195 Conceptual metaphors of travel and stability From these examples we can conclude that various specific source domains (rocks, bodies, plants, pillars) all map a physical immobile quality unto the target domain. These various metaphors thus all express the conceptual inner stability is immobility, and more generally persistence is remaining erect.668 Language of immobility is used to express the ideas of withstanding temptations and maintaining a virtuous politeia. This metaphorical thinking, linking immobility with perseverance and inner stability, also has implications for the conceptualisation of sainthood. While the conceptual metaphor politeia is a journey expressed the idea that virtue is a quality that can be developed, inner stability is immobility on the other hand expresses the idea that a virtuous politeia requires stability: one needs to persevere, be stable, remain erect, remain at the same place. Both conceptual metaphors imply that it is difficult to achieve virtue: difficulties are expressed as obstacles on the road in the politeia is a journey metaphor and as forces to overthrow physical stability (waves, and assaulters) in the inner stability is immobility metaphor. While in the metaphor of politeia is a journey more agency is implied for the monk (he himself overcomes obstacles), the linguistic expression in the passage of chapter 70 discussed above expresses the idea that God guides people to remain stable/persevere in a virtuous way of life: God would have ‘fixed the feet of his [Gregory’s] soul upon a rock of a steadfast way of life’.669 In this phrase it is thus not only the monk who is responsible for remaining erect, but it is God who ensured that his soul remains steady. We find similar metaphorical language in the Life of Euthymius. In a passage where the hagiographer exalts Euthymius for having overcome the desire for pleasure and attachment to friends and family, he uses similar imagery as we have seen in the Life of Gregory: ‘Taken captive by none of the previously mentioned [temptations], even though he was often besieged by them, he was immovable no less than a solid and unshakeable rock [was movable] by assaults of waves’.670 Similar to the passage in the Life of Gregory, this text thus also includes a metaphorical image of the saint unmoved by waves and uses the source domain of rocks to map its immobile quality unto the target domain. Additionally, waves are equated to temptations. Also in the Life of Elias we find metaphorical language that illustrates the inner stability is immobility metaphor. For example, in a passage in which Elias is condemned to death 668 persistence is remaining erect has been identified in earlier CMT research, see See Gibbs (2017a), p. 323. Also see footnote 651 above. 669 Moreover, if God is still interpreted as the subject in τὰ κατὰ θεὸν καὶ διὰ θεὸν αὐτοῦ κατηύθυνε διαβήματα – which would be in line with the psalm – God would direct/guide Gregory’s steps. Although the addition τὰ κατὰ θεὸν καὶ διὰ θεόν also could suggest that the subject has changed to Gregory (‘Gregory directed his steps according to god and through God); it is well possible that the passage could have been interpreted differently (God or Gregory as subject) by different audiences. If God is interpreted as subject, this would communicate the idea that God guides Gregory’s behaviour. If Gregory is interpreted as subject, this would give greater emphasis to the agency of Gregory, choosing to live a life dedicated to God. 670 οὐμενοῦν οὐδενὶ τῶν προειρημένων ἁλούς, καίτοι πολλάκις ὑπ’ αὐτῶν πολιορκούμενος, ἀπερίτρεπτος ἦν οὐδὲν ἦττον ἢ κυμάτων προσβολαῖς πέτρα στερρὰ καὶ ἀτίνακτος; I adapted the translation from Talbot’s translation in Alexakis (2016). Life of Euthymius 10.3. 4
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