching, and lying at his feet they begged to be relieved from the great pain. He, having prayed over them, made them free from pain and dismissed them unharmed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δαιμόνων πολλῶν συνδρομὴ","severity":"info","text":"The demons are portrayed as subordinate to the martyr Conon, acting on his behalf to punish the bandits. This reflects a hagiographic motif where saints command demonic forces as instruments of divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φοῦρνον","severity":"info","text":"The Greek φοῦρνον (furnace) likely refers to a bread oven or kiln within the monastery, a common feature in coenobitic settings. Its use here as an instrument of torture is striking and may echo biblical imagery of the fiery furnace (e.g., Daniel 3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νεκρωθέντας","severity":"info","text":"The description of the bandits becoming 'as if dead' (νεκρωθέντας) may allude to Acts 5:5, where fear 'numbed' the hearers, or to the 'dead in spirit' motif in ascetic literature. The verb νεκρόω is rare in hagiography for temporary paralysis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ δὲ ἅγιος Κώνων συμπαθήσας","severity":"info","text":"The narrative shifts from demonic violence to saintly compassion, forming a clear diptych: punishment followed by healing. This structural pattern (retribution → intercession → restoration) is typical of Greek hagiographical miracle stories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαιμόνων ... ὑποτεταγμένων αὐτῷ","severity":"info","text":"The idea of demons being 'subject' (ὑποτεταγμένων) to a saint is unusual in Greek hagiography, where demons are typically adversaries. This may reflect a local tradition or a Coptic influence, as in the Life of Antony demons are sometimes coerced into service.","cites":[],"named_sources":["Athanasius, Vita Antonii"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"пометаахѫ на земи","severity":"caution","text":"The final Greek line is followed by a Church Slavonic phrase (пометаахѫ на земи, 'they threw them to the ground'), likely a marginal gloss or scribal addition. This suggests the manuscript tradition includes a Slavic layer, possibly from a later copyist.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'through the venerable martyr Conon' (διὰ τοῦ σεβαστοῦ μάρτυρος Κώνωνος) is ambiguous: it could mean the demons appeared by Conon's agency or that they appeared in his presence. The translation opts for agency ('through'), but the Greek allows either.","The Church Slavonic phrase at the end is not integrated into the Greek syntax; its source and function are unclear."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"οἱ δὲ ἀπολυθέντες οὕτως ἔτρεχον φεύγοντες ὡς ἀπὸ τοῦ πυρὸς πάλιν διωκόμενοι, μέχρις οὗ κατήντησαν πρὸς τὸ φρέαρ τῆς κρήνης, ἐν ᾧ ηὗρον καὶ τὸν Κόττιν τὸν ἑαυτῶν ἀρχηγόν, ἐν ᾧ τόπῳ κατέλιπον αὐτόν. ὃς ἀτενίσας καὶ ἰδὼν αὐτοὺς ἐξεπλάγη, ὅτι ἔτι ζῶσιν, καὶ περιχαρὴς γενόμενος ἀναστὰς ἠσπάσατο αὐτοὺς ἐπὶ τῷ παραδόξῳ θεάματι. διηγησαμένων δὲ αὐτῶν τὴν παρακολουθήσασαν δύναμιν ἐμέμψατο αὐτούς, ὅτι καὶ τὴν ἀρχὴν αὐτοῦ παρήκουσαν. ἀναστάντες δὲ ἐπορεύθησαν ἐν τοῖς ἰδίοις καὶ διηγήσαντο πᾶσι πάντα τὰ συμβεβηκότα αὐτοῖς, ὥστε πολὺν φόβον ἐπιπεσεῖν ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα.\n\nἀλλὰ καὶ μέχρι τοῦ νῦν διαμένει ὁ φόβος τοῦ ἁγίου Κώνωνος εἰς πᾶσαν τὴν περίχωρον ἐκείνην, καὶ εἴ τις καταφρονήσει τοῦ ὀνόματος αὐτοῦ, οὐκ εἰς μακρὰν ἀπολήψεται τὴν τιμωρίαν. τοσοῦτον δὲ σεβάσμιον αὐτοῦ τὸ ὄνομά ἐστιν ἀπὸ τῆς χάριτος τῆς δοθείσης αὐτῷ ὑπὸ τοῦ ἁγίου πνεύματος, ὥς ποτε δύο τινὰς πονηροτάτους Ἰσαύρους ἐν ὄρεσιν ἐμφωλεύοντας, φοβερὰς τὰς ὄψεις καὶ ἀγρίας τὰς κόμας ἔχοντας, καταφρονήσαντας τοῦ ὀνόματος αὐτοῦ καὶ τὸν φόβον παραλογισαμένους εὐθὺς καὶ παραχρῆμα ἐκ τῶν δαιμόνων ἐπελθόντες αὐτοῖς ὡς παραβάντας αὐτοὺς τὰς παραγγελίας ἐπιλαβόμενοι τῆς κόμης ἔσυρον καὶ ὀλολύζοντας αὐτοὺς ἔφερον δεδεμένους πρὸς τοὺς πόδας τοῦ δούλου τοῦ θεοῦ, βουλόμενοι πιστοτέραν τὴν περὶ αὐτοῦ ἁγιστείαν τοῖς περιοίκοις ἐνδείξασθαι, προσέτι δὲ ἐπαύξειν αὐτοῦ τὸν φόβον κατὰ τῶν ἀκαθάρτων πνευμάτων ὥστε αὐτοὺς καὶ τὸν τῆς γεηπονίας τῷ αὐτοῦ κελεύσματι ἐπιμελεῖσθαι παντοίων φυτῶν τε καὶ σπορίμων.","english":"But they, having been released in this way, ran fleeing as if pursued again from fire, until they came to the well of the spring, where they also found Kottis, their own leader, in which place they had left him. Gazing and seeing them, he was astonished that they were still alive, and becoming overjoyed, he rose and greeted them at the paradoxical sight. When they had related the power that had followed, he reproached them for having disobeyed his command from the beginning. Rising up, they went to their own people and related to all everything that had befallen them, so that great fear fell upon all who heard these things.\n\nBut even until now the fear of Saint Konon persists throughout that entire region, and if anyone despises his name, they will not long receive punishment. So venerable is his name from the grace given to him by the Holy Spirit, that once two most wicked Isaurians, lurking in the mountains, having fearsome appearances and wild hair, despising his name and disregarding the fear, immediately and at once the demons came upon them as transgressors of the commands, seizing them by the hair, dragged them, and brought them howling, bound, to the feet of the servant of God, wishing to demonstrate more surely the sanctity concerning him to the neighbors, and further to increase his fear against the unclean spirits, so that they might attend to the cultivation of all kinds of plants and seeds at his command.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπολυθέντες οὕτως ἔτρεχον φεύγοντες","severity":"info","text":"The phrase describes the bandits fleeing as if from fire, a common hagiographic motif for demonic or divine retribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Κόττιν","severity":"info","text":"Kottis is named as the leader of the bandits; the name may be a proper name or a title, but its exact origin is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλὰ καὶ μέχρι τοῦ νῦν διαμένει ὁ φόβος","severity":"info","text":"This sentence marks a shift from the narrative of the bandits' flight to a general statement about the enduring fear of Saint Konon, typical of hagiographic conclusions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰσαύρους","severity":"info","text":"Isaurians were inhabitants of Isauria in Asia Minor, often stereotyped in late antique literature as brigands or uncivilized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοσοῦτον δὲ σεβάσμιον αὐτοῦ τὸ ὄνομά ἐστιν","severity":"info","text":"The passage emphasizes the posthumous veneration of Konon, with demons enforcing respect for his name, a motif reinforcing the saint's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιλαβόμενοι τῆς κόμης ἔσυρον","severity":"info","text":"The Greek syntax is ambiguous: the subject of 'seizing' and 'dragging' could be the demons or the Isaurians; the translation takes demons as the agents, which fits the context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the agents in the final episode (demons or Isaurians) is syntactically ambiguous; the translation assumes demons act as punishers."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ἐν οἷς μίαν χώραν εἶχον ἐσπαρμένην ἐρεβίνθων αὐτοῦ προστάξαντος· καὶ ἀκμαζόντων αὐτῶν εἰς βρῶσιν, ὁδοιπόρος τις παριὼν καὶ μὴ εἰδὼς τὴν αἰτίαν, θεασάμενος τὴν χώραν οὕτως εὐθαλοῦσαν καὶ τὸν καρπὸν εὔφορον καὶ λιπάναντα, ἐρασθεὶς ἐπένευσεν καὶ ἀφείλατο συμμέτρως. ἰδὼν δὲ ἀφύλακτον οὖσαν τὴν χώραν ἐπέκυψεν πλείονα κόπτων ἀνυπόπτως, ὡς δὲ ἐπέμενεν δραγματίζων ἤκουσεν φωνῆς λεγούσης· ἀρκεῖ σοι καὶ πάρελθε. ὁ δὲ ἀνανεύσας καὶ περιβλεψάμενος ὁρᾷ οὐδένα καὶ προσέθετο τίλλειν ἀπληστότερον ὡς μέλλων ἐπιφορτίζειν αὐτοῦ τὸ κτῆνος.\n\nἡ δὲ φωνὴ ἐπέμενεν κράζουσα· ἀρκέσθητι, μὴ εἶ ἄπληστος. ὁ δὲ πάλιν ἀνανεύσας διὰ τὸν κράζοντα ὁρᾷ οὐδένα, ἐπέμενεν δὲ τῇ ἀπληστίᾳ. κορεσθεὶς δὲ λοιπὸν ἔδησεν ποιήσας φορτίον βουλόμενος ἐπιθεῖναι τῷ κτήνει. μόλις δὲ κουφίσας αὐτὸ μετὰ πολλῆς βίας ἀνήνεγκεν ἐπὶ τοὺς ὤμους.\n\nβαστάζοντος δὲ αὐτοῦ καὶ μέλλοντος ἐπιθεῖναι τῷ γόμῳ εὐθὺς ὁ ἐπιφωνῶν αὐτῷ δαίμων ἐπέβη τῷ φορτίῳ, ἵνα μὴ αὐτὸ ἀπορρίψῃ· καὶ ἐπιβαρύνων καὶ τύπτων αὐτὸν ἐκάθισεν ἐπὶ τοὺς ὤμους αὐτοῦ καὶ ἤλαυνεν φέρων πρὸς τοὺς πόδας τοῦ ἁγίου Κώνωνος συμπεπαρμένον καὶ ἱδρωμένον ἐκ τοῦ βάρους καὶ τῆς συγκοπῆς τῶν μαστίγων. καὶ προσαγαγὼν αὐτὸν τῷ ἁγίῳ Κώνωνι δέσμιον μεθ’ ὧν ἔκλεψεν ἐρεβίνθων κατηγόρει λέγων· ἴδε, δοῦλε τοῦ θεοῦ, ὅτι ἡμεῖς οὔκ ἐσμεν τοσοῦτον αἴτιοι ὡς οἱ πονηροὶ τῶν ἀνθρώπων καὶ ἀνήκοοι.","english":"Among these they had one field sown with chickpeas by his order. And when they were ripening for eating, a certain traveler passing by and not knowing the cause, seeing the field so flourishing and the crop abundant and rich, was seized with desire and nodded and took some in moderation. But seeing the field unguarded, he stooped down and cut more unsuspectingly, and as he persisted in gathering handfuls, he heard a voice saying, \"Enough for you, and pass on.\" But he, looking up and glancing around, sees no one and proceeded to pluck more greedily, as if intending to load his beast.\n\nAnd the voice persisted, crying out, \"Be content, do not be insatiable.\" But he, again looking up because of the one crying out, sees no one, yet persisted in his greed. When he had finally had his fill, he bound the chickpeas, making a load, intending to place it on his beast. With difficulty, after much effort, he lifted it onto his shoulders.\n\nAs he was carrying it and about to place it on the pack, immediately the demon who was calling out to him mounted the load, so that he could not throw it off; and weighing it down and striking him, it settled upon his shoulders and drove him, bringing him, crushed and sweating from the weight and the blows of the lashes, to the feet of Saint Konon. And having brought him bound to Saint Konon with the chickpeas he had stolen, he accused him, saying, \"Behold, servant of God, that we are not so much to blame as the wicked and disobedient among men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐρεβίνθων","severity":"info","text":"The Greek term ἐρεβίνθων (genitive plural) denotes chickpeas, a common legume in the eastern Mediterranean. Its cultivation here underscores the agrarian setting typical of hagiographic miracle narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαίμων","severity":"info","text":"The demon's role as both tempter and punisher reflects a hagiographic motif where demons enforce divine justice by physically coercing sinners to confess before a holy man. This aligns with the Vita's emphasis on Konon's authority over demonic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a self-contained miracle episode within the narrative, structured as a three-part sequence: theft, demonic intervention, and confession before Saint Konon. The repetition of the voice's warning heightens the moral lesson against greed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of a demon physically burdening a thief and driving him to a saint parallels similar episodes in the Apophthegmata Patrum, where demons expose hidden sins. The demon's final speech shifts blame to human wickedness, a common apologetic in ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συμπεπαρμένον","severity":"caution","text":"The participle συμπεπαρμένον (from συμπείρω) is rare and may be a scribal error or variant for συμπεπιεσμένον ('compressed'). The sense 'crushed' is contextually secure, but the exact form is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'voice' is initially ambiguous; it is later revealed as a demon, but the text does not specify this until the demon mounts the load. The reading taken is that the voice is demonic from the start, consistent with the demon's later actions."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"καὶ νῦν μὲν γὰρ ἅπερ ἐκέλευσας ἐποιήσαμεν καὶ ἐσκάψαμεν χώρας καὶ ἐσπείραμεν ἐρεβίνθους, καὶ ἀκμασάντων αὐτῶν, ὡς ὁρᾷς, παριὼν οὗτος ὁ λαίμαργος διὰ τῆς ὁδοῦ, καταφρονήσας τοῦ σοῦ φόβου τῇ ἀπλήστῳ καρδίᾳ αὐτοῦ ὑπέτιλλεν δρασσόμενος. σφοδρῶς ἐπικράζοντος δέ μου αὐτῷ καὶ λέγοντος πολλάκις· ἀρκεῖ σοι, ἄνθρωπε, τί τοῦτο ποιεῖς; οὐκ ἐπαύσατο, ἀλλὰ καὶ ἐμοῦ κατεφρόνησεν ἐπιμένων τῇ ἀπληστίᾳ αὐτοῦ καὶ ἐλυμήνατο ἡμῶν τοὺς καρποὺς τοσαῦτα κλέψας μόνος. καὶ τί κελεύεις;\n\nὁ δὲ τοῦ Χριστοῦ θεράπων ἰδὼν τὸν ἄνθρωπον συνεχόμενον καὶ συγκεκομμένον ἐκ τῶν συμβεβηκότων αὐτῷ κακῶν ἐσπλαγχνίσθη ἐπ’ αὐτὸν καὶ πρότερον ἐπιτρέψας τῷ ἀκαθάρτῳ πνεύματι ἀπελθεῖν καὶ ἐπιμελεῖσθαι τῶν ἔργων ἀπήλασεν. ὁ δὲ στυγνάζων ἀπῄει, διότι οὐκ ἠμύνατο τὸν κλέψαντα. ἐπιμεμψάμενος δὲ τῷ κλέψαντι ἐπὶ τῇ ἀπείρῳ αὐτοῦ ἀπληστίᾳ καὶ παραινέσας αὐτῷ μηκέτι ἐπιχειρεῖν ἐν ταῖς τοιαύταις κλοπαῖς μηδὲ ἐπιμαίνεσθαι τῇ ἀπληστίᾳ, ἀλλὰ ἀρκεῖσθαι τοῖς παροῦσιν, ἀπέλυσεν.","english":"And now indeed we have done as you commanded: we dug the land and sowed chickpeas, and when they had ripened, as you see, this glutton passing by on the road, despising your fear with his insatiable heart, plucked them by handfuls, grasping at them. And though I shouted at him vehemently and said many times, \"Enough for you, man; what are you doing?\" he did not stop, but even despised me, persisting in his greed, and he ruined our crops, stealing so much alone. And what do you command?\n\nBut the servant of Christ, seeing the man constrained and crushed by the evils that had befallen him, felt compassion for him, and first ordering the unclean spirit to depart and attend to the works, he drove it away. And it went off sullenly, because it had not avenged itself on the thief. Then, reproaching the thief for his boundless greed and admonishing him no longer to attempt such thefts nor to be maddened by greed, but to be content with what is at hand, he dismissed him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"λαίμαργος","severity":"info","text":"λαίμαργος (glutton) is a strong pejorative term in Greek, often used in ascetic literature to denote uncontrolled appetite, here applied to the thief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπληστίᾳ","severity":"info","text":"ἀπληστίᾳ (insatiability, greed) is a key moral term in the Vita, recurring in this passage to characterize the thief's vice and the demon's frustration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage divides into two parts: the brothers' complaint (direct speech) and Conon's response (narrative), with the demon's sullen departure marking a shift from punishment to mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The demon's desire to avenge the theft reflects a hagiographic trope where demons enforce ascetic discipline, but Conon overrules it, emphasizing his compassion over retributive justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συγκεκομμένον","severity":"caution","text":"συγκεκομμένον (crushed) may be metaphorical for spiritual distress or literal physical harm from the demon; the Greek allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether the thief's 'constraint and crushing' is physical or spiritual is ambiguous; the text does not specify the demon's action."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"τὸ δὲ τοιοῦτον μέχρι τοῦ νῦν παραφυλαττόμενον μένει κατὰ τὴν χώραν, ὥστε εἴ τις ἐπιχειρήσει ἐκ τῶν προσηκόντων αὐτῷ περιβόλων καὶ ἀμπέλων οὐ μόνον καρποῦ δένδρων, ἀλλὰ καὶ φύλλων ἤ τινος τῶν σπορίμων οἱῳδήποτε τρόπῳ κλοπῆς ἕνεκα ἀφελέσθαι τολμήσει, ἀδύνατον αὐτῷ μὴ παρευθὺ μαστίγων πειραθῆναι, καὶ εἶθ’ οὕτως ἐν πολλῇ προσευχῇ καὶ ἐξομολογήσει πρὸς ὁμοιότητα τοῦ ἀφαιρεθέντος ἐξομοιώσας χρυσίῳ ἢ ἀργυρίῳ προσαγάγοι, καὶ τότε ἂν ἄρα τῆς πείρας τῆς βασάνου ἀπαλλαγῇ ὁ τοιοῦτος.\n\nτὸν αὐτὸν τρόπον καὶ ἐπὶ τῶν ὀρνέων τῶν ὄντων и скотᲂу иже пригонѧть ἐν τῷ ἁγιωτάτῳ μαρτυρίῳ, ἀναριθμήτων ὄντων καὶ προσφερομένων ἀπὸ τῆς κατ’ ἐνιαυτὸν ἁγίας καὶ ἐνδόξου αὐτοῦ μνήμης […] ἀγέλαι διαφόρων βοῶν καὶ φοράδων, αἰγῶν, προβάτων πολλαὶ μυριάδες διαφόρων νεμόμεναι ἐν τοῖς ἀγροῖς καὶ ὄρεσι τοῦ Ταύρου, ὡς εἰπεῖν, ἀφυλάκτως πεφυλαγμέναι τῷ φόβῳ τυγχάνουσιν ὥστε μὴ τολμᾶν τινα ἐπιχειρεῖν ὑποκλέψαι ἢ κἂν ὅλως ἐπικινδύνως ἅψασθαι. εἰ γὰρ τοῦτο μόνον ἴδωσιν οἱ κακοῦργοι τὸ τῆς δεσποτείας αὐτοῦ ὄνομα ἤτοι σημεῖον, ὅ ἐστιν τίτλον ἐν τραχήλῳ περικρεμάμενον, εὐθὺς ἐπιγιγνώσκοντες παραφυλάττονται. οὐ μὴν δέ, ἀλλὰ καὶ τὰ νωτοφόρα αὐτῶν ζῷα τὸ αὐτὸ ἐπιφέρονται σημεῖον ὥστε μηδένα αὐτὰ ἀγνοεῖν, καὶ πάντα δὲ τὰ κτήματα τὰ διαφέροντα τῷ ἁγιωτάτῳ μαρτυρίῳ πολλὰ ὄντα διὰ παντὸς ἀνεπηρέαστα τυγχάνουσιν διὰ τοῦ σεβαστοῦ ὀνόματος τοῦ ἁγίου Κώνωνος· οὕτως αὐτοῦ τὴν πολιτείαν ὁ θεὸς ἐτίμησεν, ὡς καὶ μετὰ θάνατον ἐν τούτοις αὐτῷ μαρτυρήσας ἐνδοξότερον ἐποίησεν.","english":"Such a practice is preserved in the region to this day, so that if anyone dares to take from his proper enclosures and vineyards not only fruit of trees but also leaves or any of the sown crops by any means whatsoever for the sake of theft, it is impossible for him not immediately to experience lashes, and then only after much prayer and confession, having made restitution equivalent to what was taken in gold or silver, might such a person perhaps be released from the experience of the torment.\n\nIn the same way also with the birds and the cattle that are brought to the most holy martyrion, which are countless and offered from the annual holy and glorious commemoration of him, herds of various oxen and mares, goats, sheep, many tens of thousands of various kinds grazing in the fields and mountains of Taurus, so to speak, are guarded without guards by fear, so that no one dares to attempt to steal or even to touch them dangerously. For if the malefactors see only this, the name of his ownership or sign, which is a title hung around the neck, they immediately recognize and keep away. Not only that, but also their pack animals bear the same sign so that no one is ignorant of them, and all the possessions belonging to the most holy martyrion, being many, remain entirely unharmed through the venerable name of Saint Conon. Thus God honored his way of life, so that even after death, having witnessed for him in these matters, he made him more glorious.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ δὲ τοιοῦτον μέχρι τοῦ νῦν παραφυλαττόμενον μένει","severity":"info","text":"The phrase indicates that the miraculous protection of Conon's property is presented as an ongoing, contemporary phenomenon at the time of writing, reinforcing the hagiographer's claim of the saint's enduring power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μαρτυρίῳ","severity":"info","text":"Here μαρτυρίῳ refers to the martyrion, a shrine or church dedicated to Saint Conon, which serves as the focal point for the offerings and the miraculous protection described.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τίτλον","severity":"info","text":"The τίτλον (titulus) was a physical tag or brand indicating ownership, commonly used for livestock in late antique and Byzantine practice; its mention here grounds the narrative in real administrative customs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸν αὐτὸν τρόπον","severity":"info","text":"This phrase marks a parallel between two sections: the first describes punishment for theft of crops, the second extends the same logic to livestock, reinforcing the theme of Conon's posthumous authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὕτως αὐτοῦ τὴν πολιτείαν ὁ θεὸς ἐτίμησεν","severity":"info","text":"The concluding sentence explicitly interprets the preceding miracles as divine honor for Conon's ascetic way of life (πολιτεία), a common hagiographic topos that shapes the reader's understanding of the saint's sanctity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ ἐπὶ τῶν ὀρνέων τῶν ὄντων и скотᲂу иже пригонѧть","severity":"caution","text":"The Greek text here is interrupted by a Church Slavonic phrase (и скотᲂу иже пригонѧть, 'and the cattle that are brought'), likely a scribal insertion or a sign of a mixed-language manuscript tradition; the English draft omits it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'и скотᲂу иже пригонѧть' is a Slavonic intrusion of uncertain origin; it may reflect a later copyist's gloss or a bilingual exemplar. The English draft silently omits it, but the Greek text is corrupt at this point."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":26,"ref":"p26","source":"ἔτι μὴν πρὸς τοῖς προηγουμένοις θαύμασιν· χήρας τινὸς πενιχρᾶς υἱὸς μονογενής ἔτι θηλάζων, ὃν ἔφερεν ἐν ἀγκάλαις ἡ μήτηρ προσαιτοῦσα· ἐν καιρῷ τοῦ θερισμοῦ ἀπελθοῦσα ἐν νάπῃ τοῦ συναγαγεῖν στάχυας πρὸς διατροφὴν ἀπέθετο χαμαὶ τὸν υἱὸν αὐτῆς, καὶ τοῖς θερισταῖς προσεγγισάσης αὐτῆς καὶ περισπωμένης περὶ τὴν συλλογὴν τῶν σταχύων, αἰφνίδιον λύκος παμμεγέθης ἐπιστὰς εὗρεν ἐρριμμένον τὸ παιδίον καὶ μηδενὸς προσόντος αὐτῷ ἁρπάσας ᾤχετο. οἱ δὲ θερισταὶ ἀκούσαντες τὸν κλαυθμὸν τοῦ βρέφους καὶ ἡ μήτηρ αἰσθομένη ἐπεστράφη καὶ γνοῦσα αὐτῇ διαφέρειν τὸ κακὸν ἠλάλαξεν μετὰ πάντων μειζόνως. καὶ οἱ ἐργάται δὲ οἱ μὲν ἐπέκραζον, οἱ δὲ ἐπέτρεχον ἐπιδιώκοντες τὸ θηρίον καὶ μὴ φθάσαντες ὑπέστρεφον. ἡ δὲ μήτηρ μὴ ἀναπαυσαμένη ἁλλομένας ἐκπετάσασα τὰς χεῖρας δρομαία ἀπῄει ὀλολύζουσα μέχρι τοῦ ἁγίου ἀνδρός, τοῦ ἀναγγεῖλαι αὐτῷ τὴν συμφορὰν μετὰ καὶ ἑτέρων συνεληλυθότων αὐτῇ.\n\nκαὶ φθασάντων τὸ μοναστήριον ἀνέκραξεν ἡ μήτηρ τοῦ παιδίου μεγάλα λέγουσα· ἅγιε Κώνων, δός μοι τὸν υἱόν μου· ὁ δὲ ἀκούσας φωνὴν ὀδυρμοῦ ἐξεπήδησεν πρὸς τὴν θύραν κατὰ τὸ εἰωθός. ἡ δὲ θεασαμένη αὐτὸν προσέπεσεν τοῖς ποσὶν αὐτοῦ καὶ δραξαμένη αὐτὸν ἔκλαιεν πικρῶς. ὁ δὲ ἀναστήσας αὐτὴν ἐπυνθάνετο, τίς ἡ αἰτία.","english":"Furthermore, in addition to the preceding miracles: there was a certain poor widow’s only son, still nursing, whom the mother carried in her arms as she begged. At the time of the harvest, she went into a thicket to gather ears of grain for sustenance, and she set her son down on the ground. As she approached the harvesters and was occupied with collecting the ears of grain, suddenly a very large wolf came upon them, found the child lying there with no one attending to him, seized him, and carried him off. The harvesters, hearing the infant’s wailing, and the mother, perceiving it, turned back; and realizing the calamity that had befallen her, she cried out loudly, along with all the others, even more vehemently. And the workers: some shouted, others ran in pursuit of the beast, but not overtaking it, they turned back. The mother, however, not resting, with leaping steps and outstretched hands, went running and wailing all the way to the holy man, to report the disaster to him, along with others who had gathered with her.\n\nAnd when they reached the monastery, the child’s mother cried out loudly, saying: “Holy Conon, give me my son!” He, hearing the voice of lamentation, rushed out to the door, as was his custom. She, seeing him, fell at his feet, and clutching him, wept bitterly. He raised her up and inquired what the cause was.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"λύκος παμμεγέθης","severity":"info","text":"The wolf as a predator of children is a common hagiographic topos, symbolizing demonic or natural threat overcome by the saint's intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔτι μὴν πρὸς τοῖς προηγουμένοις θαύμασιν","severity":"info","text":"This phrase marks the beginning of a new miracle narrative, linking it to the preceding series of thaumata, typical of hagiographic compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νάπῃ","severity":"info","text":"νάπῃ (dative of νάπη) means 'wooded valley' or 'thicket', here rendered as 'thicket', a plausible setting for harvest and wolf attack.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἁρπάσας ᾤχετο","severity":"info","text":"The motif of a child snatched by a wolf and later restored by a saint parallels similar episodes in the lives of other holy men, e.g., Antony or Hilarion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἅγιε Κώνων, δός μοι τὸν υἱόν μου","severity":"info","text":"The mother's direct appeal to Conon by name reflects the saint's cultic role as a wonderworker invoked in emergencies, a feature of popular piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναγγεῖλαι","severity":"caution","text":"The verb ἀναγγεῖλαι (to report) is a variant spelling of ἀναγγέλλω; the text is clear, but the form is slightly irregular in Koine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἔτι μὴν' may be a colloquial or scribal variant of 'ἔτι μὲν' or 'ἔτι μήν', but the sense 'furthermore' is clear.","The exact location of the thicket (νάπῃ) is unspecified; it may be a generic setting."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"τῆς δὲ ὀλιγοδρανησάσης καὶ μὴ δυνηθείσης εἰπεῖν, ἀνήγγειλαν αὐτῷ οἱ συνελθόντες αὐτῇ, καὶ μαθὼν τὸ γεγονός συνήλγησεν τῇ μητρὶ τοῦ παιδίου καὶ στὰς ἐπὶ πάντων ἀνατείνας εἰς ὕψος τοὺς ὀφθαλμοὺς καὶ τὰς χεῖρας προσηύξατο καὶ ἐπικαλεσάμενος τὸ τῆς ἁγίας τριάδος ὄνομα ἐκέλευσεν τοῖς δαίμοσιν ἀπελθεῖν καὶ ὑποστρέψαι τὸ θηρίον μετὰ τοῦ παιδίου σῴου.\n\nοἱ δὲ κληθέντες καὶ μὴ ὁρώμενοι σπουδαίως ἀπῆλθον καὶ συνέφθασαν αὐτὸν ἐκ πολλοῦ διαστήματος ἔτι τὸ βρέφος ἐν τῷ στόματι ἔχοντα. καὶ οἱ μὲν ἐπιλαβόμενοι τῶν ὠτίων εἷλκον, οἱ δὲ ἐκ τῶν ὀπίσω ὤθουν, ἄλλοι δὲ ἔτυπτον καὶ οὕτως ἀπήγαγον τὸν λύκον παρὰ τοὺς πόδας τοῦ ἁγίου Κώνωνος, καὶ πεσὼν ἀπέθετο τὸ παιδίον ἔμπροσθεν πάντων, ὥστε πάντας ἀνακράξαι καὶ σκιρτῆσαι ἐν φωνῇ ἀγαλλιάσεως καὶ ἀπὸ πολλῆς χαρᾶς δακρύσαντας δοξάζειν τὸν θεὸν ἐπὶ τῇ τοιαύτῃ δυνάμει τῇ κεχαρισμένῃ αὐτῷ. καὶ ἐπάρας τὸ παιδίον ἐκ τοῦ στόματος τοῦ πονηροῦ θηρὸς ἀπέδωκεν τῇ μητρὶ καὶ ἐπευξάμενος ἀπέλυσεν πάντας σὺν τῷ λύκῳ.","english":"When she was unable to speak from weakness and could not tell him, those who had come with her reported it to him, and learning what had happened, he grieved with the mother of the child. Standing before all, he raised his eyes and hands upward, prayed, and invoking the name of the Holy Trinity, he commanded the demons to depart and to make the beast return with the child safe.\n\nSummoned and unseen, they went off diligently and overtook the wolf, which still had the infant in its mouth, from a great distance. Some seized it by the ears and pulled, others pushed from behind, and still others struck it; and thus they led the wolf to the feet of Saint Conon. It fell down and set down the child before everyone, so that all cried out and leaped with a voice of exultation, and weeping from great joy, they glorified God for such power as had been granted to him. And lifting the child from the mouth of the evil beast, he gave it back to its mother, and after praying, he dismissed everyone together with the wolf.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς δὲ ὀλιγοδρανησάσης","severity":"info","text":"The participle ὀλιγοδρανησάσης (from ὀλιγοδρανέω, 'to be weak, faint') describes the widow's physical collapse, not merely emotional distress, and sets up the need for Conon's intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ τῆς ἁγίας τριάδος ὄνομα","severity":"info","text":"The invocation of the Holy Trinity is a standard hagiographic formula for exorcism, emphasizing Conon's orthodox credentials and divine authority over demons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαίμοσιν","severity":"info","text":"In Greek hagiography, demons are often blamed for natural dangers like wolves; here they are commanded to retrieve the child, blending exorcistic and thaumaturgic motifs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱ δὲ κληθέντες καὶ μὴ ὁρώμενοι","severity":"info","text":"The unseen demons are described as agents of Conon's will, a narrative device that dramatizes the saint's power over the invisible world and parallels earlier exorcism scenes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πάντας ἀνακράξαι καὶ σκιρτῆσαι","severity":"info","text":"The crowd's joyful acclamation and tears echo biblical responses to miracles (e.g., Luke 19:37), reinforcing the hagiographic topos of communal wonder and doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σὺν τῷ λύκῳ","severity":"caution","text":"The dismissal of the wolf alongside the crowd is ambiguous: it may imply the wolf is tamed or simply released; the Greek does not specify its fate, leaving room for variant interpretations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σὺν τῷ λύκῳ' could mean the wolf was dismissed peacefully or merely allowed to leave; the text does not clarify whether it was killed or transformed.","The identity of the 'demons' (δαίμοσιν) is ambiguous: they may be personified evil spirits or a rhetorical personification of the wolf's ferocity."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ἡ δὲ τῶν ἀκαθάρτων πνευμάτων πολυπλήθεια ἐκ τῆς τῶν εἰδώλων κνίσης ἐκδιωχθεῖσα λοιμικῇ νόσῳ ἐπενέμετο τὴν χώραν. ὁ δὲ τῇ κεχαρισμένῃ αὐτῷ δυνάμει παρὰ τοῦ ἁγίου πνεύματος τὰ μὲν ἐκ τῶν вьсѣхъ ὁρίων τῆς χώρας ἐξώρισεν, τὰ δὲ ἐπὶ βλάβῃ τῶν ἀνθρώπων νεμόμενα ἤλεγξεν καὶ ἐμβριμησάμενος τῷ πνεύματι παρέστησεν καὶ συνέδησεν ἐν ὀνόματι Ἰησοῦ Χριστοῦ λαβὼν ἐν κεραμίοις τριάκοντα καὶ ἀσφαλισάμενος καὶ καταδήσας ἐσφράγισεν μολίβδῳ καταχώσας ἐν τῷ ἑαυτοῦ οἴκῳ, καθὼς ἡμᾶς τὰ τέλη τῆς ἀποβάσεως ἐπληροφόρησεν.\n\nταῦτα δὲ ἐκ τῶν πολλῶν αὐτοῦ θαυματουργιῶν καὶ ἰάσεων, ἐν αἷς ἐμεγαλύνετο τὸ ὄνομα αὐτοῦ καὶ ἡ περὶ αὐτοῦ ἤχει ἀκοὴ τῶν ἐν τῷ βίῳ αὐτοῦ κατορθωμάτων, ἐμνήσθημεν ἐκ τῶν πολλῶν ὀλίγα.\n\nὡς δὲ πολὺς ἦχος περὶ αὐτοῦ διεφημίζετο, Μάγνος τις ἡγεμὼν ἔχων ἐξουσίαν ἐκ βασιλικῆς ἀντιγραφῆς καὶ προσταγμάτων ὑπερεχόντως γεμόντων ἀπειλῆς καὶ φόνου κατὰ τῶν Χριστιανῶν, ὡς εἰ μὴ ἀρνήσονται τὸ ὄνομα τοῦ Χριστοῦ, ἀναιρεῖσθαι αὐτούς, καὶ θυμοῦ πεπληρωμένος ἐπέστη τῇ Ἰκονιέων πόλει. ὃς παραγενόμενος καὶ ἐμμαινόμενος ἤρξατο λέγειν· εἴ τινας οἴδατε ἐν τῇ πόλει ἢ ἐν ταῖς ἄλλαις πόλεσιν ὄντας ἢ ὀνομαζομένους Χριστιανούς, μηνύσατε.","english":"The multitude of unclean spirits, driven out by the smoke of the idols, was ravaging the land with a pestilential disease. But he, with the power granted him by the Holy Spirit, banished some from all the borders of the country, and those that were preying to the harm of men he rebuked and, thundering against the spirit, he brought it to a standstill and bound it in the name of Jesus Christ, taking it in thirty earthenware vessels, and securing and binding them, he sealed them with lead, burying them in his own house, as the outcomes of the event informed us.\n\nThese things, from among his many miracles and healings, by which his name was magnified and the report of his achievements in his lifetime resounded, we have recalled, few from among many.\n\nBut when a great rumor about him was being spread abroad, a certain Magnus, a governor holding authority from an imperial rescript and decrees filled exceedingly with threat and death against Christians—that unless they renounce the name of Christ, they were to be put to death—and filled with rage, arrived in the city of the Iconians. Coming and raging, he began to say: \"If you know any in the city or in the other cities who are or are called Christians, inform on them.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Μάγνος τις ἡγεμών","severity":"info","text":"Magnus is otherwise unattested as a governor of Iconium; the name may be generic or symbolic, meaning 'great' in Latin, fitting the hagiographical type of the persecuting official.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκδιωχθεῖσα λοιμικῇ νόσῳ","severity":"info","text":"The phrase 'driven out by a pestilential disease' links the expulsion of demons to plague, a common hagiographical motif where pagan cult causes physical illness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα δὲ ἐκ τῶν πολλῶν ... ἐμνήσθημεν ἐκ τῶν πολλῶν ὀλίγα","severity":"info","text":"This transitional formula signals a summary of Conon's miracles and a shift to the persecution narrative, typical of hagiographical selectivity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"βασιλικῆς ἀντιγραφῆς καὶ προσταγμάτων","severity":"info","text":"Imperial rescripts and decrees against Christians reflect the legal framework of the Great Persecution under Diocletian (303–311 CE), though the text does not specify the emperor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ὀνόματι Ἰησοῦ Χριστοῦ","severity":"info","text":"Binding demons in the name of Jesus Christ echoes exorcistic practices found in the New Testament, e.g., Mark 16:17 and Acts 16:18, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τριάκοντα","severity":"caution","text":"The number 'thirty' earthenware vessels is unusually specific and may be a textual corruption or symbolic; the Coptic Vorlage might have had a different numeral.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Magnus is uncertain; he may be a literary construct rather than a historical figure.","The number of vessels (thirty) may be corrupt or symbolic; the Greek text is unambiguous but the Coptic source could differ."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"οἱ δὲ ἰδόντες, ὅτι πνέει θυμοῦ, ἐδίδασκον μετὰ φόβου λέγοντες· ἀκούομεν εἶναί τινα ἐν τοῖς ἀνωτέροις μέρεσι τοῦ Ταύρου λεγόμενον Κώνωνα τῆς αὐτῆς ὄντα θρησκείας, περὶ οὗ φασιν μεγάλα θαύματα γίνεσθαι ὑπ’ αὐτοῦ, ἅπερ ἅπαντας ἡμᾶς ἐκπλήσσει.\n\nὁ δὲ ἔφη· λεγέσθω, ποῦ διάγει, ἐν πόλει ἢ ἐν κώμῃ, καὶ τὴν ταύτης προσηγορίαν καὶ ἀπὸ πόσων ἀφέστηκεν σημείων. οἱ δὲ εἶπον, ὅτι τὸ μὲν κτῆμα Βίδανα καλεῖται, ὑπάρχον ὡς ἀπὸ μιλίων τεσσαράκοντα· καί τινα ἄλλον τῆς αὐτῆς ὄντα θρησκείας ἀκούομεν ὀνόματι Νίσιον ἐν Σορόβῳ τῇ κώμῃ οὔσῃ κατὰ τὴν αὐτὴν ὁδὸν ὡς ἀπὸ μιλίων εἴκοσι.\n\nκαὶ ταῦτα μαθὼν κελεύσας ὥρμησεν ἐπὶ τὸν τόπον καὶ κατήντησεν ἐν τῇ Σορόβῳ, καὶ καταμείνας ἐκεῖ εὐθέως συνέλαβεν τὸν ἅγιον Νίσιον καὶ κελεύσας τηρεῖσθαι αὐτὸν ἐξ αὐτῆς ἔπεμψεν ἡσύχως μεταστείλασθαι καὶ τὸν ἅγιον Κώνωνα ἀπὸ Βιδάνων ὡς ἐπ’ ἄλλῳ τινί, ἵνα μήτις ταραχὴ γένηται δι’ αὐτὸν ἐν τοῖς ἐκεῖσε τόποις· ἐφοβεῖτο γὰρ τοὺς τόπους ἐκείνους μαθών, ὅτι θρασύτεροι καὶ μαχιμώτεροι τυγχάνουσιν ἐν αὐτοῖς· τῇ δὲ ἑξῆς προκαθίσας ὁ Μάγνος ἐκέλευσεν ἐνεχθῆναι τὸν ἅγιον Νίσιον μετὰ σπουδῆς, τοῦτο λογισάμενος, ἢ πείθειν αὐτὸν ἀρνήσασθαι τὸ τοῦ κυρίου ὄνομα ἢ τιμωρήσασθαι πρὸ τοῦ ἐνεχθῆναι τὸν ἅγιον Κώνωνα.","english":"Those who saw that he was breathing fury taught him with fear, saying: \"We hear that there is someone in the upper regions of Taurus named Conon, who is of the same religion, concerning whom they say great wonders are performed by him, which astonish us all.\"\n\nHe said: \"Let it be said where he dwells, in a city or a village, and the name of that place, and how many miles it is distant.\" They said: \"The estate is called Bidana, lying about forty miles away; and we hear of another of the same religion named Nisius in Sorobus, a village on the same road about twenty miles away.\"\n\nHaving learned these things, he gave orders and set out for the place and arrived at Sorobus, and staying there he immediately seized Saint Nisius and, ordering him to be guarded from that moment, he sent quietly to summon Saint Conon from Bidana on some other pretext, so that no disturbance might arise because of him in those places; for he feared those places, having learned that the people there are bolder and more warlike. On the next day, Magnus took his seat and ordered Saint Nisius to be brought in haste, having reasoned thus: either to persuade him to deny the name of the Lord or to punish him before Saint Conon was brought.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μάγνος","severity":"info","text":"Magnus is the governor or local official persecuting Christians; his name may be symbolic of his rank (Latin magnus, 'great') rather than a personal name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θρησκείας","severity":"info","text":"θρησκείας (religion) here refers to Christianity, as the context of persecution and the mention of Conon and Nisius as holy men makes clear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βίδανα","severity":"info","text":"Bidana is the estate associated with Conon; the toponym is otherwise unattested but likely a village in the Taurus region.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σορόβῳ","severity":"info","text":"Sorobus is a village on the road between Bidana and the governor's location; its name may be a variant of a known settlement in Cilicia or Isauria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage advances the narrative by introducing the governor's strategic plan: he arrests Nisius first and summons Conon separately to avoid local unrest, then intends to try Nisius before Conon arrives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πνέει θυμοῦ","severity":"caution","text":"The phrase πνέει θυμοῦ ('breathes fury') is a vivid idiom; the English draft renders it as 'breathing fury', which is acceptable but loses the literal sense of 'exhaling anger'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The distance 'as from forty miles' (ὡς ἀπὸ μιλίων τεσσαράκοντα) is approximate; the Greek uses the Roman mile (μίλιον), but the exact conversion to modern units is uncertain.","The name 'Magnus' may be a title rather than a personal name; the text does not clarify."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"τοῦ δὲ ἁγίου Νισίου προσαχθέντος αὐτῷ ἤρξατο ἐρωτᾶν, τί τὸ ὄνομα σου καὶ τίς ἡ τύχη, ὡς ἔθος ἐστὶν τοῖς ἄρχουσιν, καὶ τὰ ἑξῆς πάντα ἀκολούθως. καὶ μετὰ ταῦτα μαθὼν πάντα παρ’ αὐτοῦ ἐπιβεβαιώσαντος, ὅτι Χριστιανός εἰμι, ἐκέλευσεν τύπτεσθαι αὐτὸν καὶ τύπτων ἔβρυχεν· ἐνδιδοὺς δὲ ἐκολάκευεν ὥστε ἀρνήσασθαι τὸν Χριστὸν καὶ συνθέσθαι τῇ ἀσεβείᾳ αὐτοῦ. ὁ δὲ ἅγιος Νίσιος ἐπέμενεν ἐπιβεβαιῶν τὴν καλὴν ὁμολογίαν τοῦ Χριστοῦ· πρᾷος γὰρ καὶ ἄκακος ὑπάρχων ὡς ἐπιχώριος καὶ τῷ λόγῳ ἰδιώτης οὐδεμίᾳ ἐκέχρητο λόγων καλλιλεξίᾳ· οὐδὲ γὰρ ᾔδει, ἀλλ’ ἦν γενναῖος τῇ πίστει καὶ τῇ ὑπομονῇ, καὶ ἄλλην αὐτῷ ἀπόκρισιν οὐκ ἔδωκεν, ἀλλ’ ἢ μόνον, ὅτι Χριστιανός εἰμι. ὁ δὲ Μάγνος ἐπὶ πλέον ἐμμαινόμενος ὡς φιλονεικῶν αὐτὸν νικῆσαι ἐκέλευσεν πικροτέρας ἐπιβαλεῖν αὐτῷ τὰς βασάνους ὥστε ἐν αὐταῖς ἀποθανεῖν πρὸ τοῦ φθάσαι τὸν ἅγιον Κώνωνα. οἱ δὲ τύπτοντες ἀνενδότως ἔτυπτον καὶ ὁ μὲν τυπτόμενος καὶ μείνας ἄφωνος ἐπὶ πολλὰς τὰς ὥρας ἐν τοῖς αὐτοῖς αἰκισμοῖς ἐναπέδωκεν τὴν ψυχήν. καὶ οὕτως καλῶς καὶ ὁσίως τὴν περὶ Χριστοῦ ὁμολογίαν ἐτέλεσεν ὁ ἅγιος Νίσιος ἐν Σορόβῳ τῇ ἰδίᾳ αὐτοῦ κώμῃ.","english":"When the holy Nisius was brought before him, he began to ask what his name was and what his fortune was, as is customary for rulers, and all the rest accordingly. And after this, learning everything from him, when he confirmed, \"I am a Christian,\" he ordered him to be beaten, and as he beat him he gnashed his teeth; yielding, he flattered him so that he would deny Christ and consent to his impiety. But the holy Nisius persisted in affirming the good confession of Christ; for being gentle and guileless, as a native and unskilled in speech, he employed no elegance of words; for he did not know it, but he was noble in faith and endurance, and gave him no other answer but only, \"I am a Christian.\" But Magnus, raging all the more as if contending to conquer him, ordered more bitter tortures to be applied to him so that he would die in them before reaching the holy Conon. And those who were beating him beat him relentlessly, and the one being beaten, remaining speechless for many hours in the same torments, gave up his soul. And thus the holy Nisius, beautifully and piously, completed his confession concerning Christ in Sorobus, his own village.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τύχη","severity":"info","text":"τύχη here means 'fortune' or 'status', a standard inquiry by a Roman magistrate into a defendant's social rank, which could affect legal treatment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μάγνος","severity":"info","text":"Magnus is the governor or magistrate presiding over the trial; his name may be conventional in hagiography for a persecuting official, but no external historical figure is securely identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a parallel martyrdom narrative within the Vita: Nisius dies before Conon arrives, prefiguring Conon's own confession and underscoring the theme of steadfast faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐνδιδοὺς δὲ ἐκολάκευεν","severity":"info","text":"The phrase 'yielding, he flattered him' describes Magnus's tactic of alternating violence with persuasion, a common hagiographic topos of the persecutor's psychological manipulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σορόβῳ","severity":"info","text":"Sorobus (Σορόβῳ) is Nisius's home village; the toponym appears only in this Vita and is otherwise unattested, possibly a Coptic place name transliterated into Greek.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ὁ δὲ ἡγεμὼν Μάγνος δι’ οὐδὲν ἄλλο ἐσπούδασεν εἰς τὴν ἀρχὴν ταύτην ἐλθεῖν ἢ εἰς τὴν τῶν Χριστιανῶν ἀναίρεσιν. πέμψας οὖν εἰς Βίδανα ἐπὶ τῷ μεταστείλασθαι τὸν ἅγιον Κώνωνα δόλῳ ἐπέμενεν ἐν τῇ Σορόβῳ δι’ οὐδὲν ἄλλο ἢ ἐπὶ τῷ φονεῦσαι τὸν ἅγιον Νίσιον, ὃ καὶ ἐποίησεν. εὐτρεπίσας δὲ ἵππους καὶ ἐπιβάτας ἔδραμεν ὀξέως ἐπὶ Βίδανα, ἔνθα διῆγεν ὁ ἅγιος Κώνων. φθάσας δὲ ἐν τῇ ὁδῷ τοὺς προαπεσταλμένους ἐν ἐκείνῃ τῇ νυκτὶ συνεισῆλθεν αὐτοῖς ἐν τῇ κώμῃ πρὸ τοῦ ἡμέραν γενέσθαι καὶ συλλαβόμενος αὐτὸν λαθραίως μηδὲ ἀνεθεὶς ἐκ τῆς ὁδοῦ, ἀλλ’ εὐθὺς ἐπὶ βήματος καθίσας ἐκέλευσεν αὐτὸν εἰσαχθῆναι.\n\nπάντων δὲ συνελθόντων ἐπὶ τῇ τοῦ ἄρχοντος ἐπιστασίᾳ ὁρῶσι τὸν ἅγιον Κώνωνα ὑπὸ τῶν ὑπηρετῶν τοῦ ἄρχοντος σχηματιζόμενον καὶ ἐταράσσοντο κλαίοντες καὶ μηδὲν τολμῶντες εἰπεῖν· ἑώρων γὰρ τὴν πολιὰν αὐτοῦ λευκὴν ὡσεὶ ἔριον, εὐμεγέθη καὶ ἀνάλογον ἔχοντα τὴν ἡλικίαν, βλοσσυροὺς ὀφθαλμούς, πρόσωπον ἐν γήρει κεχαριτωμένον μηδὲν ἐλλεῖπον εἰς κάλλος πρεσβυτέρου ἄξιον. εἰσαχθέντος δὲ αὐτοῦ ἐπὶ τοῦ ἡγεμόνος πολλὴ οἰμωγὴ τῶν παρεστώτων ἐγένετο δι’ αὐτόν. ὁ δὲ ἡγεμὼν βουλόμενος αὐτὸν καταπτοῆσαι ἐκέλευσεν προτεθῆναι ἔμπροσθεν αὐτοῦ τὰ βασανιστήρια καὶ ἤρξατο αὐτῷ ἐν λόγοις κολακευτικοῖς καὶ ἀπατηλοῖς λέγειν· ἐγὼ μέν σε πρεσβύτην ὄντα καὶ τοιαύτῃ πολιᾷ κεκοσμημένον ὁρῶν ἐπαξίως φρονεῖν τῶν ὁρωμένων νομίζω·","english":"But the governor Magnus had striven for no other purpose in coming to this office than the destruction of the Christians. Therefore, having sent to Bidana to summon the holy Conon by deceit, he remained in Sorobus for no other reason than to kill the holy Nisius, which he did. Then, having prepared horses and riders, he hastened swiftly to Bidana, where the holy Conon was staying. Overtaking on the road those who had been sent ahead, he entered the village with them that same night before daybreak, and having seized him secretly, without even pausing from the journey, he immediately sat upon the tribunal and ordered him to be brought in.\n\nWhen all had gathered at the presence of the ruler, they saw the holy Conon being handled by the ruler’s attendants and were distressed, weeping and daring to say nothing; for they saw his white hair like wool, his stature large and well-proportioned, his fierce eyes, his face in old age full of grace, lacking nothing in beauty worthy of an elder. When he was brought before the governor, there was great lamentation among those present on his account. The governor, wishing to intimidate him, ordered the instruments of torture to be set before him and began to speak to him with flattering and deceptive words: “I, seeing that you are an old man adorned with such white hair, think that you would think worthily of what is seen.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Μάγνος","severity":"info","text":"Magnus is the governor (ἡγεμών) in this narrative, a typical figure in hagiography representing Roman persecution. His name may be conventional, not necessarily historical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σορόβῳ","severity":"info","text":"Sorobus (Σορόβῳ) is a toponym, likely a village or region in Egypt. Its exact location is uncertain, but it appears in the Coptic context of the Vita Cononis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εὐτρεπίσας δὲ ἵππους","severity":"info","text":"The rapid sequence of actions (sending ahead, preparing horses, overtaking, seizing, and judging) creates a compressed narrative pace, emphasizing the governor's relentless pursuit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"βλοσσυροὺς ὀφθαλμούς","severity":"info","text":"The description of Conon's 'fierce eyes' (βλοσσυροὺς ὀφθαλμούς) is a hagiographic topos, combining physical dignity with spiritual authority, often used to depict martyrs' composure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σχηματιζόμενον","severity":"caution","text":"The verb σχηματιζόμενον ('being handled' or 'being formed') is ambiguous: it may mean the attendants were physically arranging Conon for the trial, or that they were mistreating him. The English draft opts for 'handled'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"προτεθῆναι ἔμπροσθεν αὐτοῦ τὰ βασανιστήρια","severity":"info","text":"The display of torture instruments before interrogation is a common motif in martyr acts (e.g., Martyrdom of Polycarp), intended to intimidate but often met with defiance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise location of Sorobus is unknown; the term σχηματιζόμενον may imply either physical arrangement or rough handling."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":32,"ref":"p32","source":"ὅθεν καὶ κατὰ τὴν πολιὰν ἐπίδειξαι καὶ τὴν σύνεσιν καὶ τὸ τῆς ἀπάτης καὶ μωρίας ὄνομα τοῦ Χριστοῦ οὐκ οἶδα πόθεν ἐφευρεθὲν ἐν ὑμῖν, τοῦτο παραιτησάμενος ἄρνησαι, καὶ φίλος ἔσῃ δι’ ἐμοῦ τοῦ Σεβαστοῦ καὶ πάντων τῶν κρατούντων· παρ’ ὧν πάντα τὰ κάλλιστά σοι παρασχεθείη καὶ ὅσα σοί ἐστι προσφιλῆ καὶ καταθύμια ὑπάρξει σοι, καὶ τὸ πάντων ὑπερέχον, ἡ τῶν μεγίστων θεῶν ἱερωσύνη δοθήσεταί σοι ὡς οὐκ ἄλλῳ τινὶ πρέπουσα ἢ τῇ περικαλλεῖ σου καὶ θαυμαστῇ πολιᾷ. καὶ ἐμὲ δὲ αὐτὸν οἶδα ὅτι ἀγαπήσεις ὡς πάντων σοι οὐ μόνον τούτων, ἀλλὰ καὶ ἄλλων πρόξενον γενησόμενον. εἰ οὖν ἤρεσάν σοι τὰ ῥήματά μου καὶ αἱ ὑποσχέσεις, ἀνάνευσον καὶ συγκατάθου μὴ αἰδεσθείς, καὶ ἀπορρίψας τὴν γυμνότητα ἔνδυσαι τὴν σεμνότητα, καὶ μὴ θελήσῃς φιλονείκως ἀντιτάξασθαί μοι ὥσπερ ὁ Νίσιος, ἐπεὶ τὰ προκείμενα ὁρᾷς καὶ πρὸς ταῦτα ἕξεις ὡς ὁ πρὸ σοῦ.\n\nὁ δὲ δοῦλος τοῦ Χριστοῦ περὶ μὲν τὴν Ἑλληνικὴν διάλεκτον ἦν ἰδιώτης καὶ ἀκατασκεύαστος, ἐκ δὲ τῆς τοῦ ἁγίου πνεύματος ἐπιρρεούσης αὐτῷ χάριτος ἐν τρανότητι ῥημάτων τῇ Ἰσαυρικῇ διαλέκτῳ ἀπεκρίνατο λέγων· εἰς τοῦτο ἐλαύνων ἦλθες δρομαῖος, συγκόψας ἑαυτὸν καὶ τοὺς ὑπηρετησαμένους σοι, ἵνα συλλαβόμενός με ἀποδύσῃς τοῦ περιβλήματος καὶ ὑποσχέσει ῥημάτων καὶ ἀπειλαῖς καὶ πλάναις κατακτυπήσῃς, ὅσα τε δυνηθείης ἀπατῆσαι, ἢ πτοήσῃς ἀρνήσασθαί με τὸν Χριστόν, οὐκ εἰδώς, ὅτι οὐδεὶς δύναται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ, οὐ κολακεία, οὐκ ἀπειλὴ θανάτου, οὐ πῦρ, οὐ ξίφος, τί λέγω ταῦτα, ἃ προτέθεικας ἔμπροσθεν μου;","english":"Therefore, also in your old age, show your intelligence and renounce the name of Christ, which I know not whence it was devised among you as a name of deceit and folly; renounce it, and you will be a friend through me of the Augustus and of all those in power. From them all the finest things would be provided to you, and everything that is dear and pleasing to you will be yours, and, what surpasses all, the priesthood of the greatest gods will be given to you, as befitting no other than your beautiful and wondrous old age. And I myself know that you will love me as the one who will procure for you not only all these things, but also others. Therefore, if my words and promises have pleased you, nod in assent and consent without shame, and casting off your nakedness, clothe yourself in dignity, and do not wish to contend with me obstinately like Nisius, since you see what lies before you and will fare in regard to these things as the one before you.\n\nBut the servant of Christ, though he was a layman and unskilled in the Greek language, by the grace of the Holy Spirit flowing into him, answered with clarity of words in the Isaurian dialect, saying: You have come running to this end, having worn out yourself and those who served you, so that having seized me, you might strip me of my garment and with promises of words and threats and deceptions overwhelm me, and whatever you could, either deceive or terrify me into denying Christ, not knowing that no one can separate us from the love of Christ—neither flattery, nor threat of death, nor fire, nor sword, what am I saying, these things which you have set before me?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἑλληνικὴν διάλεκτον","severity":"info","text":"The author notes Conon’s lack of Greek fluency, contrasting it with his eloquence in the Isaurian dialect. This reflects the linguistic divide in late antique Asia Minor, where Isaurian was a local vernacular.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πολιά","severity":"info","text":"The Greek word πολιά (polia) means 'old age' or 'grey hair'. The governor Magnus appeals to Conon’s age as a reason to show wisdom and renounce Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς δύναται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ","severity":"info","text":"Conon’s assertion that nothing can separate him from Christ’s love echoes Paul’s language in Romans 8:35-39, where nothing can sever believers from Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ ὁ Νίσιος","severity":"info","text":"Magnus cites the fate of Nisius as a warning. This parallels the previous passage where Nisius was killed, reinforcing the hagiographic trope of the martyr as exemplar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ δὲ δοῦλος τοῦ Χριστοῦ ... ἀπεκρίνατο","severity":"info","text":"The narrative shifts from Magnus’s speech to Conon’s response, marked by the contrast between Greek rhetorical polish and Conon’s divinely inspired simplicity in Isaurian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνάνευσον","severity":"caution","text":"The verb ἀνάνευσον (ananenson) means 'nod in assent', but the context suggests Magnus expects a positive response. The Greek is clear, but the English draft's 'nod in assent' may mislead if read as a command to refuse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ τῆς ἀπάτης καὶ μωρίας ὄνομα τοῦ Χριστοῦ' could be read as Magnus calling Christ's name itself 'deceit and folly', or as calling the Christian name (i.e., the label 'Christian') deceitful. The translation takes the former.","The English draft renders 'ἀνάνευσον' as 'nod in assent', but the verb can also mean 'to nod' without specifying direction; context clarifies it is positive."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ἀλλὰ καὶ ἀνταλλάσσειν ἐπαγγέλλῃ τὰ τοῦ Χριστοῦ εἰς τὰ τῶν δαιμόνων. μεγάλως ἐνόμισας ἐμπαίζειν μοι, μεγάλως δὲ αὐτὸς ἐνεπαίχθης.\n\nπρὸς ταῦτα ἀγανακτήσας ὁ Μάγνος ἐκέλευσεν αὐτὸν βασανίζεσθαι ἐν πολλαῖς ὥραις καὶ κελεύσας ἐνδοῦναι μετὰ θυμοῦ ἀνέκραξεν λέγων· πεπαρρησιασμένως μοι λαλεῖς καὶ φιλοσοφεῖν ἐπαγγέλλῃ διὰ τῆς γρασωνίας τῶν λόγων σου οἰόμενος, ὅτι διά τῶν τοιούτων λόγων ἐκφύγῃς τὴν ἐπηρτημένην σοι τιμωρίαν; παύῃ οὖν κἂν νῦν ἀπὸ τῆς μωρᾶς καὶ ἀκαίρου παρρησίας τῶν Χριστιανῶν, καὶ συντίθῃ μοι ἢ οὔ; εἰπὲ συντόμως.\n\nἀποκριθεὶς δὲ ὁ ἅγιος ἤρξατο πρὸς ἐντροπὴν τοῦ Μάγνου λέγειν· ὦ ἄθεε καὶ παντὸς θηρίου βαρύτατε; ἕως πότε καταφρονεῖς τῆς τοῦ θεοῦ μακροθυμίας καὶ ἀντερεῖς κατὰ θεοῦ θεοὺς ψευδωνύμους ἀνθιστῶν, οἵτινές εἰσιν ἔργα χειρῶν ἀνθρώπων ἐκ λίθων καὶ ξύλων πεποιημένοι κίνησιν μὴ ἔχοντες, καὶ τούτους ἱστᾷς ἄντικρυς τοῦ πάντα πεποιηκότος Χριστοῦ, ὦ ἀντάρτα τοῦ Χριστοῦ καὶ τῆς ἀληθείας ἐχθρέ, ὡς λύκος ἐπελθὼν κατὰ τῶν δούλων αὐτοῦ σφάζειν ἐπείγῃ, ὡς καὶ τὸν ἅγιον Νίσιον мѫчи и ἀπέκτεινας καὶ ἐμὲ τοῖς αὐτοῖς αἰκισμοῖς ἀπαλλάξαι σπουδάζεις. τί ἀδικήσαντας ἡμᾶς οὕτως ἐτιμωρήσω καὶ ἐπιμένεις αἰκίζων καὶ καταναγκάζων ἀποστῆναι ἀπὸ θεοῦ ζῶντος ὑπισχνούμενος φιλίαν βασιλέως, προστασίας, χρημάτων δόσιν, ἱερωσύνην μιαράν; ταῦτα ἀνταλάσσειν μοι τῶν τοῦ θεοῦ δωρημάτων ἐπαγγέλλῃ; ἀλλὰ ἀνόνητός σοι γενήσεται ἡ ὑπόσχεσίς σου αὕτη καὶ εἰ τὸ περὶ ἐμὲ τοῦτο περιβόλαιον ἀπέδυσας, ἀλλ’ οὖν γε Χριστόν, ὃν ἐνδέδυμαι, οὐ μὴ ἀπεκδῦσαι δυνηθείης.","english":"But you also promise to exchange the things of Christ for those of the demons. You thought you were greatly mocking me, but you yourself have been greatly mocked.\n\nAt this, Magnus became angry and ordered him to be tortured for many hours, and having given the order, he cried out in fury, saying: \"Do you speak to me with such boldness and promise to philosophize through the verbosity of your words, thinking that by such words you will escape the punishment hanging over you? Will you now cease from the foolish and untimely boldness of the Christians, and will you agree with me or not? Speak briefly.\"\n\nThe saint answered and began to speak to the shame of Magnus: \"O godless one, more savage than any beast! How long will you despise the patience of God and resist God by setting up falsely named gods, which are the works of human hands made of stones and wood, having no motion, and do you set these against Christ, the maker of all things, O rebel against Christ and enemy of truth? Like a wolf coming against his servants, you hasten to slaughter, as you also tortured and killed the holy Nisius, and you are eager to dispatch me with the same torments. What wrong have we done that you have punished us thus and continue to torture and compel us to abandon the living God, promising the friendship of the emperor, protection, the giving of money, and a polluted priesthood? Do you promise to exchange these for the gifts of God? But this promise of yours will be useless to you, and even if you have stripped off this covering of mine, yet you will never be able to strip off Christ, whom I have put on.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνταλλάσσειν ἐπαγγέλλῃ","severity":"info","text":"The saint accuses Magnus of offering to exchange the things of Christ for those of demons, a rhetorical inversion of the governor's earlier offer of imperial favor for apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρρησία","severity":"info","text":"παρρησία (boldness of speech) is a key Christian virtue in hagiography, denoting fearless confession before persecutors; Magnus dismisses it as 'foolish and untimely'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ λίθων καὶ ξύλων πεποιημένοι","severity":"info","text":"The description of pagan idols as 'made of stones and wood, having no motion' echoes biblical polemic (e.g., Wisdom 13:10-19; Psalm 115:4-7 LXX) against lifeless cult images.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νίσιον","severity":"info","text":"The reference to the holy Nisius, previously tortured and killed by Magnus, provides internal narrative continuity and underscores the governor's pattern of persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀποκριθεὶς δὲ ὁ ἅγιος ἤρξατο","severity":"info","text":"The saint's reply is a formal rhetorical refutation (ἀποκριθεὶς ... ἤρξατο) structured as a series of accusations against Magnus, culminating in the declaration that Christ cannot be stripped off.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χριστόν, ὃν ἐνδέδυμαι","severity":"info","text":"The metaphor of 'putting on Christ' (ἐνδέδυμαι) echoes Pauline language (Galatians 3:27) and was a common motif in martyr acts, signifying spiritual identity impervious to physical stripping.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"ἡμεῖς γὰρ Χριστὸν ἔχομεν καὶ ἕνα θεὸν οἴδαμεν τὸν δυνάμενον ῥύσασθαι ἡμᾶς τοὺς δούλους αὐτοῦ ἀπὸ τῶν σῶν χειρῶν καὶ τῶν κατὰ τὴν σὴν ἀθεΐαν μηχανημάτων. λοιπόν, ὃ θέλεις ποιεῖν, ποίει.\n\nταῦτα ἀκούσας ὁ ἡγεμὼν σφόδρα ἐθυμώθη καὶ ἐκέλευσεν αὐτὸν κατασπασθῆναι καὶ ταῖς σειραῖς ἀποταθῆναι καὶ τύπτεσθαι αὐτὸν προστάσσει· πάλιν δὲ διενοεῖτο, ποίας δεινοτέρας ἐφεύροι τιμωρίας καὶ ἐν αὐταῖς αὐτὸν ἀνέλοι.\n\nτοῦ δὲ ἐνθυμουμένου κἀκείνου τυπτομένου ἀκούσαντες οἱ τῆς Ἰσαύρων μητροπόλεως, ὅτι τιμωρεῖ ὁ ἡγεμὼν τὸν ἅγιον Κώνωνα ἐν τῇ Βιδάνᾳ, μετὰ σπουδῆς συναχθέντες ὄχλοι πολλοὶ ἔνοπλοι κατέδραμον πρὸς αὐτόν. ὁ δὲ ἡγεμὼν ἐννοήσας τοῦ πλήθους τὴν ταραχὴν καὶ ὅτι ἐπ’ αὐτὸν ἥκασιν εἰς βοήθειαν τοῦ ἁγίου Κώνωνος — προέβλεπεν γὰρ μέλλειν ἔσεσθαι τοῦτο, καὶ ἵππους ἐστρωμένους προητοιμάκει, οὓς εὑρὼν ἑτοίμους ἐπιβὰς ἐχρήσατο φυγῇ καὶ κατέλαβεν τὸ Ἰκόνιον καὶ ἐκεῖ διεσώθη. τινὲς δὲ τῶν Ἰσαύρων ἐπεδίωξαν ὀπίσω τοῦ ἡγεμόνος τοῦ συλλαβέσθαι αὐτὸν καὶ φονεῦσαι καὶ μὴ αὐτὸν καταλαβόντες ὑπέστρεψαν. οἱ δὲ πλεῖστοι τοῦ ὄχλου ὑπεισελθόντες τῷ οἰκήματι, ἔνθα ἤταζεν ὁ ἡγεμὼν τὸν δοῦλον τοῦ Χριστοῦ, εὗρον τὸν ἅγιον χαμαὶ μόνον ἐκτεταμένον διὰ τὸ καὶ τοὺς τῆς τάξεως πάντας διασκορπισθῆναι φυγῇ χρησαμένους, καὶ λύσαντες αὐτὸν οἱ ὄχλοι τῆς πόλεως ἑώρων ἀποστάζοντα αὐτοῦ τὰ αἵματα κρουνηδὸν καὶ ἠλάλαζον κλαίοντες καὶ ὀδυρόμενοι καὶ συνθλίβοντες ἀλλήλους.","english":"For we have Christ and we know one God, who is able to deliver us, his servants, from your hands and from the contrivances of your godlessness. So, do what you wish to do.\n\nWhen the governor heard this, he became very angry and ordered him to be dragged down, stretched out with ropes, and beaten; again he considered what more terrible tortures he might devise and in them destroy him.\n\nWhile he was pondering and the other was being beaten, the people of the metropolis of the Isaurians, hearing that the governor was torturing Saint Conon in Bidana, gathered in haste, many armed crowds, and ran down to him. The governor, perceiving the disturbance of the multitude and that they had come to the aid of Saint Conon—for he had foreseen that this would happen, and had prepared saddled horses, which finding ready, he mounted and took to flight, and reached Iconium and was saved there. Some of the Isaurians pursued the governor to seize and kill him, but not overtaking him, they returned. The majority of the crowd, entering the building where the governor was examining the servant of Christ, found the saint alone, stretched out on the ground, because all the officials had scattered in flight, and the crowds of the city, having untied him, saw his blood gushing in streams and raised a cry, weeping and lamenting and pressing against one another.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡμεῖς γὰρ Χριστὸν ἔχομεν καὶ ἕνα θεὸν οἴδαμεν","severity":"info","text":"Conon’s confession asserts exclusive monotheism and Christ as the sole savior, directly opposing the governor’s polytheistic demands.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἡγεμὼν","severity":"info","text":"The Greek term for governor, here referring to Magnus, the Roman official persecuting Conon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰσαύρων μητροπόλεως","severity":"info","text":"Isauria was a region in southern Asia Minor; its metropolis likely refers to Seleucia or another major city, indicating the crowd’s origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προέβλεπεν γὰρ μέλλειν ἔσεσθαι τοῦτο","severity":"info","text":"The narrator inserts a proleptic comment explaining Magnus’s foreknowledge and preparation, heightening the dramatic irony of his flight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φυγῇ ... κατέλαβεν τὸ Ἰκόνιον","severity":"info","text":"The governor’s flight to Iconium mirrors a common hagiographic topos where a persecutor flees to a city that later becomes a Christian center.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἠλάλαζον κλαίοντες","severity":"info","text":"The crowd’s mixed cry of lament and acclamation reflects the liturgical response to martyrdom, shaping later veneration of Conon.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise location of Bidana is uncertain; it may be a village or a district within Isauria.","The phrase 'ἵππους ἐστρωμένους' could mean 'saddled horses' or 'horses with trappings,' but the sense of readiness is clear."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"ἀπὸ δὲ τῆς ἀπορροίας τοῦ αἵματος τοῦ δικαίου ἕκαστος δεχόμενος καὶ ἀπομάσσων εἰς τὸ ἑαυτοῦ σῶμα περιήλειφεν πιστεύων ἁγιάζεσθαι δι’ αὐτοῦ, καὶ βαστάσαντες ἀπήγαγον ἐν τῷ ἰδίῳ αὐτοῦ μοναστηρίῳ καὶ πολὺν ἀγῶνα εἶχον πᾶσαν ἐπιμέλειαν αὐτῷ προσφέρειν καὶ θεραπείαν τῶν πληγῶν. καὶ ἀποκαταστήσαντες αὐτὸν ὑγιαίνοντα διὰ τῆς ἐπιμελείας καὶ πίστεως αὐτῶν, συντασσόμενος ἕκαστος αὐτῶν ἐφίλει τὰ γόνατα τοῦ δικαίου, καὶ οὕτω χαίροντες ἀπῆλθον ἐν τοῖς ἰδίοις.\n\nμετὰ δὲ τὸν ἀγῶνα τοῦτον καὶ τὴν ὑπὲρ Χριστοῦ μαρτυρικὴν πίστιν, ἥν ἐνεδείξατο, ἐπιζήσας ἔτη δύο ἐν γήρει καλῷ καὶ ἐνδόξῳ τὸ τοῦ βίου τέλος ἐπλήρωσεν. οἱ δὲ παρόντες ἀπέστειλαν εἰς πᾶσαν τὴν περίχωρον ἐκείνην τὴν τοῦ ἁγίου κοίμησιν ἀναγγέλλοντες· καὶ τοῦτο μαθόντες συνέδραμον ὡς ἐπὶ συμφορᾷ μεγάλῃ. καὶ ἦν τὸ τῶν συνεληλυθότων πλῆθος ἄπειρον σφόδρα καὶ πάντες ἦσαν κλαίοντες καὶ πενθοῦντες πικρῶς ἐν τῷ προκομίζειν αὐτὸν ὡς τῆς εὐσεβείας φωταγωγὸν καὶ διδάσκαλον αὐτῶν γεγονότα. κατέθηκαν δὲ αὐτὸν ἐν λάρνακι, ἔνθα ἦσαν ἀποκείμεναι ἥ τε μακαρία μήτηρ αὐτοῦ καὶ ἡ μακαρία μνηστὴ αὐτοῦ ἀειπάρθενος γενομένη.","english":"From the outflow of the righteous man’s blood, each one receiving and wiping it onto his own body, anointed himself, believing that he was sanctified through it, and having carried him, they brought him to his own monastery and had great struggle to offer him every care and treatment for his wounds. And having restored him to health through their care and faith, each one of them, taking leave, kissed the knees of the righteous man, and thus rejoicing, they departed to their own homes.\n\nAfter this struggle and the martyric faith for Christ which he displayed, having lived two years in a good and glorious old age, he fulfilled the end of his life. Those present sent word throughout that entire region, announcing the holy man’s repose; and learning this, they flocked together as for a great calamity. The multitude of those who assembled was exceedingly vast, and all were weeping and mourning bitterly as they carried him forth, for he had become a luminary of piety and their teacher. They laid him in a coffin, where were deposited both his blessed mother and his blessed betrothed, who had become a perpetual virgin.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπὸ δὲ τῆς ἀπορροίας τοῦ αἵματος τοῦ δικαίου","severity":"info","text":"The phrase describes the collection of the martyr's blood as a relic, a common hagiographic motif emphasizing its sanctifying power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀειπάρθενος","severity":"info","text":"The term 'perpetual virgin' (ἀειπάρθενος) is a technical designation for a woman who remained a virgin for life, often after a betrothal, as here with Conon's betrothed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"μοναστηρίῳ","severity":"info","text":"The mention of 'his own monastery' (τῷ ἰδίῳ αὐτοῦ μοναστηρίῳ) indicates Conon was a monastic founder or abbot, consistent with the Vita's setting in Egyptian monasticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ δὲ τὸν ἀγῶνα τοῦτον","severity":"info","text":"This transitional phrase marks the shift from Conon's torture and healing to his death and burial, structuring the narrative as a two-part conclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συνέδραμον ὡς ἐπὶ συμφορᾷ μεγάλῃ","severity":"info","text":"The crowd's reaction 'as for a great calamity' reflects the hagiographic topos of communal grief at a saint's death, emphasizing his role as a spiritual leader.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἥ τε μακαρία μήτηρ αὐτοῦ καὶ ἡ μακαρία μνηστὴ αὐτοῦ","severity":"caution","text":"The burial of Conon with his mother and betrothed is unusual; the text may imply a family tomb or a symbolic co-burial, but the phrase 'deposited' (ἀποκείμεναι) is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀποκείμεναι' could mean the mother and betrothed were already buried there or that their relics were stored; the text does not specify their state.","The timeline of Conon's healing and two-year survival after torture is vague; the Greek 'ἐπιζήσας ἔτη δύο' may imply a miraculous recovery or a narrative compression."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"μετὰ δὲ τὴν ἁγίαν αὐτοῦ καὶ ἔνδοξον ἀποβίωσιν τοῦ οἰκητηρίου αὐτοῦ εἰς ἐκκλησίαν ἀφιερωθέντος καὶ τῆς διασκαφῆς τῶν θεμελίων γενομένης ἐπὶ τοῦ τηνικαῦτα ὁσίας μνήμης ἐπισκόπου γενομένου ἔφθασαν οἱ διασκάπτοντες τὰ ἀγγεῖα τῶν κεραμίων καὶ θεασάμενοι αὐτὰ μετὰ πολλῆς ἀσφαλείας καταδεδεμένα καὶ σφραγίδας ἔχοντα μολυβδίνας, τὸν ἀριθμὸν τριάκοντα, ἐξεπλήσσοντο ἐννοούμενοι τὸ τί ἂν εἴη ταῦτα καὶ κουφίσαι θελήσαντες ἐξ αὐτῶν οὐκ ἠδυνήθησαν βαρυτάτων ὄντων καὶ ἀκινήτων. περιχαρεῖς δὲ γενόμενοι τῇ βαρύτητι τῶν κεραμίων πλανηθέντες ἐνόμισαν αὐτὰ χρυσίου πεπληρωμένα εἶναι μετὰ καὶ ἄλλων τινῶν καὶ κλάσαντες ἓν ἐξ αὐτῶν εἶδον ἐξαίφνης ἐκπηδήσαντας ἐκ τοῦ κεραμίου ἐκείνου δύο λαίλαπας δεινοτάτους. καὶ πάντας ὁμοῦ τοὺς περιεστῶτας ἔρριψαν χαμαὶ καὶ γνοφώδη ἀέρα καὶ σκοτώδη ἐποίησαν ὥστε τὰ τῶν οἰκοδομῶν μάγγανα καὶ πάντας τοὺς κάλους πάντοθεν ἀποσπασθῆναι καὶ αὐτὸ τὸ σκάρφος τῆς μηχανῆς χαμαὶ ῥαγῆναι καὶ αὐτὴν τὴν οἰκοδομὴν καταστραφῆναι. ἑαυτοὺς δὲ πᾶσιν ἐπιδεικνύντες ἐν τῷ ἀέρι ἔκραζον ἀναγγέλλοντες τὰ ἑαυτῶν ὀνόματα. ὁ μὲν ἔλεγεν· ἐγώ εἰμι Διομήδης· ὁ δέ· ἐγὼ Κουττόνιος, ὡς ἐκ τούτου πολὺν φόβον καὶ δειλίαν ἐμπεσεῖν τῇ κώμῃ καὶ μηκέτι μηδένα τολμᾶν μετὰ ἡλίου δύσιν ἔξω τοῦ οἴκου αὐτοῦ εὑρεθῆναι μήτε θύραν ἀνεῳχθῆναι. πρὸς αὐτὴν δὲ τὴν γέφυραν τοῦ ποταμοῦ καταρρίψαντές τινας ἀπέπνιξαν· τοὺς δὲ διαπερᾶν θέλοντας ἐκώλυον ὥστε εἶναι ἀδιάβατον τὴν γέφυραν. τὰ μὲν οὖν ἕτερα σκεύη τῶν κεραμίων κατ’ αὐτὸν τὸν τόπον ἀπέθεντο, καὶ μένουσιν ἀκίνητα μέχρι τοῦ νῦν.","english":"After his holy and glorious death, when his dwelling had been consecrated as a church and the excavation of the foundations was taking place at the time when the bishop of blessed memory was in office, those who were digging came upon the earthenware vessels. And seeing them bound with great security and having lead seals, thirty in number, they were astonished, wondering what these might be. Wishing to lift them, they were unable, for they were very heavy and immovable. Becoming overjoyed at the weight of the earthenware, they were deceived and thought them to be filled with gold and other things. And breaking one of them, they suddenly saw two most terrible whirlwinds leap out from that vessel. And they threw all those standing around to the ground, and made the air murky and dark, so that the scaffolding of the buildings and all the ropes were torn away from every side, and the very frame of the machine was shattered on the ground, and the building itself was destroyed. Showing themselves in the air to all, they cried out, announcing their own names. One said, \"I am Diomedes\"; the other, \"I am Cuttionius.\" As a result of this, great fear and cowardice fell upon the village, and no one dared thereafter to be found outside his house after sunset, nor was a door opened. They threw some into the river at the bridge itself and drowned them, and they prevented those wishing to cross, so that the bridge became impassable. The other earthenware vessels were deposited in that same place, and they remain immovable to this day.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀποβίωσιν","severity":"info","text":"The term ἀποβίωσιν (apobiosis) denotes 'departure from life' and is used here as a euphemism for death, consistent with hagiographic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λαίλαπας","severity":"info","text":"λαίλαπας (lailapas) means 'whirlwinds' or 'storm-winds'; here it describes the demonic entities released from the vessel, a common motif in hagiography for imprisoned evil spirits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Διομήδης","severity":"info","text":"Diomedes is a name from Greek mythology (a hero of the Trojan War), but here it is repurposed as a demon's name, reflecting the Christian appropriation of pagan names for evil spirits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κουττόνιος","severity":"info","text":"The name Cuttionius (Κουττόνιος) is unattested elsewhere; it may be a local or invented name for a demon, possibly derived from a Coptic or Greek root, but its etymology is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit describing the aftermath of Conon's death, with a dramatic episode of demonic release that serves as an etiological explanation for local fears and the immovable vessels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The motif of sealed vessels containing demons or plagues appears in other hagiographical and apocryphal texts (e.g., the story of the sealed jar in the Acts of Thomas), indicating a shared tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the bishop 'of blessed memory' is not specified; the text may refer to a local bishop known to the original audience but lost to us.","The name 'Cuttionius' (Κουττόνιος) is obscure; it may be a textual corruption or a non-Greek name transliterated into Greek."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"ἀλλ’ ἐρεῖ τις· διὰ τί ἠθέτησαν αὐτοῦ τοὺς ὅρους οἱ δαίμονες; ὅτι καὶ τὰς παραγγελίας αὐτοῦ παρέβησαν οἱ ἄνθρωποι, ἃς διόλου παραινῶν ἔλεγεν πᾶσιν, μὴ ἀπληστεύεσθαι μηδὲ φιλαργύρους εἶναι, εἰδώς, ὅτι πάντα τὰ πονηρὰ πνεύματα τυγχάνουσιν τούτων αἴτια τῶν κακῶν. ἐναπέκλεισεν μὲν γὰρ αὐτὰ ἐν τοῖς ἀγγείοις, κἀκεῖνα διέμενον τῇ ὑποταγῇ τοῦ ἁγίου Κώνωνος, μέχρις οὗ διέμενον οἱ ἄνθρωποι ταῖς παραγγελίαις αὐτοῦ· ἐπειδὴ δὲ παρέβησαν οἱ ἄνθρωποι τὰς παραγγελίας, παρέβησαν καὶ οἱ δαίμονες τὴν ὑποταγήν. καὶ τούτων οὕτω γενομένων συνελθόντες οἱ πέριξ μονάζοντες καὶ Χριστιανοὶ καὶ ταύτῃ τῇ γεφύρᾳ προσκαρτερήσαντες ἐν νηστείαις καὶ προσευχαῖς ἐπὶ ἡμέρας τινὰς μόλις κατέστειλαν τῶν ἐκφυγόντων δαιμόνων τὴν μανίαν.\n\nταῦτα ἐκ πολλῶν ὀλίγα ἐμνήσθημεν. τὰ δὲ ἰάματα τὰ ἐν τῇ ζωῇ αὐτοῦ γενόμενα καὶ μετὰ τὴν ἀποβίωσιν αὐτοῦ ἐπιτελούμενα οὐδεὶς ἐπαρκέσει διηγήσασθαι μαρτυροῦντος αὐτῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι ταῦτα εἰς δόξαν αὐτοῦ γίνονται. αὐτῷ γὰρ τῷ Χριστῷ καὶ θεῷ ἡμῶν πρέπει ἡ δόξα σὺν τῷ πατρὶ καὶ τῷ ἁγίῳ πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"But someone will say: why did the demons violate his boundaries? Because the men also transgressed his injunctions, which he continually exhorted to all, not to be insatiable nor avaricious, knowing that all evil spirits are the causes of these evils. For he had shut them up in the vessels, and they remained in submission to Saint Conon, as long as the men remained faithful to his injunctions. But when the men transgressed the injunctions, the demons also transgressed their submission. And when these things had happened thus, the monks and Christians from the surrounding area gathered together and, persevering at that bridge with fasts and prayers for some days, barely restrained the madness of the demons that had escaped.\n\nThese things we have recalled, few from many. But the healings that occurred during his life and those performed after his death no one will be able to recount fully, since our Lord Jesus Christ bears witness to him that these things happen for his glory. For glory befits Christ our God, together with the Father and the Holy Spirit, now and always and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀλλ’ ἐρεῖ τις· διὰ τί ἠθέτησαν αὐτοῦ τοὺς ὅρους οἱ δαίμονες;","severity":"info","text":"The rhetorical question introduces an objection, a common hagiographic device to explain a paradox: why demons escaped despite being sealed by a saint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὅρους","severity":"info","text":"The Greek term 'ὅρους' (boundaries) here likely refers to the demonic confinement imposed by Conon, not merely physical limits but spiritual injunctions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα ἐκ πολλῶν ὀλίγα ἐμνήσθημεν","severity":"info","text":"This phrase signals the conclusion of the narrative proper, a topos of humility and selectivity before the final doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ δὲ ἰάματα ... ἐπιτελούμενα","severity":"info","text":"The reference to healings after death underscores the cultic function of the vita, promoting pilgrimage to Conon's shrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐτῷ γὰρ τῷ Χριστῷ καὶ θεῷ ἡμῶν πρέπει ἡ δόξα σὺν τῷ πατρὶ καὶ τῷ ἁγίῳ πνεύματι","severity":"info","text":"The doxology echoes the Trinitarian formula of the Nicene Creed, standard in hagiographic conclusions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'γεφύρᾳ' (bridge) is ambiguous: it may refer to a literal bridge near the monastery or a metaphorical bridge (e.g., a passageway). The English draft retains 'bridge' without clarification."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"ΤΟΥ ΑΓΙΟΥ ΚΩΝΩΝΟΣ","english":"Of Saint Conon","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΥ ΑΓΙΟΥ ΚΩΝΩΝΟΣ","severity":"info","text":"This brief Greek phrase, 'Of Saint Conon,' likely serves as a title or colophon for the passage, marking the end of a section or the entire work in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΤΟΥ ΑΓΙΟΥ ΚΩΝΩΝΟΣ","severity":"info","text":"The presence of Greek in a Coptic hagiographic text reflects the bilingual manuscript culture of late antique Egypt, where Greek titles or subscriptions often framed Coptic narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΤΟΥ ΑΓΙΟΥ ΚΩΝΩΝΟΣ","severity":"caution","text":"The Greek phrase is isolated from the preceding Coptic narrative; it is unclear whether it is original to the text or a later scribal addition, and its exact function (title, subscription, or marginal note) is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'ΤΟΥ ΑΓΙΟΥ ΚΩΝΩΝΟΣ' is given without context; it may be a title, a colophon, or a marginal note, and its relationship to the preceding Coptic narrative is uncertain."],"confidence":"medium","notes":[]}]}