ON SAINT PHILARET
MONK IN FURTHER CALABRIA.
IN THE YEAR 1070.
PrefacePhilaret, monk, in Calabria (St.)
G. H.
The Life of St. Philaret, formerly written in Greek, was preserved in the illustrious library of the monastery of St. Saviour of the order of St. Basil, near the city of Messina in Sicily. Augustine Floritus, a Priest of the Society of Jesus, rendered it into Latin, The Greek Life translated into Latin, a man well-deserving of the history of the Sicilian Saints, as Octavius Caetanus of the same Society attests, who published these Acts in the second volume On the Lives of the Sicilian Saints: from which we give the same, but distinguished and illustrated after our manner: we would gladly also give the Greek text itself at the end, if by the diligence hitherto employed we could have attained to its obtainment: we hope however that sometime there will be someone from the Sicilians who will also lend us effective aid in these matters. The author of the Life was Nilus, written by Nilus, a contemporary monk, who lived in the same monastery as a monk with St. Philaret. Certainly in no. 14 he asserts that he there knew this great man; and that this was the beginning and origin for him, that he should invent and follow a holier and more perfect manner of life. Again in no. 31, describing his return to the monastery, he thus says: "But what did he bring for these things, when he came to us, a man of singular virtue?" Afterwards in no. 43, about to describe how he continually devoted himself to divine contemplation, he says, "This we ourselves also know and have heard from others." Moreover of this author Floritus the translator thus judges: "He indeed seems somewhat verbose; but if we observe, that he is writing not a history, but a panegyric and laudation, in the manner of a panegyric spoken to the people, it is fair that we concede something: but he is very pious, and of good diction." To these things Caetanus adds, that the sermon was delivered not only to the monks of his monastery, but before a multitude of Calabrians flocking together. A certain Priest, named Josaphat, wrote a Breviary of this Life, Its compendium. which likewise is extant in a Greek Codex in the aforementioned library of St. Saviour near Messina, but we have not seen that Breviary of the Life, except as cited by Caetanus.
[2] The monastery, in which St. Philaret lived, below at no. 14 is written as Aulinas, The Monastery of St. Elias, the palaestra of St. Philaret. and then at no. 19 it is called the monastery of St. Elias. But in his Life, the ancient author and monk of the same place calls it Salinas. St. Elias flourished in the ninth century of Christ, dying at eighty years of age in the year 903, on the 16th of the Kalends of August. The site of his monastery is shown by modern Geographers on the map of Further Calabria, not far from the shore of the Tyrrhenian Sea, between the towns of Palma and Seminara: and not far from there Seinopolis, a place known below at no. 14 as the dwelling of Philaret and his parents, stands at about eight miles distance toward the East. Caetanus in the Notes to the Life of St. Elias no. 19 says, that on the mountain overhanging Palma there still stands a cave, sacred to St. Elias. But in this place it is above all to be noted that there is a Monastery called by the name of St. Philaret himself; which Ferdinand Ughelli mentions, another named after him. in volume 8 of his Italia Sacra in the description of Calabria, column 245, as situated not far thence, likewise of the Order of St. Basil; where he says his (Philaret's) arm, and the head of Blessed Elias his master is preserved. Rightly, if the name of master is taken more broadly, so that he who laid the foundation of religious life under the disciples of Elias should also be numbered among them, just as if he had been immediately taught by Elias. For the reckoning of times in which Philaret is said to have lived does not allow more; which are best gathered in this way.
[3] When George Maniakes arrived with an army in Sicily, and thence expelled the Saracens, His age, which it will be seen below in chapter 2 was done in the year 1038, St. Philaret is said in no. 10 to have been in his eighteenth year of age. Therefore he was born in the year 1020. But when he was in his 25th year, namely in the year of Christ 1045, he took the monastic habit, and persevered in it to the end, dying in his fiftieth year, and therefore in the year of Christ 1070. When after two years from his death he was becoming illustrious for miracles, in the same place, as is related at no. 53, an oratory and a church dedicated to him, an oratory was raised from the very foundations, and beautifully and skillfully built, and dedicated to the most holy man. Hieronymus Marafiotus in book 1 of the Chronicle of Calabria chapter 32, and Caetanus following him, relate, that near Seminara indicated above there stands in a valley a church with some little monastery dedicated to St. Philaret, in which another of his arms is preserved; and that he is there venerated with solemn veneration on this 6th day of April, cult on April 6, on which day also Caetanus in the Sicilian Martyrology, Ferrari in the General Catalogue and in the Catalogue of the Saints, celebrate the same. He cites here the tablets of the Church of Seminara, by which he is held as Patron, and is called a monk of Tauriana. Indeed the monastery of St. Elias was above the old town of Tauriana, whose body, when it was to be carried back to his monastery, the last part of his Life shows that the monks went forth to Tauriana to meet it. From the ruins of Tauriana, overthrown by the Saracens, Seminara is commonly said to have been built.
LIFE
By Nilus, contemporary monk,
Translator Augustine Floritus of the Society of Jesus.
Philaret, monk, in Calabria (St.)
BY Nilus.
PROLOGUE.
[1] Since I have in mind, for the benefit of those zealous for virtue, to compose the heavenly life of Philaret, a plainly divine man, equal to the angels; I see two thoughts opposed to each other, and strenuously fighting between themselves, as if one against the other were about to set up a trophy of victory; The writer sets forth what deters from the writing, yet both flowing from one and the same motion of the mind. And indeed a certain new contest arises on each side. The one indeed puts forward nothing but dread and fear, and threatens terrible and heavy punishments, and calls to mind the most bitter penalties, which long ago Oza and Ozia, with Dathan and Abiron, and many others, both of the ancients and of the more recent, treating the divine mysteries unworthily, gave to God Most High Most Good on account of their depravity: Adds to these things our ignorance and slenderness before our eyes: also that this narration must be a mockery and laughter to all, and useless and least fruitful: moreover that it is better to honor divine things with silence, and to have the Divinity propitious and friendly, than to seem indeed to adorn them with unworthy words, but to fall into divine wrath and indignation. But the other proposes, before all things, that necessary commandments must be obeyed; and what entice to it: and also that we must pay what we owe: since our man, well-known to us, fired the souls of his hearers with the most ardent love; to this holy assembly, for the
glory of God alone assembled, is an exhortation to the pursuit of virtue; to those who run and hasten to heavenly things, vehement striving and firm tenor; to those acting rightly and happily, hope; to those at quiet, a haven; to those keeping the disturbances of the soul calmed, immense gladness and sweetness; to those afflicted with sadness, consolation; to those drawing life in misery and distress, medicine; and that I may say all in a word, it at last lavishes those things, which affect the souls of those attaining them with both joy and profit.
[2] But since the mind of our soul so rules over both motions, that to whichever thought it may incline and consent, to this one alone, as arbiter and moderator, it may assign the illustrious trophies of victory; come, let us now weigh both in equal scales, and prove all things according to the Apostle. And silence indeed we see will be to our great detriment on every side: he decides that this Life must be written: on the contrary, no small utility and fruit to this pious and zealous assembly will come from our discourse. 1 Thess 5:21 Therefore let us, separating what is better from what is less profitable, hold fast what is good, and bidding farewell to that former thought with its terrors and threats, let us joyfully and gratefully embrace the latter with all our might (as that which is about to heap many with vast joy). And we will bring forward in the midst those things which, for the favor of the good and zealous for virtue, are greatly worthy both of memory and of history. For indeed we should seem to be acting contrary to all right and law, if we should involve such illustrious deeds of virtues and so great a splendor of life in the darkness of silence. Let us therefore pay what we owe: let us avoid the peril of disobedience; let the hearers be impelled to honest emulation; let those who contend in the course be confirmed in the warmth of their proposition; let us also, describing illustrious deeds, take counsel for the rest; and let the entire world be suffused with incredible joy (For this is the peculiar and solemn thing, when the praises of just men are commemorated) let God also be praised by all, who is glorified in the council of the Saints.
[3] You also, most holy assembly, who have committed this province to me, he asks the prayers of others: implore with your prayers help for me for the accomplishing of the work of obedience; and to us, not a little laboring in speaking, do not deny the help of your prayers most acceptable to God. For since we must approach as if to certain contests and to a wrestling, which exceed our strength and power, and cross an immense and perilous sea; certainly we need wondrously the help of prayers, lest perhaps wholly overwhelmed by the difficulties of the matter, we should, as it is said, be imperilled in mind: and that which a little before we scarcely feared, we should plainly be a laughingstock to all, as those who could not attain the excellence of the matter according to its dignity by our discourse. But to God, the moderator of the contest and the pilot of the ship, He invokes God and St. Philaret. committing the helm of our discourse; and also obtaining as companion and helper propitious to us him of whom the discourse is instituted, moved by our prayers; and furthermore, with the holy prayers of all of you acceding, in this small boat of our thought, let us with willing mind commit ourselves to the sea of the proposed argument in this manner.
CHAPTER I.
His fatherland Sicily: its praise. Adolescence and education of St. Philaret.
[4] But indeed, since it is customary, first of all, Philaret a citizen of heaven. as those think who delight in this kind of speaking, that the discourse running in its order should make mention of the holy man's fatherland: if however it is allowed to attribute to him a fatherland and family here on earth, who has obtained his dwelling in the heavenly city, and who for his family and inheritance has obtained God Himself, for whom alone he lived and had delivered up all reasons of living, plainly dead to the vain and transitory things of this world. There, loosed from the bonds of flesh with those heavenly minds free from the accretion of matter, dwelling in the same court of heaven, he more plainly and more fully enjoys the sight of Him whom he most greatly desired, without mirrors and shadows and figures of things removed from the truth itself. Nevertheless his inferior and earthly fatherland is said to have been the most celebrated island of the Sicilians: which indeed, inasmuch as the birthplace of so holy a man, it is fitting to adorn with some little praises: only so that we may more clearly show from whence such and so great a man arose; not that anything of glory may accrue thence to the most happy man. For what accession to glory can be made to him, he is born in Sicily, who has obtained supreme and perfect glory and splendor from God? What honor can be added to him, who above all reasoning of understanding has been honored by that supreme Governor of all things? What praises, what acclamations can be adjoined to him, whom the all-powerful God and all the orders of Angels wondrously extol, and with all praises and every kind of adornment proclaim him greater?
[5] where the sky is moderate, Sicily is a region, on every side, so to speak, distinguished, a but above other things has a cheerful and pleasant air, on every side bright and glittering, and on account of its great moderation most salutary to its inhabitants, dewy in summer, but warm in winter. Moreover to its men among other advantages it imparts these things especially in a wonderful manner: men endowed with keen wit, for it knows how to fashion and adapt their forms and faces, to their illustrious arts and the ornaments of the soul; when it bears some of them white and somewhat ruddy, endowed with a handsome and noble form, to whom it lavishes no small or common acumen of wit. For it is so arranged by nature, that when the air of heaven is dense and thick and poorly tempered, it is wont in certain places to be condensed and to concresce, and not to have a brief or sudden remedy for diseases, and therefore on both counts to be pestilent and unhealthy to those who feed on its breath: just as on the contrary, that which is thin and well-tempered, must be useful and profitable in both respects to those who are placed under it. In it the soil is most fruitful, fertile land, pregnant with all sorts of fruits and crops: a most fertile region, which the mad descendants of Hagar, having captured by force into their dominion, a land indeed abounding in all good things, devastated; since they had migrated to it as to a paradise of delights to dwell there; for so all the inhabitants think of it.
[6] There are various springs of waters, perpetually flowing with most bright and sweetest waters, many rivers, many bubblings of baths, many kinds of rivers; some of which bursting out from great mountains, and running down through the tops of hills, soothe the ears with their mighty descent, and greatly delight the eyes of those who gaze, especially when they are tormented with thirst: but others are carried through the plains of the fields with a most pleasant and placid course, and as it were riding through all the pastures make them fruitful; which truly provide to the natives two benefits, and supply waters for drinking most abundantly, and water trees and all kinds of stocks and plants. But that Aetnaean fire has always seemed to me worthy of admiration, Mount Etna and other singularities, which namely, whence it issues, both of old and in our times also, has offered a problem to philosophers, which surely cannot be solved with easy work, since the matter is wonderful and worthy of amazement: although there have not been lacking those who have variously tried to speak of it, but these have rather increased the doubt. Nor less worthy of admiration is the water of the fountain of Arethusa, and the river Alpheus running through immense seas, that, as they say, it may be mingled with the beloved water. There are not lacking woods of those which are in great value among mortals, cedar I mean, cypress, and for giving light, pines, those tall and raised from the earth on high in no common measure. Stone, of a different nature from others, contains in itself two advantages, transparent like crystal, and supplying to the inhabitants the use of a most sweet salt. There are also many sacred and religious temples. But wonderful is the beauty and magnitude of the buildings, which are seen in the greatest cities, and of these are reckoned sufficiently illustrious and excellent, which by the ancients with wonderful art have been placed.
[7] noble horses. What of the stalls of horses? (that of animals lacking reason some account may also be had here; which redounds to the glory and praise of the all-powerful God the Author; for these also with others are material for divine praises) truly here they are bred fierce, of various color, of lofty body. You would not miss herds of oxen, nor flocks of sheep, nor swarms of bees enclosed in their hives; which are almost infinite, and refresh and restore with the sweetness of honey the guests flocking thither. What kinds of mules, of which some are most apt for bearing burdens, and animals of every kind, others for drawing vehicles? Moreover the manifold kind of other animals, which either supply food, or are adapted to other necessary uses, as also to forming candid minds in divine fear. What of the chattering of birds? which partly do not shrink from human company, partly delight more in deserted places? and maritime advantages, And they are not few, and fat and full of juice, the same island is wont to rear. The sea flowing around enriches all with all the goods that are born from it. Harbors in it both ample and wide, which gazing upon, you would say to be made by no other than a divine hand: and here, besides other goods and utilities, are found oysters and shells, for purple and royal ornaments.
[8] But what does it matter to enumerate each of the things that are in that region? For, just as the things of the Sicilians surpass all, so themselves in those very things are by oration far superior. To this testify the lights and ornaments of orations, but above all the illustrious writers; which written most wisely by the ancients, snatching away all glory from others, have brought forth immortal decoration for the Sicilians. Has not the style of speaking of the Poets, Rhetoricians, and Philosophers and other writers, if anywhere, here so prevailed, that the Sicilians have claimed to themselves the palm among all? But why do I commemorate the light of Orators and Philosophers, of Seers and Historians, and the splendor of oration? when these allurements of words are nothing with us, who profess heavenly and divine things; nor do we wish in any way to follow their opinions, since they are far alien from our reasonings, and not apt to commend that which is good with us. Wherefore, these being passed over, I will recount chiefly those, and among Christians, various Saints: who here shone forth in the grace of the Gospel, and were the most illustrious lights of the whole world. Pontiffs I say, and Priests, who for the love of Christ concluded the end of their life in sacred blood; also other Martyrs and Ascetics, and those who unto the pouring out of blood fought bravely in the confession of the truth: to these the assemblies of holy women, and the almost infinite multitude of those who flourished in piety, chastity, and severity of morals; whom as the West brings forth as certain lights, it even imitates the splendors of the East. Among whom this great man also, rising like the sun, among whom was St. Philaret, illuminated the whole world with the splendor of his life; whose deeds they, as if to a certain exemplar, or to a divine, to speak more rightly, archetype, again and again
contemplating, was zealous by imitating each one to accurately shape himself, emulating the athletes of Christ in labors, the ascetics in deeds wrought excellently and piously, the confessors in constancy of faith, all at last in the most ardent charity toward God, so far as it was possible. Now however the course of our discourse, as if by agreement, has come to the very bare elements of the matters themselves; his family, I say, his upbringing, and the very adolescence of the great man; which, since in him all things were performed, not by human but by divine reason, the things themselves afterward made plain that he both is and ought to be called a divine man.
[9] He therefore, born in that province, c though he had been dedicated to God even before he was born, and afterward born again in the most holy font of baptism, was handed over by his parents to a certain Priest of the Christians to learn letters. Who indeed were upright and by nature religious, also in their deeds piously and holily performed, and above all excelled others in the sincerity of the orthodox faith. piously educated And he indeed seized the first elements of the fear of God, for the beginning of wisdom, as Solomon says, is the fear of God; he meditates prudence, investigates concerning God, hears judgment, fears punishments, dreads threats, seeks good things, turns away from sin, apprehends virtue, loves the kingdom; finally, which is the chief thing, he loves God. Eccli. 1:16 But there he tasted some few things from all disciplines, and instructed in disciplines, as much as he deemed sufficient for himself, lest he should seem wholly ignorant of them: which he certainly attained in a short time; since both his illustrious disposition of wit, and virtue wondrously concurred in him for performing whatever is required. Therefore to both God and his parents he gave and entrusted himself wholly; showing himself obedient and compliant to them in all things, in the fear of God; caring for domestic matters, as he was ordered, equally, and by no means forgetting virtue. Once a day he refreshed himself with food: for these things from childhood itself, as the first cradles of virtue, he determined to be for himself before all others; he gave himself to virtue, but he satisfied the necessities of the body with things wholly necessary only. To frequent assiduously the holy temples, to meditate in mind divine and heavenly things so, that he might show no obscure indications of future grace in himself: he had prescribed this law and discipline to his own eyes, so that it is necessary that our discourse should describe something new and unusual. What shall I say of the discretion of his ears, what of the instruction of his smell, what of the continence of his tongue, what of touch restrained by the bridle? What of the gravity of his gait, what of the pure and least painted composition of his morals, which he always retained the same, shall I proclaim?
ANNOTATIONS.
CHAPTER II.
Sicily snatched from the Saracens. Departure of St. Philaret with his parents into Calabria.
[10] But when he had grown up, and had begun now to put forth the down of his cheeks, He was in the 18th year of his age. being in his eighteenth year; Michael (who is that one, into whom they say an evil spirit leapt, because he had conspired in the murder of Romanus who had reigned before him) held the scepter of the Constantinopolitan Empire; he, I say, when by Michael the Paphlagonian being often asked to wage war in Sicily, both by the Toparch of that province, and by some of the Sicilians, determined to wage war against the African barbarians: for he was otherwise a man, as is reported, good and temperate, zealous for the poor, merciful, and took ill the evils of others; and nothing prevented him from having all follow piety according to his own judgment; since he had erred in this one thing, that he had contrived death against the preceding King, alas, inflamed by excessive desire of ruling. This man, having gathered an army of the Greeks on every side by imperial orders, sends troops arrayed by land and sea into Sicily, to wage war against the barbarians and foreigners: and besides other Tribunes and leaders, Maniaces the Leader sent with the fleet into Sicily, appointed as General over all Maniaces, a man most celebrated for many things illustriously performed and for victories frequently won; whom however the envy of his allies and his own rashness is said to have miserably destroyed.
[11] But in the meantime the tyrant of the Barbarians d, when he who dominated in Sicily had been removed by guile, having plundered all his goods, and invading the kingdom which that one administered, with no one at all resisting, possesses Panormus and all of Sicily: presently, elated with pride, not far from the city he goes out into a certain most ample plain, that he might observe the forces of the enemies hastening to come against him. the Saracen invader, Already exulting with audacity and insolence, he was preparing to advance to meet the Imperial legions: already, foolish, he was promising himself sure victory, not indeed relying on divine protection (for what impious man, far removed from the true worship of God, would do this?) but rather trusting in his fierceness and the multitude of his forces, for they were about a hundred thousand men. an impious and proud man, But such and so great pride and arrogance of the man, which until then had rendered all things prosperous for him, had at last sometime to be lowered and trodden down; and it was most fitting, that from so high a pinnacle of glory he should fall headlong to the ground; since God resists the proud. For when the Greeks were crossing from Rhegium in swift ships (for it is not difficult), with the God of Israel going before and leading; he, when he vehemently desired that the victory should become more illustrious, and that he should without any controversy claim for himself the dominion of the Greeks, powerful and mighty with so many forces, this plan against the people of God the crafty man deceitfully and maliciously devised: for perversity is ready for all enterprises, and persuades that all things can be done, especially to him who is most powerful in wealth and power. He orders a great quantity of caltrops to be made, and to be cast around on every side, where he himself was; so that they might make, as he thought, a most safe rampart and most fortified citadel: that in the very encounter, the cavalry of the Greeks, the feet of their horses being pierced, might with easy task, being conquered, be captured. But the most foolish man did not note, that the horses of the Greeks had their feet bound with certain flat and very solid plates.
[12] What amidst these things did the worker of wonders God do, who divided the sea, and preserved the fugitive Israelite people safe and unharmed; who catches the wise in their own craftiness? e The Greeks join sword and hand with the enemies (that meanwhile, on account of their multitude, he conquered, I may pass over the rest in the midst of the course of the history) distributed by that most experienced general of military matters into three lines. But, O wonderful thing, good God! Forthwith the army of the Barbarians is turned into flight, when they could in no wise endure even the first onset of ours. It falls like dust before the feet of the Greeks, since the fear of them had fallen upon them. It lies like a stone cut by sword and hand: and he who, puffed up with pride, before the victory was fashioning and dreaming trophies in his mind, is mocked like a slave. For there were two things that fought with them, the Greek line itself, and the blast of a certain violent spirit, which rushed into the face of the enemies with great impetus, showing the punishments of divine vengeance, inflicted upon the man on account of his pride. And so in this manner, when he had manifestly given the penalties of his wickedness; accompanied by a small number of his own, and using the speed of the horses, he barely escaped the hands of the Greeks; and embarking in a small ship, and forced him to flee into Africa. with great disgrace and ignominy he returns a fugitive into his fatherland; bearing to his own fatherland and kingdom the material of complaints and the remnants of his broken and conquered army. What happened thence it is necessary to say, since it draws the hearers into admiration, and has no little pleasantness and sweetness of discourse.
[13] First of all, immortal thanks were given to God, all-powerful in wars, and He was praised to heaven by His own piously and holily, that He had bestowed such a victory over the Barbarians. But the things which pertain to faith and religion, were restored to their pristine liberty, the Christian religion having then been restored, when before they were in great fear and terror, on account of the savagery of the tyrant. The truth shone forth and was illustrated. Christ's servants, snatched from the yoke of barbaric servitude, were made partakers of liberty: at the same time those bound are sent from prison, captives are freed from their chains, and to those who are restrained by fetters, power is given to freely depart. Then, "Go forth from thy land and from thy kindred," as formerly the Patriarch Abraham, so also the great Philaret heard from the Lord; and crossing the perilous sea, "Come," he said, "into the land, which I shall show thee, Philaret leaves Sicily with his parents in which also I will render thee glorious by a very great work": not in the distribution of the land by lot, not in the promise of seed and offspring, which God promised him that He would multiply like the stars of heaven; not from the conjecture and interpretation of dreams, with the prefecture of the whole kingdom and supreme power over grain supply granted, as to another Joseph, son of Jacob; but in holiness and justice, and in the showing of great miracles. Gen. 12:1
[14] and he dwells at Seinopolis in Calabria. Who after he had crossed the strait, passing through Rhegium, which adjoins the Calabrian shore, together with his parents, thence came divinely guided with the same to Aulinas (for so they call it). Those Aulinas I say, which to us, if to any, were the cause of all good things: for in them we knew this great man, they were to us the beginning and origin, that we might devise and follow a holier and more perfect manner of life. There in a certain little town Seinopolis (as those first called it who first possessed it) they placed their dwelling. But that region is on all sides most excellent, and most fruitful of all fruits. But since his father was a farmer, and had heard from the sacred letters, that those are called blessed who give rather than receive (although he long before had been accustomed to this matter) he determined to seek a livelihood for himself by his own sweat and the wages of his hands, since he had his son as companion in labor and in doing work. But he, when a little after he had applied his mind and bent to thinking, variously anxious about the state of life to be embraced. began to recount within himself his former deeds; how he had left his fatherland, what had been his manner of living before, what in
the journey, what had happened on the sea, and by what manner he would lead his life in a foreign region; then the change of things, and the harsh and hard kind of life; but above all he was considering the most ardent desire of the monastic institute, which had vehemently assailed him from his early age; likewise all other things, which through his age he could remember to that day, one by one he recalled from memory: for the mind of the soul is wont, when it has collected itself, to bring to memory all things future and past.
ANNOTATIONS.
CHAPTER III.
The deliberation of St. Philaret concerning the state of life. Monastic life in the monastery of St. Elias.
[15] Then communing with himself and with his soul (for he burned with great love toward God) and sighing again and again; "Philip," he said, He despises worldly things, (this was his name when he still wore the secular habit) "why do we delay? why are we slothful? Shall we be slumbering here hereafter in this way? Recognize what God and his precepts command: awake now, shake off sleep, let us depart hence; since Christ admonishes us, and daily awaits our salvation. Truly the world is not ours, nor all that is in it: not the love of parents, not the sweet companionship of friends, not the allurements of the body, not the delights of youth, not the flower of age itself. These all pass away, these perish; virtue alone, so that it might be held perennial and immortal, has obtained from nature. Come now, O virtue, who honor thy zealous ones with immortal glory, rendering them truly divine and conspicuous to all; thee alone I love, thee I seek, for thee alone I am carried with vast desire. he acknowledges the happiness of monks, You, O monks, I call blessed, who have devoted yourselves to God, having cast off and despised the delights and filth of the world, that you may be more closely joined to God, and become heirs of his kingdom. Lo, shall there ever be, when I shall dwell together with you and among you, bearing together the sweet yoke of Christ? Who will give me wings like a dove? Ps. 54:7 to speak with David, that I may fly and rest among you: I, I say, who seek and greatly desire you and yours, may rest together with you. O Father, O Word, one divinity and kingdom, and desires to be joined to them: look, I pray, upon my love for thee; look upon my sighs, and free me at last from the world and from the fleeting things of the world. Join me, O most sweet, to thy blessedness and to that of the divine minds around thee. Would that I might see the things I so greatly desire! would that I might enjoy thy gifts! would that I might obtain my hope, that I might delight in the delights of grace, that I might be made partaker and companion of the holy men, who from the beginning of the world have been accepted and pleasing to thee!"
[16] As he was saying these things, he poured forth a flood of tears from his eyes, like a river: for he was inspired from above by divine grace, and his mind illuminated with heavenly light. Therefore while here he warmed his soul more than enough, and kindled a fire in his inmost breast, he bore these things laid up in the hidden recess of his soul with great sorrow. For it was not lawful for him to communicate his counsels with his parents, by mortification and other virtues he prepares his soul: lest they should be an impediment to him in his departure: but meanwhile devoting himself to very many fastings and vigils and other macerations of the body, he was nourished by the hope of heavenly goods, and strove to adorn his soul with purity and virginity, to cultivate temperance, and to procure for himself the other virtues and spiritual graces. These things being so, and as he turned over within himself the deserts of places, the caverns of the earth, the heights of mountains, the more secret caves; at length he had resolved to pass into the camp of the monks, inflamed with a wonderful desire for a quiet, peaceful, and secret life removed from the rumors of the world.
[17] But since he could in no way hide from his parents his planning and fashioning so great things in his soul, especially being their only son; and he feared, lest, indignant at his secret departure, they should devote him to curses, and lest they should pour forth some word against God from an abject and paltry spirit, or the son should seem to his parents the cause of indignation and anger; he determined that all the reason of his plan should be opened to them, and having obtained an opportune time, with great reverence, as is fitting, he said, "Father, and thou most sweet mother, long has a vehement thought entered my soul, he reveals his desire to his parents: devouring and consuming my bones and even my very marrow, which I long since had in mind to impart to you; but I have greatly feared, lest some sickness and pain should arise from me for you, especially since I know that you are strangers here, lacking fatherland and home: but now, stimulated by the very flame of my vehement desire, I can and will no longer conceal the matter." When they together heard the son's speech, they forthwith interrupted him as he was preparing to say many other things (for it is wonderful how warm are the bowels of parents in such matters) and with these they accost him, dismayed in mind and struck with great fear: "What, dearest son, has anything sinister or adverse happened to you? come now, do not refuse to reveal it to us as soon as possible." But here (as powerful and vehement is love toward God), "The desire of the solitary life burns me," he said, "so that I can in no way bear it. Whole nights are passed by me in waking, and my days are drawn out without light and gladness; life itself is heavy and troublesome to me, since there is nothing in it that delights me; I seek the yoke of Christ, and I vehemently desire to bear his cross upon my shoulders and to follow him closely."
[18] When the parents heard this, and carefully understood that he was thus affected, although they were otherwise pious and religious, some sense of sadness and sorrow came upon them. And no wonder; these are the usual affections of men, and the love of parents is wont to be more clement and indulgent in such matters, than in others. Nevertheless when they perceive at once the constant and firm resolve of the son, both from the ardor of soul shining forth in him, and from the labors undertaken from his very earliest age for acquiring virtue, he obtains leave to depart: and above all from the assiduous chastisement of the flesh; seeing at the same time that it could not be, that he should ever be moved from his tenacious proposal; but that, unless willingly and gladly they should give him the power of departing, he would go off wholly in secret, whence they would receive graver sadness and grief: praising the all-powerful God as glorious, who deigned to do such things for himself, and rendering due thanks to him, they give him leave freely to depart; "Go," they say, "son, go now, and may a good and prosperous journey befall thee, and may forgetfulness of us never seize thee in thy most holy prayers most acceptable to God." But he, falling on his knees, and embracing the feet of both, made no end of kissing them and watering them with tears; meanwhile performing two and those most honorable things, both giving them thanks, because they granted him leave of departing; and earnestly entreating from them, that they would not deny their prayers as companions of his journey. Here the parents, lifting their son from the ground, and both alike embracing him, bid him farewell, and praying all prosperous and fortunate things from above, in this manner, with great weeping and sorrow, dismiss him.
[19] But the young man, as one who was abandoning the world and all things of the world, steeped in vast joy, and praising the best God about such matters, goes forth from home; beginning to use that as it were a certain auspicious prelude of his going to God, "Make known to me, Lord, the way in which I may walk." Forthwith he stayed his step, when he came to the monastery, which they call that of St. Elias: he hastens to the monastery of St. Elias the Younger: of that one, I say, who was most mighty in the contemplation of divine things, and whom the history which was written of him is wont to call "the Younger"; nor did he wish, or more truly to speak, was he able, to progress any further thence, divine providence so deciding. For it was to be, that, the divine contests fought out and those beyond the power of nature, he should afterward produce for the same monastery no common ornament and glory. And when he presented himself to the Prefect of this monastery, who at that time was Orestes, a man conspicuous to all; prostrated before his feet, he asks from the man some aid of his prayers; then boldly, and with great confidence, he lays out to him all his plans, and his desire of the solitary life, and how vehemently he desired to be clothed in the monastic habit. he is received into the assembly of the Brothers: Then having had a blessing imparted to him, heaped with vast gladness, he is enrolled in the number of the other Brothers, being in the twenty-fifth year of his age.
[20] Here he began to render assiduous labor in pious and religious exercises, and rightly to undertake every kind of ministry. But as soon as he saw the man illustriously adorned with obedience, and distinguished by patience and fortitude and the other virtues, he draws the Abbot into admiration: making conjecture of things to come from things present, the Fathers, he said, with admiration, "Truly this one will sometime show and render himself a great monk, if however divine grace does not fail him unto the end." Nor was the prophecy vain: for when he had sufficiently exercised himself in this manner, and had been duly instructed in monastic institutes, and had fulfilled the time of exercise set by the Fathers, the Prefect was thinking of clothing him with the holy and angelic habit. Who summoning the young man, "Come, son," he said, "now the time of your monastic probation is completed, now your hopes and desires have attained their end: but now, covering you with this divine ornament of the monks, I enroll you on this day in the number of the Brothers as a fellow-soldier and companion of the battle. But you, son, since greater contests and graver labors are to be undertaken by you, if you have in mind to serve under the heavenly King, be well aware, that the common enemy of all will prepare vast labors for you, and will stir up much dust for you in the course: for he strives to see if he can call you back from the honest pursuit of virtue. he is encouraged to perseverance in the holy contest: But what soldier ever dared to join battle with the enemy unarmed and without sword, spear, and shield? But neither does the wrestler fight with his adversary, unless he has first descended into the arena, and having cast off his tunic, stands naked in the middle of the theater, fanning the dust, and striking the ground with his hands. Although in past time you have labored with all your might and with all your innermost being to acquire virtue, which was pleasing and acceptable to God; yet He was zealous for this, that your illustrious contests and spiritual battles should be called, as it were, from darkness to light, and from the sharpest thorns the most pleasant fruits should be plucked. But nevertheless be of good cheer; you will conquer, I know well, and you will bear away a distinguished victory over your enemies, if however you fortify yourself with faith,
arm yourself with hope, clothe yourself with charity, and strive to lift yourself up from the earth to God through obedience and submission of mind."
[21] But here again falling on his knees, and giving him the customary greeting with reverence, he candidly confessed that by divine grace breathing upon him, and helped in no small measure by his prayers, he had conquered all the snares of the enemies and had been kept unharmed with steadfast and constant faith. he is clothed with the monastic habit, Then the whole assembly of the monks being gathered, and the ceremonies being performed after the custom, he clothes him with the most holy and heavenly habit, and arms him with mystical arms; the shield of faith namely, to turn back all the fiery darts of the adversary; the breastplate of charity, containing all good things in itself; the helmet of hope, to extinguish all the darts of the most wicked one; finally the spear, which is the word of God, that with it he might slay the most hostile evil demon. And these things also can be adapted to those things, which we see, and perceive by sense: and first let us understand the breastplate as the a "sticharium" (tunic), then that which is over the neck and shoulders, which also we are wont to call the pallium, let us call the shield: but let the helmet be, what we place on the head, to which the ancient custom of the Fathers gave the name c "cucullium"; for the spear finally the very image of the cross of Christ the Lord can serve us, which all the faithful perpetually bear on the forehead, by which, as by the stroke of a spear, our enemy is pierced: nor meanwhile let us omit the girdle with its clasp, of which the one may restrain our lusts, so that the soul may never suffer itself to be shamefully drawn by them to the allurements of the body, especially since this is the sign of a soldier; but the other as a nail, fastening us together with Christ to the cross, makes him a true soldier of Christ who meditates to fight and go against, not flesh and blood, but principalities and powers, the rulers of the darkness of this world.
[22] Therefore when both he himself and the whole assembly of the monks had greeted Philaret with a holy kiss, he earnestly admonished him to strive to do those things which were grateful and pleasing to God. But he, as he had become master of the desire by which he was long held, and sees himself adorned with divine garments; heaps fires upon fires, and inflames desires with desires, and forgetful of his former manner of life, Encouraged to progress in virtue, he was devising to find new beginnings of things hereafter: as one who was assiduously zealous, lest in any way he should conduct himself sluggishly and with little accuracy in tempering those things which he so greatly desired, and so gradually, the heat afterward being extinguished, he should forthwith be deprived of heavenly grace: for the fire of charity, when the vehement zeal of pious meditations gradually fails, grows tepid, so that at last it is extinguished, and leaves empty him who formerly possessed it. But now, when he heard the Lord himself discoursing concerning poverty to the disciples, that he who girded himself to follow the Gospel must by no means have two tunics; he first casts off the stole, then also the other tunic, content with one alone, in great austerity of dress and food which he thought sufficient for him. And when again he received with his ears that saying of the Apostle, "How beautiful are the feet of those that evangelize peace and good things," he determined to walk with bare feet. Rom. 10:15 To these things when he had learned those excellent fasts beyond the power of nature of Moses, Elias, and even of Christ himself, for a whole week, often even for two, he strove continually to abstain from food. Moreover the silence of the Great d Anthony, the tears of Blessed Ephrem, again the struggles and contests of Sabas and Theodosius, which they had been accustomed to engage in secretly, and the illustrious deeds and documents of virtue of all the Holy Fathers in succession, he was striving with utmost effort to imitate. But chiefly he looked up to the life of Elias the Younger, being zealous to tread in his footsteps, so far as he could; and nothing more grateful or pleasant could come to him, than to hear the things illustriously done by him; hence he had always at hand the book in which these were contained.
ANNOTATIONS.
CHAPTER IV.
He undertakes the care of herds and horses. His solitary life.
[23] But now indeed, thus far, spurred by a vast desire, and compelled by the holy commands of the Fathers, we have, with alert and willing mind, striven to our utmost to relate and commit to letters the deeds of St. Philaret. Hereafter, however, since we see an immense sea to be crossed by us, and the deepest abyss and gulf of things, we are hindered from progressing further, struck with dread and fear. And this is the very thing, which at the beginning of our discourse we feared; but nevertheless, relying on the prayers of the most holy man, we do not hesitate to commit ourselves again to the danger. Therefore, since these things were so, and he was daily making great progress in the way of virtue, and had in part already obtained spiritual goods, and in part hoped to be heaped with more by frequent prayers to be poured forth to God; the Prefect of the monastery orders the man to be summoned to him, and using a bland and gentle address (for he greatly revered him on account of the supreme sanctity of his life), "Philaret," he said, "dearest (for so he was called after the monastic habit) I would wish you to undertake the prefecture of the oxen." But he, as he was from excessive modesty and bashfulness with his eyes cast down to the ground, he is put in charge of the herds of the monastery: raising them a little, and with the utmost gentleness and seemly modesty turning his gaze to the face of the elder (for there was in the face of the holy man a certain sweetness and charm, which indicated his virtue sufficiently to all) modestly answered, "I indeed, venerable Father, since I have delivered my soul into the hands of God and yours, how can it be that I should have a will hereafter? for I have chosen you from the beginning, after God, as the curator and tutor both of my soul and of my life; therefore I rightly understand, that to the common judge of all, our God, on that fearful day of judgment, you rather than I shall render account for my soul, which God will demand from you. Wherefore there is no reason, Father, why I should resist you; for whatever you command me, I will undertake with ready mind: asking this one thing from you, that you would lift up my slenderness by your prayers." Which both he himself and the whole assembly of monks promised, since this is customary with cenobites.
[24] The great man added this further, "You know, venerable Father, that I am a novice, and for the most part inexperienced in disciplines, so that unless you bring me aid by your prayers, there is some danger lest I be torn in pieces by him who like a lion seizes and roars, and be devoured with easier work than animals feeding in the fields by more powerful beasts. Nor indeed, as you well know, is the business here of a trifling and paltry matter; but of the salvation of the soul, which has been formed to the image of the all-powerful God, eternal, immortal, wholly free from decay and matter, by far more precious than the whole world and whatever is in it." But he: "It is so," he said, he is instructed with excellent admonitions. "but I, relying on the infinite and incomprehensible mercy of God, hope that you may be preserved unharmed from all the snares and ambushes of the enemy, son; if however you also never cease to care continually for your salvation. For it is not enough for one zealous for obedience, to prepare the perfection of virtue, the continual prayer to God of his elder; unless he also strive to bring forward what is in himself, so that hence he may bear away a double crown from God. For since the elder performs the office of intercessor, to help with all his strength those who vehemently desire through obedience to ascend to God, the account will certainly be required from him; who indeed ought to be most prepared to render it, but not for all things altogether (for this would be to take away free will from the midst; nor would reward or punishment properly fall to him to whom it is especially due, which is very foreign to reason); but partly I, since I have undertaken the care of souls, partly also those who could avoid vices and attain virtue, since God has given them the natural faculty of acting."
[25] When the elder had made an end of speaking, and had ordered all the Brothers to be gathered in the Lord's house, he also enters; and when he began the Trisagion with all, and had recited the fiftieth psalm on both sides together, "See, Brothers," he said, (pointing out the great man to them) "this one, with great piety, he undertakes the prefecture of the oxen, before the gaze of you all, I place in charge of the oxen." But he, falling at the feet of the elder, was watering the ground with tears; "And all of you," he said, "I would wish to pour forth prayers to God for me." Then each cries out: "Lord, have mercy." Presently, with tears still in his eyes, they raise the man from the ground; and embracing and saluting each other, they dismiss him, singing praises to God with great joy. But he, going forth from the monastery, began to sing that verse of David: Ps. 138:1 "Lord, thou hast proved me and known me." But at the same time coming nearer to the animals, and seeing them seeking food for themselves through the meadows, inflamed wonderfully in mind and soul, with tears flowing abundantly: "Thou who feedest Israel, attend; thou who leadest Joseph like a sheep," he sang again. Ps. 79:2 A little after, going thence to the hut, that verse: "How beautiful are thy houses, Jacob," he was recalling from memory with tears: but when he came to the shepherds, he gently greeted them with mutual embraces.
[26] And now the time of the midday meal had come, and the table being set they were about to take food. First giving thanks to God, and uttering the accustomed prayers together, all eat the cheese and butter which had been prepared. But the divine Philaret, content with only bread and some herbs plucked here and there from those which had sprung up, content with poorer foods, was yielding to the necessity of nature. For he had determined within himself, even from the time when the elder had committed this care to him, to touch nothing at all of such things, while he exercised this office. Which custom not only then, but throughout all the time of his life he always retained: nor by their prayers could he ever be induced to taste anything of the sort: which that rustic people was wont vehemently to admire and look up to, saying, "How can it be, that this man, while he is still young and in the very flower of his burgeoning age, has come to such continence and temperance, that he knows how to keep measure in his desires? Surely this man is by no means a common man: indeed he will one day show himself to all as a man of outstanding virtue and holiness." From that time they both had and reverenced him as a father and chief of their herd-keeping, he is held as father by the shepherds: and as teacher of virtues, and leader of continence, and moderator of their affairs, if ever anyone strayed from the right: for such is the power of virtue, that it claims for itself honor and reverence even from the most hostile man.
[27] But he was accustomed to fast daily, refreshing himself once at the ninth hour only with bread and a drink of cold water, to which he added even wild herbs. Moreover he considered this task committed to him to have been an occasion of his becoming master of his desire: namely so that, just as those ancient and holy men, Moses I say and Elias and those who flourished after them, not thus rashly and as it were by chance, but by industry and zeal, he might cultivate the desert and there dwell: and thinking this to have been done by divine counsel, he gave immortal thanks to God, living austerely and piously that he saw himself to have obtained what from boyhood he had so greatly desired; and therefore he vehemently loved the Elder, because he had destined him to this office. Moreover that is worthy of admiration, that, where it seems to others wholly difficult to learn philosophy (for what has philosophy to do with herds?) he deemed this very thing very easy for himself, being vehemently inflamed with desire of a solitary life secret from others. Hence came the wondrous purity and brightness of soul, contaminated by no taint of crimes and vices: and he was, as I may speak with the most divine Psalmist, "like a tree which is planted beside the courses of the waters, meditating on the law of God day and night"; or like an apple, to use the words of Solomon, among the trees of the wood, continually smelling sweetly of divine virtues. Psal. 1:3, Cant. 2:3 Never to interrupt the pursuit of prayer, to purge the thoughts of the mind, but above all he strove to be hidden; so that those with whom he dwelt might in no way detect anything of his virtue and sanctity; if perchance it could ever happen, that a lamp should not shine, he is exercised in every virtue, especially to those who have the senses of the soul purged.
[28] Nor yet meanwhile did he neglect the care of his herd, so that he gave nothing to the herdsmen themselves in labor and solicitude; indeed he surpassed them by a long interval, constantly bearing the colds of winter and the heats of summer; since it was necessary for him to traverse the summits of mountains, the depths of valleys, streams and rivers, to care for the pastures for the cattle: where with ice and frost, with snows and winds, by night and day he had to contend; not to marry two wives (that in passing we may here touch upon what sacred history relates according to the letter of the Patriarch Jacob) but that he might claim for himself action and contemplation, the two peaks of true wisdom; strengthening what was weak, healing what was sick, binding up what was broken, bringing back what was cast down. Sometimes he was compelled to keep vigil whole nights in the mountains in the open air with the cattle; to leave other things for those to consider who are somewhat versed in this kind of thing. But as for the zeal of exercise and virtue, in which he fought bravely unto blood, to which of the most holy Fathers shall we here represent by our discourse that he was fashioned and formed as an example?
[29] Likewise what discourse shall be able to set forth his battles and contests, what tongue to recount them, however adorned with the most illustrious kind of speaking? What finally can relate the labors and sweats, which he with brave and constant mind, in acquiring virtue, endured long and much? For where in that office was there softness of bed for him? where the splendor of the couch? he flees all human consolation: where the ornament of coverlets and the other things with which the ground is laid? since he was content more than enough with only one tunic or covering for all these things. Where were the delights of baths for him? where the companionship and conversations of friends and kinsfolk? where bread exquisitely prepared? where the famous fish of the sea? where oil, and other things of that kind, with which feasts are seasoned, whose name he had scarcely known? Autumn, the father of apples, had no turn there; there was no wine to refresh the strength of the body, no sacred eloquences of the Old and New Testament you would hear there, nor the sound of psalmody and sacred hymns and chants, with which the sadness and sorrow of the soul is wont to some extent to be soothed and lightened; which seemed the gravest and most troublesome of the evils which were there. Unless perhaps you say, that he had no need of any of these things, who contained Christ, the author of all good things, dwelling within himself. But nevertheless none of these things was there, but a deserted and vast place and squalid to those who have determined to live according to the flesh: but to speak more truly, all these things were most sweet delights to him, and the most pleasant delectations of soul, because of the great hope conceived of future rewards.
[30] Nor did he sustain only one battle there, but it was necessary for him to bear bravely another in no way inferior to the former, not to say a graver one. he at the same time undertook the care of horses. For when he had drained so many and so great labors for virtue and had poured out sweats, being called again to new contests, the strenuous athlete descends; the prefecture of the horses having been committed to him by the Elder, together with the ministry of the oxen which he had before. But be of good cheer: the good gladiator did not despond; the new kind of battle and the change of contest in no way shook the most unconquerable tower of his constancy: rather indeed it gave him courage and strength, and made him more ready for fighting: and in this manner he came forth victor from those former contests, and "Who shall separate us from the love of Christ?" with great joy, with Paul he was saying. But indeed you well know, what labors must be undergone and what sweats poured forth in driving horses to pasture, in which besides their wild nature a certain order can never be seen: for although they have their drivers and leaders, yet they have this disadvantage, that being strong in swiftness of foot, they neither easily allow themselves to be driven to pasture, nor, to speak better, can they: thus by a certain impulse, now they are borne into the highest mountains, now they run through valleys and cold places for pasture; since horses are by nature most hot and most fervent, and accordingly are more vehemently and forcibly carried to their appetites than other animals. Rom. 8:35
CHAPTER V.
Return to the monastery. The office of gardener imposed. Great abstinence.
[31] Therefore when he had exercised himself in the care of them for some time, with great tolerance and fortitude; since it was not fitting, that a man participant in reason and the knowledge of divine things should spend his whole age with brutes lacking reason, and that a citizen of the celestial city should be devoid of all human companionship (unless you should call one by no means destitute of all these things, who enjoyed divine contemplations, and to whom there did not lack heavenly spirits, who lifted him up in labors and placidly consoled him) at length he is recalled to the monastery, not without the great providence of the heavenly Divinity. For it was fitting, that as the desert had been not a little illustrated by his illustrious deeds, so this should contain him He is recalled from the mountains to the monastery., who was about to bring light and ornament to the whole world. But since we have made mention of the monastery, and of the labors which the illustrious athlete endured in it; believe me, I am wholly moved, Hearers, so that I cannot hold back tears, when I am scarcely myself, and my inmost being burns so that it is but little that I may seem mad and distracted. But I pray you, pious and religious assembly, do not think that I speak thus rashly and by chance, since I do not know how to delight naturally in such allurements of words, nor have I ever learned it. But the very novelty of the thing and the vehemently disturbed mind, for joy and delight, draw tears from my eyes; and set before my eyes the very athlete fighting bravely in the arena; nor do they allow me to recall to memory anything of those things which he did without some motion: for when the mind of the soul falls upon those things which are above itself, with great admiration it is rapt out of itself.
[32] But that the discourse may return to where it had digressed; he leaves the heights of the mountains, the valleys, the caves, the glades, the caverns of rocks, the companionship of wild beasts, the society of serpents, the living together with horses, and all the other things which are found in solitude, and what is the chief of all and greatly worthy of admiration, purged of every disturbance of mind the turbulent motions of the soul and depraved desires and disturbances, the wars and seditions of thoughts, the unbridled license of human nature, and finally whatever of evil and depraved has happened from the beginning to the wretched and unhappy kind of mortals. But what did he bring for these things, when he came to us, a man of singular virtue? Great things indeed, and most worthy of him and his labors. Be attentive in mind, Hearers, and attend. He brought, I say, the disturbances of the soul calmed, thoughts composed, tranquility of mind, discipline of morals, all crimes and vices exterminated and routed, from which action and contemplation are born, which were wondrous and distinguished in him. But thus far we have used a prosperous voyage, while with God graciously aiding the matter has gone well for us: but now we are encompassed on every side by difficulties and dangers: hereafter may he be present to us, and bring back to memory and teach what we ought to speak, who teaches man knowledge, who is God before the ages, and Lord of all, who supplies words to those in need of words, lest hereafter making shipwreck we miserably perish. For the boat of our discourse is borne, not now to the safest ports and to the very end of the battle and contest (for how can it be, that in the very sea a port should appear?) but through certain inaccessible and hidden rocks, through quicksands and shallows; in troubles we are snatched away, nor are we permitted to be carried further.
[33] But thou, O Word of God and God (for it is better to call thee so), wisdom of God, and consubstantial with the Father; to new labors: His seal and truest image, and figure of His eternity and splendor of His glory, fountain and life and true light (for by these names thou art called by us, although we understand thee to be far greater than these; nor, however unworthy we are to perform this, dost thou grow angry or indignant, who art by nature good and mild, because of thy love toward men), rain upon us the dew of thy mercies, instill into the parching hearts of us all from the abysses of thy wisdom a little drop of knowledge, who art wont, when it has pleased thee, to sow even upon the hardest rocks, and to take the most fruitful harvests from stones. Come now, O best Christ, bestow upon us the grace of thy Holy Spirit the Paraclete, by whom even fishermen speak divine things, and the rude and inexperienced in all disciplines discover wisdom, and speak the hidden wisdom of God in mystery: illuminate our mind, touch it with the splendor of thy grace, stir it up, inflame it, stretch its sinews, level the ways, cleanse the tongue, loose the bonds of ignorance by which it is bound, that the discourse may flow: for thus thy servant, commended by us unto the end, gladly and gratefully will proclaim thee God before all ages and the glorious Word.
[34] But come now, since we have already begun from God and the praise of God, it follows now that we say, what the great Philaret did, when increased and adorned with so many and so great gifts he returned from the mountain to the monastery. Therefore when after so many illustrious contests, like another old lawgiver, he descends from the solitude, not bearing stone tablets, but bearing the best laws of the monastic institute described in his heart, and is restored to the holy monastery, enriched with so many and so great goods
to enrich it; the Prefect of the monastery received the man with great joy, received by the Prefect of the monastery, and greatly commended his diligence and care in the ministry committed to him. "Come," he said, "dearest son, since your endurance and obedience on this day have shone forth above all your equals, and you have long labored in the prefecture of the beasts; it is fitting hereafter to render you quiet, and to relieve you of that burden." But he did not in the least perceive that he was to be destined to greater and graver battles. "For I now know well," he said, "what you have done there, and nothing is hidden from me; and how excellently I should deal with you, the things done by you are to me the most praiseworthy witnesses: but you meanwhile like gold have been tested, and like elaborated silver made illustrious, and shown to all as a precious stone."
[34] Then pointing with his finger to a certain place, "That place," he said, "which is opposite to us, and is no farther from the monastery than one could throw a stone, he is destined for tilling a garden: abounds most in waters, and still preserves some traces of an ancient cucumber-bed, but is wholly overgrown with thorns and brambles; go there therefore," he said, "and when you have cleaned out the mud and every pit, and built for yourself a hut; render the place planted with every kind of herb, which may be useful to the Brothers." There he, the unique example of obedience, who had never learned to refuse or resist, reverently saluting the Elder, as he was accustomed, sets out to undertake the province committed to him, with brave and great mind, and taking a hoe and the other rustic instruments of this kind with which the earth is broken, and a cottage having been built for him there, and cleansing the place of mud and all brambles, he at once makes a garden planted with all herbs, and fixes a small cottage for himself in which to dwell; but what a little before by a certain allegory we called sea, quicksands, rocks, from these as from examples and figures we have now come to the very bare truth of things: yet we are of good cheer, nor do we fear anything, since the pilot is near, who brings help to our weakness, and directs the course of our discourse.
[35] Therefore when he had placed his hut there, he began to sow various kinds of herbs and also certain stocks, for the gathering of fruits, and to care for the garden carefully and diligently; if it is allowable however to call him who is the cultivator and adorner of every virtue the prefect and gardener of a garden. he works strenuously, Therefore when he dwelt and labored in that place, enduring a double battle and contest, that plan a truly wise man, indeed most wise, began (for it is wonderful how swift pure minds are in the search for good and honesty) to institute for the whole course of his life, as much as was in him, that manner of living, which would be obscure and hidden indeed to men, but known to God alone and most worthy of His eyes. For he well knew, that he who seeks glory from many, wanders far from the glory of God. And this most justly: for he had heard the Lord saying, "Let not thy left hand know what thy right hand does." Matt. 6:3 Accordingly when he prayed to God, he never allowed himself to be seen at all by any mortal; nor most of the time while he rested. Nor did anyone see his hut, especially during the day, closed, lest occasion should be given for suspecting, that the man of prayer was devoting himself to prayer.
[36] Moreover such was his manner of living, that daily at the ninth hour, as seemed to him, he refreshed himself with food; and this was certain cut up wild herbs: but sumptuously and splendidly he dined, when he ate salt. Again he determined within himself, living on wild herbs and water, never to taste any of the herbs which he himself cultivated and the garden bore: which even to the exit of his life the man of masculine virtue nobly and constantly preserved in much fortitude and endurance. His drink was always water: sometimes he took some wine, and that I think on account of those who were observing and seeing him: but fish he touched very sparingly, since indeed he could not remain hidden, unwillingly. Moreover milk, butter, cheese, from the time when he was prefect of the herd, he gave up to those who wished to eat them. But the garment, which covered the bare members of his body, was of straw, woven like a coarser basket, exactly resembling the form of a little sack; interwoven with hemp rough and bristly: this supplied the necessary use of clothing. His bed lay on the bare and simple ground, strewn with certain rougher branches, and covered over with hay and straw, but lightly, lest the manner of his couching should be perceived by those who entered there. A stone, even that covered with hay, served him for a pillow. A simple garment woven from bristles served in place of any covering; hard in clothing and couch, from hay also was his veil, with which he covered his head: likewise from straw were his sandals, which he had fitted for himself like a certain sandal.
[37] Moreover that fortunate and everlasting memory-worthy cottage abounded in all the goods which are seen in the world; which, while it lacked all these things, contained and enclosed in itself this one sole and divine treasure. But he was assiduous in the cultivation of the garden; he was girded with a rope or chain, after the manner of the ancient Fathers, but by no means necessary for shaking off torpor and sloth and for repressing the elation of thoughts: if however it is lawful to say, that human thoughts are found in an Angel. Both perhaps you might more rightly call additions in no way necessary, for the uninterrupted and assiduous zeal with which he burned for God. But presenting himself as a form, so to speak, and exemplar, as in other things, so in this, to all who lived less so, that by his deeds they might be taught, not to lead a sluggish and remiss kind of life. He had the senses of his mind, if any other, humble and low. Of silence he was so tenacious, that he could not be addressed even by the domestic and familiars with whom he dwelt, and most tenacious of silence. and all greatly marveled at this. For the man of wondrous virtue had known and learned accurately, that in much speaking, as the most wise Solomon says, sin is not lacking, and that the slips of the tongue are more frequent and bring a graver ruin, than those falling headlong from some lofty watchtower: in these indeed the body, subject to destruction, is wont to be injured; but in those the mind, which is free from the concretion of matter and immortal. Prov. 10:19 Therefore he spoke little, and those things long and much considered with himself.
CHAPTER VI.
Pious admonitions given to every kind of men. Kindness to strangers. Pious exercises.
[38] But he used to say, that it was absurd, that a monk should be puffed up with pride, he teaches monks the virtues befitting them, who should gaze upon himself and his manner of dressing. For what, he said, is the pallium, but weeping? what the analabos, but the image of the cross? what the cucullium, but the form of a corpse laid in the sepulcher? what further does the shorn hair and shaven head signify, other than the despoiling and contempt of all things which are in the world? Of those who had chosen a peaceful and quiet manner of living, he said; they ought to care for nothing of the fleeting and falling things which are below the moon, lest together with the thing itself they should also lose the name. But of monks, who inopportunely and without cause rashly wandered through the world and went about, he said that they should greatly beware lest they should stray far from the sheepfold, since there are many wild beasts, assiduously meditating and contriving our destruction. Moreover to those who had cast themselves into the spiritual contest, that they should not be of abject and small soul, but in labors and contests should constantly persist and remain unto the end, awaiting the mercy of God, he urged in the charity of Christ and spiritual bowels. But to those who came to him, cultivators of obedience, "What," he said, "do you seek, O athletes, who pour out your wills daily, as it were blood?"
[39] He prescribes alms to those in the world, Nor did he omit to direct into the way of virtue those who lived in the world, by his honey-sweet exhortations and his teaching; admonishing them, that they should earnestly care for temperance and continence, and for the nurse of all virtues, almsgiving. Likewise he was wont to instruct the young, that they should have good beginnings of things, that thence a better end might follow: for that of which the beginning is not laudable, the whole which follows will be despised and contemned. and to every age. To elders and men of advanced age, that they should be of modest and lowly mind, lest they feel the Lord indignant with them: for those who have their members mortified, and the strength of the body broken and weakened, it seems unbefitting that the same should be strong in the disturbances of the soul and in depraved desires. Women he admonished, that they should be mindful of their own weakness, and shrink from petulance and impudence which disgrace even men themselves; to sex, especially in conversations and meetings and habits with men, and most of all from license and liberty, mingled with laughter and giggling: that their ornament was taciturnity and modesty. But to those with whom it went miserably, that coming evils must be borne nobly, on account of the hope of future goods; since in human affairs nothing is perpetually stable and firm, but falling and mutable. To the fallen moreover, that they should have all their hope placed in God and His mercy, to condition, and should truly and sincerely detest sins, and zealously turn to God as much as they could: "Lest," he said, "death surprising you covered with crimes, should condemn you as guilty to eternal punishments."
[40] Besides these things, he admonished all, to be mindful of the future judgment, and inflamed with great love for the heavenly and incomprehensible goods: but those who had been bereft of their own, not to wear themselves out with mourning and grief, as the rest who have no hope of resurrection. "For what," he said, "can be more contrary to right and law, than, setting aside the dead, to bewail and lament the living? for all those live who with faith have passed to God; but he called those dead who were destitute of the light of faith, as those who know not God." But those who were miserably afflicted with calamities and distresses, he bade to be of good and equable mind, and to rejoice vehemently, especially if these excelled the others in piety. "Be," he said, "imitators of the holy men, and emulators of their magnanimity: for those in calamities and adverse fortunes were heaped with great joy, to rank, anticipating in mind the reward coming to them from God." Nor was his exhortation bounded only by these limits, but extended to Princes and Optimates; they ought to be modest, nor to have proud spirits, but to think and consider the Founder and Lord of all as far greater and more powerful than themselves. Furthermore that they should be clement and kind to the poor, and be moved with mercy at others' evils, from so many and so great gifts which they had received from the all-powerful God.
[41] But to those who had in mind to snatch themselves from the mire of sins and to come to repentance, he said that the fear of the greatest God was fitting to them and submission of soul, most congruous to the same unto the last breath of life, and to be observed by each order, and never at any time to be set aside. But to Priests and those initiated into the sacred Orders, that they should lead a life subject to no reproaches; that by their morals and the documents of virtue they should draw others to the same sanctity of life: for the people is wont mostly to accommodate itself to the manners of the Princes and become like them. Of virginity and marriage no other terms than those of the will
and laws he was placing; and how they ought to be observed he was teaching. But above all other things he urged, that they should worship and adore one God in three persons, and should insist upon and adhere to the decrees and opinions of the holy Fathers, and should never for any reason introduce anything new concerning those things which pertain to faith.
[42] Moreover his discourse was sweet, and sprinkled and seasoned with a certain divine salt, and dripping with heavenly graces, gentle and mild to all: but to those who had indeed sinned, but were in no way concerned to repent and do penance, and were leading their life by chance and rashly, he showed himself more harsh and severe. himself an example to all, Moreover his appearance and countenance you would call not human but angelic; so that from this also, as from his deeds, the most holy man might be known to those who had not known him. He was of an oblong and somewhat dark countenance: in which he preserved certain traces of a most acute disease, which had gravely afflicted him while still of tender age: of pallid color also, on account of his hard and rough manner of life. His nose was handsome, his eyebrows seemly, his eyes somewhat blue, his beard moderately long, his body slender and thin, his stature short as you would say of Paul, as the history written of him teaches us. Slow to speak, swift to hear, his mind always collected in itself and abstracted from the senses: so meek that nothing could be more so, and most averse from anger. Contentions and disputes of words and quarrels he knew not, or rather to speak more truly, he refused them. meek and patient, For it often happened, that when he came to the monastery to receive the daily ration of food prescribed for him, and the storekeeper could not distribute it at the time, or willed to try his patience (as in these things it is wont mostly to happen), he returned home empty, not adding even a word. In this manner when he went once, again, and a third time, and returned frustrated, without any relief of food at all, he remained with great patience: for the holy man had determined that meanwhile he would eat nothing, until his appointed portion of bread should be given him, and constantly doing this for long he bore it with brave mind. If anyone assailed him with insults, he was filled with the greatest joy: if with reproaches and curses he was attacked, he prayed well for him and spoke well of him. Again he gave thanks to God, when he felt himself despised by others and held hateful: and earnestly he prayed the best God for those who had wished to tempt him, the most accurate and most observant keeper of the divine precepts.
[43] Come now, let us see this also concerning this great man. He was assiduously in the garden, and tarried in his little cell; kind in receiving strangers, and since there was a certain road which led thither, hence it happened that there were not a few travelers (for the villages were not far distant), whom he humanely received, setting before them the herbs which the garden bore, and the bread which he had received from the monastery for enduring hunger; when by the example of old Abraham, with certain nods and a submissive voice, he had invited and impelled them to that small hospitality: which, as we said a little before, always seemed open and unclosed. In this matter he prudently performed two things, the one indeed, which is truly worthy of admiration, imitating those ancient Patriarchs, Abraham I say, Lot, and the most holy Job, to whom the poor and needy were of the greatest care: for he, sitting under the oak of Mamre, and most humanely compelling travelers to turn in to him, received them splendidly and liberally; and this one, sitting at the gate of the city, invited passers-by, and compelling them to enter his house, he himself also kindly and honorably treated his guests: but the third said, "My door lies open to any man": thus imitating the custom of the holy Fathers toward the poor, he showed himself similar to them. But the other, lest anyone should suspect, what often is wont to happen, that he was continually devoted to divine prayer: which thing prospered for him, and this both we ourselves know and have heard from others.
[44] But what labors the most pious man bore in secret, and what illustrious deeds he performed tarrying here so long, truly is hidden from all: God alone who knows and beholds hidden and unknown things, knows them well. Of the number of these, we know only one, and I reckon this was done by the most wise providence of God Best and Greatest, lest he should altogether lie hidden in darkness, who was most worthy of light and splendor) one I say of his hidden and obscure deeds a certain man noticed by night, he spends the night naked in a cold river: when the man of exceptional virtue was returning from the monastery, which is an illustrious and new kind of battle. A river flows between the garden and the monastery, perpetually and most coldly, not only in winter but even in summer heats, so that it is wont to freeze: into this he threw himself naked up to the breast, and there the whole night in the open air fought with the cold of the ice; deciding also hidden contests in his soul. Since therefore he could not at all remain hidden, he was caught in the very conflict; not indeed standing with body erect (for from the violence which the noble athlete was inflicting on himself, he was already weary, and from frost was almost stiffened) but on the bank of the river, without any voice and drawing little breath, he lay prostrate: which those may easily believe who have sometime experienced the force of cold. When that one had seen this, he lifts the man up somewhat, and places him not far from the bank. But he was entreated by the holy man, that he should never reveal to anyone what he had seen, while he himself enjoyed life and the common breath: who indeed, both thinking this to have been divinely shown to him, and because he had so commanded him, faithfully hid and preserved the matter in the inmost penetralia of his heart. And this, as we have said, so happened.
[45] he piously approaches the synaxis. But on each Lord's day when he went to the synaxis of the Brothers, the man of wholly modest and humble soul, he withdrew to the last place of all apart from the others, collected in himself: alone addressing the alone God familiarly and calling upon Him, with eyes cast down to the ground and his head as much as possible inclined, as if he were a man accused of some crime fleeing the sight and conversations of all absolutely: nor did he think it fitting or seemly for himself, to commune and deal with God and mortals at the same time. Moreover with feet wholly unmoved and firm he clung to the ground, as if fixed with nails, until the solemn canon of the sacred Office should be completed: but his soul he always had placed in the fearful and dread throne of God, and attends the Divine Office. drawing thence splendor and light, and perpetually enjoying divine ecstasies of the mind. The words of our God and Lord and Savior he greatly reverenced, and he was always carried with great zeal to hear them: therefore often carrying the most holy Gospel in his hands, he attentively and carefully perused it; and in it the incarnation of the divine Word above other things with great feeling of mind and admiration, he looked up to.
CHAPTER VII.
Sickness, death, burial, miracles.
[46] Therefore when he had so lived, and had so instituted his life, that he surpassed all who are of our age, and had fought the good fight, as Divine Paul says, and kept the faith; he knew that in the rest, setting aside this wretched earth, he should pass to the desired embraces of his God. 2 Tim. 4:7 But since you have heard of his passing, you see the very discourse, as now having arrived in harbor. Indeed though I well understand, that there is none of you, Hearers, who would dare to call into doubt what we have hitherto recounted; yet concerning the rewards of the contender perhaps someone will have doubted. But what is the cause, why, when miracles are attributed to holy men, as a certain even slight reward, while living he shone with no miracles, or as a pledge and earnest of celestial beatitude; so unusual and incomparable a kind of life should not have shone forth and been illustrious by any rays of signs, which we know other men conspicuous for sanctity performed by divine power? But be of equanimous minds, Hearers, and wait a little, and you will hear, that this great man performed miracles after his sleep, if perchance he did not bring forth anything of the sort while he lived: but after death: since to abjection and self-contempt and contempt of glory, as in other things, so in this he was perpetually zealous: and he did this by a heavenly counsel and singular prudence I think, as one who would exercise us and exhort us to patience, whoever we should labor in acquiring virtue and piety; so that if sometime we shall have been raised to the summit of virtue, and shall not seem to enjoy these ornaments, we should not take it ill or wear ourselves out with grief, as if bereft of some thing of great moment and supremely necessary.
[47] Another reason can also be given, which is far separated and alien from the sense of the vulgar, which by an example applied to us, drawn from the very nature of things, we shall try to our utmost to make plain to the more rude, which perhaps is not far from our proposition. from the mere good-pleasure of God. First the plant is born, then shoots or stolons, flowers follow (that we may borrow examples also from plants) finally the fruits. Moreover one's own exercise and a certain divine probation is sufficient for the cultivators of virtue, that from these a test may be made of them, who they are. For miracles and divine virtues, which have shone in holy men, are certainly nothing else than a gift bestowed upon them by God, that they may love and venerate Him more ardently, as the reason and opportunity of the time demands. But nevertheless either those who need them, or those who receive them, or hereafter are to receive, let them know that they are imparted to them by God freely. But if some of our ancestors, at the very beginning of their exercise and indeed throughout the whole course of life, seem to have performed certain admirable signs and great virtues; there is no reason why you should marvel, since, as we have said above, by its own nature it is wholly a gift of God, bestowed not more on account of those who need than of those who receive. Therefore let those who have been endowed with it deem themselves to have a gift, so that hence bearing fruits to the giver, they may apply themselves more and more to the pursuit of virtue: because this perhaps the giver was asking from them, when he gave it. But if some of the holy men, neither in this use of light nor after they yielded to nature, shone with that gift; first in this matter it must be noted, that by no means did they for this cause cultivate virtue (for this would neither be seemly but rather vain) but for the hope of future goods and everlasting beatitude, which they knew was prepared in the heavenly kingdom for the good. To these things because of those who for virtue at the time strenuously contend and strive, who having exercised themselves throughout the whole space of their life in every kind of virtues, and have not seen themselves worthy that they should be endowed with that gift by God; as looking to a divine exemplar, they the more abase themselves hereafter, and console themselves thence for the labors which they have borne in virtue.
[48] But that from the Saints to this holy man, and from glory to glory our discourse may turn: sick, when the great man had been slightly ill, and all the strength of his body
had been shaken and were failing, nor (inasmuch as he was mortal and a partaker of our nature) could he any longer resist the disease, although here in the world he had passed a life greater than a man's; prostrate on the bare ground, which served him for a bed, by no means forgetful of virtue, he was pouring forth his accustomed prayers to God with brave and great mind. When some of the Brothers learn of this, they visit the man: and seeing him laboring gravely with disease, by the Brothers and no one being present to minister the necessities; by their prayers they beg from him, that he should rise from the ground, and come with them into the monastery. When he, who in all things had always shown himself the best exemplar and form of virtue, rising a little, most gladly obeyed the Brothers, and lifted up somewhat by them he entered the monastery: for it was fitting, since he was as it were its shoot and spiritual nursling and even a divine victim, he is led to the monastery, not far away or abroad to conclude the end of his life. For although he had not there performed the greater part of his contests, yet bringing hither at last the fruits of them, the acts, and as it were a certain weight of divine goods and divine treasure, in that very place he rested from his labors.
[49] But now placing him in a certain cell, and suspecting no danger at present, since they saw him cheerful and alive in spirit, each returns to his own house, leaving the most holy man alone: if however he is alone, who has God addressing and consoling him. But he, when through the whole night he had rendered every kind of praise to God, about dawn directing his eyes and mind, sound in spirit and strong, toward Him in whom before he had been enjoying his soul, and at length uttering that, "Into thy hands, Lord, I commend my spirit"; with great delight and incredible joy, with cheerful and glad aspect, at dawn he dies joyfully, like one anticipating divine and incomprehensible rewards, he breathed forth that blessed soul, venerable to the heavenly minds: which the heavenly choirs of Angels reverently receiving, and embracing with great admiration, and accompanying it, they offered with the greatest honor and great glory to God the founder of all, as a certain divine and most adorned gift. Who indeed receiving it, enrolls it among the illustrious orders of Holy Men, who have been from the very cradles of the world: where is the dwelling of all who rejoice, where is joy and exultation, where is the heavenly kingdom; that as fruit and reward of his labors, with those who blessedly and happily live there, he might receive the fullest, a man plainly illustrious in obeying, excellent in undertaking ministries, in exercises and even in very contests unto blood a man truly admirable and conspicuous, when he was in the fiftieth year of his age. being 50 years old,
[50] But in the morning when the monks see him now dead and without spirit, he is buried with his mouth and eyes and hands duly and honorably composed to royal majesty and splendor, with candles lighted performing the due rites, with some accompanying, with others going before, with hymns and psalmody, a most sweet odor exhaling from his body, they carry him lying in a bed before the Church (for this is their rite and most ancient canon); and the accustomed sacrifice of the Mass, according to the Ecclesiastical constitution concerning the departed, having been performed for him, carrying him to the tomb, they duly and honorably there laid him away. But O Christ, a wonderful thing! from the most holy and most blessed body a certain most sweet odor, which surpassed every kind of perfumes, was seen to breathe forth: that hence his illustrious deeds and contests, which he had performed secretly from all, might become conspicuous to all. But neither to this did they wish to turn their mind, looking rather to his hidden and obscure virtue; wherefore since they had his torn and ragged garments, as accommodated to no use (which was then their opinion) they hung them on a certain pole with the greatest negligence, wiping them out entirely from their mind and memory.
[51] And now a space of two years had passed, when a certain light from heaven, A light from heaven shines forth over the tomb, O wonderful thing! shining forth from the divine tomb, announces the most illustrious sun of the world still lying hidden under the earth. And those who saw a miracle so new and beyond the order of nature, stood fixed in mind dismayed (for not once or twice, but often in the dead of night it seemed to them to glide down from above) since they were rude and inexperienced in divine things, and had not, as we said, that opinion of sanctity concerning this great man, they could in no way make conjecture about the matter. But truly God, the worker of wonders and most present helper of the just, since he reckoned his servant of much greater worth, willed in this manner to make him conspicuous to those who knew him not. A certain woman from the nearby towns had lost her bodily eyes from a certain distillation of the brain: she fled to the tomb of the divine Elias (whom to distinguish from that ancient one who was translated in a chariot to paradise, our discourse has beautifully called the Younger) to obtain health, since the most holy Father was illustrious for miracles both in life and after death. But since she tarrying there for a long time felt no relief from the disease, and was bearing the thing very heavily and grievously, a certain divine vision is offered her. For she seemed to see that divine Elias and worker of wonders. "Why," he said, "do you delay here without any fruit, A blind woman and wear yourself out with vigils in great danger? Come now, arise and go to the tomb of Saint Philaret, where when you have gone, is sent to it by St. Elias appearing. you will be made master of right health." She, terrified from the vision, was amazed: for she could not yet know whether those things were true, which the holy man had just now mentioned to her; since she thought no Philaret, enrolled in the number of the Holy Men, to be in that place.
[52] But after not once but thrice the same vision was offered her, and the commands of the holy man began to press her more vehemently; great fear and dread entered the soul of the woman, and roused from fear and terror, like one stupefied, she asked whoever came to meet her: "And who," she said, "from the number of the Saints by the name of Philaret, and he being sought after long inquiry unknown indeed to me, but most known to you, is venerated in this tract?" Then they, marveling also at the novelty of the name, testified that they knew the man not at all. But she, destitute of all help and aid, was perplexed in mind; nor did she see what to undertake, or what counsel to take in so great a matter. But when now it was beginning to be light (for the Lord of all was zealous to reveal His servant and make him illustrious to all who knew Him not as soon as possible) when the monks were gathered in the temple for the customary singing of the sacred hymns, the little woman standing in the midst, began with tears and weeping to pray and beseech each one; if anyone knew Philaret the most holy man; meanwhile explaining the whole course of the matter and the vision. But they also struck by the novelty of the name, professed to the woman that they knew not, who or what kind of man this holy man was, being found, whom she named. But a certain one of them, who had seen the divine splendor glide down into the tomb, shaking his hands and head, "Believe me, Fathers," looking at them he said, "Brother Philaret, that gardener and prefect of the garden, has already been enrolled in the number of the Saints: and he is without doubt the one, whom this little woman is seeking. But you go," he said, "woman, and falling at his tomb, earnestly entreat the holy man, and surely you shall see the glory of God." But she, led by the hands of others, goes to the sacred tomb: when she had taken a little of the dust from it and applied it to her eyes (how great and admirable are thy works, Lord) immediately that destructive and noxious veil of the eyes, as if a skin drawn away on every side, left the woman's pupils wholly sound and without any trace of disease, such as they were before she labored with that disease. she is given sight, Again with knees bent before the tomb, suffused with a certain divine delight of soul, and astonished by the greatness of the miracle, she gave immortal thanks to him who had deserved so well of her, praising God and admiring His great things. But having returned home possessed of health and confirmed in mind, she was the messenger and herald of the miracle to all.
[53] Which fame scattered through all places and nations, and like a certain divine and vocal trumpet sounding all things, stirred a great multitude of men not only from the neighborhood and nearby regions, but even from afar: who when they were afflicted with various kinds of diseases, running together to the venerable and divine tomb of his, each one, beyond the opinion of many and beyond what is credible to anyone, was given back health. There was to see the multitude of miracles, several sick are restored to health, which with great admiration of all were wrought by the most holy man; and the most sweet odor of a certain divine ointment to breathe forth, which refreshed the bodies and souls of all. Then in that same place an oratory was raised from the foundations itself; and beautifully and skillfully constructed, it is dedicated to the most holy man. Here daily frequent concourses of men take place, An Oratory built to Saint Philaret: since they find there a celestial and divine workshop of all medicines, for rightly curing diseases and all evils. Moreover the torn garments of the holy man, the torn garments are illustrated by miracles. even today wholly whole and untouched, as they had been fastened on the wood, were found, fragrant with a divine and grateful odor, which as heavenly Relics cut up into small pieces and distributed to pious men, drove various kinds of diseases from the bodies of men. For it was most fitting, that the very garments, which in undergoing labors for virtue had been soiled with sweat, should also obtain their glory; since God had honored His servant with so incredible and admirable reckoning. But if the Maker of all things affected hay with so great a splendor of glory, how much grace from heaven would one think He had given to him? Of this kind we know were the sudaria of the Apostles, and their aprons cast out demons, and the sweat flowing from their bodies made medicine for various kinds of diseases.
EPILOGUE
[54] But thou, the illustrious decoration and ornament of the holy and blessed Fathers, The Writer invokes St. Philaret. since concerning thee and thy deeds we compose an epitaph with slight words indeed, but nevertheless such as we are able; and we have woven together a discourse, far inferior indeed to thy excellence and dignity, but equal to our strength and our zeal for thee: thou, I say, who being nearer to God dost more clearly and purely behold Him, and loosed now from the bonds of our mortality hast obtained great confidence and liberty with Him; for himself and his own may forgetfulness of us never seize thee: but with these two our brothers and our pious mother, who have cast out the foul cloud of desires from their soul, mayest thou continually pray and beseech God, that we may be drawn into the most happy and most blessed society of the holy men. And although thou art beyond every chance happy and fortunate, yet succor with compassion our turbulent motions of soul, and deign to receive with glad brow from us these vile offerings of prayer which we offer to thee: which, with thy divine and angelic prayers assisting, we have set forth, impelled and stirred up by the same to write: otherwise we should not have escaped the charge of audacity and rashness
to be blamed, as bringing nothing worthy of such distinguished holiness. But would that, as in this, so also into thy most holy and most blessed mansions we might be admitted, the body being left behind, and in our Lord Jesus Himself, having accomplished our pilgrimage to God.
[55] He stirs up the monks to celebrate his feast: But thou, divine and sacred flock of that great man, to embrace all in a few words, and thou, assembly of the Calabrians, come, let us celebrate the venerable panegyric, pleasing to God; and approaching with great faith to the divine tomb, let us be borne along with common eagerness and gladness, singing together to the Lord pious and acceptable chants, "Because the Lord has visited and wrought redemption for his people, and has raised up a horn of salvation in us, looking upon humble things and raising up the poor from the earth." But truly, that I may call thee most blessed and most fortunate of all monasteries, congratulating them with two Patrons, Saints Elias and Philaret. how long a discourse can be woven from thy praises, since containing in thee twin suns, thou shinest rich with divine treasures. For now thou hast a teacher of youths, a governor of elders, strength of hoary-haired, staff of old age, discipline of the young, shepherds truly divine of shepherds; consolation in miseries and adverse chances, aid in calamities, solace in temptations, pilots in tempests, prosperity in all misfortunes, athletes in labors, ascetics in illustrious deeds, in vigils and prayers truly heavenly Angels: those who dwell in gloomy darkness have their lights; those who stray from the right, leaders; those who are covered with crimes, intercessors with God; the fallen, those who lift themselves up and raise themselves to God; those who contend strenuously and bravely, the bestowers of good things; zealous for virtue and exterminators and routers of depraved desires, truly certain and safe hope; cenobites, patience; those who obey another's will, an example and document; those who lead life in quiet and solitude, endurance: those who give themselves to action and contemplation, the two summits and peaks of both; cultivators of the desert and mountains, celestial and perennial joy; those endowed with virginity, a form and figure; the chaste and continent, perfect and exquisite cleanness and purity; those who live in the world, the world and ornament: sanctity, for priests; nobles and princes and men in the commonwealth, gentleness and clemency; citizens, right administration; spouses, continence; the sick, physicians; sailors and passengers, shipmasters; those who are tossed by the waves of the sea and the blowing back of winds, serenity and tranquility. What more? To all, divine patrons and advocates with God. Let us strive with all our sinews and all our inmost being to imitate these; since we have examples not far removed from us, but sufficiently near at hand: that together with them we may be worthy to obtain the heavenly kingdom, and to enjoy eternal goods, by the prevailing grace and kindness of our Lord Jesus Christ: to whom together with the Father and the Holy Spirit be glory, honor and dominion, now and always and unto the ages of ages. Amen.