Athanasia

ON ST. ATHANASIA, WIDOW AND HEGUMENA,

ON THE ISLAND OF ÆGINA.

Ninth century.

PRELIMINARY COMMENTARY.

The place of her ascetic life, her cult, her age, the Latin Acts compared with the Greek; the day of her death; Saints of the same name.

Athanasia, widow and hegumena (S.)

BY THE AUTHOR J. P.

Ægina, a small island of Greece in the Ægean sea and the Saronic gulf, The situation of the island of Ægina: on the witness of Strabo, commonly Egina or l'Egina, was reckoned under Attica, and has a small episcopal town of the same name on its southern shore under the archbishop of Athens, now consisting of few inhabitants, with a citadel raised by the Turks on a hill for the protection of the Saronic gulf, from it called le Golfe d'Egina; it is distant 20 miles from Athens to the south, lying between Epidaurus, a city of the Peloponnese, 28 miles off, and Megara, 20 distant. The fatherland of Paul the distinguished physician, from which he is surnamed Ægineta, it was formerly called Myrmidonia, on the witness of Briet: its circuit is 36 miles. So does Baudrand describe this place in his Geography; but Cellarius in his exhibits its situation in part 1, plate 20, at page 704, and collects various things concerning it from the ancients from page 805. Very many other things the curious reader may see in the description of Greece, book 2, which is on Corinthian matters, in Pausanias, by whom, on the witness of Ortelius in the geographical Thesaurus at the word Ægina, it is best described.

[2] This island St. Athanasia excellently illustrated with her virtues and miracles, the memory of the Saint in the Greek Calendars which won for her a notable immortality agreeing with her name (for this the Greek word ἀθανασία signifies), by public veneration both among the Latins and among the Greeks, as is clear from their sacred tables. For the Menology of Sirleto on the XVIII day of April — from which day in our work, volume II of that month, page 522, she was remitted to this one — has it thus: Likewise of our holy martyr (rather mother) Athanasia, who, born of pious parents, consecrated herself to God. The great printed Menæa record these things: On the same day (the XVIII of April), of our holy mother Athanasia. There follows a long eulogy or compendium of the Acts, from which we shall skim whatever shall be to our purpose, when we speak of her life. Then also she is marked in the Menæum of Chifflet: "Athanasia the wonder-worker"; and also in our figured April of the Muscovites before volume 1 of May, page XXIV, under this notation: Athanasia ✠ widow, nun. Further, her public cult was propagated also among the Latins, who report her on this XIV day of August.

[3] and in the Latin ones. The Roman Martyrology thus announces her yearly memory: On the island of Ægina, of holy Athanasia the widow, illustrious for monastic observance and for the grace of miracles. She is noted likewise in the additions in Molanus, and in the Martyrology which is commonly called by the name of Canisius; to which add Arthur in the sacred Gynæceum, the monastic writers Wion, Dorgan, and Bucelin also giving her a place among their own Saints. Rightly? Mabillon in the Passed-over before the first part of the sixth century of the Acts of the Order of St. Benedict, which is from the year of Christ 1000 to 1100, does not dare to reckon her to it, but, leaving the matter undecided in the middle, writes these things: Athanasia the abbess on the island of Ægina is celebrated on the XIV day of August in the Roman Martyrology, on which day likewise she is recorded in the Benedictine Menology of Bucelin and in Arnold Wion: but from her Life, which is had in Surius on the same XIV day of August, it is plain that she lived in the ninth century, as Baronius observes in the notes on the Roman Martyrology. Nor perhaps is she said on any better title to have belonged to the Benedictine Order. Those therefore who judge that she must be ascribed to it ought to prove it. Concerning the time in which the Saint flourished, and of which mention has already been made from Mabillon, let us see what can be brought forward.

[4] Baronius in the notes just cited, since in the Acts of our Saint in Surius mention is had of St. Joannicius, the age in which she lived. who foresaw the things that were to be concerning her, affirms that it can be gathered that she lived about the times of Michael and Theodora the augusti. Of their reign after the death of Theophilus Augustus, Pagi treats in the Baronian Critique at the year 842, number 7. The deeds of St. Joannicius the abbot will have to be illustrated at the IV day of November, on which he is had in the Roman Martyrology. He flourished in the ninth century, having died namely in the 846th year of it, from Baronius and Pagi at that same year. The prophecy of that Saint, which stands below in the Life of St. Athanasia with us at number 11, I do not transcribe. But at what time before his death he uttered it is not added in the same Life: nor through the course of the same Life do I find any shining marks of persons or of things by force of which the Saint's deeds and her death could be reduced into chronological order and brought back to determined years, some writers marking one thing and others another. For in Surius the year 850 is noted,

but the year about 860 pleases Castellanus in his universal Martyrology. From what has been said, therefore, Wion and Bucelin are abundantly refuted, who place the Saint about the year of the Lord 1050. But because a little later mention will be made of St. Joannicius, brief is that eulogy of Baronius concerning him at the year 846: That great man, famous for sanctity, whom Theodore the Studite so greatly praised in his writings, renowned for admirable works, distinguished in virtues, Joannicius the anchorite, of whom much has often been said in the preceding volume, departed from this life to the Lord, being a hundred and fifteen years old, etc.

[5] Before we come to the Saint's Acts, some things must be premised concerning them. The character of the Acts, We have them in Greek with this title: The Life and conduct of our holy mother Athanasia, and a particular narration of her miracles. That is: The Life and conversation of our holy mother Athanasia, and a particular narration of her miracles. It stands in Latin in Surius with this inscription: The Life and institution of our holy mother Athanasia, and her miracles narrated by a certain pious man, who partly saw them, and partly heard them from women familiar with that Mother. These things are confirmed from his words toward the end of the said Life: I have undertaken this task, he says, following no empty fictions, but the things which both I myself saw with my own eyes, and heard from holy women when they told them, among whom was also our most happy Mother. In the aforesaid inscription in Surius the Life is said to have been taken from Symeon Metaphrastes. But whether a copy of it was substituted among the other Lives of the Saints of that biographer, or whether he also afterwards set his hand to that same copy, so as to bring forth in his own manner the things narrated in it, or whether neither happened, at least that monument deserves credit. It we have divided after our manner into chapters and titles and numbers, and have collated it with our Greek transcript, as will be said a little later.

[6] And because at number 2 there occurs something for the elucidation of which more words are needed, in which a certain matter I would therefore rather despatch it in this place than defer it to the Annotations. The Life therefore in that place reports these things: But when at one time there was a famine, and all were pressed by want, she not only bestowed nourishment copiously on those who were men of the same faith, but even on strangers who were called Athingani, then oppressed by hunger and coming to her, being moved by mercy, she imparted food … Nor only did she bestow nourishment on them, but she also cherished them with garments, and consoled them with other gifts. It is asked here who the Athingani were. Pagi at the year of Christ 810, after he had written at number 1 from Theophanes concerning the public hatred with which the emperor Nicephorus seethed, subjoins at number 2 from the same author that he was addicted to the superstitions of the Manicheans and of the Athingani: concerning whom Theophanes in the Chronography published at Paris in the year 1655 thus records at page 413: Further, being a friend of the Manicheans, whom we now call Paulicians, and of the Athingani, who were breaking out from Phrygia and Lycania (rather Lycaonia, for in the Greek text I read Λυκαονίαν) near his own country, he was wholly aflame with desire of them, and altogether given over to their prophecies and superstitions: for, having summoned them when Bardanius the patrician stirred up a sedition, using their sorceries he laid low the man who was rebelling against him, etc.

[7] is weighed. James Goar in his notes on Theophanes, page 632, says: Concerning the Athingani, Balsamon has some things. Their remnants and successors are called by the Italians Tzingari, by us Bohemians or Egyptians, because, having set out from the East, they penetrated into those parts and thence toward us. Concerning the dregs of those men Delrio treats abundantly in the Magical Disquisitions, chapter 4, question 5. Thus he there. But, as Pagi observes at number 2 already cited, Constantine Porphyrogenitus (or rather his continuator) in the Chronography, book 2, number 3 (page 27 of the royal Paris edition), speaking of Michael of Amorium the emperor, who was of the sect of the Athingani, says indeed that a frequent multitude of Athingani always settled in Phrygia, but describes their sect in these words: "This sect indeed permits those who are initiated to receive the divine laver as salutary and as clearly acknowledged and approved by its own people: but in all else it keeps all things, except circumcision alone, from the rite of the Mosaic law." In nearly the same words Cedrenus depicts this heresy in the Life of the same Michael. Wherefore Goar's interpretation is to be rejected.

[8] The day of her death: Another passage which deserves to be weighed in the Life treats of the day on which our Saint died. The biographer in Surius has it thus: But since the feast day was at hand on which the Assumption of the most holy Mother of God is celebrated, admonishing all thus, she said: See that you leave nothing undone of the things which pertain to the feast day. And so perform diligently, according to your strength, the order of the Psalms, and the service to the needy in them: then, after the divine ministry of the sacred rite, commit this lowly body of mine to the earth. When she had given these commands … she slept in peace and rested. It can be asked here what day is to be assigned to her death — the feast day of the Mother of God assumed into heaven, or the day before the feast. Bucelin in the Compendium of her life says: She died … with her last words solicitous for the feast of the morrow, so dear to her, etc. But Castellanus in a little marginal note added to this XIV day of August, as also in the index of the names of the Saints, indicates that she died on the XV day of the same month. The matter does not seem able to be decided with certainty from the word "was at hand," which is in the Latin Life, nor from the word παρῆν, which I read in our Greek copy. For although the Latin "aderat" very often elsewhere signifies "was present," yet that by this word here a present thing rather than one very near at hand is signified, I confess I have nothing ready to hand from which to decide it. For a thing is also said "to be at hand" which is to be a little later, or which is approaching. Whence we say, Scipio is at hand, when he is already on the road, or is not far off, as is noted in the eight-language Dictionary of Ambrose Calepinus, published at Lyons in the year 1647. But since the Greek παρῆν signifies not only that a thing is present, but also that it is imminent, as the Greek Lexicons have it, or, what comes to the same, that it is approaching or near at hand, therefore I candidly profess that it is not sufficiently ascertained by me whether our holy Hegumena closed the last day of her life on the very feast, or on the day before the feast of the Virgin assumed into heaven.

[9] Baronius observes in his notes on this day that there was another most illustrious woman of the same name, Saints of the same name; the Latin Life collated with the Greek. who lived at Constantinople with St. Matrona; concerning whom more in the Acts of that same Matrona in Lipomanus, volume 5: and likewise another of the same name, of whom below at the seventh of the Ides of October. But before we give the Latin Life of this our Saint, we would have the reader warned that both those things which in its very text are enclosed in brackets, and the observations which are set in the margin, and finally the other things which will occur in the Annotations, have been drawn from our Greek Ms. collated with the same Life, which I now exhibit to be read.

THE LIFE

By an anonymous contemporary author,

published in Surius, and here collated with the Greek text.

Athanasia, widow and hegumena (S.)

By an Anonymous author.

CHAPTER I.

Her birth, education, a vision, her marriage, ascetic life, virtues.

Her parents, fatherland, education, a vision, her marriage, her husband's death: It is the precept of the Apostle Paul that we should communicate in the memorials of the Saints. But to write their life and institution, and to set forth to readers a common utility from them, this certainly is praiseworthy and salutary. We shall try therefore to write the life of the blessed woman Athanasia, running over in our discourse a few of the things which pertain to her, lest by length of time the things themselves, being given over to oblivion, should bring loss to very many men. This Woman, worthy of praise, and endowed with the name of immortality, who passed her life well and showed herself an excellent handmaid of God the Lord of all, was born of her father Nicetas and her mother Irene, parents indeed excellent in race and greatly fearing God, who possessed a house on the island of Ægina ^a: born of whom, and brought forward to human life, she became a most useful vessel of the most holy Spirit. She, when she was seven years old, in a short time learned the Psalter by heart, and with ready mind gave her labor to the divine letters ^b. When therefore on a certain day she was sitting and weaving a web alone, she saw a certain very bright star descending even to her breast, and herself much illuminated by it, and the star itself afterwards vanishing from her eyes. From that thing therefore, since her soul had been illuminated with much light, she began wholly to hate the vanity of this life. And when she had proposed to herself to betake herself to the monastic institution, her parents, applying much violence to her, unwilling and greatly refusing, gave her in marriage to a man; with whom she dwelt only sixteen days, and suddenly remained a widow. For when the barbarous Moorish men ^c had burst into those regions, and the husband of Athanasia had gone out to battle, by those judgments which God knows it came about that he was killed with the sword.

[2] a second marriage, bodily and spiritual almsgiving. When therefore much time had passed, and Athanasia was striving with herself and directing her mind to the monastic life, a certain imperial edict ^d was suddenly issued, that women who were not married, or widows, should be given in marriage to those men who were of the nation. From this therefore it came about that Athanasia could not undertake the monastic life until her parents had compelled her to marry another husband. And although this thing was done, yet she, as she had been accustomed, cared for her own salvation, diligently giving herself to the chanting of Psalms and to divine readings, nor receiving any change of good things or of pursuits; but, adorned with meekness, she shone most holily with humility of heart, so that by men who had heard of her good manners that most praiseworthy Woman was greatly beloved. And she was so zealous for almsgiving that what she had at home, although it was very much, yet by no means sufficed for the copious distribution of her hand. For, kindly receiving all the monks who came from abroad on every side, she abundantly supplied to widows, orphans, and all the needy the things which are necessary for life. But when at one time there was a famine, and all were pressed by want, she not only bestowed nourishment copiously on those who were men of the same faith, but also on strangers who were called Athingani ^e, then oppressed by hunger and coming to her, being moved by mercy, she imparted food. For she observed that precept of the Lord: Be merciful, as your heavenly Father, who makes his sun to rise upon the evil and the good, and rains upon the just and the unjust. And not only did she bestow nourishment on them, but she also cherished them with garments, and consoled them with other gifts. And on Sundays and feast days she lovingly gathered all her neighbors

together to herself, and read them the divine writings, opening their mind, and raising them in a certain divine manner to the fear and desire of the Lord.

[3] When therefore she thus advanced in the things which are of God, and in the virtues themselves, Her husband having become a monk and died, she herself is set over nuns. so that she abounded like a field with many flowers, she persuaded her husband, after some years of the life together which she had had with him, that, yielding to her admonitions, he should renounce the world and all the things which are in it, and betake himself to the sacred institution of the monks. In which, when he had lived holily and had excelled in it, he afterwards slept in the Lord. That blessed Woman therefore, having obtained the time of liberty, dedicated herself wholly for all time to God himself. For when she had found other very religious women also, who both had the same purpose and were burning with the spirit itself, cleaving to them with concordant mind, she removed herself as soon as possible from the confusion of this world. And when she had distributed to the poor all that she possessed, she changed together with her manners also the habit of the world, with those same honorable ^f women whom we mentioned above. And so, when they had begun to lead a quiet life in a certain place, at the exhortation of a certain holy man endowed with virtue, who also shore them, after three or four years Athanasia undertook also in life the headship of those women who were with her, being indeed named first by them, but esteeming herself the very last of all, so far as pertains to the sense of the mind, that she might keep that precept of the Lord: He who wishes to be first among you, let him be the last and lowest of all ^g.

[4] But what discourse, or what tongue, could set forth the loftiness of the humility and lowliness Her virtues and the gift of tears in which that Woman excelled? For never did she suffer service to be rendered her by any of those women who were with her, or water to be given upon her hands, through the whole time of her life, as those who had lived with her, after her holy death, made all the men of that region more certain of the matter ^h. For she thought herself unworthy to live together with them: so far was she from wishing to be served by them as their president. And since she also prevailed much in abstinence, she tasted a little bread and water after the time of the ninth hour, abstaining altogether from cheese and fish, which she was wont to taste only on the feast day of Easter, giving thanks to God. But on the days of the holy Lent, taking food after two days, she was content with raw herbs only, in those holy days tasting no drink at all. And when she slept, not upon her side, but leaning upon a certain stone fitted for that purpose, she took a little sleep. And not only in the holy and great Lent, but also in the seasons of the holy Apostles, and of the most sacred birth of God, Christ our Savior, she kept the same rule of exercise and of life. And her bed, composed of great stones upon the very ground, was covered above with a certain small and rough garment: lying in which place at the very time of rest, with tears every night, as the Prophet said, she watered her bed. For since divine love kindled and inflamed her abundantly within, those tears were so copiously poured forth, both in chanting the Psalms and in sending up prayers to God, that you would sooner have seen a fountain destitute of waters than her holy eyes, assiduously beholding Christ, without tears.

[5] Her inner garment indeed was rough ⁱ, are recounted. afflicting her flesh with its harshness; but her outer covering consisted of cloths woven from the wool of sheep. But that inner garment was unknown; while the outer one, covering her body, was seen by men ^k. Besides, she kept vigil, recollecting herself, and meditating on the Psalms of David, and at each session ^l pouring out prayer to God with a mind very sober and attentive. And by day, now with herself, now with the others who were with her, reciting the verses of the Psalms, she gave heed that at no time or hour should her mouth or her mind be free from celebrating the glory of God, as David, the author of the sacred songs, sang: I will bless the Lord at all times, his praise shall be ever in my mouth. And from the day on which that Woman entered upon the monastic life to that time in which she passed to God, she tasted no fruits at all. And though she suffered many hardships, and presided over the sisters and had care of them, on account of the lowliness of mind in which she excelled she never applied a rebuke to any, nor did anything insulting proceed from her most honorable mouth *, not even against any least or great person, servant or free man: especially since she often heard that all those things were done by diabolical temptation. All therefore she bore with meek mind and upright heart, having her mind always attentive to that future reward.

[6] But when four years had passed, she persuaded those who were with her She seeks a solitary place, that she may better serve God, to rise up from the place in which they were staying, and to withdraw to a private and wholly remote mountain, in which, leading a solitary life, they might be able to give their labor to God himself, and to be separated from all human converse. When therefore they had distributed to the poor all whatever they possessed for their own uses, with ardent mind they prepared themselves for what they had proposed to themselves. They went therefore to a certain man endowed with virtue and most loving of God, Matthias by name, adorned with the honor of the priesthood, and presiding over the fold of those who exercised themselves in the monastic life. He, since he was zealous for an honorable life, and had seen the ardent affection of their mind, said to the blessed Athanasia: Your purpose indeed, and that of those who are with you, is good and greatly praiseworthy: but since I see you so afflicted with exercise that you are most weak, I advise that you do not deliver yourselves to the hardest laws of life. And so, if you accept my counsel, I will lead you to a certain place in which you will be able, living as is fitting, to provide well for yourselves. You will have me also aiding your weakness, and ministering to you with all my mind and all my strength the things which you need. When he had said these things, he persuaded the holy Woman, and those who were with her, to follow him with a most ready mind. But when they had come near the place, that blessed Woman, beholding it, very cheerful began to say: This place I long since beheld with the light of my mind, and, as I think, here we shall live hereafter, and shall receive the end of our life.

[7] [which B. Matthias the monk procures for her; to whom St. John the Apostle appears.] There was in that place a holy church of the protomartyr Stephen, most famous both for glory and for antiquity. That blessed Matthias therefore, by the nod of the bishop who presided over the region, placed those women there, and applied all care to them. Moreover he was greatly zealous for the exercise of virtue, in continence, I mean, and in many vigils, since through the whole night he both recited the Psalter and poured out very many prayers to God, and, sleeping not upon his side but sitting, took as much sleep as was enough. So great also was that man's compunction, both in chanting the Psalms and in offering the divine and unbloody Sacrifice, that those who saw him received much utility from it. And he was content with a rough garment: which, since he wore one only, he tamed his flesh horribly. But since he was greatly devoted to John the Apostle, who reclined upon the breast of the Lord, and, his feast day and memory being at hand, he was about to celebrate the ministry of the unbloody Sacrifice, being affected with the greatest compunction, he said to one of those who were present: Is there anyone worthy on this present day, who may set out to Ephesus and behold the holy Apostle John? And when he had said these things, sending forth fountains of tears from his eyes, he brought forth a groan from his heart. The thing therefore was granted * worthy of his faith and of his charity toward the disciple of the Lord. For from the beginning of that sacred celebration of the mysteries, until the divine rite was completed, he saw the most holy Apostle John standing with him at that holy altar; nor did he alone behold him, but two others also who were present together, when the unbloody Sacrifice was being celebrated. He remained therefore until the third day, so delighting in that compunction that he could not partake of human food.

[8] notable for holiness of life and for miracles. To this blessed Matthias there came a certain man, having the joints of his whole body slack and dissolved: moved with pity for whom that man *, stripped himself of the cloak with which he was clad, and laid it upon his shoulders. Which being done, when his joints had given forth a great cracking, at once that man was made whole. And to a certain other man, having his face distorted by the devil's doing, he brought healing by the sign of his honored hand. Nay even to an old woman held by an unclean spirit, and coming to that blessed man Matthias, it came about by the perseverance of his praying that God himself in a few days conferred health. Another certain woman, clad in the monastic habit, was vexed by an unclean spirit, and came to the monastery. When therefore the Saint, having entered, saw her alone in the church laboring under an evil spirit, being moved with pity he raised his hands to heaven: and when he had prayed as much as was enough, and had turned to her, he applied to her three times the sign of the Cross. Which being done, that evil demon fled away, and that woman remained thereafter whole. These things we have touched upon that we might declare the excellence of the life which that man held, and might make manifest to all the grace of signs granted to him by God.

[9] But alas! I know not how it came about He being dead, Ignatius the priest directs the Saint's nuns: that, when that holy man dedicated to God himself had gone aboard a ship, and was sailing to the royal and great city ^m, by those judgments which God alone knows it happened that together with his companions he was drowned by the waves of the sea. Wherefore we have been deprived also of that holy body, nor have we those sacred and blessed relics laid up, which could greatly help us. For altogether, as the Saint, when he was in the body, conferred healings abundantly, much more, after he departed, could he bring the same to those who should touch his relics. To his ministry there succeeded a certain other priest, a eunuch by nature, who was called Ignatius. He, since he excelled in the same manners as he whom we mentioned above, departed * most holily and pleasing to the Lord God: whose sepulchre with certain flashes lays low troops of demons, and brings healings. But let us return to the order of the narration, touching upon the deeds of our holy mother Athanasia.

ANNOTATIONS.

Scriptures. That is: And in all the sacred Scriptures.

* Greek: τιμίου, "honorable"

* The Greek adds οὕτω, "thus"

* Greek: γίνεται, "becomes" or "happens"

* Greek: ὁ Ὅσιος, "the Saint"

* Greek: ἐν Κυρίῳ κεκοίμηται, "fell asleep in the Lord"

CHAPTER II.

Heavenly favors, the building of churches, her death, an apparition, miracles, the credit of the author of the Life.

whose meekness and humility are honored by a heavenly apparition. This blessed Woman therefore, since she had in herself, as we have said, much humility and a great and singular meekness, often praying to God and gazing into heaven, was filled with a certain amazement and ecstasy : and she saw a bright cloud sending forth rays of the sun, and in the midst of it a comely man, and one so shining in form that his appearance was singular. And when she had often seen this, and was astonished at the sight of that man, she said within herself: Who has filled this man with so much beauty and adornment? And what virtue has made him so bright and comely? While she was thinking and saying these things, she seemed to herself to hear this voice: This man, whose appearance you admire, humility and meekness have made so bright: which, since you also imitate them in a wonderful manner, know manifestly that you too shall be illustrious. Daily therefore contemplating these things, she so adorned herself with the two virtues that in her not even any trace of anger or of pride appeared. But since she had ascended to the height of those virtues, and had beheld the heavenly vision with the pure light of her heart, it is no wonder if God adorned her with admirable signs.

[11] [She heals a blind man, founds churches: she is called back by a vision from Constantinople, whither she had gone.] For indeed, when on a certain day she was sitting and giving her labor to God, there came to her a certain man suffering much in his eyes, and asking her to pray to God for him. But she, showing her humility, as though consoling him, said: To me also a disease of this kind has brought trouble: bear it therefore, and the Lord will be able to cure you. But he, by no means departing, but asking with much faith that he might obtain a cure, that blessed Woman, laying her hand upon his eyes, said: May that Christ who cured the man born blind give you, brother, a perfect cure of that disease. When he had heard these things, and had received them with firm faith, at once at that very time he obtained the health he desired. But afterwards, when Athanasia had built near that above-mentioned church of the protomartyr Stephen three other churches — of our most famous Lady and Mother of God Mary, of John the Forerunner, and of that divine herald Nicholas — necessity requiring it, she set out to the royal city, and there stayed in a monastery six or seven years. Bearing this ill, she said: I have been made an exile from the church of her who bore God: which being forsaken, behold, I stay here. When therefore a certain divine vision had been offered her, she dared to say to those who lived with her: The time now presses that we should go away to that place where formerly we were sitting. For I have seen in an ecstasy of mind the doors of the church of our Lady and most holy Mary, who bore God, thrown open, and ourselves bidden to enter there. And when she had said these things, she departed from that royal city, and that truly precious vessel of God came to the desired place, which is called Timia, its very name being derived from honor; for it was fitting that that honorable place should be honored by her presence, and should have an appellation true and approved by the very facts ^a, as had been foreseen many years before by a certain most far-seeing man and father. This man, whom I have named, was Joannicius ^b, that praised and distinguished man, whose glory is celebrated throughout the whole globe of lands. This divine man, I say, when he passed through that place, pronounced with a prophetic spirit that it was fitting * that that place be honored by the placing of certain holy bodies. Which afterwards was done.

[12] When therefore the blessed Woman had come thither, and had lived there some few days, Being forewarned from heaven of her death, she shines with rays, she was seized by a most grievous disease, and twelve days before she departed from life she was taught of that matter by a certain mystery. For she saw two men, clad in white garments, coming to her and delivering to her a certain page, on which these things were written: Behold, this is your liberty: take it, and rejoice. But the blessed Woman, when she had come to herself, and had called to her one of the sisters, narrated all to her in detail. Through all those twelve days therefore she remained assiduously giving her labor to contemplation, nor did she partake of food or drink, and said nothing else but this: Chant, my sisters, chant, and praise God assiduously, that he may be propitious to our sins. When therefore the twelfth day had come, the holy Woman, addressing the others who were with her, said: Succor, I beseech you, my weakness, and, entering the sacred building, render to God on my behalf the verses ^c which I should have said: for I can no longer complete the Psalter, since my strength altogether fails. But they, answering with crying out and tears, said: To what Psalm have you come, and from what point shall we begin what remains? She, answering gently, said: I have the ninetieth psalm in my mouth: but, being made weaker, I cannot go further. They, when they had heard these things, entering the sacred building, completed the remaining Psalms. And when they had gone out, they fell upon their faces, and, sending forth a great wailing, asked that prayers be imparted to them by the holy Woman. But she indeed prayed well for all alike: and, embracing Marina and Euphrasia with her honored arms, said: Behold, my beloved sisters, from this very day we are separated from one another ; but in that world to come God will join us again: and may he give you peace, charity, and concord, and fill you with all his good things. When she had said these and other things, her face shone like a light, so that those who had come thither to see her were affected with admiration and amazement.

[13] and most peacefully passes to the Lord, But since the feast day was at hand on which the Assumption of the most holy Mother of God is celebrated, admonishing all thus, she said: See that you leave nothing undone of the things which pertain to the feast day. And so perform diligently, according to your strength, both the order of the Psalms and the service to the needy in them: then, after the divine ministry of the sacred rite, commit this lowly body of mine to the earth. When she had given these commands, and had embraced the two sisters whom we mentioned above, she slept and rested in peace, so that those who saw her believed that she had rested in ordinary sleep: for, her mouth and eyes being closed, there was no need at all of one to compose these things becomingly. But the sisters, casting themselves upon her holy relics and lamenting their bereavement, said: Whither now have you gone, our holy Mother, and one having the surname of immortality ^d? How have you left us thus bereft, vanishing from our sight? Where hereafter shall we behold your angelic face? Where shall we hear that voice of yours, by which our hearts were gladdened and roused to the pursuits of good works? The nourishment of our hope is extinguished. You now sleep, and we lie in sloth as though dead. No longer shall we have you living together with us: for the Lord has chosen you, and has called you to those eternal mansions.

[14] and after forty days she appears in glory. When they had lamented these and like things, and had completed over her the accustomed canon of the Office ^e, after the time of the mysteries they laid that sacred body in a coffin and fittingly buried it in the earth. And the woman who succeeded in her place, remaining near the sepulchre, departed thence neither by night nor by day, weeping and mourning that she had been bereft of that blessed Woman. To whom Athanasia, appearing in sleep, said: Be of good cheer, and know for certain that, forty days after my death being completed, I shall receive what I am to receive from God himself. When therefore she had seen these things in sleep, being awake she doubted what that vision and the word of the holy Woman might signify. And when the fortieth day had come, and the sisters who inhabited the monastery had forgotten it (as often happens in practice), and thought that that fortieth day would be two days later, on the evening of that day Athanasia, that blessed woman, presenting herself to the sister who has been mentioned above, said: Why thus

have you neglected my fortieth day, and have prepared neither the things which pertain to the distribution to the poor, nor those which pertain to the kindly receiving of friends? Struck by this vision, and coming to herself, and diligently counting the days, she knew that that time was the evening of the fortieth day, on which the sacred chanting of Psalms ought to be celebrated. When therefore the day had dawned, and the divine Office had begun to be celebrated, two women who held the chief place of that sacred and monastic choir, and whose eyes of the heart God had opened that they might perceive that awful vision, beheld two men, terrible in appearance, shining in dress, and having the blessed Athanasia between them: whom, when they had led her and had set her before the sacred altar, and had brought forth a purple robe adorned with precious stones and pearls, they clad her in royal habit, and girt her head with a crown having a cross both before and behind: and when they had given into her hands a staff adorned with gems, they led her to the divine altar. This vision therefore having happened on the fortieth day, the coffin in which the relics of the holy Woman lay beneath the earth began to send forth a creaking, and did so assiduously through the whole time of the year.

[15] But when the anniversary day on which that holy Woman had died had now come, behold, two men stood by, and with them a certain wretched woman vexed by evil spirits: which spirits, raving over the relics of that holy Woman, were confuted. She heals a demoniac; her body is incorrupt; she refuses a precious garment. Removing therefore with their hands that covering which had been laid over the relics of holy Athanasia, they drew the chest out of the monument. Which being done, that woman driven by an evil spirit was at once made partaker of a cure. And those sacred men, inspecting that chest, saw it flowing on every side with an ointment of most sweet odor. When therefore they had carefully opened it, they found Athanasia so becomingly laid that she seemed to have died lately: for both her eyes bore before them the appearance of light, and her holy lips and that whole blessed body seemed sound, entire, and untouched, the flesh still tender, and the hands stretched out straight, nor hindered on any other side from motion. When therefore they had venerated it, and had shed tears abundantly, they made the chest fast, and holily judged that it must be set in the sight of all. But afterwards, when she had been translated into another chest, in which even now that holy Blessed one is laid, the nuns themselves, stripping her of her former garment, wished to clothe her in another woven with silken threads and of blue color ^f: but holy Athanasia by no means complied with them, holding her hands clinging to her breast, and altogether refusing that garment. One therefore of that sacred choir, who shone with all the virtues, and was a certain very precious vessel of the Holy Spirit, with bent knees thus prayed to her: Just as at the time when you lived among us you rendered obedience mistress without any distinction, so now also may you be willing gladly to obey us, and suffer yourself to be clothed in the humble tunic offered you *. When she had heard these things, just as if she were alive, she at once relaxed her hands, and received the tunic which we have mentioned, and then reclined back upon that holy chest.

[16] But it is worth while to record a few miracles which were afterwards done, A girl and a boy are freed from a demon, a servant from dropsy. and so to set an end to our discourse. When not many days had passed, a certain girl, nearly twelve years old, held by an unclean spirit, falling and foaming, was brought to the sepulchre of the sacred Woman: and when she had remained there forty days, being helped by divine aid, she returned whole.

Another certain boy, nearly eight years old, had a demon in his very hand. This he saw as a certain black sparrow coming to his hand and sitting there, by which also his hand was set in motion. Wherefore that boy, being miserably afflicted, when he had remained seven whole days at the divine relics of the holy Woman, was cured by the aid of the most holy Spirit.

Another certain man, a servant by condition, but free by faith, being vexed by a hidden demon, and moreover having his whole body swollen like a wineskin with dropsy, came to that monastery, and as a suppliant asked to be made partaker of health. To him therefore the blessed Athanasia, appearing in sleep, said: Wait, brother, a little while, and I, with divine help aiding, will bring you a cure: for I will send to you a certain part of my body, by which you shall wholly be freed from that disease which holds you on every side. That man heard these things, and was of good cheer, and after one month, on a certain night falling into an ecstasy of mind, he saw himself wetted on every side by water flowing down from the roof of the church, and, all the candles being extinguished, taking refuge at the holy relics of the blessed Woman; and, a great creaking being sent forth from the little chest, he seemed to himself to hear a voice coming to him, which said thus: Open your mouth quickly, open it. And when he had done so, he cheerfully received what was sent, and at the same time recovered health. And when the day had dawned, he proclaimed his cure with a clear voice to all who were in the monastery. And when all had come thither in a great concourse, and had desired to learn the cause of that matter, then he brought forth from his bosom the gift which he had received, namely the nail of the great toe sent from the foot of the holy Woman, and wrapped in a certain small cloth. That man therefore went away whole, celebrating the divine grace and the glory of the holy Woman.

[17] Once, when her holy memory was being celebrated, and a great concourse of people had been made, a certain woman, Other evils by name Theodota, having a withered hand, as a suppliant asked to obtain a cure. One therefore of the sisters, when she had taken hold of her and had brought her to the jaw of the holy Woman, which was in the chest, brought her thence sound and entire by the help of God.

But another certain woman, when she was vexed by a hidden spirit, and had remained there many days, returned to her house with the matter unaccomplished and sad. But she saw the holy Woman in sleep saying such things to her: You have committed a fraud against your husband, and have cast your soul into grievous death. Go therefore, and declare your fault, and I will free you from the vexation of the evil demon. When the woman had heard these things, and had done what she had heard, being helped by divine aid, she was healed.

Another certain woman, carrying an infant boy sucking the breast, whose right eye was extinguished and whose hand and foot were numb and without motion, brought him to the health-giving chest of that Saint *. And after a few days she joyfully carried him back whole to her own house.

[18] Another woman, laboring so badly with a disease of the eyes ^g are healed by the patronage of St. Athanasia. that her eyes hung like apples, came to her chest, and, her head being laid upon the holy relics, asked with prayers to obtain health. When therefore she had remained two or three days, with God's help aiding, she was made whole, her eyes being restored to their former state.

And a boy of nearly twelve years, having his hands and feet numb, came to her sepulchre. And when not yet a few days had passed, that boy, being made worthy of a divine vision, and walking on his own feet, returned to his home: at which miracle wrought through the blessed Woman all were astonished.

The neck of a certain girl who was called Mary, and who dwelt in the monastery, labored under a grievous disease. To whom the blessed Athanasia, appearing in sleep, said: Take my rough tunic, and apply it to the disease. When she, roused from sleep, had done this, she at once wonderfully obtained the cure.

But Marina, of whom mention has been made above, had for a long time labored under a grievous disease of the stomach. When therefore she had taken a laurel leaf from those which were then placed upon that chest, and had left it over the place of the disease for three days, she received perfect health.

[20] The credit of this history. These things, so far as they can be a memorial to you religious, have been moderately said by us. For to pursue all things one by one is not only beyond my strength, but will not be easy even for those who are both of a better life than I and have a discourse equal to their life. But I, since I am of very slender talent and altogether without loftier discourse, have undertaken this task, following no empty fictions, but the things which both I myself saw with my own eyes, and heard from holy women when they told them ^h, among whom was also our most happy Mother. All of whom, since through their whole life they excelled in deeds, and well knew all the acts of the blessed woman Athanasia, I have believed them. But let us pass over their life, and their excellent institution, procurer of the greatest utility, to be written by others in its own time.

[21] But you, O Blessed one, endowed with the appellation of immortality, An apostrophe to the Saint. and companion of the divine angels, Athanasia, who for Christ's sake well practised poverty, and were made rich with divine gifts; who, mourning assiduously, procured for yourself that consolation, and, delighting in meekness, received the land of the meek, and, leading your life in hunger and thirst, found everlasting delights, and, having a merciful soul, obtained greatly from God himself mercy: you who, receiving with pure heart the splendor of the Holy Spirit, and having peace in your soul, became the lodging of that same Holy Spirit, and, to say it summarily, the treasure of all good things, and therefore were made worthy of the greatest light, dwelling together with the troops of the Saints, and cheerfully leading the dance with the choirs of the just: be mindful of us, who rejoice in your deeds ⁱ: care for the flock of sisters which you gathered by your own labors: look upon our life, tossed by the many fluctuations ^k of this world, that by your prayers, living holily, and being made stronger than the snares of the devil, we may together with you be made worthy of everlasting goods, by the grace and kindness of our Lord Jesus Christ: with whom to the Father, together with the Holy Spirit, be glory, honor, and adoration, now and always, and unto the ages of ages. Amen.

ANNOTATIONS.

* Greek: καὶ δείματος, "and with dread"

* Greek: γάρ, "for"

* Greek: δεῖ, "it behoves"

* Greek: κυρία ἡμῶν, "our mistress"

* Greek: ἀλλήλων, "from one another"

* Greek: κοιμήσεως ἑορτή, "the feast of the falling asleep"

* Greek adds εὐφυῶς, "easily, gently, peacefully"

* Greek: πανσεβάσμιος, "worthy of all veneration"

* Greek: αἰσίως, "rightly"

* Greek: περιβαλοῦ, "take on, put on"

* Greek: Ἀνήρ, "a man"

* Greek: θαύματα, "miracles"

* Greek: ἀπέῤῥιψε, "cast off"