Database of Byzantine Book Epigrams

• Author-related epigram
• Image-related epigram
• Reader-related epigram
• Text-related epigram

Poet

Hierotheos (976-1150) (monachos, presbyteros of the Monastery of Horaia Pege < Bithynia < Asia Minor < Turkey)

• Heavenly Ladder
• John Klimax (6th c. - 7th c.) - PMBZ: 13914: "Personenkennziffer: 2791"

• (Spiritual) advice to the reader
• Address to the reader
• Description of an image
• Hypothesis
• Introduction to the subject
• Praise of the author
• Reference to content of the book
• Spiritual value of the book

• The hand of a painter, when skilfully moved, is also capable to present and to enliven what it wants to draw, and to depict everything well through strong colours, but it does so in a shadowy and concealed way. The word, conversely, brings these things to light, as it is able to present and to make vividly clear what lies hidden within the images. Therefore, beholder, pay attention to my words, and look carefully at the clear explanation of what is hidden here in the manner of painters.

  Language

  English

  Source(s)

  R. Ricceri 2026, Text and Image, Text as Image: The Beauty of the Book in Byzantine Book Epigrams, in M. Cutino, F. Stella (eds.), Versus ad picturas. Text/Image Relation in Greek, Latin and Arabic Poetry, Berlin, 243-263: 250

  Comment

  Partial translation: vv. 1-10

• Explaining the Meaning of Every Chapter
  
  Also a painter’s hand that is skilfully moved
  is capable of presenting and bringing to life what is depicted,
  and can picture everything well with colours,
  except that it does so in a shadowy and concealed way.
  Speech, however, brings those things to the light,
  as it is able to present and to make highly visible
  what is hidden inside pictures.
  Therefore, observer, pay attention to my words
  and look attentively at my clear explanation
  of what is hidden here in the manner of painters.
  The long ladder that reaches to God
  shows the virtues of the monks,
  by which every single one who attains them arrives to God.
  It has thirty steps in number,
  revealing the three parts of divinity.
  How skilled was the painter of the steps!
  For by dividing the ladder into three equal parts of ten,
  he shows well this road of perfection
  for the virtuous ones, which leads to God, who is perfect.
  But count and examine the steps yourself,
  in order that the limitations of painting do not lead you astray.
  
  The 1st Ten
  
  The very first step, being situated below,
  on which a monk puts his feet
  after reaching a life stripped of the worldly dead,
  orders to flee from worldly cohabitation.
  The one after that orders a detached life.
  Exile offers the third step.
  Obedience unto death the fourth.
  The fifth step concerns repentance.
  Remembrance of death is the sixth step,
  depicting the topic of the cause of mourning.
  The seventh offers a seventh mourning,
  a distinct ablution of fleshly defilement.
  The death of anger is the eighth step.
  The ninth step, on forgiveness,
  procures the remission of sins.
  Non-judgement holds the last position.
  Here you have, observer, one third of the steps,
  but advance steadfastly also to what comes beyond.
  
  The 2nd Ten
  
  When you want to tread on the eleventh step,
  practise silence, the guard of the lips of the soul.
  The twelfth is the destruction of lies.
  The one after that is a remedy for despondency.
  Successively, there is the topic on fasting.
  The fifteenth topic is on chastity.
  Gazing at the sixteenth step,
  you will go through the topic of avarice.
  The seventeenth is a life without possessions.
  If you attain the eighteenth step,
  you will find a wonderful purification of the senses.
  If you attain the nineteenth step,
  you will find the joy of singing Psalms together.
  The twentieth topic is on vigil,
  which results in the purification of the mind.
  
  The 3rd Ten
  
  The topic that is put at the beginning of the third decade
  will impress a redemption from cowardice.
  (...)
  The fourth topic will, again, depict
  straightforward and good guilelessness.
  When putting your feet, in turn, on the fifth,
  reflect on humble things and do not watch lofty things.
  Having obtained discernment, when you attain the sixth step,
  meditate on stillness from the seventh.
  Devoting yourself to prayer in the eighth,
  you will find the angelic rank, stranger.
  The ninth shows dispassion,
  the thirtieth love.
  A man who has reached love remains with God.
  John wrote those things very skilfully,
  the maker of this ladder that you look at,
  John, the marvel amongst the monks.
  Imitate him and you will reach God on a running pace,
  do not imitate those who slipped because of inattention.
  Since, after being tumbled down, you will be considered as a toy for demons
  and you won’t be able to run away from the bows and the arrows
  and the heavy stones and the chains and the whips
  of those who pull down, pitilessly, those who slip.
  I shivered, believe me, when I looked at those things,
  as if I perceived myself in an image.
  But, observer of this image,
  admire the painter for his good quality
  and imitate the manner of this old man.
  Flee from the indolence of the fallen one.
  Now that you know everything, walk fearlessly,
  after mastering your passions, to the celestial city,
  to the participation in angelic ranks,
  to the resting places of holy blessed ones,
  in which the one who awards the prize for our toils, the Lord,
  is present, in heaven, reaching out his right hand.

  Language

  English

  Source(s)

  R. Meesters 2025, Picturing a Ladder. A Critical Edition of Hierotheos the Monk’s Metrical Preface to Klimax, of a Metrical Summary of the 'Ladder' and of a Kontakion on Klimax, in P. Van Deun, M. Venetskov (eds.), The Ladder of Divine Ascent by John of Sinai (Climacus). New Perspectives, Leuven / Paris / Bristol, 87-113: 97-105

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