ON SAINT PLATO, HEGUMEN OF SYMBOLA AND SACCUDION, AFTERWARDS RECLUSE OF THE MONASTERY OF STUDIUM AT CONSTANTINOPLE.
ABOUT A.D. 813.
PrefacePlato, Hegumen of Symbola and Saccudion, afterwards recluse of the monastery of Studium, at Constantinople (S.)
BY D. P.
That Saint Plato is joined with Saint Publius in the Menologium of Cardinal Sirlet of the Greeks, and that this one is called Abbot of the Studite monastery, we have now explained: whom both Ferrarius wrote in his General Catalogue as Abbots of the Studites. Sacred veneration on April 4 We separate each, following the Menaea, from which some manuscripts report only Publius: but those printed, after the indicated memory of him, have these things separately: "On the same day, our holy father Plato, Hegumen of the monastery of the Studites." The same is read in Maximus of Cythera. In the Menaea this distich is added with an allusion to his name, as if it were taken from πλάττω, "to form, to fashion": which the author of his life in number 24 more correctly derived from τῆς πλατείας, "breadth."
Πλάτων ἀρίστην ἐυμετεπλάσθη πλάσιν, Θεῷ πλασάντι συγκραθεὶς πλάσιν ξένην.
Preserving to God, who fashioned him, a new figment, Plato has refashioned well a good figment.
The cult of this Saint passed from the Greeks to the Spaniards through monks of the Order of Saint Basil: in whose proper offices Saint Plato is now read under the rite of a semi-double, according to the Order of reciting the divine office, often reprinted in Spain.
[2] His Acts, written by Saint Theodore the Studite His illustrious Acts were described in a funeral oration by Saint Theodore the Studite, his nephew on his sister's side and his spiritual son, successor in the governance of the monastery and companion in the persecutions which he afterwards suffered. The aforementioned Sirlet, having found this oration in the monastery of Crypta Ferrata, rendered it into Latin for the sake of Aloysius Lipomanus, as it stands edited by him in volume VII of the Lives of the Holy Fathers; and from Lipomanus in Surius, on December 16, on which day, however, no memory of Plato is found either among the Latins or the Greeks. We, having the Greek itself from the Vatican Library, to which the aforesaid codex had been transferred from Crypta Ferrata, when we discovered that the ancient version of Sirlet labored not only with equal defects to those we had noted the preceding day in the Life of Saint Nicetas, Rendered into Latin by Sirlet but with much graver ones, which threw the whole history into confusion; we thought it necessary to prepare a new one: and we did this with such success, that we found the chronological markers, which Sirlet had miserably confused and obscured, studiously and clearly set forth by Saint Theodore. It is pleasing to set this forth more fully, lest anyone should suspect us to be led by a motive other than fitting in rejecting the interpretation of a most erudite and most Hellenic man, but one impeded by many and greater matters. Thus then does the Greek text have it, in number 41:
[3] with confusion of the whole chronology Ὤντως καλὸν δίαυλον καὶ ἡλιακὸν δρόμον ὁ πανεύφημος τετέλεκεν, τὸ δὴ λεγόμενον ἐξ ὑπακοῆς ἀνατείλας, καὶ ἐις ὑπακοὴν καταλήξας. τῇ δωδεκαταίῃ γὰρ τῶν ὁρῶν ἡμερινῇ περιόδῳ ἰσάριθμον τὸν τῶν ἐτῶν κύκλον ὑφ᾽ ἑκάστῳ ἀγῶνι διηνικῶς, εἰς ζωὴν ἀιώνιν ἀναβεβίωκεν. Ἀρίθμει τοὺς ἀγῶνας, καὶ ἑυρήσεις τοὺς χρόνους ὠκτὼ πρός τεσσαράκοντα. Πρόσθες τοὺς πρὸ τῆς ἀποταγῆς δισδυοκαίδεκα πρὸς ἄλλ. ις τέσσαρσι τῶν διωγμῶν, καὶ τρισὶ τῆς ἀσθενείας. καὶ ἑυρήσεις τῷ ὀγδοἳκοστῷ ἔτει πλὴν ἑνὸς τελειούμενον τὸν ἀοίδιμον. Which in Lipomanus and Surius, from Sirlet's version, is read thus: "Truly the most celebrated man completed the stadium itself and a divine course, which is said, rising with obedience and ending with obedience. For having completed, in the twelve-fold and divine circuit of the hours, a parallel circle of years in each contest, destined to have that eternal life, he departed hence. Count the contests themselves, and you will find the years forty-eight. Add those twelve years, before he had renounced earthly things, to those four contests which he endured in persecutions; also the nineteen years which he passed in weakness of body: and you will find the celebrated man departed hence in the seventy-ninth year." So it is there.
[4] I do not wonder that the translator, not finding the prescribed calculation of 79 years, judged an error to have crept into the years of his infirmity, and therefore changed the number, putting nineteen for three: but I wonder at this, that after he had rendered the preceding chapters into Latin, and had praised Plato, because in childhood, deprived of his parents, he nevertheless so made progress in wisdom, and with a manifest contradiction that he could both commendably manage public affairs and greatly increase private affairs (things which are not suited to the weakness of a boy), so forgetful was he of what he had written before, that here he makes the twelve-year-old renounce the world. Then, since whatever is read in this Life that the Saint suffered falls within the year 795, when Constantine son of Irene brought in Theodote over his lawful wife whom he had repudiated, and the year 811, when the Emperor Nicephorus died, who, hearing that Plato was ill in exile, commanded him to be brought back to his monastery: how could he believe that those four contests, to which he gave forty-eight years, were spent in persecutions? Not to mention the prolonged sickness of nineteen years. For how great an occasion, occupying a fourth part of his life, would this have given to the writer for preaching endurance: which yet (because in fact it was not long-lasting) is comprehended in a few lines? Therefore now receive a word-for-word interpretation, and from it an apt chronology.
[5] corrected by a new version, these things are given "Truly the man worthy of all praise completed a beautiful stadium and solar course; beginning, namely, from obedience and ending in obedience. For when he had completed, with the daily cycle of twelve hours, an equal number of years in each contest, he departed to eternal life. Count the contests, and you will find forty-eight years. Then the twice twelve years before his renunciation of the world join to the other four years which he spent in persecutions; and to the three which he led in infirmity; and you will find that the venerable man died in his seventy-ninth year of age." Now since the course of Plato's life was such that it could aptly be divided into six periods of twelve years each, up to that time when under Nicephorus he was led into exile; Theodore used the most apt simile of the solar star, rising and setting according to God's prescription, which also seemed to have happened in Plato: who had passed the first and last part of his religious life subject to the rule of another: and since the author had it thus, in that Saint whose life he was writing, 72 years of age, adding the remaining seven to the earlier, he arrived at 79 by calculation. Following in these footsteps, we shall recall each part of the life to be illustrated by us to the years of Christ by twelve-year periods, and we shall confirm them by chronological notes expressed in the same Life: since the most certain of those notes is the last year of Emperor Nicephorus, the same year of Christ 811, coinciding with Plato's recall from exile; to this we shall ascend, so that he was born in the year 735 so that we may show that at that time he had truly completed 76 years of age, after which only the three-year period of illness remained.
[6] Let Saint Plato therefore have been born in the year of the vulgar Era 735, and let him have passed the twelfth year of his age when he lost both parents in that plague in which persons marked with the sign of the cross on their garments were dying on all sides, as is said in the life number 4: for we learn from Theophanes that this plague began in the year 746. bereaved of his parents in 746 Let him have passed a second twelve-year period in the house of his uncle, up to the year 758 inclusive, intent first on learning the notarial art, then on exercising his uncle's office fruitfully. made religious in 758 Then, beginning the contests of religious life, let him have passed the first twelve-year period under the obedience of the Hegumen Theoctistus; Hegumen of Symbola in 770 the second twelve years, succeeding the same Theoctistus dying around the year 770, in the Prefecture of the monastery of Symbola: during which time Theodore ascribes to the singular merit of God's providence that he so escaped the iconoclasts, flatterers of Copronymus, that he was not denounced. When he and his son Leo were dead, Irene began to reign with her infant son in the year 780: under whom, the monks breathing freely, Plato came to Constantinople, and so enflamed his sister's whole household with desire for the monastic life, that all withdrew to a certain estate, of Saccudion in 782 to which from a chapel the name of Saccudion adhered, under Plato as leader and teacher: who was also elected Hegumen by them in the year 782: which is counted as the third twelve-year period and the third contest of Plato. But during this time, in the year 786 the Council of Constantinople against the Iconomachs was convoked, but dissolved by seditious soldiers, Plato proving his constancy admirably. For such a Council, with equal infelicity of interpretation, Sirlet thrusts upon us a little council of heretics held in the metropolis of the Theophani (which is known to have been nothing at all in the entire Empire), in which council, Plato, called forth to dispute, had done those things which the genuine text teaches to have been perpetrated by soldiers rioting against the Fathers at Constantinople.
[7] having abdicated the prefecture, recluse in the year 794 After these things follows the fourth contest, the Prelature having been abdicated in the year 794 and transferred to his nephew Theodore, he began again, as at the beginning, subject to the rule of another up to the year 807, except that (on the occasion of the adulterous
marriage up to the year 807 by which Constantine, son of Irene, disturbed the Church in the year 795), the same Plato was driven into exile, but not a long one, Constantine being deposed within two years, and the Patriarch striving to restore union with the monks. Then it also happened that, for fear of the Saracens, Theodore with his own and with Plato himself, who thenceforth chose to live as a recluse, migrated to Constantinople to the monastery of Studium, whence the surname remained to all afterwards. Behold four different states of Plato in Religion, comprised in four twelve-year periods before the persecution which he suffered under the Emperor Nicephorus, on account of Joseph the excommunicated, when he was in exile for four years whom the Emperor was altogether willing to restore to sacred functions, nor did the Patriarch Nicephorus think he ought to resist, who had recently been raised to the chair by the procurement of this same Emperor, through fear of a graver schism in the church. Now that persecution lasted four years, as has been said, up to the last months which the Emperor had in life and in empire: Plato, however, surviving his restoration only three years, died in the year 813, in the time of Lent, on that day and brought back in the year 811, died in 813, March 19 on which the memory of the just Lazarus recurred, that is, the Saturday before Palm Sunday, and thus on March 19, since Pascha in that year fell on the 27th of the said month.
[8] But the solemn funeral rites, which had been hindered by the offices of Holy Week and Easter, excluding every other festivity, may be believed to have been held on the first weekday after Low Sunday, which then was April 4: so that this is the reason buried April 4 why his anniversary feast began to be celebrated on such a day. It is also in accordance with reason to think that on the same day of the solemn funeral rites, by Saint Theodore, having obtained a respite of fourteen days for meditation, this funeral oration was recited; inasmuch as in it no mention is made of those things which after the death of the Saint happened around his body or sepulchre; nor is it indicated (though it is had from the Life of Saint Theodore himself) that the last act of laying the body to rest was honored by the presence of the Patriarch himself, and praised in a funeral oration which the people were striving to prevent; because, namely, the burial did not precede the recitation of the aforesaid oration, but followed it, with the aforesaid Patriarch arriving some hours afterwards with his Clerics. In the same year, on July 11, Leo the Armenian was crowned, fostering in his heart iconoclastic impiety; which around Easter of the following year, elated by his victory reported against the Bulgarians, he began to bring forth; and finally poured it forth into the public light, in the second year of his reign, around the beginning of Lent; and, after Easter of the year 815, having assembled a pseudo-synod, he strengthened it; and rousing up a great persecution against the faithful, he extended it; as we set forth at length to March 12 before the Acts of Saint Theophanes. Since of this most calamitous time no indication is had in the whole aforementioned narrative, it is sufficiently confirmed that it was not composed later than we have said; especially since during all the time following the coronation of Leo the Armenian, Theodore was most occupied with strengthening the souls of the faithful against the impending storm; and afterwards was harassed with such great evils at the hands of the enemies of the faith, as we read in his Life, to be given on November 12; from this meanwhile we shall illustrate the Life of Saint Plato his uncle.
[9] by what error he was deferred to December 17 Why Laurentius Surius deferred him to December 17, you will easily understand, if you consult the Roman Martyrology: for on such a day you will find described the memory of Saint Lazarus, which the author, unskilled in Greek rites, could not distinguish from that memory which here was noted in the Greek, not the Latin manner. Baronius preferred to follow the Menologium of Sirlet. Whence on April 4 we read in the present Roman Martyrology thus: "At Constantinople, Saint Plato the monk, who for many years contended with invincible spirit against heretics, destroyers of the sacred images": which no one will believe, who will even glance lightly at the marginal synopsis of this Life. or believed to have contended against Iconomachs? Against the favorers of Joseph, otherwise orthodox, was all the contention of Plato: who first began to be known at Constantinople under Irene, as has been said; but ceased to live before Leo the Armenian obtained the Empire.
FUNERAL ORATION by Saint Theodore the Studite.
From a Greek Manuscript of the Vatican.
Plato, Hegumen of Symbola and Saccudion, afterwards recluse of the monastery of Studium, at Constantinople (S.)
BY S. THEODORUS STUDITA FROM GR. MS.
PROLOGUE.
[1] The author professes that out of a zeal to please All the study of Orators and Sophists is concerned with this, not that they should attain the truth when they devote themselves to writing: but that they should polish their diction, and make the narration more august, with little verses taken from a poem for the delight of the hearers. For they soothe them with harmony of words, and with a certain verisimilitude they circumvent them; little anxious lest they say anything false, inasmuch as they serve only esteem and human glory. But those whom the love of truth holds are zealous to say things as they were done, although for this reason the harmony and elegance of speech ought to be less. For because they love the very beauty of truth, they bid farewell to ornate words, as to painted rugs, which is truly the mark of a wise man. In this manner therefore I also, although very slender in talent, in diction, and in spirit, will praise my Father; he is not writing the praises of the most humble man not because I hope by praising to gain favor with him. For what favor would this be to one in no way delighted with the accustomed things of present affairs, and having obtained heavenly rest? Whoever possesses this laughs at present things, as containing nothing stable, nothing blessed, and things which pass like a shadow, or are corrupted like spring flowers. To this, if even while placed on earth he judged himself unworthy to be counted even in the number of monks (which was an indication of his highest modesty and a chief argument of his holy soul), how now, after he has departed hence and possesses incorruptible goods, among which there is no desire for vainglory, would he wish to obtain that through our praises?
[2] but as a personal obligation I will praise him therefore, to whom most justly I am bound to this, if anyone else is, both for his many services to me, and especially for this very faculty of speaking, such as it is, which I possess cultivated by his labors and industry, and which I ought to acknowledge as received from him as from a father. Yet let no one think that I am also considering this, that the praise due to the father will redound to the son, according to that saying of the wise: "The glory of a man is from the honor of his father." For I know that to him to whom at his own house and from himself glory is at hand, receiving honor also from his father, he becomes more glorious: otherwise, paternal praises benefit him nothing who through himself is inglorious and without honor, such as I seem to be. Ecclesiasticus 3:13 Yet it is not right to hide under the bushel of silence a life of his lived in virtue, and out of regard for the usefulness of others as a lamp; which, placed upon the rational candlestick, ought to shine not to one or another, but to all (I say confidently) who are in the Church of God. Wherefore, since it has already been shown that I approach this oration both led by personal obligation and by the usefulness of others (for with truth is joined utility), come, let us begin our praise from that place whence especially it is fitting to take our beginning.
CHAPTER I.
Origin, education, withdrawal into Bithynia.
[3] From illustrious and opulent parents The parents of Blessed Plato were Sergius and Euphemia, whose lineage was illustrious, and no less illustrious their virtues: with the best morals managing the prudent care of family affairs, they increased it above many, even to the envy of their kinsmen. Before all other praises, however, the felicity of begetting children deserves to be commended in them: as being those who, like an illustrious seed, brought forth this one whom we now praise, a together with two daughters, not themselves inglorious (for of these also many illustrious things could be said), of whom one indeed conducted herself laudably in secular life; the other, b from whom we are born, also shone in the monastic order. born with two sisters Moreover a certain heavenly wrath at that time (concerning which the matter itself admonishes us to speak, since it brought a mortality that was especially universal) settled not only in a few other places and cities: but passing from one to another, like the Egyptian plague, afflicted especially the Byzantine city. In this also the above-mentioned and ever to be remembered spouses laid down their lives. Now how this happened, it will be worth the effort to explain: for the narration of this matter is such that it can shake souls with a wholesome fear, if they prudently receive it.
[4] c Suddenly in the garment of each one the sign of the life-giving Cross was seen, of an oily tincture, with these people being destroyed by plague as if formed by a skilled hand, or rather by the divine finger from above. Seeing this upon himself, he was troubled, hastened death came on; on the same day that one had buried the dead, he himself was also buried. One might see two on the same bier, four carried upon one beast of burden, and other heaps of unfortunate corpses. Everywhere could be heard sounding wailings and lamentations, the gravediggers grew weary, the undertakers became scarce, houses were closed, streets emptied, cemeteries were filled; so that within the space of two months, the most populous and inhabited city appeared almost deserted and uncultivated. This happened in the days of the Emperor Constantine d, that impostor, I say, wicked, by whom the image of Christ, wrongfully called a simulacrum of error, or more truly Christ our God himself, was treated with contumely; under Constantine Copronymus since the honor shown to the image passes to the prototype, as the divine Basil somewhere says. Therefore this was a most just rod over a sinning people, fatherly however of God, who teaches our immense perversity to conversion, and in his wrath prepares the way of salvation, for those who with equanimity received correction. But let the discourse return to our Father.
[5] Deprived therefore of his parents and of most of his kinsmen e while still quite a boy, though an orphan he was taken in by a brother of one or the other parent; and growing to youthful age, like a most upright shoot, he put forth the flower of understanding; which is difficultly found in orphans, not having those who as parents watch over them. But the fruit of his own sagacity and diligence was skill in notarial practice, such as scarcely anyone could have attained, educated by paternal solicitude. Then, assisting his aforementioned guardian, the Prefect of weighing the royal money, he profits excellently he performed the duty so dexterously that the former was known only to hold the name of the prefecture, while he did the work: and on this account in the Imperial treasury he was illustrious, dear indeed to the princes, and known even to the Caesar himself.
[6] and intent on weighing public money Being such, he did not surrender his mind to the unbridled desires of adolescence (as some more wanton person would do, being made master of his own will) but being an excellent tamer of himself, he abstained from the company of fools, and joined himself to the wiser; applying himself to the more honored, not less honored; to one more advanced in age, not to a younger; and by these very external honors, his innate nobility of mind, in a certain hidden way, to greater things
he was advancing. He did not surrender himself to carousers and drinking-companions in equal drafts, as the young are wont to do at banquets; nor did he dissipate his substance with dice and wine, as the wasters of fruit are accustomed to do; but attending to the public balance, with continuous labor he accumulated riches for himself, he acquires great wealth and indeed such great ones, that to his very ample paternal inheritance he added no small other faculties. But this could in no way have happened, unless he had preserved temperance in all things, which adorned him as a lover of honesty with continence, and instructed him, affable to all, with prudence, casting far away youthful pleasures; in which those who indulge, not only do not acquire things that are lacking, but also are accustomed to empty out things that are present.
[7] What further? Endowed with such manifold industry, he so emerged skilled in managing affairs (which is especially looked for by those he is sought after for marriage who live in the world, and desire to marry off their daughters fittingly), that he was invited from every side to enter into the society of life even with nobler and more wealthy men. But divine love, which he himself, using better counsel, had kindled in himself, did not permit him to cling to the rough places of secular life. For he frequented lectures instead of games, churches instead of theaters, monasteries instead of gatherings of lewd men: but given to piety and what is more praiseworthy, confessing to one of the Hegumens the hidden motions and affections of his soul, he gave a manifest indication of his love toward God; but he filled the one hearing the confessions with admiration for such consummate perfection.
[8] Hence raising up the well-cleansed eye of his mind to the contemplation of eternal things, and inflamed with love of them, he extinguished every earthly desire; and imitating the divine Antony, having sold all things, having dismissed all things together with his paternal household and giving freedom to his slaves, he distributed the greater part to the poor; but to his two sisters he left some small thing; and with Abrahamic readiness he departed, not into neighboring villages to exercise himself; but he ran further off into the regions f of Olympus, to a man and place shown to him by one of the Archimandrites who were in the city. The place had the name of Symbola g, the man the name of Theoctistus, whose life was upright, lineage illustrious, end holy. going into Olympus Now what sort Plato's departure from his homeland was, seems to me indeed worthy of memory, and to the hearers it seems it will be an argument of compunction, if I shall explain it. He went away with only one most dear servant, and coming to the place which is called "the Kings," and entering a certain cave, offered his hair to his companion to be shorn; then he clothed himself in a dark garment, as if he had put on purple. What a spectacle, when the one indeed, about to depart, was commanded to return home with the garments, and therefore, as was fitting, was drenched with tears, grieving that he was being deprived of his Lord; the other was left on the way he lays aside hair and garment alone with God, on account of whom the whole affair was taking place. Such indeed is divine love, it strips the lover of all things, and draws to itself alone his kindled desire.
ANNOTATIONS.
CHAPTER II.
Monastic life, exercises of the virtues.
[9] In the monastery of Symbola received by Theoctistus But after he had come to the master, and being asked who he was, whence, and for what reason he came, had aptly answered each question; the latter, being informed of his country, lineage and education, said: "You will not be able, in this region, which is not a little harsh, to sustain the monastic labor." To him the fighter of Christ: "All things, Father, I deliver to you, my mind, body, and will, use your servant, as it pleases you, ready to obey in everything." O admirable sign of his intention! O argument of a more admirable renunciation! Of the one indeed, because in the very flower of his age, in the prosperous success of business, with the best hope of greater things proposed, with riches flowing around, with glory shining about, with body flourishing, set in the liberty of his own choice, he had love for God superior to all these: of the other, that being most excellently advised, not as many do now, the world having been truly and entirely renounced pretendingly, or, to speak more properly, altogether not renouncing the world, he professed to renounce the same; but as the matter itself truly demands. For those, in some way forgetful of what the Lord says: "He who has not renounced all that he possesses cannot be my disciple"; and what in another place he commands: "Sell all that you have and give to the poor, and you shall have treasure in heaven, and follow me"; these, I say, forgetful, erect temples and monasteries to themselves; then having embraced monastic profession, lord it over their own, dragging servants and various substance after themselves; yesterday novices, and today Abbots; yesterday not fit to offer themselves to be prudently governed, today presuming to govern others unskillfully; to whom the Prelacy was brought not by their virtue, but by the usurpation of their faculties: who, when for many years they ought to have learned how to obey one commanding, he delivers himself totally to obedience and thus to ascend to the rule of others; before they have first learned this, they thrust themselves into the latter danger, and such as they are, such also do they make those subject to them. Luke 14:33 and 18:22 But he, after he had truly renounced the world, showed that his obedience was by no means feigned: for the one precedes the other, as lightning precedes thunder, and the morning star the rising sun. For he who has well renounced the world, it is clear that he will also obey well: but whoever has walked crookedly in one, in the other also will most certainly limp.
[10] to be preferred to all other exercises But there are many exercises of virtue, attenuation of abstinence, sparingness of sleep, emptying of tears, alacrity of prayer, the trouble of lying on the ground, vileness of clothing, labor of the hands, frequency of genuflections, meditation of death, assiduity of psalmody, perseverance of standing: yet of all these nothing is so necessary to him who is subject, as the exercise of sincere confession and of perfect obedience: by which the soul is illumined, the will is mortified, and the perfect conjunction of the one who is spiritually born with him who begets him is obtained. He who does not prefer these two to all others, will be weak in obedience; the manifestation of his own self and so by those things through which he seemed to obtain salvation, he will lie open to the danger of illusion. For fastings, vigils, and whatever else of the like is, are in themselves indeed praiseworthy; yet not useful, but leading to downfall, to him who is guided by his own will, unless he is directed by the guidance and rule of a Superior: but he who studies confession and obedience, holding the rest in second place, will comprehend all things in these two.
[11] This Blessed one, as anyone else, caring for these things, laid an excellent foundation, and upon it built a solid edifice, casting away every thought of his own, and doing all things according to obedience: and on account of this, he was beloved in the sight of his Father, to use the phrase of Scripture. loving in all things He was, moreover, adamantine in enduring labors, dexterous in doing things, and excelling many among his companions in the contests: from whom also, as to cenobitic life, he was not far distant, living apart with one similar to him in manners. Moreover, according to the norm of reclusion, he was subject to the never-sufficiently-praised Theoctistus, now exercising himself in his cell, now in the community giving himself to psalmodies, to the refection of the body, and to the labor of his hands; and living commonly, so to speak, and promiscuously, in all things he bore himself moderately. ready for all things For he was not, because he was noble according to the flesh, more harsh in conversing with the more rustic; nor because he had earlier had many servants ministering to him, did he disdain to undertake the more lowly services: indeed he both carried dung on his shoulders, and was commanded to water the field, and kneaded flour patiently, and nevertheless wrote with much zeal and diligence.
[12] patient of rebukes Do you wish to learn also the other virtues, next to obedience? Doing all things rightly, he was rebuked before guests; and as though he had been praised, he remained immovable, a man most worthy of praise. He read with the brotherhood hearing, as was fitting, and as though he had read absurdly and viciously, being chastised, the most wise man blushed for shame. Because of urbanity, hearing servile origins cast up to him as reproach, he nodded with bent head, agreeing with his Father, most noble in body and soul. In labor of the hands striving much and profiting, as though he had brought nothing in, he was not proud, a preeminent lover of discipline and of God. After asking pardon on his knees, sent away by his Father, as if he had relapsed into the same fault, he did not murmur; but persisted, asking to be pardoned, most worthy of admiration. At length, he who for the sake of trial heaped up reproach was wearied; and he was filled with reproaches, who by such voluntary contumely was purchasing for himself eternal glory. I will say more, and what may seem foreign to religious profession, yet consonant with reason, as long as it is done rightly. He was held by so great a love of humiliation, that he prayed and begged to be struck with fists and blows; and even obtained it, and even of blows and obtaining, was struck; and by the command of his Father, struck by someone, rejoiced as if he had received a gift: and it was worthy of wonder, that the one should be violently compelled to what seemed unfitting, and the other should rejoice over the gain thence derived; nor was it less useful to those seeing and hearing, that there was one who voluntarily suffered such things, and in this imitated Christ.
[13] wherefore most dear to Theoctistus Since he was such and so great, was it possible that he should not be loved and esteemed? Was it reasonable that he who
had delivered himself wholly to obedience, should be held as a rejected son, and not be most dear to the one begetting him? He was loved exceedingly, as has been said; and on account of the brightness of his virtue he was everywhere praised, as one who had become to his Father all things, as it were an eye looking at his right hand, as a hand working the same things, and a foot advancing toward them; as a good counsellor, a strong helper, a pleasant companion; most faithful in those things which were at home, and most vigilant regarding those placed outside: who at once performed the offices both of a disciple and a brother, I add also of a father; and made all things to him and was so great in each, that if ever, on account of some necessity, it was needful for Plato to travel abroad, the venerable Theoctistus would grieve; and as the Apostle speaks of himself, "he had no rest for his spirit" because of the beloved one. 2 Corinthians 2:13 For who was more provident than he in looking to things to come? Who more suited to softening and caring for grief? Who more prompt in attending to necessities? Who more skillful in showing honor in manifold ways? So skilled in conciliating goodwill to himself, that he held in his power all that belonged to the Father: and meanwhile so alien from the love of earthly things, that he was not the master of a single obolus. he merited to be blessed divinely For which things, what reward, what recompense fell to him? Certainly a paternal blessing upon the spiritual Jacob, from whom are Patriarchs, or rather Hierarchs b and Shepherds of flocks; and from these very many sons according to God are multiplied, and shall yet be multiplied, I do not doubt, through so blessed a seed. Such, in fine, was Plato, a true lover of holiness, and he ascended to such a degree of perfection that I could not, except in a kind of shadow, express the character of the absolute obedience in him.
[14] his master being dead, he becomes a recluse But after his master had gone to the Lord, he passed into his cell and manner of living, legitimately embracing solitude; not as now many do, dangerously attempting the same; who before they have perfectly subjected the flesh to the spirit, dare to engage alone with the spirits of wickedness; then first beginning to be exercised, when it is time for battle; and for experience's sake presuming to obtain the victory, after fitting exercises of obedience and mortification even with God's help difficult. For he who has not first learned to obey, how shall he subject to himself the passions of the flesh resisting the spirit? And he who has not kept inviolate observance, how shall he ascend the mountain of solitary conversation? Exodus 19:13 Is it not clear that whoever touches it at the wrong time, is overwhelmed with stones, or is pierced with darts, and will die a spiritual death, as the sacred writings speak? Not so he of whom we are speaking: for, in words and manners pursuing obedience, as was pleasing to God; opportunely and auspiciously he enters upon solitude; and lifting up his mind, he approaches God; and is delighted with contemplations concerning him, his soul walking in lofty things: for nothing is more delightful than to contemplate God, who is all delight and pleasure to those who taste him with insatiable love, so that they almost come to forget the very desire of food. And so Plato thus foresaw for himself the future, passing from virtue to virtue, and arranging ascensions in his heart.
ANNOTATIONS.
CHAPTER III.
Saint Plato is placed over the monastery of Symbola, he makes an excursion to Constantinople.
[15] Made Hegumen But since it is by no means sufficient to care only for one's own, but perfect charity seeks things useful also to others, ordained Father, or rather illuminator, of the aforesaid fraternity, accustomed to have a proper Hegumen, he succeeds Blessed Theoctistus in the governance of that place, which both of them had promoted greatly in spiritual as well as in temporal things, so that it was, and was called, a monastery most excellently constituted. Yet to two especially he showed himself a leader of the spiritual life, by whom he was served, and whom he had not as mess-mates, but as table-companions. One of these still survives, Antony by name, he abstains from oil and richer foods who lives with us in obedience up to old age; let him suggest to us what is here wanting. "The Father's daily food," he says, "was bread, with beans and herbs and fruits of trees, without oil, except on Sundays and feast days, on which he was accustomed to use the common table with the Brothers. The drink was what the fountains furnish, and by which the mind is collected, by no means taking the flow of wine-bibbing: also most sparing in taking water and this indeed was not always daily, but sometimes deferred beyond the day, or taken twice in the week. Sometimes also on only the tenth day, he used only that small or rather none refection, on account of the greatest continence of appetite, which had in some way passed into nature with him."
[16] He uses a vile garment His garment was cheap and short, made only for warmth, not woven with fine threads or flowery with dyes of colors, such as not monks but those studious of elegance love to see. with frequent genuflection His prayer and reading was laborious, and defined at fixed times; it also seasoned his food in place of delicacies. The frequency of his genuflections, handed down by the Fathers, was so great that they even put calluses upon his hands and upon the ground on which they were made, as a monument of his virtue. The bedding was neither soft on a hard couch nor flowing around a bed: but such that the body might be afflicted, and might be kept firm for spiritual duties. with assiduous labor The labor of his hands was diligent: for this was one of his excellent gifts, which before many, not to say all, made him illustrious; or to speak more properly, made him like the Apostle; so that he could say, "These hands have ministered to what I needed and to those who are with me: nor did I eat bread gratis." Acts 20:34 For what hands formed the strokes of letters more elegantly than his right hand? Or who wrote more studiously, since his eagerness fervently attacked whatever work? with much writing And who can enumerate those in whose hands are the little books and small works written by him, collected from various divine Fathers and bringing much utility? Whence, truly, comes this abundance of books in our monasteries? Is it not from his holy hands and labors? Turning them over, we are enlightened as to the mind, and we marvel at such and so great writing. But the discourse has passed by some things in silence, to which in narrating it is necessary to return.
[17] At that time the storm of impiety grew strong, Constantine, I say, a that one impious in thought, receptacle of all malice, many-headed dragon, After the death of Copronymus, from whom he had remained hidden leader of the iconoclastic heresy, bitter persecutor of the monastic order. Whom of our Nazirites did he not exterminate? Whom in hiding did he not bring forth into the middle? Whom offered to him did he not drag into the pit of impiety? Truly if any of the more illustrious escaped him, like a spark in a hidden place, he was reputed among the dead by those who were living upon the earth. Such also was our Elijah, guarded by the Lord in the places where he was exercised, that he neither fell into the hands of this new Ahab, nor became a partaker of impiety; but after the passing of that nocturnal confusion, he appeared to us as the morning star: which we also saw happen. he comes to Constantinople For, for certain necessary causes, he entered Byzantium; and when those monks who remained in the city began again to be seen as lights, the blessed man appeared as it were alive again from the dead, for it had not been known even to us, b that my mother's brother was still surviving.
[18] Now the fame of his coming was spread, not only among kinsmen and acquaintances, but through the whole Byzantine city; some drawing him one way, others another, receiving him kindly, and desiring to enjoy his salutary doctrine. For he was, as any man could be, and makes great fruits of souls sweet in speech, sweeter in manners, and of that form which commends a monk, and varied in doctrine; made all things to all, according to the Apostle; to the married a source of temperance, to virgins a defender, an exhorter of those set in power, a physician in spirit of the weak. He made sons concordant to fathers, and reconciled sons to fathers; he persuaded slaves to be obedient to masters; and induced the latter to do well to them. by extirpating vices and inculcating virtues And that all the other things which the man of God did and said may be known, I will say one, which may give credit to the rest: namely, that from the time he began to converse with the citizens, he reformed entire families, and converted them to the cultivation of virtue. By what reason, you ask? By cutting off the habit of swearing with his common, well-known language: by repressing the superfluous ornament of the body with his most ornate doctrine; by inculcating through moral discussion love of the poor, whence came monetary gifts and public distributions of alms, through the places in which he was exercised; finally leading to pious reading and to whatever of good works, and this in pressure and fatigue, day and night laboring, watching, running about, that he might balance the solaces of hospitality received from friends and kinsmen by the endurance of hardships; protesting by the very work with the Apostle: "I chastise my body, and bring it into servitude; lest perhaps, when I have preached to others, I myself become a reprobate." 1 Corinthians 9:27
[19] He had therefore exalted a public standard to the reigning city, having a discourse to which his life gave corresponding testimony: so that, from his very cheap and abject habit, he was an exhorter to virtue for those seeing him. But if, because he was urbane, he seasoned his diction with a certain sweetness, to adapt himself to the disposition of his hearers, let the fruit be considered, and the manner will not be blamed. But what fruit? The repentance of sinners and the multitude of those renouncing the world. and having refused honors offered him For he was the first and only, so to speak, who added wings to our kind and to those who were outside of it toward virtue, and c led us to the love of perfection. Therefore, earnestly asked to undertake the prefecture of a certain urban monastery, he altogether refused, and by him who was then d Patriarch, invited to govern the church of the Nicomedians, he would not obey, fleeing from clerical office, of which he was most worthy; and dreading the Hierarchical summit, who looked up to virtue alone. he returns to solitude But he returned to the solitude loved by himself, and there did things memorable, defending the poor, championing the unjustly oppressed, consoling the afflicted, and succoring those suffering whatever affliction; and this either by speech or by letter, on account of the man's reverence, effective like a gift in bending him who could show mercy.
[20] From those things which were at hand, those filling his hand who believed that their substance was well exhausted, and there he devotes himself to the works of charity on account of the desire of inexhaustible and eternal goods, he was eager to bestow, as he could, or at least by consoling removing the pain, he softened a mind made bitter by grief with more prolonged conversation. What
wonder? Job 5:25, 29:12 He could say with venerable Job, "I saved the needy from the hand of the violent, and the orphan who had no helper: the blessing of the one about to perish came upon me, and I comforted the heart of the widow: a cause which I did not know, I searched out most diligently." On which account he was recognized as a father, praised as a protector, blessed as a guardian, they visited him, came to meet him, received him, both those who professed the solitary and those who e professed the common life; and his fame was borne beyond the places he inhabited, when Plato was in everyone's mouth, as a matter supreme and most worthy: whom indeed coming times will not silence, since virtue is an immortal thing.
ANNOTATIONS.
CHAPTER IV.
Plato is placed over the monastery of Saccudion, and acts at the Council for the veneration of the sacred images.
[21] With his sister's whole household embracing the monastic life Now we must commemorate the most Christian Irene, the Empress, peaceable according to the etymology of her name; in whom this must be praised beyond other things, that under her was opened a door to those wishing to embrace the monastic life, no less closed under the impious who reigned before than it had been under the heathen to Christianity. Then our whole family renounced the world: then our most celebrated Father, after the quiet of solitude, took up the Prelature: he took it up, I say, not willing nor desiring (for how, one who had fled the greatest dignities, could be held by desire for the smallest?) but partly softened by the prayers of kinsmen (for I will say what is the fact, he accepts the Prelature of the cenobium although it may seem a little awkward), partly confident that even in the Prefecture itself he could preserve his former quiet: but this he by no means obtained as he had hoped; for many temptations arose from this head: but from whom and through whom these were stirred up, and finds it difficult out of regard for persons I forbear to say: this only I signify, that he led a life full of troubles, and most alien from his purpose and intent.
[22] But what did the man of generous mind and right counsel do? After he saw himself snatched to the Prelature, and could not escape it (although he often deliberated about this) without danger; like a prudent helmsman, set in the midst of a raging tempest, he shook off all torpor of mind; and lifting up the eyes of his mind on high, began to investigate the lives of the holy men; not looking at stimulations (for these are for the most part distorted and confused), but at the archetypal image of the Apostolic life, looking upon the Rule of Saint Basil which it behooves all those to do who desire to express in themselves the image of perfect virtue, and will constitute their life after the likeness of the Fathers and to salvation.
[23] and disapproving of maidservants in monasteries But this he did first, and indeed most strenuously. Entering into the Rules of the great and divine Basil, as into a paradise, and finding that contrary to monastic conversation was the human custom, by which it had been introduced that on account of animals of the female sex a, maidservants should dwell in monasteries, whence arose many inconveniences and many troubles as to the spirit; see what he did. Having heard the opinions of more experienced men, that he might not act rashly even in a good thing (for far removed from arrogance, without consultation he did nothing), he cut off illegitimate traditions, as pestilential heresies; and he established that his monastery should be kept without slaves, without animals of the female sex, without any other mercantile revenue; which the same divine Basil calls huckstering gains, and said they must be fled. he sent away also the animals for whose sake they were kept Now this reformation was introduced not easily indeed, but with great difficulty; both on account of adversaries dwelling together, and on account of outsiders resisting this good intention, who were not few. Nor indeed is this a wonder; because it is not easy or ready to cut off custom, nor are illustrious attempts free from envy. Is it not a mark of an elevated mind to withdraw from a harmful tradition, and to set oneself as a good example, for one wishing to live solitarily, not only in name, but also in deed, and to have a work fitting to his profession? But how will he be truly solitary, who strikes the terror of dominion into slaves? How will that ascetic have chaste eyes, going before others as an example who uses the ministry of a woman dwelling with him? since it also happens that some, placed outside this discrimination, are taken. The emulation of neighbors therefore was kindled, and to those dwelling farther off, the lovers of God, participation in the good invention reached; and he himself purchased for himself eternal glory. But if he had another companion of counsel and labor, the very one who says and writes these things, all thanks are to be referred to the Father: for it becomes the son to be assimilated to the father, and wholly to deliver himself to be formed by the one begetting him.
[24] he flees from dealing with seculars Afterwards he withdrew himself from urban circuits, from the conversation of those inhabiting cities, from the familiarity of principal men, holding his foot fixed within the spiritual hall; where he tended to the rational flock, feeding it with the grass of doctrine, and giving it to drink from the river of instruction. Whence it happened that Leah prolifically fructified with fruitful seed, the flock was increased and made famous, and God, as the Holy One, from whom every good thing comes to men, was praised. But what is that which, lying in the middle of things to be said, almost escaped me? When the most pious Irene now reigned, he is present at the council held against the Iconomachs and around the question of the venerable images many things were tossed on either side, before many and with few he freely professed the truth; fighting as much as he could against the iconoclasts. For although he was not dogmatic, but used a simple speech; yet he had it plentiful (according to the propriety of his name, taken from breadth) and exceedingly apt for persuasion. An argument of which is, that in that b Synod which was called together at the Holy Apostles, by him who was then Patriarch he was chosen, who should be placed in the chair of the metropolis most illustrious of all; at Constantinople and as before he had not feared the threats of those favoring the heresy, so neither then did he dread the prohibition and onset of the military order, when it made an attack on that great temple, overwhelming the Patriarch with insane shouts, and praising the pseudo-synod formerly held against the images. A little after, when that gathering, collected for establishing the truth, was dissolved; the Empress escaped, as it were from the midst of lions, having been made, so to speak, a Martyr without blood; and our Hegumen, following the Patriarch, and at Nicaea on account of those things which had been boldly designed was not terrified: and soon was found at the second Nicene Synod, because that tumultuous and stubborn rabble had then been dispersed. c
[25] After these things were thus done, and the trophy of orthodoxy was set up; the Blessed one returned to his monastery, devoting himself to exercising the Prelature: where, falling into an illness which bore signs of death d before him, and as if rejoicing in unhoped-for gain, he transferred the burden of governance to us, and to us not even worthy of being governed by him. he transfers the Prelature to Theodore He therefore found the humility he desired, received a respite from troubles, was freed from the vexations surrounding him, and appeared as the one who before was not desirous of money, nor of possessions, nor of business, since now envy had no further occasion of casting clouds over the rays of his virtue. For even just men are tempted, that by the very temptation of evils they may come forth more like gold as to the soul, and walking rightly may not slip, and may learn that whatever is well carried out by them is from God.
ANNOTATIONS.
CHAPTER V.
What Plato suffered on account of his rebuking the adultery of Constantine and Theodote.
[26] How Saint Plato bore the Prelature we have now finished saying: wherefore let us turn our discourse to what was more famous. But here I am almost ready to groan, setting out indeed to tell the truth, yet unwilling to narrate the matter as it was done, while I wish those who acted it to be spared. Since however it is not possible otherwise to manifest those things which by no means ought to be hidden, because they are now everywhere published, I begin to describe them; not that I may insult those who were involved, but that I may proclaim the virtue of the Blessed one. "Woe to you, land," he said, "whose king is a boy"; what long ago I heard from the Scriptures, I have now learned by experience itself. Ecclesiastes 10:16 Constantine, shoot of Irene, whose faith indeed was right from his maternal piety, rebuking the adulterous marriage of the Emperor but life depraved, was stirred as by a gadfly by imperial insolence, when in a very youthful age he had begun to reign, he at once shook off the bridle of maternal reverence and custody, and, despising the law of God, put away his wife lawfully married, and like Herod a committed adultery. But to what does this tend? Because our Father openly imitated the zeal of the Forerunner; and when almost all consented to the iniquity, he suffers many things with his own he alone, so to speak, with his children, or rather sons, stood unshaken: wherefore, what and how great struggles were not to be undergone through one whole year? Rumors upon rumors, threats upon threats, of scourgings, exiles, mutilations.
[27] But when the Emperor could in no way thus attain his intention, he turned himself to another: and it was indeed the work of others; but according to that most celebrated tragedy in the Scriptures, and with these relegated the hand of Absalom was doing all things. You know that monks were sent in secret, you know that letters were written. And when these also appeared vain and weak, Plato maintaining and championing what was just, the Emperor himself was at length revealed, who could not longer be hidden under a persona. Alas! on account of those things which were carried out by two leaders of armies, as if sent against some enemies, against an unarmed monk of Christ, and defended only by the law of God. The shepherd was taken from the midst, and the sheep of the flock were scattered. And some indeed were scourged, others relegated, the rest sustained persecution; and what was more wonderful, there was a Caesarean edict that those who suffered such things for the Lord should nowhere be received; and the Presidents of monasteries obeyed that edict, so that scarcely anyone was found who dared to offer refuge. But Christ was sleeping, for reasons known to himself; proving indeed the love of these toward himself, whether it was constant, but pitying the inhumanity of those, that he might provoke them to repentance.
[28] But what the athlete of Christ? He is willingly torn from his own members, and left alone, he is presented to the Emperor laying down his life for his sheep, according to the Gospel, as a truly Good Shepherd. By the hand of Briareus he is led to Caesar: he resists to his face, I boldly say, as another John, the forerunner of Christ, this only excepted, that the latter came of his own accord, he by another's leading. O manly spirit! He did not reverence the majesty of the Empire, did not dread the threats, was not softened by blandishments, and this although the woman who recalled Herodias was of his own blood: but unterrified he pronounced, and did not blush at, the word of truth. The Forerunner of the Lord said, "It is not lawful for you to have the wife of Philip your brother": imitator of similar deeds, and resists him to the face he said similar things to him who had made himself like Herod: yet he was not beheaded: for the Emperor did not wish, as he had foretold, to make him a Martyr, ready with willingness for the final contest; yet he made him a Confessor of Christ even unwillingly; shutting up the treasure of truth, as an evildoer, in a little cell, and setting keys upon keys, and ordering that food be given to him through a narrow opening, so that he could be seen by no one whom Christ beheld.
[29] But those who were cooperating with Caesar in these things were Superiors of monks, he is shut up in prison whose names I blush to bring forth: the prison indeed, O miserable thing! was a monastery adjoining the Palace: the admirable guardian of the prison was the very one who had crowned the adulterers. Woe is me! it is pleasing to exclaim with the Prophet, "The holy has perished from the earth, and the upright is not among men." Micah 7:2 Why now should I commemorate him who handed over the Saint to be guarded to the b conciliator of unlawful nuptials; or him who, sent by the Emperor, presumed to judge the innocent? What shall I say of the Bishops deputed by Caesar, that by a single word they might make the Just One consent, and dismiss him freed from prison to administer his affairs according to his will? What finally shall I enumerate of those deriding and detracting him, but he perseveres in his purpose kinsmen and strangers, similar and dissimilar in habit? O absurdity! or rather injury done to the truth! They accused the noble man of delirium, who wished adultery to seem marriage: they spread it that the one contending for Christ was being led by empty glory, they who by zeal of acting and speaking according to the will of Caesar had fallen from the command of their Lord. Nevertheless the athlete of Christ sustained the inhuman calamity of that time, looking at truth alone and the reward laid up for the same; and so he passed those toilsome days as if he had rested in the sacred sanctuaries of the temple: for he who has God before his eyes, nothing can overcome his love toward him.
[30] After a short time that c adulterous empire was taken from the midst, thence freed which had not wished to understand that it might do well; so that even Kings may learn not to violate divine laws, nor to plan impious persecutions or captivities, however much they are honored on account of the purple. And so the faithful guardian of divine law, crowned with the diadem of excellent confession, went forth as a victor from prison; receiving much praise from many, and called blessed and martyr, even by those who before had insulted and mocked him. For, says Gregory the Theologian, even enemies know how to admire the virtue of a brave man, when, rage being calmed, things are weighed in themselves, even though until then they had spoken otherwise. For when the peaceful Irene had again begun to reign, and to extol and hold dear the man on account of the reverence of his martyric dignity; all things were changed, he is praised by all as is wont to happen in the backflow of rivers; and if anyone had been a mime before, he was changed into a friend and praiser: so that even the keeper of the prison himself, prostrate on the ground, asked pardon: but the insensible stone would have felt human frailty sooner than he any new emotion in the things done and said.
[31] But after we also had returned from exile, others running together from elsewhere as chicks under wings, he is reconciled with the Patriarch we offered a spectacle wonderful to the worshipers of piety. The limbs were joined to their head, and there was heard the exclamation of Isaiah, to be boldly pronounced in the present matter, "Lift up your eyes round about and see; all these are gathered together; your holy ones have come to you from afar: then you shall see and rejoice, you shall be astonished and left in heart." Isaiah 49:18 And these things indeed he: but I will even add this, that d the Patriarch, reverencing the man, excused himself to him, inviting him to union; which also followed, the one who had crowned the adulteress being cast out of the church, to avoid discord, from which the Saint was most alien, though he bore away the praise of victory before the whole assembly: for nothing is so dear to God as concord and union, provided that union does not dissolve the divine law.
ANNOTATIONS.
CHAPTER VI.
Saint Plato's reclusion at Constantinople: the harshness of Emperor Nicephorus against him.
[32] But what after these things? On account of the incursion of the barbarian nation, we migrated from the former monastery a to Byzantium, where our Father, most loving of virtue, lest he should be compelled to resume the reins of governance, chose a reclusive life. He publicly professes obedience to Theodore But see the admirable discovery of the highest humility: that the fraternity might not remain under a double command, b he subjected himself to the yoke of obedience, an imitator of the divine example, and this before witnesses gathered for this purpose. Is it not wonderful that he should be called son, who before had been called father; and indeed the son of him whom he himself had begotten in the spirit? To be subjected to him whom he had before commanded? And this after having endured so great contests, in which even merely to bear himself modestly would have been sufficient for praise? This that admirable man did, not pretendingly or in some adulterine way, leaving only the name to the Prelate, but altogether entirely and divinely. For where there is confession, there is also confidence; and where confidence, there cutting off of will; and where cutting off of will, there is perfection of obedience. and renders it seriously and entirely Witnesses of these praises are those on whose behalf he asked something. For if he prayed for someone close to him, and obtained his requests, he rejoiced that he had obtained them: if asking he did not obtain his requests, he did not take it ill that he had been defrauded of his petition; looking at nothing other than the usefulness of the sufferer, not that he might fulfill his own will. Jeremiah 15:10 Let me cry out with the prophetic voice: "Woe is me! Father, why did you beget me?" not ashamed to call father him who was not worthy to be called his son. Why have you exalted me to this dignity, who am not fit even to obey? God knows and your holy soul knows the reason of this matter, and that friendship or rather obedience will bear more than strength endures, so that in a brief word I may put my whole excuse here.
[33] But we must return to the proposed narrative. The Father was shut up: but the cell was exceedingly narrow, and in summertime so hot that it seemed a second Babylonian furnace, shut up in a very uncomfortable cell on account of the heating of the lead by which it was covered; but so far was he from being offended by it, that on the contrary he prayed earnestly, that such rest might be preserved for him for the future; love, namely, lifting up labor, and good hope attenuating difficulty: from which two heads excellent virtues receive strength. But neither did this suffice for a man hungering for labors, but he worked assiduously with those hands from which many virtues proceeded. And giving more earnest attention to divine meditation, and daily contending against the enemy; and fervently adapting himself to the utility of the Brothers, he consoled the sad, instructed the failing, raised up the fallen, softened the exasperated, and conformed himself to the condition of the sufferer, the best physician of souls, and most skilled in curing passions. he puts an iron chain on his foot But nor will I pass this over, most worthy of memory indeed, that putting a sufficiently heavy iron chain around his foot, he persevered in such labor (now how troublesome it must have been to sleep, keep vigil, work with such a bond, easily appears to one understanding); and this not that he might show off his confinement, or boast as it were of a workshop of virtue, as that Chiron inhabiting the Thessalian cave (for he was far from such a vice); but he attenuated his virtue, as one who did not cultivate it as was fitting; but he hid the chain with artful humility, so that it escaped the notice of nearly all, until, having gone out of his cell for the Lord's sake, he, even unwillingly, revealed it. But enough of these things now, since both the listener loves moderation, and the writer does not abound in the faculty of narrating things more copiously.
[34] being asked his opinion about choosing a Patriarch Now it happened that the divine Patriarch c of that time departed from this life, and when opinions about the future Prelate were being asked, and these were divided among many, as each looked either to friendship or to the true utility of the Church; the opinion of our Father also was sought, not only by those who were distinguished by the Priesthood, but also by the d Emperor himself. I beseech by the very truth, what ought he to have done? Ought he who had suffered so much for virtue, and who shone before all by the example of a most approved life, sincerely to declare his opinion, looking to the public utility? By no means, say his derisers and mockers; but either he ought to have pretended ignorance, or to have left his opinion to those asking. But the first would have been false, the other flattering, both to be rejected. he hands it over in writing He therefore sent his vote (to whom it was given, I forbear to say), and sent it as if with God as witness: and the Bishops indeed received it, in some way, I know not how, confirming what he had written; but the Emperor, receiving the votes, reversing them as in a game of dice, shook them out. But Plato (since, with the necessity of the head pressing, each of the members is wont to provide what is in it) went by night to a certain man of monastic habit, but a kinsman of Caesar, not hesitating to go forth for the common utility: and when he had said what was fitting to him, he at once returned home.
[35] The Emperor is offended by his liberty The Emperor, moreover, understanding this, began to rage, and delaying a little, until he had accomplished what he wished, carried our Father off with us: and after he had held him for twenty-four days in well-guarded custody, he permitted him to return to the monastery. What need is there to say how many injuries he inflicted on the Saint, nay rather on truth itself, driven by anger and disturbing the whole community, by enclosing some in prisons, by dragging others to examination? Since in all things at length he appeared conquered and worthy of laughter? But these were only certain preludes of the iniquity that he was meditating, and as it were a foreshadowing outrage and the rudiment of trifling and insolence. For after a short interval of time followed the assault of consummated malice: and to him unwilling to consent to the restoration of Joseph and this on account of Joseph, that one who had joined the adulterers, an evil sticking within the bowels, and a disturbance of the Church. For after, according to the Canons, we had separated ourselves from his communion as from that of a serpent; immediately came threats from Caesar, and we saw ourselves placed in extreme danger.
[36] How could I embrace in few syllables the multitude of terrors and struggles brought upon us over the space of one whole year? Or how often we were summoned, how often tempted, narrate? He knows, who suffered, and he who stood near the sufferer. At length a military phalanx came, and diligently surrounded the monastery, so that no one was allowed even to open the mouth, or to lift up his head at all. Fears within, terrors without were set forth and threats: but who were setting them forth, on account of the reverence of the sacred habit, I forbear to say. O the calamity of that time! There was almost no one superior to that heat snatching all away: no one who urged right things, or sustained the cause of God. It seemed good and very convenient to all set in dignity not to exasperate the wrath of the one reigning; even to those who were of the same order with us, which indeed was more pitiable. Finally, he imprisons him that I may conclude the matter briefly, e Plato is snatched by night from the midst of the Brothers, having been snatched he is shut up in prison. There followed the day of the Synod to be held, to which as an evildoer the Father was led with three of his own, by the hand of the soldiery. A pitiful spectacle! to see an old man, who on account of weakness had to be carried on shoulders, led with the chain which he had placed on his foot, and transferred from one back to another, as some expiatory offering.
[37] Ah, ah! Is this the form of Synodical order? Is this the judgment of the Christian Empire? In what, I ask, do these things differ from those once acted in the conciliabula of robbers or otherwise by those ruling for the defense of heresy? But, as though to pass over as trifling certain things that were done in the meantime, and which by themselves could fill up the measure of history, exile is decreed, and in one f of the suburbicarian islands our Father is circumscribed; as also my brother in another similarly most miserable, and at length he relegates him where to the inconveniences of exile itself were added the straits of a most strong prison. O vicissitude of things! secular men were more humane than monks; and those who heard the matter did not hesitate to pass a just sentence on the judges themselves: for the iniquity of the judgment was manifest. and inflicts many troubles on the other Studites I pass over that bath, in which he who shut up the whole fraternity, gathered from the monastery by military hand, and tried to incline each singly to his will, fell short of his hope; and felt that those were more powerful than his power, to whom the law of God is before their eyes. I pass over the prisons established in the monasteries, and their guards the Hegumens themselves, inflicting even more evils on the enclosed than they had been commanded. I pass over what was done afterwards, when there was nothing else to be heard than abductions, transportations, persecutions, examinations, separations, relegations, threats, furies, investigations, and proclamations resounding through the whole city, lest any of the Brothers should anywhere be hidden in concealment; so that some sought safety in caverns of the earth, from fear of their persecutors.
[38] constant in the same purpose But all these things for what cause? (For again, from astonishment, I am compelled to set forth the matter.) That, namely, he who had crowned the adulterers, against the Gospel and against the example of the Forerunner, having as it were used a useful discretion for the Church, might perform sacred functions with impunity; and that those who, obeying the Evangelical precepts, did not admit him, might be believed to be impious and alien from God. O transgression of divine law! O bitter persecutor, who, bearing the name of Christian, strove to trample the laws of Christ! Why do you act with such fury, O heavy of heart and most unmerciful, with a g cub similar to yourself? Do you not know that you are at war against the insuperable laws of God, against which none of those reigning before you has obtained victory? Indeed whoever has resisted them, as you, has fallen into manifest destruction.
[39] But oh! by what reason was the servant of God carried off? For to him the discourse returns. Again relegated, again drawn away from us, and thrust by two men, because he could not advance further, he was dragged again, and hurried along, and moved to lamentation, for the unworthiness of the deed, even the insensible stones themselves. Let the famous region of the Martyr Mammas bear witness to these things; let her write, Plato transferred into a graver exile she who after the first confinement of my brother held the guardian of piety in bonds, the sheer island. Alas, cruel breasts, shall I say of monks or of soldiers, to whom the custody of the Saint was committed! They placed him alone, as in a lower pit, in a certain cell, already worn with age and burdened with disease; and there by one servant, themselves servants of the world and of Caesar, they caused ministry to be made to him once or twice a day. The old man asked that something be brought him for bodily necessity, and that fierce one reproached him with this: he asked for something suitable for his disease, and the barbarian closed the door on him: and the holy man enduring these things, firm in his confession, which he had confessed before God and men, never denied the truth. But after the Emperor understood that he was sick from such custody, sick, he is carried back to Constantinople and indeed even to death; his heart somewhat softened, he transferred Plato to Byzantium, and wished to repair what he had ill done: but since he was carried by a not very right intention, he did not bring to an end what he had proposed. For that Emperor himself, lifted up by arrogance, not long after the strong hand of God drove to the Scythians, h and destroyed with his whole army; setting a horrendous example, and terrible in the telling, to succeeding generations, of the inevitable judgments of his most wise providence. But, restoring the Saint to his own flock, the nod of those piously reigning at the time approved of his being held as a Confessor.
[40] i But how did this happen? For it is not fitting to be passed over in silence. By the care of those who, with a benevolent spirit though contrary to us, disapproved of our manner of acting, he is reconciled with Saint Nicephorus the Patriarch the scandal was removed from the midst, on account of which a separation had been made from the Patriarch; the Princes intervened with prayers; the most holy Patriarch excused himself, saying that all things had been done from a certain epikeia on account of the Emperor. There followed a meeting and reconciliation with the said Prelate: because to God nothing is dearer than the good of peace and concord, when that concord is not either dissonance from the true faith, or transgression of the divine command, or finally the abrogation of any canon; that such it was not (as far indeed as concerns us) is clear to those having a sound mind; since we have let go the things that meanwhile had been done, as similar to those which in former times had happened under the divine Fathers, and had similarly by epikeia been dissembled; or rather, as of those whose more accurate discussion is reserved for the incorrupt judge in the age to come.
ANNOTATIONS.
CHAPTER VII.
The final illness of Saint Plato, and his pious death.
[41] With his strength entirely exhausted After these things the Father no longer lived as a recluse, for neither were there strengths even for this, that he should suffice by himself for bodily necessities: but partly lying on a little bed, he consoled himself with the recompense of his former ascetic and athletic labors; partly resting on a seat, either he recited vocally the Davidic Psalms, or mentally prayed to God, or contributed something to the utility of the fraternity, by counseling, exhorting, instructing, consoling, according to his paternal and benevolent custom: but he could not do any work, nor bend the knee, nor attend to reading, except so far as the work of a minister reading near him could conduce to this. But in these things he was saddened and distressed, as if he had lost his soul, because he saw himself ceasing from spiritual exercises, and being unoccupied from bodily labors. But whenever he took some food on account of his sickness, he prolongs life up to the 79th year of his age or used a bath for obedience, he gave thanks indeed to God, yet grieved on account of the relaxation of his former rigor of life. Most worthy indeed of praise, who completed his beautiful stadium and truly solar course, beginning, namely, from obedience, and ending in obedience; for when in each a contest he had completed a period of years equal to the daily circuit of twelve hours, he emigrated to eternal life, about to enjoy perpetual light. Count the contests, and you will find forty-eight years. Then the b twice twelve years spent before his renunciation of the world, join to the other four years which in persecutions; and to the three in which the Saint passed in infirmity: and you will find the venerable man to have died in his c seventy-ninth year of age.
[42] The final sickness But how shall I narrate his death without tears? The old man lay, having his soul ready for departure, as a certain honored d gift; and the fraternity poured around was praying, that it might deserve to receive the gift of his prayers. After therefore he had blessed and kissed each one singly, he went to the sepulchre, which he had ardently desired to see for a long time, though his wish had been frustrated, because such a will was premature. But when he had seen it, he rejoiced greatly, and blessed the Lord, saying: "This is my rest forever." Then he added also this voice: "The Lord will do the will of those who fear him." He also drew to himself not a few outsiders: he visits his sepulchre who, taking no account of the time (for the circle of the sacred fast was turning), came running both monks and seculars, and having received his blessing returned instructed on the way with the best provision for the journey, namely the memory of his holy e laying to rest. Indeed the most holy f Patriarch was present, asking that he would pray for him; and having obtained it, kissed him. he is visited by many, even by the Patriarch And so in that hour, all suspecting that they were of a more alien spirit from each other, it was made for a remedy, every sickness which before had existed being removed far away. Finally he admonished all, prayed for all, forgave all, whose enmities, persecutions, troubles he had borne, being truly a man of God, and imitating Christ even in death.
[43] But since it was fitting also that a testament be made: what, I ask, did he leave? The orthodox faith and the regular manner of living, in which he lived and with which he died: but to distribute this or that did not pertain to him, since he could not make a testament as master even of his own cloak. At length, being asked by wretched me, whether he had anything to commend, he dies at a sacred chant taking hold of his garment with his hand, he shook it out, in sign of most ready obedience; and with a very submissive voice said that he had nothing, since he committed everything to my littleness. Moreover, one thing is not to be passed over, having the force of prediction, namely that he himself sang his funeral chant before death. For when he was suffering from his chest, and was drawing breath with frequent pant, from his accustomed meditation of divine things he moved his lips, but especially he chanted that little portion of the sacred song: "The dead shall rise, and those who are in the tombs shall be raised up, and those who are in the earth shall rejoice": which most sweet verse he exhorted those present to sing with him, on the Saturday of Lazarus as long as he could speak, and emit even the slightest voice. There followed the chant his death, then coming to him, when there was impending the memory g of the just Lazarus, to whom that chant refers, and with whom is the part of him of whom our discourse is.
[44] at the evening hour Finally, as the last word, whispering, "Be saved," and lying in a decorous attitude, when he had inclined his head to the right, with placid and gentle motion of body, as one who disposes to depart to his own, he closed his eyes, at that hour at which the sun sets, and delivered his holy spirit to the Angels, about to lead it to the Sun of justice. h And now he indeed is in heaven, I dare to say, not only being worthy of the ascetic order, but to be numbered among the choirs of Confessors: for he partook without doubt of the inheritance of those whose contests he endured: to be inscribed in various heavenly choirs or if you prefer, with those subject, most approved subject, indeed twice obedient a crown-bearer; with the solitaries a legitimate solitary; with the Prelates a most worthy Prelate; with the enclosed, not only enclosed, but also subject; and what is especially august, with the Confessors a genuine Confessor, the matter itself attesting the words. But I unhappy, deprived of the best father, on whom shall I lay my hand, in spirit wavering? Whom shall I find as an admonisher declining from right reason? How shall I flee from the assault of the evil demon, not having you a domestic instructor and teacher?
[45] The author's apostrophe to the saint But, O divine and sacred head to me! do you from on high look upon me propitiously, raise me up when slipping, direct me as I walk, keep me unharmed, pasture this flock with me, which you gathered with much labor and sweat; that following in your footsteps, it may walk through the way of the commandments of God: watch over, cherish, defend both great and small, as I asked you at the hour of your departure: for yours are all, whose leaders are your sons, or the sons of your sons: that having you as a Patron in God and with God, we may remain free from visible and invisible enemies, that we may not through fear decline from the true faith in anything, or be borne outside the precepts of God; and a prayer that we may not through laziness open the door to depraved affections; that finally we may not fail in the exercise proposed, in Christ Jesus our Lord, to whom is glory, honor, and power, with the almighty and life-giving and most holy Spirit, now and forever, and unto the ages of ages. Amen.
ANNOTATIONS.
ON SAINTS THEONAS, SIMEON, PHORBINUS, AMONG THE GREEKS.
CommentaryTheonas, among the Greeks (S.)
Simeon, among the Greeks (S.)
Phorbinus, among the Greeks (S.)
BY G. H.
In the Greek Menologium of Cardinal Sirlet, after the reported commemoration of Plato, Abbot of the monastery of the Studites, of whom we have already treated, these things are added: "Likewise of the three Saints, Theonas, Symeon, and Phorbinus." The same are reported after the said Plato, The cult of these Saints in the Menaea and in Maximus of Cythera in these words: "On the same day the three Saints, Theonas, Symeon and Phorbinus ended their life in peace." In the distich of the Menaea, heaven is invited to receive these three souls because of their life passed without stain. The rest lie hidden, which ought to be related concerning the exercises of the virtues in which they excelled; or the place and time in which they flourished; nay, if they are considered as joined only in the day of cult and veneration; they could have lived in different places and times, wherefore it is far from the case that we can bring forth anything certain concerning individuals. First, moreover, we do not remember having found any encomium of virtue or sanctity concerning any Phorbinus. Phorbinus unknown elsewhere The name of Simeon is more common, which Simeon the famous Bishop and Martyr of Jerusalem had, Several Saint Simeons whose deeds we gave on February 18, just as two days before of Simeon, Bishop of Metz: but those similar do not pertain here. Closer come Simeon Stylites the Elder referred to on January 5; and the Younger, who
is venerated on September 3; or he who lived on the wondrous mountain, to be referred to May 24; likewise Simeon the Elder, Abbot in Syria, whose deeds and miracles from the Philotheus of Theodoret and from the Menaea we gave on January 26, whom we judge different from this Simeon.
[2] Another in the same Philotheus of Theodoret is Simeon, companion of Agapetus, afterwards Bishop of Apamea. Of these, in chapter 3, in the Life of Saint Marcianus, these things are read: a certain celebrated one, disciple of Saint Marcianus "When some time had passed, Marcianus received two companions, Eusebius, who was heir to that sacred little hut, and Agapetus, who bore these angelic laws to Apamea. For there is a certain very great and populous village, whose name is Nicerte: in it he built two great gymnasia of philosophy, one of which is called by his own name, the other by that of the admirable Simeon, who shone in this philosophy for the space of fifty years. In these, to this day, dwell more than four hundred men, athletes of virtue, and lovers of religion and of the true worship of God, who buy heaven with their labors. Of this commonwealth the legislators were Agapetus and Simeons, who received their laws from the great Marcianus. And by these very many habitations of the exercisers of virtue have been planted, which are governed by the same laws and institutes; it is difficult to count them. did he perhaps have two others with him?" Great Marcianus is venerated, inscribed in the Roman Martyrology on November 11: why then should not also Simeon, or the Simeons, founder of various monasteries, be held to have received veneration among the Easterners, and to have had under himself Theonas and Phorbinus, who with him shone in sanctity of life and glory of miracles, and thus together on the same day were joined in the Menaea and Menologium?
[3] In the meantime, another Theonas, famous for many miracles, is commemorated by Palladius in chapter 50 of the Historia Lausiaca in these words: "We saw also another not far from the city in the desert, by name Theonas, a holy man, Theonas famous for sanctity in Egypt. praised by Palladius enclosed separately in a little house, who for the space of thirty years had practiced silence. He, performing very many virtues, was held by them as a prophet. There came out to him every day a multitude of the sick, upon whom laying hands through the window, he dismissed them to go away healthy. For one could see him having the face of an Angel, with joyful eyes, and wholly filled with the greatest grace. He, not long before, when robbers invaded him at night, on account of his gentleness toward evildoers thinking they would find much gold with him, and wished to kill him, he prayed and they remained immovable at his gates until morning. But when the crowds in the morning came to him, and had in mind to hand them over to the fire, only one word he spoke to them: 'Let them go away safe; otherwise, the grace of healings will flee from me.' But they heard him: for they did not dare to speak against him: and forthwith the robbers went away to the monasteries round about, changed in morals, and led to repentance for the things they had done. learned in languages Now the man was learned in a triple grace of speech, in Roman, Greek, and Egyptian writings, as we have heard from many and from himself. For when he had recognized us to be guests, writing on a tablet, he gave thanks to God on our account. He was eating uncooked seeds. At night, as they say, he would go out of his cell, and be gathered with wild beasts, and give them drink from the water he had: for one could see the tracks of buffaloes and wild asses and some wild goats around his monastery, in which he always delighted. from the harshness of his food" These things Palladius, the same of which, with some circumstances added here and there, are read in book 2 of the Lives of the Fathers, which is ascribed to Rufinus, chapter 6, where he is called Theon. Sozomen in book 6 of his Ecclesiastical History, chapter 28, treats of the holy men who flourished in Egypt in the time of the Emperors Valentinian and Valens, and among others reports these things: "Likewise Benus and Theonas ruled assemblies of monks, men filled with divine foreknowledge and prophecy. Theonas is said to have been skilled in the learning of the Egyptians, Greeks, and Latins, and to have exercised silence for the space of thirty years." Sozomen was transcribed by Cassiodorus in book 8 of the Historia Tripartita, chapter 1, and by Nicephorus in book 11, chapter 34. It has pleased us to bring forward these things, while other ancient monuments concerning these Saints are lacking; that we may show that these same, or some greater than they in sanctity, could have been held among the Easterners to be among the Saints, as at this time they are reported in the Menaea of the Greeks: who also, whether they flourished with Theonas in Egypt, or with Simeon in Syria, or if they lived in different regions, are nevertheless, on account of the same kind of life, joined together in veneration, as the Roman Breviary shows to happen often among the Latins.